be the lesse to be passed vpon so that the rest maye profite which wil be more desirous to know the truth then when it is playn enough to contende aboute it and with cōtencious and capcious cauillacions to obscure and darkē it Truthe it is that out awne woorkes doo not iustifye vs to speake properly of our iustificacion that is to saie our workes do not merite or deserue remissiō of our synnes and make vs of vniust iuste before God But God of his mere mercie through the onely merites and deseruynges of his sonne Iesus Christ doth iustifie vs. Neuerthelesse because fayth doth directely sende vs to Christe for remission of our synnes that by faithe geuen vs of God we embrace the promise of Gods mercie and of the remission of oure synnes whiche thyng none other of oure vertues or woorkes properly doth therfore scripture vseth to say that faith without workes doth iustifie And for asmuch that it is al one sentēce in effecte to saye Faithe without woorkes onely fayth doth iustifie vs therfore the olde auncient fathers of the Churche from tyme to tyme haue vttered our iustificacion with this speache Onelye faythe iustifieth vs meanyng none other thing then sainct Paule meant whē he sayd faith without workes iustifieth vs. And because al this is brought to passe through the onely merites and deseruinges of our sauior christ not through our merites or through the merite of any vertue y t we haue within vs or of any worke that cōmeth frō vs therfore in that respecte of merite deseruyng we renoūce as it wer altogether agayn faith workes and all other vertues For our awne imperfeccion is so greate through the corrupciō of original synne that al is imperfect that is within vs faithe charitie hope dreade thoughtes wordes workes and therefore not apte to meryte and deserue any parte of our iustificacion for vs And this forme of speakyng we vse in the humblyng of oure selfes to God and to geue all the glory to our sauior Christ whiche is best worthy to haue it Here you haue heard the office of God in oure iustificacion and how we receyue it of him frely by his mercie without our desertes through true and lyuely faythe Now you shall heare the offyce and duetie of a christian man vnto God what we ought on oure parte to rendre vnto God agayne for his greate mercye and goodnes Oure offyce is not to passe the tyme of his present lyfe vnfruictfully and idlely after that we are baptised or iustified not caryng howe fewe good workes we do to the glory of God and proffite of our neighbors much lesse it is oure office after that we be once made Christes mēbres to lyue cōtrary to thesame makyng our selfes membres of the deuil walking after his inticementes and after the suggestions of the world and the fleshe wherby we know that we do serue the world and the deuill and not God For that faythe which bryngeth furth without repentaunce either euyll workes or no good workes is not a right pure and liuely faithe but a ded Deuilishe counterfeit and feyned fayth as sainct Paul sainct Iames cal it For euen the deuilles know and beleue that Christ was borne of a virgyn that he fasted forty dayes fortye nightes without meate and drynke that he wrought all kynde of myracles declaryng hymself very God They beleue also that Christe for oure sakes suffered moste paynfull death to redeme vs from eternal death that he rose agayn from death the thyrde daye They beleue that he ascended into heauen and that he sitteth on the right hand of the father and at the laste ende of this world shal come agayne and iudge bothe the quicke and the deade These articles of our faith the deuilles beleue and so they beleue all thinges that be writtē in the new and old Testamēt to be true yet for all this faith they be but deuilles remainyng styll in their dampnable estate lackyng the very true christian fayth For the right and true christiā faith is not onely to beleue that holy scripture all the forsaied articles of our fayth are true but also to haue a sure trust confidence in Gods mercifull promises to be saued from euerlastynge dampnacion by Christe wherof doeth folowe a louyng harte to obey his cōmaundementes And this true Christian faythe neyther any deuyll hath nor yet any man which in the outwarde profession of his mouth and in his outward receiuyng of the Sacramentes in commyng to the churche and in all other outward apparaunces semeth to be a Christian man yet in his liuyng and deedes sheweth the cōtrary For how can a man haue this true faith this sure truste and confidence in God That by the merites of Christe his synnes be remitted and he reconciled to the fauor of God and to be partaker of the kyngdom of heauen by Christ when he liueth vngodly and denieth Christe in his dedes Surely no suche vngodly man can haue this faith trust in God For as they know Christe to bee the onely sauior of the worlde so they knowe also that wicked men shall not possesse the kyngdō of God Thei know y t God hateth vnrighteousnes that he will destroye all those that speake vntruly that those that haue doen good workes whiche can not be doen without a liuely faythe in Christe shall come forth into the resurrection of lyfe those that haue doen euill shall come vnto resurrectiō of iudgement and very well they know also that to them that be contencious to them that will not be obedient vnto the truth but wil obey vnrighteousnes shall come indignacion wrathe and affliccion c. Therfore to conclude considerynge the infinite benefites of God shewed and exhibited vnto vs mercifully withoute oure desertes who hath not onely created vs of nothyng from a pece of vile clay of his infinite goodnes hath exalted vs as touchyng our soule vnto hys awne similitude and lykenesse but also wheras we were cōdempned to hel death eternall hath geuen his awne natural sonne beyng God eternall immortall and equal vnto himselfe in power glory to bee incarnated and to take our mortall nature vpō oim with the infirmities of the same and in the same nature ▪ to suffre moste shamefull and paynful death for our offences to thintent to iustifye vs to restore vs to lyfe euerlastyng so makyng vs also his dere beloued chyldrē brethren vnto his only sonne our sauior Christ inheritors for euer with him of his eternall kyngdō of heauē These greate and mercifull benefites of God if they be well considered do neither minister vnto vs occasiō to be idle to liue without doyng any good workes neither yet stirreth vs ▪ by any meanes to do euill thinges ▪ but contrarywise if we be not desperate persones and oure hartes harder then stones they moue vs to rendre our selfes vnto God wholy with all
