from sinne and death euerlassyng BEcause all men be sinners and offendours agaynst God breakers of his lawe and commaundementes therfore can no manne by his owne actes workes and dedes seme they neuer so good be iustified and made righteous before God but euery man of necessitie is constrayned to seke for an other righteousnesse or iustification to be receiued at Gods owne handes that is to saye the forgeuenes of his sinnes and trespasses in such thynges as he hath offended And this iustification or righteousnes which â—â—so receiue by Gods mercy Christes mâ—â—ides embrased by fayth is taken accepted and allowed of God for our perfecte and full iustification For the more full vnderstanding hereof it is our partes and duetie 〈…〉 â—â—mber the greate mercye of God howe thaâ— alâ— the worlde beynge wrapped in sinne by breakyng of the lawe God sent his onely sonne our sauiour Christ into this worlde to fufyll the lawe for vs and by shedynge of his moste precious bloudde to make a sacrifice and satisfaction or as it may be called amendes to his father foâ— our sinnes to assuage his wrath indignation conceyued agaynst vs for the same In so much that infantes beyng baptised and dying in theyr infansye The efficatie of Chrystes â—â—ssion oblation are by this sacrifice washed from theyr synnes brought to Gods fauour and made his children and inheritours of his kyngedome of heauen And they which in act or dede do sinne after theyr baptisme when they tourne agayne to God vnsaignedly they are likewise wasshed by this sacrifice from theyr sinnes in suche sort that there remaineth not anye spot of sinne that shal be imputed to theyr damnation This is that iustification or righteousnes which S. Pain speaketh of when he saith no man is iustified by the workes of the lawe but freely by faith in Iesus Christ And agayne he saith Gale ii we beleue in Iesu Christ that we be iustified freely by the faith of Christ and not by the workes of the lawe because that no man shall be iustified by the workes of the lawe And although this iustification be free vnto vs yet it commeth not so freelye vnto vs that there is no raunsome payde therefore at all Obiection But here may manâ— reason be astounied reasonyng after this fashion If a raunsome be payde for our reâ—emption then is it not geuen vs freely For a prisoner that payeth his raunsome is not let goe freely for if he go â—rely then he goeth without rauÌ„some â–ª for what is it els to go freely then to be set at libertie without payment of raunsome An 〈◊〉 â—â—siderâ— This reason is satisfied vt the great wisdome of God in this mistery of our redemption who hath so tempered his iustice mercy together that he woulde neither by his suffice condemne vs vnto the euerlasting captiuitie of the deuyll his person of hell remedilesse for euer without mercy nor by his mercie delyueâ—â—s clearely without â—â—â—ice or paymeÌ„t of a iust â—aunsome but with his endlesse mercy he ioyned his moste vpright and 〈…〉 great mercy he shewed â—nto vs in 〈…〉 from out former captiuitie 〈…〉 any raunsome to be payde or amendes to be made vpon our partes which thyng by vs had ben impossible to be doen. And where as it lay not in vs. that to do he proinded a raunsome for vs that was the most precious body bloud of his owne most deare best beloued sonne Iesu Christe who besides this raunsome fulfylled the lawe for vs perfectly And so the iustice of God and his mercy dyd embrace together fulfilled the mistery of our redeÌ„ption And of this iustice mercy of God knit together speaketh saint Paule in the .iii. Chapt. to the Romains Rom. iii. al haue offended haue nede of the glory of god but are iustified frely by his grace by redeÌ„ption which is in Iesu Christ whoÌ„ God hath set forth to vs for a reconciler peace maket thorough faith in his bloud to shewe his righteousnesse Rome i. And in the .x. Chapt. Christ is the ende of the lawe vnto righteousnes to euery man that beleueth Rom. viii And in the .viii. Chapt. that which was impossible by the lawe in asmuch as it was weake by the fleshe God sending his owne sonne in the strailitude of sinfull fleshe by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs which walk not after the fleshe but after the spirite The thinges muste go together in our iustification In these foresaid places the Apostle toucheth speciallye three thinges whiche must go together in our iustification Vpon gods part his great mercy grace vpon Christes part iustice that is the satisfaction of Gods iustice or the price of our redeÌ„ption by the offering of his body 〈◊〉 sheddyng of his bloud with fulfyllyng of the law perfectly throughty vâ—â—â— our part true â—â—â—ely â—â—ith in the merâ—tes of Iâ—â—u Christ which yet is thoâ— ours but by gods working in vs. So that in our iustification is not onely gods mercy grace but also his iustice whiche the Apostle calleth the iustice of God it consisteth in paying our raunsome fulfyllyng of the lawe and so the grace of God doth not shut out the iustice of god in our iustificatioÌ„ but onely shutteth out the iustice of maÌ„ that is to say the iustice of our workes as to be merites of deseruing our iustification And therfore saint Paule declareth here nothing vpon the behalfe of man concerning his iustification but only a true liuely faith which neuerthelesse is the gyft of god not mans onely worke without god How it is to be vnderstand that faith iustyfyeth without workes And yet the faith doth not shut out repentaunce hope loue dread the feare of god to be ioyned with faith in euery man that is iustified but it shutteth them out froÌ„ the office of iustifying So that although they be al preseÌ„t together in him that is lustifyed yet they iustifie not altogether Nor the faith also doth not shut out the iustice of our good workes necessarily to be done afterward of duetie towardes god for we are most bounden to serue god in doyng good dedes coÌ„maunded by him in his holy scripture al the dayes of our lyfe But it excludeth theÌ„ so that we may not do theÌ„ to this entent to be made good by doing of theÌ„ For all the good workes that wee can do be vnperfect therfore not able to diâ—â—◠〈◊〉 our iustification but our iustification doth come frely by the mere mercy of god of so great and â—â—ee merci that wheras al the world was not aâ—â—e of be it selues to pay any part to wardes theyr 〈…〉 iâ— pleased our heueÌ„ly father of his infinâ—◠〈…〉 out any our desert or deseruynge to prepaâ—e so 〈◊〉 the moste precious is welles of Christes body and bloud wherby our raunsome might be fully paid the
