office of God onely But in iustificacion is the office of God onely and is not a thyng whiche we render vnto hym but whiche we receiue of hym not whiche we giue to hym but whiche we take of hym by his free mercie and by the onely merites of his moste derely beloued sonne our onely redemer Sauiour and iustifier Iesus Christe So that the true vnderstaÌ„dyng of this doctrine we be iustified frely by faithe without woorkes or that we be iustified by faith in Christ onely is not that this our owne acte to beleue in Christ or this our faithe in Christe whiche is within vs doeth iustifie vs and deserue our iustificacion vnto vs for that were to coumpte our selues to bee iustified by some acte or vertue that is within our selues but the true vnderstanding and meaning therof is that although we heare Gods woorde and beleue it although we haue faith hope charitee repentaunce dread and feare of GOD within vs and doe neuer so many good workes thereunto yet we must renounce the merite of all our saied vertues of faith hope charitie and all our other vertues and good deedes whiche we either haue doen shall doe or can doe as thinges that be farre to weake and insufficient and vnperfecte to deserite remission of our synnes and our iustificacion and therefore we muste trust onely in Gods mercie and that sacrifice which our high prieste and sauiour Christ Iesus the sonne of God one 's offered for vs vpon the crosse to obtaine therby Gods grace and remission aswell of our originall sinne in Baptisme as of all actuall sinne coÌ„mitted by vs after our Baptisme if we truely repent and tourne vnfainedly to hym againe So that as sainct Ihon Baptist although he were neuer so vertuous and Godly a man yet in this matter of forgiuyng of synne he did put the people froÌ„ hym and appoincted theim vnto Christe saiyng thus vnto theim Beholde Ihon. i. yonder is the Lambe of God which taketh awaie the sinnes of the world euen so as great and as godly a vertue as the liuely faith is yet it putteth vs from it self and remitteth or appoincteth vs vnto Christ for to haue onely by hym remission of our synnes or iustificacion So that our faith in Christ as it were saieth vnto vs thus it is not I â–ª that take a waie your synnes but it is Christ onely and to him onely â–ª I send you for that purpose forsaking therin al your good vertues woordes thoughtes and workes and onely puttyng your trust in Christ 〈◊〉 Saâ—uation IT hath bene manifestly declared vnto you â–ª that no man can fulfyl the lawe of God and therfore by the laâ—â—â—â—â—â—enne are condemned wherupon it folowed necessarylye that some other thynge should be required for our saluacion than the lawe and thaâ— is a true and a lyuely faith in Christe bringynge foorth good workes and a lyfe accordyng to Gods commaundementes And also you hearde the auncient aucthours mindes of this sayinge faith in Christ only iustifieth maÌ„ so plainly declared that you sâ— that the very true meaning of this propostcioÌ„ or saâ—yng We be iustified by faith in Christ onely accordyng to the meanyng of the olde auncient auctours is this we putte oure faith in Christe that we be iustified by hym onely that we be iustified by Gods free mercy and the merites of our sauiour Christe onely by no vertue or good worke of our owne that is in vs or that we 〈◊〉 be able to haue or to do for to deserue the same Christe himselfe only being the cause meritorious therof Here you perceaue many wordes to bee vsed to auoyde contention in wordes with them that delyght to braule about woordes â–ª and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge and yet peraduenture al will not serue with them that the contencious but contenâ—â—â—s will euer forâ—e maâ—â—er â—f conâ—ention euen when they haue noâ—e 〈…〉 therto Not withstanding forty nyghtes without meâ—â—t and drinke that he wrought al kynde of miracles declaryng himselfe very god They beleue also that Christ for our sakes suffered moste painefull death to redene vs from euerlastynge death and that he rose againe from death the third day they beleue that he ascenâ—â—d into heauen and that he sitteth on the righte hande of the father at the last end of this world shal come again