our wil â–ª hartes â–ª might and power to serue him in all good dedes obeyng his commaundementes during our lifes to seke in al thinges his glory and honor not our sensuall pleasures vaynglory euermore dreadynge willingly to offende suche a merciful God louyng redemer in worde thought or dede And the sayde benefites of God depely considered do moue vs for his sake also to be euer redy to geue our selfes to our neighbors and asmuch as lyeth in vs â–ª to study with all oure indeuour to doo good to euery man These be the fruites of the true faythe to do good asmuche as lieth in vs to euery man And aboue all thynges and in all thinges to auaunce the glory of God of whom only we haue our sanctificacion iustificacion saluacion and redempcion â–ª To whome be euer glory prayse and honor â–ª worlde without ende AMEN ¶ A short declaration of the true liuely and Christian Faithe THE firste entrie vnto God good christian people is through faith whereby as it is declared in the laste Sermon we be iustifyed before God And least any maÌ„ should be deceyued for lacke of right vnderstanding thereof it is diligently to be noted that faythe is taken in the scripture two manes of wayes There is one fayth whiche in scripture is called a dead faythe whiche bryngeth furth no good workes but is idle barrain and vnfruitefull And this faith by the holy Apostle sainct Iames is compared to the fayth of deuilles which beleue God to be true and iuste and tremble for feare yet they do nothynge well but al euill And suche a maner of fayth haue the wicked and naughtie thristian people whiche confesse God as saincte Paule sayeth in their mouthe but denye hym in their deedes beynge abhominable and withoute the righte fayth and to all good workes reproueable And this faith is a persuasioÌ„ and belief in maÌ„nes harte wherby he knoweth that there is a God and assenteth vnto all trueth of Gods moste holye worde conteyned in holy scripture So that it consisteth onely in beleuing of the woorde of God that it is true And thys is not properlye called faythe But as he that readeth Cesars Commentaries beleuyng thesame to be true hath thereby a knowledge of Cesars lyfe and noble actes because he beleueth the history of Cesar yet it is not properly saied that he beleueth in Cesar of whome he loketh for no helpe nor benefite Euen so he that beleueth that all that is spoken of God in the Bible is true and yet liueth so vngodly that he caÌ„not loke to enioy the promises and benefites of God although it maye be saide that such a man hath a faith belief to y e wordes of God yet it is not properly saied that he beleueth in God or hath suche a fayth truste in God wherby he may surely loke for grace mercy eternall lyfe at Gods hand but rather for indignacion punishment according to the merites of hys wicked life For as it is written in a boke entituled to be of Didimus AlexaÌ„drinus forasmuch as faith without workes is ded it is not now faith as a ded man is not a man This ded faith therfore is not y t sure and substancial faith which saueth synners Another fayth there is in scripture whiche is not as the foresayde faith idle vnfruitfull and dead but worketh by charitie as S. Paule declareth Gal. v. Whiche as the other vayn faith is called a ded faithe so maye thys be called a quicke or liuely faith And this is not onely the coÌ„mon belefe of the Articles of our faith but it is also a sure truste and confidence of the mercy of God through our lorde Iesus Christ and a stedfast hope of all good thynges to be receiued at Gods hande that although we through infirmitie or temptacioÌ„ of our ghostly enemie do fall from him by synne yet if we returne agayn vnto hym by true repentaunce that he wyll forgeue forget oure offences for hys sonnes sake our sauior Iesus Christ will make vs inheritors with him of his euerlastyng kyngdom and that in the meane tyme vntyll that kyngdom come he will â—e our protector and defendor in all perils daungers whatsoeuer do chaunce and that though somtyme he doth sende vs sharpe aduersitie yet y t euermore he wilbe a louyng father vnto vs correctyng vs for our synne but not withdrawyng hys mercy finally from vs if we trust in hym and commit our selfes wholy vnto hym hang onely vpon hym and call vpon hym ready to obey and serue hym Thys is the true liuely and vnfayned christian faith and is not in the mouthe and outward profession onely but it liueth and stirreth inwardly in the hart And this faythe is not without hope and truste in God nor without the loue of God and of our neyghbors nor without the feare of God nor without y e desyre to heare Gods worde and to folowe thesame in eschewyng euill and doyng gladly all good workes Thys faith as sainct Paule describeth it is the sure ground and foundacioÌ„ of the benefites whiche we ought to loke for and trust to receyue of God a certificat sure expectacion of them although they yet sensiblie appere not vnto vs. And after he saith he that coÌ„meth to God must beleue both that he is that he is a mercifull rewarder of wel doers And nothyng coÌ„mendeth good men vnto God so muche as this assured faith trust in him Of this faithe iij. thinges are specially to be noted First that this faithe doth not lye ded in the hart but is liuely and fruitful in bringing furth good workes Second y â— without it caÌ„ no good workes be doen y t shalbe acceptable pleasauÌ„t to God Thirde what maner of good workes thei be y t this faith doth bryng furth For the first as the light cannot be hid but will shewe furthe it self at one place or other So a true faith cannot be kept secret but when occasion is offered it will breake out shew it self by good workes And as the liuyng body of a maÌ„ euer exerciseth suche thinges as belongeth to a naturall liuyng body for nourishement preseruacion of thesame as it hath nede opportunitie and occasion euen so the soule that hath a liuely faith in it wyl be doyng alwaye some good worke whiche shall declare that it is liuyng and will not be vnoccupied Therfore when men heare in the scriptures so high coÌ„mendacions of faythe that it maketh vs to please God to liue with God and to be the children of God if then they phantasie â–ª that thei be set at libertie froÌ„ doyng all good workes and may liue as thei liste thei trifle with God deceyue themselfes And it is a manifest token that thei be farre from hauing the true and liuely faith also farre from knowledge what true faith meaneth For the very sure liuelye christian faith is not
