¶ Certain Sermons appointed by the queens Majesty, to be declared and read, by all persons, vicars, and Curates, every Sunday and holy day, in their Churches: And by her Grace's advise perused & overseen, for the better understanding of the simple people.  
Newly Imprinted in parts, according as is mentioned in the book of Commune prayers.  
Anno. M.D.L ix  
Cum privilegio Regiae Maiestatis.   woodcut title page OMNIA DESUPER 
R.I.   

¶ A ta●●e of the Sermons contained in this present volume  

i A Fruitful exhortation to the reading of holy scripture.  
two Of the misery of all mankind  
iii Of the salvation of all mankind.  
iiii Of the true and lively faith.  
v Of good works.  
vi Of Christian love and charity.  
seven Against swearing and perjury.  
viii Of the declining from god.  
ix An exhortation against the fear of death.  
x An exhortation to obedience.  
xi Against whoredom and adultery.  
xii Against strife and contention.   
Finis tabulae.   

considering how necessary it is, that the word of GOD, which is the only food of the soul, and that most excellent light that we must walk by, in this our most dangerous pilgrimage, should at all convenient times be preached unto the people, that thereby they may both learn their duty towards God, their Prince, and their neighbours, according to the mind of the holy ghost, expressed in the scriptures: And also to avoid the manifold enormities, which heretofore by false doctrine, have crept into the Church of God: and how that all they which are appointed ministers, have not the gift of preaching, sufficiently to instruct the people, which is committed unto them, whereof great inconveniences might rise, and ignorance still be maintained, if some honest remedy be not speedily found and provided. The queens most excellent. Majesty, tendering the foul health of her loving subjects, and the quieting of their consciences, in the chief and principal points of Christian Religion, and willing also by the true setting forth, and pure declaring of God's word, which is the principal guide and leader unto all godliness and virtue, to expel and drive aware, aswell all corrupt, vicious, and ungodly lyuyn●, as also erroneous and poisoned doctrines, t●●●dyng to superffition and Idolatry: hath by th●●uyse of her most honourable comiskey 〈…〉 her discharge in this behalf, caused a 〈…〉 homilies, which heretofore was set 〈…〉 most loving Brother, a Prince of most worthy memory Edward the sixth, to be printed a new, wherein are contained certain wholesome and godly exhortations, to move the people to honour and worship almighty God, and diligently to serve him, every one according to their degree, state, and vocation. All which Homilies her Majesty commandeth and straightly chargeth all persons, vicars, curates, and all other having spiritual cure, every Sunday and holy day in the year, at the ministering of the holy communion, or if there be no Communion ministered that day, yet after the Gospel and Crede, in such order and place as is appointed in the book of Common prayers, to read and declare to their parishioners plainly and distinctly one of the said Homilies in such order as they stand in the book, except there be a Sermon according as it is enjoined in the book of her highness Injunctions, and then for that cause only, and for none other, the reading of the said Homely to be differred unto the next Sunday or holy day following. And when the foresaid book of Homilies is read over, her majesties pleasure is, that the same be repeated and read again, in such like sort, as was before prescribed. Furthermore, her highness commandeth, that notwithstanding this order, the said Ecclesiastical persons shall read her majesties Injunctions at such times and in such order as is in the book thereof appointed. And that the lords prayer, the Articles of the faith, and the ten commandments, be openly read unto the people, as in the said Injunctions is specified, that all her people of what degree or condition so ever they be, may learn how to Invocate and call upon the name of god, know what duty they own both to God & man: So that they may pray, believe, and work according to knowledge while they shall live hear, and after this life be with him that with his blood hath bought us all. To whom with the Father and the holy ghost, be all honour and glory for ever. AMEN.   

〈…〉 the ●eadyng and knowledge of holy Scripture.  

The prais of holy scripture.  Unto a Christian man there can be nothing either more necessary or profitable, than the knowledge of holy scripture: forasmuch as in it is contained Gods true word, setting forth his glory, & also man's duty. And there is no truth nor doctrine necessary for our justification, 
The perfiction of holy scripture.  and everlasting salvation but that is (or may be) drawn out of that fountain and well of truth. Therefore as many as be desirous to enter into the right and perfect way unto God, 
The knowledge of holy scripture is necessary.  must apply their minds to know holy scripture, without the which: they can neither sufficiently know God and his will, 
To whom the knowledge of holy scripture is sweet and pleasant Who be enemies to holy scripture.  neither their office & duty. And as drink is pleasant to them that be dry, and meat to them that be hungry: so is the reading, hearing, searching, and studying of holy scripture, to them that be desirous to know God, or themselves, & to do his will. And their stomachs only, do loath and abhor the heavenly knowledge and food of God's word, that be so drowned in worldly vanities, that they neither favour God, nor any godliness: For that is the cause why they desire such vanities, 
In apt similitude, declaring, of whom the scripture is o●horrid.  rather than the true knowledge of God. As they that are sick of an ague, whatsoever they eat or drink (though it be never so pleasant) yet it is as bitter to them as wormwood, not for the bitterness of the meat, but for the corrupt 〈◊〉 ●ytter humour that is in their own tongue ●●●nduth than so is the sweetness of God's word, bitter not of itself, but only unto them that have their minds corrupted with long custom of sin, and love of this world. Therefore, 
An ●●●●tucion unto the diligent red●●dyng and scorching ●f the holy 〈…〉.  forsaking the corrupt judgement of fleshly men, which care not but for their carhasse, let us reverently hear and read holy scriptures, which is the food of the soul. Let us diligently search for the well of life, in the books of the new and old Testament, and not run to the stinking puddels of men's traditions, devised by man's imagination, for our justification and salvation. 
The holy scripture is a suffi●●ent doctrine for ou● salvation. What things we may learn 〈◊〉 the holy script●●●.  For in holy scripture is fully contained, what we ought to do, and what to eschew, what to believe, what to love, & what to look for at God's hands at length. In those books we shall find the father from whom, the son, by whom, and the holy ghost, in whom, all things have their being and keeping up, and these three persons to be but one God, and one substance. In these books we may learn to know ourselves, how bile and miserable we be, and also to know God, how good he is of himself, and how he maketh us and all creatures partakers of his goodness. We may learn also in these books to know God's will and pleasure, as much as (for this present time) is convenient for us to know: And (as the great clerk and godly preacher saint john chrysostom saith) what so ever is required to salvation of man, is fully contained in the scripture of God. He that is ignorant may there learn and have knowledge: he that is hard hearted. 〈◊〉 an obstinate sinner, shall there find ever 〈…〉 torments (prepared of God's justice) to make● 〈◊〉 afraid, and to molyfye or soften him. He that 〈◊〉 oppressed with misery in this world, shall there find relief in the promises of everlasting life, to his great consolation & comfort. He that is wounded by the devil) unto death, shall find there medicine, whereby he may be restored again unto health. If it shall require to teach any truth, or reprove false doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to comfort or to exhort, or to do any other thing requisite for our salvation, all those things (saith S. chrysostom) we may learn plentifully of the scripture. There is (saith Fulgentius) abundantly enough, both for men to eat, & children to suck. There is, whatsoever is meet for all ages, 
Holi scripture ministereth sufficient doctrine for all degrees and ages. Math. iiii Luke iii john. xvii Psal. xix  & for all degrees and sorts of men. These books therefore ought to be much in our hands, in our eyes, in our ears, in our mouths, but most of all in our hearts. For the scripture of God is the heavenly, meat of our souls, the hearing & keeping of it, maketh us blessed, sanctifieth us, and maketh us holy, it turneth our souls, it is a light lantarne to our feet, it is a sure, steadfast, and everlasting instrument of salvation: it giveth wisdom to the humble & lowly hearts: 
What commodities and profits, the knowle●e of holy scripture bringeth.  it comforteth, maketh glad, cheereth, and cherisheth our conscience: it is a more excellent jewel or treasure, than any gold or precious stone it is more sweet than honey or honey comb, it is called the best part, which mary did chose, for it hath in it everlasting comfort. 
Luke ten  The words of holy scripture be called words of everlasting life: 
john vi  for they be God's instrument, ordained for the same purpose. 
Colloss. vi  They have power to turn through God's promise, & they be effectual, through God's 〈…〉 & (being received in● a faith 〈◊〉 heart) they have ever an heavenly spiritual working in them: they are lively, quick, 
●●bre. 〈◊〉  & mighty in operation, & sharper than any two edged sword, and entereth through, even unto the dividing a sunder of the soul, and the spirit, of the joints, and the marry, Christ calleth him a wise builder, 
Math. v● john xii  that buildeth upon his word, upon his sure and substantial foundation. By this word of God, we shallbe judged: for the word that I speak, (saith Christ) is it, that shall judge in the last day. 
Ioh. xiiii  He that keepeth the word of Christ, is promised the love and favour of God, & that he shallbe the dwelling place or temple of the blessed Trinity. This word, whosoever is diligent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world, shallbe minished in him, & the great desire of heavenly things (that be therein promised of God) shall increase in him. And there is nothing that so much strengtheneth our faith, & trust in God, that so much keepeth up innocency, and pureness of the heart, and also of outward godly life & conversation, as continual reading and recording of God's word. For that thing, which (by continual use of reading of holy scripture, and diligent searching of the same) is deeply printed, and graven in the heart, at length turneth almost into nature. And moreover, the effects & virtue of God's word is, to illuminate the ignorant, and to give more light unto them, that faithfully and diligently read it, to comfort their hearts, and to 〈◊〉 age them to perform that, which of God 〈◊〉 commanded. It teacheth patienc● 〈◊〉 adversity in prosperity humbleness: what honour is due unto God, what mercy and charity to our neighbour. It giveth good counsel in all doubtful things. 
i Re. xiiii. two. Par. x● 1, Cor. xv. 1. john. v.  It showeth of whom we shall look for aid and help in all perils, and that God is the only giver of victory, in all battles, and temptations of our enemies, 
Who profit most in reading gods word.  bodily and ghostly. And in reading of God's word, he most profiteth not always, that is most ready in turning of the book, or in saying of it without the book, but he that is most turned into it, that is most inspired with the holy ghost, most in his heart & life altered and changed into that thing, which he readeth: he that is daily less and less proud, less wrathful, less covetous, & less desirous of worldly and vain pleasures: he that daily (forsaking his old vicious life) increaseth in virtue more and more. And to be short, there is nothing that more maintaineth godliness of the mind, & driveth away ungodliness, then doth the continual reading or hearing of God's word, if it be joined with a godly mind, and a good affection, to know and follow God's will. For without a single eye, pure intent, and good mind, nothing is allowed for good before God. 
isaiah. v. Mat. xxii. 1. Cor. xiiii What incommodities, the ignorance of god's word brings.  And on the other side, nothing more darkeneth Christ and the glory of God, nor bringeth in more blindness and all kinds of vices, then doth the ignorance of God's word.  

¶ The second par● of the 〈◊〉 of the holy Scripture.  
IN the first part of this Sermon, which exhorteth to the knowledge of holy scripture, was declared wherefore the knowledge of the same is necessary and profitable to all men. And that by the true knowledge & understanding of scripture, the most necessary points of our duty towards God & our neighbours, are also known. Now as concerning the same matter, you shall hear what followeth. It we profess Christ: why be we not ashamed to be ignorant in his doctrine? Seeing that every man is ashamed to be ignorant in that learning, which he professeth. That man is ashamed to be called a Philosopher, which readeth not the books of Philosophy: & to be called a lawyer, and Astronomer, or a physician, that is ignorant in the books of law. Astronomy and Physic. How can any man them say that he professeth Christ and his religion, The will not apply himself (as far forth as he can or may conveniently) to read & hear, & so to know the books of Christ's gospel & doctrine. Although other sciences be good, & to be learned, 
god's 〈◊〉 excelleth 〈◊〉 sciences.  yet no man can deny, but this is the chief, & passeth all other incomparably. What excuse shall we therefore make (at the last day before Christ) that delight to read or hear men's fantasies and inventions, more than his most holy gospel: & will find no time to do that, which chiefly (above all ●●●●ges) we should do, & will rather read other 〈…〉 their that, for the which we ought rather 〈…〉 ●●●ding of all other things. Let us therefore apply ourselves, as far fourth as we can have time & leisure, to know God's word, 
●aine exenses diss●abynge from the knowledge of god's word●. The first.  by diligent hearing and reading thereof, as many as profess God and have faith & trust in him. But they that have no good affection to God's word (to colour this there fault) allege commonly, two vain & feigned excuses. Some go about to excuse them by their own frailness & fearfulness, saying that they dare not read holy scripture▪ left through their ignorasice they should fall into any error. 
The soe●●●  Other pretend that the difficulty to understand it, & the hardness thereof is so great, that it is meet to be read only of clerks & learned men. As touching the first: ignorance of God's word, is the cause of all error; as Christ himself affirmed to the Saduceis, saying that they erred, because they knew not the scripture. 
〈◊〉 xxii.  How should they then eschew error that will be still ignorant? And how should they come out of ignorance, that will not read nor hear that thing, which should give them knowledge? He that now hath most knowledge, was at the first ignorant, yet he forbore not to read, for fear he should shall into error: but he diligently read, lest he should remain in ignorance, & through ignorance, in error. And if you will not know the truth of God (a thing most necessary for you) lest you fall into error: by the same reason you may then lie still, & never go, lest (if you go) you fall in the mire: nor eat any good meat, lest you take a surfeit, nor sow your come, nor labour in your occupation, nor use your merchaundize, for fear you lose your seed, your labour, your sto●ke, & so by that reason, it should be best for you to live ●oe●●y, & never to take in hand to do any manner of good thing, lest ꝑeraduenture some evil thing may chance thereof. And it you be afraid to fall into error, by reading of holy scripture: 
〈…〉 c●●●●●●●usty 〈◊〉 without 〈◊〉 peril, the holy scripeture is 〈◊〉 be read.  I shall she we you how you may read it without danger of error. Read it humbly with a meek & a lowly heart, to th'intent you may glorify God, & not yourself, with the knowledge of it: & read it not without daily praging to God, that he would direct your reading to good effect: & take upon you to expound it no further, than you can plainly understand it. For (as S. Augustine saith) the knowledge of holy scripture, is a great, large & a high palace, but the door is very low: so that the high & arrogant man, can not run in but he must stoop low, and humble himself, that shall enter into it. Presumption & arrogancy, is the mother of all error: & humility needeth to fear no error. For humility will only search to know the truth, it will search, and will bring together one place with an other: & where it can not find out the meaning, it will pray, it will ask of other that know, & will not prestriupteously & rashly define any thing, which it knoweth not. Therefore the humble man may search any truth boldly in the scripture, without any danger of error. And if he be ignorant, he ought the more to read & to search holy scripture, to bring him out of ignorance. I say not nay, but a man may prosper with only hearing, but he mai●●●●● more prosper, with both hearing, & reading. This have I said, as touching the fear to ●●ade, through ignorance of the person. And ●onu 〈◊〉 〈◊〉 the hardness of Scripture, 
norryture in some places is ●asy, and 〈◊〉 some places 〈◊〉 to be ●●der●●ād  he that is so weak that he is not able to broke strong meat: yet he may suck the sweet and tender mil●e, and di●●erre the rest, until he wax stronger, and come to more knowledge. For god receiveth the learned and unlearned, and casteth away none, but is indifferent unto all. And the scripture is full, aswell of low valleys, plain ways, and easy for every man to use, & to walk in: as also of high hills & mountains, 
god leaveth no man untaught that hath a good will to kno●e his word.  which few men can climb unto. And whosoever giveth his mind to holy scriptures, with diligent study & burning desire, it can not be (saith S. john Chrisostom) that he should be left without help. For either God almighty will send him some godly doctor, to teach him, as he did to instruct Eunuchus, a noble man of Eth●ope, and treasurer unto Queen Candace, who having a great affection to read the scripture (although he understood it not) yet for the desire that he had unto God's word, God sent his Apostle Philip to declare unto him the true sense of the scripture, that he read: or else, it we lack a learned man to instruct & teach us, yet God himself from above, will give light unto our winds, & teach us those things which are necessary for us, & wherein we be ignorant. 
●●ow● the knowledge of scripture may be at●●●ed vn●●.  And in an other place, chrysostom saith, that man's humane & worldly wisdom, or science, needeth not to the understanding of scripture, but the revelation of the holy ghost, who inspireth the true meaning unto them, that with humility & diligence do search therefore. He that asketh shall have, 
Math. seven.  & he that seeketh shan find, & he that knocketh, shall have the door open. If we read once, twice, or thrice, & understand not, let us not seize so, but still continue reading, praying, asking of other, & so by still knocking (at the last) the door shallbe opened (as S. Augustine saith. 
a good rule for the understanding of scripture. ) Although many things in the scripture be spoken in obscure mysteries, yet there is nothing spoken under dark mysteries in one place, but the self same thing in other places, is spoken more familiarly and plainly, to the capacity both of learned and vnl●●●ned. And those things in the scripture that be plain to understand, 
No 〈…〉 excepted from the knowledge of godd●● w●ll.  and necessary for salvation, every man's duerie is to learn them, to print them in memory, and effectually to exercise them. And as for the dark mysteries, to be contented to be ignorant in them, until such time as it shall please God to open those things unto him. In the mean season, if he lack either aptness or opportunity. God will not impute it to his folly: but yet it behoveth not, that such as be apt, should set aside reading, because some other be unapt to read: nevertheless▪ for the hardness of such places, 
What persons would have ignorance to continue.  the reading of the whole ought not to be set apart. And briefly to conclude, (as S. Augustine saith) by the scripture, all men be amended, weak men be strengthened, and strong men be comforted. So that surely, none be enemies to the reading of God's word, but such as either be so ignorant, that they know not how wholesome a thing it is: or else be so sick. 
The holy Scripture is one of ●od● chief benefit●●.  that they hate the most comfortable medicine, that should heal them: or so ungodly, that they would wish the people, still to continue in blindness and ignorance of God.  
Thus we ●aue briefly ●●●●ded s●me part of the commodity's of God's ho●y word, w●●ch is one of God's chief, and principal benefits, ●euen 〈◊〉 declared to mankind, here in earth. Let us th●n●e God heartily, for this his great and special 〈◊〉, beneficial ●auour, and fatherly providence. Let us be glad to revive this precious gift of our heavenly father. Let us hear, read, and know, these holy rules, 
The right re●dynge, use, & fruit full studiing in holy scripture. Psal. 1.  injunctions, and st●●●utes of our Christian religion, & upon that we have made profession to God at our baptism. Let us with fear & reverence lay up (in the chest of our hearts) these necessary and fruitful l●ssons. Let us night & day muse, & have meditation, and contemplation in them. Let us ruminate, and (as it were) chew the ●udde, that we may have the sweet ●e●se, spiritual effect, marry, honey, kernel, taste, comfort, & consolation of them. Let us stay, quiet, and certify our consciences, with the most infallible certainty, truth, and perpetual assurance of them. Let us pray to God (the only a●●cthour of these heavenvly studies) that we may speak, think, believe, live and departed hence, according to the wholesome doctrine, & verities of them. And by that means, in this world we shall have God's defence, favour, & grace, with the unspeakable solace of peace, and quietness of conscience▪ & after this miserable lif●● we shall enjoy the endless bliss, and glory of heaven▪ which he grant us all, that died for, us all jesus Christ▪ to whom with the father, and the holy ghost be all honour and glory, ●●th now and everlastingly. Ame●.    

¶ 〈…〉 kind, and of his conde●●●●●t● to death everlasting, by his own sin.  
THe holy Ghost, in writing the holy scripture, is in nothing more diligent, then to put down man's vain glory and pride which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam. And therefore we read in many places of scripture, many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility, how to know ourselves, & to remember what we be of our selves. In the book of Genesis, 
Gene. 〈◊〉  almighty god giveth us all a title & name in our great grand father Adam, which ought to warn us all, to consider what we be, whereof we be, from whence we came & whether we shall, saying thus: in the sweat of thy face, shalt thou eat thy bread, till thou be turned again into the ground, for out of it wast thou taken, in as much as thou art dust, & into dust shalt thou be turned again. Here (as it were in a glass) we may learn to know ourselves, to be but grossd, earth & ashes, & that to earth and ashes, we shall return.  
Also the holy patriarch Abraham, did well remember this name & title, dust, earth, and ashes appointed and assigned by God, to all 〈◊〉 and therefore he calleth himself by tha● 〈…〉 when he maketh his earnest prayer for 〈…〉 ●om●●re. And we read, 
〈…〉.  that judith 〈…〉 Hie●●●is with other holy 〈…〉, did use sack 〈…〉 and 〈◊〉 upon their 〈…〉 led their sinful living. They called and tried to God for help and mercy, with such a ceremony of sack cloth, dust, & ashes, that thereby they might declare to the whole world, what an humble and lowly estimation they had of themselves, & how well they remembered their name and till aforesaid, their vile corrupt frail nature, dust, earth, and ashes. The book of wisdom also willing to pull down our proud stomachs, 
●ay. seven.  moveth us diligently to remember our mortal and earthly generation, which we have all of him that was first made: & that all men, aswell kings as subjects come into this world, and go out of the same in like sort: that is, as of ourselves full miserable, as we may daily see. And almighty God commanded his Prophet isaiah, 
isaiah. xl.  to make a proclamation, & cry to the whole world: and isaiah ask, what shall I cry? The Lord answered: cry, that all flesh is grass, & that all the glory thereof, is but as the flower of the field: when the grass is withered, the flower falleth away, when the wind of the Lord bloweth upon it. The people surely is grass, the which drieth vy, & the flower fadeth away. And the holy Prophet job, having in himself great experience of the miserable & sinful estate of man, doth open the same to the world, in these words: Man (saith he) that is borne of a woman, living but a short time, 
job. xiiii.  is full of manifold miseries: he springeth up like a flower, & fadeth again, vanishing away as it were a shadow, & never continu●●● 〈◊〉 one state. And dost thou judge it meet (O 〈…〉 thine eyes upon such a one, & to bring 〈…〉 ●●●●ment with thee? Who can make him clean, that is conceived o●●n unclean 〈◊〉 & 〈◊〉 men of their evilness & natural prones be so universally given to sin, that (as the scripture saith) God repeated that ever he made man. 
Goe v. v●●  And by sin his indignac●● was so much provoked against the world, that he drowned all the world with noah's flood (except Noah himself & his little household.) It is not without great cause, that the scripture of God, doth so many times call all men here in this world by this word, earth. O thou earth, earth, earth, saith jeremy, hear the word of the Lord, 
jere. xiiii.  This our right name, calling, & title, earth, earth, earth, pronounced by the Prophet, showeth what we be in deed, by whatsoever other style, title or dignity, men do call us. Thus he plainly named us, who knoweth best, both what we be, & what we ought of right to be called. And thus he setteth us forth, speaking by his faithful Apostle S. Paul: 
Rom. ii●●.  all men, jews and Gentiles, are under sin: there is none righteous, no not one: there is none that understandeth, there is none that seeketh after god, they are all gone out of the way, they are all unprofitable: there is none that doth good, no, not one: their throat is an open sepulchre, with their tongues they have used craft & deceit, the poison of serpents is under their lips, their mouth is full of cursing & bitterness, their feet are swift to shed blood, destruction & wretchedness are in their ways, and the way of peace, have they not known: their is no fere of god before their eyes. And in another place S. Paul writeth thus: God hath wray 〈◊〉 ●●●ciōs in unbelief, 
〈…〉  that he might have 〈…〉 The scripture shutteth up all 〈…〉 promise by the faith of jesus Christ, Would be given unto them that believe. S. Paul in many places painteth us out in our colours, calling us the children of the wrath of god, when we be borne: saying also that we cannot think a good thought of ourselves, much less can we say well, or do well of ourselves. And the wise man saith in the book of proverbs, 
Pro. xxiiii  the just man falleth seven times a day. The most tried & approved man job, feared all his works. 
Luke. i.  S. john the Baptist, being sanctified in his mother's womb, & praised before he was borne, being called an Angel, & great before the lord, filled even from his birth with the holy ghost, the preparer of the way for our saviour christ, & commended of our saviour Christ, to be more than a prophet, & the greatest that ever was borne of a woman: yet he plainly granteth that he had need to be washed of Christ, he worthily extolleth and glorifieth his lord and master Christ, & humbleth himself, as unworthy to unbuckle his shoes, & giveth all honour & glory to god. So doth. S. Paul both oft & evidently confess himself, 
Math. iii.  what he was of himself, ever giving (as a most faithful servant) all praise to his master & saviour. So doth blessed. S. john the Evangelist, 
1. john i ●ud. two.  in the name of himself, & of all other holy men (be they never so just) make this open confession: if we say we have no sin, we deceive ourselves, & the truth is not in us: If we knowledge our sins God is faithful & just, to forgive us our sins, and to cleanse us from all unrighteousness: if we say, we have not sinned, we make him a liar, and his word is not in us. Wherefore the wise man in the book, 
Eccle. seven.  called Ecclesiastes, maketh this true & general 〈…〉 There is 〈…〉 earth: that doth good, & sinneth not. And. S. David is ashamed of his sin, 
Psalm ii  but not to confess his sin. How oft, how earnestly, & lamentably both he desire gods great mercy, for his great offences, & that god should not enter into judgement with him? And again, 
Psal. cx●●●  how well weigheth this holy man his sins, when he confesseth that they he so many in numbered, & so hid, & hard to understand, that it is in manner unpossible to know, utter, or numbered them? Wherefore he having a true, earnest, and deep contemplation & consideration of his sins & yet not coming to the bottom of them, 
Psal. nineteen.  he maketh supplication to God, to forgive him his prievy, secret, hid sins: to the knowledge of that which he cannot attain unto. He weigheth rightly his sins from the original root, & spring head, perceiving inclinations, provocations, stirrings, stingings, buds, braunces, dregs, infections, tastes, feelings, & sentes of them, to continue in him still. Wherefore he saith: mark and behold, 
Psalm ii  I was conceived in sins: he saith not sin, but in the plural number, sins, forasmuch as out of one (as fountain) springeth all the rest. Our saviour Christ saith: there is none good, but god: 
Mark●. x. Luk. xvii● john xu Luke. xvi●  and that we can do nothing that is good, without him, nor no man can come to the father but by him. He commandeth us all to say, that we be unprofitable servants, when we have done all that we can do. He preferreth the penitent publican, before the proud, holy, & glorious Pharisey. 
Luk. xvii● Math. i●.  He calleth himself a pysician, but not to them that be whole, but to them that be sick, & have need of his s●●ue 〈…〉 prayer●, 〈…〉 knowledge ourselves sinners, and to ask righteousness and deliverance from all evils, at our heavenly father's hand. He declareth that the sins of our own hearts, do defile our own selves. He teacheth that an evil word or thought, 
Mat. xii.  deserveth condemnation, affirming that we shall give an account for every idle word. 
Mat. xv.  He saith he came not to save, but the sheep that were utterly lost, & cast away. Therefore few of the proud, just, learned, wise, perfect, and holy pharisee is, were saved by him, because they justified themselves, by their counterfeit holiness, before men. Wherefore (good people) let us be ware of such hypocrisy, vainglory, and justifying of ourselves.  