and iudge both the quicke and the dead These articles of oure fayth the deiuils beleue and so they beleue all thinges that bee written in the new and olde Testament to be true and yet for all this faith they be but deuils remaining styll in theyr damnable estate Iackynge â—â—e very true Christian faith What is the truâ—e â—usâ—◠〈◊〉 syuâ—g fayth For the right and true ChristiaÌ„ faith is not only to beleue that holy scripture and all the foresaide articles of our faith are true but also to haue a sure trust and coÌ„fidence in gods mercifull promises to be saued from euerlastynge damnatioÌ„ by Christ whereof doeth folow a louing hert to obey his commaundemeÌ„tes And this true Christian faith neyther anye deuill hath 〈…〉 nor yet any man which in the outwarde profession of his mouth and in his outward receiuing of the sacramentes â–ª in cumming to the church and in al otheâ— outward appearaunces semeth to be a Christ 〈◊〉 manne yet in his liuinge and dedes sheweth 〈◊〉 contrarye For howe can a manne haue this 〈◊〉 fayth this sure trust and conâ—idence 〈…〉 by the meritâ—s of Christe his sinnes beâ—◠〈…〉 and he recoâ—â—â—â—d to the fâ—uoâ—â—◠〈…〉 paâ—â—akâ—â— of the kingdom of 〈…〉 he lyueth vngodlye and denieth 〈…〉 dedes Surely no suche vngodly maune can haue this saith trust in god For as they know Christe to be the onely sauiour of the world so they know also that wicked men shal not enioye the kyngdoÌ„ of god They know that god hateth vnrighteousnes Psalm .v. that he will destroy all those that speake vâ—truelye that those that haue done good woorkeâ— whiche can not be done without a liuely fayth in Christe shall come furth into the resurrection of life and those that haue doen euil shal come vnto resurrection of iudgement very well they knowe also that to them that be coÌ„tencious and to them that wil not be obedient vnto the trueth but will obeye vnrighteousnes shall come indignation wrath and affliction c. Therfore to conclude coÌ„sidering the infinite benefites of God shewed and geuen vnto vs mercifullye without our desertes who hath not onely created vs of nothing and froÌ„ a piece of vyle clay of his infinite goodnes hathe exalted vs as touchinge our soule vnto his owne similitude and lykenesse but also wheras we wer condemned to hel and death euerlastyng hath geuen his owne naturall sonne being god eternall immortal and equal vnto hymselfe in power and glory to be incarnated and to take our mortal nature vpon hym with the infirmities of the same and in the same nature to suffre
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
most shamful and painful death for our offences to thintent to iustifye vs and to restore vs to life euerlastynge so makynge vs also his dere beloued children brethren vnto his only sonne our sauiour Christ and inheritors for euer with him of his eternal kyngdome of heauen These greate and mercifull benefites of God yf they be well considered do neyther minister vnto vs occasion to be ydle and to lyue without doynge any good woorkes neyther yet â—â—yrreth vs by any meanes to doe euill thinges but contrary wyse it we be not desperate persons and our heartes harâ—er then stones they moue vs to render our selues vnto god wholy with all oure will heartes might and power to serue him in all good dedes obeying hys commaundementes duryng our lyues to seke in al thinges his glorie and honoure not our sensuall pleasures and vainglory euermore dreadyng willyngly to offend suche a mercifull God aâ—â— louyng redemer in word thought or dede And 〈◊〉 said benefites of God depely considered moue vs â–ª for hys sake also to be euer ready to geue oure selues to our neyghbours and asmuche as lyeth in vs â–ª to studie with all our endeuour to do good to euery man These be the fruites of the true saythe to dooe good asmuche as lyeth in vs to euerye man And aboue al thinges and in all thinges to auaunce the glory of God of whom onelye we haue oure sanctification iustification saluacion and redempcion To whome be euer glorie praise and honour worlde withoute ende Amen ¶ 〈…〉 true liueâ—y and Christian faith THe first coming vnto god good Christian people is throughe faith Fayth whereby as it is declared in