redemer and thy name is without beginnyng and euerlastyng God gaue thē then grace to be hys chyldren as he doeth vs now But now by the cōming of our sauior Christ we haue receyued more abūdātly the spirite of god in our hartes wherby we maye cōceyue a greater faithe a surer truste then many of them had But in effect they we be al one we haue thesame faith that they had in God thei thesame y t we haue And s Paul so muche extolleth their faith because we should no lesse but rather more geue oure selfes wholy vnto Christ both in profession liuing now when Christ is come then y e olde fathers did before his cōmyng And by all the declaraciō of s Paule it is euident that the true liuely and christian fayth is no dead vain or vnfruictfull thyng but a thyng of perfecte vertue of wonderful operacion and strength bryngyng furth all good mocions good workes All holye scripture agreably beareth witnesse that a true liuely faith in Christ doeth bryng furth good workes and therfore euery mā must examine himself diligētly to know whether he haue thesame true liuely faythe in hys harte vnfaynedly or not whiche he shall know by the fruictes therof Many that professed the faith of Christ were in this error that they thoughte they knewe God and beleued in hym when in their lyfe they declared the contrarye whiche error sainct Ihon in his first Epistle confutynge writeth in this wyse Hereby we are certified that we know god if we obserue his cōmaundemētes he that saieth he knoweth god obserueth not his cōmaundemētes is a liar the trueth is not in him And again he saieth whosoeuer synneth doeth not se God nor knowe him let no man deceiue you welbeloued childrē And moreouer he saieth hereby we know y t we be of the truth so we shal perswade our hartes before hym For if our awne hartes reproue vs God is aboue our hartes and knoweth al thinges Welbeloued if our hartes reproue vs not the◠haue we confidence in God and shall haue of hym whatsoeuer we aske because we kepe hys commaundementes and do those thynges that please hym And yet further he saieth euery man that beleueth that Iesus is Christe is borne of God we knowe that whosoeuer is borne of God doeth not synne but the generacion of God purgeth him and the deuill doth not touche hym And finally he concludeth shewing the cause why he wrote this epistle sayth For this cause haue I thus written vnto you that you maye knowe that you haue euerlastyng lyfe whiche do beleue in the sonne of God And in hys thirde Epistle he confirmeth the whole matter of faith and workes in fewe wordes saiyng he that doth well is of God and he that doeth euill knoweth not God And as s. Ihō saieth that as the liuely knowledge and faith of God bryngeth furth good workes so saieth he likewise of hope Charitie that they cannot stande with euill liuynge Of hope he writeth thus we knowe that when God shall appere we shalbe lyke vnto hym for we shall se hym euen as he is And who soeuer hath this hope in hym doth purifie himself like as God is pure And of charitie he saieth these woordes He that doeth kepe Gods woorde or commaundemente in hym is truely the perfecte loue of God And agayne he saieth this is the loue of God that we should kepe hys commaundementes And s. Ihon wrote not this as a subtile proposicion deuised of hys awne phantasie but as a moste certain necessarie truth taught vnto him by Christ himself the eternall in fallible veritie who in many places doth moste clerely affirme that fayth hope charitie cannot consist without good godly workes Of faith he saith He that beleueth in the sonne hath euerlastyng life but he that beleueth not in the sōne shal not se that life but the wrath of God remayneth vpō him And thesame he confirmeth with a double othe saiyng Forsothe forsothe I saye vnto you he y t beleueth in me hath euerlastyng lyfe ▪ Now for asmuch as he that beleueth in Christ hath euerlastīg lyfe it must nedes consequently folow that he y t hath this faith must haue also good workes be studious to obserue Gods cōmaundemetes obediently For to thē that haue euill workes leade their lyfe in disobedience transgression of Gods commaundemētes without repentaūce perteineth not euerlasting life but euerlastyng death as Christ himself saieth they that do wel shal go into life eternal but thei that do euill shal go into y e eternal fire And again he saith I am the first lettre the last the beginnyng the endyng to him y t is a thirste I wil geue of the welle of the water of lyfe frely He that hath the victorye shal haue all thynges I will be his God and he shalbe my sonne But thei y t be fearfull mistrusting God lacking faith thei y t be cursed people murderers fornicators sorserers Idolaters all liars shall haue their porciō in y e lake that burneth with fire brimstone which is the secōd death And as Christe vndoubtedly affirmeth that true faythe bringeth furth good workes so doth he say likewyse of charitie Whosoeuer hath my cōmaūdementes kepeth thē y t is he y t loueth me And after he saieth he that loueth me will kepe my worde he y t loueth me not kepeth not my woordes And as the loue of God is tried by good workes so is the feare of God also as the Wisemā saieth y e dread of God putteth awaye synne And also he saieth he that feareth god wil do good workes A man may sone deceiue hym self thinke in hys awne phātasie that he by fayth knoweth God loueth him feareth him belongeth to him whē in very dede he doth nothyng lesse For the triall of all these thinges is a very godly christian lyfe He that feleth hys harte set to seke Gods honor studieth to know the wil cōmaundemētes of God to cōforme himself therunto leadeth not hys life after the desire of hys awne fleshe to serue y e deuill by synne but setteth hys minde to serue God for gods awn sake for his sake also to loue al hys neighbors whether they be frēdes or aduersaryes doyng good to euery mā as opportunitie serueth willingly hurtyng no mā Such a mā maye wel reioyce in God perceiuinge by the trade of his life y t he vnfamedly hath y e right knowledge of God a liuely fayth a constant hope a true vnfeined loue feare of god ▪ But he y t casteth awaie y e yoke of gods cōmaundemētes frō hys necke geueth hymself to liue without true repētaūce after hys awne sensual mynde pleasure not regardynge to knowe Gods worde much lesse to
liue according therunto such a man clerely deceiueth himself seeth not hys awn harte if he thinketh y t he either knoweth god loueth him feareth him or trusteth in him Some peraduēture phātasie in themselfes y t thei belōg to God althouh they lyue in synne so they come to y e Church shewe thēselfes as Gods dere childrē But s Ihō sayth plaīly if we saie y t we haue any company with God and walke in darkenesse we do lye Other doo vainly thīke that thei know loue God although they passe not of his cōmaundementes But s. Ihon saieth clerely he y t saieth I know God kepeth not hys cōmaūdementes he is a liar Some falsly perswade thēselfes y t thei loue God whē they hate their neighbors But s. Ihon saieth manifestly if any mā say I loue god yet hateth his brother he is a liar He that saieth y t he is in the light hateth his brother he is stil ī darkenesse He y t loueth his brother dwelleth in the light but he y t hateth hys brother is in darkenesse walketh in darkenesse and knoweth not whether he goeth for darkenesse hath blynded hys eyes And moreouer he saieth hereby we manifestly knowe the childrē of God from the children of the deuill He that doeth not righteously is not the childe of God