^W «F PRIN(^ BR 45 .B74 V.IO British Reformers / ■ :SiE€(D)Ho WRITINGS OF THE REV. / THOMAS BECON, Chaplain to Archbishop Cranmer, and Prebendary of Canterbury. O^A ^' LONDON: PRINTED FOR AND SOLD AT THE DEPOSITORY, 56, PATERNOSTER- ROW ; ALSO BY J, NISBET, 21, BERNERS-STREET ; AND BY OTHER BOOKSELLERS. LONDON: PRINTEn BY W. CLOWES, Stamford-Street. THEOLOGIciV:. > 'Contents; Page. Some particulars of the Life of Thomas Becon 1 The News out of Heaven 15 A New Year's Gift 42 Brief Account of Becon's tracts, entitled " The Christmas Banquet," and "The pleasant Nosegay" 114 An Invective against Swearing 115 The Castle of Comfort, in which is evidently proved, that God alone absolveth and freely forgiveth the sins of so many as un- feignedly repent and turn unto him ] 79 The Fortress of the Faithful, against the cruel assaults of poverty and hunger 207 The Christian Knight, teaching warriors of God not only how they may prevail against Satan and his wicked army in this world, but also how they may live before God with a quiet and joyful conscience 2-il Selections from the Flower of Godly Prayers 271 Specimen of " The Pomander of Prayer" 330 Selections from the Sick Man's Salve, wherein faithful christians may learn both how to behave themselves patiently and thankfully in time of sickness, and also virtuously to dispose their temporal goods, and finally to prepare themselves gladly and godlily to die 331 Brief Account of " A New Catechism, set forth as a dialogue, in fa- miliar talk between a father and his son" 402 Mil The Demands of Koly Scripture -"-^ IV CONTENTS. Page. Extracts from The'diversity between God's word and Man's inven- tion ; Avhereln thou shalt see lively described and plainly set forth, what comfortable and heavenly benefits the word of God bringeth unto us ; and contrariwise, what horrible plagues and most grievous pestilences men's traditions bring unto such as receive and believe them 438 Sermons selected from A new Postill; containing most godly and learned Sermons upon all the Sunday Gospels read in the church throughout the year 456 The Sufferings of Christ 457 The Resurrection of Christ 472 The Office of the Holy Ghost 482 Faith in Christ 493 On the Holy Trinity. , 501 SOME PARTICULARS OF THE LIFE OF THOMAS BECON. Thomas Becon, or Beacon, was one of the most active of the English Reformers ; and by his writings he contributed much to the diffusion of the truth. He was born in Suffolk about a. d. 1510, and was educated at Cambridge, where he took his bachelor s degree in 1530. The preaching of Latimer appears to have been very useful to him, and he became a zealous teacher of the gospel. On this account Becon was persecuted by the Romish clergy, and was apprehended by Bonner in 1544, when he was compelled to make a public recantation at Paul's Cross, and to burn his little treatises, which had attracted con- siderable notice. Some of them had been printed under ihe name of Theodore Basil,* and were prohibited in the procla- mation against heretical books, in July, 1546. Finding there was no safety for him in London or its vici- nity, Becon travelled into Staffordshire and Derbyshire, where he remained in seclusion until the accession of Edward VL During this interval " he educated children in good literature, and instilled into their minds the principles of christian doc- trine." But the account of Becon's proceedings at that period is best given in his own words, as related in his tract, " The Jewel of Joy." " What gentleness I found for my godly labours at the hands of some men in these parts ye know right well. There- fore when neither by speaking, nor by writing, I could do good, 1 thought it best net rashly to throw myself into the ravening paws of those greedy wolves, but for a certain space to absent • Becon had two sons, whom he named Theodore and Basil, pro- bably Iroui his having assumed that appeilaiioa. B 2 Becon. myself from their tyranny, according to the doctrine of the gospel. — Leaving mine own native country, I travelled into such strange places as were unknown to me, and I to them. And yet, I thank the Lord my God, who never leaveth his servants succourless, I, although an unprofitable servant, in that exile and banishment wanted no good thing. Let the voluptuous worldlings take thought for the belly, and be careful for this present life ; I have learned in that my journey to cast my care upon the Lord my God, who abundantly feedeth so many as trust in him, and depend on his liberality and good- ness. For one house I found twenty, and for one friend a hundred. I could wish nothing for the provision of this life, but I had it plenteously, God so caring for me, his unprofitable and wretched servant. " After I had taken leave of my most sweet mother, and my other dear friends, I travelled into Derbyshire, and from thence into the Peak, whither I appointed my books and my clothes to be brought. Mine intent was, by exercising the office of a schoolmaster, to engraft Christ and the knowledge of him, in the breasts of those scholars whom God should appoint unto me to be taught. — I found them of very good wits and apt understandings. — Coming to a little village, called Alsop in the dale, I chanced upon a certain gentleman, called Alsop, lord of that village, a man not only ancient in years, but also ripe in the knowledge of Christ's doctrine. After we had saluted each other, and taken a sufficient repast, he showed me certain books, which he called his jewels and principal treasures. — To repeat them all by name I am not able, but of this I am sure, that there was the New Testament after the translation of the godly learned man. Miles Coverdale,* which seemed to be as well worn by the diligent reading thereof, as ever was any por- tass or mass book among the papists. — I remember he had many other godly books, as the Obedience of a Christian man, the Parable of the wicked Mammon, the Revelation of Anti- christ, the Sum of Holy Scripture, the book of John Frith against Purgatory ,t all the books published in the name of Theodore Basil, with divers other learned men's works. In these godly treatises this ancient gentleman, among the * The first testament printed in English, about twenty years before the time here referred to. t These were writings of Tindal and Frith. Life. 3 mountains and recks, occupied himself both diligently and vir- tuously.— But all the religion of the people consisted in hearing matins and masses, in superstitious worshipping of saints, in hiring soul carriers to sing trentals,* in pattering upon beads, and in such other popish pedlary. Yet the people where I have travelled, for the most part, are reasonable and quiet enough.f yea and very conformable to God's truth. If any be stubbornly obstinate, it is for want of knowledge, and because they have been seduced by blind guides. ♦' While I was in the Peak I learned that Robert Wysdom was in Staffordshire.]; He was the same to me as Aristarchus was to Paul. Desiring greatly to see him, I bade my friends in the Peak farewell, and made haste towards him. When I came to him, I not only rejoiced to see him in health, but also gave God thanks that he was so well placed and provided for. I found him in the house of a certain faithful brother, called John Old, a man old in name, yet young in years, and yet ancient in true godliness and christian life. He was to us as Jason was to Paul and Silas. He received us joyfully into his house, and liberally, for the Lord's sake, ministered all good things unto our necessities. And as he began, so he continued, a right hearty friend, and dearly loving brother, so long as we remained in that country. Even as blessed Paul wished to Onesiphorus, (2 Tim. i.) so wish I to him, and with the same words pray for him. The Lord grant to him that he may find mercy of the Lord in that day. After we had passed certain days in the house of that most loving brother, refreshing ourselves with the comfort of the holy scriptures after so many grievous tempests, troublous storms, and painful labours, our dear brother Robert Wysdom was called away by letters, which was to us no small pain and grief. • The Romish priests who repeated masses for thirty days, to deliver souls from purgatory. t The midland counties were not disturbed by the tumults excited by the Romish priests, in Norfolk and in the west and north of England. X Robert Wysdom, or Wisdom, was minister of St. Catlieriiic's, in Lothbury, and a laborious preacher of the trutli ; he was citnipelled to recant; with liecon, in 15-11. He wrote an exposition on tlie ten commandments, for wliich he was iinprisoni^l in the Lollards' tower. Several of the psalms and hymns of tlie old version were written hy him. On the accession of queen Mary, he escaped to the continent, and became archdeacon of Ely in the reign of Llizabtlh* fi 2 4 Becon. Notwithstanding, we submitted ourselves to the good pleasure of God, with this hope and comfort, that his return to his old familiars should be greatly to the advancement of God's glory, and to the quiet of his christian studies, whereof might spring hereafter no small advantage to the christian public weal. And so we, wishing one another the assistance of God's Spirit, repentance of our former life, strength of faith, and persever- ance in all godliness to our last end, departed, yea, and that not without tears. — He was ever virtuously occupied, and suffered no hour to pass away without good fruit. He is a man in whom the fear of God reigneth unfeignedly. " After his departure, according to my talent, I brought up youth in the knowledge of good literature, and instilled into their breasts the elements and principles of Christ's doctrine, teaching them to know their Lord and God, to believe in him, to fear and love him, and studiously to walk in his holy ways from their cradles, even to the yielding up of their last breath. I doubt not but Christ was so deeply graven in their hearts at that time, that he is not yet worn out, neither as I trust shall l)e so long as they live.— The people were not in all points com- monly so superstitious as the people of the Peak, they savoured somewhat more of pure religion. This I think came to pass through certain English books that were among them, and through travellers to and from London. " After I had spent a year and somewhat more in that country, in the virtuous education and bringing up of youth, I departed into Warwickshire, where, in like manner as before, I freely enjoyed the liberality of my sweet and dear friend, John Old, who, impelled by urgent causes, had removed into that country'. There likewise I taught divers gentlemen's sons, who I trust, if they hve, wall be ornaments to the public weal of England, both for the preferment of true religion, and for the maintenance of justice. " I travelled in Derbyshire, in the Peak, in Staffordshire, and in Leicestershire, yet Warwickshire was to me the most dear and pleasant. In Leicestershire — 1 pass over the other, I had acquaintance only with one learned man, a countryman of ours, called John Aylmer,* a master of arts of the university of * Aylmer was active in proniotinj^ the Reformation. He was tutor in tlie family of the marquess of Dorset, who was afterwards duke of Life. 5 Cambridge, a young man singularly well learned both in the Latin and Greek, teacher to the children of my lord marquis Dorset ; but Warwickshire ministered unto me the acquaint- ance and friendship of many learned men. " First comes to my remembrance master Latimer, a man worthy to be loved and reverenced by all true-hearted christian men, not only for the pureness of his life, which before the world hath always been innocent and blameless, but for the sincerity and goodness of his evangelical doctrine, which, since the beginning of his preaching, has in all points been so con- formable to the teaching of Christ and his apostles, that the very adversaries of God's truth, with all their menacing words, and cruel imprisonments, could not withdraw him from it. But whatsoever he had once preached, he valiantly defended the same before the world, without fear of any mortal creature, although of ever so great power or high authority ; wishing and minding rather to suffer, not only loss of worldly posses- sions, but also of life, than that the glory of God, or the truth of Christ's gospel, should in any point be obscured or defaced through him. His life was not dear unto him, so that he might fulfil his course with joy, and the office that he received of the Lord Jesus, to testify the gospel of God's favour. He might well say with the holy psalmist, ' I spake, O Lord, of thy testimonies and ordinances in the presence of kings, princes, and rulers, and 1 was not ashamed.' " His noble fame and virtuous renown is well known, not only in this realm of England, but also in foreign countries, among both learned and unlearned. I have known him twenty years ago, in the university of Cambridge; to whom, next to God, I am most specially bound to give most hearty thanks for the knowledge, if I have any, of God and his most blessed word. " I was sometime a poor scholar of Cambridge, very desirous to have the knowledge of good letters ; and in the time of my being there this godly man preached many learned and chris- tian sermons, both in Latin and English, at all of which for the most part 1 was present ; and although at the time I was SuiTolk, tlif father of Lady Jane Grey. During the INIarian persecu- tiun he took refuy^e on the continent, and was fiftervvards bishop of Loiidon. John Old was a tearluT of youth, and vicar of Cohington, in Warwicksliire. He was afterwards a prebendary of Herclbrd, and an exile for religion. 6 Becon. but a child of sixteen years old, yet I noted his doctrine as well as I could, partly reposing it in my memory, partly com- mitting it to writing, as letters are the most faithful treasurers to the memory. " I was present when, with manifest authorities of God's word, and invincible arguments, besides the allegations of doctors, he proved in his sermons that the holy scriptures ought to be read in the English tongue by all christian people, whether they were priests or laymen, as they are called ; which divers drowsy dunces, with false flattering friars, could not abide, but openly in their unsavoury sermons resisted his godly purpose ; even as Alexander the coppersmith and Elymas the sorcerer, with many others, resisted blessed Paul and his godly doctrine. Notwithstanding this, he, yea rather God in him, whose cause he handled, got the victory, and it came to pass according to his teaching. Neither was I absent when he inveighed against empty works, good intents, blind zeal, super- stitious devotion, &c. such as the painting of tabernacles,* gilding of images, setting up of candles, running on pilgrimages, and such other idle inventions of men, whereby the glory of God was obscured, and the works of mercy less regarded. I remember also how he was wont to rebuke the beneficed men with the authority of God's word, for neglecting and not teaching their flock, and for being absent from their cures ; they themselves being idle, and masting themselvesf like hogs of Epicurus's flock ; taking no thought though their poor pa- rishioners miserably pine away, starve, perish, and die for hun- ger. Neither have I forgotten how he, at that time, condemned foolish, ungodly, and impossible vows to be fulfilled, wishing rather that liberty of marriage might be granted to them which have so vowed, than so to continue through single life in all kind of abominable uncleanness. Oh how vehement was he in rebuking all sins, namely idolatry, false and idle swearing, covetousness, and hcentious living ! Again, how sweet and pleasant were his words in exhorting unto virtue ! He spake nothing but it left as it were certain stings in the hearts of the hearers which moved them to consent to his doctrine. None, except they were stiffhecked and uncircumcised in heart, went * Repositories for the consecrated wafers, t Swinishly filling tliemselves with acorns. Life. 7 away from his sermons who were not led into a faithful repent- ance of their former lives, affected with high detestation of sin, and moved unto all godliness and virtue. I knew certain men who, by persuasion of their friends, went unto his sermons, swelling, blown full, and puffed up like unto Esop's frogs, with envy and malice against the preacher ; but when they returned, the sermon being done, and were asked how they liked him and his doctrine, they answered with the priests and pharisees' servants, (John viii.) * Never man spake like this man.' " So sharp a two-edged sword is the word of God, it enter eth through, even unto the dividing of the soul and the spirit, and of the joints and the maiTOw. (Heb. iv.) So God watches over his word, so the Father of heaven causes his word not to return • unto him void, but to do whatsoever his good pleasure is, and to take root and bring forth fruit in them that are before ordained unto everlasting life ; in some a hundred fold, in some threescore, in some thirty fold. I will not further report his freedom of speech against buying and selling of benefices, against the promoting unto livings of spiritual mi- nisters them which are unlearned and ignorant in the law of God, against popish pardons, against the reposing our hope in our own works or in other men's merits, against false religion, &c. Neither do I here relate how beneficial he was, according to his ability, to poor scholars and other needy people; so con- formable was his life to his doctrine, so watered he with good deeds whatsoever he had planted with godly words. He so laboured earnestly both in word and deed to win and allure others unto the love of Christ's doctrine and his holy religion, that there is a common saying which remains unto this day, * When master Stafford read, and master Latimer preached, then was Cambridge blessed.' " That master George Stafford was a man whom the un- thankful world was unworthy any longer to have.* I pass over * George Stafford, or Stavert, was fellow of Pembroke-hall in Cambridge, a reader of divinity, who lectured on the scriptures. He was very attentive to his duties as a minister of the gospel. About 1528, there was one of great fame for his skill as a conjur.)r at Cambridge. This man fell sick, of the plague. From conipassioa to his soul, Stafford ventured his own life by visiting him, and rea- soned with him upon his wicked life and practices till he was brought to repentance, and destroyed his books. Thus Stafford en- deavoured to save that man's soul, though he lost his own life by it. S Becon. the gifts of nature, and such goodly qualities as win unto them that have them the favour and commendation of men ; where- with he was plenteously endued, and this I unfeignedly say unto you : he was a man of a very perfect life, and, if I may so speak, of an angelic conversation, approvedly learned in the Hebrew, Greek, and Latin tongues, and such a one as had, through his painful labours, obtained singular knowledge in the mysteries of God's most blessed word. *' By his industry, labour, pains, and diligence, he seemed of a dead man to make blessed Paul alive again ; and putting away all unseemliness, set him forth in his native colours, so that now he is both seen, read, and heard with great pleasure by them that labour in the study of his most godly epistles. And as he beautified the letters of blessed Paul with his godly expositions, so likewise he learnedly set forth in his lectures,, the native sense and true understanding of the four evangelists ; restoring unto us in a lively manner the apostle's mind, and tiie mind of those holy writers, which so many years before had laid unknown and obscured through the darkness and mists, of the pharisees and papists. " He was a faithful and prudent servant, giving meat to the Lord's household in due time. He cast away profane and old wives' fables, and as the good servant of Jesus Christ, he ex- ercised himself unto godliness. He was an example to the faithful in word, in conversation, in love, in spirit, in faith, iii purity. He gave his mind to reading, to exhorting, to doctrine. He studied to show himself unto God a laudable workman that needeth not to be ashamed, dividing the word of truth justly. He was gentle unto every man, and with meekness informed them that resisted the truth, if God at any time would give them repentance for to know the truth, and to turn again from, the snare of the devil. He fought a good fight, he fulfilled his course, he kept the faith : therefore is there laid up for him a crown of righteousness, which the Lord, the righteous judge, shall give him in that day, and not to him only, but to all them that love His coming. " "With master Latimer, that true preacher of God's word, I was somewhat acquainted in Warwickshire, which was to me for he got the infection, went home, and died. Fox relates this on the authority of bishops Ridley aud Grindal. Life. 9 no small comfort ; not with him only, but with divers others, whereof some were men of worship, well incHned towards the holy scriptures ; some were men very godly learned in the laws of the Most High, and professors of the same. So oft as I was in their company, methought I was clearly delivered from Eg}^pt, and quietly placed in the glorious New Jerusalem, which is described in the revelation of blessed John : so sweet a thing is it to be in the company of godly learned men. *' While I was training up youth, and fashioning their minds unto true godliness in that country, behold, unexpected letters were sent to me from my most dear mother ; in which she re- quired me to return to my native country, and to be a staff of her old age, as my father-in-law was departed from this vale of misery. Considering my duty, and the honour which I owe unto her by the manifest commandment of God, I immediately after, not without the friendly consent of my well willers, de- parted from Warwickshire, and with all haste repaired home. " In this my long absence I wrote divers treatises, but as yet three only are published. The Governance of Virtue, an Invective against Whoredom, and a Dialogue of Christ's Nativity, between the angel and the shepherds. The others shall be set forth, if the Lord will, hereafter at a convenient time. I trans-lated out of Latin into English, divers little trea- tises,— The Shield of Salvation, The Solace of the Soul. The Commendation of Death, &c."* This extract is long, but the reader will hardly fail to be in- terested with its contents, which present some valuable delinea- tions of the state of England in the early days of the Refor- mation. At that time many of the inland secluded districts were scarcely accessible to travellers, and far less known to the inhabitants of the southern counties than some parts of the continent. We cannot help regretting that the author has not left us a full delineation of his life from his own pen. The par- ticulars respecting himself and his contemporaries which such a * In the Jewel of Joy, the foregoing particulars are communi- cated in a dialogue between Pliilemon, (H^'Con himselt,) and sunie friends, to whom he relates what had befallen him. A part (tf La- timer's character is put into the mouth of one of the other speakers ; but it is evident that Becon himself is describing; his own personal intercourse with that venerable father. As the dialogue contains much extraneous matter, it seemed desirable to condense the above exuuct in becon's own words. b3 10 Becon, narrative would have contained, would have made it one of the most valuable pieces of the reformers. When Edward VI. came to the throne, the people of Can- terbury were particularly opposed to the Reformation. This in- duced Cranmer to place in that city six preachers, distinguished for their piety and learning. Becon was one of them, and from the numerous sufferers for the truth among the inhabitants during the reign of queen Mary, their labours appear to have been made useful to many. Becon was also chaplain to the protector Somerset, and for some time an inmate in his family at Sheen. Of the death of this distinguished nobleman, and some other events of that period, Becon spoke thus in his epistle to the persecuted sufferers for the gospel in England : " We had divers signs long before, besides the godly admoni- tions of the faithful preachers, which plainly declared unto us an utter subversion of the true christian religion to be at hand, except it were prevented by speedy and hearty repent- ance. What shall I speak of that godly and mighty prince, Edward, duke of Somerset, who, in the time of his protector- ship, so banished idolatry out of this our realm, and brought in again God's true religion, that it was wonder so mighty a matter should have been brought to pass in so short a time. Was not the ungentle handling of him, and the unrighteous thrusting him out of office, and afterwards the cruel murdering of him, a man, yea, a mirror of true innocency and christian patience, an evident token of God's anger against us ? The sudden taking away of those most godly and virtuous youths, the duke of Suffolk and his brother, by the sweating sickness, was it not also a manifest token of God's heavy displeasure toward us ? The death of those two most worthy and godly learned men, I speak of Paulus Fagius and Martin Bucer, was it not a sure prognostication of some great mishap concerning the christian religion to be at hand ? But I may pass over many others and at the last come unto that which is most lament- able, and can never be remembered by any true English heart without large tears ; I mean the death of our most godly prince and christian king, Edward the sixth ; that true Josiah, that earnest destroyer of false religion, that fervent setter up of God's true honour, that most bounteous patron of the godly learned, that mcst worthy maintainer of good letters and virtue, and that perfect and lively mirror of true nobility and sincere godliness —was not the taking away of him (alas for sorrow !) a sure sign and an evident token that some great evil hung over this realm of England ?" That Becon was an eminent preacher of the reformed doc- trines appears from his having been committed to the Tower, with Bradford and Veron, within a fortnight after the accession of queen Mary. He was at that time rector of St. Stephen's, Walbrook, in the city of London. After a severe imprisonment of seven months, he was released, but was deprived of his living by the early proceedings of the queen against the married clergy ; it is indeed most surprising that he should have been liberated, while many persons far less distinguished as preachers of the truth, were detained in prison under ditferent pretences until popery was fully restored, when they were burned. These early proceedings, however, warned him of his danger, and after remaining in concealment for some time, he escaped to the continent, where he continued till the death of queen ]\Iary — he was, to use Strype's expression, "a man mightily tossed about." Becon's writings were included by name in the proclamation of Philip and Mary against the writings of the principal re- formers, and many copies doubtless were destroyed. While upon the continent he was not idle, but wrote several of his tracts. In an epistle to the persecuted brethren in England, he directed them to their only refuge and deliverer ; it was read in the private meetings of the protestants, and, with similar writ- ings of other reformers, imparted edification and comfort to many. In the preface written in 15G3, Becon says, " The cross of Christ was laid upon the true chiistians of this realm not many years past, so that divers of our countrymen were most griev- ously persecuted, most cruelly apprehended, imprisoned, stocked, chained, manacled, brought forth, accused, condemned, and burnt to ashes. Divers were secretly famished, and murdered in prison, spoiled of all their goods, exiled and banished into strange countries. — I, at that time being partaker of exile and banishment, after long and that most miserable imprisonment, (to let pass my other afflictions, wherewith I was daily encum- bered, besides the deceitful assaults of satan and his ministers, wherewith I was without ceasing troubled and discpiieted, not only outwardly, but also inwardly,) oftentimes called unto 1 2 Becoji. remembrance the most wretched and pitiful state of England, sometime flowing with the knowledge of God's word, as the sea with waters, but then wrapped full of blind ignorance and igno- rant blindness, I considered with myself what I might do to help the miseries of my poor countrymen, especially such as were afflicted for the gospel's sake. Not knowing how other- wise to gratify them, I wrote an epistle and sent it to certain godly brethren, declaring in it the causes of all the miseries and calamities which were fallen upon England : again, how they might be redressed ; and finally, what a merciful Lord our God is to all faithful penitent sinners that unfeignedly turn unto him. This epistle was not read of the brethren without fruit. I added a humble supplication unto God for the restoring of his holy word unto the church of England, wherein the devout christian complains his grief and sorrow unto the Lord for taking away the light of Christ's gospel, and most humbly acknowledging his fault and deserved punishment, most heartily wishes for the subversion of Antichrist's kingdom, and the restitution of Christ's most glorious kingdom to the realm of England." At this period several of Becon's tracts relative to the Romish controversy were written ; among them an epistle to the popish priests, showing the difference between the Lord's Supper and the mass, which he declares to be " a wicked idol." When queen Elizabeth came to the throne, Becon returned to England, and again laboured zealously and successfully to promote the truth. In 1560, he was appointed to the rectory of Buckland, in Hertfordshire, and subsequently to that of Christ Church, Newgate, which he afterwards resigned ; and in 1563, was appointed to the living of Dionis Backchurch, in London. Like many of the exiles and most excellent cha- racters of that day, he desired that greater liberty as to uni- formity should be permitted than was then allowed ; and he was one of the large minority in the convocation, which sup- ported a petition for greater freedom with respect to some rites and ceremonies.* In January 1564 — 5, the clergy of London attended at Lam- beth : they were required to subscribe to the recent ecclesias- tical regulations, but several declined. Strype relates in his * See Strype's Annais. Fifty-eight, including proxies, supported the petition, fifty-nine opposed it; the majority of the individuals present voted for it. Life. 13 life of Grindal, " Many upon this were sequestered, and after- wards some deposed and deprived— Whittingham and Becon refused at first, but afterwards subscribed and were preferred." It does not clearly appear what preferment he obtained after this ; but he was appointed to preach at Paul's cross in the fol- lowing year, and the lord mayor petitioned archbishop Parker, requesting his grace to prevail upon Becon to preach one of the Spital Sermons. After this time he seems to have resided chiefly at Canterbury, where he held a prebend, and from whence he dated the preface to his collected works, and to his Postills, or plain sermons upon the gospels appointed to be read throughout the year. In that city he died about 1567. Becon was one of the most laborious and useful writers and preachers among the British reformers. His publications ex- ceed forty in number ; some are of considerable length. The earliest was printed in 1541, and the latest in 1566. They em- brace a much wider range of subjects than the works of any other writer of that day. Several of them are upon the Romish controversy, and manifest a thorough knowledge of the subject, but the greater part of them do not directly relate thereto. Their contents are also exceedingly scriptural ; frequently for pages together, they exhibit a collection of passages from holy writ, illustrating in a very striking manner the subjects upon which the author is treating. All the reformers were *' mighty in the scriptures," but Becon, especially, " abounded" therein. Most of his publications were originally printed as separate tracts, and widely circulated in that form. Day the printer, in 1549, applied for a license, which was granted, authorizing him to reprint all the writings of Becon, which evidently shows that the demand for them was considerable. A uniform and corrected edition of his works was printed in 1564 under his own superin- tendence, dedicated to the archbishops and bishops of the realm. They form three volumes in folio, and are now among the scarcest of the writings of the Elizabethan reformers. Few of them have been reprinted since that time ; and the numerous and excellent writings of this pious and learned divine have been suffered to fall into unmerited oblivion, although highly commended by archbishop Parker and other writers. The most complete list of Becons wgrks which can be ascer- tained, is as follows : — 14 Bc.con. 1. News from Heaven. 2. The Christmas Banquet. 3. A Potation for Lent. 4. The pathway to Prayer. 5. A pleasant Nosegay. 6. The Policy of War. 7. David's Harp newly stringed ; an exposition on Psalm cxv. 8. A New Year's Gift. 9. An Invective against Swearing-. 10. The Governance of Virtue. 11. A new Catechism. 12. Preface to the book of Christian Matrimony. 13. The Jewel of Joy. 14. The Prin- ciples of the Christian Religion. 15. A Treatise of Fasting. 16. The Castle of Comfort. 17. The Solace of the Soul. 18. The Fortress of the Faithful. 19. The Christian Knight. 20. Homily against Whoredom. 21. The Flower of godly Prayers. 22. The Pomander of Prayer. 23. The Sick Mans Salve. 24. Dialogue between the Angel and the Shepherds. 25. An In- vective against Whoredom. 26. A comfortable Epistle to the afflicted People of God. 27. A Supplication unto God for restoring of his holy Word. 28. The displaying of the Popish Mass. 29. Common-places of the Holy Scripture. 30. Com- parison between the Lord's Supper and the Pope's Mass. 31. Proofs from the Fathers against the popish errors relative to the Sacrament. 32. The monstrous Merchandise of the Romish Bishops. 33. The Reliques of Rome. 34. The di- versity between God's word and man's invention. 35. The Acts of Christ and antichrist. 36. Christ's Chronicle. 37. The Summary of the New Testament. 38. The Demands of the Holy Scripture. 39. The glorious Triumph of God's blessed Word. 40. The praise of Death. 41. Postills, or Ser- mons upon the Gospels for the Sundays and Holy Days through- out the year. There are a few other pieces ascribed to Becon, and some translations. He also assisted in the Bishop's Bible. Only a small part of Becon' s writings could be included in the present collection — a preference therefore has been given to those which are upon the subjects the least noticed by other reformers. Some omissions have been made where Becon was unnecessarily diffuse. To each of his tracts is prefixed a short preface or epistle, addressed to some individual of note at that period ; a few of these have been retained. Such is a brief sketch of this excellent reformer, who was "justly celebrated for his great learnins:, his frequent preaching, Ms manifold sermons and excellent writings" — whereby he BEING DEAD VET SPEAKETH. NEWS OUT OF HEAVEN, BOTH PLEASANT AND JOYFUL, LATELY SET FORTH TO THE GREAT CONSOLATION AND COiMFORT OF ALL TRUE CHRISTIANS. BY THOMAS BECON. A. D. 1541. Oh, how beautiful are the feet of them which bring the glad tidings of peace, and show good and joyful news.— Rom. x. Be not afraid; for behold, I bring you tidings of great joy that shall come to all people. For unto you is born this day in the cit^ of David a Saviour, which is Christ the Lord. — Luke ii. My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of hunself, seeketh his own praise ; but whosoever seeketh his praise that sent him, he is true and no unrighteousness in him.— John vii. He that is of God, heareth the words of God. — John viii. Every one that is of the truth, heareth my voice. — John xviii. Gabriel the angel and ambassador of God speaketh.* Wherefore are ye sad, O ye mortal men ? Wherefore do ye walk as persons desolate, dismayed, and altooether comfortless? Wherefore do ye sigh, weep, sob, and take thought ? Wherefore do ye wring your hands and tear your hair ? Why, rather, do ye not rejoice ? Why do ye not elevate and lift up your heads, walking pleasantly ? Why do ye not look with smiling countenances? Why do ye net * Dan. viii. IG ; ix. 21. Luke i. 26; ii. 9. 16 Becon. put out of your hearts all anxious thought and care? Why do ye not so compose and set yourselves, that all the ges- tures of your body may frankly, and with a lusty courage, declare your joy, mirth, gladness, felicity, and pleasure ? There is, believe me, not one cause of sadness, but of gladness many, yea and innumerable. For God is now no more an enemy unto you, but a dear friend. He is become, of a severe Judge, a merciful Saviour ; of an austere and fierce Lord, a bounteous and gentle Father ; of an extreme Revenger, a tender Forgiver. To be short, he is now become the very same unto you, that a most tender, most gentle, most loving, most bounteous, most kind, most beneficial, most liberal, and most benign father is to his own son, whom he most entirely loves, and tenderly enhales* above all the others. How therefore can ye be sad ? How can ye do any otherwise than rejoice and be merry ? seeing that all dolour, all sorrow, all care, all grief, all pain, all peril, all trouble, all danger, all dis- quietness, all hatred, all malice, all enmity, all malevo- lence, all ill will, all wrath, all displeasure, all desire of vengeance, and all that ever is contrary to your joy and pleasure, to your health and comfort, to your rest and tranquillity, is utterly extinguished ; and so put away for ever and ever, that you who are of God's faithful con- gregation, obedient to his word, and ready to accomplish his most holy and divine will, shall never after this perish and fall out of favour, but have eternal life. And all this is come to pass through God's grand mercies, by the glo- rious nativity and most blessed birth of his well-beloved Son Jesus Christ ; who this day is born of a pure virgin in Beth- lehem, a city of David, through the miraculous and won- derful operation of the Holy Ghost; that he should be a Saviour, yea and an all-sufficient Saviour, to save his peo- ple, that is to say, so many as believe in him, from their sins, and from the danger of Satan, that they may be made inheritors of eternal glory. These news out of heaven, am I, Gabriel, the angel and a-mbassador of God, sent to declare unto you, that ye may unfeignedly rejoice, not in vain and worhlly things, but first in the Lord God your Saviour, and afterwards in celestial and heavenly things, and evermore be thankful for them ; walking worthy this inestimable benignity and unspeakable goodness of God the Father through Jesus * Enhances, esteems. News out of Heaven. 17 Christ ; that these sinnjular benefits may not at any time seem to be showed to uni^rateful and unthankful persons. Melhinks I see you now begin to rejoice and leap for joy, yea, and seriously to triumph, as persons full of trank courage at the hearing of these most pleasant and joyful news, which is to me certainly no common delight and small pleasure. But that ye may rejoice unfeignedly, and know that ye have an urgent and weighty cause to be glad, yea, and that with a continual mirth, and such a joy as ought to be immortal and never die ; I will rehearse to you what a damnable state ye were in, before these most comfortable news were sent unto you from the most glorious and im- perial seat of the most blessed Trinity ; that you, per- ceiving your own miserable condition, may the more seri- ously rejoice in these sweet and delectable news. God, in the beginning, as the holy scriptures testify, created man according to his own similitude, likeness, and image. That is to say. He endued him with immortality, wit,* reason, sapience,t justice, :J free will, mercy, goodness, holiness, truth, and all perfection, and gave him empire and rule over all living creatures ; placing him in a joyful paradise, a garden full of pleasure, that he should work in it and keep it ; giving him also authority, power, and liberty to eat of every tree in the garden, save only of the tree of knowledge of good and evil. If man did eat of that ever so soon, God told him before that he should die the death — that is, fall from the glorious state wherein then he was, and become mortal, wretched, sinful, miserable, servile, thrall, § captive, and a very bond-slave to satan — hated of God, void of all goodness, bent to all mischief, the son of perdition, a firebrand of hell, a vessel of ire and wrath. All these things did God tell before unto Adam, that he might be prudent, wise, and circumspect, and the better arm himself with courageous valour to fight against the crafty and subtle assaults of his enemy. Not long after, Satan, whom God before had thrown out of heaven for his proud disobedience, and disobedient pride, envying man that blessed and glorious state wherein lie did remain ; desiring also his perdition like his own, full craftily and like a wily serpent, attempted the wonuui as the more frail vessel, and ready to be subdued and overcome ; ^ so that at the last, through his subtle and • Understanding. + \\isd()m. $ Kighteousiifss. § A bond servant. lb Becon, crafty persuasions, she gave place to that wily serpent, the father of lyin^^, and wickedly transgressed God's most holy commandment. For Satan told her plainly that there was no danger in eating of that fruit which was forbidden; neither should they die the death, though they so did ; yea, rather their eyes should be opened, and they should be as gods, knowing good and evil. The woman, being enflamed with these honey-like and sweet enticements, seeing also that the tree was good to eat of, fair to the eye and pleasant to behold, took the fruit of it, did eat, and afterwards gave of it to her husband, who did eat in like manner ; so that straightway both their eyes were opened, and they saw that they were naked ; that is, they per- ceived right well that they were now become miserable, wretched, sinful, reduced to extreme calamity, and utterly fallen from the favour of God, for the transgression of his most blessed precept, which made them to be very much ashamed, and to hide themselves from the face of God. Oh miserable and pitiful change ! Oh chance more peril- ous than can be expressed ! Now is a man become of immortal, mortal ; of good, evil; of righteous, wicked; of wise, foolish; of holy, profane ; of virtuous, ill-disposed ; of free, bond ; of merciful, cruel ; of godly, devilish ; of faithful, unfaith- ful ; of spiritual, carnal ; of true, false ; of a vessel of mercy, the vessel of wrath ; of the son of God, the son of the devil ; of the heir of glory, the heir of damnation. Alas ! when man was in honour, he perceived it not, and therefore is he now become even like unto a brute beast. He is altogether without the Spirit of God, he is all carnal and fleshly, therefore God's Spirit cannot abide in him, neither can man perceive those things that pertain to the Spirit of God ; yea, and what is more to be la- mented, not Adam alone is fallen into this damnable state, but also all his posterity. For through this his fault and wicked sin, all the earth, with the inhabitants thereof, are accursed. So that so many as come of this old Adam are damned, cursed, and thrown from the favour of God. This one transgression of God's commandment hath made you all subject to the yoke and tyranny of Satan, and bound to everlasting damnation. Adam is your father, and you are his children ; look therefore, in what case he is, in the very same are you. Adam is carnal, therefore are ye carnal ; Adam is wicked, therefore are ye wicked ; Adam News out of Heaven. 1 9 is the son of wrath, therefore are ye tlie sons of wrath ; Adam is a liar, and nothing but vanity, therefore are ye liars and nothing; but vanity ; Adam is captive and bond prisoner to Satan, sin, death, and hell, therefore are ye captives and bond-prisoners to Satan, sin, death, and hell. How can it be otherwise ? That which is born of flesh is flesh. Do men gather grapes of thorns, or figs of briers ? So likewise every good tree bringeth forth good fruit, but a corrupt tree bringeth forth ill fruit. A good tree cannot bring forth ill fruit, neither a corrupt tree good fruit. Even as it is impossible for a sour crab-tree to bring forth savoury and sweet apples, so is it impossible for a sinful man, drowned and buried all in sin, I mean Adam, to beget any other than sinful, ungodly, and wicked children. A good man out of the good trea- sure of his heart bringeth forth that which is good ; and an evil man out of the ill treasure of his heart bringeth forth that which is ill. Now Adam was evil, therefore whatsoever he brought forth must needs be evil. Yea, verily, by the sin of this one man Adam, evil was brought forth upon all men unto damnation. By the disobedience of him were ye all made sinners, and by nature the sons of wrath. For this one man's fault did sin enter into the VForld, and through sin, death ; and so death came upon all men, insomuch as all ye have sinned. Ye were there- fore begotten in sin, conceived in sin, and brought forth in sin. None of you all is pure, but every one is pol- luted with ungodliness. There is no difference ; all have sinned, and want the glory of God. Ye are corrupt and become abominable in your studies, there is not one that doeth good, no not one. For the Lord hath looked from heaven upon the children of men, for to see if there were any that had understanding, or seeketh after God. But all are fallen from the true way, they are altogether become unprofitable, there is not one that doeth good, no not one. Their throat is like a wide-mouthed grave, they work deceit with their tongues, the poison of adders is under their lips. Their mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and wretchedness are in their ways ; they know not the way of peace, neither is there any fear of God before their eyes. These are the sinful, wicked, and damnable fruits which you, full of sin, wickedness, and damnation, bring forth. 