the last Sermon we â—e iustified before god And lest â—â—ny man should be deceiued for lacke of â—â—â—ht vnderstandynge therof 〈◊〉 â—â—diligently to be noted that faith is taken in the scripture two maner of wayes There is one faith whiche in scripture is called a dead faith 〈◊〉 dead faythe which bringet furth no good workes but is ydle barrain and vnfruitful And this faith Iames .ii. by the holy Apostle S. Iames is compared to the faith of deuils which beleue god to be true and iust tremble for feare yet they do nothing well â—â—â—ius .i. but al euil And such a maner of faith haue the wicked naughty christian people which confesse god as S. Paule saieth in their mouth but denie him in their deedes beeing abhominable â–ª without the right faith and to al good workes reprouable And this faith is a perswasioÌ„ and beliefe in mannes heart whereby he knoweth that there is a god and agreeth vnto all trueth of gods most holy woorde conteined in holy Scripture So that it consisteth onely in belieuyng in the woorde of god that it is true And this is not properlye called faythe But as he that readeth Ceasars Commentaries belieuing the same to be true hath thereby a knowledge of Ceasars lyfe and not able actes because he beleueth the history 〈◊〉 taâ—â—â— yet it is not properlye sayed that he beleueth in Ceasar 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 can not loke to enioye the promises and benefites of god although it may be sayed that suche a man hath a faith and beliefe to the woordes of god yet it is not properlye sayed that he belieueth in god or hath suche a faith and trust iâ— god whereby he may surely loke for grace mercy and euerlasting liâ—â— at gods hand but rather for indignacion and punishment accordyng to the merites of his wicked lyfe For as it is written in a boke entituled to be of Didimus Alexandrinus for asmuche as faith without workes is dead it is not now faith as a dead man is not a maÌ„ This dead faith therfore is not the sure and substantial faith â–ª whiche saueth synners A liuely faith Another faithe there is in scripture which is not as the foresaid faith ydle vnfruitful dead but worketh by charitie as S. Paule declareth Gala v. whiche as the other vayne faith Gaâ—â— â—â— is called 〈◊〉 dead faith so may this be called a quicke or liuely faâ—â—â— And this is not onely the common beliefe of the Articles of oure faythe but iâ— is also a sure 〈◊〉 and confidence of the mercy of God â–ª 〈…〉 Lord Iesus Christ and a stedfaste hope of 〈…〉 thynges to be receyued at gods hande 〈…〉 thoughe we through infirmitie or terâ—◠〈…〉 of our gostly enemy do fall from hym by 〈…〉 we returne aâ—â—ine vnto him by â—rueâ—◠〈…〉 his sonnes sake oure Sauiour Ieâ—â—◠〈…〉 wyll made vs â—â—heritoâ—ir◠〈…〉 lastynge kingdome and that in the meane tyme vntill that kyngdome come he will be our protector and defendor in all perils and daungers whatsoeuer doe chaunce and that though sometime he doth sende vs sharpe aduersitie yet that euermore he wil be a louinge father vnto vs correctynge vs for our sinne but not withdrawing his mercy finaâ—â—ye from vs if we truste in hym and commit oâ—â— selues wholy vnto him hang only vpon hym and call vpon him ready to obey and serue hym This is the true lyuely and vnfained Christian saith and is not in the mouth and outward profession onely but it liueth and stirreth inwardely in the heart And this faith is not without hope and trust in God nor without the loue of GOD and of oure neighbours nor without the feare of God nor without the desire to heare Gods worde and of folowe the same in esche wynge euyll and doynge gladlye all good woorkes This faith â—ebrâ— xi as saint Paule describeth it is the sure ground and foundatioÌ„ of the benefites which we ought to looke for and trust to receiue of God a certificat and sure lookynge for them althoughe thei yet sensibly appeare not vnto vs. And after he saith he that commeth to god must beleue bothe that he is that he is a merciful rewarder of well doers And nothing coÌ„meÌ„deth good men vnto god so much as this assured faith and trust in him Of this faith .iii. thinges are specially to be noted Firste Thre thinges are to be noted of â—â—â—the