nor he that hateth hys brother Deceiue not your selfes therfore thinkynge that you haue faith in God or that you loue God or do truste in hym or do feare hym when you lyue in sinne for then your vngodly sinfull life declareth y e contrary whatsoeuer ye saye or thinke It perteineth to a christian man to haue this true christian fayth and to trye himself whether he hath it or no to knowe what belongeth to it how it doeth worke in hym It is not the worlde that we can trust to ▪ the world and all that is therin is but vanitie It is God that muste be oure defence and protection against all tēptacion of wickednesse sinne errors supersticiō ydolatrie al euill If al the world were on our side God agaīst vs what could y ◠worlde auaile vs Therfore let vs set our whole fayth and trust in God neither the worlde the deuil nor al y e power of thē shal preuayle agaynst vs. Let vs therfore good christiā people trie examyne our faith what it is let vs not flatter our selfes but loke vpō our woorkes and so iudge of our fayth what it is Christe hīself speaketh of this matter saieth The tree is knowen by the fruicte Therefore let vs doo good workes therby declare our faythe to be y e liuely christian faith Let vs by suche vertues as ought to spryng out of fayth shew our elecciō to be sure stable as s. Peter teacheth Endeuor your selfs to make your calling electiō certain by good workes And also he saieth minister or declare in youre faith vertue in vertue knowledge in knowledge tēperaunce in tēperaunce paciēce again in pacience Godlinesse in Godlinesse brotherly charitie in brotherly charitie loue So shall we shew in dede y t we haue y e very liuely christiā faith may so both certefie our cōscience the better that we be in the righte faith also by these meanes cōfirme other men If these fruictes do not folowe we do but mocke with God deceiue our selfes also other mē Wel maye we beare y e name of Christiā mē but we do lacke the true faith that doeth belonge thereunto For true faithe doeth euer brynge furthe good workes as s. Iames saieth shewe me thy faythe by thy deedes Thy deedes workes must be an opē testimonial of thy fayth otherwise thy fayth beyng without good workes is but the deuils faith y e faith of y e wicked a phantasy of faith not a true christian faith And like as the deuils euil people be nothyng the better for their counterfet faith but it is vnto them the more cause of dāpnacion so thei y t be christened and haue receiued knowledge of God of Christes merites and yet of a set purpose do liue idlely without good workes thinkyng y e name of a naked faith to be either sufficiēt for thē or els settyng their mindes vpō vain pleasures of this world do liue in syn w tout repentaūce not vtteryng the fruites y t do belōg to suche an high profession vpon suche presūpteous persōs wilful synners must nedes remain y e great vengeaunce of God eternal punishmēt in hel prepared for y e deuil wicked liuers Therfore as you professe y e name of Christ good christian people let no suche phantasy and imaginacion of faith at any time beguile you but be sure of your faith trie it by your liuyng loke vpon the fruites y t commeth of it marke the increase of loue charitie by it towades God and your neighbor so shal you perceiue it to be a true liuely faith If you fele perceiue suche a faith in you reioyce in it be diligēt to maintein it and kepe it stil in you let it be daily increasing and more more by wel workyng so shal ye be sure y t you shal pleace god by this faith at the length as other faithful mē haue doen before so shal you whē his wil is come to him receiue thēde and final reward of your faith as s. Peter nameth it the saluacion of your soules the which God graunt vs that hath promised thesame vnto his faithfull To whō be al honor and glory worlde without ende Amen ¶ An Homelie or sermon of good woorkes annexed vnto faithe IN the last Sermon was declared vnto you what the liuely and true faithe of a christiā man is that it causeth not a man to be idle but to be occupied in bringyng furthe good workes as occasion serueth Now by Gods grace shalbe declared the seconde thyng that before was noted of faith that without it can no good worke be doen acceptable and pleasaunt vnto God For as a braunche cannot beare fruit of it self saith our sauior Christ except it abide in the vine so cannot you except you abide in me I am the vine and you be the braunches he that abydeth in me and I in hym he bringeth furthe muche fruit for without me you can do nothyng And S. Paule proueth that Enoche had faithe because he pleased God For without faithe saieth he it is not possible to please God And again to the Romay he saith whatsoeuer worke is doen without faith it is sinne Faith geueth life to the soule and thei bee asmuche ded to God that lacke faith as thei be to the world whose bodies lacke soules Without faith al that is doen of vs is but ded before God although the woorke seme neuer so gaie and glorious before man Euen as the picture grauen or painted is but a ded
representacion of the thyng it self and is with out life or any maner of mouyng so be the workes of all vnfaithfull persones before God Thei do appere to be liuely workes in deede thei be but ded â–ª not auailyng to the eternall life Thei bee but shadowes and shewes of liuely and good thynges and not good and liuely thynges in dede For true faith doth geue life to the workes and out of suche faith come good woorkes that be very good woorkes in dede and without it no worke is good before God as saieth saincte Augustine wee muste set not good workes before faithe nor thynke that before faithe a man maie do any good worke for suche workes although thei seme vnto men to bee praise worthy yet in deede thei bee but vain and not allowed before God Thei bee as the course of a horse that ruÌ„neth out of the waie whiche taketh great labor but to no purpose Let no man therefore saieth he reckeÌ„ vpon his good workes before his faithe Whereas faithe was not good woorkes were not the intent saieth he maketh the good workes but faith must guide and order thintent of man And Christ saith if thine iye be naught thy whole body is ful of darkenesse The iye doth signifie the intent saith sainct Augustine wherwith a man doth a thyng So that he whiche doth not his good workes with a Godly intent and a true faithe that woorketh by loue the whole body beside that is to saie all the whole nuÌ„bre of his workes is darke and there is no light in it For good deedes bee not measured by the factes theimselfes and so disseuered from vices but by the endes and intentes for the whiche thei bee doen. If a Heathen man clothe the naked fede the hongerie and do suche other like workes yet because he doth theim not in faithe for the honor and loue of God thei â—e but ded vain and fruitles workes to hym Faithe is it that dooth commende the woorke