law fulfilled and his iustice fully fatisfied So that Chryst is nowe the righteousnes of all them that truely do beleue in hym He for them payde their raunsome by his death He for them fulfilled the lawe in his lyfe So that nowe in him and by him euery true Christian man may be called a fulfiller of the lawe forasmuch as that which theyr infirmitie lacketh Christes iustice hath supplied ¶ The seconde part of the Sermon of Saluacion YE haue hearde of whom all men ought to seke their iustification and ryghteousnesse and howe also this righteousnesse commeth vnto men by Christes death and merites ye hearde also howe that thre thynges are required to the obtaynyng of our ryghteousnesse that is Gods mercie Christes Iustyce and a true and a lyuely fayth out of the whiche fayth spryngeth good woorkes Also before was declared at large that no man can be iustyfyed by his owne good woorkes that no man fulfylleth the lawe accordyng to the full request of the law And sainct Paule in his Epistle to the Galathians proueth the same Galat. iii. saying thus If there had ben any lawe geuen which coulde haue iustifyed verely ryghteousnesse shoulde haue been by the lawe And agayne he sayth yf ryghteousnesse be by the lawe then Chryste dyed in vayne And againe he saith you that are iustified by the lawe are fallen awase from grace And furthermore he writeth to the Ephesias on this wise by grace are ye saued through faithe Ephe. ii and that not of your selues for it is the gift of God and not of workes lest any man should glory And to bee short the summe of all Paules disputacion is this that if iustice come of workes then it commeth not of grace And if it come of grace then it commeth not of workes And to this ende tendeth all the Prophetes as S. Peter saieth in the tenth of the Actes Actes v. of Christ all the Prophetes saieth sainct Peter doe witnesse that through his name al thei that beleue in him shall receiue the remission of sinnes And after this wise Faithe onely iustifieth 〈◊〉 the doctrine of old doctoâ—â— to bee iustified onely by this true and liuely faith in Christ speaketh all the olde and aunciente aucthours bothe Grekes and Latins Of whom I will specially reherse three Hillarie Basill and Ambrose S. Hillarie saieth these woordes plainly in the .ix. Canon vpon Mathew Faith onely iustifieth And sainct Basil a Greke aucthour writeth thus This is a perfecte and a whole reioysyng in God when a man auaunceth not hymself for his owne righteousnesse but knowledgeth hymself to lacke true iustice and righteousnesse and to bee instified by the onely faithe in Christe And Pâ—ule saith he doeth glory in the contempt of his owne righteousnesse Philâ— iii. and that he looketh for the righteousnesse of God by faith These be the very woordes of sainct Basill And Sainct Ambrose a Latine aucthour saieth these woordes This is the ordinaunce of GOD 〈…〉 whiche beleue in Christ should bee â—aued without woorkes by faith onely frely receiuyng reâ—â—â—â—â—n of his synnes Consider diligently these woordes without workes by faith onely freely we receiue remission of oure sinnes What can bee spoken more plainlye then to saie that freely withoute woorkes by fayth onelye we obtayne remission of oure sinnes These and other lyke sentences that wee be iustified by fayth onelye freely and withoute woorkes we dooe reade of times in the moste beste and auncient writers As beside Hillary Basil and sainct Ambroise before rehearsed wee reade the same in Origene sainct Chrisostome sainct Cypriane sainct Augustine Prosper Decomenius Phocius Bernardus Ansehne manye other auctours Greke and Latin Neuerthelesse this sentence that we be iustified by fayth onelye is not so meante of them that the saied iustifiynge faith is alone in man without true repentaunce hope charitie dreade and the feare of God at any time and season Faith alone howe it is to be vnderstande Nor wheÌ„ they say that we be iustified frely they meane not that we shoulde or might afterward be idle and that nothyng should be required on our partes afterward Neither thei meane not so to bee iustified withoute oure good workes that we should doe no good workes at all lyke as shal be more expressed at large hereafter But this saiyng that we he iustified by faithonly frely and without workes is spoken for to take awaie clerely all merite of our woorkes as beyng vnable to deserue our iustification at Gods handes and thereby moste plainly to expresse the weakenes of man and the goodnes of God the greate infirmitie of our selues and the might and power of God the imperfectnes of our owne workes and the most aboundaunt grace of our sauiour Christ And therfore wholly to ascribe the merite and deseruing of our iustification vnto Christ onely and his 〈◊〉 precious bloud shedyng This faithe the holy â—â—â—ure teacheth this is the stronge rocke foundation of Christian religion this doctrine all olde and auncient auctours