HOMILY ON GOOD WORKS

from Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

Screen design: Sian Meikle
Text input: Claire Smith

UTEL Home Page.

<ttdv2 n="5" t="sermon">

<bkdv2 type="page" n="30" sig="C3v" side="inner" forme="3">

<bkdv3 n="1765"><f t="r"><fw t="pag">30</fw>

<img src=" " alt="*" align="inline">

<heading>
<bkdv3 n="1766"><f t="rl">A SERMON OF GOOD<f t="r">
<bkdv3 n="1767">workes annexed vnto Faith.<f t="bk">
</heading>

<ttdv3 n="1" t="part">

<p>
<ttdv4 n="I.5.1-1"><bkdv3 n="1768">I<f t="bl">N the last Sermon was declared vnto
<ttdv4 n="I.5.1-2"><bkdv3 n="1769">you, what the liuely and true fayth of a
<ttdv4 n="I.5.1-3"><bkdv3 n="1770">Christian man is, that it causeth not a
<ttdv4 n="I.5.1-4"><bkdv3 n="1771">man to bee idle, but to bee occupied in
<ttdv4 n="I.5.1-5"><bkdv3 n="1772">bringing foorth good workes, as occasion
<ttdv4 n="I.5.1-6"><bkdv3 n="1773">serueth.
<p>

<note place="lmargin">
<bkdv3 n="1774"><f t="r">No good
<bkdv3 n="1775">workes can
<bkdv3 n="1776">bee done
<bkdv3 n="1777">without
<bkdv3 n="1778">faith.
<bkdv3 n="1779"><cit work="NT. John 15.4-5">Iohn 15.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.1-7"><bkdv3 n="1780">Now by <f t="bll">GODS<f t="bl"> grace shall bee de{\-}
<ttdv4 n="I.5.1-8"><bkdv3 n="1781">clared the second thing that before was
<ttdv4 n="I.5.1-9"><bkdv3 n="1782">noted of fayth, that without it can no
<ttdv4 n="I.5.1-10"><bkdv3 n="1783">good worke bee done, accepted and plea{\-}
<ttdv4 n="I.5.1-11"><bkdv3 n="1784">sant vnto <f t="bll">GOD<f t="bl">. For as a branch can
<ttdv4 n="I.5.1-12"><bkdv3 n="1785">not beare fruite of it selfe (sayth our Sa{\-}
<ttdv4 n="I.5.1-13"><bkdv3 n="1786">uiour <name t="ps">Christ</n>) except it abide in the Vine:
<ttdv4 n="I.5.1-14"><bkdv3 n="1787">so can not you, except you abide in me. I am the Vine, and you bee the
<ttdv4 n="I.5.1-15"><bkdv3 n="1788">branches, he that abideth in me, and I in him, he bringeth foorth much
<ttdv4 n="I.5.1-16"><bkdv3 n="1789">fruit: for without me, you can doe nothing. And S. <f t="r"><name t="ps">Paul</n><f t="bl"> prouueth that
<ttdv4 n="I.5.1-17"><bkdv3 n="1790">the Eunuch had fayth, because he pleased <f t="bll">GOD<f t="bl">. For without fayth

<note place="lmargin">
<bkdv3 n="1791"><cit work="NT. Hebrews 6.5-6"><f t="r">Heb. 11.<f t="bl"></cit>
</note>

<ttdv4 n="I.5:1;18><bkdv3 n="1792">(sayth he) it is not possible to please <f t="bll">GOD<f t="bl">. And againe to the <f t="r"><cit work=""Romans">Rom.</cit><f t="bl"> he

<note place="lmargin">
<bkdv3 n="1793"><cit work="NT. Romans 14.23"><f t="r">Rom.14.</cit>
</note>

<ttdv4 n="I.5.1-19"><bkdv3 n="1794"><f t="bl">sayth, whatsoeuer worke is done without fayth, it is sinne. Faith giueth
<ttdv4 n="I.5.1-20"><bkdv3 n="1795">life to the soule, and they be as much dead to <f t="bll">GOD<f t="bl"> that lacke fayth, as
<ttdv4 n="I.5.1-21"><bkdv3 n="1796">they be to the world, whose bodies lacke soules. Without fayth all that
<ttdv4 n="I.5.1-22"><bkdv3 n="1797">is done of vs, is but dead before <f t="bll">GOD<f t="bl">, although the worke seeme neuer
<ttdv4 n="I.5.1-23"><bkdv3 n="1798">so gay and glorious before man. Euen as the picture grauen or painted,
<ttdv4 n="I.5.1-24"><bkdv3 n="1799">is but a dead representation of the thing it selfe, and is without life,
<ttdv4 n="I.5.1-25"><bkdv3 n="1800">or any maner of moouing: so be the workes of all vnfaythfull persons be{\-}
<ttdv4 n="I.5.1-26"><bkdv3 n="1801">fore <f t="bll">GOD<f t="bl">. They doe appeare to bee liuely workes, and indeed they bee
<ttdv4 n="I.5.1-27"><bkdv3 n="1802">but dead, not auayling to the euerlasting life. They be but shadowes and
<ttdv4 n="I.5.1-28"><bkdv3 n="1803">shewes of liuely and good things, and not good and liuely things indeed.
<ttdv4 n="I.5.1-29"><bkdv3 n="1804">For true fayth, doth giue life to the workes, and out of such fayth come
<ttdv4 n="I.5.1-30"><bkdv3 n="1805">good works, that be very good workes indeed, |&| without fayth, no worke
<ttdv4 n="I.5.1-31"><bkdv3 n="1806">is good before <f t="bll">GOD<f t="bl">, as sayth S. <f t="r"><name t="ps">Augustine</name> <f t="bl">. We must let no good works

<note place="lmargin">
<bkdv3 n="1807"><cit work="Augustine, Enarratio in Psalm. 31 2, 4 [PL 36.259]"><f t="i">In pr'fat.
<bkdv3 n="1808">Psalm. <f t="r">31.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.1-32"><bkdv3 n="1809">before fayth, nor think that before fayth a man many doe any good works:
<ttdv4 n="I.5.1-33"><bkdv3 n="1810">for such workes, although they seeme vnto men to be prayse worthy, yet
<ttdv4 n="I.5.1-34"><bkdv3 n="1811">indeed they be but vaine, and not allowed before <f t="bll">GOD<f t="bl">. They bee as
<ttdv4 n="I.5.1-35"><bkdv3 n="1812">the course of an Horse that runneth out of the way, which taketh great
<ttdv4 n="I.5.1-36"><bkdv3 n="1813">labour, but to no purpose. Let no man therefore (sayth he) reckon vpon
<ttdv4 n="I.5.1-37"><bkdv3 n="1814">his good workes before his fayth: Where as fayth was not, good workes

<bkdv3 n="1815"><fw t="catch">were</fw>

<bkdv2 type="page" n="31" sig="C4r" side="inner" forme="3">

<bkdv3 n="1816"><fw t="header"><f t="r">of good workes.</fw><fw t="pag">31</fw><f t="bl">

<ttdv4 n="I.5.1-38"><bkdv3 n="1817">were not. The intent (sayth hee) maketh the good workes, but fayth
<ttdv4 n="I.5.1-39"><bkdv3 n="1818">must guide and order the intent of man. And <name p="ps>Christ</name> sayth, If thine eye be
<ttdv4 n="I.5.1-40"><bkdv3 n="1819">naught, thy whole body is full of darkenesse. The eye doeth signifie the
<ttdv4 n="I.5.1-41"><bkdv3 n="1820">intent (sayth S. <f t="r"><name t="ps">Augustine</name> <f t="bl">) wherewith a man doeth a thing. So that

<note place="rmargin">
<bkdv3 n="1821"><cit work="NT. Matthew 6.23"><f t="i">Matth 6. in
<bkdv3 n="1822">pr'fa. Psal.
<bkdv3 n="1823">31. <f t="bl"></cit>
<bkdv3 n="1824"><cit work="OT. Psalm 31">
</note>