to god for as s. Augustine saith whether thou wilt or no that worke that coÌ„meth not of faithe is naught where the faith of Christ is not the fouÌ„dacion there is no good worke what buildyng soeuer we make There is one worke in y t which be al good workes that is faithe whiche worketh by charitie If thou haue it thou hast the ground of all good woorkes For the vertues of strength wisedom temperaunce iustice be al referred vnto this same faith Without this faith we haue not theÌ„ but onely the names and shadowes of them as s. Augustine saieth All the life of them that lacke the true faithe is syn and nothyng is good without hym that is the aucthor of goodnes where he is not there is but feined vertue although it be in the best workes And s. Augu. declaryng this verse of the psalme the Turtle hath found a nest where she may kepe her young birdes saith that Iewes heretiques and pagans do good workes thei clothe the naked fede the poore and do other workes of mercy but because thei be not doen in the true faithe therfore the birdes be loste But if thei remain in faith then faith is the nest and sauegard of their birdes that is to say safegard of their good workes that the reward of them be not vtterly lost And this matter whiche s. Augustin at large in many bokes disputeth s. Ambrose concludeth in fewe wordes saiyng he that by nature would withstand vice either by naturall will or reason he doth in vain garnishe the tyme of this life and atteineth not the very true vertues for without the worshippyng of the true God that whiche semeth to be vertue is vice And yet moste plainly to this purpose writeth s. Ihon Chriso in this wise you shall finde many which haue not the true faith and be not of y e flocke of Christ and yet as it appereth thei florishe in good workes of mercy You shall finde them full of pitie compassion and geuen to iustice and yet for all that thei haue no fruite of their workes because the chief worke lacketh For when the Iewes asked of Christ what thei should do to worke good workes he aunswered this is y e worke of God to beleue in hym whom he sente So that he called faithe the worke of god And assone as a maÌ„ hath faith anone he shall florish in good workes for faith of it self is full of good workes and nothyng is good without faith And for a similitude he saith that thei whiche glister and shine in good workes without faithe in God be like dead men whiche haue goodly precious toÌ„bes and yet it auaileth them nothyng Faith may not be naked without good workes for then it is no true faith and when it is adioyned to workes yet is it aboue the workes For as men that be very men in dede first haue life and after be norished so must our faithe in Christe go before after be norished with good woorkes And life maie be without norishment but norishment cannot be without life A man must nedes be norished by good workes but first he must haue faithe he that doth good deedes yet without faith he hath no life I can shew a man that by faith without workes liued cam to heaueÌ„ but without faithe neuer man had life The thiefe that was hanged when Christe suffered did beleue onely and the moste mercifull God did iustify hym And because no manne shall obiecte that he lacked tyme to doo good woorkes for els he would haue doen them truthe it is and I will not contend therin but this I will surely affirme that faithe onely saued hym If he had liued and not regarded faith and the workes thereof he should haue lost his saluacion again But this the effecte that I saie that faithe by it self saued hym but workes by theim selfes neuer iustified any man Here ye haue heard the minde of sainct Chrisostome wherby you maie perceiue that neither faith is without workes hauyng opportunitie therto nor workes can auaile to eternall life without faithe Now to procede to the third parte whiche in the former Sermon was noted of faithe that is to say what maner of workes thei be whiche spring out of true faithe and leade faithfull menne vnto eternall life this cannot bee knowen so well as by our sauior Christe hymself who was asked of a certain greate man thesame question What woorkes shall I do said a Prince to come to euerlastyng life To whom Iesus aunswered If thou wilte come to the eternall life kepe the commaundementes But the Prince not satisfied herewith asked farther whiche commaundementes The Scribes and Phariseis had made so many of their awne lawes and tradicions to bryng men to heauen besides Gods coÌ„mauÌ„dementes that this man was in doubte whether he should come to heauen by those lawes tradicions or by the lawes of God therfore he asked Christe whiche
woorkes by faythe onely freely we receyue remissyon of oure synnes What can be spoken more plainlye then to saye that freely withoute woorkes by fayth onely we obteyne remission of oure synnes These and other lyke sentences that we be iustifyed by fayth onelye frelye and without workes we do reade oftymes in the moste best and aūcient writers As beside Hillarye Basill sainct Ambrose before rehersed we read thesame in Origene saincte Chrisostome saincte Cypriane saincte Augustine Prosper Oecomenius Phocius Bernardus Anselme and many other aucthors Greke and Latine Neuertheles this sentence that we be iustified by fayth onely is not so meāt of them that the sayed iustifiyng fayth is alone in man without true repentaunce hope charitie dread and feare of God at any tyme or ceason Nor when they say that we be iustified frely they meane not that we should or might afterwarde be idle that nothyng should be required on oure partes afterward Neither thei meane not so to be iustified without our good workes that we shoulde do no good workes at all lyke as shalbe more expressed at large hereafter But this proposicion that we be iustifyed by faith onely frely and without workes is spoken for to take away clerely all merite of oure workes as beyng insufficient to deserue our iustificacion at Gods handes and thereby moste plainly to expresse the weakenes of man and the goodnes of God the great infirmitie of oure selfes and the myght and power of God the imperfectnes of oure awne workes and the moste aboundaunt grace of our sauior Christe And thereby whoey to ascribe the meryte and deseruing of our iustificaciō vnto Christe onely and his moste precious bludshedyng This faythe the holy scripture teacheth this is the strong rocke foundacion of Christian religion this doctryne all olde and auncient aucthors of Christes churche do approue this doctrine aduaūceth setteth furthe the true glory of Christ and suppresseth the vayne glory of man This whosoeuer denieth is not to be reputed for a true christian man not for a setter furth of Christes glory but for an aduersarye of Christe and his Gospell for a setter furth of mēnes vain-glory And although this doctrine be neuer so true as it is most true in dede