¶ The second part of the Sermon of the misery of man.  
FOr as much as the true knowledge of ourselves, is very necessary to come to the right knowledge of God, ye have heard in the last reading, how humbly all godly men, always have thought of themselves: and so to think and judge of themselves, are taught of God their creator, by his holy word. For of ourselves, we be crabtrees, that can bring forth no apples. We be of ourselves of such earth, as can bring forth but weeds, nettles, brambles, briars, cockle and darnel. Our fruits be declared in the .v. Chapter to the Galathians. We have neither faith, 
〈◊〉 v.  charity, hope, patience, chastity, nor any thing else that good is, but of 〈◊〉. & th●● 〈◊〉 these virtues be called there, the scuites of the h●ly ghost, & not the fruits of man. Let us therefore acknowledge ourselves before God (as we be in deed) miserable and wretched sinners. And let us earnestly repent, and humble ourselves heartily, & cry to God for mercy. Let us all confess with mouth and heart, that we be full of imperfections. Let us know our own works, of what imperfection they be, and then we shall not stand foolishly, and arrogantly in our own conceits, nor challenge any part of justification, by our merits or works. For truly, there be imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind, and power: we do not fear God so much as we ought to do: we do not pray to god, but with great and many imperfections: we give, forgive, believe, live, and hope unperfectly: we speak, think, and do unperfectly: we fight against the devil, the world, and the flesh, unperfectly. Let us therefore not be ashamed to confess plainly, our state of imperfection: yea, let us not be ashamed to confess imperfection, even in all our own best works. Let none of us be ashamed to say with holy S. Peter: I am a sinful man. 
Luke. v●. Psal. ●v●  Let us all say with the holy Prophet David: we have sinned with our fathers, we have done anrisse▪ and dealt wickedly. Let us all make open confession with the prodigal son, to our father. & say with him, we have sinned against▪ ●auen & before thee (O father) we are not worthy to be called this●●●s. Let us all say, with holy Baru●● O lord 〈…〉 to us 
〈…〉  is worth●●y 〈…〉 confusion, and to thee, righteousness: We have sinned, we have doe● wickedly, we have behaved ourselves ungodly, in all thy righteousness. Let us all say with the holy Prophet Danyel: 
Daniel. is  O lord, righteousness belongeth to thee, unto us belongeth confusion. We have sinned, we have been naughty, we have offended, we have fled from thee, we have gone back from all thy precepts and judgements. So we learn of all good men in holy scripture, to humble ourselves: and to exalt, extol, praise, magnify, & glorify God.  
Thus we have heard, how evil we be of ourselves: how, of ourselves, and by ourselves, we have no goodness, help nor salvation: but contrary wise, sin, damnation, & death everlasting: which, if we deeply weigh and consider, we seal the better understand the great mercy of God, and how our salvation cometh only by Christ. For in ourselves (as of ourselves) we find nothing, 
〈◊〉 Cor. iii  whereby we may be delivered from this miserable captivity, into the which we were cast, through the envy of the devil, by breaking of god's commandment, 
●●salu●. i.  in our first parent Adam. We are all become unclean, but we all are not able to cleanse ourselves, nor to make one another of us but we are not able to make ourselves the children clean. 
●phe. two.  We are by nature, the children of gods wrath and inheritors of gods glory. We are sheep that run astray, 
●. Pet. two.  but we cannot of our own power, come again to the shepfold, so great is our imperfection and weakeneth. In ourselves therefore may not we glory, which (of ourselves) are nothing but sinful Neither we may rejoice in any works that we do, which all be so unperfect and unpure, that they are not able to stand before the righteous judgement seat of God, as the holy prophet David saith: 
Psa. cxi●●.  Entre not into iudgemet with thy servant (O lord) for no man that liveth shallbe found righteous in thy sight. 
two. Cor. i.  To God therefore must we flee, or else shall we never find peace, rest, & quietness of conscience in our hearts. For he is the father of mercies, and God of all consolation. He is the lord with whom is plenteous redemption. He is the God which of his own mercy saveth us, 
Psal. cxxi  and setteth out his charity and exceeding love towards us, in that of his own voluntary goodness, when we were perished, he saved us, & provided an everlasting kingdom for us. And all these heavenly treasures, are given us, not for our own deserts, merits or good deeds (which of ourselves we have none) but of his mere mercy freely. And for whose sake: Truly for jesus Christ's sake, that pure & undefiled lamb of God, He is that dearly beloved son, for whose sake god is fully pacified, satisfied, 
john i 1. Pet. two.  & set at one with man He is the lamb of God, which taketh away the sins of the world: of whom only it may be truly spoken, that he did all things well, & in his mouth was found no craft nor subtlety. 
john i  None but he alone may say the Prince of the world came, and in me he hath nothing. And he alone may say also: 
john. viii Hebr viii  which of you shall reprove me of any fault? He is that high and everlasting priest, which hath offered himself an● for all, upon the altar of the cross, and with that one oblation, hath made perfect for evermore: th●● that are sanctified. 
john. ●.  He is the alone medi●●● 〈◊〉 tween God and man, which paid our ransom to God, with his own blood, and with that hath he cleansed us all from sin. He is the Physician which healeth all our diseases. 
Math. i.  He is that saviour. which saveth his people from all their sins. To be short, he is that flowing, and most plenteous fountain, of whose fullness all we have received. For in him alone, are all the treasures of the wisdom and knowledge of God hidden. And in him, and by him, have we from God the father all good things pertaining either to the body or to the soul. O how much are we bound to this our heavenly father, for his great mercies, which he hath so plenteously declared unto us, in christ jesus our Lord and saviour? What thanks worthy and sufficient can we give to him? Let us all with one accord, burst our with joyful voices. ever praising & magnifying this lord of mercy, for his tender kindness she wed to us in his dearly beloved son, jesus Christ our Lord.  
Hitherto have we heard what we are of ourselves verily sinful, 
〈…〉.  wretched and damnable: again we have heard, how that of ourselves, & by ourselves, we are not able, either to think a good thought, or work a good deed, so that we can find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction. Again we have heard the tender kindness and great mercy of God the father towards us, 
〈…〉.  and how beneficial he is to us, for Christ's sake, without our merits or deserts, even of his own mere mercy and tender goodness. Now, how there exceeding great mercies of God, 
〈…〉.  set abroad in christ jesus for us, be obtained: and how we be delivered from the captivity of sin, death, and hell, it shall more at large (with God's help) be declared in the next Sermon. In the mean season, yea and at all times, let us learn to know ourselves, our frailty and weakness, without any craking or boasting of our own good deeds and merits. Let us also knowledge the exceeding mercy of God towards us, and confess, that as of ourselves cometh all evil and damnacione so likewise of him, cometh all goodness and salvation, as God himself saith, by the Prophet Oze: O Israel, 
Oze. xii●  thy destruction cometh of thyself, but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of Go● we may be sure, that in the time of hi● disitation, he will lift us up unto the kingdom of his dearly beloved son Christ jesus our Lord: to whom with the father and the holy ghost, be all honour and glory for ever. AMEN.    

〈…〉 of mankind, by only Christ ha●● Sa●●●r, from sin and death everlassing.  
BEcause all men be sinners, and offenders against God, & breakers of his law and commandments, therefore can no man by his own acts, works, and deeds, (seem they never so good) be justified, and made righteous before God: but every man of necessity is constrained to seek for an other righteousness, or justification, to be received at Gods own hands, that is to say, the forgiveness of his sins and trespasses, in such things as he hath offended. And this justification or righteousness, which ●●so receive by God's mercy, & Christ's m●●ides, embraced by faith, is taken, accepted, and allowed of God, for our perfect and full justification. For the more full understanding hereof, it is our parts and duty, 〈…〉 ●●mber the great mercy of God, how tha● al● the world being wrapped in sin, by breaking of the law) God sent his only son, our saviour Christ, into this world, to fufyll the law for us: and by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may be called) amends to his father fo● our sins: to assuage his wrath & indignation conceived against us for the same. In so much that infants being baptized, and dying in their infansye, 
The efficatie of Christ'S ●●ssion & oblation.  are by this sacrifice: washed from their sins, brought to God's favour, and made his children, and inheritors of his kingdom of heaven. And they which in act or deed do sin after their baptism, when they turn again to God unsaignedly, they are likewise washed by this sacrifice, from their sins, in such sort, that there remaineth not any, spot of sin, that shallbe imputed to their damnation. This is that justification or righteousness, which S. Pain speaketh of when he saith: no man is justified by the works of the law, but freely by faith in jesus Christ. And again he saith: 
Gale. two.  we believe in jesus Christ, that we be justified freely by the faith of Christ, and not by the works of the law, because that no man shall be justified by the works of the law. And although this justification be free unto us, yet it cometh not so freely unto us, that there is no ransom paid therefore at all. Objection But here may man● reason be astounied, reasoning after this fashion: If a ransom be paid for our redemption, then is it not given us freely: For a prisoner that payeth his ransom, is not let go freely, for if he go freely: then he goeth without ransom▪ for what is it else to go freely, then to be set at liberty without payment of ransom. 
An 〈◊〉 desidery  This reason is satisfied ut the great wisdom of God, in this mystery of our redemption, who hath so tempered his justice & mercy together, that he would neither by his suffice condemn us unto the everlasting captivity of the devil, & his person of hell remediless for ever without mercy nor by his mercy delyue●●s clearly, without ●●●ice, or payment of a just ransom: but with his endless mercy he joined his most upright and 〈…〉 great mercy he showed ●nto us, in 〈…〉 from out former captivity, 〈…〉 any ransom to be paid, or amends to be made upon our parts: which thing, by us had been impossible to be doen. And where as it lay not in us. that to do, he proinded a ransom for us: that was, the most precious body & blood of his own most dear & best beloved son jesus Christ (who besides this ransom, fulfilled the law for us perfectly. And so the justice of God, and his mercy did embrace together, & fulfilled the mystery of our redemption. And of this justice & mercy of God, knit together, speaketh saint Paul, in the iii Chapt. to the Romans: 
Rom. iii.  all have offended & have need of the glory of god, but are justified freely by his grace, by redemption, which is in jesus Christ, whom God hath set forth to us, for a reconciler & peace maket, through faith in his blood, to show his righteousness. 
Rome. i.  And in the ten Chapt. Christ is the end of the law, unto righteousness, to every man that believeth. 
Rom. viii.  And in the viii Chapt. that which was impossible by the law, in as much as it was weak by the flesh, God sending his own son in the strailitude of sinful flesh, by sin damned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. 
The things must go together in our justification.  In these foresaid places, the Apostle toucheth specially three things which must go together in our justification, Upon god's part, his great mercy & grace, upon Christ's part, justice: that is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body, 〈◊〉 shedding of his blood, with fulfilling of the law, perfectly & throughty: & v●●● our part true & ●●●ely ●●ith in the merits of I●●u Christ, which yet is tho● ours, but by gods working in us. So that in our justification, is not only gods mercy & grace, but also his justice, which the Apostle calleth the justice of God, & it consisteth in paying our ransom, & fulfilling of the law, and so the grace of God, doth not shut out the justice of god in our justification, but only shutteth out the justice of man, that is to say, the justice of our works, as to be merits of deserving our justification. And therefore saint Paul declareth here nothing upon the behalf of man, concerning his justification, but only a true & lively faith, which nevertheless is the gift of god, & not man's only work without god. 
How it is to be understand that faith justifieth without works.  And yet the faith doth not shut out repentance, hope, love, dread, & the fear of god, to be joined with faith in every man that is justified: but it shutteth them out from the office of justifying. So that although they be all present together in him that is lustifyed, yet they justify not altogether. Nor the faith also doth not shut out the justice of our good works, necessarily to be done afterward of duty towards god, (for we are most bounden to serve god, in doing good deeds, commanded by him in his holy scripture, all the days of our life:) But it excludeth them so, that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do be unperfect, & therefore not able to di●●● 〈◊〉 our justification: but our justification doth come freely, by the mere mercy of god: & of so great and ●●ee merci, that whereas all the world was not a●●e of be it selves, to pay any part to wards their 〈…〉 i● pleased our heavenly father, of his infinal 〈…〉 out any our desert. or deserving, to prepare so 〈◊〉 the most precious is wells of Christ's body and blood, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now, in him, and by him, every true Christian man may be called a fulfiller of the law, forasmuch as that, which their infirmity lacketh, Christ's justice hath supplied.  

¶ The second part of the Sermon of Salvation.  
YE have heard of whom all men ought to seek their justification and righteousness, and how also this righteousness cometh unto men by Christ's death and merits, ye heard also how that three things are required to the obtaining of our righteousness: that is, God's mercy, Christ's justice, and a true and a lively faith, out of the which faith springeth good works. Also before was declared at large, that no man can be justified by his own good works, that no man fulfilleth the law, according to the full request of the law. And saint Paul in his Epistle to the Galathians proveth the same, 
Galat. iii.  saying thus: If there had been any law given, which could have justified, verily, righteousness should have been by the law. And again he saith: if righteousness be by the law, than christ died in vain. And again he saith: you that are justified by the law, are fallen awase from grace. And furthermore, he writeth to the Ephesias, on this wise: by grace are ye saved through faith, 
Ephe. two.  and that not of your selves: for it is the gift of God, and not of works, lest any man should glory. And to be short, the sum of all Paul's disputation, is this: that if justice come of works, than it cometh not of grace: And if it come of grace, than it cometh not of works. And to this end, tendeth all the Prophets, as S. Peter saith, in the tenth of the Acts: 
Acts. v.  of Christ all the Prophets (saith saint Peter) do witness, that through his name, all they that believe in him, shall receive the remission of sins. And after this wise, 
Faith only justifieth, 〈◊〉 the doctrine of old doctor's  to be justified only by this true and lively faith in Christ, speaketh all the old and ancient authors, both Greeks, and Latins. Of whom I will specially rehearse three: Hilary, basil, and Ambrose. S. Hilary saith these words plainly in the ix Canon, upon Matthew: Faith only justifieth. And saint Basil, a Greek author, writeth thus: This is a perfect and a whole rejoicing in God, when a man advanceth not himself for his own righteousness, but knowledgeth himself, to lack true justice and righteousness, and to be justified by the only faith in Christ. And P●ule (saith he) doth glory in the contempt of his own righteousness, 
Phil●. iii.  and that he looketh for the righteousness of God, by faith.  
These be the very words of saint basil. And Saint Ambrose, a Latin author, saith these words: This is the ordinance of GOD 〈…〉 which believe in Christ, should be saved without works, by faith only, freely receiving re●●●●●n of his sins. Consider diligently these words: without works, by faith only, freely, we receive remission of our sins. What can be spoken more plainly, then to say: that freely, without works, by faith only, we obtain remission of our sins: These and other like sentences, that we be justified by faith only, freely, and without works, we do read of times in the most best and ancient writers. As beside hilary, Basil, and saint Ambroise, before rehearsed: we read the same in Origene, saint chrysostom, saint Cyprian, saint Augustine, Prosper, Decomenius, Phocius, Bernardus, Ansehne, & many other auctors: Greek and Latin. Nevertheless, this sentence: that we be justified by faith only: is not so meant of them, that the said iustifiing faith is alone in man, without true repentance, hope, charity, dread and the fear of God, at any time and season. 
Faith alone how it is to be understand.  Nor when they say: that we be justified freely: they mean not, that we should or might afterward be idle, and that nothing should be required on our parts afterward. Neither they mean not so to be justified without our good works, that we should do no good works at all, like as shallbe more expressed at large, hereafter. But this saying, that we he justified by faithonly, freely, and without works: is spoken for to take away clearly all merit of our works, as being unable to deserve our justification at God's hands, and thereby most plainly to express the weakness of man, and the goodness of God: the great infirmity of ourselves, and the might and power of God: the imperfectness of our own works, and the most abundant grace of our saviour Christ. And therefore wholly to ascribe the merit and deserving of our justification, unto Christ only, and his 〈◊〉 precious blood shedding. This faith the holy ●●●ure teacheth: this is the strong rock & foundation of Christian religion: this doctrine all old and ancient auctors of Christ's church do approve: 
The profit 〈◊〉 the doctrine of faith on●● justifieth.  this doctrine, advanceth & setteth forth the true glory of Christ, and beateth down the vain glory of man: this, whosoever denieth, is not to be counted for a Christian man: not for a setter forth of Christ's glory, 
What they 〈◊〉 that impugns the doctrin●● of faith ou● justifieth.  but for an adversary to Christ & his Gospel, and for a setter forth of men's vain glory. And although this doctrine be never so true, (as it is most true in deed) that we be justified freely, 
A declarati●● of this doctrine: faith without works justifieth.  without all merit of our own good works (as saint Paul doth express it) and freely, by this lively and perfect faith in Christ only (as ancient authors use to speak it:) yet this true doctrine must be also truly understand, & most plainly declared, lest carnal men should take unjustly occasion thereby, to live carnally after the appetite and will of the world, the flesh, and the devil. And because no man should err: by mistaking of this doctrine, I shall plainly and shortly so declare the right understanding of the same, that no man shall justly think, that he may thereby take any occasion of carnal liberty, to follow the desires of the flesh, or that thereby, any kind of sin shallbe committed, or any ungodly living the more used.  
first, you shall understand, that in our justification by Christ, it is not all one thing, the office of God unto man, and the office of man unto God. justification is not the office of man, but of God: for man can not, making himself righteous by his own works, neither in part, nor in the whole, for that were the greatest arrogancy a●● presumption of man, that Antichrist could set up against God: to affirm, that a man might by his own works, take away and purge his own sins, and so justify himself. 
justification is the office of God only.  But in justification is the office of God only, and is not a thing, which we render unto him, but which we receive of him: not which we give to him, but which we take of him, by his free mercy, and by the only merits of his most dearly beloved son, our only redeemer, Saviour and justifier, jesus Christ. So that the true understanding of this doctrine: we be justified freely by faith, without works: or that we be justified by faith in Christ only: is not, that this our own act, to believe in Christ, or this our faith in Christ, which is within us, doth justify us, and deserve our justification unto us (for that were to count ourselves, to be justified by some act or virtue, that is within ourselves:) but the true understanding and meaning thereof, is, that although we hear God's word, and believe it, although we have faith, hope, charity, repentance, dread; and fear of GOD within us, and do never so many good works thereunto: yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues, and good deeds: which we either have done, shall do, or can do, as things that be far to weak, and insufficient and unperfect, to deserite remission of our sins, and our justification, and therefore we must trust only in God's mercy, and that sacrifice which our high priest, and saviour Christ jesus the son of God, ones offered for us upon the cross, to obtain thereby God's grace, and remission, aswell of our original sin, in Baptism, as of all actual sin committed by us after our Baptism, if we truly repent and turn unfeignedly to him again. So that as saint John Baptist, although he were never so virtuous and Godly a man, yet in this matter of forgiving of sin, he did put the people from him, and appointed them unto Christ, saying thus unto them: Behold, 
Ihon. i.  yonder is the Lamb of God, which taketh away the sins of the world: even so, as great and as godly a virtue as the lively faith is, yet it putteth us from itself, and remitteth or appointeth us unto Christ, for to have only by him remission of our sins, or justification. So that our faith in Christ (as it were) saith unto us thus: it is not I▪ that take a way your sins, but it is Christ only, and to him only▪ I send you for that purpose, forsaking therein all your good virtues, words, thoughts, and works, and only putting your trust in Christ.   

〈◊〉 Salvation.  
IT hath been manifestly declared unto you▪ that no man can fulfil the law of God, and therefore by the la●●●●●●enne are condemned: whereupon it followed necessarily, that some other thing should be required for our salvation, than the law: and tha● is a true and a lively faith in Christ, bringing forth good works, and a life according to God's commandments. And also you heard the ancient authors minds of this saying, faith in Christ only justifieth man, so plainly declared: that you s● that the very true meaning of this proposttion or sa●yng: We be justified by faith in Christ only: (according to the meaning of the old ancient auctors) is this: we put our faith in Christ, that we be justified by him only, that we be justified by God's free mercy, and the merits of our saviour Christ only, & by no virtue or good work of our own, that is in us, or that we 〈◊〉 be able to have, or to do, for to deserve the same: Christ himself only, being the cause meritorious thereof.  
Here you perceive many words to be used, to avoid contention in words with them that delight to brawl about words▪ and also to show the true meaning to avoid evil taking and misunderstanding: and yet peradventure all will not serve with them, that the contentious: but conten●●●s will ever for●e ma●●er ●f con●ention, even when they have no●e 〈…〉 thereto. Not withstanding forty nights, without me●●t and drink, that he wrought all kind of miracles, declaring himself very god: They believe also, that Christ for our sakes suffered most painful death, to redene us from everlasting death, and that he rose again from death the third day: they believe that he ascended into heaven, and that he sitteth on the right hand of the father, & at the last end of this world, shall come again and judge both the quick and the dead. These articles of our faith, the devils believe, and so they believe all things that be written in the new and old Testament to be true: and yet for all this faith, they be but devils, remaining still in their damnable estate, jacking ●●e very true Christian faith. 
What is the tru●e ●us●● 〈◊〉 syu●g faith.  For the right and true Christian faith is: not only to believe that holy scripture, and all the foresaid articles of our faith are true, but also to have a sure trust and confidence in gods merciful promises, to be saved from everlasting damnation by Christ: whereof doth follow a loving heart, to obey his commandments. And this true Christian faith neither any devil hath, 
〈…〉  nor yet any man which, in the outward profession of his mouth, and in his outward receiving of the sacraments▪ in coming to the church, and in all other outward appearances, seemeth to be a Christ 〈◊〉 man, & yet in his living and deeds, showeth 〈◊〉 contrary. For how can a man have this 〈◊〉 faith, this sure trust and con●idence 〈…〉 by the merit●s of Christ his sins be●● 〈…〉 and he reco●●●●d to the fluoric 〈…〉 pa●●ak●● of the kingdom of 〈…〉 he liveth ungodly, and denieth 〈…〉 deeds? Surely, no such ungodly maune, can have this saith & trust in god. For as they know Christ to be the only saviour of the world: so they know also, that wicked men, shall not enjoy the kingdom of god. They know, that god hateth unrighteousness, 
Psalm .v.  that he will destroy all those that speak v●truelye, that those that have done good woorke● (which can not be done without a lively faith in Christ) shall come forth into the resurrection of life, and those that have done evil, shall come unto resurrection of judgement: very well they know also, that to them that be contentious, and to them that will not be obedient unto the truth, but will obey unrighteousness, shall come indignation, wrath, and affliction. etc. Therefore, to conclude, considering the infinite benefits of God, showed and given unto us, mercifully without our deserts, who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodness, hath exalted us (as touching our soul) unto his own similitude and likeness: but also, whereas we were condemned to hell, and death everlasting, hath given his own natural son, being god eternal, immortal, and equal unto himself in power and glory, to be incarnated, and to take our mortal nature upon him, with the infirmities of the same: and in the same nature, to suffer most shameful and painful death for our offences, to th'intent to justify us, and to restore us to life everlasting: so making us also his dear beloved children, brethren unto his only son our saviour Christ, and inheritors for ever with him, of his eternal kingdom of heaven.  
These great and merciful benefits of God) if they be well considered) do neither minister unto us occasion to be idle, and to live without doing any good works, neither yet ●●yrreth us, by any means, to do evil things: but contrary wise, it we be not desperate persons, and our hearts har●er then stones, they move us to render ourselves unto god wholly with all our will, hearts, might and power, to serve him in all good deeds, obeying his commandments, during our lives, to seek in all things his glory and honour, not our sensual pleasures and vainglory, evermore dreading willingly to offend such a merciful God a●● loving redeemer, in word, thought or deed. And 〈◊〉 said benefits of God deeply considered, move us▪ for his sake also, to be ever ready to give our selves to our neighbours, and asmuch as lieth in us▪ to study with all our endeavour, to do good to every man. These be the fruits of the true saith, to do good (asmuch as lieth in us) to every man. And above all things, and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption. To whom be ever glory, praise, and honour, world without end. Amen.    

¶ 〈…〉 true liue●y, and Christian faith.  
THe first coming unto god, (good Christian people) is through faith: 
faith.  whereby, (as it is declared in the last Sermon) we ●e justified before god. And lest ●●ny man should be deceived, for lack of ●●●ht understanding thereof, 〈◊〉 ●●diligently to be noted, that faith is taken in the scripture, two manner of ways. There is one faith, which in scripture is called a dead faith: 
〈◊〉 dead. faith.  which bringet forth no good works, but is idle, barren, and unfruitful. And this faith, 
james ii  by the holy Apostle, S. james, is compared to the faith of devils, which believe god to be true, and just, & tremble for fear, yet they do nothing well, 
●●●ius i  but all evil. And such a manner of faith, have the wicked & naughty christian people, which confess god (as. S. Paul saith) in their mouth, but deny him in their deeds. being abominable▪ & without the right faith, and to all good works reprovable. And this faith is a persuasion and belief in man's heart: whereby he knoweth that there is a god, and agreeth unto all truth of gods most holy word contained in holy Scripture. So that it consisteth only, in believing in the word of god, that it is true. And this is not properly called faith: But as he that readeth Caesar's Commentaries believing the same to be true, hath thereby a knowledge of Caesar's life, and not able acts, because he believeth the history 〈◊〉 ta●●●: yet it is not properly said that he believeth in Ceasar, of whom he looketh for no help, nor benefit: Even so, he that believeth that all that is spoken of god in the Bible, is true, and yet liveth so ungodly, that he can not look to enjoy the promises and benefits of god: although it may be said, that such a man hath a faith and belief to the words of god, yet it is not properly said, that he believeth in god, or hath such a faith and trust i● god, whereby he may surely look for grace, mercy and everlasting li●● at gods hand, but rather for indignation and punishment, according to the merits of his wicked life. For as it is written in a book, entitled to be of Didimus Alexandrinus: for asmuch as faith without works is dead, it is not now faith: as a dead man is not a man. This dead faith therefore is not the sure and substantial faith▪ which saveth sinners. 
A lively faith.  Another faith there is in scripture, which is not (as the foresaid faith) idle, unfruitful, & dead but worketh by charity (as S. Paul declareth) Gala v. which, as the other vain faith, 
Ga●●. ●●  is called 〈◊〉 dead faith, so may this be called a quick or lively fa●●●. And this is not only the common belief of the Articles of our faith, but i● is also a sure 〈◊〉 and confidence of the mercy of God▪ 〈…〉 Lord jesus Christ, and a steadfast hope of 〈…〉 things to be received at gods hand 〈…〉 though we, through infirmity, or ter●● 〈…〉 of our ghostly enemy, do fall from him by 〈…〉 we return a●●ine unto him by ●rue●● 〈…〉 his sons sake our Saviour Ie●●● 〈…〉 will made us ●●herito●ir● 〈…〉 lasting kingdom, and that in the mean time, until that kingdom come, he will be our protector and defender in all perils and dangers, whatsoever do chance: and that, though sometime he doth send us sharp adversity, yet that evermore he willbe a loving father unto us, correcting us, for our sin, but not withdrawing his mercy fina●●ye from us, if we trust in him, and commit o●● selves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian saith, and is not in the mouth and outward profession only: but it liveth, and stirreth inwardly in the heart. And this faith is not without hope and trust in God, nor without the love of GOD and of our neighbours, nor without the fear of God, nor without the desire to hear God's word, and of follow the same in eschewing evil, and doing gladly all good works.  
This faith, 
●ebr●. xi  (as saint Paul describeth it) is the sure ground and foundation of the benefits: which we ought to look for and trust to receive of God, a certificate and sure looking for them, although they yet sensibly appear not unto us. And after he saith he that cometh to god, must believe, both that he is, & that he is a merciful rewarder of well doers. And nothing commendeth good men unto god so much, as this assured faith, and trust in him. Of this faith iii things are specially to be noted.  
first, 
Three things are to be noted of ●●●the.  that this faith doth not lie dead in the heart, but is lively and fruitful in bringing forth good works.  
second, that without it, can no good works be done, that shallbe acceptable & pleasant to God.  
Chyrd, what manner of good works they be, that this faith doth bring forth.  
For the first, as the light cannot be hid, 
Faith is full of good works.  but will show forth itself, at one place or other: So a true faith cannot be kept secret, but when occasion is offered it will break out, and show itself by good works. And as the living body of a man ever exerciseth such things, as belongeth to a natural and living body, for nourishment and preservation of the same, as it hath need, opportunity & occasion: even so the soul, that hath a lively faith in it, will be doing always some good work, which shall declare that it is living, and will not be unoccupied. Therefore, when men hear in the scriptures, so high commendations of faith, that it maketh us to please god, to live with god, & to us the children of god: if then they fantasy, that they be set at liberty from doing all good works, and may live as they lust, they trifle with god and deceive themselves. And it is a manifest token that they be far from having the true and lively faith, & also far from knowledge what true faith meaneth. For the very sure and lively christian faith is, not only to believe all things of God which are contained in holy scripture: but also, is an earnest trust, and confidence in God, that he doth regard us: and that he is careful over us, as the father is over the child, whom he doth love: and that he will be merciful unto us, for his only sons sa●e: and that we have our saviour Christ, our perpetual advocate & priest, in whose only merits, oblation & suffering, we do trust that our offences be continually washed, and purged, whensoever we, (repenting truly) do teturne to him, with our whole heart, steadfastly determining with ourselves, through his grace, to obey & serve him, in hepinge his commandments, and never to turn back again to sin. Such is the true faith that the scripture doth so much commend, the which when it seeth and considereth what god hath done for us, is also moved through continual assistance of the spirit of god, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, she wing thankfulness again, by observing or keeping his commandments, and that freely, for true love chiefly, and not for dread of punishment, or love of temporal reward: considering how clearly, without our deservings. we have received his mercy and pardon freely.  
This true faith will she we forth itself, 
Ab●●●●. two.  and can not long be idle. For as it is written: The just man doth live by his faith. He neither sleepeth, nor is idle, when he should wake and be well occupied, And god by his Prophet jeremy saith: that he is a happy and blessed man, 
jere. xvii.  which hath faith and confidence in God. For he is like a tree, set by the waterside, that spreadeth his roots abroad toward the moisture, and feareth not heat when it cometh: his leaf will be green, and will not cease, to bring forth his fruit: Even so, faithful men (putting away all fear of adversity) will show forth the fruit of their good works, as occasion is offered to do them.  