of Christes churche do approue The profit 〈◊〉 the doctrinâ— of faith onâ—â— iustifieth this doctrine auaunceth setteth furthe the true glory of Christe and beateth downe the vayne glory of manne this whosoeuer denieth is not to be coumpted for a Christian manne not for a setter furthe of Christes glorie What thei 〈◊〉 that impugâ—â— the doctrinâ—â— of faith ouâ— iustifieth but for an aduersary to Christe his Gospel and for a setter furthe of mennes vayne glorye And althoughe this doctrine bee neuer so true as it is most true in dede that we be iustified frely A declaratiâ—â— of this doctrine faith without workes iustifieth without al merite of our owne good workes as sainct Paule doeth expresse it and freely by this lyuely and perfecte faithe in Christe onely as thauncieÌ„t aucthors vse to speake it yet this true doctrine muste be also truely vnderstande most plainly declared lest carnal men shoulde take vniustly occasion therby to lyue carnally after the appetite and will of the worlde the fleshe and the deuil And because no man shoulde erre by mistakyng of this doctrine I shal plainlye and shortely so declare the right vnderstandyng of the same that no man shall iustly thinke that he may therby take any occasion of carnal libertie to folow the desyres of the flesh or that therby anye kynde of synne shal be committed or any ungodly lyuing the more vsed Firste you shal vnderstande that in oure iustification by Christe it is not all one thyng the office of God vnto man and the office of man vnto God Iustificacion is not the office of man but of God for man can not makyng himself righteous by his owne woorkes neither in parte nor in the whole for that were the greatest arrogancie aâ—â— presumpcion of manne that Antichrist could set vp against God to affirme that a manne might by his owne workes take awaie and pourge his owne synnes and so iustifie hymself Iustificacion is the
oportunitie occasioÌ„ euen so the soule that hath a liuely faith in it wil be doing alway some good woorke which shal declare that it is liuing and wil not be vnoccupied Therfore when men heare in the scriptures so high commendacions of faith that it maketh vs to please god to liue with god to vs the children of god if then they phantasy that they be set at liberty froÌ„ doyng al good woorkes and may liue as they lust they trifle with god and deceiue themselues And it is a manifest token that they be farre from hauing the true and liuely faith also farre froÌ„ knowledge what true faith meaneth For the very sure and liuely christian faith is not onely to beleue al thynges of God whiche are conteyned in holye scripture but also is an earnest trust and confidence in God that he dothe regard vs and that he is carefull ouer vs as the father is ouer the childe whome he dothe loue and that he will be merciful vnto vs for his only sonnes saâ—e and that we haue our sauiour Christ oure perpetuall aduocat priest in whose only merites oblation sufferynge we do trust that our offences be contâ—nually washed and purged whensoeuer we repentyng truely do teturne to him with our whole herte stedfastlye determinynge with oure selfes through his grace to obey serue him in hepinge his commaundementes and neuer to turne backe againe to synne Suche is the true faith that the scripture doeth so muche commende the whiche when it seeth and considereth what god hath done for vs is also moued through continuall assistence of the spirit of god to serue and please him to kepe his fauoure to feare his displeasure to continue his obedient children she winge thankefulnes again by obseruing or keping his coÌ„maundemeÌ„tes and that freely for true loue chieflye and not for dreade of punishemeÌ„t or loue of temporal reward coÌ„sidering how clerely without our deseruinges we haue receiued his mercy and pardon frely This true faith wyll she we furth it self Abâ—â—â—â— ii and can not long be idle For as it is written The iuste maÌ„ doth liue by his fayth He neyther slepeth nor is idle when he shoulde wake and be well occupied And god by his Prophete Ieremy saith that he is a happy and blessed man Iere. xvii whiche hath faith and confidence in God For he is lyke a tree set by the waterside that spredeth his rootes abrode toward the moysture and feareth not heate when it commeth his leafe will be grene and wil not cease to bring furth his fruite Euen so faithful men puttynge awaye all feare of aduersitie wyll shewe furth the fruite of their good woorkes as occasion is offered to dooe them ¶ The seconde 〈…〉 of Fayth YE haue hearde in the fyrst part of this sermoÌ„ that there be two kindes of faithe a dead and an vnfruitful faith and a faith liuely that worketh by charitie The first to be vnprofitable the second necessary for the obtayning of oure saluacion the whiche fayth hath charitie alwayes ioyned vnto it and is fruitefull bringyng forth all good workes Nowe as concerninge the same matter you shall heare what foloweth The wise man sayeth he that beleueth in God wil hearken vnto his coÌ„maundementes For if we do not shewe our selues faithfull in our conuersation Eccle. xxxiâ— the faith whiche we pretende to haue is but a fained faith because the true Christian faith is manifestly shewed by good liuing Libro de fiâ—â—et operibuâ— Cap. ii and not by wordes onely as sainct Augustine saith good liuing cannot be separated from true faith which worketh by loue And Sainct Chrisostome sayth Sermo delege et fide faith of it selfe is ful of good workes as sone as a man doth beleue he shal be garnished with them Howe plentyful this faith is of good workes and how it maketh the woorke of one man more acceptable to god then of another S. Paule teacheth at large in the .xi. chap. to the Hebr. Hebre. xi Gene. iiii