that we be iustified freely without al merite of our awne good workes as S. Paule doth expresse it and freely by this liuely and perfect fayth in Christe onely as the auncient aucthors vse to speke it yet this true doctrine must be also truely vnderstande and moste plainly declared lest carnall men should take vniustly occasyon thereby to lyue carnally after the appetite and will of the world the flesh and the deuil And because no man should erre by mistakyng of this doctrine I shall plainely shortely so declare the right vnderstandyng of the same that no man shall iustly thinke that he maye therby take any occasion of carnall libertie to folowe y e desires of the flesh or that therby any kind of synne shalbe committed or any vngodly liuyng the more vsed First you shall vnderstande that in our iustificacion by Christ it is not all one thinge the office of God vnto man and the office of man vnto God Iustificacion is not the offyce of man but of God For man cannot iustifye himselfe by his awne workes neither in parte nor in the whole for that were the greatest arrogancie presumpciō of man that Antechrist could erect agaynst God to affirme that a man might by his awne workes take awaye and purge his awne synnes and so iustifie himself But iustificacion is the office of God onely and is not a thyng whiche we rendre vnto hym but whiche we receiue of him not whiche we geue to him but whiche we take of him by his free mercie by the onely merites of his moste derely beloued sonne our onely redemer sauiour and iustifier Iesus Christ. So that the true vnderstandyng of this doctrine We be iustified freely by faith without workes or that we be iustified by faithe in Christ onely is not that this our awne acte to beleue in Christe or this oure faithe in Christe which is within vs dooth iustifie vs and merite oure iustificacion vnto vs for that were to cōpte our selfes to be iustified by some acte or vertue that is within oure selfes But the true vnderstandynge and meanynge thereof is that although we heare Gods woorde and beleue it although we haue faith hope charitie repentaunce dread and feare of God within vs and do neuer so many good woorkes thereunto yet we must renounce the mertte of all our saied vertues of faith hope charitie and all our other vertues and good dedes which we either haue doen shal do or can do as thynges that be farre to weake and insufficient and vnperfecte to deserue remission of our synnes and oure iustification and therefore we must trust onely in Gods mercie and in that sacrifyce whiche our high prieste and sauior Christ Iesus the sonne of God once offered for vs vpon the crosse to obtein therby Gods grace and remission aswel of our originall synne in baptisme as of all actuall synne cōmitted by vs after oure baptisme if we truely repente and conuerte vnfainedly to hym agayn So that as sainct Ihon Baptiste although he were neuer so vertuous and Godly a man yet in this matter of forgeuyng of synne he did put the people frō hym and appoynted them vnto Christ saiyng thus vnto them Behold yonder is the lambe of GOD whiche taketh awaye the synnes of the world Euen so as greate and as Godly a vertue as the liuely fayth is yet it putteth vs from it self remitteth or appointeth vs vnto Christ for to haue only by him remission of oure synnes or iustification So that our fayth in Christ as it were saieth vnto vs thus It is not I that take awaye your synnes but it is Christ onely and to him onely I send your for that purpose renoūcyng therein all your good vertues woordes thoughtes and woorkes and onely puttyng your trust in Christe Thus you do se that the very true sense of thys proposicion We be iustifyed by faythe in Christe onely accordyng to the meanyng of the old auncient aucthors is this we put oure faithe in Christe that we be iustifyed by hym onely that we be iustified by Gods free mercie and the merites of our sauior Christe onely and by no vertue or good worke of our awne that is in vs or that we can be able to haue or to do for to deserue thesame Christ hymself onely beyng the cause meritorious thereof Here you perceiue many woordes to be vsed to auoyd cōtencion in wordes with them that delighte to braule aboute woordes and also to shewe the true meaning to auoyde euill talking misunderstandyng And yet peraduenture all wyll not serue with theim that be contencious but cōtenders will euer forge matter of contencion euen when thei haue none occasiō thereto Notwithstandyng such
to whom bee all glory now and euer Amen HEreafter shal folow Homelies of fastyng Praiyng Almose dedes of the Natiuitie Passion Resurreccion Ascencion of our sauior Christ of the due receiuyng of his blessed body and bloud vnder the forme of bread wine against Idlenesse against Gluttony and druÌ„kennesse against Coueteousnesse against Enuy Ire and malice â–ª with many other matters aswell fruitefull as necessarie to the edifiyng of Christian people and the increase of Godly liuyng Amen GOD SAVE THE KYNG ¶ IMPRINTED AT LONDON THE LASTE DAIE OF IVLII IN THE FIRST YERE OF THE REIGNE OF OVR SOVEREIGNE LORD KYNG EDVVARD THE VI. BY RICHARD GRAFTON PRINTER TO HIS MOSTE ROYALL MAIESTIE ANNO. 1547. Cum priuilegio ad imprimendum solum SVSCIPITE â—â—CITVM VERBVM â—ACO ·1 The prayse of holy scripture The perfeccion of holy scripture The knowledge of holy Scripture is necessary To whoÌ„ the knowlege of holy scripture is sweete pleasaunt Who be enemies to holye scripture An apte similitude declaryng of whoÌ„ the scripture is abhorred An eâ—hortacion vnto the diligent readynge hearynge searchinge of the holy scriptures Matth. iiii The holy scripture is a sufficieÌ„t doctrine for our saluacion What thynges we maye learne in the holy scripture Holy scripture ministreth sufficient doctrine for all degrees and ages Matth. iiii Luke xi Ihon. xvii Psalm xix What commodities and profytes the knowledge of holy scripture bringeth Luke x. Ihon. vi Collos. i. Hebre. iiii Matth. vii Ihon. xii Ihon. xiiii i. Regum xiiii ii Para xx i. Corin. xv i Ihon. v. Who profite moste in readyng Godes worde Esaie v. Matth. xxii i Corin. xiiii What incommodities the ignorauÌ„ce of Gods worde bringeth Gods woorde excelleth all sciences Uain excuses dysswadynge froÌ„ the knowledge of gods woorde The firste The secondâ— â–ª Matth. xxii How mooste commodiously and without all perill the holy scripture is to be redde Scripture in some places is easie and in some places harde to be vnderstaÌ„d God leaueth no man vntaught that hath a good wil to knowe his woorde â–ª Howe the knowledge of scripture may bee atteined vnto Matth. vii A good rule for the vnderstandynge of the scripture No maÌ„ is excepted froÌ„ the knowledge of Gods will What persones would haue ignorauÌ„ce to continue The holy scripture is one of gods chief benefites The ryghtâ— readyng vse and fruictful studiyng iÌ„ holy scripture â–ª Psalme l. Gene. iii. Iudith iiii and .ix. Iob xlii Hier. vi â–ª xxv â—apâ—en viâ— Esai â—â— Iob. xiiii Ge. v. â— vi Hiere xxiâ—â— Roma iii. Roma xi Galat. iii. Ephe ii Pro. xxiiii Luke i Matth. iii. i. Ihon. â— â—â— Eccle. vii Psalm li. Psal. xxlii Psal. xix Psalm li. Marke x. Luke xviii Ihon. xv Luke xviâ— â–ª Luke xviii Matth. ix Matth. xii Matth. xv Galat. v. Luke v. Psalm â—vi Luke xv Baruch â—i Daniel â—i â—â— Cor. iii. Psal â— Ephe. ii â— Pet. ii Psal. â—xliii ii Corin. i. Psalm cxxx Ihon. i. i. Peter ii Ihon. xiiii Ihon. viii Hebre. vii i. Ihon. ii Matthew i. Ihon â— Oze xiii The efficacie of 〈…〉 and 〈◊〉 Roma â–ª iii â–ª Roma viii Obiection An answere â–ª 〈◊〉 iii. 