¶ The second 〈…〉 of faith.  
YE have heard in the first part of this sermon, that there be two kinds of faith: a dead and an unfruitful faith, and a faith lively that worketh by charity. The first to be unprofitable, the second necessary for the obtaining of our salvation: the which faith hath charity always joined unto it, and is fruitful, bringing forth all good works. Now as concerning the same matter, you shall hear what followeth. The wise man sayeth: he that believeth in God, will hearken unto his commandments. For if we do not show ourselves faithful in our conversation, 
Eccle. xxxi●  the faith which we pretend to have, is but a feigned faith: because the true Christian faith, is manifestly showed by good living, 
Libro de fi●●et operibu● Cap. two.  and not by words only, as saint Augustine saith: good living cannot be separated from true faith, which worketh by love. And Saint chrysostom saith: 
Sermo delege et fide,  faith of itself is full of good works, as soon as a man doth believe, he shallbe garnished with them. How plentiful this faith is of good works, and how it maketh the work of one man more acceptable to god then of another: S. Paul 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 oblation of Abel better, than the oblation of Cain. This made Noah to build the ark. This made Abraham to forsake his country, and all his friends, and to go into a far country, there to dwell among strangers. So did also Isaac and jacob: depending or hanging only of the help and trust, that they had in God. And when they came to the country, which god promised them, they would build no cities, towns, nor houses, but lived like strangers in Tents, that might every day be removed. Their trust was so much in god, that they set but little by any worldly thing, for that god had prepared for them, better dwelling places in heaven, of his own foundation & building. 
e'en. xii. eccle xiiii.  This faith made Abraham ready at gods commandment: to offer his own son & heir Isaac: whom he loved so well, and by whom he was promised to have innumerable issue: among the which, one should be borne, in whom all nations should be blessed: trusting so much in god, that though he were slain, yet that god was able by his omnipotent power, to raise him from death, and perform his promise. He mistrusted not the promise of god, although unto his reason, 
Exod. two.  every thing seemed contrary. He believed verily, that god would not forsake him in dearth, & famine, that was in the country. And in all other dangers that he was brought unto, he trusted ever that god would be his god, & his protector, & defender, whatsoever he saw to the contrary. This faith wrought so in the heart of Moses, that he refused to be taken for king Pharaoh his daughter's son, & to have great inheritance in Egypt: thinking it better with the people of god, to have affliction & sorrow, then with naughty men, in sin to live pleasantly for a time. By faith, he cared not for the threatening of king Pharaoh, for his trust was so in God, that he passed not of the felicity of this world, but looked for the reward to come, in heaven, setting his heart upon the invisible god, as if he had seen him ever present before his eyes. By faith the children of Israel passed through the red sea. 
Exod. xi●●. Iosu●. vi.  By saith, the walls of Hierito, seldoune without stroke, and many other wonderful miracles have been wrought. In all good men, that heretofore have been, faith hath brought forth their good works, and obtained the promises of God.  
Faith hath stopped the Lion's mouths: 
Daniel vi Daniel iii  faith hath quenched the force of fire: faith hath escaped the sword edges: Faith hath given weak men strength: victory in battle, overthrown the armies of infideles, raised the dead to life: faith hath made good men to take adversity in good part: some have been mocked and whipped, bound and cast in prison: some have lost all their goods and lived in great poverty: Some have wandered in mountains, hills, and wilderness: some have been racked, some slain, some stoned, some sawen, some rent in pieces, some headed, some brent without mercy, and would not be delivered, because they looked to rise again to a better state.  
All these fathers, martyrs, and other holy men, (whom. S. Paul spoke of) had their faith surely fised 〈◊〉 God. when all the world was against them. They did not only know god to be the Lord, maker and governor of all men in the world: but also they had a special confidence and trust, that he was & would be their God, their comforter, ●ider, helper, maintainer, and defender. This is 〈◊〉 ●●ristian faith, which these holy men had, & also aught to have. And altough they were 〈◊〉 named Christian men yet was it a Christiā●aten 〈◊〉 they had, for they looked for all benefits of 〈…〉 father, through the merits of his son 〈…〉 we now do. This difference is between them and us, for they looked when Christ should come, and w●●●● in the time when he is come. 
〈◊〉 john 〈◊〉. xiv.  Therefore saith. s. Augustin: the time is altered & changed, but not the faith. For we have both one faith in one Christ. The same holy ghost also that we have, had they, saith. S. Paul. 
●. Cor. iiii.  For as the holy Ghost doth teach us to trust in God, and to call upon him as our father: so did he teach them to say, (as it is written:) Thou lord, art our father and redeemer, 
●say. xiiii.  & thy name 〈◊〉 without beginning, and everlasting. God gave them then grace to be his children, as he doth us ●●we. But now by the coming of our saviour Christ, we have received more abundantly the spirit of god in our hearts, whereby we may conceive a greater faith and a surer trust, than many of them had. But in effect they & we be all one: we have the same faith, that they had in god, and they the same, that we have. And S. Paul so much extolleth their faith, because we should no less, but rather more, give ourselves wholly unto Christ, doth in profession & living: now when Christ is come, than the old fathers did before his coming: And by all the declaration of S. Paul, it is evident: that the true, lively, & christian faith, is no dead, vain, or unfruitful thing, but a thing of perfect virtue, of wonderful operation or working & strength, bringing forth all good motions and good works.  
All holy scripture agreeably beareth witness, that a true lively faith in Christ, doth bring forth good works, & therefore every man must examine & try● himself diligently, to know, whether he have the same true lively faith in his heart unfeignedly, or not, which he shall know by the fruits thereof. ●●●nt that professed the faith of christ: were in this error: that they thought they knew god & beloved in him, when in their life they declared the contrary: which error, saint john in his first Epistle confuting, 
i. john ii  writeth in this wise: hereby we are certified that we know God, if we observe his commandments: He that saith he knoweth God, and observeth not his commandments, is a liar, & the truth is not in him. And again he saith: 
i. john iii  whosoever sinneth, doth not see god, nor know him: not no man deceive you, well beloved children. And moreover he saith: hereby we know that we be of the truth, 
i. john iii  & so we shall persuade our hearts before him: For if our own hearts reprove us, God is above our hearts, & knoweth all things. Well beloved: if our hearts reprove us not, then have we confidence in god: and shall have of him whatsoever we ask, because we keep his command mends and do those things that please him. And yet further he faith: 
i. john .v.  Every man that believeth that jesus is Christ, is borne of god: & we know that whatsoever is borne of god, doth not sin: but the generation of God, purgeth him, and the devil doth not touch him. And finally he concludeth: and showing the cause: 
i. john .v.  why he wrote this Epistle, saith: for this cause have I thus writ unto you, that you may know, that ye have everlasting life, which do believe in the son of God. And in his third Epistle, 
iii. john i  he confirmeth the whole matter of faith and works, in few words, saying: the that doth well, is of god: & he that doth evil, knoweth not god. And 〈◊〉 saint john saith: that as the lively knowledge, 〈…〉 of god, bringeth forth good work 〈◊〉 saith he likewise of hope and charity, that the● cannot stand with evil living. 
i. john iii.  Of hope he w●●teth thus: we know that when god shall appear ●●e shallbe like unto him, for we shall see him, even as he is. And whosoever hath this hope in him, doth purify himself, 
i. john ii  like as God is pure. And of charity he saith these words: he that doth keep gods word, or commandment, in him is truly the perfect love of god. 
i. john .v.  And again he saith, this is the love of god, that we should keep his commandments. And. s. john wrote not this, as a subtle saying devised of his own fantasy: but as a most certain and necessary truth, taught unto him by Christ himself: the eternal & infallible verity, who in many places doth most clearly affirm, that faith, hope, & charity, cannot consist or stand without good and godly works. 
john iii i. john .v.  Of saith, he saith: He that believeth in the son hath everlasting life: but he that believeth not in the son: shall not see that life, but the wrath of god remaineth upon him. 
john vi  And the same he confirmeth with a double oath saying: forsooth & forsorth, I say unto you he that beliveth in me, hath everlasting life. Now, forasmuch as he that believeth in Christ, hath everlasting life, it must needs consequently follow, that he that hath this faith, must have also good works, and be studious to observe God's commandements obediently. For to them that have evil works, 
〈…〉  & lead their life in disobedience & transgression or breaking of Gods commands mentes, without repentance pertaineth not even lasting life, but everlasting death as Christ himself saith▪ 
Matt. xxv.  They that do well, shall go into life eternal, but they that do evil, shall go into the everlasting fire. And again he saith: 
Apoca. xxi.  I am the first letter & the last, the beginning & the ending, to him that is a thirst, I will give of the well of the water of life freely: he that hath the victory, shall have all things, & I will be his God, & he shallbe my son, but they that be fearful, mistrusting god, & lacking faith, they that be cursed people and murderers: and fornicators, and forcerers, and Idolaters, and all liars, shall have their portion in the lake, that burneth with fire and brimstone, which is the second death. And as Christ undoubtedly affirmeth, 
Charit● bringeth forth good works. john xiiii  that true faith bringeth forth good works▪ so doth he say likewise of charity. Whosoever hath my commandments and keepeth them, that is he that loveth me: And after he saith: he that loveth me will keep my word, and he that loveth me not, 
john xiiii  keepeth not my words. And as the love of God is tried by good works, so is the fear of god also, as the wise man saith: the dread of god putteth away sin. And also he sayeth: 
Eccle. i. Eccle. xv.  he that feareth god will do good works.   

¶ The third part of the Sermon of Faith.  
YOu have heard in the second part of this sermon, that no man should think that he hath that lively saith which scripture commandeth, when he liveth not obediently to god's laws. For all good works firing out of that faith. And also it hath been declared unto you by examples, that faith mak●● 〈…〉 quiet, & patiented in all affliction. Now as concerning the sain● matter, you shall hear what followeth. A man may soon deceive himself; and think in his own fantasy, that he by faith knoweth god, loveth him, feareth him, & belongeth to him, when in very deed he doth nothing less. For the trial of all these things is a very godly & christian life. He that feeleth his heart set to seek gods honour, and studieth to know the will and commandments of God, and to frame himself thereunto, & leadeth not his life after the desire of his own flesh to serve the devil by sin, but setteth his mind to serve god, for gods own sake, & for his sake also to love all his neighbours, whether they be friends or adversaries, doing good to every man (as opportunity serveth) & willingly hurting no man: such a man may well rejoice in God, perceiving by the trade of his life, that he unfeignedly hath the right knowledge of god, a lively faith, a steadfast hope, a true and unfeigned love & fear of god. But he that casteth a way the yoke of gods commandments from his neck, & giveth himself to live without true repentance, after his own sensual mind and pleasure, not regarding to know gods word, and much less to live according thereunto: such a man clearly deceiveth himself, & seeth not his own heart, if he thinketh that he either knoweth god, loveth him, feareth him or trusteth in him. Some peradventure phantasy in themselves, that they belong to god, although they live in sin, & so they come to the church and show themselves as gods dear children. But. s. john saith plainly: 
1. john. 1.  if we say that we have any company with god, and walk in darkness, we do lie. Other do vainly think that they know and love god, although they pass not of the commandments. But S. john saith clearly: 
1. joh. 1.  he that saith I know God, & keepeth not his commandments, he is a liar. Some falsely persuade themselves, that they love God, when they hate their neighbours. But S. john saith manifestly: if any man say, I love god, 
1 joh. 4. 1. Iho, 2.  & yet hateth his brother, he is a liar. He that saith that he is in the light, & hateth his brother, he is still in darkness. He that loveth his brother, dwelleth in the light, but he that hateth his brother, is in darkness, & walketh in darkness, & knoweth not whether he goeth: 
1. Iho, 3.  For darkness hath blinded his eyes. And moreover he saith: hereby we manifestly know the children of GOD, from the children of the devil: he that doth not righteously, is not the child of GOD, nor he that hateth his brother.  
Deceive not yourselves therefore, thinking that you have faith in GOD or that you love GOD, or do trust in him, or do fear him, when you live in sin: for then your ungodly and sinful life. declareth the contrary, whatsoever ye say or think. It pertaineth to a christian man, to have this true christian faith, & to try himself, whether he hath it or no, & to know what belongeth to it, & how it doth work in him. It is not the world that we can trust to: the world and all that is therein is but vanity. It is GOD that must be our defence and protection against all temptation of wickedness and sin errors, superstition. Idolatry, and all evil. If all the world were on our side, and GOD against us, what could the would avail us. Therefore let us set our whole faith 〈◊〉 trust in GOD, & neither the world, the devil, nor al●●● power of them, shall prevail against us. Let us therefore (good christian people) try & examine our faith what it is: let us not flatter ourselves, but look upon our works, and so judge of our faith, what it is.  
CHRIST himself speaketh of this matter and saith: 
Mat. 24  the tree is known by the fruit. Therefore let us do good works, and thereby declare our faith, to be the lively christian faith. Let us by such virtues as ought to spring out of faith, show our election to be sure & stable, as S. Peter teacheth. Endeavour yourselves to make your calling & choosing certain by good works. 
1 Pet. 3  And also he saith: minister or declare in your faith, virtue, in virtue, knowledge, in knowledge, temperance, in temperance, patience, again in patience godliness, in godliness, brotherly charity, in brotherly charity, love. So shall we show in deed, that we have the very lively christian faith: & may so both certify our conscience the better, that we be in the right faith, & also by these means confirm other men. If these fruits do not follow, we do but morke with GOD, deceive ourselves & also other men. Well may we beat the name of christian men but we do lack the true faith, that doth belong thereunto. For true faith doth ever bring forth good works; 
I●mes. 2  as Saint james saith: show me thy faith by thy deeds. Thy beads and works must be an open testimony all of thy faith: otherwise, thy faith, being without good works, is but the devils faith, the faith of the wicked a fantasy of faith, & not a true christian faith. And like as the devils & evil people be nothing the better; or their counterfeit faith, but it is unto them the more cause of damnation: so they that be christened, & have received knowledge of GOD and of CHRIST'S merits, & yet of a set purpose do live idlelye, without good works, thinking the name of a naked faith, to be either sufficient for them, or else setting their minds upon vain pleasures of this world, do live in sin without repentance, not uttering the fruits that do belong to such an high profession: upon such presumptuous persons and wilful sinners, must needs remain the great vengeance of GOD, and eternal punishment in hell prepared for the devil & wicked livers. Therefore, as you profess the name of CHRIST, (good Christian people) let no such fantasy & imagination of faith, at any time beguile you: but be sure of your faith, try it by your living, look upon the fruits that cometh of it, mark the increase of love & charity by it towards GOD & your neighbour, and so shall you perceive it to be a true lively faith. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it and keep it still in you: let it be daily increasing, & more & more, by well working, & so shall you be sure, that you shall please GOD by this faith: and at the length (as other faithful men have done before) so shall you (when his will is) come to him, and receive th'end & final reward of your faith (as S. Peter nameth it) the salvation of your souls: 
1 Peter. 1  the which GOD grant us, that hath promised the same unto his faithful. To whom, be all honour and glory, world without end. AMEN.    

A Sermon of good works annexed unto faith.  
IN the last sermon was declared unto you, what the lively and true faith of a christian man is: that it causeth not a man to be idle, but to be occupied in bringing forth good works as occasion serveth.  

No good work can be done without faith.  Now by GOD'S grace shall be declared the second thing that before was noted of faith, that without it can no good work be done acceptable & pleasant unto GOD. For as a branch cannot bear fruit of itself (saith our saviour Christ) except it abide in the vine so cannot you except you abide in me: 
Ihon. 15  I am the vine & you be the branches: he that abideth in me, and I in him, he bringeth forth much fruit: for without me, you can do nothing. 
Hebr. 11  And S. Paul proveth that Enoch had faith, because he pleased GOD. For without faith (saith he) it is not possible to please GOD. And again to the Roma. he saith: 
Rom. 14  whatsoever work is done with out faith it is sin. Faith giveth life to the soul: and they be as much dead to GOD that lack faith, as they be to the world: whose bodies lack souls. Without faith all that work seem never so gay & glorious before man. 
1 〈…〉  Even as that picture graven or painted is but a dead representation of the thing itself, and is without life or any manner of moving: so be the works of all unfaithful persons before GOD. They do appear to be lively works, and in deed they be but ●ead, not availing to the everlasting life, They be but shadows & shows of lively & good things, & not good and lively things in deed. For true faith doth give life to the works, & out of such faith come good works, that be very good works in deed, & without, no work is good before GOD: as saith. 
In pre●●ii Psal. 31  S. Augustine: We must set no good works before faith, nor think that before saith a man may do any good work: for such works, although they seem unto men to be praise worthy, yet in deed they be but vain, & not allowed before GOD. They be as the course of a horse, that runneth out of the way, which taketh great labour, but to no purpose. Let no man therefore (saith he) reckon upon his good works before his faith. Whereas faith was not, good works were not: The intent (saith he) maketh the good works, but faith must guide and order th'intent of man. 
Mat. 6.  And CHRIST saith: if thine eye be nought, thy whole body is full of darkness. The eye doth signify the intent (saith S. Augustine) wherewith a man doth a thing. So that he, 
In pres●ti Psal. 31  which doth not his good works with a godly intent & a true faith, that worketh by love, the whole body beside, (that is to sai) all the whole number of his works, is dark, & there is no light in them. For good deeds, be not measured by the facts themselves, and so discerned from vices, but by the ends and intentes, for the which they be doen. If a Heathen man cloth the naked, feed the hungry, & do such other like works: yet because he bodeth them not in faith, for the honour and love of god, they be but dead, vain and fruitless works to him.  
Faith is it, that doth commend the word to GOD: (for as S. Augustine sayeth) whether thou wilt or no, that work that cometh not of faith, is nought where the faith of CHRIST is not the foundation, thee is no good work, what building soever we make. There is one work, in the which be all good works, that is faith, which worketh by charity: if thou have it, thou hast the ground of algood works. For the virtues of strength, wisdom, temperance, & justice be all referred unto this same faith. Without this faith we have not them, but only the names & shadows of them, (as. S. Augustine sayeth.) All the life of them that lack the true faith is sin: and nothing is good without him, that is the auctor of goodness: where he is not, there is but feigned virtue, although it be in the best works. And S. Augustine declaring this verse of the psalm, the Turtie hath found a nest, where she may keep her young birds: sayeth, that jews, heretics, and pagans, do good works: they clothe the naked, feed the poor, & do other works of mercy, but because they be not done in the true faith, therefore the birds be lost. But if they remain in faith, than faith is the nest and safeguard of their birds, that is to say, safeguard of their good works that the reward of them be not utterly lost. And this matter (which. 
Devocati Gentium li. 1. cap. 3  S. Augustine at large in many books disputeth) saint Ambrose concludeth in few words, saying: he that by nature would withstand vice, either by natural will or reason, he doth in vain garnish the time of this life, and attaineth not the very true virtues: 
In sermone de side, lege, et spiritu sancto  for without the worshipping of the true GOD, that which seemeth to be virtue is vice. And yet most plainly to this purpose writeth. S. john chrysostom in this wise: You shall find many, which have not the true faith, & be not of the flock of CHRIST & yet (as it appeareth) they flourish in good works of mercy. You shall find them full of piety, compassion, and given to justice: and yet for all that, they have no fruit of their works, because the chief work lacketh. For when the jews asked of CHRIST, 
john. 9,  what they should do to work good works, he answered: this is the work of GOD, to believe in him whom he sent: So that he called faith the work of GOD. And assove as a man hath faith, anon he shall flourish in good works: for faith of itself is full of good works, and nothing is good without faith. And for a similitude, he saith that they which glitter and shine in good works, without faith in GOD, be like dead men, which have goodly and precious tombs, & yet it availeth them nothing. Faith may not be naked without good works, for than it is no true faith: and when it is adjoined to works. yet it is above the works. For as men that be very men in deed, first have life, and after be nourished, so must our faith in CHRIST go before, and after be nourished with good works. And life may be without nourishment, but nourishment cannot be without life. A man must needs be nourished by good works, but first he must have faith, he that doth good deeds, yet without faith, he hath no life. I can show a man that by faith without works lived, & came to heaven, but without faith, never man had life. The these that was hanged when CHRIST suffered, did believe only, & the most merciful GOD did justify him. And because no man shall say again that he lacked time to do good works, for else he would have done them, truth it is, and I will not commend ther● in: but this I will surely affirm, that faith only saved him. If he had lived and not regarded faith, & the works thereof, he should have lost his salvation again. But this is the effect that I say that faith by itself saved him, but works by themselves never justified any man. Here ye have hard the mind of S. chrysostom, whereby you may perceive, that neither faith is without works (having opportunity thereto) nor works can avail to everlasting life without faith.  

The second part of the Sermon of good works.  
OF three things which were in the former sermon specially noted of lively faith, two be declared unto you: the first was, that faith is never idle without good works when occasion serveth. The second, that good works acceptable to GOD cannot be done without faith. Now to go forth to the third part, 
What works they are that spring of faith.  that is what manner of works they be, which spring out of true faith and lead faithful men unto everlasting life: This can not be known so well, as by our sayvoure CHRIST himself, who was asked of a certain great man the same question: 
Mat. 19  What works shall I do (said a Prince) to come to everlasting life? To whom jesus answered: 
Mat, 19  If thou wilt come to the everlasting life, keep the commandments. But the Prince not satisfied here with, asked farther: which commandments. The scribes and pharisee is had made 〈◊〉 many of their own laws and traditions to bring men to heaven besides GOD'S commandments, that this man was in doubt, whether he should come to heaven by those ●●wes & traditions, or by the laws of God: and therefore he asked Christ which commandments he meant. Whereunto Christ made him a plain answer, 
Mat. 19  ●hersing the commandments of God saying: Thou shalt not kill, thou shalt not commit adulterr, thou shalt not steal, thou shalt not bear false witness, honour thy father and mother and love thy neighbour as thyself: 
The works that lead to heaven, be the works of gods commandments.  By which words. Christ declared that the laws of God be the very way that doth lead to everlasting life, & not the traditions, and laws of men. So that this is to be taken for a most true lesson taught by Christ's own mouth, that the works of the moral comaundementes of God, be the very true works of faith, which lead to the blessed life to come. 
Man from his first falling from gods commandments, hath ever been ready to do the like, and to devise works of his a 〈◊〉 phantasy to please GOD withal.  But the blindness & malice of man, even from the beginning, hath ever been ready ●o fall from God's commandments. As Adam the first man, having but one commandment that he should not eat of the fruit forbidden, notwithstanding god's commandment, he gave credit unto the woman, seduced by the subtile persuasion of the serpent, and so followed his own will, and left gods commandment. And ever since that time, all that cain of him hath been so blinded through original sin that they have been ever ready to fall from GOD and his law, & to invent a new way unto salvation, by works of their own devise: so much that almost all the world forsaking the true honour of the only eternal living GOD wandered about they ●●wne fantasies, worshipping some the S●ne, the ●oone the Stars: some jupiter, juno, Dia●●, S●●● 〈◊〉 Apollo, 
The devices and I dolatry of the gentiles.  Neptumus, Ceres, Bacchus, & other dead men and women. Some therewith not satisfied, worshipped divers kinds of be ast●s, birds, fish, foul, & serpents, every country, town, & house, in manner being divided, and setting up Images of such things as they liked, and worshipping the same.  
Such was the rudeness of the people, after they fell to their own fantasies, & left the eternal living God and his commandments, that they devised innumerable Images, & gods. In which error and blindness they did remain, until such time as almighty God pitying the blindness of man, sent his true prophet Moses into the world, to reprove & rebuke this extreme madness, and to teach the people to know the only living God, and his true honour and worship. But the corrupt inclination of man, was so much given to follow his own fantasies (and as you would say) to favour his own bird that he brought up himself, that all the admonitions, exhortations, benefits, and threatenings of God, could not keep him from such his inventions. For notwithstanding all the benefits of God, 
The deutses and I dolatry of the Israelites.  showed unto the people of Israel, yet when Moses went up into the mountain, to speak with almighty God: he had tarried there but a few days, when the people began to invent new Gods. And as it came in their heads they made a calf of gold, & kneeled down and worshipped it. 
Exod. 22  And after that, they followed the Moabites, and worshipped Beelphegor the Moabites GOD. Read the book of judges, the books of the kings, and the Prophets, and there shall you find, how unsteadfast the people were, how full of inventions, and more ready to run after their own fantasies then Gods most holy commandments. There shall you read of Baal, Moloch, Chamos, Mechom, Baalpe or, Astaroth, Beel the Dragon, Priapus, the brazen serpent, the twelve signs, and many other, unto whose images the people with great devotion invented Pilgrimages, preciously decking and censing them, kneeling down and offering to them, thinking that an high merit before god, & to be esteemed above the precepts and commandments of God. And where at that time God commanded no sacrifice to be made but in jerusalem only, they did clean contrary, making altars and sacrifices every where in hills, in woods, and in houses, not regarding God's commandments, but esteeming their own fantasies and devotion, to be better than they. And the error hereof was so spread abroad, that not only the unlearned people, but also the Priests and teachers of the people partly by glory and covetousness were corrupted, and partly by ignorance blindly deceived with the same abominations: So much that king Achad, having but only Helias a true teacher and minister of God, there were eight hundred and fifty priests, that persuaded him to honour Baal, and to do sacrifice in the woods or groves. And so continued that horrible error, until the three noble kings, as josaphat, Ezechias, and josias, gods chosen ministers, destroyed the same clearly, and brought again the people from such there feigned inventions, unto the very commandments of God: for the which thing, their immortal reward and glory doth and shall remain with God for ever.  

●e●●gi●ns and sects among the jews.  And beside the foresaid inventions, the inclination of man to have his own holy devotions, devised new sects▪ & religions, called Phariseis, saducee and Scribes, with many holy & godly traditions, and ordinances (as it seemed by the outward appearance & goodly glistering of the works,) but in very deed all tending to idolatry, Superstition and Hypocrisy: their hearts within, being full of malice, pride, covetousness, & all wickedness. Against which sects, and their pretenced holiness, Christ cried out more vehemently, than he did against any other persons, saying & often rehearsing these words: Woe be to you Scribes & Phariseis▪ ye Hypocrites, for you make clean the vessel without, 
Mat. 23.  but within you be full of ravin & filthiness: thou blind Pharysee, & Hypocrite, first make the inward par● clean. For notwithstanding all the goodly traditions, and out ward shows of good works▪ devised of their own imagination, whereby they appeared to the world, most religious and holy of all men: yet Christ, (who saw their hearts) know that they were inwardly in the sight of God, most unholy, most abominable, and farthest from GOD of almen. Therefore said he unto them: Hypocrites, the Prophet Esay spoke full truly of you, when he said: This people honour me with their lips, 
Mat. 15. isaiah. 19,  but their heart is far from me: they worship me in vain, that teach doctrines and commandments of men: For you leave the commandments of GOD, to keep your own traditions.  
And though Christ said, they worshipped God in vain that teach doctryne● and commandments of men● yet he mean●● no● thereby to o●●r-throw all men's commandments, 
Man●●● laws must●●e obs●r●●● and kept, but n●●'● 〈◊〉 ●●●s ●●w●●.  for he himself was ever obedient to the Princes & their laws, made for good order & governance of the people but he reproved the laws and traditions, made by the Scribes & pharisee is, which were not made only for good order of the people (as the Civil laws were) but they were set up so high, that they were made to be a right and pure worshipping of God, as they had ●eue equal with gods laws▪ or above them: for many of gods laws could not be kept. but were fain togeve place unto them. This arrogancy God detested, that man should so advance his laws, to make them equal with gods laws▪ wherein the true honouring and right worshipping of God standeth. and to make his laws for them to be left of. God hath appointed his laws, whereby his pleasure is to be honoured. His pleasure is also, that all men's laws being not contrary to his laws, shallbe obeyed & kept, as good and necessary for every common weal, but not as things wherein principally his honour resteth. And all Civil and man's laws, either be, or should be, made to bring in men the better to keep gods laws: that consequently, or folowingly God should be the better honoured by them. Howbeit the Scribes and pharisee is were not content▪ that their laws should be no higher esteemed, them other positive and civiss laws. nor would not have them ●●lled by the name of other temporal laws, but called 〈◊〉 not only for a right and true worshipping 〈◊〉 God (as Gods laws be in deed:) but also to 〈◊〉 the mo●●e high honouring of God, 
H●ly traditions 〈◊〉 ●●●e med, 〈◊〉 G●ddes law●s.  to the which, the commandments of God should give place. And for this cause did Christ so vehemently speak against them, saying: your traditions, which men esteem so high, 
●●linesse of man's devise, is commonly occasion that God ●s offended  be abomination before God. For commonly of such traditions followeth the transgression or breaking of God's commandments, and a more devotion in the keeping of such things & a greater conscience in breaking of them, then of the commandments of God. 
Math 12  As the Scribes and Phariseis so superstitiously, and scrupulo●slye kept the Sabbath, that they were offended with Christ, because he healed sick men: and with his Apostles, because they being sore hungry, gathered the eats of corn to eat upon that day. And because his disciples was●hed not their hands so often as the traditions required, the Scribes and Phariseis quereled with Christ, saying: 
Mat. 15.  why do thy disciples break the traditions of the seniors? But Christ laid to their charge, that they for to keep their own traditions. did teach men to break the berye commandments of GOD. For they taught the people such a devotion, that they offered their goods into the treasure house of the temple, under the pretence of God's honour, leaving their fathees and mothers (to whom they were chief bound) unholpen: and so they broke the commaudemetes of GOD, to keep their own traditions. They esteemed more an oath made by the gold or oblation in the temple, than an oath made in the name of God himself or the temple. They were more studious to pay their fithes of small things, then to do ●he greater things commanded of God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully beith God and man: 
Mat. 23,  (these sayeth Christ ought to be done, and the other not l●fte undone) And to be short, they were of so blind judgement, that they stumbled at a straw▪ and leapt over a block. They would (as it were) nicely take ●ily● out of their cup, and drink down a whole C●nnel. And therefore Christ called them blind guides, warning his disciples from time to time, to eschew their doctrine. For although they seemed to the world to be most perfect men, both in living and teaching yet was their life but Hypocrisy, and their doctrine but so were leaven, mingled with superstition, idolatry, and overtwart judgement: setting up the traditions and ordinances of man, in the stead of God's commandments.   

The third part of the Sermon of good works.  
THat all men might rightly judge of good works, it hath been declared in the second part of this sermon, what kind of good works they be, that god would have his people to walk in, namely such as he hath commanded in his holy scripture, and not such works as men have studied out of their own brain, of a blind zeal and devotion, without the word of God And by mistaking the nature of good works, man hath most hyghi●● displeased GOD, and hath gone from his will and commandment. So that thus you have heard▪ how manche the world, from the beginning until Christ s●ime, was ever ready to fall from the commandments of GOD, and to seek other means to honour and serve him, after a devotion found out of their own heads: & how they did set up their own traditions, as high or above God's commandments, which hath happened also in our times (the more it is to be lamented) no less than it did among the jews: and that by the corruption, or at the least by the negligence of them, that chiefly aught to have preferred gods commandments, and to have preserved the pure and heavenly doctrine left by Christ. What man having any judgement or learning, joined with a true zeal unto GOD, both not see, and lament, to have entered into Christ's religion, such false doctrine, Superstition, idolatry, hypocrisy, and other enormities and abuses, so as by little and little, through the sour leaven thereof, the sweet bread of God's holy word hath been much hindered and laid a part. Never had the jews in their most blindness, so many Pilgrimages unto Images, nor used so much kneeling kissing, and censing of them, as hath been used in our time.  

Sects & religion amongs Christiā●en.  Sects & feigned religions were neither the forty part so many among the jews, nor more supersticiouslye and ungodly abused, then of late days they have been among us. Which sects and religions, had so many hypocritical or feigned works in their state of religion (as they arrogantly named it) 〈◊〉 their lamps (as they said) ran always over, able to fatissye, not only for their own sins, but also for all other their benefactors, brothers and sisters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people: keeping in divers places (as it were) martes or markets of merits, being full of their holy relics, images, shrines, and works of overflowing abundance, ready to be sold. And all things which they had were called holy: holy Coules, holy girdles, holy Pardons. Beads, holy Shoes, holy Rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, than that men, women and children, should wear a friars coat, to deliver them from agues or pestilence or when they die, or when they be buried, cause it to be cast upon them in hope thereby to be saved? Which superstition, although (thanks be to God) it hath been little used in this Realm yet in diverse other realms, it hath been, and yet is used, both among many, both learned and unlearned. But to pass over the innumerable supersticionsenes that hath been in strange apparel, in silence, in dormitory, in cloister, in chapter, in choice of meats and in drinks, and in such like things, let us consider, what enormities and abuses have been, in the three chief principal points, which they called the three essencialles, or three chief foundations of religion, that is to say, obedience, chastity, and wilful poverty.  