Gene. vi Eccle. xliiii Gene. xi saying that faith made the oblacion of Abel better then the oblacion of Cain This made Noe to builde the arcke This made Abraham to forsake his countrey and al his frendes and to go into a far countrey there to dwel among straungers So did also Isaac and Iacob depending or hanging only of the helpe and trust that they had in God And wheÌ„ they came to the countrey which god promised theÌ„ they would builde no cities townes nor houses but liued like straungers in Tentes that might euery daye be remoued Their trust was so much in god that they set but litle by any worldly thing for that god had prepared for theÌ„ better dwelling places in heauen of his own foundacioÌ„ building â—ene xii â—ccle xiiii This faith made Abraham ready at gods commaundemente to offre his owne sonne heire Isaac whome he loued so wel and by whom he was promised to haue innumerable issue emong the which one shoulde be borne in whome all nacions should be blessed trusting so much in god that though he were slaine yet that god was able by his omnipotent power to raise him froÌ„ death and perfourme his promise He mistrusted not the promise of god although vnto his reason Exod. ii euery thing semed coÌ„trary He beleued verely that god would not forsake him in dearth famine that was in the couÌ„trey And in al other daungers that he was brought vnto he trusted euer that god would be his god his protectour defendour whatsoeuer he sawe to the coÌ„trary This faith wrought so in the heart of Moses that he refused to be taken for kinge Pharao his daughters sonne to haue great inheritauÌ„ce in Egipt thinking it better with the people of god to haue affliction sorow then with naughtie meÌ„ in sinne to liue pleasauntly for a time By faith he cared not for the threatning of king Pharao for his truste was so in God that he passed not of the felicitie of this worlde but loked for the reward to come in heaueÌ„ settinge his heart vpon the inuisible god as if he had seene him euer present before his eies By faith the childreÌ„ of Israel passed through the red sea Exod. xiâ—â— Iosuâ— vi By saythe the walles of Hierito seldoune withoute stroke and many other wonderful miracles haue ben wrought In all good men that heretofore haue beene fayth hath brought furth theyr good workes and obteyned the promises of God Faith hath stopped the LioÌ„s mouthes Daniel .vi. Daniel .iii. faith hath quenched the force of fyre faith hath escaped the swordes edges Faith hathe gyuen weake meÌ„ strength victory in battail ouerthrowen the armies of infideles raysed the dead to lyfe faith hath made good men to take aduersitie in good part some haue ben mocked and whipped bounde and cast in prison some haue lost all theyr goodes and liued in great pouâ—rtie Some haue wandered in
mountaines hilles and wildernes some haue ben racked some slaine some stoned some sawen some rente in pieces some headed some brente without mercy and would not be deliuered because they loked to rise again to a better state All these fathers martyrs and other holy men whom S. Paule spake of had their faith surely sixed 〈◊〉 God wheÌ„ al the world was against them They did not onely knowe god to be the Lord maker and gouernour of al men in the world but also they had a special coÌ„fidence and trust that he was would be their God their coÌ„forter â—ider helper mainteiner and defendour This is 〈◊〉 â—â—ristian faith whiche these holy men had also ought to haue And altough they were 〈◊〉 named ChristiaÌ„ men yet was it a ChristiaÌ„â—aten 〈◊〉 they had for they loked for all benefytes of 〈…〉 father through the merites of his soÌ„ne 〈…〉 we now doe This difference is betwene them and vs for they loked when Christ should come and wâ—â—â—â— in the time when he is come 〈◊〉 Iohn 〈◊〉 xiv Therfore saith s Augustin the time is altered chaunged but not the faith For we haue both one faith in one Christe The same holy goste also that we haue had they sayth S. Paule â— Cor. iiii For as the holy Gost dooeth teach vs to trust in God and to call vpon him as our father so did he teache them to say as it is written Thou lord art our father and redemer â—say xiiii thy name 〈◊〉 without begynning and euerlasting God gaue them then grace to be his children as he doth vs â—â—we But now by the comming of oure sauiour Christe we haue receiued more aboundantly the spirite of god in our heartes wherby we may conceiue a greater faith and a surer truste then many of them had But in effecte they we be al one we haue the same faith that they had in god and they the same that we haue And S. Paule so much extolleth their faith because we shold no lesse but rather more geue our selfes wholy vnto Christ doth in profession liuinge now when Christ is come then the old fathers did before his coÌ„myng And by al the declaratioÌ„ of S. Paul it is euident that the true liuely christiaÌ„ faith is no dead vaine or vnfruitfull thinge but a thinge of perfecte vertue of wonderful operacion or working strength bringyng furth all good mocions and good woorkes Al holy scripture agreably beareth witnes that a true liuely faith in Christ doth bring furth good workes therfore euery man must examine tryâ— himselfe diligently to know whether he haue the same true liuely faithe in his heart vnfainedly or not whiche he shall knowe by the fruites therof â—â—â—nt that professed the faith of christ wer in this error that they thought they knew god beloued in him when in their life they declared the contrary which error sainct Iohn in his first Epistle coÌ„futing i. Iohn .ii. writeth in this wise herby we are certified that we know God if we obserue his coÌ„mauÌ„demeÌ„tes He that saith he knoweth God and obserueth not his commaundementes is a liar the truth is not