20 Becon. Your minds and thoui^hts also are prone to evil at all times. Ye are not able once to think a g-ood thought of your- selves. Who being- born of woman, can appear pure and clean in the sight of God, before whom the stars are not pure? What is then to be thought of man, who is nothing but dust, and a very worm ? VVho is able to say, My heart is clean, and I am pure from sin? Ye have all sinned! Ye are all become unclean ! All your righteousnesses are like a polluted cloth. Ye are fallen as a leaf, and your iniquities have carried you away, as the wind. If ye say that ye have no sin, ye deceive yourselves, and the truth is not in you. For your heart is wicked and inscrutable. Ye are unprofitable servants ; yea, ye are hypocrites and wicked, and the mouths of you all have spoken foolishness. All of you have gone astray as sheep ; every one has walked after his own fantasy. Ye all are of stubborn heart ; ye love vanities and seek after lies. To be short, ye are foolish people, unwise children, and mad. To do mis- chief ye are wise enough, but to do good ye are very fools. Here may ye see, as in a clear mirror, your deformity, your botches, your sores, your grievous wounds. Now may ye learn what ye are of yourselves ; certainly, very flesh. That is to say, all that ever is naught, enemies to God, lovers of yourselves, captives to Satan, and firebrands of hell. What remedy, what shift will ye find? Whither will ye go ? To what coast will ye turn you ? How will ye escape the fierce wrath of God ? Whither will ye go from his Spirit? Whither will ye flee from his face? If ye go up into heaven, he is there; if ye go down to hell, there is he ready also. If ye take your flight in the morning, and dwell in the furthest part of the sea ; verily his hand will reach you there, yea, and his right hand shall catch you. What will ye do now ? To flee profiteth nothing, to abide also bringeth damnation ; thus you see that ye can- not escape by any means. To mitigate and assuage the divine ire and God's wrath ye are not able. Your sin hath made God angry with you. What have ye now, I pray you, wherewith ye may please him? Yourselves, as ye have heard heretofore, are the children of wrath, be- gotten in sin, conceived in sin, born in sin, carnal, wicked, and ungodly : your heart is corrupt, unclean, stinking, flowing with iniquity, arrogant, puffed up, proud, hating God, loving itself, full of hypocrisy and all evil. Your Iruits are like unto yourselves, that is, detestable in the News out of Htaven. 21 sight of God. What virtue then can there come out of such a corrupt and polhited place ? What pureness can there flow out of a puddle so tihhy, so dirty, so unclean, so stinking-, so unsavoury ? Thus ye see that ye have no way to pacify God's wrath, which ye have stirred up against yourselves through your own wickedness. What therefore remaineth, but only that you look for all cruel and grievous things ? Hell's mouth is open and ready to swallow you up. The fire of hell which shall never be quenched, awaiteth you. Everlasting torments, intolerable punishments, perpetual turmoilmgs abide you. Ye are appointed to that place where weeping and gnashing of teeth are ; where the fire is inextinguish- able ; where the worm of them that be there, never dies. Wliat will ye do now, what shift will ye find ? Will you fulfil the law, which God gave you by Moses, and so pa- cifv his wrath ? But this ye are not able to do ; for of your- selves ye are nothing but flesh, and utterly without God. Flesh and blood cannot possess the kingdom of God. They that are fleshly, regard those things that pertain to the flesh ; and the desire of the flesh is death. Yea, the desire of the flesh is enmity against God ; for it is no. subject to the law of God, neither can it be by any meansy They that are in the flesh cannot please God ; yea, thes that live after the flesh shall die. He that hath not God't Spirit, pertaineth not to God. Now ye have not the Spirit of God, inasmuch as by Adam ye are all flesh ; for the flesh Uisteth against the Spirit, and the Spirit against the flesh ; how then will ye fulfil the law to appease God's wrath? iMoreover, the law is spiritual ; that is, it requires not only politic and civil works,* but also the pure affections, and clean motions of the Spirit ; and must be fulfilled, not with the external works only, but also with a frank and free heart, doing the works of the law not of con- stra'nt, and for fear of punishment, but of love. For perfect charity or love casteth out fear. But as the law is spiritual, so are ye carnal, that is, prone and ready to all naughtiness, buried in sin, ami no less bond to Satan, than a bought slave is obstrictf and bound unto his master. Now is the law and you of contrary nature. When then shall ye agree ? The law, I confess, is holy, and the ])re- cept is holy, righteous, and good ; but ye are unholy, «vicked, and evil. How will ye then accomplish the law, ♦ Outward actions. t Tied, under rj'uligation. 22 Becon. that ye may pacify God's wrath, and deserve remission of your sins through your own merits and deserts ? Can he that is dead erect and lift up himself? Can he resume and take again his armour ? Can he recover new strength? Can flesh teach flesh no more to sin ? Can the eagle com- mand herself no more to fly ? Can the dolphin cease to swim ? Can the man of India change his skin, and the cat of the mountain her spots ? Neither can ye of your- selves cease to be what ye are, nor yet work good, who so long have been exercised in evil. The law killeth, it giveth not life j the law worketh death, displeasure, and damnation ; it purchases not grace, favour, mercy, re- mission of sins, peace and tranquillity of conscience. For cursed is every one that abideth not in all things that are written in the book of the law that he may do them. No man fulfilleth the law, therefore no man is justified by the law, but rather cursed and brought to damnation. For he that keepeth the whole law, and yet ofl^endeth in one, is made guilty of them all. Moses gave you a law, and yet none of you all do fulfil it. Neither ye nor your fathers were ever able to bear the yoke of the law. Who ever entered into glory by the fulfilling of the law? While ye therefore seek to be justifi&d by the law, ye are utterly fallen from that which ye sought. You, not knowing the righteousness of God, and seeking to establish your own righteousness, cannot be made subject to the righteousness of God. The law was given you by Moses from God, not that you should seek to be made righteous by it, which is a thing impossible, but that it should declare to you the will of God ; prove the obedience of your heart ; keep you in an honest and godly manner of living ; restrain you from wicked doing ; repress idolatry, swearing, ungodli- ness, disobedience, theft, manslaughter, adultery, false witness, &c. ; set before your eyes your abominable wick- edness and sinful living, that you may learn to know your- selves, and make the more haste to approach unto God's mercy. For by the law cometh the knowledge of sin ; ye would not have known sin but by the law ; for ye had not known concupiscence except the law had said, " Thou shalt not covet.'' The law is a schoolmaster to teach you what ye ought to do ; whose admonitions, warnings, and instructions, seeing ye follow not, nor obey as it teaches, and as ye ought, it rather condemns than saves you ; it News out of Heaven. 23 rather kills than quickens you. For no flesh shall be jus- tified by the works of the law, in the sight of God. Your labour therefore in this behalf is vain, seeing that ye seek God's favour, remission of sin, justification, salvation, and eternal g^lory by the works of the law only. Whilher will ye now flee ? Will ye pacify God's wrath by ofTerinjj up the sacrifices of the ceremonial law? This also is in vain. For if the works of the moral law, I mean the Ten Com- mandments, bring- no man to perfection, and are nothing less than able to appease the divine wrath, because of their uncleanness which do the commandments — yea rather, which do them not — how then can this be brought to pass by external and outward ceremonies, which are nothing but types, figures, clouds, and shadows of good things to come ? Here therefore do ye nothing else, than, as the common proverb is, go about to make an Ethiopian white. For as touching your sacrifices, it is manifest by divers places of the scriptures, that God hath no pleasure in them. Wherefore, saith God, do ye bring unto me incense out of Seba, and sweet smelling calamus out of far countries ? Your burnt offerings are not accepted, and your sacrifices have not pleased me. Again, Put your burnt offerings to your sacrifices, and eat the flesh. For I did not speak with your fathers, neither did I command them on that day when I brought them out of the land of Egypt, any thing at all of burnt offerings and sacrifices ; but I com- manded them this word, saying. Hear you my voice, and I will be your God, and ye shall be my people ; walk in every way that I have commanded you, that ye may pros- per. But they would not once hear me, nor give attend- ance to me ; but they followed their own pleasures, and walked in the wickedness of their malicious hearts, so that they fell wholly from me. To what purpose do ye offer unto me the multitude of your sacrifices, saith the Lord ? I am full of them. The burnt offerings of your wethers, and the fat of your fallings, and the blood of your calves, of your lambs and goats, I would not have. When ye come before my sight, who requireth these things of your hands ? Offer, I pray you, no more sacrifice to me thus in vain. Your incense is abomination to me. Your sabbaths and holy days, by no means can I away with. He that offereth an ox, is like to him that killcth a man. He that slayeth a beast, is like unto him that braineth a dog. He 24 Becon, that offereth an oblation, is like unto him that ofFereth swine's blood. Here you see that God hath no pleasure in these exter- nal sacrifices, but rather abhors them. Then you perceive full well that this is no way to deliver yourselves out of captivity, and to obtain the favour of God. What will ye now do? Will ye invent new things of your own fancy, and offer them to God of a g-ood intent, that by this means he may be the more merciful to you ? This also is yet most vain. For if things prescribed and commanded of God himself, cannot obtain for you remis- sion of your sins ; what shall then your dreams, your fancies, your inventions, your good intentions, your godly zeal, do in this behalf? Verily ye are in a miserable case. For ye may not put anything to the word of God, nor yet pluck ought from it. Ye must walk in the way that God hath appointed you, neither may ye decline on the right hand or on the left hand. Yea, ye may not do to your Lord God that which ye think best in your own eyes, but that only which he commands you. Here, therefore, is no evasion, nor way to escape the fierce plagues of God. Certainly the longer ye wrestle and entangle yourselves in this behalf, the worse ye are, so far as I can perceive; so unable are you of yourselves in any point to satisfy God*s wrath, and to make him your friend. What refuge then can ye now invent ? Yet is there nothing set before your eyes, but only desperation and eternal death ; for ye have deserved no other ; and the reward of sin, is death. Cer- tainly the axe is laid at the root of the tree ; and every tree that bringeth not forth good fruil, shall be hewn down and cast into the fire. How now will ye escape from the wrath that is to come ? Wo be unto them that sin and keep not my commandments, saith the Lord, surely I will not spare them. Sinners shall be turned into hell, yea, and all those people that forget God. For God shall rain snares upon sinners ; fire and brimstone, storm and tem- pest shall be part of their cup. As smoke decayeth, so shall the wicked decay ; and as wax melteth before the fire, so shall sinners perish before the face of God. The Most High hateth sinners, and he will be avenged of the wicked. The soul that has sinned, shall die. The face of the Lord is against them that do evil, that he may root the remembrance of them out of the earth. He that committeth siu is of the devil ; for the devil sinneth The News out of Heaven, 25 from the beginning-. God is a consuming fire. It is a dreadful thing to fall into the hands of the living God. Woe be to you therefore, O ye ungodly men, who have forsaken the law of the Lord, that most high God ! If that ye be born, in cursing shall ye be born ; and if ye die, in cursing shall be your part. What will ye now do ? Here ye see nothing but malediction, cursing, wrath, ven- geance, destruction, perdition, damnation. Here perceive ye no way to escape the great displeasure of God, but only to precipitate and cast yourself headlong into hell-pit, to be burnt with the continual flames of that most terrible and grievous fire. Remedy is there none, all comfort is gone ; besides sorrow and mourning, nothing here doth appear. Oh the miserable case wherein ye stand ! Me- thinks I see you now again very sorrowful, much lamenting, wringing your hands, tearing your hair, cursing the time of your birth, having pleasure in nothing, walking as per- sons in distress, void of all consolation and comfort. Verily, I have brought you into this case that your joy afterward should be the greater, and that you should have the more pleasant and joyful news, which I now bring to you out of heaven. For no man knows how precious a physician is, except first of all he feel himself diseased, and perceives that he has need of a physician if he intend to enjoy the benefit of health. They that are strong have no need of a physician, but they that are sick. Now, therefore, hear again your most pleasant news, that your sadness may be turned into joy, and that your joy may be full and perfect. God perceiving in what miserable case Adam and all his posterity were set, through the breaking of his most blessed and holy commandment ; again, that by the envy of Satan death had come over all the world ; willing, of his own free mercy, without any of your merits or deserts, to show himself of no less power to save man, than the devil was to condemn him ; said to Satan at that time, when Adam had offended, I will put enmity between thee and the woman, between thy seed and her seed, and that selfsame seed shall tread down thy head. Oh most sweet and comfortable promise! Oh most heavenly word of grace ! Here is the beginning of your joy and gladness ! In Adam were ye all lost, but in this seed of a woman are ye all saved ! But who is this seed ? Not Abel, Enoch, Abra- ham, Isaac, Jacob, nor David. Who then? Verily the BECON. C 26 Beco?i. Son of God, even Jesus Christ, who, without the seed of man, by the wonderful operation of the Holy Ghost, did take flesh of the most pure virgin Mary, and is this day born into the world. He is this seed of a woman, that shall tread down the head of the serpent ; that is to say, destroy his power, deliver you out of captivity, set you again at liberty, reconcile you to God the Father, purchase remission of your sins, obtain the Holy Ghost for you, and make you fellow-heirs with him of eternal glory. Satan, sin, death, and hell, with all their army, shall now no more prevail against you ; for, by this seed of a woman, Jesus Christ your Lord, God hath given you the victory. So that now with triumphant hearts and rejoicing spirits, ye may say, O death, where is thy sting ? O hell, where is thy victory ? For now is He born who shall slay death, and deliver you from the power of death ; yea, from death shall he redeem you ; and hell shall he swallow up, so that Satan shall have no more dominion over you. Moreover, in this seed alone, Jesus Christ, shall all nations be blessed. In Adam ye all were cursed, but in Christ ye all are blessed. Adam brought to you WTath and displeasure, but Christ bringeth love and favour. Adam is the author of sin, death, and damnation, but Christ is the author of goodness, life, and salvation. Adam casts you down into hell, but Christ lifts you up to heaven. Adam makes you firebrands of hell, but Christ makes you inheritors of eternal glory. By the sin of Adam many w^ere dead, but by the goodness of Christ grace hath come upon many. By the wickedness of Adam sin came upon all men unto damnation, but by the righteousness of Christ, salvation is come upon all men, unto justification of life. By the disobedience of Adam many were made sinners, but by the obedience of Christ many are made righteous. Thus you see that in Christ you are blessed, that is, pardoned of your sins, and received into favour. Furthermore, this is he of whom Jacob did prophesy, that he should come, being looked for and desired of all nations. This is that prophet whom God promised Moses, that he would raise up among his brothers, and put his words in his mouth, so that whosoever will not hear him shall perish, and utterly be destroyed. This is he that was prefigured in the old law^ by so many types, ceremo- nies, and shadows. This is that king whose kingdom The News out of Heaven. 27 God promised unto David, to corroborate and establish for evermore. This is that everlasting^ priest after the order of Melchizedek, This is he v,'hom so many kings and prophets have desired to see. And now is he come who so long- has been desired. How blessed and happy therefore are ye who see this day ! Ye may well rejoice and clap your hands for joy. For he is not born to be unto you a tyrant, a fierce lord, and cruel judg-e, or an extreme re- venger ; but a sweet Saviour, a gentle Lord, a bounteous favourer, a merciful forg'iver. Which thing ye may well perceive by his name, for his name is Jesus, given unto him of God his Father, by the angel, which by true inter- pretation is a Saviour. For he it is that shall save his people from their sins. Mark, he shall save them, and not condemn them. If he had a rigorous name, ye might well have been afraid of him, but his name is full of sweet- ness, pleasure, delectation, and comfort. And because ye should not fear to come unto him, behold he is not born royally, after the manner of worldly princes, set out with gallant pomp ; but humbly, meekly, and lowly. For he lieth simply in a manger, wrapped in mean clothes, when, notwithstanding, he is Lord over all things, both in heaven and in earth. But his kingdom is not of this world, for he has not so much as a place where he may lay his head. Thus is he become poor, that by his po- verty ye should become rich. Oh how much are ye bound to this your new King and Saviour, who when he was in the form of God, yea, very God himself, took upon him the form of a servant, and became very man for your sake ! If he had not done thus, certainly ye had been damned for ever and ever ; for your sin was so heinous and great, that it could not otherwise be taken away, but only by him. By him, yea, by him alone, are all your sins put away. He it is, yea, he it is alone, that putteth away your iniquities for his own sake, and will remember them no more. A righteous God, and such a one as saveth, is there none but he alone. He is that Lamb of God which taketh away the sin of the world. He is that Saviour who is come into the world to save sinners. He it is, in whose name, and in no other under heaven, men m.ust be saved. Moreover, divers grave, weighty, and serious causes are there, why it was convenient that this your Saviour should be born : First, that inasmuch as ye all are grievous sinners, c 2 28 Becon. and have broken all the commandments of God, he should fulfil the law for you, delivering you from the curse of the law whereunto ye are bound, or else by no means could ye be saved. And this shall this child, who is now born, do for you, I mean, satisfy the law, before he ascend again unto his Father, and set you free from the malediction and curse of the law. For Christ is the perfect fulfilling of the law unto justification for every one that believeth. Christ shall redeem you from the curse of the law, while he is made accursed for your sake. For it is wTitten, Cursed be every one that hangeth upon a tree. Oh what joyful tidings are these for you to hear ; that Christ shall deliver you from the curse of the law, and restore you unto life, who before were dead ! Secondly, seeing that the world is without all know- ledge of God, corrupt w ith idolatry, poisoned with their own imaginations, drowned with hypocrisy, and altogether set on wickedness, the head-priests, bishops, lawyers, scribes, and pharisees, corrupting the holy scriptures in such a manner with their pestilent glosses ; it is necessary that this Christ, the wisdom of the Father, come down and redress these great absurdities, reducing and bringing the divine scriptures again to their true sense, that men may forsake all idolatry, all ungodly doctrine, all wicked cus- toms, and learn to know the true God. And surely as he is come from God to be a Master and Teacher, so will he undoubtedly teach godly things. For he that cometh from heaven is above all men. And what he hath seen and heard, that will he testify ; for he whom God hath sent, speaketh the words of God ; for God giveth him not the Spirit in a measure. But the Spirit of God is plen- teouslyupon him, because he hath anointed him, to preach glad tidings to the poor ; he hath sent him, that he should heal the broken in heart, preach deliverance to prisoners, and sight to the blind, freely set at liberty them that are bruised, and declare that acceptable year of the Lord. The earth shall be full of the knowledge of the Lord. All nations shall resort unto him : they shall say one to ano- ther. Come, let us go up to the mount of the Lord, and to the house of the God of Jacob ; and he shall teach us his ways, that we may walk in his paths. The people that now walk in darkness, shall see a great light, and they that dwell in the land of the shadow of death, shall have the light shine upon them. Christ shall multiply the The News out of Heaven. 29 people and increase their joy also. He shall make them to rejoice even as men that make merry in harvest ; and us men that have gotten the victory when they divide the spoil ; for he shall break the yoke of the people's burden. The wolf shall dwell with the lamb, and the cat of the moun- tain shall lie with the g-oat. The calf, the lion, and the sheep shall dwell together, and the young child shall not once be afraid of them. The calf and the bear shall feed one with another, and their younglings shall take their rest together. And the lion like as the ox shall eat chaff. And the infant, so soon as it is weaned, shall lie playing upon the holes of adders ; and the child that is weaned shall put his hand into a cockatrice's nest. They shall not hurt, nor shall they kill in all God's holy moun- tain. For the earth shall be full of the knowledge of the Lord, even as though the water of the sea flowed over the earth. Oh what a singular pleasure is this for you, who hitherto by blind guides have been led blindly in all kinds of idolatry and wickedness, to the great danger and peril of your soul's health ; for if the blind lead the blind, both fall into the ditch — for you to have such a heavenly Teacher coming down from the bosom of God the Father, who cannot lie, but will purely and sincerely teach you all truth ; that ye may undoubtedly know the true God, which is everlasting life, and consummate or perfect righteous- ness. Can any news be brought unto you more joyful than these ? He truly is too much brutal that rejoices not at the hearing of them. Thirdly, He shall not only, with all sincerity, inform you of the divine will of his celestial Father, but he shall also work many strange and wonderful miracles among you to confirm his doctrine, and to show that he is unfeignedly the true Messiah, who so many years before was promised to come. For he shall restore the sick to their health ; the blind to their sight ; the deaf to their hearing ; the dumb to their speaking ; the halt to their going; the mad to their whole mind ; the posse?^sed of the devil to (heir perfect state ; the dead to their life; the sinful to grace and virtue. Then, as the prophet says, shall the eyes of the blind be made to see, and the ears of the deaf shall be opened. Then shall the halt skip as the hart, and the tongue of the d\imb shall be loosened. They shall walk as persons delivered and set at liberty of the Lord. They shall turn and come to Sion with praise, and everlasting gladness shall 30 Becon. be upon their heads. Joy and mirth shall they have, sorrow and mourning" shall flee from them. Whose heart rejoices not to hear these most pleasant and comfortable news ? Fourthly, He shall watch, pray, and fast, exercisiug all kinds of beneficence and virtue ; yea, and that not for himself shall he do these things, but for you, for your health, for your profit and salvation. All that ever he shall do, shall be done for your sake. His watching-, fasting-, praying', almsdeeds, and all that ever he doth shall be done for you. All his good deeds shall be yours ; his righteousness, holiness, and godly life shall be yours. Christ's deeds must needs be yours, for Christ himself is yours. This child is born for your sake, and this Son is given unto you. He is your new year*s gift. He that hath not s})ared his own Son, but hath given him for you all, how is it possible but that, with this his Son, he must needs give you all things ? Who shall now therefore charge any sin against you that are the elect and chosen people of God? It is God that justifieth, and maketh you righteous, who then is he that can condemn you ? Oh most blessed and joyful tidings ! Fifthly, when he hath full godly in this manner, both lived virtuously, and also preached purely, the divine will of his celestial Father, the bishops, the head-priests, the scribes and pharisees, who, through their obstinate blind- ness and causeless malice, shall ever hate him, lay in wait to entangle him in his sermons, calumniate his most godly doctrine, and obscure his most pure and irreprehensi- ble name, — shall at the last frrow into such and so a^reat a malice and fury against Christ, that they shall never cease until they have cruelly slain him. For they shall report him to be a glutton, a wine-bibber, a friend of publicans and sinners, one that casteth out devils by the help of Beelzebub prince of the devils, a Samaritan, one possessed with a devil, one altogether set a madding, a seducer and deceiver of the people, a destroyer of God's temple, a heretic, a traitor, and one that forbids to pay tribute to Caesar. They shall make his own disciple betray him through gifts and rewards. They shall bring in false witness against him to condemn him to death. They shall bring him before the temporal judges. They shall lay many things to his charge unjustly. They shall mock him, they shall rail on him, they shall spit on him, they shall buffet him, they shall scourge him, they shall put a The News out of Heaven. 31 crown of thorns on his head, they shall nail him to a cross ; they shall thrust him even to the heart with a spear ; they shall, for very despite, hang- him between two thieves and cruel murderers, as thoug-h he were the chief and principal. No kind of torment or villany can be invented, but the very same shall they exercise upon him. For from the sole of his foot to tlie top of his head shall there be no whole place in his most blessed body. Oh cruel fury and furious cruelty I All these things shall he suffer, not for his own, but for your sake, for your health and salvation ; yea, and that willinn-ly : he shall give his body to them that strike, and his cheeks to them that pluck them. His face shall he not turn away from them that rail and spit on him. Like as a sheep shall he be led to be slain, and like a lamb before the shearer shall he hold his peace, neither shall he once open his mouth. Thus, because it is his pleasure shall he ofJer himself upon the altar of the cross, and by his most precious blood pay your ransom. By this his glorious passion, shall he take upon him your infirmities, and bear away your sins. By his most blessed wounds shall all your iniquities be put av»aY. All your sins shall be laid on his back. His blood sliall make you clean from all your sin. By his blood shall ye have re- mission of your sins. By the precious blood of this Christ, as of an immaculate and pure lamb, shall ye be redeemed from the tyranny of Satan. By the oblation of Christ shall ye be made free from all wickedness, delivered from the power of darkness, and carried into the glorious kingdom of God. For he is the X.amb of God which taketh away the sin of the world. This is that Son of man, who is come to save that which was lost, and not to destroy the souls of men, but to save them. And all this shall come to pass by the oblation and offering of his own most precious and blessed body. For he shall be your bishop, not such an one as also shall have need to offer for his own sins, but for yours only ; neither shall he be like the bishops of the old law, who offer daily for the sins of the people, such sacrifices as can never take away sin, nor yet make men perfect. But this your bishop shall be godly, innocent, faultless, separated from sinners, and made higher than the heavens ; who shall not need, as the other bishops do daily, to offer sacrifices first for his own sins, and afterwards Ibr the sins of the people. For he, being' without all sin, shall once 32 Beco7i. for all offer himself. And this one sacrifice or oblation of his most blessed body, shall be able to save so many as believe in him, even to the uttermost. Christ beino* the high bishop of good thing-s to come, shall enter into the holy place by his own blood, and find everlasting redemp- tion. He through the Holy Ghost shall offer himself im- maculate to God, and purge your conscience from dead works to serve the living God. He, once for all, offering up himself, shall take away the sins of many. By the oblation of the body of Jesus Christ, done once for all, shall you be sanctified. With one oblation shall he make perfect for evermore them that are sanctified. Here you see of what inestimable price the sacrifice of Christ your bishop is. The virtue of it never ceases, but endures in perfect strength for ever and ever, that the sins of the faithful repentant may be forgiven at all times by it. Christ's blood shall not cry for vengeance as the blood of Abel did, but for mercy, grace, and favour. Yea, by Christ's blood shall all things both in heaven and earth be pacified, appeased, set at rest, and reconciled to God the Father abundantly. So that now ye shall be purged from all your sins by this one and all-sufficient oblation of Jesus Christ your bishop. For he alone shall tread down the wine- press, and take upon his back the great and importable* burden of all your sins. He, by his death shall slay death, and overcome Satan, sin, hell, desperation, and all that ever may be against you. So that now ye shall be made as clear as though ye had never offended. Ye shall now be so set at liberty, as though before ye had never been in captivity. And all this shall come to pass by the death alone of this young child now born, whose body shall be the only sacrifice for all your sins ; unto which, as unto a holy anchor, ye must always run for aid, refuge, and succour, trusting assuredly that his death is your whole hope, your merit, your refuge, health, life, and resurrection. For your merit is the compassion and exceeding mercy of Christ your Lord ; ye are not without merit so long as the Lord of mercies doth not fail. And if the merits of the Lord are many, then are ye plenteous in merits. The more able he is to save, the more safe and without danger are ye. Thus you see what a great occa- sion you have to rejoice in the death of the Lord Christ, your alone Saviour, whereby so many singular and great * Unbearable, too heavy to be carried. The News out of Heaven. 33 advantag-es shall befall you. God forbid, therefore, that ye should rejoice in anything' at all, save only in the cross and death of our Lord Jesus Christ. » Sixthly, but inasmuch as it is not sufficient that this your new King", Jesus Christ, do die for your sins, except he also rise again for your justification ; therefore do I also declare unto you these most joyful and comfortable news, that after he is once dead and buried, he, by the power of his Deity, shall gloriously rise again the third •day from death to life, for your justification, according to the holy scriptures. For God his Father shall make him alive after two days, and the third day he shall raise him up, and he shall live in his sight. As Jonas was in the belly of a whale three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights. And as Jonas, by the power of God, came out of the whale's belly the tiiird day, so in like manner shall this Christ, by the puissance of God his Father, rise again the third day from death to life. By this glorious resurrection of Jesus Christ, shall ye get the victory over Satan, sin, death, hell, desperation, &c. By this glorious resurrection of Jesus Christ, shall ye be made righteous in God the Father's sight. By this glorious resurrection of Jesus Christ, shall heaven's g'ates be opened for you, which so long have been sparred.* By this glorious re- surrection of Jesus Christ, shall ye also rise again, and enter into everlasting: life. By this glorious resurrection of Jesus Christ, shall God, of his exceeding mercy, beget you anew into everlasting hope, and an immortal heritage, which is kept for you in heaven. For Christ is the resur- rection and life ; he that believeth in him, although he be dead, yet shall he live, and every one that liveth and be- lieveth in him, shall never die. Here you see in how glad and joyfid a state ye shall be set by Christ's most glorious resurrection. What is here but that which moveth and stirreth up to joy and gladness ? Too much brutalt is he who at the hearing of these most sweet and delectable news doth not seriously rejoice. Furthermore, after this Lord Jesus Christ is risen again from death to life, and hath continued here upon the earth certain days, showing himself unfeignedly to have risen, unto his disciples and certain others, then shall he, by the wonderful power of his Godhead, ascend up into heaven, ♦ Closed, barred. f Ignorant, like a brute. c 3 34 * Becon. very God and very man, in the presence of his disciples, that they may be faithful witnesses hereof to others ; and si^ down on the rif^ht hand of God his Father, as equal God, concerning his Deity, with his Father, in all virtue, puissance, strength, and power. By this his marvellous ascension shall he go and prepare places for you in the house of his eternal Father. For he is the Way, the Truth, and the Life ; no man cometh to the Father but by him. By this his marvellous ascension shall he draw you all unto him. By his mai'vellous ascension shall he give divers spiri- tual gifts unto you, through the sending of the Holy Ghost, that sweet Comforter, who shall lead you into all truth. Although he ascend unto his Father, yet will he not leave you comfortless. For by his divine Spirit, he v/ill be with you even to the very consummation and end of the world. He will not leave and forsake you. For he is called Emmanuel, which is, by interpretation, God with us. For he is that God who will ever accompany you, so long as ye abide in his word. Yea, he will come and dwell with you ; he \y'i\\ offer himself to you, even as a o-entle and loving father doth to his most tender children. For this is his promise, *' I will, ' saith he, " dwell among them, and be conversant among them ; I will be their God, and they shall be my people, yea, I will be their Father, and they shall be my sons and duughters." Again, though Christ shall sit on the right hand of God the Father Al- mighty, yet shall he not be there idle, and utterly fallen from seeking your good. For he shall there continually pray, and make intercession to God his Father for you. This man Christ Jesus is your only Mediator, so that if any of you doth sin, ye have him for your Advocate, even Jesus Christ the righteous ; and he it is that obtaineih mercy for your sins. Whatsoever also ye ask of the Father in his name, he will surely give it you. What will ye desire more ? Are not these comfortable and sweet news to hear ; that you have this day so precious a jewel born among you, yea, and given you freely ? Verily your joy ought to be so great, that it could not be expressed. But let us hear more joyful tidings. When the time is once come, that this world shall have an end, then shall this your Lord and King, Jesus Christ, come full gloriously from the right hand of his Father, in his majesty, and before him shall be gathered all nations. For at the voice I The News out of Heaven. 35 of the archang;el and trump of God, shall all people rise out of the earth, with their bodies, both faithful and un- faithful. They that have done good, shall come forth unto the resurrection of life, but they that have done evil unto the resurrection of damnation. All shall be present be- fore the judg'incr place of Christ. Every man shall receive according to his deeds. Then shall you who are his faithful people, receive for your corruptible body an incor- ruptible body ; for your mortal body an immortal body, and even such a one as shall be like to his own glorious body. It hath not yet appeared what ye shall be ; but know ye, that when he shall appear, ye shall be like unto him, for ye shall see him as he is. This day of judgment shall be to the wicked and unfaithful a day of wrath, a day of trouble and heaviness, a day of calamity and misery, a day of darkness and mist. They shall walk as men being- blind, because they have offended the JLord, and their blood shall be shed as the dust, and their bodies as dung- hills. Neither shall their silver and gold be able to de- liver them in that day of the Lord's wrath. For to them it shall be said, "Depart from me, ye cursed, into ever- lasting fire, which is prepared for the devil and his angels." But that day, to you, who are his faithful people, and obedient to his word, shall be a day of consolation, com fort, joy, and nn'rth, with all gladness. For to you it shall be said, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world." For ye shall be taken up in the clouds to meet the Lord in the air, and so shall ye ever be with the Lord in glory. But who is able to express what joy, what pleas\ire, what mirth, what gladness ye shall have in lieaven ? The eye hath not seen, and the ear hath not heard, neither hath it entered into the heart of man, what God hath prepared for them that love him. Ye shall see him face to face, upon whom angels desire to look. With sorrow, care, thought, pain, or death, shall ye no more be entangled. God shall wipe away all tears from your eyes. Your joy, your gladness, your mirth shall be perpetual. All the pleasure of this world compared to the least joy of heaven is nothing. For this celestial city is of pure gold, like unto clear glass ; and the foundations of the walls of this city are garnished with all manner of pre- cious stones ; the gates are of fine pearl ; yea, the streets of this heavenly city are of pure gold. It hath no need 36 Becon. of the sun, neither of the moon, to lig-hten it ; for the brightness of God doth lighten it, and the Lamb is the light of it. In this city shall ye glister as the shining of heaven, and shall be as the stars, world without end. Ye shall be as the angels of God that are in heaven. Ye shall be pillars in the temple of God. Ye shall be clothed in white garments. Ye shall sit with Christ on his seat. Ye shall eat manna that is hid. Ye shall eat of the tree of life, which is in the midst of the paradise of God. Ye shall have a white stone, and in that stone a new name written, which no man knoweth saving he that receiveth it. Ye shall receive the crown of life, which the Lord hath promised to them that love him. Ye shall receive the incorruptible crown of glory. Ye shall receive the crown of righteousness, which the Lord, the righteous judge, in that day shall give to all those that love his coming. To conclude, you shall, according to his promise, receive everlasting life, in which ye shall live with God the Father, and this his Son Jesus Christ your Lord and Saviour, with the Holy Ghost, one very God, world with- out end, to whom alone be all honour and glory, for ever and ever. Amen. A BRIEF REHEARSAL OF ALL THOSE THINGS THAT GO BEFORE. Thus have I declared unto you the most sweet, most comfortable, most pleasant, most joyful news out of hea- ven, at the commandment of the most high and puissant God. Ye see into how miserable a case ye are reduced and fallen by the sin of Adam, and how that by him ye are all damned and made the sons of wrath. Ye see that of yourselves, because of your imperfection, ye are not able to do any good thing that may satisfy the divine will and appease God's wrath. Ye see that the works of the law cannot make you free in the sight of God, neither are ye able of your own strength and free will, so purely, so spiritually to do them as the law requires, that you may obtain the remission of your sins, by doing of them. Ye see also that the sacrifices of the old law can never put away sin ; and as for works of your own invention, they are most of all imperiectand most unapt to purchase grace and favour. Thus you see that of your ownselves, of your own poHcy, of your own righteousness, ye are not able to escape the The News out of Heaven. 87 danger of damnation, yea, rather damnation itself. There- fore did I declare unto you the comfortable news out of heaven, showing- you that God, not for works of righ- teousness which ye have done, which indeed are none, but of his own free and great mercy, hath vouchsafed to preserve and keep you from the danger of Satan, sin, death, and hell. Yea, and by this his well-beloved Son Jesus Christ, who this day is born in the city of David, to be the Saviour of the world; so that for Jesus Christ's sake, God is well pleased with you. Ye have heard that the law condemns you, inasmuch as ye are transgressors of it, and hath made you accursed. From this curse of the law shall Christ deliver you. Not from the law itself, that you should live ungodly, and after a remiss and dissolute manner, for such have no inherit- ance in the kingdom of Christ and of God, but from the curse, servitude, bondage, and condemnation of the law. For Christ shall fulfil the whole law, even to the utter- most. And his fulfilling shall be accepted before God the Father, for the fulfilling of so many as believe in him. And he, setting you at liberty from the curse of the law, shall give you a new heart, and put in you a new spirit; and he shall take away your stony heart, and give you a lleshy heart ; that is, a soft and gentle heart, ready to in- cline to the accomplishment of God's will. He shall put his laws into your minds, and write them in your hearts, that you may ever after frankly and with a free spirit fulfil them. Ye have heard how this Christ shall bring you out of darkness into the light of truth, by the sincere declaring of his Father's will. For he is the light of the world, and God hath given him to be a witness unto the people, a captain and a master among the heathen. And this his doctrine shall he confirm with such miracles as shall evi- dently show and prove that he is that true Messias which was promised to come. Again, ye have heard that all his good deeds are yours ; for with him hath God the Father given you all things, so that he is your wisdou), your righteousness, your sanctification, and redemption. Ye have heard also, that he shall otfer himself for you to God the Father, an oblation and sweet smelling sacri- fice upon the altar of the cross ; and that by this one ob- lation and sacrifice of his most blessed body, done once ' for all, all your sins shall he put away ; ye shall be made 38 Becon. perfect, and washed from all deformity, so clean by Christ's blood, as thoiio;!! ye had never offended heretofore. Ye have heard ag-ain, that as Christ shall die for your sins, so shall he rise again for your justification, obtaining for you the victory over sin, death, and hell, by this his most glo- rious resurrection. Ye have heard that after he is once risen again, he shall remain here certain days, and then ascend corporeally into heaven, and sit down on the right hand of God the Father, sending down the Holy Ghost, who shall lead you into all truth. Ye have heard also, that Christ, sitting on the right hand of God the Father, shall not be idle, but shall provide and seek your health. He shall be your Mediator and Advocate. He shall make continual intercession for you. He shall plead your cause before God his Father. He shall advance your matter before the presence of God. If ye at any time ex- cite or stir up God's wrath against you through your ini- quity, he shall straightways appease it, and make God the Father still your loving- Father, who else would be to you an extreme revenger. Ye have heard again that Christ, at the last day, shall come gloriously from the right hand of his Father to judge the quick and the dead, and how that after the judgment is once done, ye shall enter into glory with him, living for ever after in such joy, pleasure, and gladness, as cannot by any means either be expressed by tongue, or conceived in heart. All these benefits, pleasures, and profits shall ye have by this your new King and Saviour Jesus Christ, who this day is born in Bethlehem, a city of David. What more pleasant and thankworthy news could be brought to you than these ? What could have set such a joy in your hearts, as the hearing of these news? Can anything like unto these befall you, so great, so welcome, so acceptable, so joyful ? Verily if ye seriously consider the misery where- with ye were obruted* and overwhelmed before, ye shall easily perceive that ye have an earnest cause to rejoice. No prisoner, no captive, no bond-slave was ever in such great captivity and thraldom as ye were, before these news were brought to you. If a prisoner rejoices for his deliverance out of prison, which must needs have an end, if none otherwise, yet at the least by death, how great a cause then have you to rejoice for your deliverance, who were captives and prisoners to that horrible monster and * Oppressed. The News out of Heaven. 