<ttdv4 n="I.5.1-42"><bkdv3 n="1825">he which doth not his good works with a godly intent, and a true fayth,
<ttdv4 n="I.5.1-43"><bkdv3 n="1826">that worketh by loue: the whole body beside (that is to say) all the whole
<ttdv4 n="I.5.1-44"><bkdv3 n="1827">number of his workes, is darke, and there is no light in them. For good
<ttdv4 n="I.5.1-45"><bkdv3 n="1828">deedes bee not measured by the facts themselues, and so discerned from
<ttdv4 n="I.5.1-46"><bkdv3 n="1829">vices, but by the ends and intents for the which they were done. If a
<ttdv4 n="I.5.1-47"><bkdv3 n="1830">Heathen man clothe the naked, feed the hungrie, and doe such other like
<ttdv4 n="I.5.1-48"><bkdv3 n="1831">workes: yet because he doeth them not in fayth, for the honour and loue
<ttdv4 n="I.5.1-49"><bkdv3 n="1832">of <f t="bll">GOD<f t="bl">, they be but dead, vaine, and fruitlesse workes to him. Fayth
<ttdv4 n="I.5.1-50"><bkdv3 n="1833">is it that doeth commend the worke to <f t="bll">GOD<f t="bl">: for (as S. <f t="r"><name t="ps">Augustine</name> <f t="bl"> saith)
<ttdv4 n="I.5.1-51"><bkdv3 n="1834">whether thou wilt or no, that work that commeth not of faith, is naught:
<ttdv4 n="I.5.1-52"><bkdv3 n="1835">where the fayth of <name p="ps>Christ</name> is not the foundation, there is no good worke,
<ttdv4 n="I.5.1-53"><bkdv3 n="1836">what building so euer we make. There is one worke, in the which be all
<ttdv4 n="I.5.1-54"><bkdv3 n="1837">good workes, that is, faith, which worketh by charity: if thou haue it,
<ttdv4 n="I.5.1-55"><bkdv3 n="1838">thou hast the ground of all good workes. For the vertues of strength,
<ttdv4 n="I.5.1-56"><bkdv3 n="1839">wisedome, temperance, and iustice, be all referred vnto this same faith.
<ttdv4 n="I.5.1-57"><bkdv3 n="1840">Without this faith we haue not them, but onely the names and shadowes
<ttdv4 n="I.5.1-58"><bkdv3 n="1841">of them (as Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> sayth,) All the life of them that lacke the true
<ttdv4 n="I.5.1-59"><bkdv3 n="1842">faith, is sinne, and nothing is good, without him, that is the authour
<ttdv4 n="I.5.1-60"><bkdv3 n="1843">of goodnesse: where hee is not, there is but fained vertue, although it be
<ttdv4 n="I.5.1-61"><bkdv3 n="1844">in the best workes. And S. <f t="r"><name t="ps">Augustine</name> <f t="bl">, declaring this verse of the Psalme,
<ttdv4 n="I.5.1-62"><bkdv3 n="1845">The turtle hath found a nest where shee may keepe her yong birds, saith,
<ttdv4 n="I.5.1-63"><bkdv3 n="1846">that Iewes, Heretickes, and Pagans doe good workes, they cloath the
<ttdv4 n="I.5.1-64"><bkdv3 n="1847">naked, feede the poore, and doe other good workes of mercy: but because
<ttdv4 n="I.5.1-65"><bkdv3 n="1848">they bee not done in the true faith, therefore the birdes bee lost. But if
<ttdv4 n="I.5.1-66"><bkdv3 n="1849">they remaine in faith, then faith is the nest and safegard of their birdes,
<ttdv4 n="I.5.1-67"><bkdv3 n="1850">that is to say, safegard of their good workes, that the reward of them be
<ttdv4 n="I.5.1-68"><bkdv3 n="1851">not vtterly lost. And this matter (which Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> at large in ma{\-}

<note place="rmargin">
<bkdv3 n="1852"><cit work="Ambrosiaster, De Vocatione Gentium 1, 3 [PL 17.1078]"><lang t="l"><f t="i">De vocatio{\-}
<bkdv3 n="1853">ne gentium
<bkdv3 n="1854">lib.cap. <lang t="e">3.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.1-69"><bkdv3 n="1855">ny bookes disputeth) Saint <f t="r"><name t="ps">Ambrose</name> <f t="bl"> concludeth in few wordes saying,
<ttdv4 n="I.5.1-70"><bkdv3 n="1856">Hee that by nature would withstand vice, either by naturall will, or
<ttdv4 n="I.5.1-71"><bkdv3 n="1857">reason, hee doeth in vaine garnish the time of this life and attaineth not
<ttdv4 n="I.5.1-72"><bkdv3 n="1858">the verie true vertues: for without the worshipping of the true <f t="bll">GOD<f t="bl">,
<ttdv4 n="I.5.1-73"><bkdv3 n="1859">that which seemeth to bee vertue, is vice. And yet most plainely to this
<ttdv4 n="I.5.1-74"><bkdv3 n="1860">purpose writeth Saint <f t="r"><name t="ps">Chrysostome</name> <f t="bl"> in this wise, You shall finde manie

<note place="rmargin">
<bkdv3 n="1861"><cit work="Pseudo-Chrysostom, De Fide et Lege Naturae 1 [PG 48. 1081-82]"><lang t="l"> <f t="i">In sermone
<bkdv3 n="1862">de fide, lege,
<bkdv3 n="1863">|&| spiritu
<bkdv3 n="1864">sancto. <lang t="e"></cit> <f t="bl">
</note>

<ttdv4 n="I.5.1-75"><bkdv3 n="1865">which haue not the true faith, and bee not of the flocke of <name p="ps>Christ</name> , and yet
<ttdv4 n="I.5.1-76"><bkdv3 n="1866">(as it appeareth) they flourish in good workes of mercy: you shall finde
<ttdv4 n="I.5.1-77"><bkdv3 n="1867">them full of pitie, compassion, and giuen to iustice, and yet for all that
<ttdv4 n="I.5.1-78"><bkdv3 n="1868">they haue no fruit of their workes, because the chiefe worke lacketh.
<ttdv4 n="I.5.1-79"><bkdv3 n="1869">For when the Iewes asked of <name p="ps>Christ</name> what they should doe to worke good
<ttdv4 n="I.5.1-80"><bkdv3 n="1870">workes: hee answered, This is the worke of <f t="bll">GOD<f t="bl">, to beleeue in him

<note place="rmargin">
<bkdv3 n="1871"><cit work="NT. John 6.29"><f t="r">Iohn 6.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.1-81"><bkdv3 n="1872">whom hee sent: so that hee called faith the worke of <f t="bll">GOD<f t="bl">. And assoone
<ttdv4 n="I.5.1-82"><bkdv3 n="1873">as a man hath faith, anone hee shall florish in good workes: for faith of
<ttdv4 n="I.5.1-83"><bkdv3 n="1874">it selfe is full of good workes, and nothing is good without faith. And
<ttdv4 n="I.5.1-84"><bkdv3 n="1875">for a similitude, he saith that they which glister and shine in good workes

<bkdv3 n="1876"><fw t="catch">without</fw>

<bkdv2 type="page" n="32" sig="C4v" side="outer" forme="3">

<bkdv3 n="1877"><f t="r"><fw t="pag">32</fw> <fw t="header">The II. part of the Sermon</fw>

<ttdv4 n="I.5.1-85"><bkdv3 n="1878"><f t="bl">without fayth in <f t="bll">GOD<f t="bl">, bee like dead men, which haue godly
<ttdv4 n="I.5.1-86"><bkdv3 n="1879">and precious tombes, and yet it auayleth them nothing. Faith may not
<ttdv4 n="I.5.1-87"><bkdv3 n="1880">bee naked without good workes, for then it is no true faith: and when
<ttdv4 n="I.5.1-88"><bkdv3 n="1881">it is adioyned to workes, yet it is aboue the workes. For as men that be
<ttdv4 n="I.5.1-89"><bkdv3 n="1882">verie men indeed, first haue life, and after bee nourished: so must our
<ttdv4 n="I.5.1-90"><bkdv3 n="1883">faith in <name p="ps>Christ</name> goe before, and after bee nourished with good workes.
<ttdv4 n="I.5.1-91"><bkdv3 n="1884">And life may bee without nourishment, but nourishment cannot bee
<ttdv4 n="I.5.1-92"><bkdv3 n="1885">without life. A man must needes bee nourished by good workes, but first
<ttdv4 n="I.5.1-93"><bkdv3 n="1886">hee must haue faith. Hee that doeth good deedes, yet without faith hee
<ttdv4 n="I.5.1-94"><bkdv3 n="1887">hath no life. I can shew a man that by faith without workes liued, and
<ttdv4 n="I.5.1-95"><bkdv3 n="1888">came to heauen: but without faith, neuer man had life. The thiefe that
<ttdv4 n="I.5.1-96"><bkdv3 n="1889">was hanged, when <name p="ps>Christ</name> suffered, did beleeue onely, and the most mer{\-}
<ttdv4 n="I.5.1-97"><bkdv3 n="1890">cifull <f t="bll">GOD<f t="bl"> iustified him. And because no man shall say againe that hee
<ttdv4 n="I.5.1-98"><bkdv3 n="1891">lacked time to doe good workes, for else he would haue done them: trueth
<ttdv4 n="I.5.1-99"><bkdv3 n="1892">it is, and I will not contend therein, but this I will surely affirme, that
<ttdv4 n="I.5.1-100"><bkdv3 n="1893">faith onely saued him. If hee had liued and not regarded faith and the
<ttdv4 n="I.5.1-101"><bkdv3 n="1894">workes thereof, hee should haue lost his saluation againe. But this is
<ttdv4 n="I.5.1-102"><bkdv3 n="1895">the effect that I say, that faith by it selfe saued him, but workes by them{\-}
<ttdv4 n="I.5.1-103"><bkdv3 n="1896">selues neuer iustified any man. Here yee haue heard the minde of Saint
<ttdv4 n="I.5.1-104"><bkdv3 n="1897"><f t="r"><name t="ps">Chrysostome</name> <f t="bl">, whereby you may perceiue, that neither faith is without
<ttdv4 n="I.5.1-105"><bkdv3 n="1898">workes (hauing opportunity thereto) nor workes can auaile to euerla{\-}
<ttdv4 n="I.5.1-106"><bkdv3 n="1899">sting life, without faith.

</ttdv3>

<ttdv3 n="2" t="part">

<hr>

<heading>
<bkdv3 n="19107">{P} <f t="r">The second part of the Sermon of
<bkdv3 n="1901"><f t="i">good workes. <f t="bk">
</heading>

<p>
<ttdv4 n="I.5.2-108"><bkdv3 n="1902">O<f t="bl">F three things which were in the former Sermon espe{\-}
<ttdv4 n="I.5.2-109"><bkdv3 n="1903">cially noted of liuely faith, two bee declared vnto you.