The th●● chief bows of religion.  first under pretence or colour of obedience to their father in religion (which obedience they made themselves) they were made free by their rules & cano●s from the obedience of their natural father and ●●ther and from the obedience of Emperor & king, & all temporal power, whom of very duty by gods laws. they were bound to obey. And so the profession of their obedience not due, was a forsaking of their due obedience. And how their profession of chastity was kept, it is more honesty to pass over in silence, and let the world judge of that, which is well known then with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their wilful poverty, it was such, that when in possessions, jewels, plate and riches, they were equal or above merchants, gentlemen, Barons, Earls, & Dukes: yet by this subtle sophistical term Proprium in communi, that is to say: proper in common, they mocked the world, persuading, that notwithstanding all their possessions & riches, yet they kept their vow and were in wilful poverty. But for all their riches, they might neither help father nor mother, nor other that were in deed very needy & poor, without the licence of their father Abbot. Prior, or Warden. And yet they might take of every man, but they might not give aught to any man, no, not to them whom the laws of God bound them to help. And so through their traditions & rules, the laws of God could bear no rule with them. And therefore of them might be most truly said, 
Mat. 15  that which Christ spoke unto the Phariseis: you break the commandments of God by your traditions: you honour God with your lips, but your hearts be far from him. And the longer prayer they used by day & by night under pretence or colour of such holiness, to get the favour of widows & other simple folks, that they might sing Trentals and service for their husbands and friends, and admit or receive them into their prayers: the more truly is verified of them the saying of Christ: Woe be to you scribes and Phariseis, Hypocrites, for you devour Widows houses, under colour of long prayers: therefore your damnation shallbe the greater. Woe be to you Scribes & Phariseis, 
Mat. 25,  Hypocrites, for you go about by sea and by land▪ to make more Novices and new brethren, and when they be let in or received of your sect, you make them the children of hell, worse than yourselves be. Honour be to God, who did put light in the heart of his faithful and true minister of most famous memory, King Henry the eight and gave him the knowledge of his word, and an earnest affection to seek his glory, and to put away all such superstitions and Pharisaical sects by Antichrist invented, and set up against the true word of God, and glory of his most blessed name: as he gave the like spirit unto the most noble and famous princes, josaphat, josias, and Ezechias. God grant all us the kings highness faithful and true subjects, to feed of the sweet and savoury bread of Gods own word, and (as Christ commanded) to eschew all our pharisaical and papistical leaven of man's feigned religion. Which, although it were before God most abominable and contrary to God's commandments, and Christ's pure religion, yet it was praised to be a most godly life, and highest state of perfection. As though a man might be more godly and more perfect by keeping the rules, traditions and professions of men, then by keeping the holy commandments of God. And briefly to pass over the ungodly & counterfeit religions, let us rehearse some other kinds of papistical superstitions and abuses, as of Beads, of Lady psalters and Rosaries, 
Other deui●es and superstitions.  of xu Does, of i. Bernard's verses, of S. Agathes letters, of purgatory, of Masses satisfactory, of Stations and jubilees, of feigned Relics, of hallowed Beads. Bells, Bred, Water, Palms, Candles, Fire, and such other, of Superstitious fastings, of fraternities or brother heads, of Pardons, with such like merchandise: which were so esteemed and abused to the great prejudice of god's glory and commandments, that they were made most high and most holy things, whereby to attain to the everlasting life, or remission of sin. Yea also, vain inventions, unfruitful ceremonies, and ungodly laws, decrees and counsels of Rome, 
Decrees, & Decretalies'.  were in such wise advanced, that nothing was thought comparable in authority, wisdom, learning & godliness unto them. So that the laws of Rome (as they said) were to be received of all men, as the four evangelists: to the which all laws of princes must give place. And the laws of God also partly were left of and less esteemed, that the said laws decrees and counsels, with their traditions and ceremonies, might be more duly kept and had in greater reverence. Thus was the people, through ignorance so blinded, with the goodly show and appearance of those things, that they thought the keeping of them to be a more holiness, a more perfect service & honouring of God, & more pleasing to God, than the keeping of gods commandments. Such hath been the corrupt inclination of man, ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that, then to search out God's holy commandments and to keep them. And furthermore, to take God's commandments for men's commandments, and men's commandments for God's commandments, yea, & for the highest, and most perfect and holy of all God's commandments. And so was all confused, that scant well learned men, and but a small number of them, knew, or at the least would know, & durst affirm the truth, to separate or severe God's commandments from the commandments of men: whereupon did grow much error, Superstition, idolatry vain religion, overtwart judgement, great contention, with all ungodly living.  

An exhortation to the 〈◊〉 of God's commandments.  Wherefore, as you have any zeal to the right and pure honouring of God: as you have any regard to your own souls, and to the life that is to come, which is both without pain, and without end: apply yourselves chiefly above all thing, to read and to hear God's word: mark diligently therein, what his will is you shall do, and with all your endeavour apply yourselves to follow the same. first you must have an assured faith in god, 
A brief rehearsal of God's commandments.  and give yourselves wholly unto him, love him in prosperity and adversity, and dread to offend him evermore. Then, for his sake love all men friends and foes, because they be his creation and image, & redeemed by Christ, as ye are. Cast in your minds how you may do good unto all men, unto your powers, and hurt no man. Obey all your superiors & governors, serve your masters faithfully and diligently, aswell in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound ●o to do by God's commandments. Disobey not your fathers and mothers, but honour them, help them and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man: But love all men, speak well of all men, help and succour every man, as you may, yea even your enemies that hate you, that speak evil of you, and that do hurt you. Take no man's goods, nor covet your neighbours goods wrongfully, but content yourselves with that which ye get truly, and also bestow your own goods charitably, as need and case requireth. Flee all idolatry, witchcraft, and perjury: commit no manner of adultery▪ fornication, nor other unchasteness, in wilnor in deed, with any other man's wy●e, widow, maid, or other wise. And travailing continually during your life, thus in the keeping the commandments of God (wherein standeth the pure principal, and right honour of God, & which wrought in faith. God hath ordained to be the right trade and path way unto heaven:) you shall not fail, as Christ hath promised, to come to that blessed and everlasting life, where you shall live in glory and joy with God for ever. To whom be praise, honour and empery, for ever and ever. Amen.    

A Sermon of christian 〈◊〉 and Charity.  
OF all things that be good to be taught unto christian people, there is nothing more necessary to be spoken of, and daily called upon, than charity: as well, for that all manner of works of righteousness be contained in it, as also, that the decay thereof is the ruin or fall of the world, the banishment of virtue, and the cause of all vice. And for so much as almost every man maketh and frameth to himself charity after his own appetite, and how detestable soever his life be, both unto God and man, yet he persuadeth himself still that he hath charity: therefore you shall hear now a true and plain description or setting forth of charity, not of men's imagination, but of the very words and example of our saviour. jesus Christ. In which description or setting forth every man (as it were in a glass) may consider himself, and see plainly without error, 
What ●●●rytye 〈◊〉  whether he be in the true charity or not.  
Charity is to love God with all our heart, all our life, and all our powers and strength: With all our heart, that is to say, that our hearts, mind, 
The 〈◊〉 of god  and study▪ be set to believe his word, to trust in him, and to love him above all other things that we love best, in heaven or in earth. With all our life, that is to say, that our chief joy and delight be set upon him & his honour, & our whole life given unto the service of him above all things, with him to live and die, and to forsake all other things, rather than him▪ For he that loue●●his father or mother, 
Mat. 10.  son or daughter, house or land, more than me (saith Christ) is not worthy to have me. Withal our powers that is to say, that with our hands and feet, with our eyes and ears, our mouths and tongues, and with all other parts & powers, both of body and soul, we should be given to the keeping and fulfilling of his commandments. This is the first and principal part of charity, but it is not the whole: for Charity is also, to love every man, 
The love of thy neighbour  good and evil, friend and foe, and whatsoever cause be given to the contrary, yet nevertheless to bear good will and heart unto every man, to use ourselves well unto them, aswell in words and countenance, as in all our outward acts and deeds: For so Christ himself taught, & so also he performed in deed. Of the love of God he taught in this wise unto a doctor of the law, that asked him, which was the great & chief commandment in the law: Lone thy Lord God (sa●ed Christ) with all thy heart with all thy life, 
Mat. 11.  and with all thy mind. And of the love that we ought to have among ourselves each to other, he teacheth us thus: You have heard it taught in times past, thou shalt love thy friend, and hate thy foe, 
Math. 5.  but I tell you: love your enemies, speak well of them that diffame you, and speak evil of you, do well to them that hate you, pray for them that vex and persecute you, that you may be the children of your father that is in heaven. 
Math. 5  For he maketh his ●imne to ●yse both upon the evil and good, and sendeth rain to just and unjust. For if you love them that love you what reward shall you have? Do not the Public anoes likewise? And if you speak well only of them that be your brethren and dear beloved friends, what great matter is that? Do not the Heathen the same also? These be the very words of our Saviour CHRIST himself, touching the love of our neighbour. And forasmuch as the pharisees (with their most pestilent traditions, & false interpretations & gloss) had corrupted, & almost clearly stopped up this pure well of GOD'S lively word, teaching, that this love and charity pertained only to a man's friends, and that it was sufficient for a man to love them, which do love him, & to hate his foes: therefore CHRIST opened this well again, purged it, and scoured it by giving unto his godly law of charity, a true & clear interpretation, which is this: that we ought to love every man, both friend and foe, adding thereto, what commodity we shall have thereby, and what incommodity by doing the contrary. What thing can we wish so good for us, as the eternal heavenvly father to rekenne & take us, for his children? And this shall we be sure of (sayeth CHRIST) if we love every man without exception. And if we do otherwise (sayeth he) we be no better than the Phariseis Publicans & Heathen and shall have our reward with them: that is, to be shut out from the numbered of GOD'S chosen children, and from his everlasting inheritance in heaven.  
Thus of true Charity CHRIST taught, that every man is bound to love GOD above all things, and to love every man, friend & foe. And thus likewise he did use himself, exhorting his adversaries, rebuking the faults of his adversaries, and when he could not amend them, yet he prayed for them. first he loved GOD his father above all things: so much that he sought not his own glory and will, but the glory and will of his father. I seek not (said he) mine own will, but the will of him that sent me. Nor he refused not to die, 
Ihon. 5.  to satisfy his father's will, saying: 
Mat. 29  if it may be, let this cup of death go from me: if not, thy will be done, and not mine. He loved not only his friends, but also his enemies, which (in their hearts) bore exceeding great hatred against him, and in their tongues spoke alevyll of him, and in their acts and deeds pursued him with all their might and power, even unto death. Yet all this not withstanding, he withdre we not his savour from them, but still loved them, preached unto them, of love rebuked their false doctrine, their wicked living, and did good unto them, patiently taking whatsoever they spoke or did a against him. When they gave him evil words, he gasse none evil again: when they did strike him, he did not smite again: and when he suffered death, he did not slay them, nor threaten them, but prayed for them, and did put all things to his father's will. 
isaiah. 53. Acts, 8,  And as a sheep that is led unto the shambles to be slain, and as a lamb that: is shorn of his fleece, maketh no noise nor resistance even so went he unto his death, without any repugnance, or opening of his mouth to say any evil.  
Thus have I set forth unto you, what charity is, aswell by the doctrine, as by the example of Christ himself. Whereby also every man may, without error, know himself, what state and condition he standeth in, whether he be in charity, (and so the child of the father in heaven) or not. For although almost every man persuadeth himself to be in charity, yet let him examine none other man, but his own heart, his life and conversation, & he shall not be deceived, but truly decern & judge, whether he be in perfect charity or not. For he that followeth not his own appetite & will, but giveth himself earnestly to GOD. to do all his will and commandments, he may be sure that he loveth GOD: above all things, & else, surely he loveth him not, whatsoever he pretend: as Christ said: if ye love me, 
john. 13  keep my commandments For he that knoweth my commandments, & keepeth them, he it is (said Christ) that loveth me. And again he saith: he that loveth me, will keep my word, & my father will love him, and we will both come to him, and dwell with him. And he that loveth me not, will not keep my words. And likewise, he that beareth good heart & mind, and useth well his tongue and deeds unto every man friend and foe; he may know thereby, that he hath charity. And then he is sure also that almighty GOD taketh him for his dear beloved son, as S. john saith: 
1, Ioh, 4  hereby manifestly are known the children of God, from the children of the devil: for whosoever doth not love his brother, belongeth not unto GOD.  

¶ The second part of the Sermon of charity.  
YOu have heard a plain & a fruitful setting forth of Charity, and how profitable and necessary a thing charity is. How charity stretcheth itself, both to GOD and man, friend and foe, and that by the doctrine and example of CHRIST. And also who may certify himself whether he be in perfect charity or not: now as concerning the same matter it followeth. The perverse nature of man corrupt with sin and destitute of GOD'S word and grace, thinketh it against all reason; that a man should love his enemy, and hath many persuasions, 
Against carnal men that will not forgive their enemies.  which bring him to the contrary. Against all which reasons, we ought aswell to set the teaching, as the living of our saviour christ, who loving us (when we were his enemies) doth teach us to love our enemies. He did patiently take for us, many reproaches, suffered beating, and most cruel death. Therefore we be no members of him, if we will not follow him. christ (saith. S. Peter) suffered for us, leaving an example that we should follow him. 
1. Pet. 2.   
Furthermore, we must consider, that to love our friends, is no more but that, which thieves, adulterers, homicides, and all wicked people do: in somuch that jews, Turks, Infideles, & all brute beasts, do love them that be their friends, of whom they have their living, or any other benesites. But to love enemies, is the proper condition only of them, that be the children of GOD, the disciples and followers of Christ. notwithstanding, man's froward and corrupt nature weigheth over deeply many times, the offence and displeasure done unto him by enemies, and thinketh it a burden intolerable to be bound to love them, that hate him. But the burden should be easy enough, if (on the other side) every man would consider, what displeasure he hath done to his enemy again, & what pleasure he hath received of his enemy. And if we find no equal or even recompense neither in receiving pleasures of our enemy, nor in requytting displeasures unto him again: then let us pondre the displeasures which we have done against almighty GOD: how often, and how grievously we have offended him. Whereof, if we will have of GOD forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against GOD.  
And it we consydre that he, which hath offended us deserveth not to be forgiven of us, let us consider again that we much less deserve to be forgiven of GOD. And although our enemy deserve not to be forgiven for his own sake, yet we ought to forgive him for GOD'S love, considering how great & many benefits we have received of him, without out deserts, & that Christ hath deserved of us, that for his sake we should forgive them their trespasses committed against us. 
A Question.  But here may rise a necessary question to be dissolved: if charity require to think, speak & do well unto every man, both good & evil: how ran magistrates execute justice upon malefactors or evil doers with charity? How can they cast evil 〈◊〉 in prison, take away their goods, and sometime their lives, according to laws, if charity will not suffer them so to do? 
An Answer.  Hereunto is a plain & a brief answer: that plagues and punishments be not evil of themselves, if they be well taken of the harmless. And to an evil man they are both good & necessary, & may be executed, according to charity, 
Charity hath two offices.  & with charity should be executed. For declaration whereof, you shall understand, that charity hath ii offices: th'one contrary to the other, & yet both necessary to be used upon men of contrary sort, & disposition. The one office of charity is, to cherish good & harmless men, not to oppress them with false accusations, but to encourage them with rewards to do well & to continue in well doing, defending them with the sword, from their adversaries. And the office of bishops & pastors is, to praise good men for well doing, that they may continue therein, and to rebuke and correct by the word of GOD, the offences and crimes of all evil disposed persons. For the other office of charity is, to rebuke, correct, and punish vice, without regard of persons, and this to be used against them only, that be evil men and malefactors or evil doers. And that it is aswell the office of charity, to rebuke, punish, and correct them that be evil, as it is to cherish, & reward them that be good & harmless. S. Paul declareth, (writing to the Ro.) saying, 
Rom. 13  that the high powers are ordained of GOD, not to be dreadful to them that do well, but unto malefactors: to draw the sword, to take vengeance of him that committeth the sin. And S. Paul biddeth Timothy, stoutly and earnestly to rebuke sin, 
1, Tim, 1  by the word of God. So that both offices should be diligently executed, to fight against the kingdom of the devil the preacher with the word, 〈◊〉 the governor with the sword: Else they love neither GOD, nor them whom they govern, if (for lack of correction) they wilfully suffer GOD to be offended, & them whom they govern, to perish. For as every loving father correcteth his natural son, when he doth amiss, or else he loveth him not: so all governors of realms, countries, towns, and houses, should lovingly correct them, which be offenders under their governance, & cherish them which live innocently, if they have any respect, either unto god and their office, or love unto them, of whom they have governance. And such rebukes and punishments of them that offend, must be done in due time, lest by delay, the offenders fall headlongs into all manner of mischief, and not only be evil themselves, but also do hurt unto many men, drawing other by their evil example, to sin & outrage after them. As one thief may both rob many men and also make many thieves: and one seditious person may allure many, & noy a whole town or country. And such evil persons that be so great offenders of God, and the common weal, charity requireth to be cut of from the body of the common weal, lest they corrupt other good & honest persons like as a good surgeon cutteth away a rotten and festered member, for love he hath to the whole body, lest it infect other membres adjoining to it. Thus it is declared unto you, what true charity or christian love is, so plainly that no man need to be deceived. Which love, whosoever keepeth not only towards God (whom he is bound to love above allthings) but also towards his neighbour, aswell friend as fo●, it shall surely keep him from all offence of GOD, and just offence of man. Therefore bear well away this one short lesson, that by true christian charity. GOD ought to be loved above all things, & all men ought to be loved, good and evil, friend and foe, and to all such, we ought (as we may) to do good: those that be good, of love to encourage and cherish, because they be good: and those that be evil, of love to procure & seek their correction and due punishment, that they may thereby, either be brought to goodness or at the least, that GOD and the common wealth may be the less hurt and offended. And if we thus direct our life, by Christian love and charity, than Christ doth promise and assure us that he loveth us, that we be the children of our heavenly father, reconciled to his favour, very members of Christ: and that after this short time of this present and mortal life. we shall have with him everlasting life, in his everlasting kingdom of heaven: Therefore to him with the father and the holy Ghost be all honour and glory, now and ever. AMEN.    

Against swearing and Perjury.  
ALmighty God, to the intent his most holy name should be had in honour & evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatening punishment unto him that unreverently abuseth it, by swearing, forswearing, and blasphemy. To the intent therefore that this commandment may be the better known and kept: it shallbe declared unto you both how it is lawful for Christian people to swear, and also what peril and danger it is, vainly to swear, 
How & in what causes it is lawful to swear  or to be forsworn. first when judges require oaths of the people, for declaration or opening of the truth, or for execution of justice, this ma●er of swearing is lawful. Also when men make faithful promises with calling to witness of the name of GOD, to keep covenants, honest promises, statutes, laws, & good customs: as christian princes do in their conclusions of peace, for conservation of common wealths, & private people, promise their fidelity in matrimony, or one to another in honesty and true petition: and all men, when they do swear to keep common laws, or ●ocall statutes and good customs, for due order to be had and continued among men, when subjects do swear to be true and faithful to their king and sovereign Lord, and when judges Magistrates, and offices swear, truly to execute their offices, and when a man would affirm the truth to the setting forth of God's glory (for the salvation of the people) in open ●●●ching of the gospel, or in giving of good counsel privately for their soul's health. All these manner of swearinges, for causes necessary and honest, be lawful. But when men do swear of custom, in reasoning, buying & felling, or other daily communication (as many be common and great swearers) such kind of swearing is ungodly, unlawful, and forbidden by the commandment of God. For such swearing is nothing else, but taking of God's holy name in vain. And here is to be noted, that lawful swearing is not forbidden, but commanded of almighty God. For we have examples of christ, and godly men in holy scripture, that did swear themselves, and required oaths of other likewise. 
Deut, 9,  And God's commandment is: Thou shalt dread thy Lord God, 
Psal. lxii  and shalt swear by his name. And almighty GOD by his Prophet david saith: all men shall be praised that swear by him.  
Thus did our Saviour Christ swear diverse times, 
john, 3, 2, Cor, 1, Gc, 24,  saying: verily verily. And S. Paul sweareth thus: I call God to witness. And Abraham (waxing old) required an oath of his servant, that he should procure a wife for his son Isaac which should come of his own kindred: and the servant did swear that he would perform his masters wil 
Gen, 22,  Abraham also being required, did swear unto Abimelech, the king of Geraris, that he should not hurt him nor his posterity. And so likewise did Abimelech swear unto Abraham. And David did swear to be and continue a faithful friend to jonathas: and jonathas did swear to become a faithful friend unto david.  
Also, GOD once commanded, that if a thing were laid to pledge to any man, or left with him to keep, if the same thing were stolen, or lost, that the keeper thereof should be sworn before judges, that he did not convey it away, nor used any deceit, in causing the same to be conveyed away, 
Hebre, 6,  by his consent or knowledge. And S. Paul saith: that in all matters of controversy between two persons, whereas one saith yea, and the otheruaye, so as no due proof can be had of the truth, the end of every such controversy must be an oath ministered by a judge. And moreover, GOD by the prophet jeremy saith: thou shalt swear the lord liveth, in truth, in judgement, in righteousness. So that whosoever sweareth when he is required of a judge, let him be sure in his conscience, that his oath have these three conditions, and he shall never need to be afraid of perjury. first he that sweareth, must swear truly: 
What conditions 〈◊〉 lawefulloth ought to have. The first The second.  that is, he must (setting a part all favour & affection to the parties) have the truth only before his eyes, and for love thereof, say and speak that which he knoweth to be truth, and no further. The second is he that taketh an oath, must do it with judgement, not rashly and unadvisedly, but soberly, considering what an oath is. The third is: 
The iii  he that sweareth, must swear in righteousness: that is for the very zeal and love, which he beareth to the defence of innocency, to the maintenance of the truth, and to the righteousness of the matter or cause: all profit, disprofit, all love and favour unto the person, for friendship or kindred, laid a part. Thus an oath (if it have with it these three conditions) is a part of GOD'S glory, which we are bound by his commandment, 
Why we ●e willed in scripture to swear by the name of GOD  to give unto him. For he willeth that we shall swear only by his name: not that he hath pleasure in our oaths, but like as he commanded the jews to offer sacrifices unto him, not for any delight that he had in them, but to keep the jews from committing of Idolatry: so he commanding us to swear by his holy name, doth not teach us that he delighteth in swearing, but he thereby forbiddeth all men to give his glory to any creature in heaven, 
Esa. 42 Psal 15  earth, or water. Hitherto you see, that oaths lawful, are commanded of GOD, used of patriarchs and Prophets, of CHRIST himself, and of his Apostle Paul. Therefore christian people must think lawful oaths, both godly and necessary. For by lawful promises and covenants confirmed by oaths. 
Cōmo●●●s had by lawful oaths made & observed.  Princes and their countries are confirmed in common tranquillity and peace. By holy promises, with calling the name of GOD to witness, we be made lively members of CHRIST, when we profess his religion, receiving the sacrament of baptism. By like holy promise, the sacrament of matrimony knitteth man & wife in perpetual love, that they desire not to be separated, for any displeasure or adversity that shall after happen.  
By lawful oaths, which kings, Princes, judges, and Magistrates do swear, common laws are kept inviolate, justice is indifferently ministered, harmless persons, fatherless children, widows and poor men are defended from murderers, oppressors and thieves, that they suffer no wrong nor take any harm. By lawful oaths, mutual society, amity, and good order is kept continually in all commonalties, as boroughs, cities, towns & villages. And by lawful oaths, malefactors are searched out, wrong doers are punished, and they which sustain wrong, are restored to their right. Therefore, lawful swearing cannot be evil, which bringeth unto us, so many godly, good, and necessary commodities. Wherefore, 
Vain swerige is forbidden.  when CHRIST so earnestly forbade swearing, it may not so be understanded, as though he did forbid all manner of oaths: but he forbiddeth all wain swearing, and for swearing, both by GOD and by his creatures: as the common use of swearing, in buying, selling, and in our daily communication, to the intent every christian man's word, should be aswell regarded in such matters, as if he should confirm his communication with an oath. For every christian man's word (sayeth Saint Jerome) should be so true, that it should be regarded as an oath. And chrysostom witnessing the same, saith: It is not convenient to swear, for what needeth us to swear, when it is not lawful for one of us to make a lie unto another? Peradventure some will say: I am compelled to swear, 
An objection.  for else men that do common with me, or do buy and sell with me, will not believe me. 
An answer.  To this answereth S. chrysostom, that he that thus saith, showeth himself to be an unjust, and a deceitful person: for if he were a trusty man, and his deeds taken to agree with his words, he should not need to swear at al. For he that useth truth and plains in his bargaining and communication, he shall have no●●e●● by such vain swearing, to bring himself in credence with his neighbours, nor his neighbours will not mistrust his sayings. And if his credence be so much lost in deed, that he thinketh no man will believe him without he swear, than he may well think his credence is clean gone. For truth it is (as Theophilactus writeth, that no man is less trusted, than he that useth much to swear. And almighty GOD by the wiseman saith: 
Eccl, 33  That man which sweareth much, shallbe full of sin, and the scourge of GOD shall not departed from his house.  

Another objection  But here some men will say, for excusing of their many oaths in their daily talk: why should I not swear, when I swear truly? To such men it may be said, that though they swear truly, yet in swearing often, 
An Answer.  unadvisedly for trifles, without necessity, and when they should not swear, they be not without fault, but do take Gods most holy name in vain. Much more ungodly and unwise men are they, that abuse Gods most holy name, not only in buying and selling of small things daily in all places, but also eating, drinking, playing, commoning, and reasoning. As if none of these things might be done, except in doing of them, the most 〈◊〉 holy name of GOD be commonly used and abused, vainly, and unreverently talked of, sworn by and for sworn, to the breaking of God's commandment, and procurement of his indignation.  

The second part of the Sermon. of swearing.  
YOu have been taught in the first part of this sermon against swearing & perjury what great danger it is to use the name of GOD in vain. And that all kind of swearing is not unlawful, neither against GOD'S commandment, and that there be three things required in a lawful oath. first, that it be made for the maintenance of the truth. Second that it be made with judgement, not rashly & unadvisedly. Thirdly, for the zeal and love of justice. Ye heard also what commodities cometh of lawful oaths: And what danger cometh of rash & unlawful oaths. Now as concerning the rest of the same matter, ye shall understand that as well they use the name of god in vain, that by an oath make lawful promises of good and honest things, 
Lawful oaths and promises would be better regarded.  and perform them not: as they, which do promise evil and unlawful things, and do perform the same. Of such men that regard not their godly promises bound by an oath, but wittingly and wilfully breaketh them, we do read in holy scripture two notable punyshme●●s. first, 
joshua 9,  joshua and the people of Israel made a league and faithful promise of perpetual amity and friendship with the Gabaonites: notwithstanding, afterward in the days of wicked Saul, many of these Gabaonites were murdered, contrary to that said faithful promise made. Wherewith almighty GOD was so sore disposed, that he sent an universal hunger, upon the whole country, which continued by the space of three years. And god would not with draw his punishment, until the said offence was revenged by the death of vii sons, or next kinsmen of King Saul. 
2. Re. xi  Also, where as Sedechias, king of jerusalem, had promised fidelity, to the king of Chaldea: afterward, when Sedechias, contrary to his oath and allegiance, did rebel against king Nabugodonozor: this Heathen king, by GOD'S permission and sufferance invading the land of jewry, and besieging the city of jerusalem, compelled the said king Sebechias to flee, & in fleeing took him prisoner, slew his sons be fore his face, and put out both his eyes, and binding him with chains, led him prisoner miserably into Babylon.  

Unlawful oaths and promises are not to be kept.  Thus doth GOD show plainly, how much he abhorreth breakers of honest promises, bound by an oath made in his name. And of them that make wicked promises by an oath, and will perform the same: we have example in the scripture, chyetly of Herode, 
Ma. 14  of the wicked jews, and of jephthath. Herode promised by an oath unto the damosel which danced before him, to give unto her whatsoever she should ask: when she was instructed before of her wicked mother, to ask the hoade of saint john baptist. Herode as he took a wicked oath so he more wickedly perform the same, & cruelly slew the most holy Prophet. Likewise did the malytious jews make an oath, 
Act, 23.  cursing themselves if they did either eat or drink, until they had slain S. Paul. And jephthath, 
Iudie●● 11.  when GOD had given to him victory of the chyldrn of Ammon promised of a foolish devotion unto God, to offer for a sacrifice unto him. that person, which of his own house should first meet with him, after his return home. By force of which fond and unadvised oath, he did slay his own and only daughter, which came out of his house, with mirth and joy, to welcome him home. Thus the promise which he made most foolyshlye to God, against God's everlasting will, and the law of nature, most cruelly he performed, so committing against GOD double offence. Therefore, whosoever maketh any promise, binding himself thereunto by an oath, let him foresee, that the thing which he promiseth be good, honest, and not against the commandment of GOD, and that it be in his own power to perfour me it instely. And such good promises, must all men keep, evermore assuredly. But if a man at any time shall, either of ignorance, or of malice, promise and swear to do any thing, which is either against the law of almighty GOD, or not in his power to perform: let him take it for an unlawful and ungodly oath.  