30 pestiferous serpent, even Satan himself, yea, and that not for certain years, but for ever, world without end ! Neither was it your body alone that was in captivity and bondage, but your soul also. Both your body and soul were cap- tive to him, so that if this your new King-, Redeemer, and Saviour should not help you, it could none otherwise be but that you must needs have been damned, cast into hell fire, there to burn, to weep, to lament for ever and ever, remediless. But from this most grievous destruction shall this child Jesus Christ deliver you, and make you heirs of everlasting glory. What a cause have ye now to rejoice! Your joy cannot be expressed, your gladness is unmeasurable ! Therefore seeing ye shall receive of this your new King so many, so great, so inestimable benefits, look that ye be not unthankiul. Receive this your Saviour with embrac- ing arms ; run unto him, if not with the feet of your body, yet with the feet of your mind. Acknowledge him to be your only and all sufficient Saviour, and that there is none other name given unto men under heaven, wherein they must be saved, but only this name of Jesus Christ. Con- fess him to be the true Son of the living God, who hath now taken ficsh of the most pure and clean virgin Mary, for your sake. Confess him alone to be your peace, life, health, defence, goodness, wisdom, righteousness, sancti- fication, and redemption. Your pastor, shepherd, bishop, and head. In all your troubles resort unto him as unto a strong bulwark, that he may ease you of your miserable burdens. Pour out your hearts before this Lord ; know him to be your only Mediator and Advocate. Ask all things in his name. Doubt nothing of his great goodness and exceeding mercy towards you. Can a woman forget the child of her womb, and the son whom she hath borne? And though she doth forget him, yet God will not forget you. For behold he hath written you upon his hands, so that ye are ever in his sight. He will undoubtedly ease you of your burdens, be they ever so great. If ye thirst, he will give you of the well of the water of life freely. If ye hunger, he is that bread of life which came down from heaven ; if any man eat of that bread, he shall live for ever. If ye be sick, he is a Physician ready to cure and heal all your diseases. If ye be bond and in servitude, he will make you free, and set you at liberty. If ye be dead in sin, he is the resurrection and life. If ye walk in 40 Becon. darkness, he is the Light of the world. He that followeth him walketh not in darkness, but shall have the liprht of life. If ye be poor, he is rich unto all them that call upon him. If ye be wicked, profane, and foolish, he is righ- teous, holy, and wise. If ye be oppressed with sin, death, or hell, he hath subdued them all. If ye fear the wrath of God the Father, he is your Mediator, Advocate, and Atonement-maker. If ye have condemned yourselves through sin, he is a Saviour, and will save his people from their sins. What would ye have more ? Ye want nothing, but he will supply it for you abundantly, and to the utter- most. Fear not therefore to come to this your new King Jesus Christ. For the very cause of his coming is not to destroy, but to save the souls of men. Receive him therefore with joyful hearts. Forsake all idolatry and vain superstition. Believe in him alone; put your affiance and trust in none other but in him only. And let not this your faith be dead, but quick, lively, and mighty in operation. Let it be such a faith as work- eth by love. First, let your faith bring forth an earnest love toward God, and out of this love toward God, let such a love proceed towards your neighbour, that out of that love there may spring plenty of good works. Be like unto a good tree which bringeth forth her fruit in due time. Be no barren and unfruitful fig-tree, lest the male- diction and curse of God fall on you. Vv^hile ye have time, work good unto all men. For God hath not delivered you from the power of your enemies, and of all such as hate you, that you should still continue evil, or return to your own wickedness ; but that ye, set at liberty and void of all fear, should serve him in holiness and righteousness before him, all the days of your life. The law of the Spirit of life, through Jesus Christ, hath made you free from the law of sin and death. Notwithstanding, though ye be called unto liberty, yet let not your liberty be an oc- casion to the flesh, but by love serve ye one another. Be as free, not having the liberty for a cloak of wickedness, but even as the servants of God. For Christ hath not, of his own mere bounty, delivered you from the miserable servitude of Satan, that ye should run again to that your enemy, but that ye should serve him, who hath showed you such great kindness. Ye are now Christ's altogether, therefore must ye look w^hat he will have you do. For if he be punished who disdained to fulfil the commandment The News out of Heaven. 41 of a terrestrial and earthly prince, in what case are ye, if ye do either cast away or despise the commandment of a heavenly Governor. Certainly ye ought so to institute and order your life, that it should serve Christ your Captain, in such manner that Satan should have nothin"^ to do with you, nor ye with him. For he that doeth sin is the ser- vant of sin ; therefore ought you to cast away all sin from you, and give your minds to purity and holiness of life, and ever study to maintain mutual love. For not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of God which is in heaven. He that pertaineth to Christ is a new creature ; and they that belong unto him, have cruci- fied the flesh with the lusts thereof. Therefore if ye be soldiers of Christ, declare it in outward works. For it is a point of notable unshamefacedness* to boast yourselves that ye pertain to Christ's army, and yet do nothing at all that he commandeth. He that saith that he dwelleth in Him, ought to walk as he hath walked. If ye say that ye have fellowship with Christ, and yet walk in darkness, ye lie and do not the truth ; but if ye walk in light as he is light, then have ye fellowship together, and the blood of this your Saviour Jesus Christ, God's own Son, maketh you clean from all sin. Wherefore if ye will enjoy these most pleasant news, which I have brought from heaven, and have now de- clared unto you, now forsake all wickedness, and embrace all godliness ; reject all idolatry, and practise the true worshipping of God ; cast away the works of the flesh, and put on the fruits of the Spirit ; mortify old Adam, and become new men. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. To whom, with this your new King and all-sufficient Saviour Jesus Christ, God's own Son, and the Holy (jhost, that most sweet Comforter, be all honour and glory, world without end. Amen. Give the glory to God alone. Mistaken pretension, impudence. A NEW YEAR'S GIFT, PUBLISHED BY THOMAS BECON. A. D. 1542. A young child is born for our sake, a Son is given unto us ; upon his shoulder shall the kingdom lie, and he shall be called with his own name, the wondrous giver of counsel, the mighty God, the everlasting Father, the Prince of peace. He shall make no end to increase the kingdom and peace. And he shall sit upon the seat of David, and in his kingdom, to set up the same, to establish it with equity and righteousness from henceforth for evermore. This shall the jealousy of the Lord of hosts bring to pass. — Isaiah ix. God hath not spared his own Son, but hath given him for us all, how shall he not with him give us all things also. — Romans viii. To the right worshipful Master Thomas Royden, Esquire and Justice of the Peace, Thomas Becoii wisheth long life, continual healthy and prosjjerous felicity. I CANNOT but highly praise the honest fashions, com- mendable usages, and friendly customs, which our ances- tors and elders have used heretofore, unto the g-ood and great example of their posterity, for the maintenance of all humanity and gentleness. Among many others, who v.'ill not account the custom of giving New Year's Gifts, to be so commendable and praiseworthy, that he may seem to be utterly estranged from all civility who does not observe it unto the uttermost of his power?* For * In former times it was usual among all classes of persons to present New Year's Gifts. Several ancient records give a particu- lar account of the presents made to the king and queen, and by them to the nobility, on those occasions, about the period when Becon wrote. A New Year's Gift. 43 what else do we mean by giving- mutual gifts in the be- ginning of a new year, than that we desire that all good, lucky, prosperous, and fortunate things may that year befall every one of us ; and that one willeth, wisheth, and desireth well to another, is ready to do good one to another, and to help whatsoever lieth in his power ? This undoubtedly was the meaning of them that first were the inventors of that most honest and friendly custom, and to this end has it been observed, kept, and maintained hitherto. When I considered this but lately, and judged the cus- tom to be both good and godly, and nothing more meet for the preservation and reconciliation of amity, I thought that forasmuch as I was not able according to my will to give such New Year's Gifts as commonly are sent from one to another, yet I would prepare something whereby I might show myself to wish well unto all men, and to bear an honest and friendly heart to my countrymen of England. I have therefore provided a New Year's Gift, not of cor- ruptible gold or silver, but of the most sacred scriptures, which, as David saith, are much more worthy to be de- sired than gold or precious stones, and are sweeter than the honey and honeycomb. In this my New Year's Gift I have opened many goodly and godly things. Among all others, I have declared what a precious treasure Christ is unto us, who was given us of God the Father for our New Year's Gift, and how many benefits we have received by him. I have also described the whole life of a chris- tian man, showing what we must do if we will enjoy such great benefits. Again, I have exhorted men to mortify their carnal affections and worldly lusts, and showed them how they must walk both towards themselves, their neigh- bours, and God, if they will have the fruition of the celes- tial inheritance. To conclude, as I have showed that all salvation cometh by Christ, so have I proved that Christ is no Saviour but to them that repent, believe, lead a virtuous life, and are plenteous in doing good works. These things, with divers others not to be despised, shall be found in this my New Year's Gift, so that I doubt not but that it shall be no less profitable for the soul, than other worldly gifts shall be for the body. This my labour, employed herein after my so grievous and troublous sicknesses, I dedicate and send to your right worsliipful mastership, for a New Year's Gift, 44 Becon. desiring' you to accept it with no less g-ood mind, than it is offered to your gentleness. If I shall perceive that this my little gift is acceptable unto you, it shall not only not repent me, but also cause me very much to rejoice for my travail in this behalf. God, the Author of every year, vouchsafe to grant that this New Year, with many others, may ever begin unto you prosperously, proceed better, end with that which is best, and always be prosperous unto you so long as they last, so that you may alway enjoy continual health and prosperous felicitj', according to the will of God, to whom be all honour and glory. Amen. THE NEW YEAR'S GIFT, A DIALOGUE. Philemon, the giver of the New Year's Gift ; Theophile, Eusebius, and Christopher, his friends. Philemon. Christ, our Lord and Master, does not with- out cause compare and liken the cares, riches, and plea- sures of this life to thorns, in his most holy gospel. For as thorns prick the flesh, and suffer not him to be in quiet that is grieved and hurt with them, so likewise the cares, riches, and pleasures of this world will not suffer, by any means, that man to enjoy tranquillitjs rest, and peace who is turmoiled Vv'ith them. Happy is he that ap- points himself such kind of living-, that he may be free from these great waves and rocks wherewith the life of mortal men is so miserably assailed and so often put iu danger. The riches and pleasures of this world seem to the flesh to be things of much pleasantness and great de- lectation ; but they are nothing else but enticing and flat- tering mermaids, which, singing' songs pleasant to the ear, bring destruction to so many as are hearers of them. Blessed is he, therefore, who, after the example of Ulysses, can stop his ears with wax, and so pass by, being nothing- moved with their vain and flattering enticements. For as St. Paul saith, They that have a pleasure to wax rich, fall into temptations and snares, and into many foolish and noisome lusts, which drown men into destruction A New Years Gift. 45 and damnation. For covetousness is the root of all evil, which while some lusted after, they erred from the faitii, and entangled themselves with many sorrows. Hereto pertains the saying- of St. John, Love not the world, nor those things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, as the lust of the flesh, and the concupiscence of the eyes, and the pride of life, is not of the Father, but of the world ; and the world passeth away, and the lust thereof; but he that fulfilleth the will of God abideth for ever. — I have not spoken these things without a cause. I thank my Lord God for his gift, I have been from my youth studious of the holy scripture, and very glad when I might either read it myself, and commune of it with my neighbours, or else hear others preach and talk of it, that I might be edified thereby ; ac- counting that day but little fortunate unto me, that was transacted and passed over without some repast of God's word, seeing that man liveth not with bread alone, but with every word that cometh out of the mouth of God. But lo ! no man in this world is so happy, that he can have his mind satisfied in all points. For I desiring nothing more than to be in quiet, that I might freely give my mind to the study of the holy scriptures, and some- times commune of them with my neighbours, have been so turmoiled and vexed with the cares and troubles of this world for the space of six or seven months, that I have scarcely had leisure once to think of the. holy scripture. O Lord, what is it to live in this wretched world ? Is it any other thing than daily more and more to be plucked away and estranged from thee, and to heap sin upon sin, and to provoke thine anger more fervently against us ? But now seeing it has pleased God partly to deliver me out of the troublous waters of this ocean, and to bring me into a haven of some quietness, I intend to repair to my old studies, and to participate them with my neighbours, as E was wont to do heretolbre. For I fear much lest that dissolution and slackness may also be found in them, which these certain months have not wanted in me ; so prone and ready are we to fall from goodness unto evil, if we have not the spur of God's grace to prick us forward. Since I gave them a Nosegay,* I never spake unto them but good even and good morrow. Therefore have I novr * A tract written by Bccon thus entitled. 46 Becon. sent for them, by my servant, to come unto me, that I may impart and give them some spiritual treasure for their New Year's Gift, this holy time of Christmas. Neigh- bours, even with one word welcome unto you all. Th. Brother Philemon, right heartily we thank you. Ph. Neighbours, yet once again welcome. I pray you come w^ith me into my parlour, and take every man a chair and sit down quietly; for I intend to talk to you. Ch. We are all set, speak what it shall please you. Ph. Neighbours and brothers, it is not unknown to you, how desirous I have been ever since our first ac- quaintance, to seek no less your soul's health than mine own„ Eu. We are not ignorant of this, brother Philemon, and Ave all o'ive vou rioht heartv thanks for it. Ph. I have done nothing but my duty, and I confess myself to be an unprofitable servant. Notwithstanding, neighbours, this grieves me very much, that I have been so negligent for some months in doing my duty towards you. Th. No duty, brother Philemon ; it comes of your mere goodness, whatsoever you do tov/ards us. But it is not unknown unto us how greatly you have been disquieted with divers businesses for a great space. Ph. You say truth ; but now hear the cause of my sending for you. Twelve months past, if you remember, neighbours, at this time of the year, I made you " a Christ- mas Banquet," which, as I have since perceived, ye have right well digested. The Lent ensuing, I called you all to " a Potation," whereat I trust you tasted of that wine which makes the spirit joyful. The May following, at my instance, full gently ye resorted unto mine house, and, ac- cording to the season of the year, I gave you " a Nosegay."* All these were not for the body, but for the soul, yea, rather both for body and soul. Eu. "We remember all these things well, neither have we forgotten what you taught us in them. Ph. It makes me rejoice greatly to hear these things of you ; for now I perceive full well that ye are not forgetful hearers, but diligent fulfillers of such things as are taught vou, and therefore are ye blessed in your act. Well, neigh- bours, my love towards you is nothing abated. I desire your furtherance in the knowledge of God's word even now, as much as I have done heretofore. In consideration * These are the titles of other tracts previously written by Becon, and which are dialogues by the same speakers. A New Year's Gift. 4^ whereof, I intend at this present to give you *' a New Year's Gift." Til. Can anything be more welcome to us tiian such a gift, coming from so dear a friend, and so in time and place ? It is now a new year, and men use customably to give gifts one to another, whereby they declare their good will, and wish that all good and prosperous things may befall their friends all the whole year long. Ch. Neighbour Philemon, the day passes away, let us therefore, I pray you, see our New Year's Gift ; for there is nothing that can offer itself more welcome. Ph. Your New Year's Gift is read in the church on Christmas-day in the morning, for the epistle, and it is written by St. Paul in the second chapter of his epistle to bishop Titus. Here it is, *' The gift of God that hringeih salvation unto all men^ hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously , and godly in this present worldl; looking for that blessed hope and appearing of the glory of the great God, and of our Saviour Jesus Christ, who gave himself for us, to redeem us from all unrighteousness, and to cleanse us to be a peculiar people unto himself and even such as should be earnest followers of good works." How like ye your New Year's Gift ? Ch. It is such a one as exceeds all praise. Would to God that such New Year's Gifts were given throughout all the world ; then were it well with Christendom. For this New Year's Gift far excels all the treasures in the world, seem they ever so precious. Ph. Now mark well, for in this your New Year's Gift lie more treasures hid than you are aware of; therefore will I declare it unto you, and note such things in it as I shall think most fit for your profit and edification. The beginning is this, "The gift of God that bringeth salva- tion unto all men, hath appeared." Ch. So far as I remember, where you say " The gift of God," the common translations have " The grace of God." Ph. 1 know that right well, but I thought it better for our purpose so to turn it as I have done ; neither in so doing do I dissent any thing at all from the truth. For the Greek word " charis* doth not only mean " grace of favour," but also " a gift," yea, and that such a git\ as is freely given without any deserts. 48 Becon. Th. Who is this g-lft, I pray you ? Ph. Verily Christ. Christ is our New Year's Gift. Christ is oriven us of God the Father. Christ is the gift of whom the prophet speaks on this manner; " A young child is born for our sake, and a son is given unto us." (Isa. ix.) Also St. Paul, " God hath not spared his own Son, but hath given him for us all ; how is it then possible, but that he must give us all things with him." (Rom, viii.) Eu. Is Christ freely given unto us ? Ph. Yea, verily, neighbour Eusebius, never was there anything so freely given unto you as Christ is. Th. The goodness of God the Father then appearelh here great and immeasurable toward us. Ph. It must be great and immeasurable, seeing that he loved us when we were sinners. (Rom. v.) Behold, saith St. John, what a love the Father hath given unto us, that we should be called the sons of God. And that ye may know that Christ is the free gift of God, given us without our deserts, call, I pray you, to remembrance, the fall of Adam, in whom all we have sinned and deserved the like damnation. What had he done to pacify the wrath of God, and to recover his favour, when God made him this most comfortable promise, I will set enmity between thee and the woman, between thy seed and her seed, and that selfsame seed shall tread down thy head ? Ch. Forsooth, 1 think he had done very little. Ph. Yo'i might have said, nothing at all, except you think this somewhat ; when he had once offended, to put his head in a bush, and not to acknowledge his fault, nor once to dare to come in sight. What had Abraham de- served when God made him this promise of Christ, say- ing. In thy seed all nations of the earth shall be blessed ? Verily, nothing at all, only he believed the promise of God, and it was reckoned unto him for righteousness. He chose us, saith St. Paul, in Christ before the foundations of the world were laid, that we should be holy and fault- less before him. Again, we were by nature the children of wrath, even as others were. But God, who is rich in mercy, for his great love wherewith he loved us, even then, when we were dead through sin, quickened us with Christ, (for by grace are ye saved,) and hath raised us up with him in heavenly things, through Christ Jesus ; that in times to come he might show the exceeding riches of his grace, in kindness towards us in Christ Jesus. For by A New Years Gift. 49 «rrace are ye saved through faith, and tliat not of your- selves, for it is the gift of God, and conieth not of works, lest any man should boast himself. Also in another place. After that the goodness and love that God our Saviour hath toward men did appear, not of the works of righ- teousness, which we have done, but according to his mercy hath he saved us, by the fountain of the new birth, and renewing of the Holy Ghost, which he shed on us abun- dantly, through Jesus Christ our Saviour ; that we, being made righteous by his grace, should be heirs of eternal life according to hope. This is a saying not to be doubted of; Christ himself also saith, God loved the world so en- tirely, that he gave his only begotten Son, that every one that believeth in him, should not perish, but have everlast- ing life. For God sent not his Son into the world to condemn the world, but that the world should be saved by him. From these scriptures heretofore rehearsed, it is evident that Christ is freely given unto us of God the Father, yea, and that without our merits or deserts. For when we were utterly condemned, and knew not how to recover any part of our help, God the Father, of his own gracious goodness, gave us his Son Christ to be our Saviour. So that as the beginning of your New Year's Gift sets forth, Christ is unfeignedly the gift of God, freely given to us for our great comfort and salvation. Ch. It cannot be expressed how much we are bound to God the Father for this his gift ; seeing that he gave us not an angel or any other celestial creature, but his only be- gotten Son, even the highest and most precious treasure that he had. Ph. Ye will say so, when ye have once heard what a treasure this your gift is unto you, and how many plea- sures and advantages ye receive by him. It follows, " That bringeth salvation unto all men." Behold your New Year's Gift, that God the Father hath given you, bringeth salvation unto all men. It is no idle and unprofit- able gift, but one commodious and necessary ; for it worketli us health and salvation. The gifts of the world many times bring perdition, destruction, and damnation ; but this gift of God bringeth life, health, joy, pleasure, salvation, and a whole sea of good things. It bringeth salvation, saith the scri])ture. Note this word "bringeth,'' is as though it should be said, — when there was no hope o^ BECON. D Bo Becon. Ileal t.h, but all thing^s were yoked in the bond of desperation, sin bare rule, and Satan triumphed over mankind as his bond captives ; then came the gift of God, which drove sin out of place, vanquished Satan, destroyed the powers of hell, brought salvation to man who looked only for damnation, yea, and that freely and without any deserts, even of mere grace and pure mercy. Oh the inestimable excellency of this gift, which both willingly and freely brincreth salvation to mankind ! How can it be otherwise ? Is not the name of this our gift, Jesus, given him of God the Father, and published by his angel and ambassador Gabriel ? And what other thing, I pray you, meaneth *' Jesus," than a Saviour? This our gift, Christ, is a Saviour; for he saveth his people from their sins. Fear ye not, saith the angel, for behold I show unto you a great joy, which shall come to all people. For this day is born unto you a Saviour, which is Christ the Lord, in the city of David. Thus we see that Christ is a Saviour ; therefore may he right well bring salvation, and save so many as believe in him. Til. Is there no salvation to be looked for but only at the hand of Christ? Ph. No, verily ; You heard that the gift of God, which is Christ, bringeth salvation. It is Christ's office alone to save, and besides him there is no Saviour ; neither in hea- ven nor in earth. Whosoever seeks salvation at the hand of any other but at Christ*s alone, he not only deceives himself, but also robs Christ of his office, deprives him of his glory, blasphemes his blessed name, treads under foot his most precious blood ; and utterly makes of none effect the whole mystery of Christ's incarnation. Eu. It were pity that any should be of this mind. Ph. You say truth. Notwithstanding there have been those who have sought health from others besides Christ ; would to God there were none at this day. St. Paul feared not to say, If righteousness cometh by the law, then Christ died in vain. Again, Ye are gone quite from Christ, so many of you as will be made righteous by the law, and are fallen from grace. Ch. Let us hear it proved by the scriptures that there is no salvation, but by this gift of God, Christ alone. Ph. The matter is more evident than to need any pro- bation to the faithful ; and as for them that are obstinately blind, all the scriptures in the world can profit nothing at A New Years Gift. 51 all. Notwithstanding, to satisfy your godly desire, I will rehearse a few, yea, and those that shall seem most fit for the purpose. Whence shall I take my beginning, but of the prophet Isaiah, whom Christ our Saviour had so often in his mouth ? By him, Christ spake thus, I am, I am the Lord, and there is no Saviour besides me. Again, in that same chapter, I am, I am he which putteth away thine iniquities, yea, and that for mine own sake, and will remember them no more. Put me in remembrance ; let us be judged to- gether. Tell me if thou hast anything whereby thou mayest be justified. Thy first father sinned, and thy pro- phets have trespassed against me. Also in another place. Am not I the Lord ? Is there any other God besides me? A righteous God, and such a one as saveth, there is none but I alone. Turn unto me, and ye shall be safe, O all ye coasts of the earth, for I am God, and there is none other ! Once again by the same prophet, (chap. Ixiii.) he saith, I alone have trodden down the wine-press, and there was none at all that did help me. Are not all these scriptures plain enough to declare that Christ is the Saviour, and that there is no salvation but by him only ? There is no Saviour besides me, I alone put away thine iniquities, yea, and that for mine own sake, and will remember thy sins no more. A righteous God, and such a one as saveth, there is none but I alone. I alone have trodden down the wine-press. What can be said more ? He that will not be persuaded with these words, and grant that all our salvation cometh by Christ alone, he is a very antichrist. Did not God the Father say that the seed of the woman should tread down the head of the serpent ; that is to say, destroy Satan's power ; deliver the faithful out of captivity, set them again at liberty; purchase remission of their sins ; obtain the Holy Ghost for them ; make them fellow- heirs with him of eternal glory? Who is this seed of the woman ? Is it not Jesus Christ, the gift of God ? Jesus Christ, therefore, alone is the Saviour ; and he is that gift of God which bringeth salvation unto all men. For in him are all nations blessed, as God the Father said to Abra- ham. But let us come unto the new testament. We heard before that Christ is called Jesus, that is to say, a Saviour, and that he saveth his people from their sins. Whereof we may easily gather, that they who wil be saved from D 2 52 Becon. their sins by any other than by him alone, are none of his people. Christ is that well-beloved Son, for whose sake God the Father is well pleased, and at one with man. Therefore for Christ's sake and for none others doth God pardon, love, and favour us. Christ took upon him our sicknesses, and bare away our diseases. Therefore he it is that healeth, saveth and maketh whole. Christ crieth, Come unto me, all ye t'hat labour and are laden, and I will refresh }ou. Therefore Christ eases, refreshes, and comforts the comfortless. Christ the Son of man came to seek and to save that which was lost. Therefore whatsoever is lost and saved ag-ain, is saved by Christ. Christ is that true light which lip^hteneth every man thatcometh into this world. Therefore they that are not lightened by Christ, remain still in darkness. Christ gave to so many as re- ceived him, power to be made the sons of God, because they believed in his name. Therefore they that receive not him to be their Saviour, and believe that their sins are only put away by his name, are not the sons of God. Christ is that Lamb of God that taketh away the sin of the world. Therefore there is none other sacrifice for sin, but Christ alone. No man goeth up into heaven, but he that came down from heaven, the Son of man, which is in heaven. Therefore so many as go up into heaven, go up only by Christ. He that believeth in the Son, hath ever- lasting life. But he that believeth not in the Son, shall not see life, but the wrath of God abideth upon him. There- fore they alone shall be saved, who with a strong faith believe Christ to be their Saviour. Every one, saith Christ, that drinketh of the water that I give him, shall never more thirst. Therefore Christ is a sufficient Saviour for so many as repent and believe. Christ is that living bread which came down from heaven ; if any man eateth of that bvead, he shall live for evermore. Therefore he that tasteth Christ aright, needeth none other Saviour to give him everlasting life. Christ is the good Shepherd which giveth his life for his sheep. Therefore so many as are saved, are saved by Christ's death. Christ is the resurrec- tion and the life. Therefore by him we rise out of sin, and obtain life eternal. Christ is the way, truth, and life ; no man cometh unto the Father, but by him. Therefore by Christ alone we ascend and go up into the presence of the Father. Without Christ we can do nothing. Therefore nithout him we cannot be saved. Christ is the vine; he A New Years Gift. 53 that abideth in him, bringeth forth much fruit. Therefore he that casts away Christ, and seeketh any other Saviour, is that tree which bringeth forth no fruit, and therefore shall he be hewn down, and cast into the fire. Christ died for our sins, and rose again for our justification. There- fore by Christ's death are we delivered from our sins, and by his resurrection justified and made righteous. Being justified by faith, we have peace toward God through our Lord Jesus Christ. Therefore Christ it is who maketh the atonement between God the Father and us. By the sin of Adam alone, came condemnation on all men ; even so by the righteousness of Christ alone, came the justifi- cation of life upon all men. Therefore as we were con- demned by the sin of Adam alone, so are we saved, justi- fied, and preserved unto everlasting life, by the righteous- ness of Christ alone. Everlasting life is the gift of God, through Christ Jesus our Lord. Therefore so manv as obtain everlasting life, come to it by the free gift of God, yea, and that for our Lord Jesus Christ's sake. Christ is appointed of God to be our wisdom, righteousness, sanc- tification, and redemption. Therefore by Christ we are made wise, righteous, holy, and the children of redemp- tion. We are washed, we are sanctified, we are made righteous through the name of the Lord Jesus, and by the Spirit of our God. Therefore by Christ's name and the Spirit of God we are made pure, holy, and righteous. Christ who knew no sin, became sin for our sake ; that is, a sacrifice for our sins. Therefore those sins that are put away, are put away by the sacrifice of Christ. Christ, when he was rich, became poor for our sake, that by his poverty he should make us rich. Therefore so many as are made rich, are enriched by Christ. If righteousness cometh by the law, then Christ died in vain. Therefore they that are made righteous, are made righteous by the death of Christ ; and whosoever seeketh to be justified by any other means, than by the death of Christ, he goeth about to make Christ's death of none effect, and so he is a plain antichrist. By Christ we have redemption, and by his blood remission of sins. Therefore by Christ is our ransom paid, and by his blood are our sins forgiven us. Christ is our peace. Therefore by him we have tran- quillity, quietness, and rest in our consciences. By Christ have we free entrance unto the Father. Therefore so many as come unto the Father, come by Christ. Christ 54 Becon. is gone up on high, and hath led away captivity captive, and hath given gifts unto men. Therefore he it is that giveth remission of sins. Ciirist loved us, and gave him- self for us to God, an offering and sweet-smelling sacri- fice. Therefore for this sweet and odoriferous sacrifice of Christ, God the Father pardoneth our sins. Christ is the Head of the body of the congregation. Therefore he it is that saveth his members. It hath pleased the Father that in Christ all fulness should dwell, and that by him all things should be reconciled unto himself, whether they be things upon earth or in heaven, that, through the blood of his cross, he might make peace, even through his own self. Therefore all they that are reconciled and set at one with God the Father, have obtained this by the blood of Christ. This is a true saying, and by all means worthy that we should embrace it, that Christ Jesus came into the world to save sinners. Therefore Christ it is that saveth sinners. There is one God, and one atonement-maker between God and men, even the man Christ Jesus, who gave himself a ransom for all men. Therefore as there is but one God, so is there but one atonement-maker, and this is Jesus Christ, by whom alone we are redeemed. We are sancti- fied by the oblation of the body of Jesus Christ, once for all. With one oblation hath Christ made them perfect for ever that are sanctified. Therefore so many as are made holy, have obtained that holiness only by that sacrifice of Christ, which he once for all offered on the altar of the cross, so consummate and perfect, that there remaineth none other sacrifice for sin. We are not redeemed from our vain conversation, which we received through the tra- dition of the fathers, with corruptible silver and gold, but with the precious blood of Christ, as of an innocent and imdefiled Lamb. Therefore by Christ's blood are we re- deemed from all vain things wherewith before we were en- tangled. The blood of Jesus Christ maketh us clean from all sin. Therefore by Christ's blood are we made clean and purified from all our sins. If any man sinneth, we have an Advocate with the Father, Jesus Christ the righ- teous one, and he it is that obtaineth mercy for our sins, not for our sins only, but also for all the world's. There- fore so oft as we sin, by our advocate Christ are our sins put away. There is salvation in none other but in Christ. Neither is there any other name given unto men under heaven, wherein they must be saved, but only the name of A New Year's Gift. 55 Christ Jesus. Tlierefore whosoever is saved, receiveth his salvation only by that name of Christ our Lord. I may tarry no longer about this matter. All the pro- phets (saith St. Peter) bear witness of Christ, that through his name, every one that believeth in him, shall receive the remission of sins. If all the prophets bear witness of this, who dare be bold once to open his mouth to speak against it, except he be at defiance and open war with God, and his Son Jesus Christ our Lord and Saviour? But with such I love not to meddle. Do ye not perceive now that this gift of God the Father, which he hath freely given you, I mean Christ, is the only Saviour, and that there is no health, salvation, comfort, and remission of sins to be looked for, but only at his hand ? Eu. We were indeed blind if we did not perceive it, you have made the matter so open with plain and evident scriptures. Ch. Alas ! what blindness was there in the vrorld, when some did put the hope of their salvation in stocks and stones, and old rotten bones, in gadding of pilgrim- ages, in gilding of images, in saints' reliques, and hallowed sticks, and popish pardons, in other men's works, in fan- cies invented of men, &c. Yea, there have not wanted those who sought salvation in a grey friar's cowl, trust- ing assuredly that if they were buried in that, they could by no means be damned. Ph. Ail these were greatly deceived. But that ye may know there can be no Saviour but this gift of God, Christ alone, mark a few words that I shall now say unto you. First, He that shall be a Saviour, and save men from their sins, must be without all sin himself. Secondly, He must be both God and man. Ttiirdly, He must by his innocency deliver us from the curse of the law, yea, and fulfil the law for us, that the adversary may lay nothing against us. Fourthly, He must, by his might and power, vanquish and subdue all the power of Satan. Fifthly, He must slay death, that it may have no more power over the faithful. Sixthly, It must be in his power to give unto his people the Holy Ghost, to govern and keep them in a right way of living. To conclude. He must be such a one, that when they that believe in him do offend and provoke the heavenly Father unto anger, he may at all times be ready and able to make an atonement between God and the offenders. If ye can find any such as I have here 56 Becon. described, besides Christ, well ; I will then also grant that he is a Saviour. Until that time I will say with all the prophets, apostles, and our teacher Paul, that this gift of God, Christ Jesus, is the only Saviour, that bringeth health,* and that there is no salvation to be gotten, but only through him. It follows in your New Year's Gift, " To all men." Note that he saith not, to the wicked and damned spirits, which shall never recover their health and salvation, what- soever the Origenists trifle in this behalf,f but " to all men/ yea, and that those only who repent, believe, and lead a good life. For to wicked men and ungodly persons is Christ no Saviour, except they repent, believe, and amend. It is not to be passed over lightly, that the scriptures speak generally and universally, without any exception, *' to all men." Christ bringeth salvation to all men. These words prove manifestly, that as Christ is a Saviour, so are all men sinners ; and again, that there is no man but re- ceiveth salvation of Christ, if he be saved. Where are they now that will justify themselves, and sell their merits and good deeds to others ? The scripture saith, we are all sinners. There is no ditference, saith St. Paul All have sinned, and want the glory of God. *' What is this,** saith St. Augustin, " and want the glory of God, but the grace of God the Father by Jesus Christ, which is the glory of God the Father ? And what meaneth this, they want or have need," saith he, " but that no man of him- self, because he is born carnally, is able to recover the life lost, no, though he bring works of merit, except he be spiritually born anew by our Lord Jesus Christ, who came with the unmerited mercy of the Father, and of his own, and of the Holy Ghost, to save and seek that which was lost? What was lost ? Verily mankind were lost through sin ; xxi consideration whereof Christ, being without spot, even of his own free will giving himself to the death, and rising again, hath redeemed man from sin and death, even by the largeness of free grace." These are the words of St. Augustin, which show evidently what we are of ourselves, and what by Christ. But let us hear more scriptures. Every man is a liar, God alone is true. The scripture hath concluded all * Salvation. t The followers of Origen, one of the fathers of the third century, who indulged in allegorical interpretations of scripture, and ab- struse refinements on the word of truth. A New Year's Gift. 57 under sin, fliat the promise Ly the faitli of Jesus Christ, should be given to the faithful. God hath comprehended all men under incredulity a-nd unfaithfulness, that he miirht have mercy upon all men. Here we see that all men were found sinners and unfaithful, and that they are saved only by the great mercies of God. All our righ- teousnesses are as a polluted cloth. We are conceived and born in sin. The imaginations and thoughts of man's heart are prone to evil, even from his young- ag-e. There is no man innocent before God, there is no man but that sinneth. There is not a righteous man on the earth that doeth good and sinneth not. Every one is a hypocrite and wicked, and the mouths of them all have spoken foolish- ness. All we have erred and gone astray like sheep, every one hath followed his own fancy. The heart of man is wicked and inscrutable. No man is pure from sin ; no, the stars are not clean in his sight, how much more is man filthy and unclean, who is nothing but corruption, and a very worm in comparison of God ! Who is able f o say. My heart is clean, and I am pure from sin ? No man is g-ood but God alone. We are all unprofitable servants. The Lord looked down from heaven upon the children of men, to see if there were any one that had understanding or sought after God : but all are swerved, and clean gone out of the way, they are become altogether unprofitable, there is none that doeth good, no not one. They are cor- rupt and become abominable in their studies, their throat