<note place="lmargin">
<bkdv3 n="1904"><f t="i">What works
<bkdv3 n="1905">they are that
<bkdv3 n="1906">spring out of
<bkdv3 n="1907">faith. <f t="bl">
</note>

<ttdv4 n="I.5.2-110"><bkdv3 n="1908">The first was, that faith is neuer idle, without good
<ttdv4 n="I.5.2-111"><bkdv3 n="1909">workes when occasion serueth. The second, that good
<ttdv4 n="I.5.2-112"><bkdv3 n="1910">workes, acceptable to <f t="bll">GOD<f t="bl">, cannot bee done without
<ttdv4 n="I.5.2-113"><bkdv3 n="1911">faith. Now to goe forward to the third part, that is,
<ttdv4 n="I.5.2-114"><bkdv3 n="1912">What maner of workes they be which spring out of true
<ttdv4 n="I.5.2-115"><bkdv3 n="1913">faith, and leade faithfull men vnto euerlasting life. This cannot bee
<ttdv4 n="I.5.2-116"><bkdv3 n="1914">knowen so well, as by our Sauiour <name p="ps>Christ</name> himselfe who was asked of a

<note place="lmargin">
<bkdv3 n="1915"><cit work="NT. Matthew 19.16-17"><f t="r">Matth. 19.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-117"><bkdv3 n="1916">certain great man the same questi&omacron;, What works shall I do (said a prince)
<ttdv4 n="I.5.2-118"><bkdv3 n="1917">to come to euerlasting life? To whom Iesus answered, if thou wilt come
<ttdv4 n="I.5.2-119"><bkdv3 n="1918">to euerlasting life, keepe the Commandements. But the prince not sa{\-}
<ttdv4 n="I.5.2-120"><bkdv3 n="1919">tisfied herewith, asked farther, Which commandements? The Scribes
<ttdv4 n="I.5.2-121"><bkdv3 n="1920">and Pharisees had made so many of their owne lawes and traditions,
<ttdv4 n="I.5.2-122"><bkdv3 n="1921">to bring men to heauen, besides <f t="bll">GODS<f t="bl"> commandements, that this
<ttdv4 n="I.5.2-123"><bkdv3 n="1922">man was in doubt whether he should come to heauen by those lawes and
<ttdv4 n="I.5.2-124"><bkdv3 n="1923">traditions or by the law of <f t="bll">GOD<f t="bl">, and therefore he asked <name p="ps>Christ</name> which
<ttdv4 n="I.5.2-125"><bkdv3 n="1924">commandements hee meant. Whereunto <name p="ps>Christ</name> made him a plaine an{\-}
<ttdv4 n="I.5.2-126"><bkdv3 n="1925">swere, rehearsing the commandements of <f t="bll">GOD<f t="bl">, saying, Thou shalt

<bkdv3 n="1926"><fw t="catch">not</fw>

<bkdv2 type="page" n="33" sig="C5r" side="inner" forme="2">

<bkdv3 n="1927"><fw t="header"><f t="r">of good workes.</fw><fw t="pag">33</fw><f t="bl">

<ttdv4 n="I.5.2-127"><bkdv3 n="1928">not kill, Thou shalt not commit adulterie, Thou shalt not steale, Thou

<note place="rmargin">
<bkdv3 n="1929"><cit work="NT. Matthew 19.18-19"><f t="r">Matth. 19.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-128"><bkdv3 n="1930">shalt not beare false witnesse, Honour thy father and thy mother, and
<ttdv4 n="I.5.2-129"><bkdv3 n="1931">loue thy neighbour as thy selfe. By which wordes <name p="ps>Christ</name> declared that

<note place="rmargin">
<bkdv3 n="1932"><f t="i">The workes
<bkdv3 n="1933">that leade to
<bkdv3 n="1934">heauen, bee
<bkdv3 n="1935">workes of
<bkdv3 n="1936">Gods com{\-}
<bkdv3 n="1937">mande{\-}
<bkdv3 n="1938">ments.<f t="bl">
</note>

<ttdv4 n="I.5.2-130"><bkdv3 n="1939">the lawes of <f t="bll">GOD<f t="bl"> bee the very way that doeth leade to euerlasting life,
<ttdv4 n="I.5.2-131"><bkdv3 n="1940">and not the traditions and lawes of men. So that this is to be taken for
<ttdv4 n="I.5.2-132"><bkdv3 n="1941">a most true lesson taught by <name t="ps">Christs</name> owne mouth, that the workes of the
<ttdv4 n="I.5.2-133"><bkdv3 n="1942">morrall commandements of <f t="bll">GOD<f t="bl"> bee the very true workes of faith,
<ttdv4 n="I.5.2-134"><bkdv3 n="1943">which leade to the blessed life to come. But the blindnesse and malice of
<ttdv4 n="I.5.2-135"><bkdv3 n="1944">man, euen from the beginning, hath euer beene readie to fall from
<ttdv4 n="I.5.2-136"><bkdv3 n="1945"><f t="bll">GODS<f t="bl"> Commandements. As Adam the first man, hauing but one
<ttdv4 n="I.5.2-137"><bkdv3 n="1946">commandement, that hee should not eate of the fruit forbidden: not with{\-}

<note place="rmargin">
<bkdv3 n="1947"><f t="i">Man from
<bkdv3 n="1948">his first fal{\-}
<bkdv3 n="1949">ling from
<bkdv3 n="1950">Gods com{\-}
<bkdv3 n="1951">mandements
<bkdv3 n="1952">hath euer
<bkdv3 n="1953">beene ready
<bkdv3 n="1954">to doe the
<bkdv3 n="1955">like, and
<bkdv3 n="1956">doeth deuise
<bkdv3 n="1957">workes of his
<bkdv3 n="1958">owne phan{\-}
<bkdv3 n="1959">tasy to please
<bkdv3 n="1960">God withall. <f t="bl">
</note>

<ttdv4 n="I.5.2-138"><bkdv3 n="1961">standing <f t="bll">GODS<f t="bl"> Commandement, hee gaue credit vnto the woman,
<ttdv4 n="I.5.2-139"><bkdv3 n="1962">seduced by the subtill perswasion of the Serpent, and so followed his
<ttdv4 n="I.5.2-140"><bkdv3 n="1963">owne will, and left <f t="bll">GODS<f t="bl"> commandement. And euer since that time
<ttdv4 n="I.5.2-141"><bkdv3 n="1964">all that came of him, haue beene so blinded through originall sinne, that
<ttdv4 n="I.5.2-142"><bkdv3 n="1965">they haue beene euer readie to fall from <f t="bll">GOD<f t="bl"> and his law, and to in{\-}
<ttdv4 n="I.5.2-143"><bkdv3 n="1966">uent a new way vnto saluation by workes of their owne deuice: so much
<ttdv4 n="I.5.2-144"><bkdv3 n="1967">that almost all the world, forsaking the true honour of the onely eternall
<ttdv4 n="I.5.2-145"><bkdv3 n="1968">liuing <f t="bll">GOD<f t="bl">, wandered about their owne phantasies, worshipping
<ttdv4 n="I.5.2-146"><bkdv3 n="1969">some the Sonne, the Moone, the Starres, some <name t="ps">Iupiter, Iuno, Diana,
<ttdv4 n="I.5.2-147"><bkdv3 n="1970">Saturnus, Apollo, Neptunus, Ceres, Bacchus,</name> and other dead men
<ttdv4 n="I.5.2-148"><bkdv3 n="1971">and women. Some therewith not satisfied, worshipped diuerse kindes
<ttdv4 n="I.5.2-149"><bkdv3 n="1972">of beastes, birdes, fish, foule, and serpents, euery countrie, town, and house
<ttdv4 n="I.5.2-150"><bkdv3 n="1973">in manner being diuided, and setting vp images of such things as they
<ttdv4 n="I.5.2-151"><bkdv3 n="1974">liked, and worshipping the same. Such was the rudenesse of the people,
<ttdv4 n="I.5.2-152"><bkdv3 n="1975"><app>ter <rdg resp="IL">after</rdg></app>they fell to their owne phantasies, and left the eternall liuing <f t="bll">GOD<f t="bl">
<ttdv4 n="I.5.2-153"><bkdv3 n="1976">and his commandements, that they deuised innumerable Images and
<ttdv4 n="I.5.2-154"><bkdv3 n="1977">gods. In which errour and blindnesse they did remaine, vntill such time
<ttdv4 n="I.5.2-155"><bkdv3 n="1978">as Almighty <f t="bll">GOD<f t="bl">, pitying the blindnesse of man, sent his true Pro{\-}
<ttdv4 n="I.5.2-156"><bkdv3 n="1979">phet Moses into the world, to reprooue and rebuke this extreme mad{\-}
<ttdv4 n="I.5.2-157"><bkdv3 n="1980">nesse, and to teach the people to know the onely liuing <f t="bll">GOD<f t="bl"> and his
<ttdv4 n="I.5.2-158"><bkdv3 n="1981">true honour and worshippe. But the corrupt inclination of man, was
<ttdv4 n="I.5.2-159"><bkdv3 n="1982">so much giuen to follow his owne phantasie, and (as you would say) to
<ttdv4 n="I.5.2-160"><bkdv3 n="1983">fauour his owne byrde, that hee brought vp himselfe, that all the admo{\-}
<ttdv4 n="I.5.2-161"><bkdv3 n="1984">nitions, exhortations, benefites, and threatenings of <f t="bll">GOD<f t="bl">, could not
<ttdv4 n="I.5.2-162"><bkdv3 n="1985">keep him from such his inuentions. For not withstanding all the benefits
<ttdv4 n="I.5.2-163"><bkdv3 n="1986">of <f t="bll">GOD<f t="bl"> shewed vnto the people of Israel, yet when Moses went vp into