Against & perjury.  Now something to speak of perjury, to the intent you should know, how great and grievous an offence against God this wilful perjury is? I will show you, what it is to take an oath before a judge upon a book. first, 
An oath before & judge.  when they laying their hands upon the gospel book, do swear truly to inquire and to make a true presentment of things, wherewith they be charged, and not to let from saying the truth, and doing truly, for favour, love, bread, or malice of any person, as GOD may help them, and the holy contents of that book: They must consider, that in that book is contained, Gods ever lasting truth, his most holy and eternal word, whereby we have forgiveness of our sins, and be made inheritors of Hea●en, to live for ener, with god's Angelies and his saints, in joy and gladness. In the gospel book is contained also. God's terrible threats to obstinate sinners, that will not amend their lives, nor believe the truth of God his holy word: and the everlasting pain prepared in hell, for Idolaters, Hypoerites, for false and vain swearers, for perjured men, for false witness bearers for false condemners of innocent and guiltless men, and for them, which for favour hide the crimes of evil doers, that they should not be punished. So that whosoever wilfully forsweareth himself upon Christ's holy evangely, they utterly forsake God's mercy, goodness and truth, the merits of our saviour Christ's nativity, life, passion, death, resurrection, and ascension. They refuse the forgiveness of sins, promised to all penitent sinners, the joys of heaven, the company with Angels and saints for ever. All which benefits and comforts, are promised unto true christian persons in the gospel.  
And they, so being for sworn upon the gospel, do be take themselves to the devils service, the master of all lies, falsehood, deceit, and perjury, provoking the great indignation, and curse of God, against them in this life, and the terrible wrath and judgement of our saviour Christ, at the great day of the last judgement, when he shall justly judge both the quick and the dead, according to their works. For whosoever forsaketh the truth, for love or displeasure of any man, or for lucre and profit to himself, doth forsake Christ, and with judas betrayeth him.  

Though perjury do escape here unespied and unpunished, it shall not do so ever.  And although such perjured men's falsehood be now kept secret, yet it shallbe opened at the last day when the secrets of all men's hearts, shallbe manifest to all the world. And then the truth shall appear, and accuse them: and their own conscience, with all the blessed company of heaven, shall bear witness truly against them. And Christ the righteous judge, shall then justly condemn them to everlasting shame and death. This sin of perjury, almighty God by the prophet Malachy, doth threaten to punish sore, saying unto the jews: 
Malac. 〈◊〉  I will come to you in judgement, and I will be a swift witness, and a sharp judge, upon sorcerers, adulterers, and perjured persons. Which thing to the Prophet Zachary God declareth in a vision, 
zachar. 〈◊〉.  wherein the prophet saw a book flying, which was twenty cubits long, and ten cubits broad, God saying then unto him: this is the curse, that shall go forth upon the face of the earth, for falsehood, false swearing, and perjury. And this curse shall enter into the house of the false man, and into the house of the perjured man, and it shall remain in the midst of his house, and consume him, the timber and stones of his house. Thus you see, how much God doth hate perjury, and what punishment God hath prepared for false swearers, and perjured persons.  
Thus you have heard, how, and in what causes it is lawful for a Christian man to swear: ye have heard, what properties, and conditions, a lawful oath must have, and also how such lawful oaths are both godly, and necessary to be observed: ye have heard, that it is not lawful to swear vainly, (that is) other ways then in such causes, and after such sort, as is declared: and finally, ye have heard how damnable a thing it is, either to forswear ourselves, or to keep an unlawful and an unadvised oath. Wherefore let us earnestly call for grace, that all vain swearing and perjury set a part, we may only use such oaths, as be lawful and godly, and that we may truly, without all fraud, keep the same, according to Gods will and pleasure. To whom with the son and holy ghost, be all honour and glory.  
AMEN.    

A Sermon, how dangerous a thing it is, to shall from God.  
OF our going from God, 
Eu●●. ●.  the wiseman saith, that pride was the first beginning: for by it man's heart was turned from God his maker.  
For pride (sayeth he) is the fountain of all sin, he that hath it, shall be full of cursings, and at the end it shall overthrow him. And as by pride and sin we go from God: so shall God and all goodness with him, go from us. 
Ozee. 5.  And the prophet Ozee doth plainly affirm, that they which go away still from God by vicious living, & yet would go about to pacify him otherwise, by sacrifice, and entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he goeth still away from them. For so much (saith the prophet) as they do not apply their minds to return to God, although they go about with whole flocks and herds to seek the Lord: yet they shall not find him, for he is gone away from them. But as touching our turning to God, or from God: you shall understand, that it may be done diverse ways. Sometimes directly by idolatry, as Israel and juda then did: sometimes men go from GOD, by lack of faith, and mistrusting of God, whereof Esay speaketh in this wise: Woe to them that go down into Egypt, to seek for help, trusting in Horses, shaving confidence in the numbered of chariots, 
isaiah. ●●.  and pleasance or power of Horsemen. They have n● 〈…〉dence in the holy god of Israel nor seek for the Lord, But what followeth? The Lord shall let his hand fall upon them, and down shall come, both the helper, and he that is helped. They shallbe destroyed altogether.  
Sometime men go from God, by the neglecting of his commandments conceining their neighbours, which commandeth them to express hearty love towards ●uery man: 
●●her. 7.  as Zacharye said unto the people in God's behalf: give true judgement. show mercy and compassion every one to his brother: Imagine no deceit towards widows, or children fatherless & motherless, towards stranger, or the poor, let no man forge evil in his heart against his brother. But these things they passed not of, they turned their backs, and went their way, they stopped their ears, that they might not hear, they hardened their hearts, as an Adamant stone, that they might not listen to the law & the words, that the Lord had sent through his holy spirit, by his ancient Prophets. Wherefore the Lord showed his great indignation upon them. It came to pass (sayeth the Prophet) even as I told them, as they would not hear, 
〈◊〉, 7,  so when they cried they were not heard, but were scattered into all kingdoms, which they never knew, & their land was made, desolate. And to be short all they, that may not abide the word of God, but following the persuasions, and stubber ne● of their own hearts, go backward & not forward (as it is said in jeremy) they go & turn away from ●od. 
〈◊〉. 7.  insomuch that Origene saith. He that with mind to study, with deeds, with thought & care applieth & giveth himself to gods word, & thinketh upon his laws, day & night, giveth himself wholly to God, and in his precepts and commandments is exercised: this is he that is turned to God. And onthother part (he saith:) Whosoever is occupied with fables & tales when the word of God is re●●rsed, he is turned from God. Whosoever in time of reading God's word, is careful in his mind, of worldly unsines, of money, or of lucre: he is turned from God. Whosoever is entangled with the ears of possessions filled with covetousness of riches whosoevee studieth for the glory & honour of this world, he is turned from God. So that after his mind, whosoever hath not a special mind to that thing that is commanded or taught of God: be that doth not listen unto it, embrace & print it in his heart, to the intent that he may duly fashion his life thereafter, he is plainly turned from GOD; although he do other things of his own devotion and mind, which to him seem better. & more to god's honour. Which thing to be true, we be taught and admonished in the holy scripture, by the example of King Saul, 
1, Re, 1●.  who being commanded of God by Samuel, that he should kill all the Amalechites, and destroy them clearly wa● their goods & cattles: yet he, being moved, partly with pity, and partly (as he thought) with devotion unto God, saved Agag the king, & all the chief of their cattle, therewith to make sacrifice unto God. Wherewithal God being disposed highly, said unto the Prophet Samuel. I repent that ever I made Saul a king, for he hath fors●ke●●ns, and not followed my words, and so be 〈…〉 Samuel to show him. And when Samuel as●●● wherefore (contrary to God's word) he had saved the cattles: he excused the matter, partly by fear, saying he durst do none other, for that the people would have it so: partly, for that they were goodly beasts, he thought GOD would be content, seeing it was done of a good intent and devotion, to honour God with the sacrysyce of them.  
But Samuel, reproving all such intentes and devotions (seem they never so much to God's honour, if they stand not with his word, whereby we may be assured of his pleasure) said in this wise: would God have sacrifices and offerings? Or rather that his word should be obeyed? To obey him, is better than offerings, and to listen to him, is better the to offer the fat of Rams: yea, to repugn againsts his voice, is as evil as the sin of south saying, and not to agree to it, is like abominable idolatry. And now, forasmuch as thou hast cast away the word of the lord, he hath cast away thee, that thou shouldest not be king.  

The t●r●i●●e of God from 〈◊〉.  By all these examples of holy Scripture, we may know, that as we forsake God: so shall he ever forsake us. And what miserable state doth consequently and necessarily follow thereupon, a man may easily consider by the terrible threatenings of God. And although he considre not all the said misery, to the utter most, being so great, that it passeth any man's capecitie▪ in this life sufficiently to consider the same: yet he shall soon perceive so much thereof, that if his heart 〈◊〉 not more than stony, or harder than the Adamant, he shall fear, tremble and quake, to call the same to his remembrance.  
first the displ●sure of GOD towards us, is commonly expressed in the scripture, by these two things: by showing his fearful coun●●●●●ce upon us, and by t●●nyng his face, or ●y●yng i● from 〈◊〉. By showing his dreadful coun●●●●●ince, is signified his great wrath: but by tu●nying his lace or hiding thereof, is many times more signified, th●● is 〈◊〉 say: that he clear lie forsaketh us▪ and giveth us over. The which signify mions be taken of the properties of men's manners: For men to words them whom they favour, commonly bear a good, a the●eful, and a loving countenance: s●o that by the fac● or countenance of a man, it doth commonsye appear, what will or mind he beareth to w●●des other▪ So, when GOD doth thew his dreadful ●o●n ●e●● free towards us, that is to say, doth ●end d●●dfull plagues; of sword, famine, or pestil●●●ce upon bs, it appeareth that he is greatly wroth with us. But when he withdraweth from us his word, the right doc●●●●e of CHRIST, his gracious a flystonce and aid, (which is ever joined to his word) ●●d leaveth us to our own wit, our own will and strength he declareth then▪ that he beginneth to forsake us. For where as GOD hath showed to all them that truly believe his gospel, his shoe of mercy in IESVS●CARE●●. which doth so lighten their hearts, that they 〈◊〉 they behold it, as they ought to do ●be te●●●so●●lied whis Image, be made partakers of the hea●●●ilye light, and of his holy spirit, and be sasbyoned to him, in all goodness requisite to the children of clo●● so, if they after do neglect the same, if the 〈◊〉 thankful unto him, if they order not they, 〈◊〉 according to his example and doctrine, and to the setting lurth of his glory, he will take away from them his kingd●e, his holy word, whereby he should reign in them▪ because they bring not forth the fruit thereof, that he lo●e 〈◊〉 for. Nevertheless, he is so merciful, & of so long s●●eraunce, that he doth not show upon us, that great wrath suddenly. But when we begin ●o shrink from his word, not believing it, or not expressing it in our livings first he doth send his messengers that truepr eachers of his word▪ to admonish us of our du●tie that as he for his part. for the great love he bore unto us, delivered his own son to suffer death, that we by his death might be delivered from death, and be restored to that life 〈◊〉 evermore to dwell with him, and to be partakers and inheritors with him, of his everlasting glory and kingdom of heaven: so again, that w●for our parts, should walk in a godly life, as becammeth his children to do. And if this will not serve, but still we remain disobedient to his word, and will, not knowing him, not loving him, not fearing him, not putting our whole trust & confidence in him, and on the other side, to our neighbours▪ behaving us uncharitably, by disdain, envy, malice, or by committing murder, robbery, adultery gluttony, deceit lying, swearing, or other like detestable works▪ and ungodly behaviour: then he threateneth us by terrible comminations, swearing in great anger, 
Hob●. 4. Psa. 25.  that whosoever doth these works, shall ●●●er entre into his rest, which is the kingdom 〈◊〉.  

The second part of the Sermon of falling from GOD.  
IN the former part of this sermon, ye have learned how many mau●● of ways men 〈◊〉 from GOD so●●●s by Idolatry, so 〈◊〉 lack of faith some by the neglecting of their neighbours, some by n●● heating of God's word, some by the 〈◊〉 they take in the vanities of worldly things. M●h●●e also lea●tied in what mise●peth at man is, which 〈◊〉 gone from God. And how that God yet of his infinite goodness to call again man from that his misery useth first tentle admonitions by his pr●●chor●) after he layeth on terrible th●eat●ynges 〈◊〉 own if this gentle meinie you and commination together do not secur, than GOD will show his 〈◊〉 ●●●̄tenannce upon us, he will power intolerable plagues upon our heads, and after he will take away from us, all his aid and ●ssyste●●●, wherewith before he did defen●● us, from all se● he manner of calamity: As the Evangelical Prophet Esay, 
Esay. 5.  agreeing with CHRIST'S pata●●●, doth teeth us, saying: 
Mat. 21.  That GOD had made a goodly vineyard for his belourd children: he hedged it, he w●lse● i● found about, he planted it with chosen wines, and made a turret in the mids thereof, & therein 〈…〉 wine press. And when he ●o●ied that immould 〈◊〉 him forth good grapes it brought forth w●l●● 〈◊〉 ●●pes and after it followeth: Now shall I she 〈…〉 (saith GOD) what I will do with my vine 〈…〉 shil p●nck down the hedges, that it tha● yet 〈…〉 break down the walls, that it may be trodden under foot: I will let it lie waist, it shall not be cut, it shall not ●●●igged, put briars and thorns shall oblige we it, and I shall command the clouds that they shall 〈…〉 main upon it.  
My these that arminges ho● are monished, that if we which are thechosen vinyeard of GOD, bring not forth good grapes; that is to say, good works that may be denotable and pleasant in his sight, when he ●●heath for the●● when he sendeth his ●●essengers to c●l upon us for them but rather bring forth wild grapes, that is to say, sour works, unsweet, unsavoury, and vns●●● ful●thē will he pluck away all defence, ●suffre grievous plagues of famine & bartayll, dearth & death, to light upon us Finally, if these do not yet serve, he will let us lie waist, he will give us over, he will turn away from us, he will dig & delve no more about us, he will let us alone, & suffer us to bring forth, even such fruit as we will: to bring forth brambles, h●ers & thorns, all naughtiness, all vice, & that so abundantly, that they shall clean over grow us suffocate, strangle, & utterly destroy us. But they that in this w●●ld, live not after GOD (but after the● own carnal liberty) perceive not this great wrath of God to wards them, that he will not dig, nor delve any more about them, that he doth let them alone even to themselves. But they take this for a great benef●● 〈◊〉 GOD to have all their own, liberty & so they like as carnal liberty were the true liberty of the gospel. But GOD forbid (good people) that ever we shulddesyre such liberty. For although GOD suffer so●●● 〈◊〉 the wicked to have their pleasure in this world: yet the end of ungodly living is at length eternal destruction. 
Mu. 11.  The murmuring Israelites had that they longed for, they had quails enough, yea, till they were weary of them. But what was the end thereof. Their sweet meat had sour sauce: even whiles the meat was in their mouths, the plague of GOD lighted upon them, and suddenly they died. So, if we live ungodly, & GOD suffereth us to follow our own wills, to have our own delights and pleasures, and correcteth us not with some plague: it is no doubt, but he is almost utterly disposed with us. And although it be long or he strike, yet many times, when he striketh such persons, he striketh them at once, for ever. So that when he doth not strike us, when he ceaseth to afflict us to punish or beat● us, & suffereth us to run headlongs into all ungodliness, and pleasures of this world that we delight in, without punishment & adversity, it is a dreadful token that he loveth us no longer, that he careth no longer for us, but hath given us over, to our own selves. As long as a man doth prune his vines, doth dig at the roots, and doth lay fresh earth to them, he hath a mind to them, he percepueth some token of fruitfulness that may be recovered in them: but when he will bestow no more such cost and labour about them, than it is a sign that he thinketh they will never be good. And the father, as long as be loveth his child, he looketh angrily, he correcteth him when he doth amiss: but when that serveth not, & upon that he ceaseth from correction of him, and suffereth him to do what he list himself, it is a sign that he intendeth to disinherit him, & to cast him a way for ever. So surely, nothing should pierce our heart so sore, and put us in such horrible fear, as when we know in our conscience, that we have grievously offended GOD, and do so continue, & that yet he striketh not, but quietly suffereth us in the naughtiness that we have delight in. Then specially it is time to cry, & to cry again, as David did: Cast me not away from thy face, 
Psal. 51 Psal. 29  and take not a way thy holy spirit from me. LORD turn not away thy face fcomme, cast not thy servant away in displeasure. Hid not thy face from me, 
Psal. 1.42.  lest I be like unto them that go down to hell. The which lamentable prayers of him, as they do certify us, what horrible danger they be in, from whom GOD turneth his face (for the time, & as long as he so doth:) so should they move us to cry upon GOD with all our heart, that we m●● not be brought into that state, which doubtless is so sorrowful, so miserable, & so dreadful, as no tongue can sufficiently express, or any heart can think.  
For what deadly grief may a man suppose it is to be under the wrath of GOD to be forsaken of him to have his holy spirit the author of all goodness, to be taken from him, to be brought to so vile a condition, that he shallbe left meet for no better purpose, then to be for ever condemned to hell. For not only such places of David do show, that upon the turning of GOD'S face from anyr persons, they shallbe left bare from all goodness; & far from hope of remedy: but also the place recited last before of Esay, doth mean the same, which showeth, that GOD at length doth so forsake his unfruitful vineyard, that he will not only suffer it to bring forth weeds, briars, and thorns, but also, further to punish the unfruitfulness of it, he faith he will not cut it, he will not delve it, and he will command the clouds, that they shall not rain upon it, whereby is signified, the teaching of his holy word: which S. Paul, after a like manner, expresseth by planting and watering, meaning that he wylcake that away from them. So that they shallbe no longer of his kingdom, they shallbe no leiger governed by his holy spirits they shallbe frustrated of the grace and benefits that they had, and tuer might have enjoyed through Christ. They shallbe deprived of the heavenly light, and life which they had in christ, whiles they abode in him. They shallbe, (as they were once) as men without GOD in this world, or rather in worse taking. And to be short, they shallbe given into the power of the devil, which beareth the rule in all them, that be cast away from GOD, as be did in Saul, & judas, and generally in all such, as work after their own wills, 
1. Re 25.  the children of diffidence and infidelity.  
Let us beware therefore (good Christian people) lest that we, rejecting GOD'S word, (by the which we obtain and retain true faith in GOD) be not at length cast of so far, that we become as the children of infidelity, which be of two sorts, far diverse, yea almost clean contrary, and yet both be very far from returning to GOD. The one fort, only weighing their sinful & detestable living, with the right judgement & straightness of GOD'S righteousness, be so destitute of counsel, and be so comfortless, (as all they must needs be, from whom the spirit of counsel and comfort is gone) that they will not be persuaded in their hearts, but that either GOD cannot or else that he will not take them again to his favour and mercy. The other. hearing the loving & large promises of GOD'S mercy, and so not concei●●nge a right faith thereof, make those promises larger, than ever GOD did: trusting that although they continued in their sinful and detestable living never so long, yet that GOD at the end of their light, will show his mercy upon them, and that then, they will return. And doth these two forts of men, 
Eze. 18. and. 33.  the in a dawnable state: and yet nevertheless, GOD (who willeth not the death of the wicked) hath showed means, whereby both the same (if they take heed in season may escape. 
A 'gainst desperation.  The first, as they do dread GOD'S rightful justice in punishing sinners: (whereby they should be dismayed and should despair indeoe, as touching any hope that may be in themselves) so if they would constantly believe, that GOD'S mercy is the remedy appointed against such despair and distrust, not only for them but generally for all that be forye and truly repentant, & will therewithal stick to GOD'S mercy, they may be sure they shall obtain mercy, and enter into the port or haven of safeguard, into the which whosoever doth come, be they before time never so wicked, they shallbe out of danger of everlasting damnation, 
Eze. 33.  as GOD by Ezechiel saith: what time soever the wicked doth return, & take earnest and true repentance. I will forget all his wickedness.  

Against presumption.  The other, as they be ready to believe GOD'S promises so they should be as ready to believe the threatenings of GOD: aswell they should believe the law as the gospel: aswell that there is an bell and everlasting fire, as that there is an heaven, and everlasting joy, aswell they should believe damnation to be threatened to the wicked and evil doers, as salvation to be promised to the faithful in word and works: aswell they should believe God to be true, in the one, as in the other. And the sinners that continue in their wicked living, aught to think▪ that the promises of God's mercy and the Gospel, pertain not unto them, being in that state: but only the law, and those scriptures, which contain the wrath, and indignation of GOD, and his threatenings, which should certify them, that as they do over boldly presume of GOD'S mercy, & live dissolutely: so doth GOD ●tyl more and more withdraw his mercy from them, and he is so provoked thereby to wrath at length, that he destroyeth such presumers many times soday●lye. For of such saint Paul said thus: when they shall say it is peace, 
1. Cess. 5  there is no danger▪ then shall sudden destruction come upon them. Let us beware therefore, of such naughty boldness to sin: for GOD, which hath promised his mercy to them that be truly repentant, (although it be at the latter end) hath not promised to the presumptuous sinner, either that he shall have long life, or that he shall have true repentance at the last end. But for that purpose hath he made every man's death uncertain, that he should not put his hope in th'end, and in the mean season (to GOD'S high displeasure) live ungodly. Wherefore, let us follow the counsel of the wiseman: let us make no tarrying to turn unto the lord: let us not put of, from day to day, for suddenly shall his wrath come▪ and in time of vengeance he will destroy the wicked. Let us therefore turn betimes: and when we turn, 
●se. 14,  let us pray to GOD, as Dze● teacheth, saying: forgive us all our sins▪ receive us graciously. And if we turn to him, with an humble & a very penitent heart, he will receive us to his favour and grace, for his holy names sake, for his promise sake, for his truth and mercies sake, promised to all faithful believers in jesus Christ, his only natural son. To whom the only saviour of the world, with the father and the holy ghost, be all honour, glory, and power, world without end. Amen.    

An exhortation against the fear of death.  
IT is not to be marveled, that worldly men do fear to die: For death depriveth them of all worldly honours, riches, and possessions, in the fruition whereof, the worldly man counteth himself happy, so long as he may enjoy them at his own pleasure, and otherwise, if he be dispossessed of the same, without hope of recou●rye, than he can none other think of himself, but that he is unhappy▪ because he hath lost his worldly joy and pleasure. Alas thinketh this carnal man, shall I now departed for ever, from all my honours, all my treasure, from my country, friends, riches, possessions, and worldly pleasures, which are my joy and hearts delight? Alas that ever that day shall come, when all these I must bid fare well at once, and never to enjoy any of them after. Wherefore it is not without great cause spoken of the Wise man: O death, how bitter & sour is the remembrance of thee, to a man that liveth in peace, and prosperity in his substance, 
Ecct. 41.  to a man living at ease, leading his lice after his own mind without trouble, and is there withal well pampered and fed? There be other men, whom this world doth not so greatly laugh upon▪ but rather bear and oppress with poverty, sickness, or some other adversity, yet they do fear death, partely● because the flesh abhorreth naturally his own sorrowful dissolution, which death doth threaten unto them, and partly, by reason of such ●●●sses, and painful diseases, which be most strong pangs and agonies in the flesh, and use commonly to come to sick men before death, or at the least, accompany death, whensoever it cometh.  
Although these two causes seem great & weighty to a worldly man, whereupon he is moved to fear death, yet there is another cause much greater than any of these afore rehearsed, for which in deed, he hath just cause to fear death, and that is, the state & condition whereunto at the last end, death bringeth all them that have their hearts fixed upon this world, without repentance and amendment. This state & condition, is called the second death, which unto all such, shall ensue after this bodily death. And this is that death, which in deed ought to be dread & feared: for it is an everlasting loss without remedy, of the grate and favour of GOD, and of everlasting joy, pleasure, and felicity. And it is not only the loss for ever of all these eternal pleasures, but also it is the condemnation, both of body and soul, (without either appellation, or hope of redemption) unto everlasting pains in hell. Unto this state death sent the unmerciful and ungodly rich man (that Luke speaketh of in his gospel, 
Luke, 16, ) who living in all wealth and pleasure in this world, and cherishing himself daily with dainty fare, and gorgeous apparel, despised poor Lazarus, that lay pitifully at his gate, miserably plagued, and full of sores, and also grievously pined with hunger.  
Both these two were arrested of death, which sent Lazarus the poor miserable man, by angels anon unto Abraham's bosom: a place of rest, pleasure and consolation. But the unmerciful rich man descended down into hell, & being in torments, he cried for comfort, complaining of the intolerable pain that he suffered in the flame of fire, but it was to late. So unto this place, bodily death sendeth all them, that in this world have their joy & felicity: all them, that in this world be unfaithful unto GOD, and uncharitable unto their neighbours, so dying without repentance, and hope of GOD'S mercy. Wherefore it is no marvel, that the worldly man feareth death, for he hath much more cause so to do, than he himself doth consider.  

The first  Thus we see three causes, why worldly men fear ●eathe. One, because they shall lose thereby their worldly honours, riches, possessions, and all their hearts desires: Another, 
second  because of the painful diseases, and bitter pangs, which commonly men suffer, either before, or at the time of death: but the chief cause, above all other, 
third.  is the dread of the miserable state, of eternal damnation both of body and soul, which they fear shall follow, after their departing out of the worldly pleasures of this present life.  
For these causes be all mortal men, (which be given to the love of this world) both in fear, & state of death, through sin (as the holy Apostle saith) so long as they live here in this world. 
He●●●. 〈◊〉  But (everlasting thanks be to almighty God for ever) there is never one of all these causes, no nor yet they altogether that can make a true Christian man altayde to die (which is the very member of CHRIST, 
1 Co●. 〈◊〉  the 〈◊〉 of the holy ghost, the son of God, & the very inherit ours of the everlasting kingdom of heaven:) but play●●● contrary, be conceiveth great and many causes, undoubtedly grounded upon the infallible and everlasting truth of the word of GOD, which move him, not only to put away the fear of bodily death, but also for the manifold benefits and singular commodities, which ensue unto every faithful person, by reason of the same, to wish, desire, and long heartily for it. For death shall be to him no death at all, but a very deliverance from death, from all pains cares, and sorrows, miseries, and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy, a tasting of heavenly pleasures, so great, that neither tongue is able to express, neither eye to see, nor ear to hear them: no nor for any earthly man's heart to conceive them. So exceeding great benefits they be, which God our heavenly father by his mere mercy, and for the love of his son JESUS CHRIST, hath laid up in store, and prepared for them, that humbly submit themselves to Gods will, and ever more unfeignedly love him, from the bottom of their hearts. And we ought to believe, that death being slain by CHRIST cannot keep any man, that steadfastly trusteth in CHRIST, under his perpetual tyranny & subjection, but that he shall rise from death again unto glory at the last day, appointed by almighty God: like as CHRIST our head, did rise again, according to God's appointment the third day. For saynete Augustine saith: The head going before, the members trust to follow, and come after. And S. Paul's sayeth: if Christ be risen from the dead, we shall rise also from the same. And to comfort all Christian persons herein, holy Scripture calleth this bodily death a sleep, wherein man's senses be (as it were) taken from him for a season, & yet when he awaketh, he is more fresh, than he was when he went to bed: So, although we have our souls separated from our bodies for a season, yet at the general resurrection, we shallbe more fresh, beautiful and perfect, than we be now. For now we be mortal, them we shall be immortal, now infect with diverse infirmities, then clearly void of all mortal infirmities: now we be subject to all carnal desires, than we shallbe all spiritual, desiring nothing but God's glory, and things eternal. Thus is this bodily death, a door or entering unto life, & therefore not so much dreadful, (if it be rightly considered) as it is comfortable, not a mischief, but a remedy of all mischief, no enemy but a friend, not a cruel tyrant, but a gentle guide, leading us, not to mortality but to immortality, not to sorrow and pain, but to joy and pleasure, and that to endure for ever, if it be thankfully taken and accepted, as god's messenger, & patiently borne of us, for Christ's love, that suffered most painful death, for our love, to redeem us from death eternal. According hereunto, Sayncte Paul sayeth, our life is hid with Christ in God, 
Rom, ●  but when our life shall appear, then shall we also appear with him in glory. Why then shall we fear to die? considering the manifold, and comfortable promises of the gospel, & of holy scriptures. 
john. 6  God the father hath given us everlasting life, (saith S. john) and this life is in his son, he that hath the son, hath life, and he that hath not the son, hath not life. And t●● I wr●●● (sayeth S. john) to you, 
john. 6  that believe in the name of the son of God, that you may know that you have everlasting life, and that you do believe upon the name of the son of God. And our saviour CHRIST saith: he that believeth in me, hath life everlasting, and I will raise him from death to life, 
john, 6  at the last day. 
1, Cor. 1,  S. Paul also saith, that CHRIST is ordained and made of God, our righteousness, our holiness and redemption, to the intent that he which will glory, should glory in the LORD. S. Paul did contemn, and set little by all other things, esteeming them as dung which before he had in very great price, that he might be found in CHRIST, to have everlasting life, true holiness, righteousness and redemption. finally S. Paul maketh a plain argument in this wise: 
Cellos, 3  If our heavenly father would not spare his own natural son, but did give him to death for us: how can it be, that with him he should not give us all things? Therefore if we have CHRIST, then have we with him, and by him, all good things whatsoever we can in our hearts wish or desire: as victory over death, sin and hell: we have the favour of God, peace with him, holiness, wisdom, justice, power, life and redemption: we have by him perpetual health, wealth joy and bliss everlasting.  