is like a wide-mouthed grave, they work deceit with their tongues, the poison of adders is under their lips. Their mouth is full of cursinir and bitterness, their feet are swift to shed blood. Destruction and weariness are in their ways, the way of peace have they not known. There is no fear of God before their eyes. How like ye these scriptures? Do they not paint out man in his native colours? What have we of ourselves to rejoice and boast of? Ch. We may perceive now right well that we are all wretched and miserable sinners. Th. If God had not given us his Son Christ to be our Saviour, we had been in a damnable case. Ell. We were so fiill of diseases, that if Christ had not been our Physician to heal our wounds with his most pre- cious wounds, we had continued still diseased for evermore. Ph. I am glad that ye have learned that all men are D 3 58 Becon. sinners, and that therefore they have need of Christ, the gift of God, which brinGreth salvation to all men. For this is the first point, to know Christ aright. Neither can any man too much deject and cast down himself. For the more man humbles himself, the more he exalts the glo- rious majesty of God. But that ye may be without doubt in this matter, I will repeat certain texts unto you out of both the testaments, which shall declare that we are all sinners. Adam, as ye know, transgressed the command- ment of God in paradise, and by his transgression made us all bond-slaves to eternal damnation. Noah fell into the sin of drunkenness. Lot was not only drunken, but also committed the grievous sin of incest. Abraham denied his wife. Moses committed manslaughter. David committed both murder and adultery. Solomon was an idolater. Matthew was a toll-gatherer. The apostles did strive among themselves who should be highest and of greatest authority. Mary Magdalene was a griev- ous sinner. Peter denied and forsook Christ thrire. Paul persecuted the congregation of Christ. What should I make many words ! So many as ever were clad with this flesh (Jesus Christ alone excepted, who was both God and man, and conceived and born by the operation of the Holy Ghost, of the most blessed and undefiled virgin Mary) were sinners, and so many as are in the same at this day, or shall be unto the world's end, are and shall be sinners, saved only by the free mercy of God through Jesus Christ. We all offend in many things, saith St. James. Here are none excepted. If we say, saith St. John, that we have no sin, we deceive ourselves, and the truth is not in us. Here St. John, who was so holy, virtuous, and dearly beloved of God, numbers himself among sinners, neither is he ashamed so to do, that all glory may be given to God, and the praise of our salvation to Jesus Christ our Lord and Saviour. Eu. Does Christ bring salvation to all men ? Ph. To all men that repent, believe, and labour to lead a good life, were they ever so grievous sinners before. For Christ came not to call the righteous, that is, such as will justify themselves by their own good deeds and merits, but sinners unto repentance. He commanded his apostles after his resurrection to preach repentance and remission of sins, in his name unto all nations. For he is that Sa- viour that will have all men to be saved and to come unto A New Year's Gift. 59 tlio knowledge of the truth. In the old law he was only known and preached to be the Saviour of the Jews. For God was known only in Jewry, and in Israel was his name by them he is able to satisfy for his sins committed after baptism. Fai. Ye say truth. Methinks that those men who are of this opinion, know neither God nor themselves ario-ht. Ph. Truth it is. For if they did but know that as God is good, righteous, holy, perfect, faultless, and without all spot of sin, so they of themselves are evil, unrighteous, imperfect, sinful, and hedged round about with the filthiness of sin : that if they have any goodness, it cometh of God, and there- fore have they nothing whereof they may rejoice ; for it is God's, and not theirs ; they would not stand so much in their own conceit, nor boast so much of their purity and cleanness. If the stars are not pure in the sight of God, and the angels are not clean and faultless before him, how then dare a wretched mortal creature, who sinneth daily, and heapeth wickedness upon wickedness, so advance him- self that he dare presume to stand right up, and with an open face before God, who is a consuming fire, and hatetli so many as work wickedness ; and take upon him to satisfy for his sins by his own righteousness ? If they would assay to go down into themselves, and search the bottom of their heart, which is wicked and inscrutable, they would there find such heaps, lumps, and dunghills of sin, that they would be ready to despair and to undo themselves. So far is it off, that they should justify them- selves or take upon them to be their own saviours, by their deeds, works, or merits. The consideration of the divine Majesty, and the true knowledge of himself, made David to pray on this manner : O Lord, enter not into judgment with thy servant, for no man that liveth shall be justified in thy sight. Again, O Lord, if thou shouldest mark our wickednesses, O Lord, who were able to abide it ? But there is mercy with thee. Let Israel therefore trust in the Lord ; for with the Lord there is mercy and plenteous redemption. And he shall redeem Israel from all his sins. Ch. God give us grace to have the true knowledge of God and of ourselves ; so shall we unfeignedly ascribe and give unto God all the glory and praise of our creation, vocation, justification, redemption, salvation, glorification, and whatsoever goodness we have more, and freely confess that we are saved of the great and undeserved grace of God, through Jesus Christ our Lord and Saviour. PA. I beseech God it may so come io pass. Thus have 94 Becon. '^' I accomplished your desire, neighbours, in proving by the scriptures, and the ancient doctors, that Christ by his death hath not only redeemed, delivered, and set us free from original sin, but also from all other ; and that the sins which we commit after baptism are not forgiven of God the Father for the dignity and worthiness of any works which we do, but for the excellency of that sacrifice which Christ, once for all. offered upon the altar of the cross ; the virtue and strength whereof abideth in such full power, that it is able to save as many as repent, believe, and labour to lead a good and innocent life for evermore. Neither have I spoken these things to discourage any man from doinor jvood works, but to set forth Christ to be a perfect Saviour, against the wicked doctrine of those who now begin to creep in among us, to the great dishonour of God, the extreme blasphemy of Christ's most precious blood, and noisome perturbation of the holy catholic church. And that I may knit up all this matter in few words ; know, good brothers, that in Adam all we were damned ; so that through his wickedness we were begot- ten, conceived, and born in sin, yea, and by nature are the very sons of wrath. Now, to be delivered from this miserable state where- unto we were cast by Adam, we, of our own understanding, policy, wisdom, holiness, righteousness, &c. could invent no means, but still remained in danger of everlasting damnation. Therefore God, moved with pity towards mankind, even of his own free mercy and goodness, without any of our deserts, sent down his only begotten Son, Jesus Christ, into this vale of misery ; who, for our sake took flesh of the most holy and pure virgin Mary ; through the operation of the Holy Ghost became man, and at the time afore appointed he oifered voluntarily his most blessed body, an acceptable and sweet-smelling sacri- fice to God the Father, which was and is of so great virtue and power, that by it alone all our sins are put away; not only that which we committed in Adam, but those also which we ourselves, in process of time, do perpetrate and commit. Now so many of us as are baptized in the name of the Father, of the Son, and of the Holy Ghost ; and have taken upon us a new life, forsaking the world, the devil, and the flesh, with all their pomps and works, have at the very time of baptism all their sins forgiven them, and are so clearly redeemed, delivered, and made free i A New Years Gift. 9% from all unrighteousness, be they young" or old, as though they had never committed any of them at all. And this is that which St. Paul saith, Christ loved the congregation, and gave himself for it, to sanctify it ; and cleansed it in the fountain of water through the word, to make it unto him- self a glorious congregation without spot or wrinkle, or any such thing, but that it should be holy and without blame. Now if they, through either fragility or ignorance, do offend and break the law of God, contrary to their pro- fession and vow made at baptism, then have they a holy anchor to fly unto, which is repentance. So that if they truly repent, are sorry for the faults committed, bewail their sinful living, mortify their carnal affections, slay their worldly lusts, banish their devilish concupiscences, confess their wickedness, fly unto the mercy of God, believe to have forgiveness, and take a new life upon them, God the Father will surely forgive them their sins, be they ever so great and many ; yea, and that for the dignity of that one sacrifice which his only begotten Son offered, once for all, upon the altar of the cross. So that if repentance and amendment of life come, Christ's sacrifice serveth to put away sins for ever and ever. But as the blood of Christ is sufficient to pacify the Father, although one man had committed so many offences as all the world hath done, or shall do, unto the very end of the world ; so hkewise is there no salvation laid up for him in store, who will not repent nor cease to sin, although Christ should suffer a hundred thousand times. For Christ is a Saviour to peni- tent sinners, and not to the wicked and ungodly. And as there is no damnation to them that are engrafted in Christ Jesus, who walk not after the flesh but after the spirit ; so is there no health nor salvation to them that live after the flesh, though they babble ever so much of Christ, of Christ's passion, blood, and death, of the remission of sins, of the mercy of God, of the gospel, of the sweet pro- mises of God, and of everlasting life. God hath not called us that we should be unclean, but holy and virtuous. God, saith St. Peter, sent his Son to be a beneficial Saviour unto you, that every one of you should turn ti'om his wickedness. But of this we will speak more hereafter. Therefore, brothers, whensoever ye perceive that ye offend God in any thing, despair not, fly unto repentance, be sorry for your sinful living ; bewail your wicked manners, thirst after strength to do the will of God, confess^" your 96 Becon. sins from the very heart, call for grace, desire mercy, and pray unto God that he will forgive you your faults, and he w^ill undoubtedly remit and forgive you all the faults, sins, and trespasses that ye ever committed against him, for the love that he beareth towards his Son, our Lord and Sa- viour Jesus Christ; who, as your New Year's Gift saith, hath redeemed us from all unrighteousness, that is to say, both from original sin and all other. Eu. Brother Philemon, we shall never be able to re- compense this your kindness, which, at our request, hath declared this matter unto us concerning the remission of sins through Christ. I beseech God to give us all grace, so to institute and order our life, that we may be found in the number of those, whose sins are put away by this most holy sacrifice of Christ's blessed body, whose wickednesses are washed away by Christ's most precious blood. Ch. Amen. For then shall we be sure, not only to be delivered from all our sins, but also to enjoy everlasting life, which is the gift of God through Jesus Christ our Lord. Ph. We will go on with your New Year's Gift, and make an end. It follows, And to purge us a peculiar people unto himself. Christ gave not himself only to death for to redeem us from all unrighteousness, but also to purge us a peculiar people unto himself For as he hath redeemed us by his death, so hath he purged, puri- fied, and made us clean by his blood ; as St. John saith. The blood of Jesus Christ maketh us clean from all sin. For what intent hath he thus purged and made us clean ? Verily that we should be a peculiar people unto himself, Ch. What is meant by that, I pray you ? Ph. To be the peculiar people of God, is to be chosen out of the unfaithful and wicked people, and to be conse- crated, dedicated, and wholly given to serve God, to seek his glory, to magnify his most blessed name, and to do all things according to his word, as the Jews in times past were chosen away from the Gentiles, to be the people of God, to serve him, and to walk in his holy ordinances. Ye are a chosen generation, saith Peter, (1 Peter ii.) a royal priesthood, a holy nation, and a peculiar peo])le, that ye should show forth the virtues of him that called you out of darkness into his marvellous light. Which in times past were not a people, but are now the people of God ; which were not under mercy, but now have obtained A New Years Gift. 97 mercy. Of these words may we learn unto what end Christ hath redeemed and purified us by his blood. Verily that we should be a peculiar people unto himself. Then are we here taught that we may no more from henceforth serve the prince of darkness, be conversant in his court, wear any longer his cog-nizance,* fulfil any more his plea- sure and will ; but wholly give ourselves to serve God, who is the Prince of light, yea, and the true Light itself, which lighteneth every man that cometh into this world. What nation willingly serves a strange prince? What faithful and honest servant forsakes a gentle and loving master, and runneth unto a tyrant. How unseemly then were it for us, who before were in so miserable a case, and delivered from it only by the goodness and free heart of our liord and Master Jesus Christ, to forsake him, and to run back again unto the powers and rulers of darkness ? We are now light in the Lord, shall we become dark- ness again ? We are now the sons of God, shall we become the children of wrath again ? We are now the beautiful spouse of Jesus Christ, shall we be made the harlot of Satan again ? We are now no more guests and strangers, but citizens of the saints, and of the household of God, shall we become captives and bond-servitors to Satan's court again? We are now by Christ made priests and kings, shall we fall from this dignity, and become villainsf and abjects again ? We are now the peculiar people of God, sanctified unto his use, and unto the working of those things that make unto his glory ; shall we neglect our dignity, worship, and honour, if I may so speak; shall we fall away again from our Master, and so behave ourselves, that this proverb may be worthily objected and laid against us. The dog is returned unto his vomit, and the sow, after she hath washed herself, is "Tone afi-ain to her wallowing in the mire? Therefore, seeing that Christ by his blood hath purified and purged us a peculiar people unto himself, let us manfully fight under the standard of our Captain, against Satan the prince of darkness ; let us seek the glory of our Master ; let us observe such precepts as he hath commanded ; let us reverence, iear, honour, worship, and love him above all things ; let us not suffer his most precious blood to be shed in vain ; let us so behave ourselves, that it may evidently appear that we are not unkind nor unthankful persons, but * Badge, or distiaguishins mark. f A servant. BECON. p 9s Becon. evermore walk worthy this kindness and tender compassion. This shall come to pass, if we be such, as the end of your "New Year's Gift describes ; even such as are earnest fol- lowers of good works. If we will show ourselves to pertain unto Christ, to be his people, to be wholly addicted unto him, we must be earnest followers of good works ; we may not linger, loiter, nor play the idle lubbers ; we must work earnestl}'-, and, as the Kentish men say, " a good." For Christ hath redeemed us from all unrighteousness, not that we should continue still in our old wickedness and ungodly conversation, but that we should be his peculiar people, chosen out to serve him, and to work his most godly pleasure ; again, that we should be earnest followers of good works. And here is answer to be made to those who say. If Christ hath redeemed me from all unrighteousness, made me clean by his blood from all my sins, purchased freely by his death for me eternal life, and made a perpetual agreement between God the Father and me, what need I to work ? What can my works profit, what shall my labours avail me ? Christ hath done enough for me ; Christ is my sufficient Saviour ; Christ hath made all things so perfect that nothing can be added thereto. Therefore, let us be merry and take no thought. O filthy swine and careless dogs ! Because Christ hath done that for them which they could not do for themselves, behold, how willingly they cast themselves into hell-fire ! Who treadeth the blood of Christ under his feet, if these belly- gods do it not ? Who defaceth the price of Christ's death, and the glory of his resurrection, if these filthy swineheads do it not ? But let them well know, that they have no part of Christ, of Christ's passion, blood, a«d deaths nor yet of any of all his merits, so long as they continue in this their wicked and very detestable purpose ; boast they never so much of Christ, of Christ's blood, of faith, of the gospel of the christian liberty, &c. They shall go to the devil headlong without any mercy, for all Christ> Christ's blood, faith, gospel, christian liberty, and what- soever they can allege more, if they have time and con- venient leisure to do good works, and yet will not. Who •was ever saved without good works, having opportunity to work ? Ye object and lay against me the thief on the cross. A New Year's Gift, 99 But what leisure* had he to work ? Neither do I know whether that way of health was ever preached unto him, or not, although he was not utterly void of ^ood works. For he, being at the point of death, bewailed his wretched- ness, lamented his sinful manners, confessed his wicked- ness, repented him of his abominable living, turned to Christ_, acknowledged him to be the Son of God, and the Saviour of the world, and desired Christ to remember him when he came into his kingdom. f If this man had had leisure, undoubtedly he would have showed forth his repentance and faith, by doing external good works. Therefore the example of him helpeth nothing your sluggish and disso- lute manner of living, who have both read and heard Christ many times preached to you, and yet are ye never the better. Only ye persuade yourselves well of Christ and Christ's merits, but all in vain. For he is no Saviour to those sinners who live without all fear of God ; bat to such as repent, believe, and labour earnestly to brino* forth good works, from the number of which ye seem to be no less far than the west is from the east. Christ hath redeemed us, saith the scripture, that we should be his people, and earnest followers of good works. We must be his people, and earnest followers of good works, or else have we no redemption by Christ, as John Chry- sostom witnesseth. Neitlier baptism, saith he, nor for- giveness of sins, nor knowledge, nor the communion of the sacraments, nor the holy table, nor the fruition of the body, nor the partaking of the blood, nor any of these things, shall or may be able to profit us, except we have a life which is right, very pure, yea and free from all sin. What will these idle lubbers say to these words of the golden-mouthed doctor ? Where are all their proud boasts of Christ, his blood and merits? All these profit nothing at all without a good life. Ch. It is necessary then for christian men to be earnest followers of good works. Ph. Ye say truth — especially if they intend to be saved. But let us hear the scriptures. When God promised Abraham, that he would bless them that did bless him, and curse them that did curse him, and that in his seed all nations of the earth should be blessed, and that he would multiply his seed as the stars of the firmament, and * Opportunity. t And reproved his blaspheming companion, F 2 100 Becon. make him a father of many nations, and that he would be his defender and his sufficient great reward, he made a covenant with him because he would have him show gen- tleness again, and said, I am the God omnipotent, walk be- fore me and be perfect. As though he should say, I am the God almighty, all sufficient, all good, all holy, all righteous, all wise, all liberal, all plenteous, all merciful, and have need of nothing ; but freely give to all men, all things, whatso- ever are necessary either for the body or for the soul ; and I am so replenished with all things that I am able and suffi- cient in all points to satisfy the lawful desires of all crea- tures; yea, I have all things so in my power, that nothing that is good can be given to any man, but of me alone ; and whatsoever I am or have, it is for the profit of thee and of thy posterity. Only walk before me, and be perfect, take me alone for thy all sufficient Saviour ; fly unto no other, as though there were in me a certain insufficiency, but cleave to me alone with all thy heart ; attempt nothing but that which is pleasant in my sight ; order thy life in all points according to my holy will ; let thy conversation be innocent, blameless, pure, honest, right, and all good ; and so will I be thine almighty God, thy puissant defender, and thy sufficient great reward. This covenant hath God made not only with Abraham, but also with all his pos- terity, that is, so many as are faithful. Now if we are of the seed of Abraham, (I speak of the spiritual and not of the carnal generation,) then God requires of us also, that we walk before him and be perfect ; that we steadfastly cleave unto him by strong faith, as the only and sole author of all goodness ; and so institute our life, that we may breathe nothing but purity, innocency, holiness, and integrity, all the tim^e of our life in this world. Thus doing, God will be our God, yea, our almighty God, our strong defender, and our sufficient great reward, no less than he was Abraham's. Therefore as Abraham walked before God, so let us do. By this means shall God be no less beneficial to us than he was to Abraham. If ye were the sons of Abraham, saith Christ, ye would do the works of Abraham. I will hasten unto the other scriptures. When St. John Baptist saw many of the pharisees and sadducees coming unto his baptism, he said unto them, O ye generation of vipers, who hath showed you that ye should flee from the wrath to come ? Bring forth therefore fruits worthy of A New Year's Gift. 101 repentance, and be not of this mind, to say within yourselves, Abraham is our father, for I say unto you, that God is able to bring it to pass, that of these stones there may rise up children to Abraham. The axe is now laid at the root of the tree ; therefore every tree that bring'eth forth not good fruit, shall be hewn down and cast into the fire. Th. This is a terrible saying for all those who are not earnest followers of good works. Ph. Certainly, as it profited the pharisees and saddu- cees, with the other Jews, nothing at all to boast themselves of Abraham, except they did the works of Abraham, so likewise it advantages us nothing at all, to boast of God, of Christ's blood, sufferings, merits, faith, &c. if we do not good works. This sentence abideth always true : Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. If we are not like unto those trees which are planted by the river's side, and bring forth their fruit in due season, surely we shall be hewn up and cast into hell fire. For how dare we look for any kindness at the hand of God, and do nothing that he commandeth.. David saith, I being as a fruitful olive tree in the house of God, have trusted in the mercy of God for evermore. David confesses here that he trusted in the mercy of God, but he adds, that he was in the house of God, that is to say, the congregation of Christ, as a fruitful olive tree, which, as Pliny writes, is never without green leaves and fruit. So if we will be holpen by the mercy of God, we must be as fruitful olive trees, and bring forth plenty of good works, and never cease from doing them, or else our hope and trust are but vain. Christ saith, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. For many shall say unto me at that day. Lord, Lord, have not we prophesied in thy name, and cast out devils by thy name, and wrought many miracles through thy name ? But then shall I say unto them, I know you not, depart from me ye workers of iniquity. Here are we taught that to profess God with our mouths, to call upon his name, to talk of Christ, of faith, of the gospel, and of all the divine mysteries ; yea, to work miracles and to cast out devils by the power of Christ's name, shall avail nothing at the day of judgment, except we lead a good life in this world, 10? Becon. and work the good pleasure of God. For the kingdom of God is not in word but in power, saith St. Paul. He that hath my commandments, saith Christ, and keepeth them, he it is that loveth me. If any man loveth me, he will keep my word, and my Father shall love him, and we will come unto him and dwell with him. He that loveth not me, keepeth not my words. Here Christ measures the love that we have towards him, by keeping his word. If we keep his word, then we love him, but if we keep it not, then we love him nothing at all. Again, he saith, I am the vine, ye are the branches. He that abidetli in me, and I in him, bringeth forth much fruit. Let us not flatter ourselves. If we abide in Christ, we bring forth much fruit. If we bring forth no fruit, then abide we not in Christ. If we abide not in Christ, then are we none of Christ's. So it follows, that as withered branches we shall be gathered and cast into the fire, and there burn for ever. St. Paul saith. Not they which hear the law are righteous before God, but they that express the law in deeds shall be counted rischteous. Although no man is able, so long as he lives in this world, to fulfil the law, so thoroughly as the purity thereof requires, yet is it our office to labour unto the uttermost of our power to fulfil the law. And where we perceive that we are not able to bring to pass, with so great cleanness of heart, that which the spirit of the law requires, we are to bewail our weak- ness, to desire strength, and to pray unto God that Christ, wlio is the end and perfect fulfilling of the law, may supply that which is wanting in us. Again he saith, We are buried with him by baptism into death, that as Christ is risen again from death by the glory of the Father, so we should v/alk in a new life. And a little after, Account yourselves to be dead unto sin, but living unto God, through Jesus Christ our Lord. Therefore let not sin reign in your mortal body, for to obey it through the lusts thereof. Neither give ye your members as instruments of unrighteousness unto sin ; but give yourselves unto God, as they that are alive from death, and give your members as instruments of righteousness unto God. Again, in that same chapter. As ye have given your members ser- vants to uncleanness and to iniquity, even from one ini- quity unto another, so now give your members servants unto righteousness, that ye may be sanctified. All these sentences declare unto us, how pure, innocent. A New Year's Gift. 103 and faultless our living oug:ht to be. If it be the contrary, our profession profits us nothing' at all. In another place also he saith, If any man be in Christ, he is a new crea- ture, that is to say, wholly changed from his old manners unto new. He hath no more fellowship with the unfruit- ful works of darkness, but so composes and appoints his living, that he may appear to be the light of the world. Again, they that are of Christ, have crucified the flesh with the affections and lusts thereof. If we live in the Spirit let us walk in the spirit. For the flesh lusteth against the spirit, and the spirit against the flesh. All they therefore who live according to the appetite, lust, and desire of ihe flesh, pertain not unto Christ. V/e are the workmanship of God created in Christ Jesus unto good works, which God hath prepared that we should walk in. them. Behold God is our Maker, and we are made anew in Christ Jesus unto good works. So many therefore as apply not themselves to do good works, are not engrafted into Christ, but remain still members of Satan. Also, St. Paul saith to the Ephesians, I, being prisoner, exhort you in the Lord, that ye walk worthy your calling wherein ye are called ; with all lowliness and meekness, with softness of mind, suffering one another by charity ; studying to keep the unity of the Spirit through the bond of peace. Here we see with what virtues we ought to garnish our life, that we may walk worthy our vocation and calling. How far then are they out of the way, who defile them- selves with all kinds of abominable vice. Be ye, saith St. Paul, the followers of God, as well beloved children, and walk in love as Christ hath loved us. If it be our duty to be the followers of God, so must we practise his good- ness and follow his innocency and purity as much as lieth in our power, or else we are not the sons of God. Our celestial Father is pure and holy, and shall we his children be profane and unholy ? Our heavenly Father is good, godly, mercifiil, patient, and all spirit, and shall we his sons be evil, wicked, rigorous, impatient, and all flesh ? Be ye holy, saith he, for 1 am holy. Ye shall be perfect, saith Christ, as your heavenly Father is perfect. More- over St. Paul writes. Be ye pure, and such as no man caa be offended with you, against the day of Christ, filled full of the fruit of righteousness, which is throuiih Jesus Christ, to the glory and praise of God. Again, Do all things without grudging and disputation, being such that no 1 04 Becon. man can complain of you, and pure, the sons of God fault- less in the midst of a froward and crooked nation, among whom shine ye as lights in the world, holding fast the word of life. It is not without a cause that your New- Year's Gift teacheth us to be earnest followers of good works, seeing that so great purity and cleanness of life is required of us. Wo worth those filthy swine, which wal- low and tumble themselves in all kind of fleshly unclean- ness, unto the great slander of Christ's gospel. Also, Mortify your earthly members, whoredom, uncleanness, covetousness, &c. For God hath not called us unto un- cleanness but unto sanctifi cation. All ye are the sons of light, saith he, and the sons of the day; we are not of the night, nor yet of darkness. Therefore let us not sleep as others do, but let us watch and be sober. Seeing we are no more the world's, seeing also we have given over Satan and the flesh, with all their works, pomps, and pleasures, it becomes us to walk in all our life and con- versation so that we be not found like Satan's servants, nor the voluptuous worldlings, nor yet any such as live after the flesh and not after the spirit, but pure, clean, honest, faultless, godly, and as I may so speak, even like another Christ. St. Peter also saith. Give not yourselves to your old lusts, wherewith ye were led, when ye knew not Christ ; but as He that called you is holy, so be ye also holy in all your conversation, for it is written, Be ye holy, for I am holy. Here are we taught to forsake our old sinful living, and to fashion ourselves like unto the manners of God, who is holy, righteous, perfect, and abundantly good in all things. Furthermore, St. John saith. If we say that we have fellowship with Christ, and yet walk in darkness, we lie, and do not the truth. But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, God's own Son, maketh us clean from all sin. This text proves manifestly that we have no fellovvship with Christ, so long as we walk in darkness, that is, in sinful living ; again, that the blood of Christ profits us nothing at all, except we walk in the light of God's word, and labour to fulfil his holy pre- cepts. For, saith St. John, By this do we know that we have known Him, if we keep his commandments. He that saith I know him, and keepeth not his command- ments, is a liar, and the truth is not in him ; but he that A New Year's Gift. 105 doeth his word truly, in him is the love of God perfect. By this do we know that we are in him. He that saith he abideth in Him ought to walk even as he walked. Of this and all other texts which I have hitherto rehearsed, we may easily learn what is our duty, and how earnestly we oug-ht to seek occasions to do good. Seeing- we are the people of God, yea his peculiar and chosen people, we must needs show ourselves earnest fol- lowers of good works, or else have we no fellowship with Christ. God the Father is not our father, neither are we Christ's brothers, nor yet fellow-heirs with him, if we seek not to lead a godly and virtuous life. Let us never boast of the justification of faith, of the free mercy of God, of Christ's passion, blood, death, merits, ^''c. except we lead a life worthy the kindness of God ; let ns never rejoice that we are delivered from the power of Satan, sin, death, and hell, for so long as we continue in our old sinful living and wicked manners, we pertain not to Christ, but are the bondslaves of Satan, and very firebrands of hell. For as the good priest Zacharias, father to John the Bap- tist, saith, God hath performed the oath, which he sware to our father Abraham, for to give us, that we, delivered out of the hands of our enemies, might serve him without fear all the days of our life in holiness and righteousness. Hereto agrees the saying of St. Paul, The blood of Christ who, through the everlasting Spirit, hath offered himself pure to God, shall purge your conscience from dead works for to serve the living God. Here we learn that Christ hath delivered us from the power of our enemies, that we should serve him in holiness and righteousness all the days of our life. Now if any is not given to the ser- vice of God, surely he is not free, but abideth still the miserable captive and bond-prisoner of his enemies. Let all men, therefore, take heed and prepare themselves to lead a godly life, that they may be earnest followers of good works, or else neither their baptism, nor Christ, nor yet any thing that ever Christ did, shall profit them any- thing at all. Ch. Oh, how greatly are many deceived, who put their trust in Christ, and boast much of faith, and yet continue still abominable livers, thinking to be saved, notwithstand- ing all this their great wickedness. r/i. To repentance, faith, and amendment of life, mercy is never denied. But be not you deceived, neighbours, f3 106 Becon. for not they which hear the law are rig:hteous before God, but they that express the law in deeds, shall be counted righteous. Be ye the doers of the word and not the hear- ers only, deceiving yourselves. Th. God give us grace thus to do, that we may gar^ nish"^ the doctrine of God our Saviour in all things. Ph. Verily, there are many causes, and those urgent and necessary, why christian men should bring forth good works, if they considered their vocation and calling well. First, because it is the will of God, and God hath com- manded so by his holy word. For what child accom- plishes not his father's will, for the love that he bears to- ward him ? What servant fulfils not his master's command- ments if he do but only fear him ? How much more then ought we, who have so loving a Father, and so puissant a Lord, and beneficial a Master, for the love and reverent fear that we bear towards him, to show ourselves obedient to his holy will, and fulfil it to the uttermost of our power? Where either fear or love of God is, there must the fulfil- ling of God's lavf needs follow. If it doth not, never let us confess ourselves either to fear or love God truly. The son honoureth his father, and the servant his lord. If I then be your Father, where is my honour? And if I be your Lord, where is my fear, saith the Lord of Hosts ? Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, saith Christ, but he that doeth the will of my Father which is in heaven. The holy scripture commands us to repent, and to bring forth fruits of repentance. And Christ saith, As my Father gave me commandment, so I do. Again, I have not spoken of myself, but he that sent me, that is to say, my Father, he gave me commandment what I should do, and what I should speak. A christian m.an, therefore, must do good, because it is the commandment and will of God. Secondly, we ought to do good works, that God may be glorified through them ; as Christ saith. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Also, St. Peter, See that ye have an honest conversation among the heathen ; that they which backbite you as evil doers, may see your good works, and praise God in the day of visita- tion. For what greater dishonour can there be done to God, than to profess the name of God, and ignominiously * Adorn. A New Year's Gift. 107 to deface and obscure the g-lory of it, through our vvioked and ungodly conversation ? Their rulers do unrighteously, saith the Lord, and by this means my name is blasphemed continually, even all the whole day long. St. Paul also saith, The name of God is evil reported for you among the heathen. Again, what greater honour can there be given to God of us, than to lead a godly life, and to ex- press the manners and living image of our heavenly Father in all our lite. By the one, God is dishonoured ; by the other, he is greatly honoured, praised, and magnified. Thirdly, it is our duty to do good works, that we may be certain that our fuiih is right, true, lively, and working. For as there is not a more certain argument and sure token that a tree is good, than by bringing forth good fruit, so is there not a better proof that our faith is true and christian, than when we work the will of God, and bring forth the fruits of the Spirit, When we work the will of God, and fashion our life according to the rule of Christ's gospel, then may we be certain that our faith is right, and that we are the sons of God, and fellow-in- heritors with Jesus Christ. Neither need we doubt of anything that God has promised in his holy scriptures, but believe steadfastly that we shall have all things accord- ing to his promises, inasmuch as we bring forth the fruits of faith. But if we live still carnal and do the filthy works of the flesh, as drunkenness, whoredom, theft, cove- tousness, &c., then have we no cause to rejoice, nor yet to boast of our faith. . For the true faith worketh great and marvellous things, as we may see in Abraham, who truly believed in God, and therefore wrought many godly works. He obeyed the word of God ; he left his own native country ; he was contented at the commandment of God to kill and offer his own son ; and to do whatsoever the Spirit of God moved him to do. Of this nature are so many as truly believe. They that work not thus, have not Abraham's faith, neither are they the sons of Abraham. For Christ said to the Jews, If ye were the sons of Abra- ham, ye would do the works of Abraham. Therefore, after that we are persuaded of the goodness of God to- ward us, and believe faithfully, that God, for his promises' sake, which he hath made us in Christ's blood, will be bounteous and merciful unto us, we must note that the scripture commands works to be done of the faithful. For after that we are once justified by faith before God, we 108 Becon, must express that faith, M'hich is known to God alone, by external and outward works, that we may appear righ- teous both before God and man. Neither is there any better sign, or more manifest argument, as I said before, that our faith is right, true and lively, than when it produces and brings forth good works ; even as there is not a more manifest probation that a tree is good, than by bringing forth good fruit. A faithful man, therefore, is not com- pared without cause, by the psalmist, to a tree planted by the river's side, which bringeth forth her fruit in due season. I, being like a fruitful olive tree, saith David, in the house of God, have trusted in the mercy of God for ever and ever. A christian man is compared to a green olive, for he is ever full of fruit and never barren, always green and never sear, ever working and never idle. He that truly believeth, hath no need of laws to compel him to do good w^orks, as the scripture saith. The law is not given unto a righteous man, but unto the unrighteous and disobedient, Sec. For of his own free will (so lively and mighty in operation is faith) when God giveth an occasion, he will bring forth good works, even the fruit of faith, unto the glory of God and the health of his neighbour. The sons of God are not content to sit idle, saith Chrysostom, but the Spirit provoketh them to take some great and com- mendable work in hand. Hereto agreeth the saying of Gregory, The love of God is never idle, for it vvorketh great things, if it be the love of God indeed, but if it cease to work, then is it no love. The unfaithful is like unto a dead stock, which brings forth no fruit at all, but is unprofitable altogether, and therefore shall he be hewn down, and cast into hell fire. To be short in this matter, they that are fruitful and bring forth good works, pertain unto the church of God ; and they who are unfruitful, and bring forth no good works, belong unto the church of the devil, (for there is a double church,*) and shall be cursed as the fig-tree was. Fourthly, we ought to do good works, that we may win our neighbours also unto Christ. As St. Peter writes. You wives, be obedient to your husbands, that they also which obey not the word, may be won by the conversation of their wives without the word, while they consider your chaste and pure conversation, joined with reverence. For * Two Churches; the Church of Christ and the' congregation of Satan. ■ A New Year's Gift. U§ as Christ came not into this world to win the^favour of his eternal Father for himself, but whatsoever he did, was done for us ; so in like manner, whatsoever we do, we must do it also for our neighbours, to win them unto Christ, to make them professors of Christ's gospel, and the per- fect children of God our Father. Let the same affection- be in you, saith St. Paul, that was in Christ Jesus ; who being in the shape of God, thought it not robbery to be equal with God. Nevertheless he made himself of no re- putation, and took on him the form of a servant, and be- came like unto men, and was found in the figure as a man. He humbled himself and became obedient unto the death, even the death of the cross. Fifthly, we must do good works, that the mouths of the ungodly may be stopped, as St. Peter saith, This is the will of God, that by well doing, ye should stop the mouths of ignorant and foolish persons. St. Paul saith, Do all things without murmuring and disputing, that ye maybe faultless and pure, and the sons of God without rebuke in the midst of a crooked and perverse nation, among whom see that ye shine as lights in the world, holding fast the word of life. Verily, if it were ever expedient that christian men should lead a godly life, it is at this time most necessary. For when the adversaries of God's truth see those who profess the gospel of Christ live dissolutely, not fast, not pray, not give alms, not mortify the affections of the flesh, but lead a more ungodly life than the other sort do ; then they blaspheme the gospel, then they call the word of God heresy, then they hate exceedingly, persecute, imprison, condemn, and utterly destroy so many as cleave purely ta the doctrine of Christ. And all this comes to pass through the wickedness and ungodly conversation of the gross* gospellers, the railing readers of the scripture, the jay-like janglers of God's word, and brainless babblers of the gospel, who babble much of God's truth, and yet live no part there- of. Oh what a great hinderance is this to God's most holy word ! God give us grace both to love and live the gospel. Finally, we ought to do good works, seeing it is no unprofitable service, neither shall our labour be lost in so- doing, but we shall be highly rewarded for doing of them, not only in this world, but much more plenteously in the world to come. Rejoice and be glad, saith Christ, to all that do good works, for great is your reward in heaven. * Carnal. 