<note place="rmargin">
<bkdv3 n="1987"><f t="i">The deuises
<bkdv3 n="1988">and idola{\-}
<bkdv3 n="1989">tries of the
<bkdv3 n="1990">Israelites.
<bkdv3 n="1991"><cit work="OT. Exodus 32.1-6"><f t="r">Exod. 32.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-164"><bkdv3 n="1992">the mountaine to speake with Almighty <f t="bll">GOD<f t="bl">, he had taried there but a
<ttdv4 n="I.5.2-165"><bkdv3 n="1993">few dayes, when the people began to inuent new Gods. And as it came
<ttdv4 n="I.5.2-166"><bkdv3 n="1994">in their heads, they made a calfe of gold, |&| kneeled downe, |&| worshipped
<ttdv4 n="I.5.2-167"><bkdv3 n="1995">it. And after that, they followed the Moabites, |&| worshipped <name t="ps">Beelphegor</name>
<ttdv4 n="I.5.2-168"><bkdv3 n="1996">the Moabits God. Read the book of Iudges, the book of the Kings, |&| the
<ttdv4 n="I.5.2-169"><bkdv3 n="1997">Prophets, and there you shall finde how vnstedfast the people were, how
<ttdv4 n="I.5.2-170"><bkdv3 n="1998">full of inuentions, and more ready to runne after their owne phantasies,
<ttdv4 n="I.5.2-171"><bkdv3 n="1999">then <f t="bll">GODS<f t="bl"> most holy commandements. There shall you reade of
<ttdv4 n="I.5.2-172"><bkdv3 n="2000"><name t="ps">Baal, Moloch, Chamos, Melchom, Baalpeor, Astaroth, Bell, the Dra{\-}
<ttdv4 n="I.5.2-173"><bkdv3 n="2001">gon, Priapus,</name> the brasen Serpent, the twelue signes, and many other

<bkdv3 n="2002"><fw t="catch">vnto</fw>

<bkdv2 type="page" n="34" sig="C5v" side="outer" forme="2">

<bkdv3 n="2003"><f t="r"><fw t="pag">34</fw> <fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.5.2-174"><bkdv3 n="2004"><f t="bl">vnto whose images the people with great deuotion inuented Pilgrima{\-}
<ttdv4 n="I.5.2-175"><bkdv3 n="2005">ges, precious decking and sensing them, kneeling downe, and offering
<ttdv4 n="I.5.2-176"><bkdv3 n="2006">to them, thinking that an high merit before God, and to bee esteemed
<ttdv4 n="I.5.2-177"><bkdv3 n="2007">aboue the precepts and commandements of <f t="bll">GOD<f t="bl">, And where at that
<ttdv4 n="I.5.2-178"><bkdv3 n="2008">time <f t="bll">GOD<f t="bl"> commanded no Sacrifice to be made but in Ierusalem only,
<ttdv4 n="I.5.2-179"><bkdv3 n="2009">they did cleane contrary, making Altars and sacrifices euery where, in
<ttdv4 n="I.5.2-180"><bkdv3 n="2010">hilles, in woodes, and in houses, not regarding <f t="bll">GODS<f t="bl"> commande{\-}
<ttdv4 n="I.5.2-181"><bkdv3 n="2011">ments, but esteeming their owne phantasies, and deuotions to bee bet{\-}
<ttdv4 n="I.5.2-182"><bkdv3 n="2012">ter then they. And the error hereof was so spread abroad, that not only
<ttdv4 n="I.5.2-183"><bkdv3 n="2013">the vnlearned people, but also the Priestes, and teachers of the people,
<ttdv4 n="I.5.2-184"><bkdv3 n="2014">partly by glory and couetousnesse were corrupted, and partly by igno{\-}
<ttdv4 n="I.5.2-185"><bkdv3 n="2015">rance blindly deceiued with the same abominations. So much, that
<ttdv4 n="I.5.2-186"><bkdv3 n="2016">king <name t="ps">Achab</name> hauing but only <name t="ps">Helias</name> a true teacher and minister of God,
<ttdv4 n="I.5.2-187"><bkdv3 n="2017">there were eight hundred and fiftie Priestes, that perswaded him to ho{\-}
<ttdv4 n="I.5.2-188"><bkdv3 n="2018">nour Baal, and to doe sacrifice in the woods or groues. And so continued
<ttdv4 n="I.5.2-189"><bkdv3 n="2019">that horrible error, vntill the three noble Kings, as <name t="ps">Iosaphat, Ezechias,</name>
<ttdv4 n="I.5.2-190"><bkdv3 n="2020">and <name t="ps">Iosias</name> , <f t="bll">GODS<f t="bl"> chosen Ministers, destroyed the same clearely, and
<ttdv4 n="I.5.2-191"><bkdv3 n="2021">brought againe the people from such their faigned inuentions, vnto the
<ttdv4 n="I.5.2-192"><bkdv3 n="2022">very commandements of <f t="bll">GOD<f t="bl">: for the which thing their immortall re{\-}

<note place="lmargin">
<bkdv3 n="2023"><f t="i">Religions
<bkdv3 n="2024">and sectes a{\-}
<bkdv3 n="2025">mong the
<bkdv3 n="2026">Iewes. <f t="bl">
</note>

<ttdv4 n="I.5.2-193"><bkdv3 n="2027">ward and glory, doeth, and shall remaine with <f t="bll">GOD<f t="bl"> for euer. And be{\-}
<ttdv4 n="I.5.2-194"><bkdv3 n="2028">side the foresaid inuentions, the inclination of man to haue his owne
<ttdv4 n="I.5.2-195"><bkdv3 n="2029">holy deuotions, deuised new sects, and religions, called Pharisees, Sad{\-}
<ttdv4 n="I.5.2-196"><bkdv3 n="2030">duces, and Scribes, with many holy and godly traditions and ordinan{\-}
<ttdv4 n="I.5.2-197"><bkdv3 n="2031">ces (as it seemed by the outward appearance, and goodly glistering of
<ttdv4 n="I.5.2-198"><bkdv3 n="2032">the workes) but in very deede all tending to idolatrie, superstition, |&| hy{\-}
<ttdv4 n="I.5.2-199"><bkdv3 n="2033">pocrisie: their hearts within being full of malice, pride, couetousnesse, |&| all
<ttdv4 n="I.5.2-200"><bkdv3 n="2034">wickednesse. Against which sectes, and their pretended holinesse <name p="ps>Christ</name>
<ttdv4 n="I.5.2-201"><bkdv3 n="2035">cried out more vehemently, then hee did against any other persons, say{\-}
<ttdv4 n="I.5.2-202"><bkdv3 n="2036">ing, and often rehearsing these wordes, Woe bee to you Scribes and

<note place="lmargin">
<bkdv3 n="2037"><cit work="NT. Matthew 23.25-26"><f t="r">Matth.23.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-203"><bkdv3 n="2038">Pharisees, yee hypocrites, for you make cleane the vessell without, but
<ttdv4 n="I.5.2-204"><bkdv3 n="2039">within yee bee full of rauine and filthinesse: thou blinde Pharisee, and
<ttdv4 n="I.5.2-205"><bkdv3 n="2040">hypocrite, first make the inward part cleane. For not withstanding all
<ttdv4 n="I.5.2-206"><bkdv3 n="2041">the goodly traditions and outward shewes of good workes, deuised of
<ttdv4 n="I.5.2-207"><bkdv3 n="2042">their owne imagination, whereby they appeared to the world most reli{\-}
<ttdv4 n="I.5.2-208"><bkdv3 n="2043">gious and holy of all men, yet <name p="ps>Christ</name> (who saw their hearts) knew that
<ttdv4 n="I.5.2-209"><bkdv3 n="2044">they were inwardly in the sight of <f t="bll">GOD<f t="bl">, most vnholy, most abomina{\-}
<ttdv4 n="I.5.2-210"><bkdv3 n="2045">ble, and farthest from <f t="bll">GOD<f t="bl"> of all men. Therefore sayd hee vnto them,
<ttdv4 n="I.5.2-211"><bkdv3 n="2046">Hypocrites, the Prophet <name t="ps">Esai</name> spake full truely of you, when hee sayd,
<ttdv4 n="I.5.2-212"><bkdv3 n="2047">This people honour mee with their lips, but their heart is farre from

<note place="lmargin">
<bkdv3 n="2048"><cit work="NT. Matthew 15.7-9"><f t="r">Matt.15.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-213"><bkdv3 n="2049">mee. They worship mee in vaine, that teach doctrines and commande{\-}

<note place="lmargin">
<bkdv3 n="2050"><cit work="OT. Isaiah 29.13-14"><f t="r">Esai.19.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-214"><bkdv3 n="2051">ments of men: for you leaue the commandements of <f t="bll">GOD<f t="bl">, to keepe your
<ttdv4 n="I.5.2-215"><bkdv3 n="2052">owne traditions.
<p>

<note place="lmargin">
<bkdv3 n="2053"><f t="i">Mans
<bkdv3 n="2054">lawes must
<bkdv3 n="2055">be obserued
<bkdv3 n="2056">and kept, but
<bkdv3 n="2057">not as Gods
<bkdv3 n="2058">Lawes. <f t="bl">
</note>