〈◊〉 〈◊〉 viii Three thynges muste go togâ—ther iÌ„ our â—â—stificacion Howe it is to be vnderstand that faith iustifieth without woorkes Galath â—ii Ephes ii Actes x. Faithe onely iustifieth is the doctrine of old doctors Philip. iii. Faithe alone 〈◊〉 it is to 〈◊〉 â—nderstande The profit of the doctrine of faithe onely iustifieth What thei be that impugne the doctrine of faith only iustifieth A declaracion of this doctryne faythe without workes iustifieth IustificacioÌ„ is the office of Gâ—d onely Ihon. i. Thei that preache faith onelye iustyfieth doo not teache carnall libertie or y t we should do no good workes The deuils haue fayth but not the true faithe 〈◊〉 that 〈◊〉 in 〈◊〉 haue not true faith Psalm v. Faithe A deed faith Iames. ii Titâ— A liuely faith Galat v. Hebre. xi Thre thynges are to bee noted of faith Faithe is full of good workes Abac. ii Hiere xvii Eccl. xxxii Libâ—o de fide et operibus Capit. ii Sermo de lege et fide Hebre xi Gene. iiii Gene. vi Eccle. xliii Gene. xi Gene. xii Eccle. xiiii Exod. ii Exod. xiiii Iosue vi Daniel vi Daniel iii. In Iho. â—ra â—lv ii Cor. iiii Esaie xliii i. Ihon. ii i. Ihon. iii. i. Ihon. iii â–ª i. Ihon. iii. i. Ihon. v i. Ihon. v. â—ii Ihon. i. i. Ihon. iii. i. Ihon. ii i. Ihon. v. Ihon iii. i. Ihon v. Ihon. vi Matth. xv Apoc. xxi Charitie bringeth furth good woorkes Ihon. xiiii Ihon. xiiii Eccle. i. Eccâ—e xv i. Ihon. i. i. Ihon. ii â–ª i. Ihon. iiii i. Ihon. ii i. Ihon. iii. 〈◊〉 i Pâ—â—er â— Iames. ii i. Peter i. No good worke can bee dooen withoute faithe Ihon. xv Hebre. xi Roma xiiii In prefati Psalme xxxi Matth. vi In prefati Psalme xxxi De vocati Gentium Lib. i. capi iii. In sermons de fide lege spiritu sctoÌ„ â–ª Ihon. vi What workes thei are that spriÌ„g of faith â–ª Matthe xix Matth. xix Matth. xix The workes y t leade to heaueÌ„ be the workes of Gods commaundementes Man froÌ„ his firste fallyng from Godes commaundementes hath euer been redy to do the like and to deuise workes of his awne phantasye to please God withall The deuises Idolatrye of the Gentiles The deuises Idolatrye of the Gentiles Exod xxxii ReligioÌ„s and sectes emong the Iewes Matth. xxiii Matth xv Esai xxix Mans lawes must be obserued and kept but not as Gods lawes Holy tradicions wer estemed as Gods lawes Luke xvi â—oly tradicions 〈…〉 〈…〉 of 〈…〉 is commonly occasion that GOD 〈◊〉 offended Matth xii Matth. xv Math. xxiii Sectes Religions emoÌ„g christian men The .iii. chief vowes of religion Matth. xv 〈◊〉 Other deuised and supersticions Decrees and Decretalles An exhortacioÌ„ to the kepyng of Gods commaundementes A brief rehersall of Godes commaundementes What Charitie is The loue of GOD. Math. x. The loue of thy neighbor Matt. xxii Math. v. Math. v Ihon. v. Mat. xxvi Esai iiii Acteâ— viii Ihon. xliii i. Ihon. iiii Againste carnall men that will not forgâ—ue their enemies â— Pet. ii A question An aunswere Charity hath two offices Roma xiii â— â–ª Timo. v. Howe and in what causes it is lawefull â–ª to sweare Deuter. vi Psal. lxii Ihon. iii. ii Cor. i. Gene. xxiiiâ— Gene. xxi Hebre. vi Hier. iiii What coÌ„dicions a lawful oth ought to haue The â—irste The seconde The thirde Why wee bee willed iÌ„ scripture to sweare by the name of God Esaie xlii Psalme â—l CoÌ„modities had by laweful othes made obserued Uain swearyng is forbidden An obieccion An answere Eccle. xxxiii Another obieccion An aunswere Lawful othes and promises would be better regarded Iosue ix â— Regum xi Unlawful othes and promises are not to bee kept Matth. xiiii Actes xxiii Iudicum xi Againste periurie Eccle. x. Ozee v Esaie xxxi Zacha. vii Hier. vii Hiere vii Orige super Exodi homi xii i. Regum xv The turnyng of God from man Hebre iiii Psal. xcv Esaie v. Matth. xxi Nume xâ— Psal. i. Psal. xxvi Psal. cxlii i. Reg. xv Eze. xviii And .xxxiii. Against desperacion Eze. xxxiii Against presumpcion i. Thessa. v. Ozee xiiii Eccle â–ª xli Luke xvi The firste The seconde The thirde Hebre. ii i. Corin. iii. Roma viii Ihon. vâ— Ihon. vi Ihon. vi â–ª i. Corin. â— Collos. iii. Roma xiiii Hebre. xiii Luke xxiii Luke xvi The seconde cause why some do feare death Philip. ii â–ª Hebre. xii Mat. xxvi The thyrde cause why death is to be feared Ephe. i. Phil. i. Sapien. iii. Sapien. iiii Ihon. xvii Actes vii Ihon â–ª v â–ª Psalm â—xvi Luke ii Psalm cxiiii Apoc. xiiii Galat vi Matth. vi Iames. v. Luke xvi Matth. xxv i. Pet. v. Phil. i. Prouer. viii â–ª Sapien. vi Sapien. vi Deu. xxxii Roma xiii Ihon â–ª xix i. Peter ii i. Peter ii i. Peter ii i. Reg. xiii xix and .xx â–ª i. Reg. xxiiii Obiection Answere Psalm lxxx and .viii. ii Reg. i. 〈◊〉 v. Nume xi Nume xii Nume xxi Nume xvi ii Re. xvâ—ii Eccle. x. Matth. xvii Luke ii i Pet. ii i. Pet. ii Roma xiii Matth. xxii Roma xiii i. Timo. ii Iudith v â–ª Exode xx Deute xxiii Matth. v. Ihon. xv Matth. xv Matth. xv Matthe xv Ihon. xiiii Titus i. Ihon. viii Roma vi i. Ihon. iii. Ihon. viii Roma vi Actes xv Româ— â–ª xii â–ª Roma xiii Ihon. iii. Matth. xiii Roma viii i. Corin. vi i. Corin. vi i. Peter i. Luke i. Esay xxxviii Ephe. v. Galath v. i. Corin. vi i. Peter i. Leui. xi â— xix Math. xix Hebre. iii. Hebre. iii. Gene. vi Gene. iiii Gene. xix Gene. xiii Gene. xx Leuit. xx Num. xxv Psalm v. i. Corin. x. Lâ—wes deuysed for punisâ—â—â—nt of whoredome Luke xi i. Coun. vi Galath v Ephe. v Apo. xxi Math. xiii Luce iii. Remedies whereby to auoyde fornicacion adulterye i. Corin. vii Math. v i. Timo. i i. Timo. ii i. Corin. iii. i. Cor iii. Iames. iii i. Cor. i Ephe. iiii Philip. ii Howe we shoulde reade the scripture Matth. xi Iames. iii. i. Cor. v. Agaynst querell pickinge i Cor. vi i Cor. vi Agaynst froward answeryng Matth. v. Roma xii Deu. xxxii An obiecâ—ion An aunswere i. Peter ii Esai iiii Luke xxiii Actes vii i. Cor. iiii Reasons to moue meÌ„ froÌ„ querel pickiÌ„g Matth. xii Reasons to moue meÌ„ne froÌ„ froward answeryng Prouerb xv i. Regum xâ—v An obieccion Prouer xxvi Ihon. xix An aunswerâ— Matth. iii. Galathi iii. Titus i. Philip. iii. Matth. xxiii Matth. xvi Actes xiii Actes v. Ihon. ii Exod. xxxii Nume xxv But these exaÌ„ples are not to be folowed of euery body but as men be called to office and set in aucthoritie Iames. iiii Prouer. xx i. Peter v. Luke i.