110 Becon. Ao'ain, He that receiveth a prophet in the name of a prophet, he shall receive the reward of a prophet. And he that receiveth a righteous man in the name of a rig-hteous man, he shall receive the reward of a righteous man. And whosoever shall give to one of these little ones only a cup of cold water to drink, in the name of a disciple, verily I say unto you, he shall not lose his reward. Also in another place, Whosoever shall give to you a cup of cold water to drink in my name because ye are of Christ, verily I say unto you, he shall not lose his reward. Every man shall bear his own burden. All of us must stand openly before the judgment place of Christ, that every one may receive according to that which he did when he was alive, whether it be good or evil. Christ the Son of man shall come in the glory of his Father, with his angels, and then shall he give to every one according to their works. The hour cometh, in the which all that are in the graves shall hear the voice of Christ, and they that have done good, shall come forth unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. To them that have done the works of mercy, shall everlasting glory be given at the day of judg- ment ; and to the unmerciful, eternal damnation. So that they which do good works in this world, shall receive a glorious and everlasting reward in the world to come. Of this had St. Paul a certain assurance when he said, I have fought a good fight, I have fulfilled my course, and have kept the faith ; from henceforth is laid up for me a crown, of righteousness, which the Lord who is a I'ighteous judge shall give me at that day, not to me only, but unto all them that love his coming. Thus much have I spokea concerning good works ; and here have ye now your New Year's Gift complete and perfecto Til. Blessed be God for this our New Year's Gift, which is more precious than gold, pearls, and precious stones. May God give you a heavenly gift for this your New Year's Gift, wherewith this day you have enriched us. , Ph. The christian love and tender affection wherewith I love you all, has moved me to do that which I have done. If I have done you any pleasure to the rejoicing of your spirits, I am glad. If I have not in all points satisfied your desire and expectation, yet accept my good will. For he is not altogether to be blamed, who intendeth well, although all things do not thoroughly answer to his intent. I A New Year's Gift. Ill Well neic^hbours, I will now knit up in few words, that which I have spun in many, and show you briefly the whole effect of your New Year's Gift. Ye have learned that Christ is the gift of God, freely given you of God the Father for your New Year's Gift. So that not only He, but all that ever he hath, inasmuch as he is man, is ours. His fasting", watching-, praying" ; his mercy, goodness, purity, innocency ; his passion, blood, death, resurrection, and all that ever he hath besides — All is ours. God hath given us all things with him, as St. Paul saith. This gift of God, Christ, our New Year's Gift, hath ap- peared, no more by types, figures, clouds, and shadows, but in his flesh. He hath taken flesh of the most holy and pure virgin, Mary, and is become very man for our sake, like unto us in all things, sin only excepted. And that we may know that he is a precious gift unto us, he bringeth health unto all men, not only unto the Jews, but also to the Gentiles ; so that whosoever calleth on the name of the Lord, he shall be saved, be he Jew or Gentile, free or bond, noble or ignoble ; for he is the only Saviour, None saveth but he alone ; neither is there any salvation but in him alone, nor yet any name given unto men under heaven, wherein they must be saved, but in his name alone. Moreover ye have learned that he is not only a Saviour, and bringeth salvation to all men, but he is also a school- master unto us. For he teaches us first that we should deny ungodliness and worldly lusts, and afterwards live soberly, righteously, and godly in this present world. Whatsoever vice hath reigned in us in times past, we must now utterly put it away from us, were it idolatry, false worshipping of God, superstition, confidence in ceremo- nies, despising of God's word, swearing by his most blessed name, breaking of the Sabbath-day, &c. ; or else uncleaiiness, carnal all'ections, worldly lusts, devilish mo- tions, whoredom, theft, covetousness, drimkenness, glut- tony, wrath, contention, bloodshedding, &c., and garnish our lives with all kind of virtues, sobriety, justice, godli- ness, purity, innocency, patience, long suffering, charity, peace, goodness, faith, temperance, meekness, and with all the other fruits of the Spirit; that with good con- sciences and free hearts, we may look for that blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ, who willingly and without any compulsion gave, no angel nor man, but himself for us, to redeem us 112 Becon. from all unrighteousness — that is to say from all sin, both orio-inal, mortal, venial, or any other — so that we repent, "believe, ask mercy, and amend our sinful living ; and to purge us a peculiar people unto himself, to do him ser- vice and none other ; and even such as without any feigned or cloaked holiness, should be earnest followers, not of their own wills, fancies, and fleshly pleasures, but of good works, even such works as God commandeth and are ac- cepted before him, and not such as dame Good-intent and her sister Blind-zeal imagine and invent of their own brains without the authority of God's word. Thus have ye, neighbours, in few words, that which ye received before in many. What now remaineth, but that, seeing God the Father hath showed us so great kindness by his Son Jesus Christ, we do as the New Year's Gift teaches us, that is to say, deny ungodliness, and worldly lusts, live soberly, righteously, and godly in this present "world, and be earnest followers of good works^ that we may, with a good conscience and joyful heart, look for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ. Remember then, that to be called a christian man availeth nothing, except we live ac- cording to our name and profession. Remember that ta read the scriptures, and to have the knowledge of them, profiteth nothing at all, except we fashion our life accord- ing to the doctrine thereof Remember that to boast of faith and of our justification by it, is nothing to the pur- pose, except we bring forth the fruits of faith. Remember that to glory of our salvation purchased by Christ availeth nothing, except we change our old living and become new men. Remember that all the benefits of Christ serve only for those who repent, believe, and lead a godly and innocent life. All others, as they have no part in Christ, so they remain still the bond-captives of Satan, and shall, if they amend not, be committed to hell fire for evermore. Therefore, neighbours, take heed, refuse not to walk in the light of God's word. Walk while ye have light, lest dark- ness overwhelm you. While ye have light, believe in the light, that ye maybe the children of light. While ye have time do good unto all men. Night shall come when no man shall be able to work. Now is the time of grace, now is the time of health. Therefore, neighbours, stand not idle all day ; work manfully in the Lord's vineyard. Be not like unto that unprofitable servant, who hid up the treasure of A New Years Gift, - 113 his master in the g-round, lest ye be cast into the outer darkness, where weeping- and gnashing- of teeth shall be ; but apply the talent that ye have received, unto the glory of God and the profit of your neighbour. Be not barren and unfruitful as the fig-tree was, lest ye also be cursed. Be not like the five foolish virgins, who had lamps and no oil in them, and therefore they could not enter into the marriage feast with the bridegroom, but were barred out. Be not like the gross and unthankful Jews, who, when they were delivered out of Egypt, the house of bondage^ desired to be there again among- the greasy flesh pots. Be not like to Lot's wife who looked back unto the filthy people of Sodom. But be like unto Christ, and so many* as are followers of him ; as St, Paul saith. Be ye the fol- lowers of me, as I am of Christ. (1 Cor. xi.) Be earnest followers of good works. Walk worthy the gospel of Christ, and so show yourselves faithful in all things, that ye may garnish the doctrine of God our Saviour. What should I say more unto you ? Be faithful unto the death, that the crown of life may be given unto you. For he that continueth unto the end, he shall be safe. And here also I make an end, desiring you, by the ten- der mercies of God, and by the precious blood of Jesus Christ our Saviour, that ye receive not the grace of God in vain, but so behave yourselves in all things, as it be- cometh the servants of God. So may ye be sure to re- ceive the crovvn of life which the Lord hath promised to so many as love him. Amen. Now, neighbours, here have ye your New Year's Gift, although homely, yet godly. If it had lain in my power to have given you better, better you should have had. But I pray you accept my good will for this lime. If God at another time give me better, be ye sure that you shall not want your part of it. En. Neighbour Philemon, we thank you right heartily ; and we again unto the utmost of our power, give both our- selves and all that ever we have unto you, not only to desire, but also to your commandment. Ph. I know the good hearts of you all toward me. I pray you vouchsafe to come with me into my hall, and we will be joyful together in God, as the time of the year and common custom require. . Tk. We follow you gladly. Blessed be God for our New Year's Gift. Give the glory to God alone. 114 Becon. The following is a brief acco^mt ofBecon^s tracts, entitled *' The Christmas Banquet,^' and " The Pleasant Nosegay," which contain much that is excellent, although intermixed with many of the quaint peculiarities of the times in which they were written. The Christmas Banquet, Garnished with many and dainty dishes. This is a dialogue between Philemon and his neighbours, in which he sets before them " a Christmas Banquet to sustain and feed their hungry souls with the word of God." The first dish is, (Gen. iii. \7 , IS,) Cursed is the earth in thy ivork. It shall bring forth unto thee thorns and brambles. From hence Becon shows that the sin of Adam is the cause of man's condemnation, which he proves by many passages of scripture. The second dish is, (Gen. iii. 15,) / will set enmity between thee a7id the woman, between thy seed and her seed, and that same seed shall tread dotvn thy head. This shows God's free mercy towards man, and how all good things are given to us for Christ's sake, who is the be- ginning and ending of all our salvation. The third dish is, (Mark i. 15,) Repent and believe the gospel. Becon here shows what is repentance, Avhat it vvorketh in man — that repentance and faith must be joined toge- ther— and that faith in Christ alone saveth. The fourth dish is, (Ephe- sians ii. 10.) We are the workmanship of God created in Christ Jesus unto good works, which God hath prepared that ive should walk iti them. Here is shown, what is the duty of the faithful — that good works are commanded by God, and that true faith in Christ is the mother of all good works. The pleasant new Nosegay, Full of many godly and sweet flowers, lately gathered. ' This tract also is a dialogue between Philemon and his friends, ia which he presents them with " a nosegay full of most redolent and odo- riferous flowers, which may expel all pernicious and hurtful savours, and conserve and keep health both of body and mind." The' first flower is called Unfeigned Humility, (1 Peter v. 5.) Have humility and low- liness of mind engrafted in you. For God resisieth the proud, but to the humble he giveth grace. Hence is shown that pride is the headspring of evil. The second is Pure Inxocencv, (Gen. xvii. 1, 2.) / am the almighty God. Walk before me and be perfect ; and I will make my covenant between me and thee, and will multiply thee beyond all measure. From this is shown the duty of man towards God. The third flower is Faithful Obedience, (Rom. xiii. 1,) Let every soul be subject to the powers that bear rule, 8fc. Thence is enforced obedience to the lawful authorities. The fourth flower is called Ready Assistance, (Phil. ii. 4,) Let every man look not for his own proft, but for the profit of others. Thence is shown our duty towards our neighbour. The fifth is Chris- tian Charity, (1 John iii. 18,) Let us not love in word or tongue, but in work and truth. From thence Becon shows the effects of love to God and to our neighbour. _ These tracts contain many excellent and pithy observations, and espe- cially show that Becon was a man " mighty in the scriptures." AN INVECTIVE THE MOST WICKED AND DETESTABLE VICE SWEARING. Extract from the Preface. I EXHORT all men charitably to admonish one another, when they see any offend, and to rebuke him by the scrip- tures, that we may shine in the midstof afroward and crooked nation, as great lights in the world, pure, faultless, and such as no man can complain of, holding fast the word of life. (Phil, ii.) Let us suffer no sin to reign in this our mortal body, (Rom. vi.) but mortify all things that strive against the Spirit. Let us hate, detest, and abhor sin as the most grievous pestilence and pestiferous poison that can befall us. But above all things, let us not swear at all, neither by heaven, nor by earth, nor yet by anything that is contained in them. (Matt. v. James v.) If any of us at any time shall hear another swear, and pollute the name of our Lord God by vain, idle, and unlawful oaths, let us charitably admonish the offender, exhort him to cease from his swearing, and move him unto the praise of God, and of his most holy and blessed name. For surely if there were no more sins committed in England, than the blaspheming of God and his creatures by vain swear- ing, it were enough to bring final destruction unto this realm ; from the which I beseech God long to preserve it, and to give the inhabitants thereof grace to correct and amend their sinful manners. And to the intent that men may know how great an offence it is before God, vainly to swear, I have made this Invective against swearing, where- in as in a clear mirror they shall unfeignedly perceive and see, what great damnation hangeth over the heads of all swearers, and that it is not possible for them to escape the vengeance of God, except with all haste they repent, forsake their detestable manner of swearing, and earnestly fall unto the hearty praises of God. THE INVECTIVE AGAINST SWEARING. A man that uselh much swearing shall be filled with wickedness, and the plague, that is to say, the vengeance of God, shall not go away from his house. — Eccl. xxiii. Whence shall I take my beginning', while I lament the corrupt manners of this most wretched world, more aptly and fitter for the purpose than from the prophet Jeremiah, and with weepings tears and sorrowful heart cry out with him, Oh ! who shall g-ive my head water enoug'h, and a well of tears for mine eyes, that I may weep nig'ht and day for the slaughter of my people. (Jer. ix.) The pro- phet doth not here bewail them that have their bodies slain with the sword, or with any other kind of violence ; but he lamenteth the wretched and damnable state of such as are slain in their souls, by the multitude of sins. For •whatsoever the sword is to the body, even the very same is sin to the soul, as manifestly appears by his words that follow. For he calleth them adulterers, and a company of wicked transgressors. They bend their tong-ues like bows, saith he, to shoot out lies. As for the truth, they cannot endure it. For they go from one wickedness unto another, and hold nothing- of God. They are so false and crafty, that every one had need to keep himself from another. No man may safely trust his own brother, for one brother undermines another, and one neighbour be- guiles another, yea, one dissembles with another, and they deal with no truth. They have practised their tongues to speak lies, and have taken great pains to do mischief. They have set their stool in the midst of deceit, and for very dissembling falsehood they will not know the Lord. Their tongues are like sharp arrows to speak deceit, with their mouth they speak peaceably to their neighbours, but privily they lay wait for him. These words of the prophet declare evidently that he bewailed them that are slain in their souls, by reason of the manifold wickedness wherewith they are wounded in- wardly and slain, that is to say, cast away from the favour of God, and condemned unto perpetual death, except they Invective against Swearins. 117 repent, believe, and amend. So likewise I, at this time using- the words of the prophet, do not lament such as have tasted the death of the body, and are gone ; but them that are yel alive in this world as concernin*^ their bodies, but dead through sin as touching- their souls. These I lament, these I bewail, these I sorrow and sigh for, both day and night. These make me to lay aside all mirth and joy, and to walk as one desolate and comfortless. These cause me to wish that I, being only one, and a private per- son, might be banished, yea, cursed from Christ, so that so great a multitude might be saved. My faith is that I am written in the book of life, and numbered among the ves- sels of mercy ; yet notwithstanding, would God I might be wiped out, so that these who are slain in the soul through sin, might be saved. (Rom. ix.) What one man having but a kernel of christian salt in his breast wishes not so ? Who desires not rather, being one person, to be damned, than so great a number should perish ? What need I rehearse here the tender aflfection of Moses, Christ, and Paul, which they bare towards the salvation of others, whom we all ought to follow. (Exod. xxxii. Phil. ii. Rom. ix.) Moses when the Israelites had offended God for worshipping of the golden calf, prayed for them on this manner. Forgive them, O Lord, this fault, or else wipe me out of the book wherein thou hast v/ritten me. Christ, by the prophet, saith, Judge, I pray you, betwixt me and my vineyard. What more could have been done for it» that I have not done ? (Isa. v.) St. Paul wished him- self to be banished iVom Christ, for his brethren and kins- folk according to the flesh, which are the Israelites. (Rom. ix.) Certainly he is no christian man, that |)rovid- eth for his own salvation, and cares not for the health of others. God, saith Chrysostom, (Hom. vii. in Genesi.) will not that a christian man should be contented with himself alone, but that he also edify others» not by teaching" only, but by living and conversation also. Charity, saith Paul, seeketh not her own. (1 Cor. xiii.) Again, Let no man seek his own, but the profit of others. (Phil, ii.) This made all the holy fathers in times past to be so de- sirous of the health of others, that they wished, even with the loss of their own health, the salvation of their chris- tian brothers. Who, being of their mind, and godly in- spired, wishes not the same at this time ? For even as the prophet Jeremiah lamented the wickedness of the 118 Becon. people who lived at that time, even so, I am sure, do so many as are godly-minded lament the ungodliness that reigns among us at this day. For consider what sins and how manifold reigned at that time, even the very same with a great heap more, reign, yea, and triumph in these our days, so greatly hath wicked- ness prevailed, and got the uppermost hand. If I should descend and go down into the great ocean and main sea, which overflows the whole world with the abundance of all evils, so should I never be able to sail and pass through. I will therefore at this time take upon me only to search the separate sea of one sin, although it may seem to be both great, large, broad, deep, bottomless, and not able to be sailed through of any man ; and I will show how many dangers and grievous perils abide them that presume to pass in that cruel and fierce sea. And this sin is the most wicked and detestable vice of swearing, which now reig'ns so greatly in every place, that I fear all admonitions, ex- hortations, warnings, and co\msels are frustrate and vain, so evil is a naughty and perverse custom, so rare a thing is it to heal that disease, which is rooted in the bone. Notwithstanding, although some peradventure shall laugh at this my labour, as a song sung to them that are deaf- eared ; yet, forasmuch as my trust is, that all who are en- tangled with this vice are not of a desperate mind, nor so overv^^helmed with the waves of this unmerciful sea, but that they may be called again and brought unto amend- ment ; even for their sake and to win their souls unto glory, will I speak somewhat in this matter, and declare how greatly the abominable sin of swearing is to be de- tested and abhorred of every true christian heart. Therefore I shall most entirely desire all faithful and christian people that shall read this my v/ork, to mark dihgently whatsoever they shall here find, and to repose it in the bottom of their hearts, as a grave and weighty matter pertaining unto the health of their souls. If any man will not amend after this our admonition, his damna- tion will fall upon his own head; for I am free from his blood, and have done my duty in this behalf. Of Profane Oaths. After that God had brought his people the Israelites out of Egypt, minding to institute and appoint a new Invective against Swearing. 119 public weal, that should be governed after his device and appointment, he ordained certain ceremonies and ordi- nances which they should observe, and by the observance thereof show and outwardly declare their obedient heart toward him. Among all others, for the right institution of their Hfe he gave them, by his servant Moses, ten com- mandments, which they might by no means transgress, except they would fall into his great displeasure, wrath, and indignation. (Deut. xxviii.) To the keepers of these commandments he promised all good, fortunate, and prosperous things ; but to the transgressors and such as break them, he threatened all troublous, grievous, and painful things, as we may see in the books of Moses, and of the other prophets. Among others he gave a commandment, which is this, " TnOU SHALT NOT TAKE THE NAME OF THY LoRD GoD IN VAIN : FOR THE LoRD WILL NOT HOLD HIM GUILT- LESS THAT TAKETH HIS NAME IN VAIN." As though he should say, Behold, I am the Lord thy God, which have done thee many great and singular pleasures. I have made thee like unto mine own similitude, likeness, and image. (Gen. iii.) I have preserved thee from eternal damnation, unto which thou hr.dst made thyself bound, through the otfence of thy first father Adam, which he com- mitted in Paradise, (see Rom. v.) I have nourished thee hitherto. I have sent thee thy health, and saved thee from all dangers. And now at the last, even of my own mere mercy and free goodness, I have delivered thee out of Egypt, the land of servitude and extreme bondage, and out of the hands of thy most cruel and unmerciful enemy Pharaoh. I feed thee with meat from heaven ; I give thee drink out of the hard and stony rock ; and now I haste with all power to lead thee into the land of the Canaanites, even such a land as floweth with milk and honey, and aboundeth with all good things, where (thine enemies cast out before thy face) thou shalt live and reign, like a most wealthy prince and ruler of the earth. Look there- fore that thou keep my commandments and ordinances. Hear my voice ; fly the voices of strangers. Look thou have none other gods besides me. Take me for thine own and only God. Fear, honour, and worship me alone. Love me with all thy heart, mind, strength, power, soul, &c. Hang on me. Seek for all good things at my hand. Believe me to be the God alone, who am all sufficient, 120 Becon. plenteous to give, and in need of nothing. Make thee no graven image unto the likeness of any thing in heaven, earth, or elsewhere. Do no reverence nor honour unto them. But above all things, look thou take not the name of me, thy Lord God in vain. For if thou so do, verily thou shalt not escape unpunished. I will be revenged of thy wick- edness. For by no means will I suffer my name to be pol- luted and defiled with thine abominable and unlawful oaths. And that thou mayest take my name into thy mouth with honour, and reverence it when it is named, remember that I am a Lord, terrible in aspect, great in power, righteous in judgment, ready to take vengeance on the wicked, and such a one as am a consuming fire, and by no means can suffer iniquity. And as for the workers thereof, I hate, de- test, and utterly abhor them. Again, thou art a miserable, wretched, and vile sinner, begotten, conceived, and born in sin, full of all filthiness, wicked in all thy thoughts, words, and deeds ; deserving at every hour, by thine abo- minable living, to be cast into hell fire ; were not I called away from taking vengeance, by my great mercy and long- sutFering. What art thou then, O man, who, being so vile, wretched, sinful, and offensive, dost presume to take my name, who am King above all kings, and Lord above all lords, into thy polluted mouth, seeing it is a name that excelleth all others ; seeing also that unto it every knee that is in heaven, earth, or hell, bow and give rever- ence,* again, seeing that the dignity, greatness, and virtue thereof can by no means be comprehended. Use not therefore my name irreverently, but magnify and praise, honour and worship it both day and night. Flee unto it as unto a strong bulwark and holy anchor in all thine adversity. Seek for remedy, aid, and succour of all thy diseases at my goodness. If thou dost otherwise, know that 1 am the living God, into whose hands it is a dreadful thing to fall. (Heb. x.) For I will visit thee with most grievous afflictions. I will punish thee with many intolerable diseases upon thy body in this world. I will smite thee, thy wife, thy children, thy cattle. All that ever thou hast, will I brina: to nought. Of all men livins: will I make thee most vile and wretched. Whatsoever thou goest about shall not prosper, but come to an evil * Job. xxxvii. Exod. xvi. Beut. iv. Heb. xiii. Psal.vi. Matt. vii. Psal. 1. Gen. vi. viii. Phil, ii. Invective against Swearing. 121 end. So that in this world, my vengeance, that is io say, bodily plag-ues, shall fall upon thee, and after this present life, shalt thou without fail be cast into outer dark- ness, where weeping and gnashing of teeth shall be, where the fire shall never be quenched, where thy torments shall never have end, where the worm that gnaweth thy con- science shall never die. (Matt. xiii. Isaiah Ixvi.) Whose eyes send not forth large fountains of tears to hear these things ? Yea, whose heart fainteth not for dis- tilling of bloody tears, to hear so great and so grievous threats, yea, and that from the mouth of God, who is truth itself, who cannot lie, who is faithful in all his words? What man is so infected with the abominable sin of swear- ing as not now to tremble, shake, and quake for fear, to hear what grievous and intolerable pains abide him ? Who hath an heart so indurated and hardened through the de- testable and vicious custom of swearing, who is not now ready to cease from henceforth so wickedly to abuse the most holy and blessed name of God, and to honour, reve- rence, and worship it ever after ? Thou shalt not take the name of thy Lord God in vain ; for the Lord will not hold him guiltless that taketh his name in vain. God hath given ten commandments, yet only two of them have comminations and threats subjoined expressly, which are the second and the third ; one for idolatry, the other for the unjust usurpation and unlawful using of the name of God ; whereby he manifestly declares how great the sins of idolatry and of swearing are in his sight, above all other vices. Who is now so at defiance with the christian religion, and so little esteems the glory of the most excel- lent name of God, that he will not cease from his wicked- ness of swearing, and learn from henceforth to glorify the most blessed name of God, if not for love, yet for fear of the most grievous and intolerable ])lagues that shall un- doubtedly fall upon him ? Thou shalt not take the name of thy Lord God in vain. God speaks these words with a marvellous great and vehement emphasis, because he would have us imprint this his precept in our memory. And because we should hearken the more unto it, he added a threat, and saith. For the Lord will not hold him guilt- less that taketh his name in vain. This is a grievous threat, and shakes all the parts of a christian man's body, who is led with any fear towards God. j BECON. G I 122 Becon. Now let us learn what it is to take the name of our Ijord God in vain, that we fall not into that sin, and re- ceive a reward worthy our wickedness. To take the name of God in vain, is to call God a wit- ness in unjust and trifling matters ; vainly to swear by his most blessed name ; to take it in our mouths without a necessary and urgent cause ; and to obscure the glory of it through wicked and ungodly oaths. All they who thus do, shall not escape unpunished. How many are there at this time that transgress this holy precept of the Lord ! How many call God a witness in unjust and trifling mat- ters ! How many pollute and defile (so far as they are able) the glory of God's most blessed name ! How many swear continually, not only by God, and all that ever he made ; again, not only by his dearly beloved Son our Lord and Saviour, but also (with honour and reverence I speak it) by all the holy members of his most glorious body ! How common an oath now-a-days is, God's flesh, God's blood, God's heart, God's body, God's wounds ; and all that ever may be rehearsed of God. Oh wickedness ! Oh abomination ! What part of Christ's most blessed body do these wicked and abominable swearers leave unrent and untorn ! They are much worse than the Jews who cried. Away, away, crucify him, torment him, leave not one part whole of him ; for they only cried upon Pilate to have him crucified, but these swearers themselves crucify him, rend and tear him. The Jews crucified him but once, and then their fury ceased ; but these wicked caitiffs crucify him daily with their unlawful oaths, neither do their malice and cruelty cease at any time. Augustine (in Matt.) saith, " They sin no less who blaspheme Christ, now reigning in heaven, than they who crucified him walking on the earth." Yea, there are those who have so great pleasure in swearing, that they think themselves no men, unless they face, crack, and brag out their mat- ters with large and shameless oaths. They judge it a point of elegance, civility, and good nurture to interlace their talk with abundance of oaths. They count him an ass, a dastard, and a hobby* of the country, that cannot swear valiantly ; so greatly hath vice prevailed, so greatly hath wickedness rooted itself in the hearts of men, so httle authority beareth virtue and godliness now-a-days in the world ! The man of business fears nothing at all to swear * Clownish, awkward fellow. Invective against Swearing. 123 by God, and to call him as a witness in a vain and trifling matter, when he buys and sells anything-, so that he may get a penny more by this means ! But what doth it profit a man to win all the whole world, and to lose his own soul ? How customably is this heard daily among' them that are buyers and sellers, — " By God's soul, man, take it unto thee, and say not but that thou hast a friendly pennyworth ; for, by the blessed body of God, thou hast it as g-ood cheap, as ever I bought it 1" And yet these are altogether stark lies ! But let it be granted that their oaths were true, is it therefore convenient that in worldly matters, and for every light trifle, we should thus abuse the name of God which we ou^ht never to have in our mouths without great reverence, and for urgent and weig'hty causes ? There ought to be so great sincerity, faithfulness, truth, and singleness among christian men, that yea, yea, nay, nay, should be sufficient ; but alas there is so much craft, deceit, subtlety, falsehood, and doubleness, reigning in the world at this time, that none dare trust another, no, though they promise ever so fair, except they swear ; no, nor then neither, except they have them bound in black and white,* as they say. Alas, unto what a point are we come, when all truth and credence are so far banished from the bounds of Christianity, that there is more faith and trust given to an obligation or such other trifle, than to the word and promise of a christian man ! It is even as the prophet saith, There is no truth upon the earth ; but swear- ing, cursing, and lying. Every man is a liar. Every man that liveth is nothing but vanity, neither is there any trust in him. (Hosea iv. Psal. cix. Rom. iii.) Do ye think, saith Christ, that the Son of man shall find any faith on the earth, when he shall come. (Luke xviii.) Ve- rily I think but a little, which is an evident token that the day of the great and terrible judgment is not far off. Moreover, how is God rent and torn by blasphemous oaths, not only among men in bargaining, buying and selling, chopping and changing, yea, but also in playing and idle matters I How will the dicer swear, rather than he will lose one cast I How will the card-player tear God in pieces rather than he will lose the profit of one card ! How will they that stand by and behold, forswear them- selves for the love that they bear to one of the parties ! Again, how deeply do men of law swear to their clients, * In writing. g2 124 Becon, that they have laboured their matters earnestly to the judg-es, when many times they have not spoken one word, but still prolong the matter that their advantage may be the greater ! How doth the priest swear, that if it had not been for the love of such and such an honest man, and for the good report that he hath heard before of the parish, he would never have been parson of it! And yet it is not unknown that the most part of them love their parishioners so dearly, that after they are once sure of their benefice, they care not although they never see any of them after, so that they may have the advantage of the benefice ; except, peradventure of their devotion, it be at harvest, when the tythe-barns are full, or else at Easter to search how good the Easter book will be that year ! This once done, hence go they again, and leave a Sir John Lack Latin* in their stead, who teaches not much more than the hill moveth. The wolf may come, and easily rend, tear, and devour the poor sheep ; for the shepherd hath gotten the milk and wool, and he is gone. (John x.) He hath gotten the fat from his parishioners' herds, and hath taken his journey, take thought for the flock who listeth. Oh shepherd and idol that thus forsaketh his flock ! But alas ! what consciences have these men, who take so much and do so little ? If they will reap carnal things, so must they sow spiritual things, saith the scripture. (1 Cor. ix.) The labouring ploughman, and not the idle lubber, must receive of the fruits, saith Paul. (2 Tim. ii.) They that rule well are worthy double honour, chiefly they that labour in word and doctrine. (1 Tim. v.) For the Lord hath ordained that they which preach the gos- pel, should live of the gospel. Wo be to me, saith St. Paul, if I preach not the gospel. (1 Cor. ix.) Shall these men escape free, seeing they do nought, and yet receive so great fruit, commodities, and rewards ? " What do we, O ye shepherds," saith St. Gregory. (Horn, vii.) *' How may we be bold to receive wages, and yet be no work- men ? We take the profits of holy church for our daily stipend, and yet do we labour nothing at all in preaching for the everlasting church ! Let us consider and weigh what great damnation it is to take here the reward of labour, and to do nothing for it ! Behold we live of the oblations of the faithful, but what do we labour for the souls of the faithful ? We take for our stipends whatsoever * A common term for the ignorant Romish priests. Invective against Swearing. 125 the faithful bestow to redeem their sins, and yet do we not once show any dih'gence against those sins, either by the study of prayer or preaching*." Let beneficed men, who give so Httle attendance upon Christ's flock, mark well the foresaid words of the holy doctor, and consider with them- selves whether they may justly receive so much, and do so little for it, or not. Again, the same doctor, (Dist. xviii. Cap. oportet,) saith, " The priests, to whom the Lord's people are committed, must watch with great diligence upon the Lord's sheep, that they be not rent and torn with the bitings of the wolf, that is to say, with the mo- tions of the devil." God give them grace once to be priests and shepherds, not only in name and apparel, but also in work and truth. Among serving men also, above all others, what wicked and detestable oaths are there heard ! If there be any of that sort who fears God, and loves his word, and therefore abstains from vain oaths, how do his companions flout him ! Look, what an ass is among a sort of apes, even the very same is he among his fellows ! They think him not worthy to wear a sword and buckler* that cannot face out the matter with plenty of oaths. He that can swear best, and soonest give a blow, he is counted a hardy fel- low, and fit to do a gentleman service ; when, to say the truth, of all men, he is most a wretch and coward, and most of all unapt to do such a gentleman service as loveth God and his holy laws. Yea, such pestilent swearers and filthy blasphemers of God and his creatures, ought all honest and virtuous gentlemen to put out of their houses, lest they bring the vengeance of God upon their whole family, — wife, children, servants, and others. If they know that any man has been in the place where the plague reigneth, and would come into their houses, they bar the gates against him, they shut him out, by no means will they sutler him to enter. And why ? Verily because they will not have the plague brought in among them, lest they should be infected and so die. Alas for pure pity ! to die we are all born, and die we must at one time or other, whether it be by the plague or otherwise ; and therefore it may seem that the death of the body ought not so greatly to be feared. Why then rather do they not put out of their houses these pestilent caitiffs, who, through their abominable swearing, infect all their family, not only their * Serving men in those days usually carried a sword and buckler. 126 Becon. bodies, but their souls also ; and provoke God to pour out his most fierce and grievous plagues upon them. Is not this the saying of the wise man, The man that useth much swearing shall be filled with iniquity and the plague, that is to say, the vengeance of God shall not go away from his house. Awake, therefore, O ye gentlemen, awake, and ye men of nobility awake ; suffer no swearers in your houses ; eschew them more than a venomous serpent, feed a dragon sooner in your house, than any such a one as hath pleasure in swearing. For as touching the one, it only hurts the body, the other destroys the bodies and souls of so many as are under you, and daily provokes the vengeance of God against you, and all thnt ever ye have in town, field, or elsewhere. He that toucheth pitch, saith the son of Sirach, shall be defiled with it ; and he that keep- eth company with them that are proud, shall learn pride. Ijikewise, they that accompany such as are swearers and blasphemers of God's most holy name, must needs prove like unto them, and therefore run into like condemnation. Away, therefore, with such out of your houses, except they will amend. Maintain none that shall bring the plague of God npon your house. Suffer not the tender breasts of your children to be poisoned in their young age with the pestilent and damnable communication of these abominable swearers. But above all things, look that ye yourselves have the name of God in so great reverence and honour, that by no means ye abuse it at any time by your vain oaths, to the evil example of your family. Again, when the common sort of people in a parish are gathered together at any time, to make merry, as the custom in many places is to do, chiefly on the Sundays and other holy days, at afternoon, when they ought rather to be occupied in fervent prayers, or else in the reading or hearing of the holy scriptures, what shameful and wicked oaths do they swear ! When they are once set upon the ale bench, and well whittled in their brains, through the many cups that have been filled in, how fall they then to swearing ! What part of Christ's most blessed body is left untorn? He is taken for the jolliest fellow that can best swear. I let pass their other filthy talk, drunkenness, and excess. Oh wickedness ! Are these christian men ? Not long before, they were in the temple, and full solemnly went up and down, pattering with a pair of beads in their hands, and when the priest Invective against Swearing. 123C read the p^ospel, althoug-h they understood not one word,* yet, of custom, they stood up like men ; and when the priest named Jesus in the gospel, and they saw him, for the reverence of it, make courtesy, they also full mannerly bowed their knees, as devout persons, pretending by that means that they have the name of Jesus among them in great honour ; yet straightway go they unto the alehouse, and by their wicked oaths do they there the greatest dis- honour to the name of Jesus that can be done in the world. These people may well be resembled to those Jews, who, in despite, stripped Christ, and put on him a purple robe, and plaited a crown of thorns and put it upon his head, and a reed in his right hand, and bowed their knees before him and mocked him, saying. Hail, King of the Jews. God amend these crooked customs. Furthermore, this damnable use of swearing hath so greatly prevailed among them that profess Christ, that it is also crept into the breasts of young children. It is not a rare thing now-a-days to hear boys and mothers tear all the most blessed body of Christ with their blasphemous oaths. What marvel is it then though they be abominable swearers when they come to age ? But whence learn they this? Verily of their parents and such as bring them up. Cursed be those parents who so behave themselves either in word or deed, that they give any occasion of evil at all unto their children. Great is their damnation. The blood of their children shall be required at their hands. Better were it for such fathers and mothers if they had a millstone tied about their necks, and so to be cast into the sea, than blasphemously to abuse the name of God unto the evil example of their children. Is it any marvel there- fore though we be so greatly plagued, seeing the name of God is so much blasphemed among us now-a-days, by every degree and age ? How can we be bold to say that we believe in God, when we live nothing according unto his word ? With wh;it forehead may we be bold to call upon the name of God in our adversity, seeing we, without all honour and reverence, do so shamefully abuse it with ungodly oaths ? How can we hope that Christ's body was otfered up to God the Father, a sweet-smelling sacrifice for our sins, (Eph. v.) when we so irreverently swear by it? How may we boldly say, that all our iniquities are washed away by Christ's blood, when we are not ashamed ♦ The Romish service is in Latin. 128 Becon. wickedly to swear by it, and to obscure the virtue of it by our unlawful oaths, so much as lieth in our power ? With what countenance shall we be bold at the dreadful day of judgment, to behold and look upon the most glorious face of the everlasting and righteous judge Christ, whose honour we have so oft defaced with our vain and idle swearing ? Undoubtedly these swearers and blasphemers of the name of God, are in a far worse case than they appear before the world. The world, by reason of the long custom and continuance thereof, think it no sin idly to swear ; neither doth it judge them that are swearers to be in any worse case than the other sort are ; but the word of God judgeth otherwise of them; God's word de- clares them to be the most grievous enemies of God, of his most blessed name, of Jesus Christ his Son, and of his most bitter passion. God's word declares them to be the children of wrath, fire-brands of hell, captives of Satan, and right heirs of eternal damnation. God's word shows manifestly that they have no part of the celestial heritage, but are already judged to hell fire, if they do not in this life repent, bewail their wretchedness, confess their abomi- nation, desire mercy, and believe faithfully, to have for- giveness. For heaven and earth shall pass away, but the word of the Lord abideth for ever. (Matt. v. ; Isa. xl.) Therefore this commi nation and threat which accompa- nieth the commandment must needs be true and come to pass. The Lord will not hold him guiltless that taketh his name in vain. Let not these swearers therefore glory in their wickedness, and think that they shall escape un- punished, because God taketh not vengeance on them straightways ; but rather let them think that their damna- tion shall be so much the more grievous, seeing they escape so long without punishment. The rich glutton of whom we read in the gospel of Luke, lived in this world according to his fleshly appetite, and wanted nothing that might satisfy the beast-like desire of the flesh, yet his end was everlasting damnation. So shall it be unto all them that are wicked transgressors of this holy precept of God. The Lord will not hold him guiltless that taketh his name in vain. This threat of God is not to be laughed at ; for if there be a God, and I am certainly persuaded there is, I am sure that these abominable swearers shall not escape unpunished ; let them esteem their sin as light and as little as they list, yet I am sure the vengeance of God hangeth Invective against Swearing. 