<ttdv4 n="I.5.2-216"><bkdv3 n="2059">And though <name p="ps>Christ</name> sayd, They worship <f t="bll">GOD<f t="bl"> in vaine, that teach
<ttdv4 n="I.5.2-217"><bkdv3 n="2060">doctrines and commandements of men: yet hee meant not thereby to
<ttdv4 n="I.5.2-218"><bkdv3 n="2061">ouerthrow all mens commandements, for he himselfe was euer obedient
<ttdv4 n="I.5.2-219"><bkdv3 n="2062">to the Princes and their lawes, made for good order and gouernance of
<ttdv4 n="I.5.2-220"><bkdv3 n="2063">the people, but hee reprooued the lawes and traditions made by the

<bkdv3 n="2064"><fw t="catch">Scribes</fw>

<bkdv2 type="page" n="35" sig="C6r" side="inner" forme="1">

<bkdv3 n="2065"><fw t="header"><f t="r">of good workes.</fw><fw t="pag">35</fw><f t="bl">

<ttdv4 n="I.5.2-221"><bkdv3 n="2066">Scribes and Pharisees: which were not made onely for good order of
<ttdv4 n="I.5.2-222"><bkdv3 n="2067">the people, (as the Ciuill lawes were) but they were (set vp so high, that
<ttdv4 n="I.5.2-223"><bkdv3 n="2068">they were made to be right and pure worshipping of <f t="bll">GOD<f t="bl">, as they had
<ttdv4 n="I.5.2-224"><bkdv3 n="2069">beene equall with <f t="bll">GODS<f t="bl"> Lawes, or aboue them: for many of Gods
<ttdv4 n="I.5.2-225"><bkdv3 n="2070">Lawes could not bee kept, but were faine to giue place vnto them. This
<ttdv4 n="I.5.2-226"><bkdv3 n="2071">arrogancie <f t="bll">GOD<f t="bl"> detested, that man should so aduance his lawes, to
<ttdv4 n="I.5.2-227"><bkdv3 n="2072">make them equall with <f t="bll">GODS<f t="bl"> Lawes, wherein the true honouring
<ttdv4 n="I.5.2-228"><bkdv3 n="2073">and right worshipping of <f t="bll">GOD<f t="bl"> standeth, and to make his Lawes for
<ttdv4 n="I.5.2-229"><bkdv3 n="2074">them to be left off. <f t="bll">GOD<f t="bl"> hath appointed his Lawes, whereby his plea{\-}
<ttdv4 n="I.5.2-230"><bkdv3 n="2075">sure is to be honoured. His pleasure is also, that all mens lawes, not
<ttdv4 n="I.5.2-231"><bkdv3 n="2076">being contrary vnto his Lawes, shalbe obeyed and kept, as good and ne{\-}
<ttdv4 n="I.5.2-232"><bkdv3 n="2077">cessary for euery Common-weale, but not as things wherein principally
<ttdv4 n="I.5.2-233"><bkdv3 n="2078">his honour resteth: and all Ciuill and mans lawes, either bee, or should
<ttdv4 n="I.5.2-234"><bkdv3 n="2079">be made, to bring men the better to keepe <f t="bll">GODS<f t="bl"> Lawes, that conse{\-}
<ttdv4 n="I.5.2-235"><bkdv3 n="2080">quently, or followingly, <f t="bll">GOD<f t="bl"> should bee the better honoured by them.
<ttdv4 n="I.5.2-236"><bkdv3 n="2081">Howbeit, the Scribes and Pharisees were not content that their lawes
<ttdv4 n="I.5.2-237"><bkdv3 n="2082">should bee no higher esteemed then other positiue and Ciuill lawes, nor
<ttdv4 n="I.5.2-238"><bkdv3 n="2083">would not haue them called by the name of other Temporall lawes: but
<ttdv4 n="I.5.2-239"><bkdv3 n="2084">called them holy and godly traditions, and would haue them esteemed not

<note place="rmargin">
<bkdv3 n="2085"><f t="i">Holy tradi{\-}
<bkdv3 n="2086">tions were
<bkdv3 n="2087">esteemed as
<bkdv3 n="2088">Gods Lawes. <f t="bl">
</note>

<ttdv4 n="I.5.2-240"><bkdv3 n="2089">onely for a right and true worshipping of <f t="bll">GOD<f t="bl"> (as <f t="bll">GODS<f t="bl"> Lawes
<ttdv4 n="I.5.2-241"><bkdv3 n="2090">be in deede) but also for the most high honouring of <f t="bll">GOD<f t="bl">, to the which
<ttdv4 n="I.5.2-242"><bkdv3 n="2091">the commandements of <f t="bll">GOD<f t="bl"> should giue place. And for this cause did
<ttdv4 n="I.5.2-243"><bkdv3 n="2092"><name p="ps>Christ</name> so vehemently speake against them, saying, Your traditions which
<ttdv4 n="I.5.2-244"><bkdv3 n="2093">men esteeme so high, be abomination before <f t="bll">GOD<f t="bl">. For commonly of
<ttdv4 n="I.5.2-245"><bkdv3 n="2094">such traditions, followeth the transgression or breaking of <f t="bll">GODS<f t="bl">

<note place="rmargin">
<bkdv3 n="2095"><f t="i">Holinesse of
<bkdv3 n="2096">mans deuise,
<bkdv3 n="2097">is commonly
<bkdv3 n="2098">occasion that
<bkdv3 n="2099">God is offen{\-}
<bkdv3 n="21246">ded. <f t="r">
<bkdv3 n="2101"><cit work="NT. Matthew 12.1-14">Matth.12.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-247"><bkdv3 n="2102">commandements, and a more deuotion in keeping of such things, and a
<ttdv4 n="I.5.2-248"><bkdv3 n="2103">greater conscience in breaking of them, then of the commandements of
<ttdv4 n="I.5.2-249"><bkdv3 n="2104"><f t="bll">GOD<f t="bl">. As the Scribes and Pharises so superstitiously, and scrupu{\-}
<ttdv4 n="I.5.2-250"><bkdv3 n="2105">lously kept the Sabboth, that they were offended with <name p="ps>Christ</name> , because he
<ttdv4 n="I.5.2-251"><bkdv3 n="2106">healed sicke men, and with his Apostles, because they being sore hungry,
<ttdv4 n="I.5.2-252"><bkdv3 n="2107">gathered the eares of corne to eate vpon that day, and because his disci{\-}
<ttdv4 n="I.5.2-253"><bkdv3 n="2108">ples washed not their handes, so often as the traditions required: the
<ttdv4 n="I.5.2-254"><bkdv3 n="2109">Scribes and Pharises quarrelled with <name p="ps>Christ</name> , saying, Why doe they disci{\-}
<ttdv4 n="I.5.2-255"><bkdv3 n="2110">ples breake the traditions of the Seigniours? But <name p="ps>Christ</name> layd to their
<ttdv4 n="I.5.2-256"><bkdv3 n="2111">charge, that they for to keepe their owne traditions, did teach men to

<note place="rmargin">
<bkdv3 n="2112"><cit work="NT. Matthew 15.2"><f t="r">Matth.15.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.2-257"><bkdv3 n="2113">breake the very commandements of <f t="bll">GOD<f t="bl">. For they taught the people
<ttdv4 n="I.5.2-258"><bkdv3 n="2114">such a deuotion, that they offered their goods into the treasure house of
<ttdv4 n="I.5.2-259"><bkdv3 n="2115">the Temple, vnder the pretence of <f t="bll">GODS<f t="bl"> honour, leauing their fa{\-}
<ttdv4 n="I.5.2-260"><bkdv3 n="2116">thers and mothers (to whom they were chiefly bound) vnholpen, and so
<ttdv4 n="I.5.2-261"><bkdv3 n="2117">they brake the commandements of <f t="bll">GOD<f t="bl">, to keepe their owne traditi{\-}
<ttdv4 n="I.5.2-262"><bkdv3 n="2118">ons. They esteemed more an othe made by the golde or oblation in the
<ttdv4 n="I.5.2-263"><bkdv3 n="2119">Temple, then an othe made in the Name of <f t="bll">GOD<f t="bl"> himselfe, or of the
<ttdv4 n="I.5.2-264"><bkdv3 n="2120">Temple. They were more studious to pay their tithes of small things,
<ttdv4 n="I.5.2-265"><bkdv3 n="2121">then to doe the greater things commanded of <f t="bll">GOD<f t="bl">, as works of mercy,
<ttdv4 n="I.5.2-266"><bkdv3 n="2122">or to doe iustice, or to deale sincerely, vprightly, and faithfully with <f t="bll">GOD<f t="bl">
<ttdv4 n="I.5.2-267"><bkdv3 n="2123">and man. These (saith <name p="ps>Christ</name> ) ought to bee done, and the other not left

<note place="rmargin">
<bkdv3 n="2124"><cit work="NT. Matthew 23.16-24"><f t="bl"><f t="r">Matth.23.</cit>
</note>

<ttdv4 n="I.5.2-268"><bkdv3 n="2125">vndone. And to bee short, they were of so blinde iudgement, that they

<bkdv3 n="2126"><fw t="catch">stumbled</fw>

<bkdv2 type="page" n="36" sig="C6v" side="outer" forme="1">

<bkdv3 n="2127"><f t="r"><fw t="pag">36</fw> <fw t="header">The III part of the Sermon</fw><f t="bl">

<ttdv4 n="I.5.2-269"><bkdv3 n="2128">stumbled at a straw, and leaped ouer a blocke. They would (as it were)
<ttdv4 n="I.5.2-270"><bkdv3 n="2129">nicely take a flie out of their cup, and drinke downe a whole Camell. And
<ttdv4 n="I.5.2-271"><bkdv3 n="2130">therefore <name p="ps>Christ</name> called them blinde guides, warning his disciples from
<ttdv4 n="I.5.2-272"><bkdv3 n="2131">time to time to eschew their doctrine. For although they seemed to the
<ttdv4 n="I.5.2-273"><bkdv3 n="2132">world to bee most perfect men, both in liuing and teaching, yet was their
<ttdv4 n="I.5.2-274"><bkdv3 n="2133">life but hypocrisie, and their doctrine sowre leauen, mingled with su{\-}
<ttdv4 n="I.5.2-275"><bkdv3 n="2134">perstition, idolatry, and ouerthwart iudgement, setting vp the traditions
<ttdv4 n="I.5.2-276"><bkdv3 n="2135">and ordinances of man, in stead of <f t="bll">GODS<f t="bl"> commandements.