¶ The second part of the 〈◊〉 of the fear of death.  
IT hath been heretofore she wed you, that there be three causes wherefore men do commonly fear death. first, the sorrowful departing from worldly goods & pleasure. The second, the fear of the pangs & pains that come with death. Last and principal cause is, the horrible fear of extreme misery, & perpetual damnation in time to come. And yet none of these three causes troubleth good men, because they stay themselves by true faith, perfect charity, & sure hope of the endless joy and bliss everlasting.  
All those therefore, have great cause to be full of joy that be joined to Christ with true faith, steadfast hope, & perfect charity, & not to fere death nor ever lasting damnation. For death cannot deprive them of jesus Christ, nor any sin can condemn them that are graffed surely in him, which is their only joy, treasure, & life. Let us repent our sins, amend our lives, trust in his mercy & satisfaction, & death can neither take him from us, nor us from him. For then (as s. Paul saith) whether we live or die, we be the lords own. And again he saith: 
Rom. xiiii  Christ did die & rose again, because he should be lord, both of the dead & quick. Then if we be the lords own when we be dead, it must needs follow that such temporal death, not only cannot harm us, but also, that it shall much be to our profit, & join us unto god more perfectly. And thereof the Christian heart may surely be certified by the infallible or vnde●●●●●ble truth of holy scripture. It is God 〈…〉 Paul) which hath prepared us unto 〈…〉 & the same is he which hath given us an earnest of the spirit. Therefore let us be always of good comfort, for we know: that so long as we be in the body, we be (as it were) far from god in a strange country, subject to many perils, walking with out perfect sight, & knowledge of almighty God, only seeing him by faith in holy scriptures. But we have a courage & desire rather to be at home with God & our saviour Christ, far from the body, where we may behold his God head, as he is, face to face, to our everlasting comfort. These be S. Paul's words in effect, 
Pebre. xiii  whereby we may perceive, that the life in this world, is resembled & likened to a pilgrimage, in a strange country, far from god: & that death delivering us from our bodies, doth send us strait home into our own country, & maketh us to dwell presently with god for ever, in everlasting rest & quietness. So that to die is no loss, but profit & winning to all true christian people. What lost the thief that hanged on the cross with Christ, by his bodily death? yea, how much did he gain by it? 
Luk. xxiii  Did not our saviour say unto him: this day thou shalt be with me in Para dise? And Lazarus that pitiful person, that lay before the rich man's gate, 
Luke xvi  pained with sores, & pined with hunger? did not death highly profit and promote him? Which by the ministry of Angels, sent him unto Abraham's bosom, a place of rest, joy and heavenly consolation. Let us think none other (good Christian people) but Christ hath prepared and made ready before the same joy and felicity for us, that he prepared for Lazarus & the thief. Wherefore, let us stick unto his salvation and gracious redemption: & believe his word, serve him from our hearts, love & obey him, & whatsoever we have done heretofore contrary to his most holy Will, now let us repent in time, & hereafter study to correct our life: & doubt not, but we shall find him as merciful unto us, as he was either to Lazarus, or to the thief whose examples are written in holy scripture, for the comfort of them that be sinners, & subject to sorrows, miseries, & calamities in this world, that they should not despair in gods mercy, but ever trust thereby to have forgiveness of their sins & life everlasting, as Lazarus & the thief had. Thus I trust every christian mamperceiveth by the infaflible or undeceivable word of God, that bodily death cannot harm nor hinder them that truly believe in Christ, but contrary shall profit & promote the christian souls, which being truly penitent for their offences, depart hence in perfect charity, & in sure trust, that God is merciful to them, forgiving their sins, for the merits of jesus Christ his only natural son.  
The second cause why some do fear death, 
The second cause why some do fere death  is fore sickness, and grievous pains, which partly come before death, & partly accompanieth or cometh with death whensoever it cometh. This fear, is the fear of the frail flesh, and a natural passion, belonging unto the nature of a mortal man. But true faith in God's promises, and regard of the pains & pangs, which Christ upon the cross suffered for us miserable sinners, with consideration of the joy & everlasting life to come in heaven, will mitigate & assuage less those pains, & moderate or bring into a mean this fear, that it shall never be able to overthrow the hearty desire, & gladness, the the Christian soul hath to be separated from this corrupt body, that it may come to the gracious presence of our saviour jesus Christ. If we believe steadfastly the word of god, we shall perceive that such bodily sickness, pangs of death, or what soever dolorous pains we suffer, either before or with death, be nothing else in christian men but the rod of our heavenly & loving father, wherewith he mercifully correcteth us, either to try and declare the faith of his patient children, that they may be found laudable, glorious, and honourable in his sight, when jesus Christ shallbe openly showed, to be the judge of all the world: or else to chastise and amend in them, whatsoever offendeth his fatherly & gracious goodness, lest they should perish everlastingly. And this his correcting rod, is common to all them that be truly his. Therefore let us cast away the burden of sin, that lieth to heavy in our necks, and return unto God by true penance, & amendment of our lives. Let us with patience run this course that is appointed, suffering (for his sake that died for our salvation) all sorrows & pangs of death, and death itself joyfully, when God sendeth it to us, having our eyes fired & set fast ever upon the head & captain of our faith, jesus Christ: Who (considering the joy that he should come unto) cared neither for the shame, nor pain of death, but willingly conforming and framing his will to his father's will, most patiently suffered the most shameful and painful death of the cross, 
Phil. two.  being innocent and harmless. And now therefore he is exalted in heaven, & everlastingly sitteth on the right hand of the throne of God the father. Let us call to our remembrance therefore, the life and joys of heaven, that are kept for all them that patiently do suffer here with Christ: and consider that Christ suffered all his painful passion by sinners, and for sinners: and then we shall with patience, and the more easily, suffer such sorrows and pains, when they come. Let us not set at light the chastising of the Lord, nor grudge at him, nor fall from him, when of him we be corrected: for the Lord loveth them whom he doth correct, and beateth every one whom he taketh to be his child. What child is that (saith Saint Paul) whom the father loveth, 
Hebr●. xii.  and doth not chastise? If ye be without God's correction, (which all his well-beloved and true children have) then be you but bastards smally regarged of god, and not his true children.  
Therefore, seeing that when we have in earth our carnal fathers to be our correctors, we do fear them, and reverently take their correction, shall we not much more be in subjection to God our spiritual father, by whom we shall have everlasting life? And our carnal fathers sometime correct us, even as pleaseth them without cause: but this father justly correcteth us, either for our sin, to the intent we should amend, or for our commodity and wealth, to make us thereby partakers of his holiness. Furthermore, all correction which God sendeth us in this present time, seemeth to have no joy and comfort, but sorrow & pain: yet it bringeth with it a taste of God's mercy and goodness towards them that be so corrected, and a sure hope of gods everlasting consolation in heaven. If then these sorrows, diseases & sicknesses, and also death itself, be nothing else but our heavenly father's rod, whereby he certitieth us of his love & gracious favour, whereby he trieth and purifieth us, whereby he giveth unto us holiness, and certifieth us that we be his children, & he our merciful father: shall not we then, withal humility, as obedient & loving children, joyfully kiss our heavenly father's rod, and ever say in our heart, with our saviour jesus Christ? Father, if this anguish and sorrow which I feel, & death which I see approach, 
Mat. xxvi  may not pass, but that thy will is that I must suffer them, thy will be done.   

¶ The third part of the Sermon of the fear of death.  
IN this Sermon against the fear of death, two causes were declared, which commonly move worldly men to be in much fear to die, & yet the same do nothing trouble the faithful and good livers, when death cometh, but rather giveth them occasion greatly to rejoice, considering that they shallbe delivered from the sorrow and misery of this world, and be brought to the great joy and felicity of the life to come. 
The third cause why death is to be feared.  Now the third and special cause, why death in deed is to be feared, is the miserable state of the worldly & ungodly people, after their death. But this is no cause at all, why the Godly and faithful people should fear death: but rather contrariwise, their Godly conversation in this life & belief in Christ, cleaving continually to his merits, should make them to long sore after that life, that remaineth for them undoubtedly after this bodily death. Of this immortal state, after this transitory life where we shall live evermore, in the presence of God, in joy and rest, after victory over all sickness, sorrows, sin, & death: there be many, both plain places of holy scripture, which confirm the weak conscience against the fear of all such dolours, sicknesses, sin, and bodily death, to assuage such trembling and ungodly fear, and to encourage us with comfort and hope of a blessed ●ate after this life. 
Ephe. i.  Saint Paul wisheth unto the Ephesians, that God the father of glory would give unto them the spirit of wisdom & revelation, that the eyes of their hearts might give light to know him, and to perceive how great things he had called them unto, and how rich inheritance he hath prepared after this life, for them that pertain unto him. 
Philip. i.  And Saint Paul himself declareth the desire of his heart, which was to be dissolved and loosed from his body, and to be with Christ: which (as he said) was much better for him, although to them it was more necessary, that he should live, which he refused not, for their sakes. Even like as saint Martin said: Good Lord, if I be necessary for thy people to do good unto them, I will refuse no labour: but else for mine own self, I beseech thee to take my soul.  
Now, the holy fathers of the old law, and all faithful & righteous men, which departed before our saviour Christ's ascension into heaven, did by death departed from troubles unto rest, from the hands of their enemies into the hands of God, from sorrows and sicknesses unto joyful refreshing into Abraham's bosom, a place of all comfort and consolation, 
Sapi. iii.  as scriptures do plainly by manifest words testify. The book of wisdom saith: that the righteous men's souls be in the hand of god, and no torment shall touch them. They seemed to the eyes of foolish men to die, and their death was counted miserable, and their departing out of this world wretched, but they be in rest. And an other place saith: that the righteous shall live for ever, & their reward is with the lord, & their minds be with god who is above all. Therefore they shall receive a glorious kingdom, & a beautiful crown, 
Sapi. iiii.  at the lords hand. And in an other place the same book saith: the righteous, thought he be prevented with sudden death, nevertheless he shallbe there, where he shallbe refreshed. Of Abraham's bosom, Christ'S words be so plain, that a christian man needeth no more proof of it. Now then, if this were the state of the holy fathers and righteous men, before the coming of our saviour, & before he was glorified: how much more than ought all we to have a steadfast faith, & a sure hope of this blessed state and condition, after our death? Seeing that our saviour now hath performed the whole work of our redemption, and is gloriously ascended into heaven, to prepare our dwelling places with him, 
joh. xvii.  and said unto his father: Father, I will that where I am, my servants shallbe with me. And we know that whatsoever Christ will, his father will the same wherefore it cannot be, but if we be his faithful servants, our souls shallbe with him, after our departing out of this present life. Saint Stephin, when he was stoned to death, even in the midst of his torments, what was his mind most upon? When he was full of the holy ghost, 
Ac●●●. v●●  (saith holy scripture) having his eyes lifted up into heaven, he saw the glory of god, and jesus standing on the right hand of god. The which truth, after he had confessed boldly before the enemies of Christ, they drew him out of the city, and there they stoned him, who cried unto God, saying: Lord jesus Christ, take my spirit. And doth not our saviour say plainly in S. john's gospel? Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, & cometh not into judgement, 
john .v.  but shall pass from death to life. Shall we not then think that death to be precious, by the which we pass unto life?  
Therefore it is a true saying of the Prophet: the death of the holy and righteous men, 
〈◊〉 cxvi  is precious in the lords sight. Holy Simeon, after that he had his hearts desire in seeing our saviour that he ever longed for all his life, he embraced or took him in his arms, and said: Now lord let me depart in peace, 
Luke. ●●.  for mine eyes have beholden that saviour, which thou hast prepared for all nations.  
It is truth therefore, that the death of the righteous is called peace, and the benefit of the Lord, 
Psal. cxiiii.  as the church saith in the name of the righteous departed out of this world: my soul turn thee to chyreste, for the Lord hath been good to thee, and rewarded thee. And we see by holy scripture, & other ancient Histories of Martyrs, that the holy, faithful, and righteous, ever sins Christ's ascension, or going up in their death did not doubt, but that they went to be with Christ in spirit, which is our life, health, wealth, & salvation. john in his holy revelation, saw an. C. xl. and four M. virgins & innocentes of whom he said: 
Epo. xiiii  these follow the lamb jesus Christ, wheresoever he goeth. And shortly after in the same place he saith: I heard a voice from heaven, saying unto me: writ happy and blessed are the dead, which die in the lord: from henceforth (surely saith the spirit) they shall rest from their pains and labours, for their works do follow them. So that then they shall reap with joy and comfort, that which they sowed with labours and pains.  
They that sow in the spirit, of the spirit shall reap everlasting life. Let us therefore never be weary of well doing, for when the time of reaping, or reward cometh, we shall reap without any weariness everlasting joy. 
●ola. vi. Math. vi.  Therefore while we have time (as S. Paul, exhorteth us) let us do good to all men, and nor lay up our treasures in earth, where rust and moths corrupt it, 
james .v.  which rust (as S. james sayeth) shall bear witness against us at the great day, condemie us, and shall (like most brenning fire) torment our flesh. Let us beware therefore (as we tender our own wealth) that we be not in the number of those miserable covetousse and wretched men, which S. james biddeth mourn and lament, for their greedy gathering and ungodly keeping of goods. Let us be wife in time, and learn to follow the wise example of the wicked stewach. Let us so wisely order our goods and possessions, committed unto us here by god for a season, that we may truly hear and obey this commandment of our saviour christ: I say unto you, (sayeth he) make you friends of the wicked Mammon, 
Luke. xvi  that they may receive you into everlasting tabernacles, or dwellings. Richesses he calleth wicked, because the world abuseth them unto all wickedness, which at otherwise the good gift of God, & the instruments whereby gods servants do truly serve him, in using of the same. He commanded them not, to make them rich friends, to get high dignities, and worldly promotions, to give great gifts to rich men that have no need thereof, but to make them friends of poor and miserable men: unto whom, whatsoever they give, christ taketh it, as given to himself. And to these friends Christ in the gospel giveth so great honour and pre-eminence, that he sayeth: they shall receive them that do good unto them, into everlasting houses: not that men shallbe ourrewarders for our well doing, but that christ will reward us, and take it to be done unto himself, whatsoever is done to such friends.  
Thus making poor wretches our friends, we make our saviour christ our friend, whose members they are, whose misery, as he taketh for his own misery: so their relief, succour and help, he taketh for his succour, relief, and help, and will asmuch thank us and reward us for our goodness showed to them, as if he himself had received like benefit at our hands, as be witnesseth in the gospel, 
〈◊〉 xxv  saying: whatsoeverye have done to any of these simple persons, which do believe in me, that have ye done to myself. Therefore let us diligently foresee, that our faith and hope, which we have conceived in almighty god, and in our saviour Christ, wax not faint, nor that the love which we bear in hand to bear to him, wax not cold: but let us study daily and diligently to show ourselves to be the true honourers & lovers of god, by keeping of his commandments, by doing of good deeds unto our needy neighbours relieving by all means that we can, their poverty with our abundance, and plenty, their ignorance with our wisdom and learning, and comfort their weakness, with our strength & authority: calling all men back from evil doing by godly counsel and good example, persevering still in well doing so long as we live. So shall we not need to fear death, for any of those three causes, afore mentioned, nor yet for any other cause that can be imagined. But contrary, considering the manifold sicknesses, troubles and sorrows of this present life, the dangers of this perilous pilgrimage, and the great encumbrance, which our spirit hath by this sinful flesh and frail body subject to death: considering also the manifold sorrows and dangerous deceits of this world on every side, the intolerable pride, covetousness and lechery, in time of prosperity: the impatient murmuring of them that be worldly, in time of adversity, which cease not to withdraw and pluck us from God, our saviour Christ, from our life, wealth, or everlasting joy and salvation: considering also the innumerable assoultes, of our ghostly enemy the devil with all his fiery darts of ambition, pride, lechecie, vain glory envy, malice, detraction or backbiting, with other his innumerable deceits, engines and snares, whereby he goeth busily about to catch all men under his dominion, ever like a roaring Lion, by all means searching whom he may devour: 
1. Pete. v.  the faithful Christian man, which considereth all these miseries, perils, and incommodities, (whereunto he is subiecie so long as he here liveth upon earth and on the other part, considereth that blessed and comfortable state of the heavenly life to come, and the sweet condition of them that depart in the Lord, how they are delivered from the continual encoumbraunces of their mortal and sinful body from all the malice, crafts and deceits of this world, from all the assaults of their ghostelye enemy the devil, to live in peace, rest and endless quietness, to live in the fellowship of innumerable Angels, and with the congregation of perfect just men, as patriarchs, Prophets, Martyrs and confessors: and finally, unto presence of almighty GOD, and our saviour jesus christ. He that doth consider all these things and believeth them assuredly as they are to be believed, even from the bottom of his heart, being established in GOD, in this true faith, having a quiet conscience in christ, a syrme hope, and assured trust in God's mercy, through the merits of jesus christ to obtain this quietness, rest, and everlasting joy: shall not only be without fear of bodily death, when it cometh, but certainly (as Saint Paul did) so shall he gladly (according to gods will, 
〈…〉 sp. i.  and when it pleaseth god to call him out of this life) greatly desire in his heart, that he may be rid fromal these occasions of evil, and live ever to god's pleasure, in perfect obedience of his will, with our saviour jesus christ: to whose gracious presence the Lord of his infinite mercy and grace, bring us to reign with him, in life everlasting. To whom, with our heavenly father, and the holy ghost, be glory in worlds without end. Amen.    

¶ An exhortation, conc●●●●ng good ord●● and obedience, to rulers and Magistrates.  
ALmighty god hath created and appointed all things, in heaven, earth, and waters, in a most excellent and perfect order. In heaven, he hath appointed distinct or several orders and states of Archangels and Angels. In earth he hath assigned and appointed kings, princes, with other governors under them, all in good and necessary order. The water above is kept and reigneth down in due time and season. The sun Moon, Stars, rainbow, thunder, lightning, clouds and all birds of the air, do keep their order. The earth, trees, sedes plants, herbs, corn, grass, and all manner of beasts, keep themselves in their order. All the parts of the whole year, as Winter, summer, months, nights and days, continue in their order. All kinds of fishes in the sea, rivers and waters, with all fountains, springs, yea, the seas themselves, keep their comely course and order. And man himself also hath all his parts, both within and without, as soul, heart, mind, memory, understanding, reason, speech, with all and singular corporal members of his badye, in a profitable, necessary and pleasance or●●●. Every degree of people, in their vocation, calling, and 〈◊〉 hath appointed to them, their duty and order. Some are in high degree, some in low, some ●ynges and princes, some inferiors and subjects, priests, and laymennes, masters and servants, fathers, and children, husbands, & wives, rich and poor, and every one have need of other: so that in all things is to be lauded and praised the goodly order of god without the which, no house, no city, no common wealth can continue and endure or last. For where there is no right order, there reigneth 〈◊〉 abuse, carnal liberty, enorinitie, sin, & Babyloni confusion. Take away kings, princes, rulers, magistrates judges, and such estates of gods order, no man shall ride or go by the high way unrobbed, no man shall sleep in his own house or bed unkilled, no man shall keep his wife, children & possessions in quietness: all things shallbe common, & there must needs follow all mischief & utter destruction, both of fowls bodies, goods and common wealths. But blessed be god, that we in this realm of England feel not the horrible calamities, miseries & wretch dues, which all they undoubtedly feel and suffer, that lack this godly order. And praised be god that we know the great excellent benefit of god showed towards us in this behalf. God hath sent us his high gift, our most dear sovereign Lady Queen Elizabeth, with godly, wise and honourable counsel, with other superiors & inferiors in a beautiful order & goodly. Wherefore let us subjects do our bounden duties, giving hearty thanks to god, & praying for the preservation of this godly order. Let us all obey even from the botone of our hearts, all their godly procedings laws, statutes proclamations, and injunctions, with all other godly orders. Let us consider the scriptures of the holy ghost, which perswede and command us all obediently to be subject: first and chiefly, to the kings queens majesty, supreme head over all: & next, to her honourable counsel, and to all other noble men, magistrates and officers, which by God's goodness be placed and ordered: for almighty god is the only author and provider of this forenamed state and order, as it is written of god, 
Prou. viii  in the book of the proverbs: through me kings do reign: through me counsellors make just laws: through me do princes bear rule, and all judges of the earth execute judgement: I am loving to them, that love me.  
Here let us mark well, & remember, that the high power and authority of kings, with their making of laws, judgements, & officers, are the ordinances, not of man but of god: & therefore is this word (through me) so many times repeated. Here is also well to be considered & remembered, that this good order is appointed of god's wisdom, favour & love, specially for them that love god, & therefore he saith: I love them that love me. 
Sap. vi.  Also in the book of wisdom we may evidently learn, that a kings power, authority and strength, is a great benefit of god given of his great mercy, to the comfort of our great misery. For thus we read there spoken to kings. 
Sapi. vi.  Hear Oye kings & understand: learn ye that be judges of thendesends of the earth: give eaxe, ye that rule the multitudes: for the power is given you of the lord & the strength from the highest. Let us learn also here by the infallible & undeceivable word of god, that kings & other supreme & higher officers, are ordained of god, who is most highest, & therefore they are here diligently taught to apply & give themselves, to knowledge & wisdom, necessary for the ordringe of god's people, to their governance committed or whom to govern they are charged of god. And they be here also taught by almighty god, that they should reknowledge themselves, to have all their power & strength, not from Rome, but immediately of god most highest We read in the book of Deuteronomi, 
Deu. xxxii.  that all punishment pertaineth to god by this sentence: Vengeance is mine, & I will reward. But this sentence we must understand, to pertain also unto the magistrates, which do exercise god's room in judgement and punishing by good & godly laws, here in earth. And the places of scripture which seem to remove from among all christian men, judgement, punishment, or killing, aught to be understand, that no man (of his own private aucihoritie) may be judge over other, may punish, or may kill. But we must refer all judgement to god, to kings and rulers, & judges under them, which be gods officers to execute justice, & by plain words of scripture, have their authority & use of the sword, granted from god, as we are taught by S. Paul the dear & choisen Apostlen of our favior Christ, whom we ought diligensly to obey, even as we would obey our saviour Christ if he were present. 
Rom. xiii.  Thus. s. Paul writeth to the Roma. Let every soul submit himself unto the authority of the higher powers: for there is no power but of god: the pours that be, be ordained of god: whosoever therefore whithstandeth the power, whithstandeth the ordinance of god, but they that resist or are aghasted shall receive to themselves damnation: for rulers are not fearful to them that do good, but to them that do evil. Wilt thou be without fear of the power? Do well then, and so shalt thou be praised of the same: for he is the minister of God, for thy wealth. But and if thou do that which is evil, then fear, for he beareth not the sword for naught, for he is the minister of God, to take vengeance on him that doth evil. Wherefore ye must needs obey, not only for fear of vengeance, but also, because of conscience: and even for this cause pay ye tribute, for they are Gods ministers, serving for the same purpose.  
Hear let us all learn of S. Paul the chosen vessel of god, that all persons having souls (he excepteth none, nor exempteth none, neither priest, Apostle, nor prophet, saith. s. Chriso.) do owe of bound duty and even in conscience, obedience, submission and subjection, too the high powers, which be set in authority by god, for as much as they be gods lieutenants, Gods presidents, Gods officers, gods commissioners, gods judges, ordained of god himself, of whom only they have all their power, and all their authority. And the same. s. Paul threateneth no less pain than everlasting damnation, to all disobedient persons, to all resisters against this general and common authority, forasmuch as they resist not man but god: not man's devise and invention, but god's wisdom, gods order, power and authority.  

¶ The second part of the Sermon of Obedience.  
Forasmuch as god hath created and disposed all things in a comely order, we have been taught in the first part of this sermon, concerning good order & obedience, that we also ought in all common wealths, to observe and keep a dew order, and to be obedient to the powers, their ordinances and laws, and that all rulers are appointed of god, for a godly order to be kept in the world. And also how the Magistrates ought to learn how to rule and govern according to gods laws. And that all subjects are bounden to obey them as gods ministers: yea although they be evil, not only for fear, but also for conscience sake. And here (good people) let all mark diligently, that it is not lawful for inferiors & subjects, in any case to resist or stand against the superior powers: for. s. Paul's words be plain, that whosoever withstandeth, shall get to themselves damnation: for whosoever withstandeth withstandeth the ordinance of god. Our saviour Christ himself & his Apostles, received many and diverse injuries of the unfaithful and wicked men in authority: yet we never read, that they, ●ranye of them, caused any sedition or rebellion against authority. We read oft, that they patiently suffered all troubles, verations, slanders, pangs and pains, and death itself obediently, without tumult or resistance. They committed their cause to him that judgeth righteously, and prayed for their enemies heartily and earnestly. They knew that the authority of the powers, was gods ordinance, and therefore both in their words and deeds, they taught ever obedience to it, and never taught nor did the contrary. 
john xix  The wicked judge Pilate said to Christ: knowest thou not that I have power to crucify thee, and have power also to loose thee? jesus answered: Thou couldst have no power at all against me, except it were given the from above. Whereby Christ taught us plainly, that even the wicked rulers have their power and authority from god.  
And therefore it is not lawful for their subjects, by force to withstand them, although they abuse their power much less then, it is lawful for subjects to withstand their godly & christian princes, which do not abuse their authority, but use the same to god's glory, and to the profit and commodity of God's people. 
i. Peter ii  The holy Apostle. s. Peter, commandeth servants to be obedient to their masters, not only if they be good and gentle, but also if they be evil and froward: affirming that the vocation and calling of gods people, is to be patient, and of the suffering side. And there he bringeth in the patience of our saviour Christ, to persuade obedience to governors, yea although they be wicked and wrong doers. 
i. Peter ii  But let us now hear. s. Peter himself speak, for his own words certify best our conscience. Thus he uttereth them in his first Epistle: Servants obey your Maistres with fear, not only if they be good and gentle, but also if they be froward: For it is thankewoorthy, if a man for conscience toward god, suffereth grief, and suffereth wrong undeserved: 
i. Peter ii  for what praise is it, when ye be beaten for your faults, if ye take it patiently▪ but when ye do well, if you then suffer wrong & take it patiently, 
i. Re. xvi●●. nineteen. and twenty  then is there cause to have thank of god, for hereunto verily were ye called: For so did Christ suffer for us, leaving us an example, that we should follow his steps. All these be the very words of. s. Peter. S. David also teacheth us a good lesson I this behalf, who was many times most cruelly and wrong fully persecuted of King Saul, and many times also put in jeopardy and danger of his life by king Saul & his people: yet he never withstood, neither used any force or violence against king Saul his mortal or deadly enemy, but did ever to his liege lord and master king Saul, most true, most diligent, and most faithful service.  
In so much, that when the lord god had given king Saul into David's hands in his own cave, he would not hurt him, when he might without all bodily peril easily have slain him: no, he would not suffer any of his servants, once to lay their hands upon king Saul, but prayed to god in this wise: lord keep me from doing that thing unto my master, the lords anointed: keep me that I lay not my hand upon him, seeing he is the anointed of the lord: for as truly as the lord liveth, (except the lord smite him, or except his day come, or that he go down to war & in battle perish) the lord be merciful unto me, that I lay not my hand upon the lords anointed. And that David might have killed his enemy king Saul, it is evidently proved, in the first book of the kings, both by the cutting of the lap of saul's garment, and also by the plain confession of king Saul. Also an other time (as it is mentioned in the same book) when the most unmerciful, and most unkind king Saul did persecute poor David, god did again give king Saul into david's hands, by casting of king Saul and his whole army, into a dead sleep: so that David and one Abisai with him, came in the night into saul's host, where Saul lay sleeping, and his spear stack in the ground at his head. Then sa●de Abisai unto David: god hath delivered thine enemy into thy hands at this time, now therefore let me smite him once with my spear to the earth, & I will not smite him again the second time: meaning thereby to have killed him with one stroke, and to have made him sure forever. And David answered and said to Abisai: destroy him not, for who can lay his hands on the lords anointed and be guiltless? And David said furthermore: as sure as the lord liveth, the lord shall smite him, or his day shall come to die, or he shall descend or go down into battle, & there perish. The lord keep me from laying my hands upon the Lords anointed. But take thou now the spear that is at his head, & the cruse of water, & let us go: & so he did.  
Here is evidently proved, that we may not withstand nor in any ways hurt an anointed king, which is god's lieutenant, vice gerent, and highest minister in that country where he is king. Obiection But per adventure, some here would say, that David in his own defence, might have killed king Saul lawfully, & with a safe conscience. Answer. But holy David did know that he might in no wise withstand, hurt, or kill his sovereign lord & king: he did know, that he was but king saul's subiecth, though he were in great favour with god, & his enemy king Saul out of god's favour. Therefore, though he were never so much provoked, yet he refused utterly to hurt the lords anointed. He durst not for offending god & his own conscience, (although he had occasion and opportunity) once lay his hands upon gods high officer the king, whom he did know to be a person reserved & kept (for his office sake) only to god's punishment & judgement. Therefore he prayeth so oft, & so eanestlye, that he lay not his hands upon the lords anointed. 
●sal lxxx ●●d. ●●●.  And by these ii examples. s. David (being named in scripture a man after gods own heart) giveth a general rule & lesson to all subjects in the world, not to withstand their liege lord & king, not to take a sword by their private authority against their king, god's anointed, who only beareth the sword by god's authority for the maintenance of the good, and for the punishment of the evil: who only by gods law, hath the use of the sword at his commandment, & also hath all power, jurisdiction, regiment coercion & punishment, as supreme governor of all his realms & dominions, & that even by the authority of God, and by gods ordinances. Yet an other notable story & doctrine is in the second book of the kings, that maketh also for this purpose. When an Amalekite, by king saul's own consent & commandment, had killed king Saul, he went to David, supposing to have had great thank for his message, 
〈…〉.  that he had killed David's deadli enemy, and therefore he made great haste to tell to David the chance: bringing with him king saul's crown that was upon his head, and his bracelet that was upon his arm, to persuade his tidings to be true. But godly David was so far from rejoicing at these news, that immediately & forthwith he rend his clothes of his back, he mourned & wept, & said to the messenger: how is it that thou wast not afraid, to lay thy hands on the lords anointed to destroy him? And by & by David made one of his servants to kill the messenger, saying: thy blood be on thine own head, for thy own mouth hath testified & wittenessed against thee, granting that thou hast slain the lords anointed. These examples being so manifest and evident, it is an intolerable ignorance, madness, & wickedness, for subjects to make any murmuring, rebellion, resistance or withstanding, commotion, or insurrection against their most dear and most dread sovereign Lord & king, ordained and appointed of God's goodness, for their commodity, peace and quietness. Yet let us believe undoubtedli, (good christian people) that we may not obey Kings, Magistrates, or any other, (though they be our own fathers) if they would command us to do any thing, contrary to gods commandments. In such a case, we ought to say with the Apostles: 
Acts.  we must rather obey God then man. But nevertheless in that case, we may not in any wise withstand violently, or rebel against rulers, or make any insurrection, sedition, or tumults, either by force of arms, (or other ways) against the anointed of the lord, or any of his appointed officers. But we must in such case, patiently suffer all wrongs & injuries, referring the judgement of our cause only to god: Let us fear the terrible punishment of almighty God, against traitors, or rebellious persons, by the example of Chore, Dathan, & Abiron, which repugned & grudged against gods Magistrates, and officers, and therefore the earth opened, and swallowed them up alive. Other for their wicked murmuring and rebellion, were by a sudden fire sent of god, utterly consumed. Other for their froward behaviour to their rulers and governors, Gods ministers, were suddenly stricken, with a foul leprosy. Other were stinged to death with wonderful strange fiery serpents. Other were sore plagued, so that there was killed in one day, the numbered of fourteen thousand and seven hundred, for rebellion against them; whom god had appointed to be in authority. Absalon also, 
●●●e. ●ii.  rebelling against his father King David was punished with a strange and notable death.   