that this faith dothe not lye dead in the heart but is liuely and fruitful in bringing furth good woorkes Seconde that without it can no good workes be done that shal be acceptable pleasaunt to God Chyrd what maner of good workes they be that this faith doeth bring furth For the first as the light cannot be hyd Faith is full of good workes but will shew furth it selfe at one place or other So a true faith cannot be kept secret but wheÌ„ occasion is offered it will breake out and shewe it selfe by good woorkes And as the lyuinge body of a man euer exerciseth such thinges as belongeth to a natural and liuing body for nourishment and preseruatioÌ„ of the same as it hath nede
¶ Certayne Sermons appoynted by the Quenes Maiestie to be declared and read by all Persones Vycars and Curates euery Sonday and holy daye in theyr Churches And by her Graces aduyse perused ouersene for the better vnderstandyng of the simple people Newly Imprynted in partes accordyng as is mencioned in the booke of Commune prayers Anno. M.D.L .ix. Cum priuilegio Regiae Maiestatis OMNIA DESVPER R.I. ¶ A taâ—â—e of the Sermons conteyned in this present volume i A Fruitefull exhortacion to the readyng of holy scripture ii Of the misery of al mankynd iii Of the saluacion of all mankynde iiii Of the true and lyuely fayth v Of good workes vi Of Christian loue and charitie vii Agaynst swearyng and periury viii Of the declynyng from god ix An exhortacion agaynst the feare of death x An exhortacion to obedience xi Agaynst whordome and adulterye xii Agaynst strife and contention Finis tabulae COnsydering howe necessary it is that the worde of GOD which is the onely foode of the soule and that moste excellent lyght that we muste walke by in this our moste daungerous pilgrimage should at all conuenient tymes be preached vnto the people that therby they may bothe learne theyr duetie towardes God theyr Prynce and theyr neighbours accordyng to the mynde of the holy ghoste expressed in the scriptures And also to auoyde the manifolde enormities whiche hearetofore by false doctrine haue crepte into the Churche of God and howe that all they whiche are appoynted ministers haue not the gyft of prechyng sufficiently to instruct the people which is commytted vnto them whereof great inconueniences myght ryse and ignoraunce styll be mayntayned yf some honeste remedye be not speedely founde and prouyded The Quenes moste excellent Maiestie tenderynge the foule health of her louyng subiectes and the quietynge of theyr consciences in the chiefe and pryncypall poyntes of Christian Religion and wyllyng also by the true settyng foorth and pure declaryng of Gods word which is the principall guyde and leader vnto all godlynesse and vertue to expell and dryue aware aswell all corrupt vicious and vngodly lyuynâ— as also erronious and poysoned doctrines tâ—â—â—dyng to superfficion and Idolatry hath by thâ—â—uyse of her moste honourable comisâ—â—◠〈…〉 her discharge in this behalfe caused a 〈…〉 â—â—melies which heretofore was sette 〈…〉 moste louynge Brother a Prince of moste worthy memorye Edward the syxt to be prynted a newe wherein are conteyned certaine wholsome and godly exhortacions to moue the people to honour and worshyppe almyghty God and diligently to serue hym euery one accordynge to theyr degree state and vocation All whiche Homelies her Maiestie commaundeth and strayghtly chargeth all persons vycars curates and all other hauyng spirituall cure euery Sonday and holy day in the yere at the ministryng of the holy communion or if there be no Communion ministred that day yet after the Gospell and Crede in suche order and place as is appoynted in the booke of Common prayers to reade and declare to theyr paryshyoners playnely and distinctly one of the sayde Homelies in such order as they stande in the booke except there be a Sermon according as it is inioyned in the boke of her hyghnesse Iniunctions and then for that cause onely and for none other the readyng of the sayde Homelye to be differred vnto the next Sonday or holy day folowyng And wheÌ„ the foresayde booke of Homelies is read ouer her Maiesties pleasure is that the same be repeated and read agayne in such lyke sort as