</ttdv3>

<ttdv3 n="3" t="part">

<hr>

<heading>
<bkdv3 n="2136">{P} <f t="r">The third part of the Sermon of
<bkdv3 n="2137"><f t="i">good workes. <f t="bk">
</heading>

<p>
<ttdv4 n="I.5.3-277"><bkdv3 n="2138">T<f t="bl">Hat all men might rightly iudge of good workes, it hath
<ttdv4 n="I.5.3-278"><bkdv3 n="2139">beene declared in the second part of this Sermon, what
<ttdv4 n="I.5.3-279"><bkdv3 n="2140">kinde of good workes they bee that <f t="bll">GOD<f t="bl"> would haue
<ttdv4 n="I.5.3-280"><bkdv3 n="2141">his people to walke in, namely such as he hath comman{\-}
<ttdv4 n="I.5.3-281"><bkdv3 n="2142">ded in his holy Scripture, and not such workes as men
<ttdv4 n="I.5.3-282"><bkdv3 n="2143">haue studied out of their owne braine, of a blind zeale and
<ttdv4 n="I.5.3-283"><bkdv3 n="2144">deuotion, without the word of <f t="bll">GOD<f t="bl">: And by mistaking
<ttdv4 n="I.5.3-284"><bkdv3 n="2145">the nature of good workes, man hath most highly displeased <f t="bll">GOD<f t="bl">, and
<ttdv4 n="I.5.3-285"><bkdv3 n="2146">hath gone from his will and commandements. So that thus you haue
<ttdv4 n="I.5.3-286"><bkdv3 n="2147">heard how much the world from the beginning vntill <name t="ps">Christes</name> time, was
<ttdv4 n="I.5.3-287"><bkdv3 n="2148">euer ready to fall from the commandements of <f t="bll">GOD<f t="bl">, and to seeke other
<ttdv4 n="I.5.3-288"><bkdv3 n="2149">meanes to honour and serue him, after a deuotion found out of their own
<ttdv4 n="I.5.3-289"><bkdv3 n="2150">heads: and how they did set vp their owne traditions, as high or aboue
<ttdv4 n="I.5.3-290"><bkdv3 n="2151"><f t="bll">GODS<f t="bl"> commandements, which hath happened also in our times (the
<ttdv4 n="I.5.3-291"><bkdv3 n="2152">more it is to be lamented) no lesse then it did among the Iewes, and that
<ttdv4 n="I.5.3-292"><bkdv3 n="2153">by the corruption, or at least by the negligence of them that chiefly ought
<ttdv4 n="I.5.3-293"><bkdv3 n="2154">to haue preserued the pure and heauenly doctrine left by <name p="ps>Christ</name> . What
<ttdv4 n="I.5.3-294"><bkdv3 n="2155">man hauing any iudgement or learning, ioyned with a true zeale vnto
<ttdv4 n="I.5.3-295"><bkdv3 n="2156"><f t="bll">GOD<f t="bl">, doeth not see, and lament, to haue entred into <name t="ps">Christes</name> religion,
<ttdv4 n="I.5.3-296"><bkdv3 n="2157">such false doctrine, superstition idolatry, hypocrisie, and other enormities
<ttdv4 n="I.5.3-297"><bkdv3 n="2158">and abuses, so as by little and little, through the sowre leauen thereof, the
<ttdv4 n="I.5.3-298"><bkdv3 n="2159">sweete bread of <f t="bll">GODS<f t="bl"> holy word hath bene much hindred and layed
<ttdv4 n="I.5.3-299"><bkdv3 n="2160">apart? Neuer had the Iewes in their most blindnesse, so many Pilgri{\-}
<ttdv4 n="I.5.3-300"><bkdv3 n="2161">mages vnto Images, nor vsed so much kneeling, kissing, and sensing of

<note place="lmargin">
<bkdv3 n="2162"><f t="i">Sectes and
<bkdv3 n="2163">religion a{\-}
<bkdv3 n="2164">mongst Chri{\-}
<bkdv3 n="2165">stian men. <f t="bl">
</note>

<ttdv4 n="I.5.3-301"><bkdv3 n="2166">them, as hath bene vsed in our time. Sects and feigned religions were
<ttdv4 n="I.5.3-302"><bkdv3 n="2167">neither the fourtieth part so many among the Iewes, nor more superstiti{\-}
<ttdv4 n="I.5.3-303"><bkdv3 n="2168">ously and vngodly abused, then of late dayes they haue been among vs.
<ttdv4 n="I.5.3-304"><bkdv3 n="2169">Which sects and religions, had so many hypocriticall and feigned workes
<ttdv4 n="I.5.3-305"><bkdv3 n="2170">in their state of religion (as they arrogantly named it) that their lampes
<ttdv4 n="I.5.3-306"><bkdv3 n="2171">(as they said) ran alwayes ouer, able to satisfie, not onely for their owne
<ttdv4 n="I.5.3-307"><bkdv3 n="2172">sinnes, but also for all other their benefactors, brothers, and sisters of reli{\-}
<ttdv4 n="I.5.3-308"><bkdv3 n="2173">gion, as most vngodly and craftily they had perswaded the multitude of
<ttdv4 n="I.5.3-309"><bkdv3 n="2174">ignorant people: keeping in diuers places (as it were) marts or markets

<bkdv3 n="2175"><fw t="catch">of</fw>

<bkdv1 type="gathering" n="5" format="folio" in="6s">
<bkdv2 type="page" n="37" sig="D1r" side="outer" forme="1">

<bkdv3 n="2176"><fw t="header"><f t="r">of good workes.</fw><fw t="pag">37</fw><f t="bl">

<ttdv4 n="I.5.3-310"><bkdv3 n="2177">of merites, being full of their holy reliques, images, shrines, and workes
<ttdv4 n="I.5.3-311"><bkdv3 n="2178">of ouerflowing abundance ready to be solde. And all things which they
<ttdv4 n="I.5.3-312"><bkdv3 n="2179">had were called holy, holy cowles, holy girdles, holy pardons, beades, ho{\-}
<ttdv4 n="I.5.3-313"><bkdv3 n="2180">ly shooes, holy rules, and all full of holinesse. And what thing can be more
<ttdv4 n="I.5.3-314"><bkdv3 n="2181">foolish, more superstitious, or vngodly, then that men, women, and chil{\-}
<ttdv4 n="I.5.3-315"><bkdv3 n="2182">dren, should weare a Friers coat, to deliuer them from agues, or pestilence?
<ttdv4 n="I.5.3-316"><bkdv3 n="2183">or when they die, or when they be buried, cause it to be cast vpon them, in
<ttdv4 n="I.5.3-317"><bkdv3 n="2184">hope thereby to be saued? Which superstition, although (thankes bee to
<ttdv4 n="I.5.3-318"><bkdv3 n="2185"><f t="bll">GOD<f t="bl">) it hath beene little vsed in this Realme, yet in diuers other
<ttdv4 n="I.5.3-319"><bkdv3 n="2186">Realmes, it hath beene, and yet it is vsed among many both learned and
<ttdv4 n="I.5.3-320"><bkdv3 n="2187">vnlearned. But to passe ouer the innumerable superstitiousnes that hath
<ttdv4 n="I.5.3-321"><bkdv3 n="2188">bene in strange apparel, in silence, in Dormitory, in Cloyster, in Chapter,
<ttdv4 n="I.5.3-322"><bkdv3 n="2189">in choise of meates, and drinkes, and in such like things, let vs consider
<ttdv4 n="I.5.3-323"><bkdv3 n="2190">what enormities |&| abuses haue been in the three chiefe principall points,
<ttdv4 n="I.5.3-324"><bkdv3 n="2191">which they called the three essentials, or three chiefe foundations of religi{\-}
<ttdv4 n="I.5.3-325"><bkdv3 n="2192">on, that is to say, obedience, chastitie, and wilfull pouertie.
<p>
<ttdv4 n="I.5.3-326"><bkdv3 n="2193">First, vnder pretence or colour of obedience to their Father in religion

<note place="rmargin">
<bkdv3 n="2194"><f t="i">The three
<bkdv3 n="2195">chiefe vowes
<bkdv3 n="2196">of religion. <f t="bl">
</note>