in him And again he saith i. Iohn .iii. whosoeuer sinneth doth not see god nor knowe him not no man deceiue you wel beloued childreÌ„ And moreouer he saith hereby we know that we be of the trueth i. Iohn .iii. so we shal perswade our heartes before him For if our owne heartes reproue vs God is aboue oure heartes knoweth al thinges Wel beloued if our heartes reproue vs not then haue we coÌ„fidence in god and shal haue of him whatsoeuer we aske because we kepe his coÌ„maunde mendes and do those thinges that please him And yet further he fayth i. Iohn .v. Euery man that beleueth that Iesus is Christe is borne of god we know that whatsoeuer is borne of god doth not sinne but the generation of God purgeth him and the deuill doeth not touche him And finally he concludeth and shewing the cause i. Iohn .v. why he wrote this Epistle saith for this cause haue I thus writte vnto you that you may know that ye haue euerlastinge life whiche do beleue in the sonne of God And in his third Epistle iii. Iohn .i. he confirmeth the whole matter of faith and workes in fewe wordes saying the that doth wel is of god he that doth euill knoweth not god And 〈◊〉 â—ainct Iohn saith that as the liuely knowlege 〈…〉 of god briÌ„geth furth good worke 〈◊〉 saith he likewise of hope and charitie that theâ— cannot stande with euill liuing i. Iohn iii. Of hope he wâ—â—teth thus we know that when god shal appeare â—â—e shal be lyke vnto him for we shal see him euen as he is And whosoeuer hathe this hope in hym doth purifie himselfe i. Iohn .ii. lyke as God is pure And of charitie he saieth these wordes he that doth kepe gods worde or coÌ„mauÌ„dement in him is truely the perfect loue of god i. Iohn .v. And again he saith this is the loue of god that we should kepe his commauÌ„dementes And. s Iohn wrote not this as a subtile sayinge deuised of his owne phantasye but as a most certaine and necessary trueth taught vnto him by Christ himself the eternal infallible veritie who in many places doeth most clerely affirme that faith hope charitie cannot consyst or stande without good and godly workes Iohn .iii. i. Iohn .v. Of saith he saith He that beleueth in the sonne hath euerlasting life but he that beleueth not in the sonne shal not se that life but the wrath of god remaineth vpon him Iohn .vi. And the same he confirmeth with a double othe saying forsothe forsorth I say vnto you he that beliueth in me hath euerlasting life Now forasmuch as he that beleueth in Christ hath euerlasting life it must nedes coÌ„sequeÌ„tly folow that he that hath this faith must haue also good workes and be studious to obserue Gods commandementes obediently For to them that haue euil workes 〈…〉 leade their life in disobedience transgression or breakyng of Gods commaunds mentes without repeÌ„taunce perteineth not euen lastyng life but euerlasting death as Christe hym selfe saith â–ª Matt. xxv They that doe wel shal go into life eternal but they that do euil shal go into the euerlastyng fyre And again he saith Apoca. xxi I am the first letter the last the beginning the endinge to hym that is a thirst I wil geue of the wel of the water of life frely he that hath the victory shal haue al thinges I will be his God he shal be my sonne but they that be fearefull mistrusting god lackyng faith they that be cursed people and murderers and fornicatours and forcerers and Idolaters and all liers shal haue their porcion in the lake that burneth with fyre and brimstone which is the second death And as
Christ vndoubtedly affirmeth Charitâ— bringeth furth good woorkes Iohn .xiiii. that true faith bringeth furth good workes â–ª so doth he saye likewyse of charitie Whosoeuer hath my commaundementes and kepeth them that is he that loueth me And after he saith he that loueth me wil kepe my worde and he that loueth me not Iohn .xiiii. kepeth not my wordes And as the loue of God is tryed by good workes so is the feare of god also as the wise manne saith the dreade of god putteth away synne And also he sayeth Eccle. i. Eccle. xv he that feareth god will do good workes ¶ The thyrde parte of the Sermon of Fayth YOu haue heard in the second part of this sermon that no man should thinke that he hath that liuely saith which scripture coÌ„maundeth when he liueth not obedieÌ„tly to goddes lawes For al good woorkes fyringe out of that faith And also it hath been declared vnto you by examples that faith makâ—◠〈…〉 quiet patient in al affliction Now as coÌ„cerning the sainâ— matter you shal heare what foloweth A man may soone deceiue himselfe and thinke in his owne phantasie that he by faith knoweth god loueth him feareth him belongeth to him when in very dede he doth nothing lesse For the trial of al these thinges is a very godly christian life He that feleth his hearte set to seke gods honor and studieth to know the wyl and commaundementes of God and to frame himselfe therunto leadeth not his life after the desyre of his owne fleshe to serue the deuil by sin but setteth his minde to serue god for gods owne sake for his sake also to loue al his neyghbours whether they be frendes or aduersaries doing good to euery man as oportunitie serueth wyllingly hurting no man suche a man maye well reioyce in God perceiuinge by the trade of his life that he vnfainedly hath the right knowledge of god a liuely faith a stedfaste hope a true and vnfained loue feare of god But he that casteth a way the yoke of gods commaundementes from his necke geueth himself to liue withoute true repentauÌ„ce after his own sensual minde and pleasure not regarding to know gods worde and much lesse to liue according therunto such a man clerely deceiueth himself seeth not his own hert if he thinketh that he either knoweth god loueth him feareth him or trusteth in him Some peradueÌ„ture phaÌ„tasy in them selfes that they belong to god although thei liue in sin so they come to the churche and shew themselfes as gods dere childreÌ„ But. s Iohn saith plainly 1. Iohn 1. if we say that we haue any company with god and walke in darkenes we doe lye Other doe vainelye thinke that they knowe and loue god although they passe not of the commaundements But S. Iohn saith clearely 1. Ioh. 1. he that sayth I know God kepeth not his commaundemeÌ„ts he is a lyer Some falselye perswade themselues that they loue God wheÌ„ they hate their neighbors But S. Iohn saith manifestly if any maÌ„ sai I loue god 1 Ioh. 4. 