129 over their heads wheresoever they be. And although God taketh not veiiireance on them straightway, yet am I sure that they shall not escape, if in this world, yet not in the world to come ; so righteous a judge is God, so faith- ful is he in all his words. (Psal. cxlv.) How can it other- wise be ? We see by daily experience, that if any man blasphemes an earthly prince, or speaks evil of his name, he is put to death straightway without mercy. If such honour and reverence be given unto a worldly prince, who is earth, and unto earth shall return again, what is to be thought of those who blaspheme the name of the most High and celestial King, who is King of all kings, and Lord of all lords ? The blasphemy done to a mortal man is punished with the sword, and shall the blasphemy done to God escape think you with a fillip in the forehead, or with the knock of a little wooden betel, as it is begun to be punished in cer- tain men's houses now of late ? Nay, verily. It is no fillip matter except we will admit such a fillip as shall fillip them down into the bottom of hell-fire. G*od is no puppet, nor a babe. It is not a fillip that can wipe away the blasphemy of his most blessed name, before his high throne and glorious majesty. Wo be to them that sin, and keep not my commandments, saith the Lord, for surely I will not spare them. In the old law, God gave this command- ment for the blasphemers of his name. Whosoever curseth his God, saith he, shall bear his sin. And he that blas- phemeth the name of the Lord, he shall die for it. All the multitude shall stone him to death. Therefore be he citizen, or stranger, if he blasphemeth the name of the Lord, let him die the death. (Lev. xxiv.) What will the blasphemers of God say to this precept ? Do they think that God is asleep, so that now he careth not for the glory of his name ? Nay, let them be sure God tendereth now his glory as much as ever he did, and abhorreth wicked- ness now, no less than he hath done ever heretofore. He is a jealous God, and will not suffer them to escape un- punished that pollute and defile his most glorious name. St. Augustine (in Matt.) saith, " They sin no less, who blaspheme Christ reigning in heaven, than they who cruci- fied him walking in earth." A certain writer also in the Hebrew tongue, called Rabbi Aben Ezra, writes thus, " Certainly this is the custom in Egypt even unto this day, that if any man swear by the head of the king, and G 3 130 Becon. doth not fulfil his saying, he shall be the child of death. If that he would offer for his ransom a great sum of gold, yet shall he not live, seeing he hath despised the king openly." If a king does so, who is flesh and blood, whose beginning and end are vanity, much more, yea, a thousand times more, ought a man to take heed that he offend not God with his tongue, that he doth not so order his mouth that he maketh his flesh to sin by remembering God in vain. Again, he saith, *' There are many which think it no great offence if a man take the name of God in vain. But I will show them that it is greater and more grievous than the breaking of all the commandments that follow. For he that is a manslayer or an adulterer, which surely are great offences, he cannot slay nor play the whore- monger at all times, for he is in fear. But he that hath accustomed himself to vain oaths, committeth in one day innumerable oaths ; and he is so greatly in use with this fault, that he perceives it not v/hen he sweareth ; and if thou rebnkest him and sayest, Wherefore hast thou now so sworn, he straightway sweareth that he swore not, yea, and that for the too much use of swearing. For such, before they bring forth any word, they swear first, thinking that it garnishes their communication very pleasantly so to swear. But if there were in Israel no more faults than this one alone, it were enough to prolong our captivity, and cause that we should be plagued every day more and more." These are the words of the Hebrew interpreter, whereof we may learn how great an offence it is vainly to swear, and how it heaps upon us the plagues and ven- geance of God, more than the breaking of any other commandment, except it be for idolatry, which sin this also matches. Hear me, O ye children, saith the wise man, I will give you a doctrine how ye shall order your mouth. Whoso keepeth it, shall not perish through his lips, nor be hurt through wicked works. As for the sinner he shall be taken in his own vanity. He that is proud and cursed shall fall therein. Let not thy mouth be accustomed with swearing; for in it there are many falls. Let not the naming of God be continually in thy mouth ; for like as a servant who is oft punished, cannot be without some sore, even so, what- soever he be that sweareth and nameth God, shall not be clean purged from sin. A man that useth much swearing shall be filled with wickedness, and the plague shall never Invective against Swearing. l'3T go from his house. If he be£^uile his brother, his fault shall be upon him. If he acknowledge not his sin, he makes a double offence ; and if he sweareth in vain, he shall not be found righteous. For his house shall be full of plao^ues. The words of the swearer bring death, (God grant that it be not found in the house of Jacob,) but they that fear God eschew all such as lie not weltering in sin. Use not thy mouth unto dishonest and filthy talking, for in it is the word of sin. — Here the wise man plainly affirms, that they which swear and take the name of God in vain, shall be replenished with wickedness, and the grievous plagues of God's vengeance shall fall upon them. So that their house shall be visited with divers punishments and plagues. Oh terrible saying ! Too stony is his heart that trembleth not at the hearing of these words. The prophet Zecha- riah also saith, I turned me, lifting up mine eyes, and looked ; and behold a flying book. And he said unto me, "What seest thou? I answered, I see a flying book of twenty cubits long and ten cubits broad. Then said he unto me, This is the curse that goeth forth over the whole earth. For all thieves shall be judged after this book, and all swearers shall be judged according to the same. I will bring it forth, saith the Lord of Hosts, so that it shall come upon the house of the thief, and upon the house of him that falsely sweareth by my name, and it shall remain in the midst of his house, and consume it with the timber and stones thereof What will swearers and blas- phemers of God's most holy name say unto these words of the prophet ? Here may they see that the terrible curse of God is come abroad for all thieves and swearers, so that it shall fall upon their house, and consume it, with all that ever pertain unto it. Here may they learn that their jndgnient is at hand, that their damnation cannot be eschewed except they shortly rei)ent, believe, and amend. For the book of curses flieth abroad. It is no longer kept in secret, and it shall undoubtedly fall on the houses of so many as swear vainly. God can no longer abide this abomination, it is so great, and grown up unto such an height. Wo be unto all swearers for their oaths. " For a dag- ger pricketh not so sharply," saith Chrysostom, (Horn, xv.) *' as the nature of an oath doth, A sword slayeth not so cruelly as the plague of an oath doth. For a swearer, although he seem to live, yet is he dead already, and has received his deadly wound. And as he that takes a halter 132 Becon. before he goes out of the city, and comes unto the place of execution, and has the hangman following him, is dead so soon as he goes out of the place of judgment, so like- wise is he that is a swearer. The oath is not so soon come out of the mouth, but that the swearer is condemned straightway unto eternal damnation." What will these blasphemers of God's most holy name say to this golden-mouthed doctor Chrysostom ; who com- pares all swearers to thieves, and saith that they are like unto a thief that is condemned unto death, and wears his halter, ready to be hanged ? Are not these swearers come now to a fair promotion ? They are like thieves con- demned to die, saith the holy doctor Chrysostom. The judge has given sentence ; they are condemned. So that although they are yet free from the plagues of God's ven- geance, as the thief is before he comes to the gallows ; yet they may be as sure not to escape them, as though they were now already on their necks. And the longer their punishment is deferred, the more grievous shall it be when it comes. Many, I grant, in this world are not punished for their great abominable swearing, yet have there not wanted examples in our time, which have abundantly declared how greatly the sin of swearing displeases God. There live at this day, those who have known certain men to be great swearers, some of whom, many years before they died, were grievously punished with strange and innume- rable diseases. Some, by the strong hand of God, had their houses, as the prophet Zechariah saith, consumed with fire. Some lost their speech before they died. Some^ certain days before they died, had such a heat and burn- ing in their mouths, that by no means could they suffar to have them closed. Their tongue and all that ever was within their mouth was as black as a coal. Were not all these manifest tokens of God's wrath and vengeance for taking his holy name in vain ? Would to God, they that were thus punished might be an example to us, for to leave the wicked and ungodly custom of swearing. If we will not cease, but still provoke God unto anger, surely we shall prove and feel those plagues, and much more grievous. And would God our pains might cease in this world, that we might be free from everlasting damnation. (Job viii.) We all profess Christ and call ourselves chris- tians, why do we not then those things that Christ Invective against Swearing. 133 commandeth us ? Christ saith. He that is of God, heareth the words of God. Again, My sheep hear my voice. (John X.) Also, in another place. Every one that is of the truth heareth my voice. (John xviii.) If we therefore be of God, why do we not hear the words of God ? If we are the sheep of Christ, why do we not hear our Shepherd's voice ? (John xv.) If we pertain unto Christ, who is the truth itself, why do we not hear his voice ? Christ saith. Ye have heard that it was said to them of the old time. Thou shalt not forswear thyself, but perform unto the Lord that which thou hast sworn. But I say unto you, Swear not at all ; neither by heaven, for it is the throne of God ; neither by earth, for it is the footstool of his feet ; nor by Jerusalem, for it is the city of the great King ; neither shalt thou swear by thy head, because thou art not able to make one hair white or black. But let your communica- tion be yea, yea, nay, nay ; for whatsoever is more than these Cometh of evil. (Matt, v.) Hereunto agreeth St. James, saying. Before all things, O my brethren, look ye swear not ; neither by heaven, nor by earth, nor by any other oath. Let your communication be yea, yea, nay, nay, that ye fall not into dissimulation. (James v.) Here are we forbidden to swear by any thing that ever God made ; then is it not lawful for us to swear by Him that made all things. If it be sin to swear by the creatures, then must it needs be damnable to svvear by the Creator. Why do we not remember these things, and leave off our great swearing? It is a shame to see christian men live so contrary to their profession. It shall be more tolerable for Tyre and Sidon, for Sodom and Gomorrah, at the day of judgment than for us, except we shortly repent, believe, and amend. (Matt, iii.) For the servant who knoweth his master's will and doeth it not, shall be beaten with many stripes. (Luke xii.) Swearing hath ever been counted a thing of such great absurdity that the very Heathen and Gentiles did detest it, insomuch that a certain Greek poet writes on this manner: "Flee swearing, although thine oath be right and according to the truth." What a saying* is this of an infidel ! Shall not he and such others rise up at the day of judgment, and condemn us, seeing tliey were infidels and we christian men ? Our Lord be mer- ciful unto us ! All hunt after worldly promotions, and seek to live in pleasure and wealth : but no man seeks how to lead a 134 Becon. godly and innocent life ; how to leave their swearing, and to magnify the most glorious name of God. For we go forth still to sin, as though there were no punishment ordained for it at all. We blaspheme the name of God, as though he were so childish that he would never call us unto account for our ungodly blasphemies. We so tear Christ and all the parts of his most blessed body, as though he should never come unto the judgment for to reward the good, and to condemn the evil. Christ saith that we shall give an account at the day of judgment for every idle word that we have spoken. (Matt, xii.) What is then to be thought of our abominable oaths whereby God is so greatly dishonoured? What account shall we give of them ? How narrowly shall we be examined of them ! What can we answer in this behalf? What can we say ? What excuse can we make ? I fear unless we shall be ready, it will be our own free will, to run headlong into hell fire, before that terrible sentence of damnation be given, our conscience shall so condemn us ! Lord hold thy holy hand over us, and give us grace to amend. St. Paul saith, Let your speech be well savoured and pow- dered with salt, that ye may know how to answer every man. (Col. iv.) What place hath this commandment of the apostle among them, who so powder their words, that nothing- comes out of their mouths but vain oaths and wicked blasphemies. The communication of these men savours little of salt, whereby is understood the wisdom of God's word, it is so fresh and unsavoury. Yea, would God, that these abominable blasphemers of God's most holy name were not extreme enemies to God's word ; choosing rather to remain dastards still in the foolishness of the world, than to become wise and prudent in the wisdom of God's word. All swearers therefore are enemies both to God and to his word. A christian man may not acquaint himself with such manners, nor so wickedly abuse his tongue. For our tono;ue is given us, not that we should swear, lie, blaspheme, jest, rail, scoff, mock, and use ungodly talk ; but that we should only speak those things which may both turn to the glory of God, and the health of our neigh- bour. And this is it that St. Paul saith. Let your speech be well savoured and powdered with salt. Our speech is well savoured, seemly, honest, and comely, when there appears nothing in it that may offend the ears of any true Invective against Swearing. 135' christian man, but it is aj^reeable in all points to srodliness and honesty. It is powdered with salt when it utters those things which are godly, wise, and edify so many as are the hearers of it. Let all swearers mark this and amend iheir communication, lest they be that unsavoury salt which shall be cast out, and trodden under foot. (Matt. V.) Again, he saith. Let no filthy communication proceed out of your mouths, but that which is good to edify withal, when need is, that it may have favour with the hearers. (Eph. iv.) If no filthy communication ought to proceed out of our mouths, much less ought any vain oaths, ungodly swearings, blasphemies, &c. to come forth out of them. If our words ought to be good, to edify withal, then they ought not to be such as should destroy both ourselves and the hearers, which many times happens through wicked oaths. Let not whoredom, saith he, and all uncleanness, or covetousness, or filthiness, or foolish talking, or jesting, be once named among you, as it be- cometh saints, but rather thanksgiving. (Eph. v.) If these things may not once be named among us, surely much less, yea, a thousand times much less, ought oaths, swearings, and blasphemies of God's most holy name be named among us, and heard in our daily speech. If the wrath and vengeance of God be wont to fall upon the children of unbelief for these things aforesaid, as St. Paul testifieth certainly, (Titus i.) let all swearers be certainly assured that they shall not escape the plagues of God's vengeance, and their damnation shall be the more grievous, forasmuch as they profess godliness, and live nothing according thereunto. What are they any other than blas- phemous mockers of God ? They say that they know God, but with their deeds they deny him, seeing they are become abominable and disobedient, and evil-minded unto all good works. As St. Peter writes, (2 Peter ii.) They are wells without water, clouds carried about of a tempest, to whom the mist of darkness is reserved for ever. They are trees without fruit at gathering time, twice dead, and plucked up by the roots. They are the raging waves of the sea foam- ing out their own shame. (Jude.) How then can they escape the vengeance of God ? The people of Sodom and Gomorrah sinned against nature, and therefore were they consumed with fire and brimstone from heaven. (Gen. xviii.) The swearers sin against the God and Maker of nature, and is it to be thought that they shall escape 136 Becon. unpunished ? If such as commit the least sin be punished,. how can they then escape who offend in the greatest? They may be sure, if they do not amend, not only to be plagued with fire and brimstone, but also to suffer all kinds of intolerable pains, yea, and that in hell, where is no redemption nor mercy to be had. The Lord, saith David, seeth both the righteous and ungodly, but whoso delighteth in wickedness, him his soul abhorreth. Upon the ungodly he shall rain snares, fire, brimstone, storm, and tempest ; this reward shall they have to drink. For the Lord is righteous and he loveth righteousness, his coun- tenance beholdeth the thing that is just. (Psalm xi.) Again, he saith, God is a righteous judge, and God is ever threat- ening. If men will not turn, he hath whet his sword, he hath bent his bow, and made it ready. He hath prepared him the weapons of death, and ordained his arrows to destroy. (Psalm vii.) We read in the fourth book of Moses, (Numb, xv.) that when the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath -day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation, and they put him in ward, for it was not declared what should be done unto him. And the Lord said unto Moses, The man shall die. Let all the multitude stone him with stones without the host. And all the multitude brought him without the host, and stoned him with stones, and he died, as the Lord commanded Moses. If the man that gathered sticks upon the sabbath-day, for transgressing that commandment, which notwithstanding was but a ceremonial law, servina;, but for a time, and a figure of our spiritual quietness and rest, which we ought to have con- tinually in our consciences towards God ; which precept also is now abolished, and stands in none effect, so that we are lords of the sabbath-day, and may appoint what day it shall please the head rulers, to cease from labour, that we may the more conveniently come together to the temple for to pray, to hear the word of God ; to see the blessed sacraments ministered, &c. If the man that gathered sticks, I say, upon the sabbath-day was stoned unto death, by the commandment of God, for transgressing that precept, how may these swearers then persuade themselves that they shall escape unpunished, although they swear and abuse God by their unlawful oaths? The other Invective against Swearing. 137 precept was ceremonial, and is now of no strength ; but this commandment is moral, and abideth still in perfect strength, and so shall do so long as the world standeth. Shall the transgression of this then escape unpunished ? The other was punished by death, and shall this escape free and without punishment ? Let the wicked worldlings laugh at the matter as much as they list, there liveth a God against whom the offence is committed, wha will not sutfer the blasphemies of his holy name, and of his creatures, to escape unpunished. And well were it with these abominable swearers, who go forth in their wickedness, and will not amend, if in this world they might be consumed with fire and brimstone from heaven, as the people of Sodom were ; or stoned unto death as the transgressor of the sabbath-day was ; so that their plagues and pains might on this manner end, and they afterward enjoy everlasting life. But it is to be feared, that after this life, they shall feel more grievous torments than ever the people of Sodom did either suffer in this world, or where they are now. God be merciful unto them, and give them grace to amend. II. Of Perjury and Judicial Oaths. Hitherto have we heard how grievous an offence it is before God, to swear, and to take his most blessed name in vain, or to abuse any of his creatures by vain and unlawful oaths. We have heard also how God vvill not, by any means, suffer those to escape unpunished wha wickedly swear and break this holy commandment. Now seeing that God will so sharply punish them that take his name in vain, or fear not to swear for every little trifle, by him or by his creatures, what is then to be said of perjury ? What is to be thought of those who both falsely and willingly forswear themselves ? Into how great punishment shall they fall, who fear nothing at all to swear in a false matter upon the holy gospel, that most blessed word of everlasting truth, yea, and to call God and all his holy saints to be witnesses in that behalf! In how troublous and raging sea sail these wretches and miserable caitiffs ! What intolerable plagues abide them I W^hat fierce punishments and cruel torments are prepared for them ! How is it possible that they can escape the most extreme vengeance of God ? Not only to swear, but also falsely to swear ; not only falsely to swear, but also to 138 Becon. swear upon the holy gospel ; not only to swear upon the holy gospel, but also to call God and all his holy saints to be witnesses, yea, and that in a wrong matter ! Oh detestable abomination ! Oh wickedness more than can be expressed ! Oh shameful sin worthy all kind of punishment ! Oh incomparable vice worthy to be revenged, not with wearing papers only,^ but with the most bitter and intolerable pains, that are prepared in hell for Satan and his ministers. Thou shalt not forswear thyself, saith the scripture. It is not lawful for us vainly to swear, shall we then presume falsely to forswear ourselves? Although the company of those who suffer themselves to be per- jured, I trust, is not to be compared in number unto the multitude of those who are the customable swearers, yet, at this day, there are many who are guilty of that fault, and would to God it were not so in England. What is to be said of those men who for a little trifle will forswear themselves, and give their souls from God to the devil. How miserable, again, are they, who although they know the matter to be wrongs will, for a little money, or for favour of the party, willingly take an oath upon a book, and falsely forswear themselves, contrary to their own con- science? Are not there, think you, in the world, those who for covetousness of temporal possessions, make claim to other men's lands, forge false evidence, invent wrong titles, and bring in false witnesses with them to swear upon a book that all is truth, when they know the con- trary, and their conscience condemns them for so swearing? What abominable wretches are all these ! What perjured caitiffs may these be counted ! What punishment can be invented sufficiently great for their detestable wickedness? Thus by their perjury and false witness is the true owner deceived of his right, deprived of his goods, cast into poverty, made wretched, and thrown into such misery that neither he, nor his wife, nor yet his children, are able to live, but many times perish for hunger. Oh wretched * A common punishment for false swearers was to make them stand in a pillory, or to ride on horseback, wearing papers on which their offences were written. In the wood engravings of the old editions of Fox's Acts and Monuments, Dr. London, the warden of New College in Oxford, and Simons, a lawyer of Windsor, are represented on horseback with papers upon their heads, as they were sentenced to ride about Windsor, Reading, and Newbury, and to stand in the pillory, for perjury in bringing false accusations against Pearson, Testwood, and Filmer, who were burned as here- tics in 1543, under the law of the Six articles. Dr. London and his assistants also had secretly brought false accusations against some of the king's privy chamber. Invective against Swearing, 139 creatures ! Oh insatiable wolves ! While they have respect only unto their covetous affection, and labour to satisfy that, they neglect and despise both the health of their own souls, and the wealth of their neighbour. What for is all that ? Yet by this means have they obtained their purpose, and set the other beggarly fellow aside ! Now '.they are men of fair lands! They are gentlemanly fellows! They are able to live without their dame !* They shall bear a rule in the country, and be counted among the most honest men of the parish ! They shall have now whereof to live at their hearts' ease, so long as they live ; and when they die, they shall leave their heirs such livings, that the best gentlemen in all the country shall be glad to marry their daughters unto them ! Are not these great commodities ? Who would want these pleasures that may have them by one means or other ? Oh miserable wretches, who for a little easy living, and that they may leave their children wealthy i)ehind them, fear nothing at all to cast their souls into hell fire ! What doth it profit a man to win all the whole world, and at the last, to lose his own soul ? Too great a wretch is he, who for worldly possessions will put his soul in danger ! Too far estranged is he from God, who regards the goods of this world more than his own soul's health ! And what advantage shall he have by those goods wrongfully gotten, which he hath left unto his son, when his soul lieth burning in hell fire, and grievously punished with all kinds of cruel and intolerable pains ? The son is counted a gentleman before the world for the goods' sake; the father is reckoned before God and his holy saints, a fire-brand of hell ! The son is lord of many possessions, the father is a wretch and hath nothing ! The son is re- plenished with dainties, joy, and pleasures, the father is filled full of bitter sorrows, grievous pains, and intolerable torments ! The son sings, plays, dances, and makes merry, the father weeps, laments, sorrows, and wishes him- self never to have been born. Behold what is the end of evil-gotten goods ! Behold how dame Perjury rewards her servants at the latter end! Behold unto what point falsehood brings them that use it ! Why do not men remember these things, and labour to live justly, righteously, and of their own ? Godliness is great riches, saith St. Paul, if a man be content with that he hath. (1 Tim. vi.) O that men would once be wise, * Able to live independent. 140 Becon. and remember their latter end ; so would they not hmit about to get the goods of this wretched world, by hook or by crook, as they do now-a-days, but rather lay up trea- sures for themselves in heaven, where neither rust nor moths corrupt, and where thieves neither break through nor steal. (Matt, vi.) Treasures that are wickedlyVotten profit nothing, but righteousness delivereth from death, saith Solomon. (Prov. x.) Let not, therefore, those men think, who so greedily gather together the goods of this world, yea, and that unrighteously, let them not think that those possessions can long endure in their stock, kindred, and lineage. For we have both heard and seen, that goods wrongfully gotten are soon dispersed abroad, and come to nought. Is not this a common saying among us. Evil gotten goods will never come to good proof? Again, Goods which are wrongfully gotten, the third heir shall scarcely enjoy. The Latinists also say, A thing that is evil gotten never thriveth, but the spending of it is worse than the getting was. The ancient poet Claudianus has some very" goodly verses pertaining unto this our matter. He says, " The perjuries of the father escaping punish- ment in this world, shall fall upon the son, insomuch that the son is plagued for that the father has offended. And, look, what riches the tongue of the deceitful father gathered together, even the very same has the tongue of the son paid again and wastefully spent." The Greek poet, Hesiod, also saith, " That man who wrongly testifies, and falsely forswears himself, not only hurts jus- tice, but himself also is so hurt, that he can never be healed after." Moreover he saith, " That all his posterity and children shall be of the less reputation ever after, so that they shall live in ignominy, and their renown shall be obscure, dark, and of no price before all men." Who now therefore is so mad as falsely to forswear himself for a little dunglike muck, seeing that by this means he shall not only provoke God's wrath unto himself, condemn his own soul, cast himself into everlasting damnation, but also procure plagues for his children that succeed him ? O that men would once be wise, and learn this lesson of St. Paul, and follow it, Having meat, drink, and clothes, let us be contented. (1 Tim. vi.) For we brought nothing into the world, neither shall we carry anything out of it. (Job i.) But would that lady Perjury did exercise her unmer- ciful and tyrannical cruelty only in getting and scratching Invective against Swearing. 141 up together, falsely and contrary to all justice, the goods of this world. Would that she did not also through her un- righteous violence and churlish malice, thirst, shed, and suck up innocent blood. Would that through her false witness-bearing, true men were not put unto death without a cause. Hath it not been heard, yea, known and seen, think you, that of mere malice, and through the perjuries of false forsworn caitiffs, who have taken an oath and testified contrary to the truth, and given false evidence at assizes, sessions^ or elsewhere, many men, both honest and true, have been hanged, or otherwise rid out of the way, yea, and that without a cause, as it has been proved after- wards ? Some also have been condemned for heretics, and also burnt for speaking against antichrist and idolatry, &c. What will men say unto this ? Is not this a thing worthy to be lamented? Should not there be a redress in this behalf? Deserves this malicious perjury to be winked at, and not rather to be punished according to the deserts thereof? Awake, awake, ye questmongers,* and take heed you give a true, just, and right verdict. Remember that ye go upon life and death, and therefore ought ye to do nothing rashly. Remember that it is not the blood of an ox, or of a calf, that shall be shed, but the blood of a christian man, for whose life and health our Lord and Saviour Jesus Christ did suffer his most precious blood to be shed ; (1 Cor. iii.) and in whose heart the Holy Ghost dwelleth. Remember that he is the image of God, who hath his life put into your hands either to be saved or to be cast away. Remember that if ye destroy the temple of God, and handle a christian man otherwise than right require, surely God will destroy you. (Gen. ii.) The blood of that innocent whom ye so cruelly have murdered, shall cry for vengeance against you, both day and night, as the blood of Abel did upon Cain, (Gen. iv. ; 1 John iii.) and shall never cease until God hath taken vengeance on you. Remember that with what measure ye mete to others, with the same shall it be measured again unto you. (Matt. vii. ; Luke vi.) Therefore take ye heed ; be not rash nor hasty in giving your verdict. Be prudent, wise, and circumspect. Ponder all things with an upright con- science. Weigh the matter in the balance of justice. Mark all parties. Believe not every light tale straight- ways, but boult outt with all dihgence the original of it. • Jurors. t Sift out. 142 Becon. Ijet neither the riches, the fame, nor the dignity, nor yet the g-ifts of that man who puts in the indictment against another, move you anything- at all to give the more cre- dence unto his words, and by that means, to cast away the party accused, until ye have thoroughly boulted out the truth of the matter. Show such indifference that ye may not be found at the dreadful day ofjudgment guilty of the shedding of any righteous blood, but blameless, and with a pure conscience. Ye judges also, execute your office according to equity. Suffer not the comfortless to be oppressed. Let justice, conjoined with a fatherly pity and tender compassion, reign in your breasts. Suffer no matter of unrighteousness to prevail before the seat of your judging-place. Remem- ber that while ye sit in judgment ye are not private per- sons ; ye represent the person of God ; ye execute God's office ; ye are the image of God. Yea, ye are gods, and the sons of the Most High, as the scripture calleth you. (Psalm Ixxxii.) Your judging-place is the judging-place of God ; your mouth is the mouth of God. Beware therefore what sentence ye pronounce. Let all things be done with great deliberation. Give not judgment so has- tily, that ye shall afterward repent you thereof. Remem- ber that as you judge, so shall ye be judged. (Matt, vii.) Remember that God hath set you in authority that ye should righteously judge of all thing's. Remember that God hath given you two ears, one to hear the accuser, and another to hear him that is accused, that by this means ye should not be partial, nor wedded to one tale, but indifferently* hear both parties. Remember that forasmuch as ye occupy the place of God, ye ought not to pervert judgment, but to do the office of God, and to execute justice, lest the High Judge, for your unrighteous sentence' pronounced, condemn you, and cast you into hell fire. For God, saith the scripture, shall appear to you, O ye rulers and judges, very dreadfully, yea, and that ■without any long tarrying. Wonderful hard judgment shall they have that bear rule. To the man of small power mercy is granted, but as for the mighty, they shall suffer mighty and exceeding great torments. For God, who is ruler of all things, will not regard one person more than another, neither will he fear the greatness of any man ; for he made both the little and the great, and he hath a * With impartiality. Invective against Swearing, 143 like care for all. (Dent. x. ; 2 Chron. xix. ; Job xxxiv. ;) Notwithstanding, surely the men that are in authority shall have the g-reater punishment. Therefore ye that judg-e the earth take heed, love righ- teousness. Judge truly, O ye sons of men. Seek all means possible that no innocent blood be shed. Admit no false witnesses, no unlawful oaths, no false swearings, no ma- licious perjuries to be brought and received before your judging-place, which is the seat of God so long- as ye judge truly, and do your office according to equity. When any matter is brought before you, first weigh, ponder, and con- sider it yourself diligently, and afterwards deliver it to the quest-mongers, according to the course of the law, and exhort them, in the name of God, christianly, charitably, friendly, righteously, indifferently, and with a single eye and uncor- rupt conscience to look upon the matter, and to deal so uprightly in that behalf, and to give so true and just ver- dict, even as though it should be presented and offered up to the high and everlasting* Judge, even Christ. Declare unto them how great an offence it is before God to give a false verdict, and by that means to have innocent blood shed, and their own souls condemned. Let the quest- mongers have convenient leisure to debate the matter among themselves, soberly, discreetly, and prudently; and so, after much consultation, and long deliberation, give an answer according to truth and justice. And let such as shall be upon the quest be honest men, sober, sage, faith- ful, wise, discreet, prudent, godly, merciful, righteous, loving, indifferent, pitiful, brotherlike ; and even such as fear God, love his word, have knowledge in his holy law, walk with an upright conscience both before God and man, and have always been of good report and honest fame among their neighbours. This, undoubtedly, all things being handled according to equity and justice, shall not only maintain true and righteous judgment, but also make greatly unto the preservation of innocent blood, so that God, the high Judge, shall greatly be glorified in all our judicial affairs. But let us proceed with our matter. Not only these aforesaid are perjured persons, who falsely forswear them- selves, and testify in unjust and wrong matters, but also so many as have taken just and lawful oaths, and by them have promised to do some ri' hteous and godly thing, and yet 144 Becon. leave it undone, and work contrary to their goodly promise. As, for an example, the magistrates and head-officers of the pubHc weal promise with a solemn oath to do all things according to equity and justice, and to accept no person in judgment, but to do all things uprightly, to maintain the o^ood, and to punish the evil ; to exalt virtue, and to sup- press vice. Now if they, contrary to their oath, work un- righteousness, oppress the succourless, judge for favour, condemn the good, save the evil, persecute the favourers of God's word, maintain the papists, neglect virtue, up- hold vice, &c. so are they falsely forsworn, and shall not escape the plague of perjury. The bishops and priests promise faithfully to be earnest preachers and setters forth of God's word, and to live according unto the same ; now if they do the contrary, that is to say, if they do not labour in the harvest of the Lord's word, nor lead an honest and virtuous life unto the good example of others, but seek after worldly promotion, live idly upon their benefices, wallow in all beasthke pleasures, tumble themselves in all kind of sin, hate them that are preachers of God's word, drive men from reading the holy Bible, so are they falsely- forsworn, and shall not escape the plague of perjury. The man and wife have promised faith and truth between them, that they will be just and true one to another ; the man to love his wife as himself, and to hold him contented with her ; the woman reverently to fear and obey her hus- band ; now if they break this promise, so that one delights not in the other, but each of them seeks after strange flesh, so are they falsely forsworn, and shall not escape the plague of perjury. All subjects have promised to their rulers unfeigned obedience, and willing service ; now if, contrary to their promise, they resist the high powers, become disobedient, and repugn against them, so are they falsely forsworn, and shall not escape the plague of perjury. AH these hereto- fore rehearsed are guilty of the sin of perjury, if they do contrary to the oath which they have made, and therefore may they be sure to receive a reward worthy their blasphe- mous tongues. Some man will say, peradventure. Are all oaths to be observed? Shall a man fall into the sin of perjury, if he performs not whatsoever he hath promised ? I answer. Nay, not so. God forbid that all oaths, promises, and vows should be performed ! For many are foolish, wicked, and Invective against Swearing. 145 ungodly ; therefore, as such displease God, so oug-ht they to be broken. These are thev which fight ai^ainst God's word, which also snarP the consciences of so many as keep them, and make them that accomplish them to com- mit impiety and wickedness. These by no means are to be kept by any christian man, except he will offend God grievously by the observance of them. For an unfaithful and foolish promise, saith Solomon, displeases God. (Eccl. V.) " In evil promises, break thy faith," saith Isidorus : "in a filthy vow, change the determination. That which thou hast vowed unadvisedly, look thou do it not. For that is a wicked promise which is fulfilled in sin." Again he saith, " If any man doth rashly determine to do any of those things that please not God, let him be sorry for it, and seeing that his determination was done contrary to the commandment of God, let it be called back again, and stand in none effect." Jerome also saith, " Thou shalt do better, O brother, if thou dost abstain from the ungodly act, than if thou dost stiffly perform foolish words and pe- rilous vows." Hereto agreeth the saying of Augustine, *'It is a point of great wisdom, for a man to call back that again, which he hath evil spoken." Ambrose also saith, *' It is against all godly honesty, many times, to perform the oath that is made ; as Herod, who sware that he w ould give to the daughter of Herodias whatsoever she would ask. He therefore slew John, because he would not deny his promise." In the council of Toledo it vvas de- creed. That it is better not to fulfil the vows of a foolish promise, than by the observance of them to commit any wickedness. That oath, promise, or vow, therefore, which displeases God, repugns the divine verity, fights against the Lord's word, provokes unto sin, condemns the con- science of the keeper, and cannot be performed without wickedness, ought by no means to be observed and kept ; but rejected as a thing dangerous and hurtful both to body and soul.f Such an oath, promise, or vow made Jephthah, that if God would deliver tiie children of Ammon into his hands, when he came home again in peace, whatsoever thing came first out of his doors, should be the Lord's, * Entangle. t It is plain that Becon means only that such oaths as are clearly opposed to thecommcinds of God are not to be kept; but the reader is of course aware that the modern papists, like the pharisees of old, Ixave made innumerable refinements, whereby men may contrive to escape the performance of their solemn engagements. BECON. H 146 Becon. and he would offer it up for a burnt offering. At his re- turn, it came to pass that his daughter, being his only child, came out to meet him with timbrels and dances. When he saw her he was much amazed, and greatly sorrowful, because of his vow that he had made to God. Notwith- standing, he said, I have opened my mouth unto the Lord, and cannot go back. So that to fulfil his foolish and wicked vow, he committed the grievous sin of man- slaughter, and cruelly slew his own daughter, contrary to the law of God ; when it had been better, and much more godly, to have broken his foolish vow, and to have kept his hands clean from the blood of his daughter, and to have given God right hearty thanks for the victory he had gotten over his enemies.* For it is the sacrifice of praise that honoureth God. The calvest of our lips are acceptable sacrifice, and wel- come unto God, I mean thanksgiving. (Psal. 1.) For he delighteth not in the slaughter of any creature, but rather willeth that they should live unto that use and end for the which they were made. (Heb. xiii.) God the Father, by the psalmist, saith, Hear, O my people, let me speak ; let me testify among you, O Israel ; I am God, yea, I am even thy God. I will not reprove thee because of thy sa- crifices, thy burnt-offerings are always in my sight. I will take no bullocks out of thy house, nor goats out of thy fields. For all the beasts of the field are mine, and thou- sands of cattle upon the hills. I know all the fowls upon the mountains, and the wild beasts of the field are in my sight. If I be hungry, I will not tell thee, for the whole world is mine, and all that therein is. Thinkest thou that I will eat the flesh of oxen, or drink the blood of goats? Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the time of trouble, so will I hear thee, that thou shalt thank me. (Psalm 1.) The psalmist himself also saith, In me, O God, are thy vows, which I shall pay unto thee, even very hearty praises, and thanksgiving. He calleth the vows, that we should offer unto God for his benefits, praises, and thanksgiving, and not the killing and offering up of our children, or the performing of such foohsh and wicked * Many of the best commentators upon holy writ differ from this opinion. They consider that the words of scripture do not imply that Jephthah actually put his daughter to death, but that he se- cluded her from the world, and dedicated her to the service of God. f Offerings. Invective against Swearing. 