was before prescrybed Furthermore her hyghnesse coÌ„maundeth that notwithstandynge this order the sayde Ecclesiasticall persons shall reade her Maiesties Iniunctions at such tymes and in suche order as is in the booke thereof appoynted And that the Lordes prayer the Articles of the fayth and the ten commaundementes be openly readde vnto the people as in the sayde Iniunctions is specified that all her people of what degree or condicion so euer they be maye learne howe to Inuocate and call vpon the name of Godde knowe what duetie they owe both to God man So that they maye pray belieue and worke accordyng to knowledge whyle they shall lyue heare and after this lyfe be with him that with his bloud hath bought vs all To whom with the Father and the holy ghost be al honor and glory for euer AMEN 〈…〉 the â—eadyng and knowledge of holy Scripture The prais of holye scripture VNto a Christian man there can be nothyng eyther more necessary or profitable then the knowledge of holy scripture forasmuch as in it is conteyned Gods true word setting foorth his glory also mans duetie And there is no trueth nor doctrine necessary for our iustification The perfiction of holy scripture and euerlastyng saluation but that is or may be drawen out of that fountaine and wel of trueth Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God The knowledge of holy scripture is necessary must apply theyr myndes to knowe holy scripture without the whiche they can neyther sufficiently knowe God and his wyll To whom the knowledge of holy scripture is swete and pleasaunt Who be enemies to holy scripture neyther theyr office duetie And as drynke is pleasaunt to them that be drye and meate to them that be hungry so is the readyng hearyng searchyng and studying of holy scripture to them that be desirous to knowe God or them selues to do his wyll And theyr stomackes onely do loth and abhorre the heauenly knowledge and foode of Gods worde that be so drowned in worldly vanities that they neyther fauour God nor any godlynesse For that is the cause why they desyre such vanities In apt similitude declarinâ— of whom the scripture is oâ—horrid rather then the true knowledge of God As they that are sicke of an ague whatsoeuer thei eate or drynke though it be neuer so pleasaunte yet it is as bytter to them as wormewood not for the bytternesse of the meate but for the corrupte 〈◊〉 â—ytter humour that is in theyr owne tongue â—â—â—nduth than so is the swetenesse of Gods worde bitter not of it selfe but onely vnto theÌ„ that haue theyr myndes corrupted with longe custome of sinne and loue of this worlde Therfore An â—â—â—â—tucion vnto the diligent redâ—â—dyng and scâ—rchâ—ng â—f the holy 〈…〉 forsaking the corrupt iudgement of fleshely men which care not but for theyr carhasse let vs reuerently heare and reade holye scriptures whiche is the foode of the soule Let vs diligently search for the well of lyfe in the bokes of the newe and olde Testament and not runne to the stynkyng puddels of mennes tradicions deuysed by mans imaginacion for our iustification and saluacion The holy scripture is a suffiâ—â—ent doctrâ—ne for ouâ— saluation What thynges we may learne 〈◊〉 the holy scriptâ—â—â— For in holy scripture is fully conteined what we ought to do and what to eschewe what to beleue what to loue what to loke for at
Goddes handes at length In those bookes we shall fynde the father from whom the sonne by whom and the holy ghost in whom all thynges haue theyr beynge and kepynge vp and these thre persons to be but one God and one substaunce In these bokes we may learne to knowe our selues howe byle and miserable we be and also to knowe God how good he is of him selfe and howe he maketh vs and all creatures parttakers of his goodnes We may learne also in these bokes to knowe Gods wyll and pleasure asmuch as for this present tyme is conuenient for vs to knowe And as the great clerke and godly preacher sainct Iohn Chrisostome sayth what so euer is required to saluacioÌ„ of man is fully conteyned in the scripture of God He that is ignorant may there learne and haue knowledge he that is harde hearted 〈◊〉 an obstinate synner shall there fynde euer 〈…〉 tormentes prepared of Gods