CERTAYNE Sermons or Homelies appoynted by the kynges Maiestie to be declared and redde by all persones Uicars or Curates euery Sondaye in their churches where they haue Cure Anno. 1547. ⧠A TABLE of the Sermones or Homelies conteined in this presente Uolume j. A Fruitefull exhortacion to the readyng of holye scripture ij Of the misery of all mākynde iij. Of the saluacion of all mankynde iiij Of the true and liuely faithe v. Of good woorkes vj. Of Christian loue and Charitie vij Against swearyng and periurie viij Of the declinyng from God ix An exhortacion against the feare of deathe x. An exhortacion to obedience xj Against whoredom and adultery xij Against strife and contencion FINIS THE PREFACE THE Kynges moste excellent Maiestie by the prudente aduyse of hys moste deere beloued Uncle Edwarde duke of Somersett Gouernor of hys Maiesties persone and Protector of all hys hyghnes Realmes Dominions and Subiectes with the reste of hys moste honorable Counsayll moste graciously considerynge the manifolde enormities whiche heretofore haue crept into hys graces Realme throughe the false vsurped power of the Bishoppe of Rome and the vngodly doctryne of hys adherentes not onelye vnto the greate decaye of Christian religion but also if Gods mercy were not vnto the vtter destruction of innumerable soules whiche through hypocrysy and pernicious doctrine were seduced and brought from honoryng of the alone true liuynge and eternall God vnto the worshippyng of creatures yea of stockes and stones from doyng the commaundemētes of God vnto volūtary workes and phantasyes inuēted of men from true religiō vnto Popishe Supersticion considerynge also the earnest and feruent desire of his derely beloued Subiectes to bee deliuered from all errors and supersticions and to be truely and faythefully instructed in the verye worde of God that liuely foode of mannes soule wherby they may learne vnfainedly and accordyng to the mynd of the holy Ghoste expressed in the scriptures to honor God and to serue their Kyng with all humilitie and subieccion and Godly and honestly to behaue theim selfes toward all men Agayn callynge to remembraunce that the next and moste ready waie to expell and auoide aswell all corrupte vicious and vngodly liuynge as also erronious doctrine tendyng to Supersticion and Idolatrie clerely to put away all contenciō whiche hath heretofore rysen through diuersitie of preachyng is the true settyng furthe and pure declarynge of Gods woorde whiche is the principall guyde and leader vnto all Godlinesse and vertue Finally that all Curates of what learnyng soeuer they be may haue some Godly and fruitfull lessons in a readines to reade and declare vnto their parishioners for their edifiyng instruction and cōfort hath caused a booke of Homelies to bee made and set furthe wherein is conteined certain wholsome and Godly exhortacions to moue the people to honor and worshippe almighty God and diligently to serue hym euery one accordynge to their degre state and vocacion the whiche Homelies his Maiestie commaundeth and streightely chargeth all Persones Uicares Curates and all other hauyng spirituall cure euery Sondaye in the yere at hygh Masse when the people be moste gathered together to reade and declare to their parishioners playnly and distinctely in suche ordre as they stande in the boke excepte any Sermon bee preached and then for that cause onely and for none other the reading of the sayde Homelie to be differed vnto the nexte Sondaye folowyng And when the foresayde boke of Homelies is redde ouer the Kynges Maiesties pleasure is that thesame be repeted redde agayn in suche lyke sorte as was before prescribed vnto suche tyme as his graces pleasure shall further be knowen in thys behalfe Also hys maiestie commaundeth that the sayde Ecclesiasticall persones vpon the firste holy daye fallyng in the Weke tyme of euery quarter of the yere shall reade his Iniunccions opēly and distinctely to the people in maner and fourme in thesame expressed And vpon euery other holy and Feuall daye through the yere likewise fallyng in the weke tyme they shal recite the Pater noster the Articles of our fayth and the tēne commaundementes in Englishe openly before all the people as in the sayd Iniunccions is specified that all degrees and al ages may learne to know God and to serue him accordynge to hys holy woorde AMEN ¶ A fruitfull exhortation to the readyng and knowledge of holy scripture VNto a Christian man there can be nothynge either more necessarie or profitable then the knowledge of holy scripture forasmuche as in it is conteyned Gods true word settyngefurth his glorie and also mannes duetie And there is no truth nor doctrine necessary for our iustificacion and euerlastyng saluacion but that is or may be drawen out of that fountain and welle of truth Therfore as many as be desirous to entre into the right and perfect way vnto God must applie their myndes to knowe holy scripture without the which they can neyther sufficiently knowe God and his will neither their office and duetie And as drynke is pleasaunt to them that be drie and meat to them that be hūgery so is the readyng hearyng searchyng ▪ and studiyng of holy scripture to theim that be desirous to knowe God or them selfes and to do his will And their stomackes onely do lothe and abhorre the heauenly knowledge and foode of Gods word that be so drouned in worldly vanities that they neither sauor God nor any Godlines For that is the cause why they desire suche vanities rather then the true knowledge of God As they that are sicke of an ague whatsoeuer they eate or drinke though it bee neuer so pleasaunt yet it is as bitter to theim as wormewoode not for the bitternesse of the meat but for the corrupt and bitter humor that is in their awne toungue and mouth euen so is the swetenesse of Gods woorde bitter not of it self but onely vnto them that haue their myndes corrupted with long custome of synne and loue of this world Therfore forsakyng the corrupt iudgement of carnall men whiche care not but for their carcasse let vs reuerētly heare reade holy scriptures whiche is the foode of the soule Let vs diligently searche for the welle of life in the bokes of the new and old Testament and not ronne to the stinkyng podelles of mennes tradicions deuised by mānes imaginacion for our iustificacion and saluacion For in holy scripture is fully cōteined what we ought to do and what to eschewe what to beleue what to loue and what to loke for at Gods handes at length In those bokes we shall finde the father from whome the sonne by whome the holy Ghoste in whome all thynges haue their beyng and cōseruacion and these thre persones to be but one God and one substaūce In these bokes we may learne to know our selfes how vile and miserable we be also to know God how good he is of hymself and how he cōmunicateth his goodnes vnto vs and to