147 vows, which cannot be performed witliout sin and ungod- liness. Herod also made a promise to the daug-hter of Herodias, when she danced and saHed^ so pleasantly be- fore him and his lords, at a certain banquet, that he would give her whatsoever she would ask, even unto the half of his kingdom. She, by the counsel of her wicked mother, asked for the head of John Baptist. So that the king, because he would not go back of his word, sutlered the holy prophet of God to be slain ; and no cause why, but only that he thought it would not stand with his honour and royal dignity to break his promise. Ah fool- ish vow, and more foolish king! Ah wicked promise and more wicked king! Better had it been for him, a thousand times, to have gone back from his word, to have broken bis wicked vow, and to have lost all his royal dignity, than that so virtuous a man should have been slain. Wo be to all those vows and promises, which are not fulfilled without sin and wickedness ! Again, we read in the Acts of the Apostles that there were more than forty men who had conspired against Paul, and made a solemn vow, an earnest promise, and a foul devout oath, that they would neither eat nor drink until they had slain Paul. (Acts xxiii.) Here was a hot burn- ing zeal. They thought every hour a thousand years, till they might meet with the holy apostle, and shed his blood ; they were so loth to be found double in their words, and so sorry that he should teach any more such new learning" and late sprung up heresy, unto the great confusion of their holy synagogue, and the utter shame of the foully devout fathers, the pharisees, scribes, lawyers, priests, rulers of the temple, elders of the peof^le, &c. To pre- vent these high inconveniences, and to suppress the great enormities newly raised up by the means of Paufs doc- trine, ye will not easily believe what pains these men took. They could not rest either night or day. As for meat, drink, and sleep, these were gone from them. Be merry at their hearts they could never, until they had slain Paul the great heretic, that teacher of new learning, that bringer in of new laws, that destroyer of all the old laudable cus- toms, that troubler of the common peace, that sower of discord, that perverter of the holy old religion, that enemy of all good devotion, &c. Therefore made they a solemn • Leaped, Jumped^ i-. H 2 148 Becon. vow, in g-ood time might it be spoken, that they would taste nothing', no, not so much as a poor aleberry* for the comfort of their heart, until they had slain Paul ; insomuch that they had gone so far indeed, that they had rather slay Paul, and cast their souls into hell-fire for doing' that mis- chievous act, than they would once break their vow. For they judged, by this means, to do God a high sacrifice. Surely I think that if the pope of Rome had at that time been reigning, and in his full power, they would scarcely have believed that he had been able to dispense with their vow, it was so solemn, fervent, and sprung out of the heart root ! Is it not to be thought that they were hot in their matters, when they could not keep their mischievous pre- tence secret, but came unto the chief priests and elders, as covers worthy such cups, and ghostly fathers fit for such a confession, and told them ;that they had bound them- selves with a vow, that they would eat nothing until they had slain Paul ? Had it not been great pity, think you, that these men should have died for hunger, seeing they fasted for so good a purpose ? Oh holy votaries ! I mar- vel how they could ever pacify their consciences afterwards, seeing they made so solemn a vow, and then broke it ; for they never slew Paul. So mighty a Lord is God,'to defend his servants from the cruel hands of bloody tyrants. But those holy religious men are to be held excused, for- asmuch as their will was good, although they could not bring it to pass ! Their will was taken for the very act ! So that before the world they were counted godly persons, because they had a mind to pay their vows, and did the best that in them was to perform their promise so solemnly made and taken ; and before God they were accounted malicious and cruel bloody manslayers. For their will was taken for the deed. Now in all such foolish, wicked, and ungodly vows, oaths, and promises there ought to be no faith kept, seeing that the end of them tends unto an evil purpose and plain wickedness, as holy Bede testifies. (Hom. xlv.) " If it shall come to pass," saith he, " at any time that we swear or promise anything unadvisedly, which being kept should turn unto an evil end, let us know that, with more whole- some counsel, it ought to be changed freely and without * A beverage common when this tract was written— ale warmed with sugar and spices, and sops of bread. Invective against Swearing, 149 any scruple of conscience ; and when necessity doth compel us, we ought rather to forswear ourselves, than for the eschewing of perjury we should fall into any other more grievous sin. For David did swear by God that he would slay Nabal, a foolish and ungodly man, and destroy all that ever pertained unto him ; yet at the first interces- sion of Abigail, being a wise woman, he straightway let go his threats, put again the sword into the scabbard, neither sorrowed he, as though he had committed any fault for such perjury. (1 Sam. xxv.) Hereunto pertains the saying of Ambrose, (De Offic. lib. i.) " That David did not fulfil his oath by the shedding of blood, was the greater godliness." I see that David, being a godly and holy man, fell into rash swearing, and yet that he had rather not do what he had sworn, than fulfil his oath by the shedding of man's blood. Jerome saith, (In Ilieremia,) *' That an oath ought to have three companions, truth, judgment, and righteousness; where these are wanting, it is no oath, but plain perjury." Therefore the oath, promise, or vow that is not grounded on truth, judgment, and righ- teousness, ought to be broken. It is grounded on truth, when it is agreeable to God's word, which is truth itself. It is grounded on judgment, when it is not rashly, foolishly, and childishly made, but advisedly, and with high pru- dence and great deliberation. It is grounded on righ- teousness, when there shall rise up no evil of it, either unto ourselves, or unto our neighbours. All oaths and promises thus taken and made, ought to be observed and kept, but if otherwise, to be broken, refused, and cast away, without any scruple of conscience or vexation, and trouble of mind. For this sentence of the preacher abideth always true. An unfaithful and foolish promise displeasetli God. Eccl. V. Thus we perceive what oaths, promises, or vows ought to be observed, and which they are that should be rejected. So that all godly oaths and promises ought to be observed.* They that do not labour to fulfil them forswear themselves, and shall not escape the plague of perjury. Now will I return thither, from whence I made digres- sion. God, in the old law, among the Jews, could not * The reader will observe that Rccon allows no room for casuistry ; he refers all " to the law and to the testimony." 150 Becoii. abide a false witness, but commanded that he should die the death. If he cannot abide a false witness who may testify without an oath, how then can he abide them, who do not only bear false witness, but also in the confirma- tion thereof add an oath, yea, and that a false oath, and make God to be a witness in an unjust and wrong mat- ter. So that by this means the wretch is willing-ly per- jured, and falsely forsworn, God is blasphemed, God's most holy name is abused, justice is subverted, truth is oppressed, falsehood is maintained, wronij; sentence is pronounced, the contrary party, although the truth be on his side, is condemned ; the man is utterly impoverished, and for ever after beggared, both he, his wife, and all his children, if he have any. Are all these things but trifles ? Are all these things light matters, and things of small im- portance ? Is it but a trifle to bear false witness, to swear, to be perjured, to be falsely forsworn, to blaspheme God, to abuse his holy name, to subvert justice, to oppress the truth, to maintain falsehood, to pronounce wrong sentence, to condemn the guiltless person, to impoverish and utterly beggar both him and so many as pertain unto him forever and ever ? Do all these things, which God so greatly ab- hors, deserve no punishment? These perjured wretches shall not escape ; let them be- lieve me, they shall not escape from the terrible vengeance of God. For although the day go on their side, and God defers his plagues, so that they are not punished as soon as they have committed the offence, yet let them be well assured, they shall not escape ; surely they shall not es- cape. The poet Tibullus, being a heathen, and yet not igno- rant of the greatness of this abomination, and certainly persuaded that perjury cannot escape unpunished, be it ever so secretly handled and craftily daubed, writes thus : *' Ah wretch !" saith he, " although a man at the first keeps his perjuries and false oaths ever so secret, yet may he be sure at the last that they will come to light, unto his great shame, so that punishment will come upon him be- fore he is aware, for his wickedness." The Greek poet Phocidides also saith, " Forswear not thyself, either ig- norantly, or willingly. For the immortal God hateth the false-swearer, whatsoever he be that sweareth." Again, Cicero, the famous prince of eloquence, and most eloquent orator, saith, (Lib. ii. De legibus,) " The pain of perjury Invective asainst Swearing;. 151 'b before God is everlasting- damnation ; and before men perpetual dishonour, shame, reproach, and ignominy." God hates perjury so greatly in every condition, that he "grievously punished Zedekiah, because, contrary to his- oath, he rebelled against Nebuchadnezzar king of Baby- lon. Seeing then that God will so grievously punish all kind of oaths, both vain and unjust, both idle swearing and perjury, what will these idle swearers and false forsworn creatures say unto this matter ? With what conscience will they appear before the high throne ; and righteous judging- piace of Christ ? What will they say for themselves ? What excuse will they make? What shift will they invent? Will they fly unto the custom, and say that it is the fashion of the world so to do ? I answer, Christ said to his disciples. Ye are not of the world, but I have chosen you out of the world. (John xv.) Now they that follow the fashions of the world, are none of Christ's disciples; so it follows that all swearers pertain not unto Christ, seeing they so greatly follow the manners of the world. And whereas they ob- ject that it is the custom so to swear, this can nothing ex- cuse them. For we may not look what the custom, but what the truth of God's word wills us to do. Follow not the common sort of people, saith the scripture, for to do evil. Again, do not ye those things which they have done, who were before you, neither be ye polluted and defiled in them. (Exoc^.. xxiii. Lev. xviii.) The prophet Zecha- riah also saith. Be not ye like your forefathers, neither follow ye the fashions of them. The holy martyr Cyprian saith, (Lib. Epist. ii. Epist. iv.) " Undouhtedly we must both hear and do that Vvhich Christ hath done, and which he hath commanded to be done, seeing that he saith in his gospel. If ye do those things that I command you, I will no more call you servants but friends." And that Christ alone ought to be heard, the Father from heaven testified, (Matt. xvii. Mark ix. Luke ix. 2 Peter i.) saying. This is my well-beloved Son in whom I am fully satisfied, hear ye him. If then Christ alone ought to be heard, we ought not to mark what any man before us thought best to be done, but what Christ did first, who is before all men. Again, Cyprian saith, " A custom without truth, is an old error." Therefore, leaving the errors, let us follow the truth. " When the truth is once come to light," saith Augustine, *' let the custom give place to the truth. For Peter also, who did circumcise, gave place to Paul preaching the 1 52 Becon. truth." Therefore, seeing- that Christ is the truth, we ought rather to follow the truth than the custom. " If thou dost lay ag-ainst me the custom," saith Gregory the g-reat, " thou must mark what the Lord saith, I am the way, truth, and life. He said not, I am the custom, but the truth." Now hath Christ said to us in his holy gospel. Thou shalt not swear at all. (John xiv. Matt, v.) Why then do they not rather follow the truth and doctrine of Christ, than the wicked and ungodly custom ? But many are so addicted to customs and old usages now-a-days, that although they see the scripture mani- festly condemns their crooked customs and wicked usages, yet will they by no means give place to the truth. If a man object and lay the scriptures against them, and would so reform them charitably ; then are they ready straight- way to accuse him of heresy, and to bring him unto a fagot. Of so little authority is the most holy word of God accounted with these belly-gods and wicked worldlings now-a-days, and so hard a thing is it to speak against a custom, be it ever so wicked and ungodly. Another sort glory and rejoice so greatly in their wick- edness of swearing, that they fear nothing at all to take upon them to maintain it by the scriptures. Saith not the psalmist, say they, All that swear by him shall be praised? (Psal. Ixiii.) Doth not God. the Father also give a commandment, and say. Thou shalt fear thy Lord God, and swear by his name ? (Deut. x.) As concerning the first text which they allege, I answer, These glorious and famous swearers differ nothing from their father the devil. For as he wrested the scripture, when he tempted Christ, (Matt, iv.) so likewise do they. The words of the psalm- ist are these. All that swear in him shall be praised. He saith not, all that swear by him, but in him. To swear in God, is to call God to witness in a just, righteous, and earnest matter ; to take an oath for the glory of God, for the promotion of his w^ord, for the maintenance of the christian faith, or else for the health of our neighbour. They that do thus, swear in God, and they shall not be condemned, but praised for their oath. As touching the second text, wherein, they say, they are not only suffered freely to swear, but also commanded so to do ; I answer. When evil things began to increase in the world, as Chry- sostom writes, (Horn, xxv.) when there was a confusion Invective against Swearing. 153 made in every place and no order ; when men fell unto the service and worshipping of idols ; when all faith was lost, and all unfaithfulness reigned ; then began the infi- dels, seeing that one would not trust and believe another, in matters of controversy, to call upon their gods for wit- nesses, protesting thereby that they spake truth, forasmuch as they called their gods to witness in the matter, (whom to name they thought it not lawful, but in serious, earnest, grave, weighty, and necessary matters,) and by this means obtained they faith one of another. Now forasmuch as God had selected the Israelites from the Gentiles to be his people, and would by no means that they should in any point follow their wickedness, lest thereby they should be allured from the true worship of God unto idolatry, he gave a commandment to them, that in all matters of con- troversy, and in such affairs as should make unto his glory, and the health of their brothers, they should not call any of those false gods, whom the heathen worshipped, unto witness, nor swear by their names, but call Him a vvitness, and swear by His name ; and so every one should believe the other, for the reverence and honour that they owe to his most holy and blessed name. What is this to the purpose ? What refuge can these abominable swearers have here ? This commandment only serves for grave, weighty, serious, and earnest matters, and they abuse it to cloak and cover their wicked and abominable custom of swearing. Is this allowable before God ? Will this go for good payment ? No, surely, God will not thus be mocked. God will not suffer his most glorious name so wickedly to be abused. God will not abide that his worship, honour, renown, glory, and magni- ficence should so be obscured, defaced, and blotted. God is a jealous God, and he cannot abide that he should be dis- honoured by any means. I am the Lord, saith he, this is my name ; I will give my glory to none other. (Isa. xlii.) Here therefore have these swearers no refuge, but still run headlong into everlasting damnation. Another company that use swearing say, We think no harm when we swear, therefore it can be no great fault. I answer. Yet are ye not so faultless nor excused. For the scripture saith, that we shall give a straight account at the dreadful day of judgment for every idle word that we speak. (Matt, xii.) What is then to be' thought of our idle and vain oaths, I pray you ? Shall we not give an account H 3 154 Becon, of them ? Yes, we may be sure, and also be condemned for them, if we do not repent, beheve, and amend. Again, Of thy words shalt thou be justified, and of thy words shalt thou be condemned. How goeth it then with our oaths ? In what case stand they ? The wise man saith, The mouth that Heth slayeth the soul. Do not vain oaths so in like manner? And whereas it is said. We think no harm — I answer, the scripture saith, Of the abundance of the heart the mouth speaketh. A good man, out of the good treasure of his heart, bringeth forth good things ; and an evil man, out of the evil treasure of his heart, bringeth forth evil things. (Matt. xii. Luke vi.) What shall we say to this? Are we not here plainly condemned ? Another sort excuse them- selves, and say. Few or none will believe us, except we swear. To this answereth Chrysostom in this manner ; (Horn, vii.) " An oath maketh not a man worthy to be believed ; but the testimony of his life, the integrity and pureness of his conversation, and a good mind. For many oftentimes have sworn and entangled themselves g-reatly, and yet have they not made men to believe them. Others have only made, as it were, a beck, and have ap- peared much more worthy to be believed, than they who have so greatly sworn." These words declare plainly, that swearing among faithfiil and honest men is not needed ; and for them that are unfaithful and regard no honesty, surely all the oaths in the world will not make them to be believed of those who are virtuous and godly disposed. Therefore this can be none excuse for these swearers. Among the faithful, oaths are not needed, and among the unfaithful they profit not. For he that believeth not a man without an oath, neither will he be- lieve him though he swear ever so much. But alas for pity that ever faith should be so decayed among christian men, that one will not believe another, except they pollute and defile the glorious name of our Lord God, yea, and that in trifling matters. It is high time for the world to be at an end, when one man trusteth not another. Do ye think, said Christ, that the Son of man shall find any faith on the earth, when he shall come ? Luke xviii. Thus we see that all excuses which are invented to maintain the devilish custom of swearing are nothing' worth. Our condemnation abideth still. The heat of God's vengeance towards us is nothing abated. So that if we Invective against Swearing. 155 would be saved, there is no remedy but to leave our wicked swearing, to reverence the name of God, and thankfully to use his creatures ; ever setting before our eyes this com- mandment of God, Thou shall not take the name of thy Lord God in vain ; for the Lord will not hold him guilt- less, that taketh his name in vain. Also the saying- of Christ, Swear not at all ; neither by heaven, for it is the throne of God ; neither by earth, for it is the footstool of his feet ; neither by Jerusalem, for it is the city of the great King ; nor yet by thy head shalt thou swear, for thou canst not make one hair either white or black. But your communication shall be. Yea, yea, Nay, nay ; for what is more than this cometh of evil. Some man, peradventure, will here demand and say. Are all oaths taken away from christian men ? Yea, for- sooth, all oaths that are vain and trifling, false and un- righteous. Is it not lawful then for a christian man to swear in any condition ? Yes, verily. God forbid that all kind of swearing should be taken from christian men, as those hold, who affirm that it is not lawful for a christian man to swear by any means. This will not the scripture say. Against this fighteth the word of God. We are not forbidden to swear ; but vainly, idly, falsely, and unrigh- teously to swear. Thou shalt not take the name of thy liOrd God in vain, saith the scripture. Mark that, it is said, " in vain." A christian man may lawfully swear, for the glory of God, and for the health both of himself and of others, so often as it shall make unto the honour and glory of God also. For the glory of God in all our oaths is most of all to be looked upon and considered, We ought not to desire anything, except it maketh unto the glory of God, much less ought we to swear for it. I will make this matter more evident and plain by familiar examples. If a christian man were among the Jews, Turks, Sara- cens, or any other infidels, preaching the word of God purely unto them, and earnestly labouring to turn them from their idolatry, unto the true service of God — if they would by no means believe him, except he did swear by the name of the Lord his God whom he preached unto them that all is truth that he preacheth, he may lawfully, in this point, take the name of God unto witness, and swear that is truth that he preacheth. For this oath, thus taken and believed, turneth both unto the glory of God, and also unto the health of many souls, and therefore 156 Becon. it is not vain and idle, but righteous and godly. On this manner did God the Father ; in the old testament, the pa- triarchs and prophets ; in the new testament, Christ and his apostles swear ; and after this manner may all the saints and faithful of God swear. " He that perceiveth," saith Augustine, (Serm. i. de verbis Domini,) " that an oath ought not to be had as good, but in necessary things, let him refrain himself so much as he can, that he do not use it, except it be in necessity, when he sees that men are slow to believe that which is profitable for them to be- lieve, except it be confirmed with an oath." Again, if it did so chance that two christian men were at debate for some matter that is in controversy between them, and a third knew that the one did the other plain injury, and wrought against him contrary unto the rule of equity and justice, and so made declaration thereof unto the judge, — the judge, in this behalf, may lawfully require an oath of that witness-bearer ; and he that so testifies may, with a right and good conscience, swear in this behalf; and this his oath is both righteous and godly. For by that is peace, amity, concord, and christian charity brought again be- tween those who were at debate, and the work of the devil is destroyed, that is to say, dissension and strife are taken away. An oath, saith St. Paul, is the end of all contro- versy. (Heb. vi.) Moreover, if heresy, treason, theft, manslaughter, whoredom, or any other notable vice were laid to a christian man's charge, whereof he knoweth him- self guiltless and nothing faulty, he may lawfully take an oath and swear unto the contrary, for the defence of his honest name and godly report ; and this his oath is both righteous and godly. For it not only defends his own purity and innocency of life, but also it sets forth the glory of God. For as God is dishonoured through the wicked acts of those who profess him, so is he glorified through the good deeds of those who do both profess him, and also live according to their profession. The Greek orator Iso- crates gives an excellent and very notable commandm.ent concerning swearing, which I will here rehearse ; that christian men reading the words of a heathen man may be ashamed of their wickedness. His words are these, *' Take an oath that is put unto thee for two causes, either that thou mayest deliver thyself from a filthy cause, or that thou mayest preserve thy friends that are in peril and danger. But for money look that thou swearest by na Invective against Swearing. 157 god, althoun^h thou swearest riirhteously. For to some thou shalt seem to forswear thyself, and to some, to be desirous of money." What a saying is this of a Gentile ! How little differeth this from the holy scriptures ! How does this condemn those who, for slender advantage or a little money, will not only straightway swear, but also forswear themselves. St. Augustine saith, '* Doth not he take the name of God in vain, who for the love of a temporal thing (that is plain wickedness to a christian man) takes God for a witness ? The law hath forbidden that thou shouldest once covet ; dost thou not covet, if thou bindest thyself with an oath^ that thou mayest keep thy substance? Every creature is subject unto vanity ; and is not this for vain things ? Therefore he sweareth in vain, who, for creatures, calleth God a witness." As Jerome also saith, " The evangelical truth receiveth no oath, seeing every faithful word is for an oath." Hereunto pertains the saying of our golden- mouthed doctor, " The cause of an oath is this," saith he^ that every one that sweareth, sweareth for this intent, that he may speak that which is truth. And therefore the Lord will have no difference between an oath and our speech. For as in an oath, it is not convenient that there be any falsehood or breaking of promise, so likewise in our words ought there to be no lie. For both perjury and lying are condemned with the pain of the divine judgment. Whosoever therefore speaketh the truth, sweareth, for it is written, A faithful witness will not lie." Finally, so often as any magistrate or head officer re- quires an oath of us, for the preservation and maintenance of the common weal, or any other necessary and urgent cause, we ought gladly and willingly to swear, according to this commandment of Christ, Pay that to Caesar, which is due to Caisar. (Matt, xxii.) But here are they who shall require the oath of the subjects to be admonished that it is their duty, before the others be sworn, to declare the matter with manifest words unto them, that they may well perceive, that they shall not swear in vain, but for weighty and necessary matters, concerning either the glory of God, or the profit of the common weal. For men ought not to be called forth to swear for every light trifle, nor yet to swear, as many do, they cannot tell what 158 Becon. or wherefore. The too much customable use of swearino-, hath broug-ht it so to pass, that as many care but little to swear, so care they not much to forswear themselves. The cause for which men should swear, ought not only to be good, but also necessary, and so openly proved unto them before they are brought unto their oath. This should make men to have the name of God in the higher reverence, to take an oath with a godlier mind, and to have the office of the head rulers in the greater estimation. For to make men swear by compulsion, before they know the matter, whether it be good, lawful, godly, necessary, or otherwise, let other men judge, that are better learned than I, whether it be agreeable to the word of God or not. But this dare I be bold to say, that an oath cannot be taken with too much reverence and advisement, inasmuch as by it God is called upon to be a witness in that behalf. Therefore ought men not to be compelled rashly to swear, lest by that means they provoke the vengeance of God, both against themselves, and those also who cause them so un- advisedly to swear, but should come unto their oath with great sobriety and deliberation. Thus we see for what causes it is lawful for a christian man to swear; whatsoever oath comes forth out of our mouth, if it be not for one of these causes aforesaid, it is damnable and plain sin. Therefore let all men take heed. Let no man from henceforth take the name of our Lord God in vain, for whosoever doth so, shall not surely es- cape unpunished. Let the rulers of the commonweal find some honest remedy, that the name of God be no more blasphemed among their subjects. Let them consider, how loth they are that they themselves should be evil spoken of and blasphemed. Let them w^eigh with them- selves how much God excels them, and how far his dignity exceeds their dignity. If any man defaces their renown, he is punished straightway, and not without a cause. But how happens it that the Lord of all lords, and King of all kings is no more feared? How comes it to pass that his most holy and blessed name is so universally blasphemed, yea, and that freely, and without punishment ? Were it not, think you, convenient that the civil magistrates should earnestly provide, that the name of God might have its due honour, and that it might no more be abused with abominable and unlawful oaths in their realms ; but praised and magnified, seeing that by it we obtain all Invective against Swearing. ' 159 our health and salvation ? May God by his Holy Spirit vouchsafe to breathe into the hearts of all princes, kings, and rulers, that -when they are godly assembled together for matters concerning the glory of God, and the public weal, they may also entreat of this thing in their synods, congregations, parliaments, councils, &c., that God may be glorified, and his most blessed name exalted of all na- tions from the east to the west. By this means shall they not only expel vice and make their realms flourish with virtue, unto the great glory of God, and the high conso- lation of all the faithful, but also they shall acquire and get to themselves a crown of immortal glory for ever and ever. Amen. III. Of Careless Ministers. Again, let all bishops, parsons, vicars, curates, parish- priests, and so many as are ministers of God's word, in all their sermons and exhortations unto the people, above all things, rebuke this abominable sin of swearing, and de- clare unto them how great an offence it is, and how the plague of God and his vengeance shall not depart from the houses of those who use this most detestable sin of swearing. Let them consider that they have been the chief occasion, both of this sin, and of all others, seeing they have not, according to their office, diligently watched the Lord's flock, preached God's word, rebuked the wick- edness of the people, told them their faults, exhorted them unto repentance and amendment of life. For when the preaching of God's word faileth, saith Solomon, then do the people perish, and go to havoc. (Prov. xxix.) Christ had much ])ity on tl>e people when he saw that they were destitute, and dispersed as sheep not having a shepherd. (Matt, ix.) For as sheep when they are without a shepherd wander they cannot tell whither, hang on every bush, are rent with every brier, and in danger to be devoured of the ravening wolf at all times ; even so, likewise, those people that are without a preacher and teacher of God's word, run astray without order, hear the voice of every stranger, fall into all kinds of vicious abomination, are rent and torn with wicked spirits, and are ready at every hour to be swallowed up of Satan our old adversary who sleepeth not, but watcheth diligently, and walketh about like a roaring lion seeking whom he may devour. (1 Pet. v.) Surely 160 Becon great is the damnation that hangeth over the heads of these sluggish shepherds. Christ, the High Priest, saith, I must preach the gospel, for I am sent for this purpose. (Mark i. iv.) What shall the baser sort of priests do then, T pray you ? Shall they live in pleasure and idleness, in delicious fare and sluggishness? Doth not this also per- tain unto them ? Certainly if they will not meddle with *' I must preach the gospel," they are like to have no part of " Be merciful unto me." St. Paul also, the good bishop, said. Wo unto me, if I preach not the gospel. (1 Cor. ix.) And shall our rabbis think to escape with- out punishment, though they preach nothing at all ? I fear that if they will not meddle with " Preach the gospel," they are like to cry another day, **Wo, Wo, Wo, how great are these darknesses !" God the Father, God the Son, God the Holy Ghost, with all the prophets and apostles, call upon priests to preach the holy scriptures, exhorting them to be diligent in the matter. God the Father saith. Cry, cease not, lift up thy voice as a trumpet; show the people their sins, and declare unto them their wickedness. (Isa. Iviii.) Again, he saith, O Jerusalem, I have set watchmen upon thy walls, they shall not hold their peace neither night nor day. (Is. Ixii.) Christ said to his apostles. Go through- out the world, and preach the gospel to every creature. (Matt, xxviii. Mark xvi. Luke xxiv.) St. Paul saith. Take heed unto yourselves, and to all the flock, upon whom the Holy Ghost hath made you overseers, to feed the congre- gation of God, whom he purchased with his blood. For I know that after my departure grievous wolves shall enter in among you, not sparing the flock. And even among yourselves shall there arise men speaking perverse things, that they may lead away the disciples after them. Therefore watch, and remember that by the space of three whole years I did not cease to monish every one of you, both day and night, even with tears. (Acts xx.) Again, he saith. Give attendance unto thyself and to doctrine, continue in these ; for if thou doest so, thou shalt both save thyself and them that hear thee. (I Tim. iv.) Preach the word ; be fervent, be it in time or out of time, reprove, rebuke, exhort with all softness and doctrine. (2 Tim. iv.) Speak those things that become wholesome doctrine. (Titus ii.) St. Peter saith. Ye priests, see that ye feed Christ's flock which is among you, taking the oversight of Invective against Swearing. 161 them, not as though ye were compelled thereto, but will- ing-ly; not for the desire of filthy lucre, but of a g'ood mind ; not as though ye were lords over the parishes, but that ye be an ensample to the flock. And when the chief Shepherd shall appear, ye shall receive an incorruptible crown of glory. (1 Pet. v.) These texts of holy scripture declare manifestly how fervent, busy, studious, and diligent, all true priests ought to be in the preaching of God's word. The men godly inspired knew right well, that so long as God's word is preached to the people, it must needs go well with the christian religion, but if it once cease, then farev/ell all godliness, farewell all virtue and goodness. Of this thing, alas for pity, have we had experience many a year, unto our great discomfort and yet little redress. For many of the priests go forth to be as sluggish as ever they v/ere, neither have they any godly care for Christ's flock com- mitted unto them ; so they may have the profits, they care for no more. So that by this means the sheep are like to die for want of food. But alas, how should they teach others when they themselves know nothing. They are, even as the prophet saith, dumb dogs, not once being able to bark. (Isa. Ivi.) Many, again, of such there are, who are learned, and know their duty, and yet, I know not with what spirit moved, they hold their peace, they speak nothing ; they see their sheep run astray before their faces, walk in all kinds of wickedness, and yet have they no pity. I wonder with what foreheads these men will ap- pear before the High Priest and great Judge, Christ, at the dreadful day of judgment ? I pray God they be not epicures both in living and judgment ! But let us hear what the holy and catholic doctors say unto this matter. Jerome saith, (In Lev. Dist. xxxvi.) " If any man will be a bishop, not only in name, but also in deserving, let him follow Moses, and let him follow Aaron. For what is said of them ? That they went not from the tabernacle of the Lord. Therefore Moses was continually in the tabernacle of the Lord. What business had he there? Verily that he should cither learn somewhat of God, or else teach the people. Tliese are the two works of a bishop, that he should learn of God, by reading the divine scriptures, and by having his continual meditation in them ; or else teach the people; but yet ought he to- teach those things that he has learned of God, and not of 162 Becoru his own heart or man's wisdom, but those things that the Holy Ghost teacheth. There is another work also that Moses doeth, he goeth not unto the wars, he fighteth not against the enemies. But what doth he ? He prayeth, and while he prayeth, his people overcome ; if he do once slack and let down his hands, then are his people over- come and chased away. Let the priest of the church, therefore, pray without ceasing, that the people who are under him, may overcome their invisible enemies the Amalekites, which are devils that do impugn and fight against them that will live godly in Christ.'' Oh how true, sweet, and godly are these words of the holy doctor ! Here may all bishops and priests learn what their duty is ; not to be idle, not to hunt and hawk, not to dice and card, not to banquet and live voluptuously, not to play the ruf- fling gallants, and to be entangled with worldly businesses, but to be continually in the tabernacle of the Lord ; that is to say, to study and to have their perpetual meditation in the holy scriptures, even both day and night, as David saith. (Psal. i.) And with all diligence to teach the people committed to their spiritual charge, not men's tra- ditions, not their own fancies, but God's most holy word, even the holy scriptures, and such things whereof the Holy Ghost is the author. Let them, therefore, look well to their office. For if they are true bishops and priests, this is the work committed unto them, even continually to study the holy scriptures, and purely to preach them unto the people. If they leave this office undone, and do the works prescribed of man, so do they show themselves to be the servants, not of God, but of man. Let them there- fore look what answer they will make to the high Judge and great Priest, Christ, at the terrible day of judgment. Moreover it is their duty fervently and without ceasing to pray for the people, that they may prevail against Satan, and his ministers that fight daily against them. How cold the prayers of many of them are, I will not now dispute. For they are more open to the whole world, than they need here to be rehearsed. When Moses held up his hands and prayed, his people did overcome. Whether our priests hold up their hands and pray as they ought, let other men judge. Of this am I sure, that since the world began, there never reigned more sin and abomination than there doth at this day ; which is but a slender argument that we get the victory of our enemies. God give all bishops and Invective against Swearing. ! 163 priests grace once to look upon their office diligently, that they may both earnestly study the holy scriptures, teach them sincerely unto the people, and continually occupy themselves in fervent prayers. Then shall it not only be well with Christ's flock, but also with themselves at the dreadful day of judgment, when they shall appear before the high Bishop Jesus Christ, and give account unto him of their behaviour in the office that was committed unto them in this world. Augustine (in Aggeum) also saith, *' Consider that it is the office of priests, when they are demanded concerning the law, to answer. If he be a priest, let him know the law of the Lord ; if he knoweth not the law of the Lord, he declares evidently that he is no priest. For it pertains unto the Lord's priest to know the law, and when he is asked, to make answer of the law." What will a great number of our priests say to these words of Augustine ? I fear much that if he were not so ancient a doctor, and a saint already approved by the church, surely many priests for madness would nothing fear to accuse him of heresy, and to affirm that he preacheth heretical doctrine. So jeopardous a thing at this time is it, to speak against these ignorant rabbis, who, although they know nothing, yet will they be judges over all men, and ready straightway to condemn them ! It is not the long robe, the flaring tip- pet about the neck, the anointing of the fingers, the broad shaving of the crown, that make the priest, but know- ledge and skill in the law of the Lord, and so to be called unto priesthood. The prophet Malachi saith, The lips of the priest keep knowledge, and at his mouth shall they require the law, for he is the messenfjer of the Lord of hosts. So saith Augustine here, that priests ought to be so well learned in the holy scriptures, that when any man demandeth a question of them, concerning the law of God, they should be able to answer. " If he be a priest," saith he, " let him know the law of the Lord. If he knoweth not the law of the Lord, he declares evidently that he is no priest." Augustine here affirms, that he only is a priest who has knowledge in the law of the Lord. " If knowledge is wanting, it is an evident argument, that there is no priest. It is happy that Augustine is gone, and a saint, for if he were now alive, and a bishop again, as he was in times 164 Becon. past, and should go"on a ^^sitation throughout the diocese, I think surely he would depose a great sort of priests, as men more fit for the cart^ than for the church. For Augustine measured all priesthood by knowledge. *' It pertains unto the Lord's priest," saith he, " to know the law, and when he is demanded, to make answer of the law." He may be a priest of Baal, of the Romish bishop, and of man, but of the Lord he cannot be, except he have knowledge. If any man feels himself grieved at this matter, and cannot abide his diseased back thus to be rubbed, let him know that they are not my words, but the words of Augustine, a man in his time, not only godly inspired, and excellently learned, but also of great authority before the world. I only rehearse his and other holy doctors' words, because I would gladly have men to do truly their office, and to set this saying of the psalmist ever before their eyes, Be not like a horse and a mule, which have no understanding. (Psalm xxxii.) For ignorance in all men is to be abhorred, but in priests chiefly. If after the mind of the apostle Paul, Jerome saith, Christ is the power of God, and the wisdom of God, it follows well, that he who knows not the scriptures, knows not the power of God, and the wisdom of him. For the ignorance of the scriptures is the ignorance of Christ. Leo, the bishop, saith, " If ignorance seemeth intolerable, even in laymen, how much more is it worthy neither of excuse nor of forgiveness in them that bear rule !" I therefore desire all priests that be good and virtuous, and tender the glory of God, and the salvation both of their own and other christian men's souls, that they will not be displeased with these words, which come from a breast that wishes well unto them all, but earnestly look upon their office better, cast away bhnd ignorance, study for * Persons of unclean lives were carried through the streets fast- ened upon a cart, as a public disgrace. A Romish priest, named Snowdel, parson of St. Nicholas Cole Abbey, who said the first mass in London after the accession of queen Mary, was carted through Cheapside, November, 24, 1553, for his shameless licentious con- duct. Strype, in his Memorials, (chap, xii.) relates many instances of the abominations committed by the Romish priests, from Bale and other authorities. He says, the church was then plentifully furnished with ignorant scandalous priests, who quarrelled with their parishioners for purification pence, eggs on Good Friday, the four offerings, dirge-groats, and such like, the latter being their usual reward for singing a mass to benefit a soul in purgatorj^ They • were notorious for their diligence in searching for, and informing- against, the protestants. Invective against Swearing. 165 the knowledg'e of" holy scriptures, and labour with all maiu to do that which God requireth of them. Moreover Greg'ory saith, (Ad Venant. Episcop.) " The shepherd who does not rebuke them that ofiend, without doubt he slayeth them by holding- his peace." Again, he saith, (in Ezech. Horn, ix.) " We are called priests ; be- sides these evils that we have of our own, we add also other men's deaths. For we slay so many as we see daily go unto death, and yet are sluggish, and hold our peace.'* Here is a terrible saying. They who are appointed to save christian men's souls, do cruelly slay them by their negligence and holding their peace. O that the bishops of every diocese would diligently look upon this matter, the easier much should be their account at the dreadful day of judgment. May the Holy Ghost breathe it into their minds. In the Council of Toledo, we read on this manner : " Ignorance, the mother of all errors, is most of all to be eschewed in the priests of God, who have taken upon them the office of teaching among the people of God." Priests are warned to read the holy scriptures ; as Paul the apostle saith unto Timothy, Give attendance to reading and exhortation, and learning, and continue always in these. (1 Tim. iv.) Let priests therefore know the holy scriptures and canons ; and let all their work, business, and travail consist in preaching and doctrine, and let them edify all men so well with the knowledge of faith, as with the good information of works. Oh godly decree ! Here may all priests learn that their work consists in preaching and doctrine, in edifying the people, and in giving them godly examples of virtuous living. God send us more such councils. Pope Nicholas writes on this manner, (Dist. xliii.) "The distribution of the heavenly seed is enjoined us ; wo, therefore, be unto us, if we do not sprinkle it abroad ! Wo be unto us, if we hold our peace !"