iustice to make◠〈◊〉 afrayde and to molyfye or soften hym He that 〈◊〉 oppressed with miserie in this worlde shall there fynde reliefe in the promises of euerlasting lyfe to his great consolacion comfort He that is wounded by the deuyll vnto death shal fynde there medicine whereby he maye be restored agayne vnto health If it shall require to teache any trueth or reproue false doctrine to rebuke any vice to commend any vertue to geue good counsaile to comfort or to exhort or to do any other thing requisite for our saluacion al those thynges saith S. Chrisostome we may learne pleÌ„tifully of the scripture There is saith Fulgentius aboundantly inough both for men to eate children to sucke There is whatsoeuer is mete for all ages Holi scripture ministreth sufficient doctrine for all degres and ages Math. iiii Luke .iii. Iohn xvii Psal .xix. for all degrees and sortes of men These bokes therefore ought to be much in our handes in our eyes in our eares in our mouthes but most of al in our heartes For the scripture of God is the heauenly meate of our soules the hearyng keping of it maketh vs blessed sanctifieth vs and maketh vs holy it turneth our soules it is a lyght lantarne to our feete it is a sure stedfast and euerlastyng instrument of saluacion it geueth wisedome to the humble lowely hartes What coÌ„modities and profites the knowleâ—e of holye scripture bryngeth it comforteth maketh glad chereth and cherisheth our conscience it is a more excellent iewell or treasure then any golde or precious stone it is more swete then hony or hony combe it is called the best parte whiche Marye dyd chose for it hath in it euerlastyng comfort Luke .x. The wordes of holy scripture be called woordes of euerlastyng lyfe Iohn .vi. for they be Goddes instrument ordeyned for the same purpose Colloss vi They haue power to tourne thorough Gods promise they be effectuall through Goddes 〈…〉 beyng receyued inâ— a fayth 〈◊〉 heart they haue euer an heauenly spiritual working in them they are liuely quicke â—â—bre 〈◊〉 myghty in operation sharper then any two edged sworde and entreth through euen vnto the deuydyng a sonder of the soule and the spirite of the ioyntes and the mary Christ calleth hym a wyse buylder Math. vâ— Iohn .xii. that buildeth vpon his worde vpon his sure and substanciall foundacion By this worde of God we shal be iudged for the woorde that I speake saith Christ is it that shall iudge in the last day Ioh .xiiii. He that kepeth the worde of Christe is promised the loue and fauour of God that he shal be the dwellyng place or temple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his heart to print that he readeth the great affection to the transitorye thynges of this worlde shal be minished in him the great desyre of heauenly thynges that be therein promised of God shall increase in hym And there is nothyng that so much strengtheneth our faith truste in God that so much kepeth vp innocencye and purenes of the heart and also of outward godly lyfe conuersation as continual reading and recordyng of Gods worde For that thing which by continual vse of reading of holy scripture and diligent searchyng of the same is depely printed and grauen in the hart at length turneth almost into nature And moreouer the effects vertue of Gods worde is to illuminate the ignoraunt and to geue more lyght vnto them that faythfully and diligently reade it to comfort theyr heartes and to 〈◊〉 age them to perfourme that whiche of God 〈◊〉 commaunded It teacheth patienc◠〈◊〉 aduersiâ—â—â— in prosperitie humblenes what â—onoure is due vnto God what mercy and charitie to our neighbour It geueth good counsell in all doubtfull thynges i. Re. xiiii ii Par. xâ— 1 Cor. xv 1. Iohn v. It sheweth of whom we shall looke for ayde and helpe in all perilles and that God is the onely geuer of victory in all battayles and temptacions of our enemies Who profit most in readyng goddes worde bodely and ghostely And in reading of Gods word he most profiteth not alwayes that is most ready in turning of the boke or in saying of it without the booke but he that is moste turned into it that is most inspired with the holy ghost most in his heart life altred and chaÌ„ged into that