<ttdv4 n="I.5.3-327"><bkdv3 n="2197">(which obedience they made themselues) they were made free by their
<ttdv4 n="I.5.3-328"><bkdv3 n="2198">rule and Canons, from the obedience of their natural father and mother,
<ttdv4 n="I.5.3-329"><bkdv3 n="2199">and from the obedience of Emperour and King, and all temporall power,
<ttdv4 n="I.5.3-330"><bkdv3 n="2200">whom of very duetie by <f t="bll">GODS<f t="bl"> lawes they were bound to obey. And
<ttdv4 n="I.5.3-331"><bkdv3 n="2201">so the profession of their obedience not due, was a forsaking of their due
<ttdv4 n="I.5.3-332"><bkdv3 n="2202">obedience. And how their profession of chastitie was kept, it is more ho{\-}
<ttdv4 n="I.5.3-333"><bkdv3 n="2203">nestly to passe ouer in silence, and let the world iudge of that which is well
<ttdv4 n="I.5.3-334"><bkdv3 n="2204">knowen, then with vnchaste wordes, by expressing of their vnchaste life,
<ttdv4 n="I.5.3-335"><bkdv3 n="2205">to offend chaste and godly eares. And as for their wilfull pouertie, it was
<ttdv4 n="I.5.3-336"><bkdv3 n="2206">such, that when in possessions, iewels, plate, and riches, they were equall
<ttdv4 n="I.5.3-337"><bkdv3 n="2207">or aboue merchants, gentlemen, Barons, Earles, and Dukes: yet by this
<ttdv4 n="I.5.3-338"><bkdv3 n="2208">subtill sophisticall terme, <f t="r"><lang t="l">Proprium in commune,<f t="bl"><lang t="e> that is to say, Proper in
<ttdv4 n="I.5.3-339"><bkdv3 n="2209">common, they mocked the world, perswading, that not withstanding all
<ttdv4 n="I.5.3-340"><bkdv3 n="2210">their possessions, and riches, yet they kept their vow, and were in wilfull
<ttdv4 n="I.5.3-341"><bkdv3 n="2211">pouertie. But for all their riches, they might neuer helpe father nor mo{\-}
<ttdv4 n="I.5.3-342"><bkdv3 n="2212">ther, nor other that were in deede very needy and poore, without the li{\-}
<ttdv4 n="I.5.3-343"><bkdv3 n="2213">cence of their father Abbot, Prior, or Warden, and yet they might take of
<ttdv4 n="I.5.3-344"><bkdv3 n="2214">euery man, but they might not giue ought to any man, no not to them
<ttdv4 n="I.5.3-345"><bkdv3 n="2215">whom the lawes of <f t="bll">GOD<f t="bl"> bound them to helpe. And so through their
<ttdv4 n="I.5.3-346"><bkdv3 n="2216"><app>aditions <rdg resp="IL">traditions</rdg></app> and rules, the lawes of <f t="bll">GOD<f t="bl"> could beare no rule with them.
<ttdv4 n="I.5.3-347"><bkdv3 n="2217">And therefore of them might be most truely sayd, that which <name p="ps>Christ</name> spake
<ttdv4 n="I.5.3-348"><bkdv3 n="2218">vnto the Pharisees, You breake the commandements of <f t="bll">GOD<f t="bl"> by your

<note place="rmargin">
<bkdv3 n="2219"><cit work="NT. Matthew 15.3, 8"><f t="r">Matth.15.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.3-349"><bkdv3 n="2220">traditions: you honour <f t="bll">GOD<f t="bl"> with your lips, but your hearts be farre
<ttdv4 n="I.5.3-350"><bkdv3 n="2221">from him. And the longer prayers they vsed by day and by night, vnder
<ttdv4 n="I.5.3-351"><bkdv3 n="2222">pretence or colour of such holinesse, to get the fauour of widowes, and o{\-}
<ttdv4 n="I.5.3-352"><bkdv3 n="2223">ther simple folkes, that they might sing Trentalles and seruice for their
<ttdv4 n="I.5.3-353"><bkdv3 n="2224">husbands and friends, and admit or receiue them into their prayers: the
<ttdv4 n="I.5.3-354"><bkdv3 n="2225">more truely is verified of them the saying of <name p="ps>Christ</name> , Woe bee vnto you

<note place="rmargin">
<bkdv3 n="2226"><cit work="NT. Matthew 23.14-15"><f t="r">Matth.23.<f t="bl"></cit>
</note>

<ttdv4 n="I.5.3-355"><bkdv3 n="2227">Scribes and Pharisees, hypocrites, for you deuoure widowes houses,
<ttdv4 n="I.5.3-356"><bkdv3 n="2228">vnder colour of long prayers, therefore your damnation shall bee the

<bkdv3 n="2229"><fw t="sig">D</fw><fw t="catch">greater.</fw>

<bkdv2 type="page" n="38" sig="D1v" side="inner" forme="1">

<bkdv3 n="2230"><f t="r"><fw t="pag">38</fw> <fw t="header">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="I.5.3-357"><bkdv3 n="2231">greater. Woe bee to you Scribes and Pharisees hypocrites, for you goe
<ttdv4 n="I.5.3-358"><bkdv3 n="2232">about by sea and by land to make moe Nouices, and new brethren, and
<ttdv4 n="I.5.3-359"><bkdv3 n="2233">when they be let in, or receiued of your sect, you make them the children
<ttdv4 n="I.5.3-360"><bkdv3 n="2234">of hell, worse then your selues bee. Honour bee to <f t="bll">GOD<f t="bl">, who did put
<ttdv4 n="I.5.3-361"><bkdv3 n="2235">light in the heart of his faithfull and true minister, of most famous me{\-}
<ttdv4 n="I.5.3-362"><bkdv3 n="2236">morie King <name t="ps">Henry the eight</name> , and gaue him the knowledge of his word,
<ttdv4 n="I.5.3-363"><bkdv3 n="2237">and an earnest affection to seeke his glory, and to put away all such super{\-}
<ttdv4 n="I.5.3-364"><bkdv3 n="2238">stitious, and Pharisaicall sectes by Antichrist inuented, and set vp against
<ttdv4 n="I.5.3-365"><bkdv3 n="2239">the true word of <f t="bll">GOD<f t="bl">, and glory of his most blessed Name, as he gaue
<ttdv4 n="I.5.3-366"><bkdv3 n="2240">the like spirit vnto the most noble and famous Princes, <name t="ps"> Iosaphat, Iosi{\-}</name>
<ttdv4 n="I.5.3-367"><bkdv3 n="2241"><name t="ps">as,</name> and <name t="ps">Ezechias</name> . <f t="bll">GOD<f t="bl"> grant all vs the Kings Highnesse faithfull and
<ttdv4 n="I.5.3-368"><bkdv3 n="2242">true Subiects, to feed of the sweete and sauoury bread of <f t="bll">GODS<f t="bl"> owne
<ttdv4 n="I.5.3-369"><bkdv3 n="2243">worde, and (as <name p="ps>Christ</name> commanded) to eschew all our Pharisaicall and
<ttdv4 n="I.5.3-370"><bkdv3 n="2244">Papisticall leauen of mans fained religion. Which, although it were
<ttdv4 n="I.5.3-371"><bkdv3 n="2245">before <f t="bll">GOD<f t="bl"> most abominable, and contrary to Gods commandements,
<ttdv4 n="I.5.3-372"><bkdv3 n="2246">and <name t="ps">Christs</name> pure Religion, yet it was praysed to be a most godly life, and
<ttdv4 n="I.5.3-373"><bkdv3 n="2247">highest state of perfection: as though a man might bee more godly, and
<ttdv4 n="I.5.3-374"><bkdv3 n="2248">more perfect by keeping the rules, traditions, and professions of men,
<ttdv4 n="I.5.3-375"><bkdv3 n="2249">then by keeping the holy commandements of <f t="bll">GOD<f t="bl">. And briefly to passe

<note place="lmargin">
<bkdv3 n="2250"><f t="i">Other deui{\-}
<bkdv3 n="2251">ses and su{\-}
<bkdv3 n="2252">perstitions. <f t="bl">
</note>

<ttdv4 n="I.5.3-376"><bkdv3 n="2253">ouer the vngodly and counterfait religion, let vs rehearse some other
<ttdv4 n="I.5.3-377"><bkdv3 n="2254">kindes of Papisticall superstitions |&| abuses, as of Beades, of Lady Psal{\-}
<ttdv4 n="I.5.3-378"><bkdv3 n="2255">ters, and Rosaries, of fifteene Oes, of Saint <name t="ps">Barnards</name> verses, of Saint
<ttdv4 n="I.5.3-379"><bkdv3 n="2256"><name t="ps">Agathes</name> letters, of Purgatorie, of Masses satisfactory, of Stations, and
<ttdv4 n="I.5.3-380"><bkdv3 n="2257">Iubilees, of fained Reliques, or hallowed Beades, Belles, Bread, Wa{\-}
<ttdv4 n="I.5.3-381"><bkdv3 n="2258">ter, Psalmes, Candels, Fire, and such other: of superstitious fastings,
<ttdv4 n="I.5.3-382"><bkdv3 n="2259">of fraternities or brotherheads, of pardons, with such like merchandise,
<ttdv4 n="I.5.3-383"><bkdv3 n="2260">which were so esteemed and abused to the great preiudice of Gods glory
<ttdv4 n="I.5.3-384"><bkdv3 n="2261">and Commaundements, that they were made most high and most holy
<ttdv4 n="I.5.3-385"><bkdv3 n="2262">things, whereby to attaine to the euerlasting life, or remission of sinne:
<ttdv4 n="I.5.3-386"><bkdv3 n="2263">yea also vaine inuentions, vnfruitfull ceremonies, and vngodly lawes,