1. Iho 2. yet hateth his brother he is a lier He that saith that he is in the light hateth his brother he is stil in darkenes He that loueth his brother dwelleth in the light but he that hateth his brother is in darknes walketh in darkenes knoweth not whether he goeth 1. Iho 3. For darknes hath blinded his eies And moreouer he saieth hereby we manifestly know the children of GOD from the children of the deuil he that doth not righteously is not the child of GOD nor he that hateth his brother Deceiue not your selfes therefore thinkyng that you haue faith in GOD or that you loue GOD or dooe trust in him or do feare him when you liue in sinne for then your vngodly and sinfull lyfe declareth the contrary whatsoeuer ye say or think It perteineth to a christen man to haue this true christen faith to trie himselfe whether he hath it or no to know what belongeth to it howe it doth worke in him It is not the world that we can trust to the worlde and al that is therein is but vanitie It is GOD that must be our defence and proteccion agaynst al temptation of wickednes and sinne errours superstycyon Idolatry and al euill If all the worlde were on our side and GOD against vs what could the would auayle vs. Therefore let vs set our whole fayth 〈◊〉 trust in GOD neither the world the deuil nor alâ—â—â— power of theÌ„ shall preuaile agaynst vs. Let vs therfore good christian people trie examine our fayth what it is let vs not flatter our selfes but loke vpoÌ„ our workes and so iudge of our faithe what it is CHRIST him selfe speaketh of this matter and saith Mat. 24 the tre is knoweÌ„ by the fruite Therfore let vs do good workes and therby declare our faith to be the lyuely christian faith Lette vs by such vertues as oughte to spring out of faith shewe our eleccion to be sure stable as S. Peter teacheth Endeuor your selfes to make your calling chosyng certaine by good workes 1 Pet. 3 And also he sayth mynyster or declare in youre fayth vertue in vertue knowledge in knowledge teÌ„peraunce in teÌ„perauÌ„ce pacience againe in pacieÌ„ce godlinesse in godlinesse brotherlye charitye in brotherly charitie loue So shal we shewe in dede that we haue the very lyuely christen faith maye so both certify our conscience the better that we be in the right faith also by these meanes confirme other men If these fruites do not folowe we do but morke with GOD deceiue our selues also other men Well may we beate the name of christen meÌ„ but we doo lacke the true faith that doth belonge thervnto For true faith doth euer bring furth good workes Iâ—mes 2 as Saint Iames saith shew me thy fayth by thy dedes Thy bedes and workes must be an open testymony all of thy fayth otherwyse thy faith being without good workes is but the deuils faith the faith of the wicked a phantasy of fayth not a true christen fayth And lyke as the deuils euyll people be nothing the better or theyr counterfeit faithe but it is vnto theÌ„ the more cause of damnacyon so they that be christened haue receyued knowledge of GOD and of CHRISTES merites yet of a set purpose do lyue idlelye without good works thinking the name of a naked faith to be either sufficient for them or els settynge theyr mindes vpon vaine pleasures of thys worlde dooe lyue in synne without repentaunce not vtterynge the fruytes that do belong to such an hygh professyon vpon such presumpteous persones and wylfull sinners must nedes remaine the great vengeaunce of GOD and eternall punyshment in hell prepared for the deuil wicked liuers Therfore as you professe the name of CHRIST good christyan people let no such phantasy imagination
of faithe at anye tyme begyle you but be sure of your faith trie it by youre liuinge looke vpon the fruites that commeth of it marke the increase of loue charitie by it towardes GOD your neighbor and so shal you perceiue it to be a true liuely fayth If you fele and perceiue such a fayth in you reioyce in it and be diligeÌ„t to maintain it and kepe it still in you let it be dayly increasyng more more by well working so shal you be sure that you shal please GOD by thys fayth and at the length as other faithful men haue done before soo shall you when his wil is come to hym and receiue th end fynal reward of your faith as S. Peter nameth it the saluation of your soules 1 Peter 1 the whych GOD graunt vs that hath promysed the same vnto hys faythfull To whome be all honoure and glorye world without ende AMEN A Sermon of good workes annexed vnto fayth IN the last sermoÌ„ was declared vnto you what the lyuely and true faith of a christian man is that it causeth not a man to be ydle but to bee occupyed in bringinge furth good workes as occasyon serueth No good worke caÌ„ be dooen without fayth Now by GODS grace shal be declared the second thing that before was noted of fayth that without it can no good woorke be done acceptable pleasaunte vnto GOD. For as a braunch cannot beare fruyte of it selfe sayth our sauiour Christ except it abide in the vine so cannot you except you abide in me Ihon. 15 I am the vyne you be the braunches he that abideth in me and I in him he bringeth furth much fruite for withoute me you caÌ„ do nothing Hebr. 11 And S. Paule proueth that Enoch had faith because he pleased GOD. For without faith sayth he it is not possible to please GOD. And agayn to the Roma he saith Rom. 14 whatsoeuer worke is done with out faith it is sinne Faith geueth life to the soule and they be asmuch dead to GOD that lacke faith as they be to the world whose bodies lacke soules Without faith al that worke seme neuer so gaye gloryous before man 1 〈…〉 Euen as that picture grauen or painted is but a deade representation of the thing it selfe and is wtout lyfe or any maner of mouing soo be the workes of al vnfaithfull persons before GOD. They dooe appeare to be liuelye workes and in dede they bee but â—ead not aâ—ailing to the euerlasting life They be but shadowes shewes of liuelye good thinges not good and liuely thinges in deede For true faith doth geue life to the works out of such faith come good workes that be very good workes in dede without no worke is good before GOD as saith In preâ—â—ii Psal 31 S. Augustine We must set no good workes before fayth nor think that before saith a man maye do any good worke for such workes although they seme vnto meÌ„ to be prayse worthy yet in dede they be but vaine not allowed before GOD. They be as the course of a horse that runneth out of the way which taketh great labor but to no purpose Let no man therfore sayth he rekon vpon his good workes before his faythe Wheras fayth was not good workes were not The intent sayth he maketh the good woorkes but faith must gyde and ordre thintente of manne Mat. 6. And CHRIST saith if thine eye be naught thy whole body is full of darkenes The eye doth sygnyfye the intent sayth S. Augustine wherwith a man dothe a thing So that he In presâ—ti Psal 31 which doth not his good workes with a godly intent a true fayth that worketh by loue the whole body beside that is to sai al the whole nuÌ„ber of his workes is darke there is no lyghte in them For good dedes be not measured by the factes themselues and so descerned from vices but by the endes and intentes for the which they be doen. If a Heathen man clothe the naked fede the hungrye doe suche other lyke woorkes yet because he bodeth them not in fayth for the honoure and loue of god they be but dead vaine and fruitles workes to him Faith is it that doth commend the word to GOD for as S. Augustine sayeth whether thou wilte or no that worke that commeth not of faith is naught where the faith of CHRIST is not the foundacion thee is no good worke what building soeuer we make Ther is one worke in the which be al good works that is faith which worketh by charitie yf thou haue it thou hast the ground of algood workes For the vertues of strength wisedome temperauÌ„ce iustice be al referred vnto this same faith Without this faith we haue not theÌ„ but only the names shadowes of them as S. Augustine sayeth Al the life of them that lacke the true fayth is synne and nothing is good without him that is the auctor of goodnes where he is not there is but feyned vertue although it be in the best works And S. Augustine declaring this vearse of the psalme the Turtie hath founde a nest wher she may kepe her yonge byrdes sayeth that Iewes heritiques and pagans do good woorkes they cloth the naked fede the pore doo other workes of mercy but because they be not done in the true faith therfore the birdes be lost But if they remaine in faith then faith is the nest and sauegard of theyr birdes that is to say sauegard of their good workes that the rewarde of them be not vtterlye loste And this matter which Deuocati Gentium li. 1. cap. 3 S. Augustine at large in many bookes disputeth Saynte Ambrose concludeth in fewe woordes saying he that by nature would wtstand vice either by natural wyll or reason he doth in vaine garnishe the time of this life and atteyneth not the very true vertues In sermoÌ„e de side lege et spiritu saÌ„cto for without the worshipping of the true GOD that which semeth to be vertue is vice And yet most plainly to thys purpose wryteth S. Iohn Chrisostome in thys wise You shall find many which haue not the true faith be not of the flocke of CHRIST yet as it appeareth they floryshe in good workes of mercy You shall find them ful of pietie compassion and geuen to iustice and yet for al that they haue no fruite of their workes because the cheife worke lacketh For when the Iewes asked of CHRIST Iohn 9 what they should do to worke good workes he answered this is the work of GOD to beleue in him whom he sente So that he called faythe the worke of GOD. And assoue as a maÌ„ hath fayth anone he shall floryshe in good workes for faith of it selfe is full of good workes and nothing is good withoute faith And for a symylitude he sayth that they which glitter and shine
and superstitions of .xv. Dos of i. Bernardes vearses of S. Agathes letters of Purgatorye of Masses satisfactorye of Stacions and Iubilies of feined Reliques of halowed Beades Belles Bred Water Palmâ—s Candels Fyre and suche other of Superstitious fastinges of fraternities or brother heades of Pardons with such lyke marchaundyse whiche were so estemed and abused to the great preiudice of gods glorye and commaundementes that they were made most high and moost holye thinges wherby to attaine to the euerlasting lyfe or remissioÌ„ of sinne Yea also vaine inuentions vnfruitfull ceremonies and vngodli lawes decrees and counsels of Rome Decrees Decretalies were in such wise aduaunced that nothynge was thought comparable in auctoritie wisdom lerninge godlines vnto them So that the lawes of Rome as they said were to be receiued of all men as the four EuaÌ„gelistes to the which al lawes of princes must geue place And the lawes of God also partly were left of