thing which he readeth he that is dayly lesse and lesse proude lesse wrathfull lesse couetous lesse desirous of worldely and vayne pleasures he that daily forsaking his old vicious lyfe increaseth in vertue more and more And to be short there is nothyng that more maintaineth godlynes of the mynde driueth away vngodlynes then doth the continuall readyng or hearing of Gods worde if it be ioyned with a godly mynd and a good affection to knowe and folowe Gods wyll For without a single eye pure entent and good mynde nothyng is allowed for good before God Esai v. Mat. xxii 1. Cor. xiiii What incommodities the ignorance of goddes word bâ—inâ—eth And on the other syde nothing more darkeneth Christe and the glorye of God nor bryngeth in more blyndenesse and all kyndes of vyces then doth the ignoraunce of Gods worde ¶ The seconde parâ— of the 〈◊〉 of the holy Scripture IN the firste part of this Sermon which exhorteth to the knowledge of holy scriptur was declared wherfore the knoweledge of the same is necessary and profitable to al men And that by the true knowledge vnderstanding of scripture the moste necessarye poyntes of our duetie towardes God our neighbours are also knowen Nowe as concerning the same matter you shall heare what foloweth It we professe Christe why be we not ashamed to be ignorant in his doctrine Seing that euery man is ashâ—med to be ignorant in that lerning which he professeth That man is ashamed to be called a Philosopher which readeth not the bokes of Philosophie to be called a lawyer and Astronomer or a
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
in good workes without fayth in GOD be lyke dead men which haue goodly and precious tombes yet it auaileth them nothing Fayth may not be naked without good workes for then it is no true faith and when it is adioyned to workes yet it is aboue the workes For as meÌ„ that be verye men in dede first haue life and after be noryshed soo must our faith in CHRIST go before and after be norished with good workes And lyfe may be without norishment but norishment cannot be without lyfe A man must nedes be norished by good workes but first he must haue fayth he that doeth good dedes yet without faith he hath no lyfe I can shew a maÌ„ that by fayth without workes liued came to heauen but withoute faythe neuer man had lyfe The these that was hanged when CHRIST suffered dyd beleue only the most merciful GOD did iustifi him And because no man shal say againe that he lacked tyme to doe good workes for ells he wouldâ— haue doen them trueth it is and I wil not coâ—end therâ— in but this I wil surelye affirme that fayth only saued him If he had lyued and not regarded faith the workes thereof he should haue lost his saluation agayne But this is the effect that I saye that fayth by it selfe saued him but workes by them selues neuer iustifyed any man Here ye haue hard the mynd of S. Chrisostome wherby you maye perceyue that neyther fayth is without workes hauynge oportunitie thereto nor workes can auayle to euerlastyng lyfe without fayth The second part of the Sermon of good workes OF three thinges which were in the former sermoÌ„ specially noted of liuely faith two be declared vnto you the first was that faith is neuer idle without good works when occasion serueth The second that good workes acceptable to GOD caÌ„not be done without faith Nowe to go forth to the third part What workes they are that spriÌ„g of fayth that is what maner of workes they be which spring out of true faith and leade faithful men vnto euerlasting life Thys can not be knoweÌ„ so wel as by our sayuoure CHRIST him selfe who was asked of a certaine gret man the same question Mat. 19. What woorkes shall I dooe sayde a Prince to come to euerlastinge lyfe To whom Iesus aunswered Mat 19. If thou wilt come to the euerlastinge lyfe kepe the commaundementes But the Prynce not satisfyed here with asked farther whiche commaundementes The Scrybes and Pharise is had made 〈◊〉 many of theyr owne lawes and tradicions to bring men to heauen besides GODS commaundementes that this man was in doubt whether he should come to heauen by those â—â—wes traditions or by the lawes of God and therfore he asked Christ which commaundementes he meante Wherevnto Christ made him a plain answere Mat. 19 â—hersing the commaundementes of God saying Thou shalt not kyll thou shalt not commit adulterr thou shalt not steale thou shalt not beare false witnesse honor thy father and mother and loue thy neighbour as thy selfe The workes that lead to heuen be the works of gods coÌ„maundementes By which wordes Christ declared that the lawes of God be the very way that doth leade to euerlasting life not the traditions and lawes of men So that this is to be taken for a most true lesson taughte by Christes owne mouth that the workes of the moral comauÌ„dementes of God be the very true workes of fayth which lead to the blessed life to come Man froÌ„ his fyrste fallinge froÌ„ gods coÌ„maundements hath euer ben redye to do the like and to deuise works of his a 〈◊〉 phanâ—â—sy to please GOD withall But the blindnes malice of man euen from the beginninge hath euer been ready â—o fal from Gods coÌ„maundemeÌ„tes As Adam the fyrst man hauing but one commaundement that he should not eate of the fruit forbiddeÌ„ notwithstandinge gods commaundement he gaue credite vnto the woman seduced by the subtyle perswasion of the serpent and so folowed his owne wyll and left gods commaundement And euer since that time al that cain of him hath ben so blinded through original sinne that they haue been euer readye to fal froÌ„ GOD and his law to inuent a new way vnto saluation by woorkes of their own deuise so much that aâ—most al the worlde forsaking the true honor of the ouely eternal liuing GOD wandered about they â—â—wne phantasies worshipping some the Sâ—ne the â—oone the Sterres some Iupiter Iuno Diaâ—â— Sâ—â—◠〈◊〉 Apollo The deuises and I dolatry of the gentiles Neptumus Ceres Bacchus other deade men and women Some therwith not satisfied worshipped diuers kindes of be astâ—s birdes fishe foule serpentes euery couÌ„trey towne house in maner being deuided and setting vp Images of such thinges as they lyked and worshyppinge the same Suche was the rudenes of the people after they fell to theyr owne phantasies lefte the eternall lyuing God and his commaundementes that thei deuised innumerable Images gods In whiche error and blindnes they did remaine vntyl suche time as almightie God pitiyng the blindnes of man sent his true prophet Moses into the world to reproue rebuke this extreme madnesse and to teach the people to know the only liuing God and his true honor and worship But the corrupt inclination of maÌ„ was so muche geuen to folowe his owne phantasies and as you would say to fauour his owne byrde that he brought vp him selfe that al the admonitions exhortations benefites and threatninges of God coulde not kepe hym from such his inuentions For notwithstandinge all the benefites of God The deutses and I dolatry of the Israelites shewed vnto the people of Israell yet when Moses went vp into the mountayne to speake with almightye God he had taried there but a few daies when the people began to inuent new Gods And as it came in their heades they made a calfe of golde kneled downe and worshipped it Exod. 22 And after that thei folowed the Moabites and worshipped Beelphegor the Moabytes GOD. Reade the boke of Iudges the bokes of the kynges and the Prophetes and there shal you find how vnstedfast the people were how ful of inuentions and more ready to runne after theyr own phantasies theÌ„ Gods most holy coÌ„maundementes There shall you reade of Baal Moloch Chamos Mechom Baalpe or Astaroth Beel the Dragon Priapus the brasen serpent the twelue signes and many other vnto whose ymages the people with greate deuotion inuented Pilgrimages pretiously decking and ceÌ„sing them kneling doune and offering to them thinking that an high merite before god to be estemed aboue the preceptes and commaundementes of God And where at that tyme God commaunded no sacryfyce to be made but in Ierusalem onelye they did cleane contrary making alters and sacrifices euery where in hylles in woodes and in houses not regardynge Gods commaundementes but esteming theyr own phantasies and deuotion to be better then thei And the error hereof was
preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this