<note place="lmargin">
<bkdv3 n="2264"><f t="i">Decrees and
<bkdv3 n="2265">decretals. <f t="bl">
</note>

<ttdv4 n="I.5.3-387"><bkdv3 n="2266">decrees, and councels of <name t="pl">Rome</name> , were in such wise aduanced, that nothing
<ttdv4 n="I.5.3-388"><bkdv3 n="2267">was thought comparable in authoritie, wisedome, learning, and godli{\-}
<ttdv4 n="I.5.3-389"><bkdv3 n="2268"><app>linesse, <rdg resp="IL">nesse</rdg></app> vnto them. So that the lawes of <name t="pl">Rome</name> , (as they sayd) were to be
<ttdv4 n="I.5.3-390"><bkdv3 n="2269">receiued of all men, as the foure Euangelists, to the which all lawes of
<ttdv4 n="I.5.3-391"><bkdv3 n="2270">Princes must giue place. And the lawes of <f t="bll">GOD<f t="bl"> also partly were left
<ttdv4 n="I.5.3-392"><bkdv3 n="2271">off, and lesse esteemed, that the said lawes, decrees and councels, with their
<ttdv4 n="I.5.3-393"><bkdv3 n="2272">traditions and ceremonies, might be more duely kept, and had in greater
<ttdv4 n="I.5.3-394"><bkdv3 n="2273">reuerence. Thus was the people through ignorance so blinded, with the
<ttdv4 n="I.5.3-395"><bkdv3 n="2274">godly shew and appearance of those things, that they thought the kee{\-}
<ttdv4 n="I.5.3-396"><bkdv3 n="2275">ping of them to be a more holinesse, a more perfect seruice and honouring
<ttdv4 n="I.5.3-397"><bkdv3 n="2276">of <f t="bll">GOD<f t="bl">, and more pleasing to <f t="bll">GOD<f t="bl">, then the keeping of Gods comman{\-}
<ttdv4 n="I.5.3-398"><bkdv3 n="2277">dements. Such hath bene the corrupt inclination of man, euer supersti{\-}
<ttdv4 n="I.5.3-399"><bkdv3 n="2278">tiously giuen to make new honouring of <f t="bll">GOD<f t="bl"> of his owne head, and
<ttdv4 n="I.5.3-400"><bkdv3 n="2279">then to haue more affection and deuotion to keepe that, then to search out
<ttdv4 n="I.5.3-401"><bkdv3 n="2280">Gods holy commandements, and to keepe them. And furthermore, to
<ttdv4 n="I.5.3-402"><bkdv3 n="2281">take <f t="bll">GODS<f t="bl"> commandements for mens commandements, and mens
<ttdv4 n="I.5.3-403"><bkdv3 n="2282">commandements for Gods commandements, yea, and for the highest and

<bkdv3 n="2283"><fw t="catch">most</fw>

<bkdv2 type="page" n="39" sig="D2r" side="outer" forme="2">

<bkdv3 n="2284"><fw t="header"><f t="r">of good workes.</fw><fw t="pag">39</fw><f t="bl">

<ttdv4 n="I.5.3-404"><bkdv3 n="2285">most perfect and holy of all <f t="bll">GODS<f t="bl"> commandements. And so was
<ttdv4 n="I.5.3-405"><bkdv3 n="2286">all confused, that scant well learned men, and but a small number of
<ttdv4 n="I.5.3-406"><bkdv3 n="2287">them knew, or at the least would know, and durst affirme the trueth, to
<ttdv4 n="I.5.3-407"><bkdv3 n="2288">separate or seuer <f t="bll">GODS<f t="bl"> Commandements from the commandements
<ttdv4 n="I.5.3-408"><bkdv3 n="2289">of men. Whereupon did grow much errour, superstition, idolatrie,
<ttdv4 n="I.5.3-409"><bkdv3 n="2290">vaine religion, ouerthwart iudgement, great contention, with all vn{\-}
<ttdv4 n="I.5.3-410"><bkdv3 n="2291">godly liuing.
<p>
<ttdv4 n="I.5.3-411"><bkdv3 n="2292">Wherefore, as you haue any zeale to the right and pure honouring of

<note place="rmargin">
<bkdv3 n="2293"><f t="i">An exhorta{\-}
<bkdv3 n="2294">tion to the
<bkdv3 n="2295">keeping of
<bkdv3 n="2296">Gods com{\-}
<bkdv3 n="2297">mandem&emacron;ts.<f t="bl">
</note>

<ttdv4 n="I.5.3-412"><bkdv3 n="2298"><f t="bll">GOD<f t="bl">, as you haue any regard to your owne soules, and to the life that
<ttdv4 n="I.5.3-413"><bkdv3 n="2299">is to come, which is both without paine, and without ende, apply your
<ttdv4 n="I.5.3-414"><bkdv3 n="2300">selues chiefly aboue all things, to reade and heare <f t="bll">GODS<f t="bl"> worde,
<ttdv4 n="I.5.3-415"><bkdv3 n="2301">marke diligently therein what his will is you shal doe, and with all your
<ttdv4 n="I.5.3-416"><bkdv3 n="2302">endeuour apply your selues to follow the same. First you must haue an
<ttdv4 n="I.5.3-417"><bkdv3 n="2303">assured faith in <f t="bll">GOD<f t="bl">, and giue your selues wholly vnto him, loue him

<note place="rmargin">
<bkdv3 n="2304"><f t="i">A briefe re{\-}
<bkdv3 n="2305">hearsall of
<bkdv3 n="2306">Gods com{\-}
<bkdv3 n="2307"><app>mandemets. <rdg resp="IL">mandem|_e|ts</rdg></app> <f t="bl">
</note>

<ttdv4 n="I.5.3-418"><bkdv3 n="2308">in prosperitie and aduersitie, and dread to offend him euermore. Then for
<ttdv4 n="I.5.3-419"><bkdv3 n="2309">his sake loue all men, friends and foes, because they bee his creation and
<ttdv4 n="I.5.3-420"><bkdv3 n="2310">image, and redeemed by <name p="ps>Christ</name> , as ye are. Cast in your mindes, how you
<ttdv4 n="I.5.3-421"><bkdv3 n="2311">may doe good vnto all men, vnto your powers, and hurt no man. Obey
<ttdv4 n="I.5.3-422"><bkdv3 n="2312">all your superiours, and gouernours, serue your Masters faithfully and
<ttdv4 n="I.5.3-423"><bkdv3 n="2313">diligently, as well in their absence, as in their presence, not for dread of
<ttdv4 n="I.5.3-424"><bkdv3 n="2314">punishment onely, but for conscience sake, knowing that you are bound
<ttdv4 n="I.5.3-425"><bkdv3 n="2315">so to doe by Gods Commandements. Disobey not your Fathers and
<ttdv4 n="I.5.3-426"><bkdv3 n="2316">Mothers, but honour them, helpe them, and please them to your power.
<ttdv4 n="I.5.3-427"><bkdv3 n="2317">Oppresse not, kill not, beate not, neither slaunder, nor hate any man: but
<ttdv4 n="I.5.3-428"><bkdv3 n="2318">loue all men, speake well of all men, helpe and succour euery man, as you
<ttdv4 n="I.5.3-429"><bkdv3 n="2319">may, yea, euen your enemies that hate you, that speake euill of you, and
<ttdv4 n="I.5.3-430"><bkdv3 n="2320">that doe hurt you. Take no mans goods, nor couet your neighbours
<ttdv4 n="I.5.3-431"><bkdv3 n="2321">goods wrongfully, but content your selues with that which yee get true{\-}
<ttdv4 n="I.5.3-432"><bkdv3 n="2322">ly, and also bestow your owne goods charitably, as neede and case re{\-}
<ttdv4 n="I.5.3-433"><bkdv3 n="2323">quireth. Flee all idolatrie, witchcraft, and periury, commit no maner
<ttdv4 n="I.5.3-434"><bkdv3 n="2324">of adulterie, fornication, or other vnchastnesse, in will, nor in deede, with
<ttdv4 n="I.5.3-435"><bkdv3 n="2325">any other mans wife, widdow, or mayde, or otherwise. And trauayling
<ttdv4 n="I.5.3-436"><bkdv3 n="2326">continually, (during this life) thus in keeping the commandements of
<ttdv4 n="I.5.3-437"><bkdv3 n="2327"><f t="bll">GOD<f t="bl"> (wherein standeth the pure, principall, and right honour of <f t="bll">GOD<f t="bl">,
<ttdv4 n="I.5.3-438"><bkdv3 n="2328">and which wrought in faith, <f t="bll">GOD<f t="bl"> hath ordeined to bee the right
<ttdv4 n="I.5.3-439"><bkdv3 n="2329">trade and path way vnto heauen) you shall not faile, as <name p="ps>Christ</name>
<ttdv4 n="I.5.3-440"><bkdv3 n="2330">hath promised, to come to that blessed and euerlasting life,
<ttdv4 n="I.5.3-441"><bkdv3 n="2331">where you shall liue in glory and ioy with <f t="bll">GOD<f t="bl"> for
<ttdv4 n="I.5.3-442"><bkdv3 n="2332">euer: to whom be praise, honour and em{\-}
<ttdv4 n="I.5.3-443"><bkdv3 n="2333">perie, for euer and euer. Amen.
<bkdv3 n="2334">(* *)
<bkdv3 n="2335"> *
<hr>

</ttdv3>
</ttdv2>