and lesse estemed that the sayd lawes decrees and counsels with theyr traditions and ceremonies might be more duelye kepte and hadde in greater reuerence Thus was the people throughe ignorance so blinded with the goodly shewe and apparaunce of those thinges that they thought the kepynge of them to be a more holynes a more perfecte seruice honoring of God more pleasinge to God then the keping of gods commaundementes Such hath bene the corrupte inclination of man euer superstitiously geuen to make new honorynge of God of his own head and then to haue more affectioÌ„ and deuotion to keepe that then to searche out Goddes holye commaundementes and to keepe theim And furthermore to take Gods commaundementes for mens commaundementes and mens commaundementes for Gods commaundementes yea for the highest and most perfect and holy of all Gods commaundemeÌ„tes And so was all confused that scante wel learned men and but a small number of them knew or at the least would knowe durste affyrme the trueth to separate or seuere Gods commaundementes from the commaundementes of men whervpon did grow much error Superstition ydolatry vayne religion ouertwart iudgement great contention with all vngodly liuing An exhortation to the 〈◊〉 of Gods coÌ„manÌ„dementes Wherfore as you haue any zeale to the ryghte and pure honoring of God as you haue any regarde to your owne soules and to the life that is to come which is both without pain and without end apply youre selues chieflye aboue all thing to reade and to heare Gods word marke diligently therin what his wyll is you shal doe and with all your endeuoure applye your selues to folow the same Firste you must haue an assured faith in god A briefe rehersall of Gods coÌ„manÌ„dementes and geue your selues wholly vnto him loue him in prosperitie and aduersitie and dreade to offende him euermore Then for his sake loue all men frendes and foes because they be hys creation and ymage redemed by Christ as ye are Cast in your mindes how you may do good vnto al men vnto your powers and hurte no man Obey al your superiours gouernours serue your masters faythfully and diligentlye aswell in theyr absence as in their presence not for dreade of punishment onely but for conscience sake knowing that you are bouÌ„de â—o to do by Gods commaundementes Disobey not your fathers and mothers but honor them help theÌ„ and please theim to youre power Oppresse not kyll not beat not neither slauÌ„dre nor hate any man But loue al men speake well of al men help and succoure euery man as you maye yea eueÌ„ your enemies that hate you that speake euill of you and that do hurte you Take no mans goodes nor couet youre neyghbours goodes wrongfully but content your selues with that which ye get truly and also bestow youre own goodes charitably as nede and case requireth Flee all ydolatry witchcraft and periury committe no maner of adultery â–ª fornication nor other vnchastnes in wilnor in dede with any other mans wyâ—e widowe mayde or other wyse And trauailing continually during your life thus in the keping the commaundementes of God wherein standeth the pure principal and right honor of God which wrought in fayth God hath ordeyned to be the righte trade and path way vnto heauen you shall not fayle as Christ hath promised to come to that blessed and euerlastinge life where you shal lyue in glorye and ioye with God for euer To whom be prayse honour and impery for euer and euer Amen A Sermon of christian 〈◊〉 and Charitie OF all thinges that be good to be taught vnto christen people there is nothinge more necessarye to be spoken of and dayly called vppon then charitie as well for that all manner of workes of ryghteousnes bee conteyned in it as also that the decay thereof is the ruyne or falle of the worlde the banishment of vertue and the cause of al vice And for so muche as almoste euery man maketh and frameth to him selfe charitie after his owne appetite and how detestable soeuer his lyfe be both vnto God and man yet he perswadeth him selfe still that he hath charitie therfore you shal heare now a true and plaine description or setting forth of charitie not of mens imagination but of the very wordes and example of our sauiour Iesus Christ In which description or setting forth euery man as it were in a glasse may consider him self and se plainely without errour What â—â—â—rytye 〈◊〉 whether he be in the true charitie or not Charitie is to loue God with al our heart al oure lyfe and al our powers and strength With all oure heart that is to say that our heartes mind The 〈◊〉 of god and study â–ª be set to beleue his word to truste in him and to loue him aboue all other thinges that we loue beste in heauen or in earth With all oure lyfe that is to say that our chiefe ioy and delight be set vpon hym his honour our whole life geueÌ„ vnto the seruice of him aboue al thinges with him to liue and dye and to forsake all other thynges rather then hym â–ª For he that loueâ—â—his father or mother Mat. 10. sonne or doughter house or land more then me saith Christe is not worthy to haue me Withal our powers that is to say that with our handes and feete with oure eyes and eares our mouthes and tonges and with all other partes powers both of body and soul we shoulde be geuen to the keping and fulfilling of his coÌ„maundementes This is the fyrst and principal part of charitie but it is not the whole for Charitie is also to loue euerye man The loue of thy neighbor good and euyl frende and foe and whatsoeuer cause be geueÌ„ to the contrarye yet neuertheles to beare good wyll and hert vnto euery man to vse our selues wel vnto them aswell in woordes and countenaunce as in al our outwarde actes and dedes For so Christ himself taught so also he performed in deede Of the loue