The third part of the Sermon of Obedience.  
YE have heard before in this sermon of good order & obedience, manifestly proved both by scriptures & examples, that all subjects are bound to obey their magistrates, and for no cause to resist or withstand, rebel, or make any sedition against them, yea although they be wicked men. And let no man think that he can escape unpunished, that committeth treason, conspiracy, or rebellion, against his sovereign Lord the King, though he commit the same never so secretly; either in thought, word or deed: never so privily, in his prievye chamber, by himself, or openly communicating, and consulting with other. For treason will not be hid: treason will out at the length. God will have the most detestable vice, both opened & punished, for that it is so directly against his ordinance, and against his high principal judge, & anointed in earth. The violence & imury, that is committed against authority, is committed against God, the common weal, & thee whole realm, which god will have known, & condingly or worthily punished, one way or other. For it is notably written of the Wise man in Scripture, in the book called Ecclesiastes: 
Eccle. x.  wish the King no evil in thy thought, nor speak no hurt of him in thy privy chamber: for a bird of the air shall betray thy voice, and with her feathers, shall bewray thy words. These lessons and examples are written for our learning. Therefore let us all fear the most detestable vice of rebellion, ever knowing and remembering, that he that resisteth or with standeth common authority, resisteth or with standeth god & his ordinance, as it may be proved by many other more places of holy Scripture. And here let us take here that we understand not these or such other like places (which so straightly command Obedience to superiors, and so straightly punisheth rebellion, and disobedience to the same) to be meant in any condition of the pretenced or coloured power of the Bishop of Rome. For truly the scripture of god alloweth no such usurped power, full of enormitties, abusions & blasphemies. But the true meaning of these, and such places, be to extol and set forth gods true ordinance, & the authority of gods anointed kings, & of their officers appointed under them. And concerning the usurped power of the Bishop of Rome, which he most wrongfully challengeth, as the successor of Christ & Peter: we may cafily perceive how false, seemed, & forged it is, not only in that it hath no sufficient ground in holy scripture, but also by the fruits & doctrine thereof. For our saviour Christ, & S. Peter, teacheth most earnestly & agreeably obedinece to kings, as to the chief, & supreme rulers in this world, next under god: but the bishop of R●me teacheth that they that are under him, ●r free from all burdens & charges of the common wealth & obedience towards their prince, most clearly against Christ's doctrine an d. s. Peter's. He ought therefore rather to be called Antichrist, & the successor of the Scribes & Pharisees, than Christ's vicar, or s. Peter's successor: seeing, that not only in this point, but also in other weighty matters of Christian religion, in matters of remission & forgiveness of sins, & of salvation, he teacheth so directli against, both s. Peter & against our saviour Christ: who not only taught obedience to kings, but also practised obedience in their conversation & living. 
●ath. ●i.  For we read, that they both paid tribute to the king. And also we read, that the holy virgin Mary, mother to our saviour Christ, & joseph, who was taken for his father, at the emperors commandment, went to the city of David, named Bethleem, 
●●●e. two.  to be taxed among other, & to declare their obedience to the magistrates, for gods ordinances sake. And here let us not forget the blessed virgin Mary's obedience: for although she was highly in god's favour, and Christ's natural mother, & was also great with child that same time, & so nigh her travail, that she was delivered in her journey: yet she gladly without any excuse or grudging (for conscience sake) did take that cold & foul winter journey, being in the mean season so poor, that she lay in the stable, & there she was delivered of Christ. And according to the same, 
Peter. 〈◊〉  lo, how s. Peter agreeth, writing by express words, in his first Epistle: submit yourselves or be subject (saith he) unto kings, as unto the chief heads, or unto rulers, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well, for so is the will of God. I need not to expound these words, they be so plain of themselves. S. Peter doth not say: submit yourselves unto me, as supreme head of the Church: neither he saith, submit yourselves from time to time, to my successors in Rome: but he saith, submit yourselves unto your king, your supreme head, & unto those that he appointeth in authoritte under him. For that ye shall so show your obedience, it is the will of God. God will that you be in subjection to your head and king. That is god's ordinance, god's commandment, & gods holy will, that the whole body of every realm, and all the members and parts of the same, shallbe subject to their head, their king, and that (as S. Peter writeth) for the lords sake: 
i. Peter● two. Rom. xi●  and (as S. Paul writeth) for conscience sake, and not for fear only. Thus we learn by the word of god, to yield to our king, that is dew to our king, that is honour, obedience, payments of dew taxes, customs, tributes, subsidies, love and fear. 
Ma. xxi●● Rom. xii  Thus we know partly our bounden duties to comen authority, now let us learn to accomplish the same. And let us most instantly and heartily pray to God, the only author of all authority, for all them that be in authority, according as S. Paul willeth, writing thus to Timothy, in his first epistle: I exhort therefore, that above all things, prayers, 
i Timo. two.  supplications, intercessions, and giving of thanks be done for all men: for kings, and for all that he in authority, that we may live a quiet and a peaceable life, with all godliness & honesty: for that is good, & accepted or allowable in the sight of god our saviour. Here S. Paul maketh an earnest, and an especial exhortation, concerning giving of thanks, and prayer for kings and rulers, saying: above all things, as he might say, in any wise principally & chiefly, let prayer be made for kings. Let us heartily thank god for his great and excellent benefit and providence, concerning the state of kings. Let us pray for them, that they may have gods favour, and gods protection. Let us pray, that they may ever in all things have God before their eyes. Let us pray, that they may have wisdom, strength, justice, clemency, zeal to god's glory, to god's verity, to Christian souls, and to the common wealth. Let us pray, that they may rightly use their sword and authority, for the maintenance & defence of the catholic faith contained in holy Scripture, and of their good and honest subjects, and for the fear and punishment of the evil, and vicious people. Let us pray, that they may faithfully follow the most faithful kings and Captains in the Bible, David, Ezechias, josias, and Moses, 
judith. v  with such other. And let us pray for ourselves, that we may live godly, in holy & christian conversation: so we shall have God of our side: And then let us not fear what man can do against us. So we shall live in true obedience, both to our most merciful king in heaven, and to our most Christian Queen in earth: so shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in the world, and after this life, we shall enjoy a better life, rest, peace, and the everlasting bless of heaven, which he grant us all, that was obedient for us all, even to the death of the cross, jesus Christ: to whom with the father, and the holy ghost, be all honour & glory, both now and ever. Amen.    

¶ A Sermon against whoredom and uncleanness.  
ALthough there want not (good christian people) great swarms of vices worthy to be rebuked (unto such decay is true godliness and virtuous living now come:) yet above other vices, the outragions seas of adultery or breaking of wedlock) whoredom, fornication, & uncleanness, have not only burst in, but also overflowed almost the whole world, unto the great dishonour of God, the exceeding infamy of the name of Christ, the notable decay of true religion, & the utter destruction of the public wealth: & that so abundantly, that through the customable use thereof, this vice is grown unto such an height; that in a manner among many, it is counted no sin at all, but rather a pastime, a dalliance, and but a touch of youth: not rebuked, but winked at: not punished, but laughed at: wherefore it is necessary at this present, to entreat of the sin of whoredom, and fornication, declaring unto you, the greatness of this sin, and how odious, hateful, and abominable it is, and hath alway been reputed, before god and all good men, and how grenouslyeit hath been punished, both by the law of God, and the laws of diverse princes. Again, to show you certain remedies, whereby ye may (through the grace of god) eschew this most detestable sin of whoredom and fornication, and lead your lives in all honesty a●● cleanness. And that ye may perceive, that fornication and whoredom are (in the sight of god) most abominable sins, ye shall call to remembrance this commandment of god: 
Exod. xx  thou shalt not commit adultery, by the which word adultery, although it be properly understand, of the un lawful commirtion or joining together of a married man with any woman beside his wife, or of a wife with any man beside her husband, yet thereby is signified also, all unlawful use of those parts, which be ordained for generation. And this one commandment (forbidding adultery) doth sufficiently paint, and set out before our eyes, the greatness of this sin of whoredom, and manifestly declareth, how greatly it ought to be abhorred of all honest and faithful persons. And that none of us all shall think himself excepted from this commandment whether we be old or young married, or unmarried man, or woman, hear what God the father sayeth, by his most excellent Prophet Moses: There shall be no whore among the daughters of Israel, 
Deut. xxiii.  nor no whoremongers, among the sons of Israel.  
Here is whoredom, fornication, and all uncleanness forbidden, to all kinds of people, all degrees, & all ages, without exception. And that we shall not doubt. but that this precept or commandment pertaineth to us in deed, hear what Christ (the perfect teacher of all truth) saith in the new testament: ye have heard (saith Christ) that it was said to them of the old time, 
Mat. v.  thou shalt not commit adultery: but I say unto you: whosoever seeth a woman, to have his lust of her, hath committed adultery with her already in his heart. Here our saviore Christ, doth not only confirm and stablish the law against adultery, given in the old Testament of God the father, by his servant Moses, and make it of full strength, continually to remain among the professors of his name in the new law: But he also (condemning the gross interpretation of the Scribes and Phariseis, which taught that the aforesaid commandment only required to abstain from the outward adultery, and not from the filthy desires and unpure lusts,) teacheth us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents. How can we then be free from this commandment, where so great charge is laid upon us: May a servant do what he will in any thing, having a commandment of his master to the contrary? Is not Christ our master? Are not we his servants? How then may we neglect our masters will and pleasure, and follow our own will and fantasy? Ye are my friends (sayeth Christ) if you keep those things that I command you. 
Ihon. ●●.   
Now hath Christ our master commanded us that we should foretake all uncleanness and lechery both in body and spirit: this therefore must we do, if we look to please god. 
Mat. x●  In the gospel of Saint Matthew, we read that the Scribes and pharisees were grievously offended with Christ, because his disciples did not keep the traditions of the forefathers, for they washed not their hands when they went to dinner or supper, and among other things, Christ answered and said: hear and understand: 
〈…〉.  not that thing which entereth into the mouth, 
Math. ●v.  defileth the man, but that which cometh out of the mouth defileth the man. For those things which proceed out of the mouth, come forth from the heart, and they defile the man. For out of the heart, proceed evil thoughts, murders, breaking of wedlock, whoredom, thefts, false witness, blasphemies: these are the things, which defile a man. Here may we see, that not only murder, theft, false witness & blasphemy, defile men, but also evil thoughts, breaking of wedlock, fornication, and whoredom.  
Who is now of so little wit, 
John xiiii. Titus i  that he will esteem whoredom and fornication, to be things of small importance, and of no weight before God? Christ (which is the truth and cannot lie) saith, that evil thoughts, breaking of wedlock, whoredom, and fornication, defile a man, that is to say, corrupt both the body and soul of man, and make them, of the temples of the holy Ghost, the filthy dunghill, or dungeon of all unclean spirits: of the house of God, the dwelling place of Satan.  
Again in the gospel of Saint john, 
John. viii  when the woman taken in adultery, was brought unto Christ, said not he unto her? Go thy way and sin no more. Doth not he here call whoredom sin? 
Rom. vi.  And what is the reward of sin, but everlasting death? If whoredom be sin, then is it not lawful for us to commit it. 
1. John. iii.  For S. john saith: he that committeth sin, is of the devil. And our saviour saith: every one that committeth sin, is the servant of sin. 
john. viii Rom. vi  If whoredom had not been sin, surely s. john Baptist would never have rebuked king Herode, for taking his brother's wife, but he told him plainly, that it was not lawful for him to take his brother's wife. He winked not at the whoredom of Herode, although he were a king of great power, but boldly reproved him, for his wicked and abominable living, although for the same he lost his head. But he would rather suffer death (than see God so dishonoured, by the breaking of his holy precept or commandment) them to suffer whoredom to be unrebuked, even in a king. If whoredom had been but a pastime, a dalliance, & a thing not to be passed of (as many count it now a days,) truly john had been more than twice mad, if he would have had the displeasure of a king, if he would have been cast in to prison, and lost his head, for a trifle. But john knew right well, how filthy, stinking, and abominable, the sin of whoredom is in the sight of god, therefore would not he leave it unrebuked, no not in a king. If whoredom be not lawful in a king, neither is it lawful in a subject. If whoredom be not lawful in a public or common officer, neither is it lawful in a private person. If it be not lawful, neither in king, nor subject, neither in common officer, nor private person, truly, them is it lawful in no man, nor woman, of whatsoever degree, or age they be. Furthermore, 
Acts. ●●●  in the acts of the Apostles we read that when the Apostles and elders, with the whole congregation, were gathered together to pacify the hearts of the faithful dwelling at Antioch, (which were disquieted through the false doctrine of certain jewish preachers) they sent word to the brethren, that it seemed good to the holy ghost, and to them. to charge them with no more, then with necessary things: among other, they willed them to abstain from Idolatry and fornication, from which (said they) if ye keep yourselves, ye shall do well.  
Note here, how these holy and blessed fathers of Christ's church, would charge the congregation with no more things than were necessary. Mark also, how among those things, from the which they commanded the brethren of Antioch to abstain, fornication and whoredom is numbered. It is therefore necessary, by the determination and consent of the holy ghost, and the apostles and elders, with the whole congregation, that as from idolatry and superstition, so likewise we must abstain from fornication and whoredom. Is it necessary unto salvation to abstain from Idolatry? So is it, to abstain from whoredom. Is there any nigher way to lead into damnation, then to be an Idolater? No: even so, neither is there a nearer way to damnation then to be a fornicator and an whoremonger.  
Now where are those people, which so lightly esteem breaking of wedlock, whoredom, fornication and adultery? It is necessary, sayeth the holy ghost, the blessed apostles, the elders, with the whole congregation of Christ: it is necessary to salvation (say they) to abstain from whoredom. If it be necessary unto salvation, than woe be to them, which neglecting their salvation, give their minds to so filthy, & stinking sin, to so wicked vice, to such detestable abomination.  

¶ The second part of the Sermon against Adultery.  
YOu have been taught in the first part of this sermon against adultery, how that vice at this day reigneth most above all other vices. And what is meant by this word (adultery) & how holy scripture dissuadeth or discounseyled from doing that filthy sin: & finally what corruption cometh to man's soul through the sin of adultery. Now to proceed further, let us hear what the blessed apostle S. Paul saith to this matter. Writing to the Romans, he hath these words: 
Rom. iiii.  Let us cast away the works of darkness, & put on the armours of light. Let us walk honestly, as it were in the day time, not in eating and drinking, neither in chaumbringes and wantonness, neither in strife & envying, but put ye on the lord jesus Christ, and make not provision for the flesh to fulfil the lusts of it. Here the holy apostle exhorteth us to cast away the works of darkness, which (among other) he calleth gluttonous eating, drinking, chaumberinge and wantonness, which are all ministers unto that vice and preparations to induce and bring in the filthy sin of the flesh. He calleth them the deeds and works of darkness, not only because they are customably done in darkness, 
Ihon. iii.  or in the night time, (for every one that doth evil hateth the light, neither cometh he to the light, lest his works should be reproved) but that they lead the right way unto that utter darkness, 
Mathe. xiii.  where weeping and gnashing of teeth shallbe. And he saith in an other place of the same Epistle: They that are in the flesh, can not please god. We are debtors not to the flesh, that we should live after the flesh, for if ye live after the flesh, 
●o. viii.  ye shall die. Again he sayeth, fly from whoredom, for every sin that a man committeth, is without his body: but whosoever committeth whoredom, sinneth against his own body. Do ye not know, that your members are the temple of the holy ghost which is in you, whom also ye have of god, 
Cor. vi.  and ye are not your own? For ye are dearly bought: glorify GOD in your bodies. etc. And a little before he saith: Do ye not know that your bodies are the members of Christ? Shall I then take the members of Christ, & make them the members of an whore? God forbidden. Do ye not know that he which cleaveth to an whore, is made one body with her? There shallbe two in one flesh (saith he) but he that cleaveth to the lord, is one spirit. What godly reasonns doth the blessed Apostle S. Paul bring forth here, to dissuade or discounseylle us from whoredom and all uncleanness? your members (sayeth he) are the temple of the holy ghost: which, whosoever doth defile, god will destroy him, as sayeth Saint Paul. If we be the temple of the holy ghost, how unfitting then is it, to drive that holy spirit from us, through whoredom, & in his place to set the wicked spirits of uncleanness & fornication, & to be joined, and do service to them? 
1. Cor. vi. 1. Peter. i  Ye are dearly bought (saith he) therefore glorify God in your bodies. Christ that innocent ●ain●e of god, hath bought us from the servitude of the devil, not with corruptible gold & silver, but with his most precious & dear heart blood. To what intent? That we should fall again unto our old uncleanness, & abominable living? Nay verily: But that we should serve him, all the days of our life, in holiness and righteousness: 
Es●● xxxv● Luk●  that we should glorify him in our bodies, by purity and cleanness of life. He declareth also that our bodies are the members of Christ. How unseemly a thing is it then, to cease to be incorporate or embodied & one with Christ, & through whoredom to be joined, and made all one with an whore? What greater dishonour or injury can we do to Christ, then to take away from him, the members of his body, & to join them two whores, devils, & wicked spirits? And what more dishonour can we do to ourselves, them through uncleanness, to lose so excellent a dignity and freedom, & to become bond slaves, & miserable captives, to the spirits of darkness? Let us therefore consider, first the glory of Christ, and then our state, our dignity and freedom wherein god hath set us, by giving us his holy spirit: and let us valiantly defend the same against Satan, and all his crafty assaults: that Christ may be honoured, and that we lose not our liberty or freedom, but still remain in one spirit with him.  
Moreover, in his Epistle to the Ephesians, the blessed Apostle willeth us, to be so pure, 
Ephe. v●  & free from adultery, fornication, and all uncleanness, that we not once name them among us (as it becometh saints) nor filthiness, nor foolish talking, nor jesting, which are not comely, but rather giving of thanks. For this ye know (saith he) that no whoremonger, either unclean person, 
●●t. v. 〈◊〉 vi  or covetous person, (which is an idolater) hath any inheritance in the kingdom of Christ and god. And that we should remember to be holy, pure, and free from all uncleanness: The holy Apostle calleth us Saints, because we are sanctified and made holy in the blood of Christ through the holy Ghost.  
Now if we be saints, what have we to do with the manners of the Heathen? Saint Peter sayeth: As he which called you is holy, 
●eter  even so be ye holy also, in all your conversation, because it is written: Be ye holy, for I am holy. Hitherto have we heard how grievous a sin fornication and whoredom is, 
Levi. xi ●●d. nineteen.  and how greatly god doth abhor it. throughout the whole scripture. How can it any otherwise be, than a sin of most abomination, seeing it once may not be named among the Christians, much less it may in any point be committed. And surely, if we would weigh the greatness of this sin, and consider it in the right kind, we should find the sin of whoredom, to be that most filthy lake, foul puddle, and stinking sink, whereinto all kinds of sins and evils flow: where also, they have their resting place and abiding.  
For hath not the adviterer a pride in his whroedome? as the Wiseman sayeth: They are glad when they have done evil, and rejoice in things that are stark naught. Is not the adulterer also idle, and delighteth in no godly exercise, but only in that his most filthy and beastly pleasure? Is not his mind pluck, and utterly drawn away, from all virtuous studies, and fruitful labours, and only given to carnal & fleshly imaginations? Doth not the whoremonger geue his mind to gluttony, that he may be the more apt to serve his lusts, and carnal pleasures? Doth not the adulterer geue his mind to covetousness, & to polling and pilling of other, that he may be the more able to maintain his harlots and whores, & to continue in his filthy, and unlawful love? Swelleth he not also with envy, against other, fearing that his prey should be alured & taken away from him? Again, is he not ireful & replenished with wrath & displeasure, even against his best beloved, if at any time, his beastly and devilish request be letted. What sin, or kind of sin is it, that is not joined with fornication and whoredom It is a monster of many heads: It receiveth all kinds of vices, and refuseth all kinds of virtues. If one several sin bringeth damnation, what is to be thought of that sin, which is accompanied with all evils, & hath waiting on it, whatsoever is hateful to god, damnable to man, and pleasant to Satan?  
Great is the damnation, that hangeth over the heads of fornicators, and adulterers. What shall I speak of other incommodities, which issue, and flow out of this stinking puddle of whoredom? Is not that treasure, which before all other is most regarded of honest persons, the good fame & name of man and woman, lost through whoredom? what patrimony or livelehode, what substance, what goods, what riches, doth whoredom shortly consume & bring to nought? What valiantness & strength is many times made weak, & destroyed with whoredom? What wit is so fine, that is not doted & defa●ed through whoredom? What beauty (although it were never so excellent) is not disfigured through whoredom?  
Is not whoredom an enemy to the pleasant flower of youth & bringeth it not grey hears, & old age, before the time? What gift of nature (although it were never so precious) is not corrupted with wordome? Come not the french pocks, with other diverse diseases, of whoredom? From whence come so many bastards and misbegotten children, to the high displeasure of god, & dishonour of holy we block, but of whoredom? How many confirm all their substance and goods, & at the last fall into such extreme poverty, that afterward they steal, & so are hanged, through whoredom What comention & manslaughter cometh of whoredom. Now many maidens be deflowered, how many wives corrupted, how many widows defiled, through whoredom? How much is the public & common v●eale impoverished, & troubled through whoredom? How much is god's word contained & depraved by whoredom & whoremongers? Of this vice cometh a great part of the divorces▪ which (now a days) be so commonly accustomed and used, by men's private authority, to the great displeasure of God, and the breach of the most holy knot and bond of matrimony. For when this most detestable sin is once crept into the breast of the adulterer. so that he is entangled with unlawful and unchaste love. straight ways, his true and lawful wife is despised, her presence is abhorred, her company stinketh, and is loathsome, what soever she doth, is dispraised, there is no quietness in the house. so long as the is in sight: Therefore to make short tale, must she away, for her husband can broke her no longer. Thus through whoredom, is the honest and harmless wife put away, & an harlot received in her stead: & in like sort, it happeneth many times in the wife, towards her husband O abomination: Christ our saviour, very god & man, coming to restore the law of his heavenly father unto the right sense, understanding, and meaning, (Among other things) reformed the abuse of this law of god: For where as the jews used of a long sufferance, 
Mat. nineteen.  by custom, to put away their wives at their pleasure, for every cause: Christ correcting that evil custom, did teach, that if any man put away his wife, & marrieth an other for any cause, except only for adultery, (which then was death by the law) he was an adulterer, & forced also his wife so divorced, to commit adultery, if the were joined to any other man: & the man also, so joined with her, to commit adultery.  
In what case then are those adulterers, which for the love of an whore, put away their true and lawful wife, against all law, right, reason, and conscience▪ O damnable is the state wherein they stand. Swiste destruction shall fall on them, if they repent not and amend not: for GOD will not ever suffer holy wedlock thus to be dishonoured, hated, and despised, He will once punish this fleshly and licentious manner of living, and cause that his holy ordinance, shallbe had in reverence, and honour.  
For surely, wedlock (as the Apostle saith) is honourable among all men, 
bechic. iii  and the bed undefiled: But whoremongers and fornicators, God will judge: that is to say, punish & condemn. But to what purpose is this labour taken, to describe, and set forth the greatness of the sin of whoredom, & the incommodities that issue & flow out of it, seeing that breath and tongue shall sooner fail any man, than he shall, or may be able to set it out, according to the abomination and heinousness thereof? notwithstanding this is spoken to the intent, that all men should flee whoredom, and live in the fear of god: God grant that it may not be spoken in vain.   

The third part of the sermon against Adultery.  
IN the second part of this sermon against adulteri, that was last read, you have learned how earnestly the scripture warneth us to avoid the sin of adultery, and to embrace cleanness of life: & that through adultery we fall into all kinds of sins, & are made bond slaves to the devil. Thorough cleanness of life we are made membres of Christ. And finally how far adultery bringeth a man from all goodness, & driveth him headlong into all vices, mischief, & misery. Now will I declare unto you in order, with what grievous punishments god in times past, plagued adultery: & how certain worldly Princes also, did punish it: that ye may perceive, that whoredom and fornication be sins, no less detestable in the sight of god, and of all good men, than I have hitherto uttered. In the first book of Moses we re●de, that when mankind began to be multiplied upon the earth, 
●e●●. vi.  the men and w●omenne gave their minds so greatly to fleshly delight, and filthy pleasure, that 〈…〉 without all fear of god. God seeing this the●●●●●stly and abominable living, and per●●●uin●e that they amended not, but rather increased daily more and more, in their sinful and unclean manners, repent that he ever had made man: and too show how greatly be abhorced adultery, whoredom, fornication, and all uncleanness, he made all the fountains of the deep earth, to burst out, and the sluices of heaven to be opened, so that the rain came down upon the earth, by the space of forty days, and forty nights, and by this means, destroyed the whole world, and all mankind, eight persons only excepted: that is to say, Noah: the preacher of righteousness (as Saint Peter calleth him) and his wife, his three sons, and their wives.  
O what a grievous plague did God cast here upon all living creatures, for the sin of whoredom?  
For the which God took vengeance, not only of man, but also of beasts, fowls, and all living creatures. Manslaughter was committed before, 
Ge●e. iiii.  yet was not the world destroyed for that: but for whoredom, all the world (few only except) was over flowe● with waters, & so perished: An example worthy to be remembered, that ye may learn to fear god.  
We read again, that for the filthy sin of uncleanness, Sodom and Gomor. and the other cities nigh unto them, 
Gene. ●ix.  were destroyed with fire and brimstone from heaven: so that there was neither man, woman, child, nor beast, nor yet any thing that grew upon the earth, there left undestroyed. Whose heart trembleth not 〈◊〉 the he●ting of this history? Who is so drowned in whoredom and uncleanness, that will not now for ever after, leave this abominable living, seeing that god so grievously punisheth uncleanness to rain fire & brimstone from heaven, to destroy whole cities, to kill man, woman and child, and all other living creatures there abiding, to consume with fire, all that ever grew? what can be more manifest tokens of gods wrath & vengeance against uncleanness, & impurity of life? Mark this history, (good people) and fear the vengeance of god. Do we not read also, that god did smite Pharaoh, 
Gene. xiii.  & his house, with great plagues, because that he ungodly desired Sara, the wife of Abraham? Likewise read we of Abimelech King of Gerat, although he touched her not by carnal knowledge. 
Gene. xx.  These plagues & punishments did god cast upon filthy and unclean persons, before the law was given, (the law of nature only reigning in the hearts of men) to declare how great love he had to Matrimony or wedlock: & again, how much he abhorred adultery, fornication, and all uncleanness. And when the law that for bad whoredom, was given by Moses to the jews did not GOD command, 
Leut. xx.  that the breakers thereof, should be put to death? The words of the law be these: Whoso committed adultery with any man's wife, shall die the death, both the man and the woman, because he hath broken wedlock with his neighbour's wife. In the law also it was commanded, that a damosel and a man taken together in whoredom, should be both stoned to death. In an other place we also read, that God commanded Moses to take all the head rulers, 
●u●. xx  and Princes of the people, and to hang them upon gibbetes openly, that every man might see them, because they either committed, or did not punish whoredom. Again, did not god send such a plague among the people, for fornication and uncleanness that they died in one day, three and twenty thousand? I pass over for lack of true, many other histories of the holy Bible, which declare the grievous vengeance, and heavy displeasure of GOD, against whoremongers, and adulterers. Certes, this extreme punishment appointed of god, shiweth evidently, how greatly god hateth whoredom: And let us not double. but that god at this present, abhorreth all manner of uncleanness, no less than he did in the old law: and will undoubtedly punish it, both in this world, and in the world to come. 
●●ful. v.  For he is a God, that can abide none wickedness? therefore ought it to be eschewed of all that tender the glory of God, and the salvation of their own souls.  
Saint Paul saith: 
i Cor. x.  all these things are wri●ten for our example, and to teach us the fear of god, and the obedience to his holy law. For if god spared not the natural branches, neither will he spare us, that be but grafts, if we commit like offence. If god destroyed many thousands of people, many cities, yea the whole world, for whoredom, let us not flatter ourselves, and think we shall escape free, and without punishment. For he hath promised in his holy law, to send most grievous plagues upon them that transgress or break his holy commandments. Thus have we heard, how God punisheth the sin of adultery: let us now hear ●ertaine l●●es, which the civil Magistrates devised in diverse countries, for the punishment thereof, that we may learn, how uncleanness hath ever been detested in all well ordered cities and comen wealths, and among all honest persons. The law among the Lepreians was this, that when any were taken in adultery, 
Laws de●●sed for punishment ●f whoredom.  they were bound and carried three days through the city, and afterward, as long as they lived, were they despised, and with shame and confusion counted as persons void of all honesty. among the Locrensians, the adulteres have both their eyes thrust out. The Romans in times passed, punished whoredom, sometime by fire, sometime by sword. If a man among the Egipcians had been taken in adultery, the law was that he should openly in the presence of all the people be scourged naked with whips, unto the numbered of a thousand stripes. The woman that was taken with him, had heart nose cut of, whereby she was known ever after, to be an whore, and therefore to be abhorred of all men. Among the Arabians, they that were taken in adultery, had their heads stricken from their bodies. The Athenians punished whoredom by death in like manner. So likewise did the Barbarous Tartarians. among the Turks even at this day, they that be taken in adultery, both man and woman, are stoned straightways to death, without mercy. Thus see we, what godly acts were devised in times past, of the high powers, for the putting away of whoredom, & for the maintaining of holy matrimony or wedlock, & pure conversation. And the authors of these acts, were no Christians. but heathen: yet were they so inflamed with the love of honesty and pureness of life, that for the maintenance and conservation or keeping up of that they made godly statutes, suffering neither fornication, nor adultery, to reign in their realms unpunished. Christ said to the people: the Ninivites shall rise at the judgement, 
Luke. xi.  with this nation, (meaning the unfaithful jews) & shall condemn them. For they repented at the preaching of jonas, but behold (saith he) a greater than jonas is here, (meaning himself,) and yet they repent not. Shall not (think you) likewise the Locrensians, Arabians, Athenians, with such other, rise up at the judgement, and condemn us, forasmuch as they seaced from whoredom, at the commandment of man, and we have the law and manifest precepts and commandments of god, and yet forsake we not our filthy conversation? truly, truly, it shallbe easier at the day of judgement to these heathen, them to us, except we repent and amend. For although death of body, seemeth to us a grievous punishment in this world for whoredom: yet is that pain nothing, in comparison of the grievous torments which adulters, fornicators, and all unclean persons shall suffer after this life. For all such shallbe excluded, and shut out of the kingdom of heaven, as Saint Paul sayeth: be not deceived, 
1. Cor. vi. Gol●. v. Ephe. v.  for neither whoremongers, nor worshippers of Images, nor adulterers, nor softlynges, nor sodomites, nor threves, nor covetousse persons, nor drunkards, nor cursed speakers, nor pillars, shall inherit the kingdom of God. And S. john in his revelation sayeth: 
Epo. xxi.  that whoremongers shall have their part, with murderers, sorcerers, enchanters, liars, idolaters, & such other, in the lake which burneth with fire & brimstone, which is the second death. The punishment of the body although it be death, hath an end, but the punishment of the soul, which. S. john calleth the second death, is everlasting: there shallbe fire & brimstone: 
Mat xui. Luke iii  there shallbe weeping & gnashing of teeth: the worm that shall there gnaw the conscience of the damned, shall never die. O whose heart distilleth not even drops of blood, to hear and consider these things? If we tremble and shake at the hearing and naming of these pains, oh, what shall they do that shall feel them, that shall suffer them: yea & ever shall suffer, worlds without end: God have mercy upon us. Who is now so drowned in sin and passed all Godliness, that he will set more by a filthy and stinking pleasure, (which soon passeth away) then by the loss of everlasting glory: Again, who will so give himself to the lusts of the flesh, that he feareth nothing at all the pains of hell fire? But let us hear how we may eschew the sin of whoredom and adulcery, that we may walk in the fear of god, and be free from those most grievous, and in tolerable torments, which abide all unclean persons. To avoid fornication, adultery, and all uncleanness, let us provide, 
Remecies whereby to avoid fornication & adultery.  that above all things, we may keep our hearts pure and clean, from all evil thoughts, and carnal lusts. For if that be once infected and corrupt, we fall headlong into all kind of ungodliness. This shall we easily do, if when we feel inwardly, that Satan our old enemy tempteth us unto whoredom, we by no means consent to his crafty suggestions, but valiantly resist and withstand him, by strong faith in the word of God, aleadging a against him always in our heart, this commandment of god: Scriptum est, non mae chaberis. It is written, thou shalt not commit whoredom. It shallbe good also for us, ever to live in the fear of god, and to set before our eyes: the grievous threatenings of god, against all ungodly sinners, and to consider in our mind, how filthy beastly, and short that pleasure is, whereunto Satan moveth us.  
And again, how the pain appointed for that sin, is intolerable and everlasting. Moreover, to use a temperance and sobriety in eating and drinking, to eschew unclean communication, to a noyde all filthy company, to flee idleness, to delight in reading holy scripture, to watch in godly prayers and virtuous meditations: and at all times, to exercise some godly travails, shall help greatly unto the eschewing of whoredom.  
And here are all degrees to be monished, whether they be married or unmarried, to love chastity and cleanness of life. For the married are bound by the law of God so purely to love one an other, that neither of them seek any strange love. The man must only cleave to his wife, and the wife again only to her husband: they must so delight one in an others company, that none of them covet any other. And as they are bound, thus to live together in all godliness and honeslye, so likewise is their duty, virtuously to bring up their children, and to provide that they fall not into Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requireth. So likewise ought all masters and rulers to provide, that no whoredom, nor any point of uncleanness, be used among their servants. And again, they that are single, and feel in themselves, that they cannot live without the company of a woman, let them get wives of their own, and so live godly together. For it is better to marry, then to burn.  
And to avoid fornication, 
i Cor. seven.  saith the Apostle, let every man have his own wife, and every woman her own husband. Finally, all such as feel in themselves, a sufficiency and ability (through the working of gods spirit) to lead a sole and continent life, let them praise god for his gift, and seek all means possible to maintain the same: as by reading of holy scriptures by godly meditations, by continual prayers, & such other virtuous exercises. If we all on this wise will endeavour ourselves to eschew fornication, adultery, and all uncleanness, and lead our lives in all godliness and honesty, serving God with a pure and clean heart, and glorifying him in our bodies, by leading an innocent and harmless life, we may be sure to be in the number of those, of whom our saviour christ speaketh in the gospel on this manner: 
A●●th. v.  blessed are the pure in heart, for they shall see God: to whom alone, be all glory, honour, rule, and power, worlds withoure end. Amen.    

¶ A Sermon against Contention and brawling.  
THis day (good Christian people) shall be declared unto you, the unprofitableness, and shameful unhonesty of contention, strife and debate: to th'intent, that when you shall see (as it were in a table painted before your eyes) the evil favourednes, and deformity of this moan detestable vice, your stomachs mat be moved to rise against it, and to detest and abhor that sin, which is so much to be hated, and so pernicious and hurtful to all men. But among all kinds of contention, none is more hurtful, then is contention in matters of religion. Eschew (sayeth S. Paul) foolish and unlearned questions, 
i Timo. ●. 1. Tim. two.  knowing that they breed strife. It becometh not the servant of god, to fight or strive, but to be meek toward all men. This contention and strife was in Saint Paul's time, among the Corinthians, and is at this time, among us english men: For to many there be, which upon the Ale benches or other places, delight to set forth certain questions, not so much pertaining to edification, as to vain glory and showing forth of their cunning: and so unsoberly to reason & dispute, that when neither part will give place to other, they fall to chiding and contention, 
〈…〉  and sometime from hot words to further inconuemence. saint Paul could not abide to hear among the Corinthians, these words of discord or dissension: I hold of Paul, I of Cephas, and I of Apollo. What would he then say, 
i Cor. iii.  if he heard these words of contention (which be now almost in every man's mouth:) he is a Pharisei, he is a gospeler, he is of the new sort, he is of the old faith, he is a new broached brother he is a good catholic father, he is a papist, he is an heretic. Oh how the church is divided. Oh how the cities be cut and mangled. Oh how the cote of christ, that was without seam, is all to rent and torn. Oh body mistieal of christ: where is that holy & happy unity, out of the which whosoever is, he is not in christ: If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body, We cannot be joined to Christ our head, except we be glued with concord & charity, one to an other. For he that is not in this unity, is not of the church of Christ, 
1. Cor iii  which is a congregation or unity together, and not a division. S. Paul saith: that as long as emulation or envying, contention, and factions or seetes, be among us, we be carnal, and walk according to the fleshly man. And. S. james saith: If you have bitter emulation or envying and contention in your hearts, glory not of it: for whereas contention is, 
james. iii  there is unsteadfastness, and all evil deeds. And why do we not hear. S. Paul which prayeth us, whereas he might command us, saying. I beseech you, in the name of our Lord jesus christ, that you will speak all one thing, 
1. Cor. i.  and that there be no dissension among you, but that you will be one whole body, of one mind, & of one opinion in the truth. If his desire be reasonable & honest, why do we not grasit it ●if his request be for our profit, why do we refuse it? And if we list not to hear his petition of prayer, yet let us hear his exhortation, where he saith: I exhort you, that you walk, 
Ephe. iiii.  as it becometh the vocation in the which you be called, with all submission and meekness, with lenity and softness of mind bearing one another by charity, studying to keep the unity of the spirit, by the bond of peace. For there is one body, one spirit, one faith, one baptism There is (he saith) but one body, of the which he can be no lively member, that is at variance with the other members. There is one spirit, which joineth and knitteth all things in one. And how can this one spirit reign in us, when we among ourselves be divided? There is but one faith, and how can we then say the is of the old faith, and he is of the new faith. There is but one baptism, and then shall not all they, which be baptized, be one? Contention causeth division, wherefore it ought not to be among Christians, whom one faith, and baptism joineth in an unity. But if we contemn. S. Pauses: request and exhortation, yet at the least, let us regard his earnest entreating, in the which he doth very earnestly charge us, and (as I may so speak) conjure us in this form and manner: If there be any consolation in christ, if there be any comfort of love, if you have any fellowship of the spirit, if you have any bowels of pity and compassion, fulfil my joy, being all like affected, having one charity, being of one mind, of one opinion, that nothing be done by comention, or vainglory. Who is he, that hath any bowels of pity, that will not be moved with these words so pithy: Whose heart is so stony the sword of these words (which be more sharp than any two edged sword) may not 
Phili. iii.  ●ut and break a sunder; Wherefore, let us endeavour ourselves to fulfil. S. Paul's joy, here in this place which shallbe at length to our great joy in an other place. 
●ow we should scade the scripture  Let us so read the scripture, that by reading thereof, we may be made the better livers, rather than tue more contentious disputers. If any thing is necessary to be taught, reasoned, or disputed, let us do it with all meekness, softness, and lenity. If any thing shall chance to be spoken uncomely, let one bear an others frailty. He that is faulty, let him rather amend, then defend that which he hath spoken amiss, lest he fall by contention from a foolish error, into an obstinate heresy: for it is better to give place meekly then to win the victory, with the breach of charity: which chanceth, where every man will defend his opinion obstinately. If we be Christian men, why do we not follow christ, which sayeth: 
●ath. x.  learn of me, for I am meek and lowly in heart. A disciple must learn the lesson of his schoolmaster, and a servant must obey the commandment of his master. He that is wise & learned (saith S. james) let him show his goodness by his good conversation and soberness of his wisdom. For where there is envy and contention, that wisdom cometh not from God, but is worldly wisdom, man's wisdom, and devilish wisdom. For the wisdom that cometh from above, from the spirit of god, is chaste and pure, corrupted with no evil affection's: it is quiet, meek and peaceable, abhorring all desire of contention: 
I●●●. ii●  it is tractable, obedyeme, not grudging to learn, and to give place to them that ●eache better for their reformation. For there shall never be an end of striving and contention, if we contend, who in contention shall be master, and have the over hand: if we shall heap error upon error, if we continue to defend that obstinately, which was spoken unadvisedly. For truth it is, that stiffness in maintaining an opinion, breedeth contention, brawling and chiding, which is a vice among all other, most pernicious and pestilent to common peace and quietness. And as it standeth betwixt two persons and parties, (for no man commonly doth chide with himself (so it comprehendeth two most detestable vices: the one is picking of quarrels, with sharp and contentious words: the other standeth in froward answering, & multiplying evil words again. 
i. Cor v.  The first is so abominable, that saint Paul saith: if any that is called a brother, be a worshipper of idols, a brawler, or picker of quarrels, a thief, or an extortioner, with him that is such a man, see that ye eat not. Now here consider that saint Paul numbereth a scolder, a brawler, or a picker of quarrels, among thieves, and idolaters: 
Ag●ist. quarrel pickig.  and many times cometh less hurt of a thief, then of a railing tongue: for the one taketh away a man's good name, the other taketh but his riches, which is of much less value & estimation, than is his good name. And a thief hurteth but him, from whom he stealeth: but he that hath an evil tongue, troubleth all the town where he dwelleth, & sometime the whole country. And a ca●ling tongue is a pestilence so full of contagiousness, 
i Cor. ●i.  the saint Paul willeth christian men to forbear the company of such, & neither to eat nor drink with them. And whereas he will not, that a thris●ia woman should forsake her husband, although he be an infidel, nor that a christian servant should departed from his master, which is an infidel and Heathen, and so suffer a christian man to keep company with an infidel: yet he forbiddeth us to eat or drink with a scolder, or a quarrel picker. And also in the vi chap. to the. Cor. he saith thus: Be not deceived, for neither fornicators, 
●. Corin. vi.  neither worshippers of idols, neither thieves, nor drunkards, neither cursed speakers, shall dwell in the kingdom of heaven. It must needs be a great fault, that doth move and cause the father to disherit his natural son. And how can it otherwise be, but that this cursed speaking must needs be a most damnable sin, the which doth cause god our most merciful and loving father, 
Against fro ●aro ounswering.  to deprive us of his most blessed kingdom of heaven. Against the other sin that standeth in requiting taunt for taunt, speaketh Christ himself: I say unto you, (saith our saviour Christ) resist not evil, 
●at. v.  but love your enemies, and say well by them, that say evil by you: do well unto them, that do evil to you, and pray for them, that do hurt and persecute you: that you may be the children of your father, which is in heaven, who suffereth his sun too rise, both upon good and evil, and sendeth his rain both to the just and unjust. To this doctrine of Christ, agreeth very well the teaching of saint Paul, 
Roma. xi●  that chosen vessel of God, who ceaseth not to exhort and call upon us, saying: bless them that curse you, bless (I say) and curse not: recompense to no man evil for evil: if it be possible (as much as lieth in you) li●e peaceably with all men.  

〈…〉 against contention.  
IT hath been declared unto you in this sermon against strife and brawling, what great inconvenience cometh thereby, specially of such contention as groweth in matters of religion. And how, when as no man will give place to an other, there is none end of contention and discord. And that unity, which God requireth of christians, is utterly thereby neglected and broken. And that this contention standeth chiefly in two points, as in picking of quarrels, and making froward answers. Now ye shall hear Saint Paul's words, saying: dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written: vengeance is mine, I will revenge, saith the lord. Therefore if thine enemy hunger, feed him: if he thirst, give him drink: be not overcome with evil, 
Deu. xxxii.  but overcome evil with goodness. All these be the words of saint Paul. But they that be so full of stomach, and set so much by themselves, that they may not abide so much as one evil word to be spoken of them. peradventure will say: if I be evil reviled, shall I stand still like a goose, or a fool, with my finger in my mouth? Shall I be such an idiot & diserd, an objection. to suffer every man to speak upon me what they list, to rail what they list, to spew out all their ve●ume against me, at their pleasures. Is it not convenient, that he that speaketh evil should be answered accordingly: If I shall use this lenity and softness. I shall both increase mine enemy's frowardness, and provoke other to do like. Such reasons make they that can suffer nothing, An answer for the defence of their impatience. And yet, if by froward answering to a froward person, there were hope to remedy his frowardness, he should less offend, that should so answer, doing the same not of ire, or malice, but only of that intent, that he that is so froward or malicious, may be reformed. But he that cannot amend another man's fault, or cannot amend it without his own fault, better it were that one should perish, than two, Then if he cannot quiet him with gentle words, at the least let him not follow him, in wicked and uncharitable words. If he can paeifie him with suffering, let him suffer: and if not, it is better to suffer evil, then to do evil: too say well, then to say evil. For to speak well against evil, cometh of the spirit of GOD: but to render evil for evil, cometh of the contrary spirit.  
And he that cannot temper ne rule his own anger is but weak and feeble, and rather more like a woman or a child, than a strong man. For the true strength and manliness, is to overcome wrath, and to despise injury, and other men's foolisshenesse. And besides this, he that shall despise the wrong done unto him by his enemy, every mane shall perceive, that it was spoken or done without cause: where as contrary, he that doth fume & chafe at it, shall help the cause of his adversary, giving suspicion that the thing is true. And so in going about to revenge eull we show ourselves to be evil, and while we will punish, and revenge an other man's folly, we double and augment our own folly. But many pretences find they, that be wilful, to colour their impatience. Mine enemy (say they) is not worthy to have gentle words or deeds, being so full of malice, or frowardness. The less he is worthy the more art thou allowed of GOD: the more art thou commended of Christ, for whose sake thou shouldest render good for evil, because he hath commanded thee, & also deserved that thou shouldest so do. Thy neighbour hath peradventure with a word offended thee: call thou to thy remembrance, with how many words & deeds, how grievously thou hast offended thy lord god. What was man, when Christ died for him? was he not his enemy, and unworthy to have his favour and mercy? Even so, with what gentleness and patience doth he forbear and tolerate & suffer thee, although he is daily offended by thee? forgive therefore a ligt ●repasse to thy neighbour, that Christ may forgive thee, many thousands of trespasses, which art every day an offender. For if thou forgive thy brother, being to thee a trespasser, than hast thou a sure sign and token, that god will forgive thee, to whom all men be debtor or trespassers. How wouldst thou have god merciful to thee, if thou wilt be cruel unto thy brother? Canst thou not find in thine heart to do that towards an other, that is thy fellow, which god hath done to thee, that art but his servant? Ought not one sinner to forgive another, seeing that Christ, which was no sinner, did pray to his father for them, that without mercy ●nd dispitfully put him to death? Who, when he was reviled, 
i Pet. two.  did not use reviling words again, & when he suffered wrongfully, he did not threaten, but gave all vengeance to the judgement of his father, which judgeth rightfully. And what crakest thou of thy head, if thou labour not to be in the body? Thou canst be no member of Christ, if thou follow not the steps of Christ: who (as the Prophet saith) was led to death like a lamb, 
●soi. iiii.  not opening his mouth to reviling, but opening his mouth too praying for them that crucified him, saying: Father, forgive them, 
Luke xxiii  for they cannot tell what they do.  
The which example, a none after Christ, saint Stephin did follow, 
Act. seven.  and after saint Paul: We be evil spoken of (saith he) and speak well, we suffer persecution & take it patiently: 
〈◊〉 Cor. iiii.  Men curse us, & we gently entreat. Thus. s. Paul taught that he did, & he did that he taught: Bless you (saith he) them that persecute you: bless you, and curse not. Is it a great thing to speak well to thine adversary, to whom Christ doth command the to do well? David when Semei did call him all to nought, did not chide again, but said patiently: suffer him to speak evil, if perchance the lord will have mercy on me. Histories be full of examples of Heathen men, that took very meekly, both opprobrious & reproachful words & injurious or wrongful deeds. And shall those Heathen excel in patience, us, that profess Christ, the teacher and example of all patience? Lisander, when one did rage against him, in reviling of him, he was nothing moved, but said: go to, go to, speak against me as much, & as oft as thou wilt, & leave out nothing, if perchance by this means thou mayst discharge the of those naughty things, with the which it seemeth, that thou art full laden. Many men speak evil of all men, because they can speak well of no man. After this sort, this wise man avoided from him, the reproachful words spoken unto him: imputing and laying them to the natural sickness of his adversary.  
Pericles, when a certain scoulder, or a railing fellow did revile him, he answered not a word again, but went into a gallery: & after toward night, when he went home, this scoulder followed him, raging still more and more, because he saw the other so set nothing by him. And after that he came to his gate, (being dark night) Pericles commanded one of his servants to light a torch, & to bring the scolder home to his own house. He did not only with quietness suffer this brawler patiently, but also recompensed an evil turn with a good turn, & that to his enemy. Is it not a shame for us that profess Christ, to be worse than Heathen people, in a thing chief pertaining to Christ's religion? shall philosophy persuade them more, than god's word shall persuade us? Shall natural reason prevail more with than, than religion shall do with us? Shall man's wisdom lead them to that thing, whereunto the heavenly doctrine cannot lead us? What blindness, wilfulness, or rather madness is this?  
Pericles being provoked to anger with many villainous words, answered not a word. But we stirred but with one little word, what foul work do we make? How do we sin, rage, stamp, and stare like mad men? Many men of every trifle, will make a great matter, and of the spark of a little word, will kindle a great fire, taking all things in the worst part. But how much better is it, and more like to the example and doctrine of Christ, to make rather of a great fault in our neighbour, a small fault, reasoning with ourselves after this sort. He spoke these words, but it was in a sudden heat, or the drink spoke them, & not he, or he spoke them at the motion of some other, or he spoke them, being ignorant of the truth: he spoke them not against me, but against him whom he thought me to be. But as touching evil speaking, 
Reasons to snove men from querel ●ickinge.  he that is ready to speak evil against other men: first let him examine himself, whether he be faultless and clear of the fault, which he findeth in another. For it is a shame when he that blameth an other for any fault, is guilty himself either in the same fault, either in a greater. It is a shame for him that is blind, to call another man blind: and it is more shame for him that is whole blind, to call him blinkarde, that is but poor blind. For this is to see a straw in another man's eye, when a man hath a block in his own eye. Then let him consider, that he that useth to speak evil, shall commonly be evil spoken of again. And he that speaketh what he will for his pleasure, shallbe compelled to hear that he would not, to his displeasure. Moreover let him remember that saying: that we shall give an account for every idle word. 
Mat. xii.  How much more than shall we make a reconinge for our sharp, bitter, brawling, and chiding words, which provoke our brother to be angry, & so to the breach of his charity, And as touching evil answering, all though we ●ee never so much provoked by other men's evil speaking, yet we shall not follow their frowardness by evil answering, if we consider, that anger is a kind of madness, and that he which is angry, is (as it were for the time) in a frenzy. 
Reason 〈◊〉 to move men from frowarde● answering.  Wherefore let him beware, lest in his fury he speak any thing, whereof afterward he may have just cause to be sorry. And he that will defend that anger is no fury, but that he hath reason, even when he is most angry, then let him reason thus with himself, when he is angry. Now I am so moved and chafed, that within a little while after, I shallbe otherways minded: wherefore then should I now speak any thing in mine anger, which hereafter, when I would feignest, cannot be changed? Wherefore shall I do any thing now, being (as it were) out of my wit, for the which, when I shall come to myself again, I shallbe very sad? Why doth not reason? Why doth not godliness? Yea, why doth not christ obtain the thing now of me, which hereafter time shall obtain of me? If a man be called an adulterer, usurer, drunkard, or by any other shameful name, let him consider earnestly, whether he be so called truly or falsely: if truly, let him amend his fault, that his adversary may not after worthily charge him with such offences: if these things be laid against him falsely, yet let him consider. whether he hath given any occasion to be suspected of such things, and so he may both cut of that suspicion whereof this slander did arise, and in other things shall live more warily. And thus using ourselves, we may take no hurt, but rather much good, by the rebukes and slanders of our enemy. For the reproach of an enemy, may be to many men a quicker spur to the amendment of their life, than the gentle monition of a friend. philippus the king of macedony, when he was evil-spoken of by the chief rulers of the city of Arthens he did thank them heartily, because by them he was made better, both in his words and deeds: for I study (said he) both by my sayings and doings, to prove them liars.   

¶ The third part of the Sermon against contention.  
YE heard in the last lesson of the sermon against ●●fe and brawling, how we may answer them which maintain their froward saying●s in contention, & that will revenge with words such evil as other men do to them. And finally how we may according to gods will, order ourselves: & what to consider towards them, when we are provoked to contention and strife with railing words. Now to proceed in the same matter, you shall know the right way how to disprove and overcome your adversary and enemy.  
This is the best way to improve a man's adversary so to live, that all which shall know his honesty, may bear witness, that he is slandered unworthily. If the fault whereof he is slandered, be such, that for the defence of his honeslye, he must needs make answer▪ yet let him answer quietly and softly, on this fashion: that those faults be laid against him falsely. For it is truth, that the wise man sayeth: 
P●● xu  a soft answer assuageth anger, and a heard and sharp answer doth stir up rage and fury. The sharp answer of Nabal, did provoke David to cruel vengeance: 
i. res. xx●.  but the gentle words of Abigail, quenched the fire again, that was all in a flame. And a special remedy against malicious ionges, is to arm ourselves with patience, meekness, & silence, lest with multiplying words which the enemy, we be made as evil as he. 
An objection.  But they that cannot bear one evil word, peradventure for their own excuse, will allege that which is written: he that despiseth his good name is cruel. Also we read: answer a fool according to his fooly s●●es. 
Pro. xxvi  And our lord jesus did hold his peace at certain evil sayings but to some, he answered diligently▪ He heard men call him a Samaritaine, a carpent●●s son, a wine drinker, and he held his pe●●e: but when he heard them say, thou hast a Devil within thee, 
john. nineteen  he answered to that earnestly. Truth it is in deed, that there is a time, 
An nu●●swere: ●  when it is convenient to answer a fool according to his foolishness, lest he should seem in his own conceit to be wise. And sometime it is not profitable to answer a fool, according to his foolishness, lest the wise man be made like to the fool. When our infamy or the reproach that is done unto us is joined with the peril of many, then is it necessary in answering to be quick and ready. For we read that many holy men of good zeals, have sharply and fiercely, both spoken and answered tyrants and evil men: which sharp words came not of anger, rancour or malice, or desire of vengeance, but of a fervent desire to bring them to she true knowledge of God, and from ungodly living, by an earnest and sharp rebuke and chiding. 
Mat. i●i.  In this zeal Saint john Baptist called the Phariseis, Adder's broobe: and 
〈◊〉 iii.  S. Paul called the Galatians soles: and the men of Crete, he called liars, evil beasts, and sluggish bellies: 
●im●. i. ●ba●li. iii.  and the false Apostles, he called dogs and crafty workmen. And this zeal is godly and to be allowed, as it is plainly proved by the example of Christ, who although he were the fountain and spring of all meekness▪ genilenes and softness: yet he calleth the obstinate Scribes and Phariseis, 
〈◊〉. xxiii.  blind guides, fools, painted graves, Hypocrites, serpents adders broad; a corrupt and wicked generation. Also he rebuketh Peter eagerly, 
〈◊〉. xvi.  saying: go behind me Satan. Likewise. S. Paul reproveth Elimas', saying: 
●●te. xiii  O thou full of all craft and guile, enemy to all justice, thou ceasest not to destroy the right ways of god: and now lo, the hand of the lord is upon thee, and thou shalt be blind, and not see for a time. 
〈◊〉. v.  And. S. Peter reprehendeth Ananias very sharpeli, saying: Ananias, how is it that Satan hath filled thy heart, that thou shouldest lie unto the holy ghost? This zeal hath been so fervent in many good men, that it hath stirred them, not only to speak bitter and eager words: but also to do things, which might seem to some, to be cruel, but in deed the be very just, charitable and godly, because they were not done of ire, malice, or contentious mind, but of a fervent mind to the glory of god, and the correction of sin, executed by men, called to that office. For in this zeal, our Lord jesus christ did drive with a whip, 
john. two. Exo. xxxii  the buyers and sellers out of the temple. In this zeal Moses broke the two tables, which he had received at god's hand, when he saw the Israelites ●●unsyng about a calf: and caused to be killed xxiii M. of his own people. 
●um. x● But the●● example● are not 〈◊〉 be fol●●●●wed of 〈◊〉 very b●● but as 〈◊〉 be called to o●●p●● and set 〈◊〉 aucthouty jame. iiii. Pro. xx.  In this zeal Phinees the son of Eleasar, did thrust through with his sword, zambry and Cosby, whom he found together joined in the act of Lechery. Wherefore, now to return again to contentious words, and specially in matters of religion, and gods word, (which would be used with all modesty, soberness and charity) the words of. S. james ought to be well marked, and borne in memory▪ where he sayeth: that of contention riseth all evil. And the wise king Solomon sayeth: honour is due to a man that keepeth himself from contention, and all that mingle themselves therewith be fools. And because this vice is so much hurtful to the society of a common wealth, in all well ordered cities, these common brawlers and shoulders, be punished with a notable kind of pain: as to be set on the coking stole, pillory, or such like. And they be unworthy to live in a common wealth, the which d● as much as lieth in them, with brawling and skolding to disturb the quietness and peace of the same. And whereof cometh this contention, strife, and variance, but of pride and vainglory? Let us therefore humble ourselves under the mighty hand of god, 
i Pet. ●. Luke. ●.  which hath promised to rest upon them, that be humble and low in spirit. If we be good and quiet Christian men, let it appear in our speech and tongues. If we have forsaken the devil, let us use no more devilish tongues. He that hath been a rashling shoulder, now let him be a sober counsellor. He that hath been a malicious siaund erer, now let him be a loving comforter. He that hath been a▪ vain railer, now let him be a ghostly teacher. He that hath abused his tongue in cursing, now let him use it in blessing. He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided from you. If you may, and it be possible, in no wise be angry. But if you may not be clean void of this passion, than yet so temper and bridle it, that it stir you not to contention and brawling. If you be provoked with evil speaking, arm yourself with patience, lenity and silence, either speaking nothing, or else being very soft, meek and gentle in answering. Overcome thine adversaries with benefits and gentleness. And above all things, keep peace & unity: be no peace breakers, but peace makers. And then there is no doubt, but that god, the author of comfort and peace, will grant us pence of conscience and, such concord and agreement, that with one mouth and mind, we may glorify god the father of our Lord jesus christ: to whom be all glory now and ever. Amen.    

HEreafter shall follow sermons, of fasting, praying, Almese deeds: of the nativity, Passion, Resurrection & Ascension of our saviour Ch●●ste: of the due recey●●●● of his blessed body and blood, under the form of bread and wine: against Idleness, against Gluttonye and drunkenness, against covetousness, against envy, I●● and malice, with many other matters, of well fruitful as necessary to the curtsying of christian people, and the increase of godly living Amen.  
God save the Queen.