* Here is eternal dam- nation threatened to ])riests if they do not sow abroad the heavenly seed of God's word in the fields of christian, men's hearts. Let them look well to their office, for they stand in a perilous state. Many of them think it a great pleasure to receive yearly so great profits of their bene- lices, but let them remember the common proverb, " Sweet meat must have sour sauce." Wo be to you, saith Christ, that laugh now, for ye shall mourn and weep ! Wo be to you that be filled, for ye shall hunger ! Wo be to you rich. 166 Becon. men, which have your consolation! Wo be to you, when all men praise you ! (Luke vi.) jPlatina, in the life of pope Innocent the sixth, writes on this manner: "Innocent the sixth gave the ecclesias- tical benefices unto such priests only as were thoroughly proved and tried, both in life and learning. And he made a constitution that all prelates, and as many as had bene- fices, should go home to their own parishes under pain of cursing. For he said that no hireling, but the very own shepherd, ought to keep his own sheep." Here was a "wonderful godly constitution ! Would that it were ob- served throughout all Christendom ; then should Christ's flock be much better fed than they are at this time. Then should not the parsons and vicars be absent from their benefices as they are now-a-days. Then should the goods of the parishes be spent among the parishioners, and not abroad, as they are now-a-days, no man can tell where- about. Then should the poor people be better looked upon. Then should priests be more diligent to maintain hospitality. Then should the beneficed m.en more quietly apply their minds unto the study of holy scriptures, and other godly meditations. Then should fervent love, which is now almost universally decayed, spring up anew again between the priests and the laymen. Then should priests be honoured as fathers, and laymen count them- selves as their children, giving them reverence and double honour, as the scripture commands. (1 Tim. v.) Then should God's word flourish, and the glory of God be sought of all men. Ah ! shall we not once see this joyful day in England? When might it ever be brought to pass better and more conveniently than now, under this our most excellent king, who hitherto has both so godly and so prosperously travailed in the building again of our Lord God's temple ; in throwing down the works of hypocrisy, superstition, and idolatry, like another Hezekiah, and in setting up again the pure and christian religion ? Lord grant that it may come to pass, yea, and that shortly. Thus we see, both by the holy scriptures, the ancient doctors, and the godly old councils, how greatly all bishops and priests ought to be occupied in studying and preach- ing God's word. But to this, their godly preaching, they must also join a virtuous and pure life, lest they edify not SO much with their preaching, as they destroy with their Invective against Swearing. 167 wicked livinfr. It is a shame for a physician to be so diseased, that it may justly be said to him, Physician, heal thyself. God said to the sinner, Why dost thou preach my laws, and take my testament into thy mouth ? Thou hast hated to be reformed, and thou hast cast away my words behind thee. If thou sawest a thief, thou runnest with him, and with adulterers didst thou lay thy portion. Thy mouth did abound with cursed speaking;, and thy tongue did craftily couple together deceits. Thou didst sit and speak against thy brother, and against thy mother's son didst thou lay a stumbling-block. These things hast thou done, and yet have I holden my peace. Thou wick- edly thoughtest that I would be like unto thee ; but I will reprove thee, and come face to face against thee. O un- derstand these things, ye that forget God, lest he pluck you away, and there be none that can deliver you. (Psalm 1.) St. Paul also saith. Thou that teachest another, teachest not thyself. Thou that preachest that men should not steal, stealest thyself. Thou that sayest that adullery should not be committed, playest the adulterer thyself. Thou that abhorrest images, robbest God of his honour thyself. Thou that gloriest of the law, through the breaking of the law dishonourest God. For the name of God is evil spoken of among the Gentiles through you. (Rom. ii.) Of these things it is evident that it is not sufficient for priests to preach God's word, except they also lead a vir- tuous and godly life. Whosoever doeth and teacheth, he shall be called great in the kingdom of heaven, (Matt, v.) saith the scripture. Christ not only calls priests the salt of the earth, but also the light of the world. With their preaching they season the people ; but with their light of godly conversation they show men how they ought to walk and live. There immediately is it subjoined, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Be an example of the faithful, saith Paul, in word, in conver- sation, in love, in sj)irit, in faith. Keep thyself pure. Study to show thyself commendable to God, a workman that needeth not to be ashamed. (1 Tim. v. ; 2 Tim. ii.) *' He that preaches Christ," saith Ambrose, (in Serm. de jejunio,) " ought to show himself wholly estranged from all kinds of vices." John Chrysostom (in Math.) also saith. It is a great shame for priests, and for such as are of the 168 Becon. clergy, when laymen are found more faithful, and more righteous, than they are ! How can it be otherwise than a shame for them to be inferior to the lay people, whom to be like unto them, it is also a shame ?" Again, Gre- gory (in Pastoral) saith, " The light of the flock is the flame of the shepherd. For it becomes the Lord's shep- herd and a priest to shine in manners and living, that in him, as in the glass of their light, the people that are com- mitted unto him, may both discern what they should fol- low, and also see what they should correct and amend." Hereof is it evident, what great purity and innocency of life ought to be in priests, that their life may correspond, and in all points answer to their preaching. But here is answer to be made to the unsavoury talk of certain men now-a-days, who, because they see the man- ners of the preachers not agreeable in all points to their sermons, fall at defiance with God's word, blaspheme it as heresy, rail upon the preachers, and absent themselves from the hearing of all godly exhortations, warnings, and counsels. These persons hinder no man so much as them- selves. They may well be compared to a foolish man who comes unto the market to buy meat, but when he beholds the butcher, and perceives him to have some de- formity in his face, as one of his eyes to be out, or to be bald, or else to hold his neck awry, he goes straight home again, and chooses rather to die for hunger, than he will buy meat of such a butcher, although the meat be never so pure, clean, commestible,* and wholesome ! But let us hear what the holy scripture saith. In the chair of Moses, sit scribes and pharisees. Ail, therefore, that they command you to keep, look that you keep and do, but according to their works, do ye not. For they say, but they do not. (Matt, xxiii.) Here Christ com- mands us not to abstain from the hearing of God's word, though they be ever so wicked and evil that preach it. For who were more ungodly and greater enemies to Christ than the scribes and pharisees, yet Christ commands to hear them, so long as they sit in the chair of Moses. To sit in the chair of Moses is truly and sincerely to preach those things that Moses did, to interpret the law accord- ing to the right vein of the holy scripture, and only to seek the glory of God, and the profit of the faithful. So * Proper for food. Invective against Swearing. 169 long- as they that are preachers do this, they are to be heard whatever they may be. For it is not the preacher to whom we must principally have respect, but to the word of God. Neither do we come into the temple to <^aze upon the preacher, but to hear the holy scriptures declared, and so learn to lead a godly life. If he were one of the ministers of Satan, yea Satan himself, that preached, so long- as he brings in " it is written," so long as he teaches purely the divine scripture, without wresting or corrupting of the same, he is to be heard. We ought not so greatly to mark the teacher, as that which is taught. If he teaches well, it is ours, and we have that w^e came for ; if he lives well, it is his own, and he shall receive the reward. But let us hear what Chrysostom (in Matt. cap. xxiii.) saith to this matter. " If the priests live well, it is their ad- vantage, but if they teach well, it is yours. Be not curious to boiilt out that which pertains unto another man. For oftentimes good learning comes forth from an evil man, as evil earth bringeth forth precious gold. Is precious gold despised for the vile earth ? Therefore, as the gold is chosen, and the earth forsaken, so likewise, take you the learning, and leave the manners." Again, he saith, *' Let us take the doctrine, but not the manners. Herbs are not necessary for the bees, but the flowers are. So you, likewise, gather the flowers of doctrine, and leave their fashions of living." Here this holy doctor willeth us not to despise the word, though the preacher be evil. Let us take what is ours, and let go that which is his. The doctrine is ours, the life is his. I had rather have a sincere preacher of God's word, who shall declare Christ unto me purely, rebuke my sinful living, comfort me with the sweet promises of God, show me how I ought to institute my life according to the will of God, &c. although his manners may be somewhat different from his preaching, than to have a wicked papist, a pestilent pharisee, and a superstitious hypocrite, who shall outwardly, like a crafty fox, pretend a certain gravity, and a popeholy manner of living, and yet corrupt the holy scriptures, confound God's word with men's traditions, lead the people into supersti- tious errors, flatter the hearers, preach for lucre, mangle the doctrine of Christ, and obscure the way of truth. Of such Christ warns us to take heed, in the gospel of Mat- thew, saying, Beware of false prophets, which come unto BECON. I 170 Becon, you in sheep's clothing;, but inwardly they are ravening" wolves. (Matt, vii.) Against these Christ, in another place, thundereth, saying, Wo be to you, scribes and pharisees, hypocrites ; for ye are like painted sepulchres, which outwardly appear beautiful, but within are full of "bones of dead men, and of all filthiness. So ye like- wise appear outwardly righteous to men, but inwardly ye are full of hypocrisy and wickedness. (Matt, xxiii.) Again, Ye are they that justify yourselves before men, but God knoweth your hearts. For that which seemeth praise- worthy before men, is abominable before God. (Luke xvi.) Therefore, so long as the preacher sitteth in the chair of Moses, and not in the chair of pestilence, he is to be heard for the word's sake, be his life ever so wicked and ungodly. Notwithstanding, I exhort all christian preachers, and so many as unfeignedly tender the glory of God, and the promotion of his most blessed word, that they do their endeavour, not only to set forth God's truth in word and tongue, but also in work and verity. Let them be the same in life that they profess in word. " For he takes upon him the name of a christian man in vain," saith Augustine, " who follows not Christ. For what does it profit thee to be called that which thou art not, and to usurp a strange name ? If thou hast a pleasure to be a christian man, do those things that pertain unto Chris- tianity, and even then hardly take upon thee the name of a christian." Ambrose also saith, (in Serm. de Abraham,) It is a shameful lie, for any man to call himself a christian man, and not to do the works of Christ. Hereto pertaineth the saying of Cyprian, (De. xii. abusionibus,) " No man is truly called a christian but he which laboureth, as much as lies in his power, to show himself conformable and like to Christ in his manners and conversation." He that saith he dwelleth in Christ, saith St. John, ought to walk as he hath walked. (1 John ii.) Seeing, then, that so great purity and innocency of life is required of all men that profess Christ, surely in priests, and in them that are preachers of God's word, it ought to excel above all others. Men light not a candle and put it under a bushel, but upon a candlestick, and it shineth to as many as are in the house. (Mark iv.) So, likewise, priests are not called unto the office of preaching, that their conversation should be dark and without light, but that it should be garnished Invective against Swearing. 171 with godly virtues and o;ood works, that it may hght so many as are in the house of God. Christ, the High- Priest and everlasting Bishop, grant it may be so. Conclusion. But, as I may return unto our matter of swearing ; let them that be preachers, I say, above all things rebuke this abominable sin of swearing, and declare unto the people what a great offence it is, and how the plagues of God, and his vengeance, shall not depart from the houses of those who use this most detestable sin of swearins:. Furthermore, let all fathers and mothers give earnest diligence, that their children may, from their very cradles, learn to worship and honour the most blessed name of God, and never have it in their mouths without great reverence. Let them not be suffered by anv means to swear by God, or by any of his creatures, but let their communication be, yea, yea ; nay, nay. (Matt, v. ; James v.) If they at any time swear, let them first of all be admonished of their fault, and told how great an offence it is before God wickedly and vainly to swear. If they will not so amend, let the parents punish them sharply. Better were it that their bodies, in this world, should suffer a little pain, than, after this life, to have both their bodies and souls cast into hell-fire. If all fathers and mothers will thus diligently watch over their children, it shall cause them, not only not to be defiled with the most grievous sin of swearing, but also that the most holy name of God shall be had in high reverence, great estima- tion, and perpetual honour for ever after, so long as they live. But above all things, let the parents themselves be an ensample in this behalf unto their childreti, and show evermore such reverence unto the name of God, that the younglings may well perceive that it is no vain thing that they are taught. Let all masters and mistresses, and so manv as have servants under their domiiiiou, provide that by no means they suffer their servants at any time to swear, eitiier by God, or by any of his creatures. Let them show unto them what a great danger it is, and how that the ven- geance of God shall not depart from those houses where swearers are ; neither can there any thing prosper, but all i2 172 Becon. things must needs go to havoc. Let them also teach them to have the name of God in so great honour and reverence, that it never be named among them but ho- nourably and reverently. Let them at the least put off their caps so oft as they name God, Christ, or any part of his most precious body. If any of their servants will not leave their swearing, and learn to have the name of God in honour, then let them be put out of their houses, lest they bring the vengeance of God upon so many as are in their company. For as the godliness of one man is many times the occasion that God is merciful to many, so is the wickedness of one man oftentimes the cause that many are punished. Therefore, it is not enough that the mas- ters and the mistresses of the house be virtuous and godly, except the servants be so likewise. It becomes a master to have servants like unto his own manners, lest his good- ness profit not so much in the right institution of his family, as the wickedness of the other destroys. It is well when one planteth and another watereth, but it is evil when one planteth and another plucketh up. Mine eyes are unto the faithful of the earth, that they may dwell with me, saith David, and whoso leadeth a godly life, he shall be my servant. There shall no deceitful person dwell in my house ; he that telleth lies shall not tarry in my sight. (Psalm ci.) Would God all masters were of this mind. Let all men of occupation* abstain from swearing in their buying and selling. For it is a shame that the name of God should be esteemed among christian men of so small price, that, for the value of a little temporal advantage and worldly lucre, men should abuse it, and take it in vain. Wo be to that man, who, for his own private lucre, blasphemes the name of God, or any of his creatures. There ought to be such great sincerity and faith among christian men, that there should need no oaths in their bargains and worldly business. A christian man's word ought to be better and surer than any obligation. God grant that we may once see this come to pass in England ! Let them that swear, because it is the custom so to do, leave their swearing, and no more follow the wicked custom, but the truth of God's word which saith, Swear not at all. Let your communi- cation be yea ; yea, nay, nay. (Matt, v.) Let those who * Business. Invective asrainst Swearins:, 173 ■-& glory and rejoice so much in their swearinf^, that they will take upon them to maintain it by the scripture, abstain from their idle oaths, and wrest no more the holy scrip- ture, lest they, followinf^ the manners of Satan, receive a reward worthy their wickedness. Matt. iv. Let those who say, Thoug;h we swear, yet we think no harm, leave their swearing-, and remember that they shall give account at the dreadful day of judgment for every idle word they have spoken, so that they shall not escape unpunished for their idle oaths. Let those who say, Few or none will believe us, except we swear, rather meddle with few or none, than they should transgress the command- ment of God, and bring damnation upon their own heads. To conclude ; let all oaths be taken away from the midst of christian men, except they be taken for those causes which I have expressed before. If we will thus do, we shall easily eschew the most detestable vice of perjury, and live friendly together in all truth, sincerity, and faith, as it becomes saints, and so many as profess Christ. For he that will not swear, will not lightly swear falsely, and be forsworn. And that we may be the more encouraged to forsake all vain and idle oaths, let us remember that God, who is the everlasting truth, hath promised, that he will glorify those who honour him, and have his name in reverence. Again, that those shall come unto dishonour and a shameful end, who despise him and blaspheme his most holy name. Now if we would that God glorify us, that is to say, be our good Lord, defend, preserve, keep, and govern us, bless us, lighten his gracious countenance upon us, send us all things necessary for our living in this present world, and after this life, give us eternal glory — then is it convenient that we do not abuse the name of God by our vain and unrighteous oaths, but always laud, praise, commend, magnify, and bless it, call upon it, fly unto it, as unto an holy anchor, in all our adversity, and never have it in our mouths but with high reverence and great honour. If we do the contrary, that is to say, blas- pheme his most holy name, then shall we undoubtedly come unto dishonour and a shameful end. In this world, the plague and vengeance of God shall not go away from our houses; we shall be stricken with many grievous diseases in our bodies ; our goods and cattle, yea, and all that ever we have, shall come to nought. Our kind of living shall be 174 Becon. despised by all good men ; our death shall be painful, miserable, and wretched ; and after these so great and manifold plagues, we may be sure, for our wicked swear- ing, to be cast into hell-fire, where the flames of it shall never be quenched, where weeping and gnashing of teeth shall be, where the worm that shall gnaw our consciences shall never die. Isa^ Ixvi. ; Mark ix. Therefore, I beseech all christian men, by the tender mercies of God, and by the most precious blood of our Saviour Jesus Christ, whereby alone we are redeemed, made pure, and delivered from all our sins, that they, from henceforth, leave their abominable swearing, either by God, or by any of his creatures. Let them never take God to witness, except it be in a necessary and earnest matter, I mean, such a matter as maketh unto the glory of God. Let their communication be yea, yea ; nay, nay. Let such great sincerity, truth, and faith, reign among them, that one may believe another without an oath, even by a word. Let them have God in such reverence and honour, and so order their tongues in this world unto the glory of God, that after this life, through the mercy of God, they may be found worthy to be in the number of those blessed spirits, who, without ceasing, sing perpetual praises to the most holy name of God on this manner : Great and marvellous are thy works, O Lord God Al- mighty, righteous and true are thy ways, O King of saints. Who shall not fear thee, O Lord, and magnify thy name ? For thou art worthy, O Lord, to take the glory and honour and power, for thou hast made all things, and for thy will they are and were made. To Him that sitteth on the throne, and to the Lamb, be blessing and honour, and glory and power, world without end. Amen. Say not but that ye are warned. Give the glory to God alone. Invective against Swearing. 17^ Certain ancient, godly, and politic Laivs for the punish- ment of Swearing, gathered out of divers authors. The Divine Law (Leviticus xxiv.) saith, He that bias- phemeth the name of the Lord, he shall die for it. All the multitude shall stone him to death ; whether he be citizen or stranger, if he blaspheme the name of the Lord, let him die the death. This law was executed upon the son of a certain Israel- itish woman, because he blasphemed the name of the Lord. He was first put in prison, and afterwards, at the commandment of God, he was stoned unto death. Walden relates, that king; Henry the fifth made a statute for swearers in his own palace, that if he were a duke that did swear, he should forfeit for every time forty shil- lings to the aiding- of poor people. If he were a lord or baron, twenty shillings. If he were a knight or an esquire, ten shillings. If he were a yeoman, twenty pence. If he were a page, or a lackey, or a slave, to be scourged naked, either with a rod, or else with a whip. King Edmond made this law ; That they which were proved once to be falsely forsworn, should for ever be se- parated from God's congregation. Hector Boetius says, Donald, king of Scotland, made this law within his land ; that all perjurers and common swearers should have their lips seared with a burning hot iron. This law aforesaid did Lewis, king of France, enact also, and put it once in execution, at Paris, upon a citizen there, lor blaspheming the name of Christ, for example of others, and so caused it to be proclaimed throughout his realm, for a general punishment. Vincent relates, that Philip, king of France, whomso- ever he perceived to blaspheme the name of God, either in taverns, or any where else ; yea, although he were a great man of dignity, commanded that he should be drowned ; and caused a strong act to be made of it a little before his death, and left it unto his successors. 17G Becon. James Major says, Philip, earl of Flanders, made this institution vvithin his earldom, in the year of our Lord 1178; that he who did forswear himself should lose his life and goods. Maximilian, the emperor, made also a decree ; that who- soever he were that was a common swearer, should, for the first time, lose a mark, (13s. 4d.). And if he were not content with that, he should lose his head. Which act, he. and the nobility of the empire commanded to be published four times in the year : at Easter, Whitsuntide, Assump- tion of our lady, as they called it, and Christmas. See the chronicles of memorable things. ' The law of the Egyptians was, that no swearing should be used among them at all, except it were for a weighty cause. If any were found to be perjured, the same should lose his head. See Bcemus. The law of the Scythians was, that if any among them could be proved to be a notable swearer, or such a one as would forswear himself, the same being convicted of the fault, should not only lose his head, but his goods also, which they should have who proved him perjured. The Romans had a law, that all such as were found to be perjured, should be thrown down headlong from the top of a high rock, called the Tarpeian. See the law of the twelve tables. The Third Commandment saith. Thou shalt not take the name of the Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his name in vain. The wise man saith. Let not thy mouth be accustomed to swear, for in it there are many faults, &c. As a servant who is oft punished cannot be without some sore, even so whatsoever he be that sweareth, and nameth God (in vain) shall not be clean purged from sin. A man that useth much swearing shall be filled with wickedness, and the plague shall never go from his house. The words of the swearer bring death, (God grant that it be not found in the house of Jacob) but they that fear God, eschew all such, and lie not weltering in sin. The counsel of Josephus is this : that he which blas- phemeth God, and irreverently useth his name, should be stoned unto death, and then hanged up by the space of Invective against Swearing. 177 one day, and so taken down, and buried without any kind of honour. Lib. iv. Ant. Cap. vi. Divers other most noble princes made divers other most holy laws for the eschewing of cusiomary swearing and perjury. Would that some method might be devised, for the abolishing and putting away of the most wicked and detestable custom of swearing, by every prince, as he shall think most convenient for the state of his realm. Laws are made and penalties appointed for divers mean things, which only concern worldly matters ; why then, do not christian princes also make laws, acts, and decrees, for the glory of God, that his name may be had in honour and reverence, as most worthy of all it is ! "Worldly matters may not so be esteemed, that things per- taining to the glory of God and the salvation of christian men's souls shall be neglected. For rulers are appointed of God, not only to look upon mundane and worldly, but also upon divine and spiritual matters. And it is their duty, no less to tender the glory of God, and to make acts con- cerning the same, than to see that public tranquillity, and all things decent and comely for an honest outward order, be maintained, preserved, and kept. And as they are the supreme heads and chief rulers of the spirituality and tem- porality, so ought they to travail in spiritual no less than in temporal matters. Look what enormities, wickednesses, ungodly customs, superstitious and unrighteous manners, &c. reign in realms. All these ought to be abolished, and put away by the worldly potentates and earthly rulers. God grant that we may see it shortly, not only in this realm, but in the kingdoms of so many as profess Christ. Amen.* Remedies against Swearing. if thou art bent to leave the wicked custom of swearinjr. First, Pray fervently unto God, that he will take away * The laws of England now in force, enact, that if any person shall profanely curse, or swear, and be convicted thereof before a justice on the oalh of one witness, he shall forfeit, if a day labourer, com- mon soldier, or seaman, one siiilling ; every other person under the degree of a gentleman, two shillings ; every person of or above the degree of a gentleman, live shillings ; for a second offence after con- viction, each shall forfeit double, and for every subsequent offence treble the above-mentioned sums. Every constable that hears a person curse or swear is required to prosecute, or is liable to ^ pe- nalty of forty shillings. i3 178 Becon. thy heart, which is defiled in such sort, and so hardened with the customable usage of sinning, that there can enter no virtue nor godliness into it. Secondly, Desire him, for his great mercy's sake, to create in thee a new heart, and to pour his Spirit so abundantly into thy breast, that by the influence of it thou mayest be able to drink in virtue, and all that ever shall be pleasant to the divine majesty. Thirdly, Be so at defiance with all vice and sin, that by no means at any time thou have pleasure either to think, hear, or talk of it ; so far let it be from thee to meddle any thing at all with it, in thought, word, or deed. Fourthly, Set this saying of Christ ever before thine eyes, that at the day of judgment account shall be given of every idle word that is spoken. This shall bring unto thy remembrance how grievous an account shall be required of them that cuslomably swear, vainly usurp the name of God, blaspheme God, are falsely forsworn, &c. Fifthly, That thou mayest the more easily eschew swear- ing, fly the company of them that use customably to swear, or have a pleasure to interlace their talk with blasphemous oaths. And whatsoever thou hatest in others, look that by no means thou do the same. Sixthly, Busy thyself continually in giving praises unto God, and setting forth the glory of Iws name. Delight thou in nothing so much as in doing those things that make unto the advancement of the divine majesty. This shall not a little make unto the putting away of swearing, and make thee to have a mouth which shall be the organ and instrument of the Holy Ghost, to set forth and publish the glory of God. Finally, let nothing come forth of thy mouth until it be thoroughly considered in thy breast, as Epictetus, the Greek philosopher warns ; and so order both thy tongue and thine acts in all thy conversation, that it never repent thee afterward of any thing that thou hast done. So shalt thou not only eschew the damnable custom of swearing, but also garnish thy life with all kinds of virtues, unto the great glory of God, and the health of thy soul. So BE IT. Give the glory to God alone. THE CASTLE OF COMFORT; IN WHICH IS EVIDENTLY PROVED, THAT GOD ALONE ABSOLVETH AND FREELY FORGIVETH THE SINS OF SO MANY AS UNFEIGNEDLY REPENT AND TURN UNTO HIM. COMPILED BY THOMAS BECON The name of the Lord is a strong castle, unto that doth the RIGHTEOUS RUN, AND HE SHALL BE PRESERVED. PrOVERBS XVIII. 1549. I am he only that for mine own self's sake do away thine offences, and forget thy sins, so that I will never think upon them. — Isaiah xliii. If any man be thirsty, let him come unto me and drink. — John vii. O taste and see, how sweet the Lord is; blessed is that man that putteth his trust in him. — Psalm xxxiv. DEDICATION. To the most honourable and virtuous lady, Maria> duchess of Richmond, her grace, Thomas Becon wisheth from God the Father through our Lord Jesus Christ, a faithful perseverance in God's most holy word unto the end. It was not without a great cause, most godly lady, that the holy apostle, saint Paul, desired the Thessalonians to hold fast the doctrine that he had taught them before, and not suddenly to be moved from their knowledge and un- derstanding, nor to be troubled, neither by spirit, neither by words, nor yet by letter. For he undoubtedly did before see, by the revelation of God's Spirit, that there should arise false anointed, and false preachers, which should work great miracles and wonders, insomuch, that if it were possible, the very elect and chosen people of God should be brought into error. Which also should say. Behold here is Christ, or there is Christ, bringing in damnable sects, and utterly denying the Lord that bought them ; as Peter saith, He considered the imbecility, weakness, and childish hearts of men, which, except they are corroborated* and fortified with the strength of God's Spirit, are soon carried about with divers and strange learnings, embracing no less greedily that which is to themselves noisome and pestiferous, than that which is good and profitable, as we at this present time see daily before our eyes. Therefore, this most excellent apostle desired the Thessalonians, (yea, and so many of us as profess Christ unfeignedly,) to persevere and abide in the word of truth, even unto the end, that we may be saved ; and not lightly to be moved with the subtle and crafty persuasions of them that teach weak and beggarly tradi- tions with human constitutions ; which give heed to fables and men's commandments, that turn away the followers of them from the truth ; which profess that they know God, but with their deeds they deny him, insomuch as they are abominable and disobedient, yea, and unmeet to * StrenRthened. Dedication to the Castle of Comfort. 181 all good works ; which love their own pleasures more than God, having an outer appearance of godly living, but denying the power thereof; which run from house to house, and bring into bondage both men and women laden with sin ; which are led with divers lusts, ever learning and never able to come unto the knowledge of the truth ; which are enemies of the cross of Christ ; which call that which is evil good, and that which is good evil, &c. ; in short, which are ravening wolves, not sparing the flock. Does the world want these enemies of God's glory ? Have not we also need to take heed unto the aforesaid wholesome admonition of the holy apostle, saint Paul ? Does not the world at this day nourish such ungodly monsters ? What age has been without them since the beginning of the world ? What need I to speak of that great harlot of Babylon, the mother of fornications and abominations of the earth, which hath made drunken with the wine of the wrath of her harlotry all the nations of the earth ; yea, the very kings and rulers of the earth have played the adulterers with her, (Rev. xviii.) And would God, that as the name of this Babylonical strumpet is exiled out of men's mouths, and erased out of books among us, so in like manner her whoredom, I mean, the popish and devilish decrees, which fight against the manifest word of God, might once be utterly exiled, banished, and for ever driven away from the bounds of Christendom ; that all things in the christian public weal, both in this and in foreign realms, might be instituted, ordered, and appointed, according to the verity of Christ's most blessed gospel. But besides this monstrous beast, are there risen not a few, which are plain antichrists, and daily labour to obscure the glory of God. No marvel, seeing that in the apostles' time, blessed John confessed that there were many antichrists and false prophets. What need I to speak of them which teach that Christ by his precious death delivered us only from original sin? Which teach that man is justified by his own works, and not by the faith alone that he hath in Christ's most blessed death? Which teach that by ob- serving men's traditions everlasting life is gotten ? Which teach that external ceremonies justify and put away sin ? Which teach that man is able of his own strength to fulfil the law, and to satisfy the justice of God? Whicii teach that our prayers cannot be heard, without the intercession 182 Becon. of others ? Which teach that all honour pertaineth not to God alone? Which teach that the blood of our Saviour, Jesus Christ, is not a sufficient cleansing for all our sins, except we be broiled, boiled, and parboiled, in the pope's furnace ?* Which teach that the Lord Christ gave not himself so plenteously a sweet smelling sacrifice to God the Father for us, that with the one oblation of his most blessed body, he hath made them perfect for evermore that are sanctified ? Which teach that God alone forgiveth not sin, but sinful man also? Are not these very antichrists ; enemies of the cross of Christ ; defacers of God's glory ; false anointed ; false preachers ; ravening wolves ; clouds without water ; trees without fruit ; raging waves of the sea, foaming out their own shame ; wandering stars, to whom is reserved the blackness of darkness for ever; men-pleasers, having men in great reverence for advantage sake ; cursed children, which have forsaken the right way and are gone astray ? These are they, doubtless, of whom both Christ and his apostles bid us take heed, in so many places of the holy scriptures. Against these ought all men to fight that tendert the glory of God. To confound these antichrists ought we to sell wallet, scrip, coat, with all that ever we have, and to buy us a sword, I mean the sword of the Spirit, which is the word of God. And to this end, that I may provoke others valiantly and boldly to fight against these aforesaid antichrists, I, according to the talent given unto me, have taken upon me to wrestle with these wicked men, which believe and teach that God alone does not forgive sin, but man also can for- give with the same power and like authority. Which thing I take in hand the more gladly, because I see that this kind of doctrine is a great defacing of God's glory, and that it throws many into great danger, forasmuch as they look for that at the hand of man which only is the gift of God ; yea, it encourages not a few to live dissolutely, and with- out the fear of God, seeing they are persuaded that if the priest layeth his hand once upon their head, and say, "Ego absolvo te,j "they are quite delivered from their sinful burden. And though they return straightway unto their filthy vomit, what matters it, " Ego absolvo te" will despatch all together. If any man sitteth in the temple * Purgatory. f Care for. J I absolve thee. Dedication to the Castle of Comfort. 183 of God, and boasteth himself as God, surely they do it who take upon them the office of God, that is, to remit and forgive sin.* But they shall be slain with the breath of the Lord's mouth. The order which I will observe in the treatise follow- ing, is this : First, I will prove with manifest scriptures, that God alone forgiveth sin. Secondly, That the priest is but a minister appointed of God, to declare free remis- sion of sins to the truly penitent — to declare, I say, and not to forgive. Thirdly, I will answer to the objections of the adversaries, and utterly wipe them away, restoring the scriptures to their native sense. Fourthly, Lest I should seem to despise the true and christian absolution of a faithful minister, and the use of the keys, which con- sists in preaching, I will express my mind concerning them also, so that to any inditferentt person, I doubt not, but that my judgment shall appear godly, and conformable to the true vein of the holy scriptures. This little treatise, most virtuous lady, I send unto your grace, as a testimony of my ready bent good will, and serviceable heart towards your grace, being provoked hereunto through your ex- ceeding love and fervent zeal, which your most honourable ladyship bears, both toward the word of God and the true professors of the same ; most humbly beseeching your grace to take in good part this my rude and simple gift. May God, who by his Holy Spirit hath wrought in your heart this entire love toward the gospel of his Son, Christ Jesus, also bring forth in your grace plenteousness of good works, unto the glory of his blessed name, and the profit of his holy congregation. Amen. Your grace's most humble and faithful orator, Thomas Becon. * Erasmus relates, that among the questions seriously argued in the schools, was the following; " \\'hetlier the pope be not more merciful than ('hrist was ; since we do not read that Christ ever recalled any from the pains of purgatory." Ereism, annot in J^. T. 1 Tim. c. i. t Impartial. THE CASTLE OF COMFORT. That God alone absolveth the truly penitent, and only forgiveth the sins of so many as with unfeigned faith and hearty repentance convert, turn, and flee unto his mercy, is manifestly proved by divers texts of holy scripture. First, let us hear what God himself saith by the prophet Isaiah ; I am he, yea, I am he indeed, which putteth away thy sins, yea, and that for mine own sake, and I will remember thy sins no more. Call to remembrance, and let us be judged together. Tell, if thou hast anything^ that thou mayest be justified. Thy first father sinned, and thy prophets have trespassed against me. Are not these words evident enough ? God the Father perceiving right well, that there should arise false anointed^ and false preachers, who without shame would arrogantly arrogate, and proudly challenge to themselves that power of forgiving sin, which alone pertaineth to him, plainly here affirms, that he alone putteth away our sins. And because he would have us the more seriously and earnestly to believe it, he repeats this word, " I," twice, saying, JL am he, vea, I am he indeed, which putteth away thy sins,, yea, and that for mine own sake. And lest any man should think one may forgive another's sins, (I speak of those sins which are between God and our conscience, and not of brotherly reconciliation,) he affirms that our first father Adam, and all prophets and preachers have sinned, so that of them no remission of sins is to be looked for. Can flesh purify the soul ? That which is born of flesh is flesh, saith Christ. All have sinned, saith Saint Paul, and want the glory of God. Again, God hath wrapped all na- tions, saith he, in unbelief, that he might have mercy on alL If all be sinners, flesh, and the children of wrath ; if all be hypocrites, unprofitable servants, earth, dust, and ashes ; if all be the enemies of God and unfaithful, how dare we to be so bold, as to take upon us to forgive another their sins ? Is a traitor a fit man to purchase a pardon of a The Castle of Comfort. ' 185 prince ? Can one traitor forgive another his treason ? Can one sinner forgive another his sin ? Of the unclean, what can be made clean ? as Job saith. Who can make him clean, that is conceived of unclean seed : Is it not thou alone O Lord? It is the Lord alone indeed; as David saith. Thou O Lord, shalt sprinkle me with hyssop, and I shall be made clean, yea, I shall be made whiter than snow. x\nd as our Saviour Christ said unto Peter, If I wash thee not, thou hast no part with me. If God wash us not from our filthiness, we have no part in the heritage of Christ. Again, the aforesaid prophet saith. The Lord is our judge, the Lord is our lawgiver, the Lord is our king, and he it is that shall save us. How oft is " the Lord'* here repeated, to show that it is he alone, who worketh all good things in us, who forgiveth our sins, and savetli us ; yea, and none but he alone. Again, the Lord himself saith by the same prophet, I am the Lord, and there is no Saviour besides me. Here God himself confesses, that he alone is the Lord, and that there is none other Saviour besides him ; that is to say, none that forgiveth sin, and giveth eternal life, but he alone. By another prophet, he also saith, Thy 'destruction, O Israel, cometh of thyself, only of me cometh thy help and salvation. David, that holy king and godly prophet, knowing his deliverance from sin to be of God alone, stirred up his inward man to magnify the Lord, saying. Magnify the Lord, O my soul, and all that is within me praise his holy name. O my soul, bless the Lord, and forget not all his benefits. For it. is he that pardoneth all thine iniquities, and that healeth all thy diseases ; yea, he it is that delivereth thy life from destruction, and crowneth thee in mercy and loving-kindness. Again, Let Israel trust in the Lord, for with the Lord there is infinite mercy and plenteous redemption. And he it is that redeemeth Israel from all their sins. Whosoever therefore taketh on him to forgive sin, maketh himself a Saviour, and saith with the apostate angel, I will climb up above the high clouds, and I will be like unto the Most High. But let him know that pride will have a lall, and that the Lord is a jealous God, and will give his glory to none other. Who delivered Adam from everlasting damnation, when he with his wife had transgressed the commandment of the high Lord ? Who absolved Noah from his drunkenness ? Who 186 Becon. delivered Lot from' his uncleanness ? Who saved Moses, and forgave him his manslauo-hter? Who absolved David from his adultery ? Who had compassion on the Ninevites when they repented, believed, and converted ? To be short, Who forgave and absolved all the patriarchs, kings, pro- phets, priests, &c. with all others of the old testament, when they acknowledged their sins, and returned unto the Lord their God, with faithful repentance, but only God alone ? To whom did they flee for remission of sins but to God alone ? In whom did they put their affiance and trust but in God alone ? as the psalmist testifies, saying. Our fathers trusted in thee, O Lord, yea, they trusted in thee, and thou deliveredst them. They cried unto thee, and they were made safe ; in thee, O Lord, they trusted, and were not confounded. Are not these the words of blessed David ? I said, I will confess my sins unto the Lord, and thou forgavest the wickedness of my sin. Here is no mention made of Aaron, or of any of that priesthood, nor yet of pope, patriarch, cardinal, archbishop, bishop, priest, or any other man to forgive us our sins, but of God alone. So it follows that the Lord alone re- mitteth the ungodliness of our sin, and that he alone ab- solveth a poena et culpa.* This was godly doctrine in the old testament, neither was he counted by godly men as an heretic that taught this kind of learning at that time. God was then the Lord alone, all-sufficient for all his people that truly repented and converted to his unmeasurable mercy ; neither had he need at that time of any other to be conjoined with him, as he himself said unto Abraham, Fear not, Abraham, I am thy defender, and thine altogether sufficient rewarder. And is the Lord's hand now so ab- breviated and shortened, that he can save no more? or is his ear so stopped that he cannot hear? What a sudden change is this ! But I stedfastly believe that he is the same Lord now that he was in the old time, and of no less power to remit sin at this present, than he was many thousand years before these our days, inasmuch as he abideth for ever, one, and is not changeable ; as he saith by the prophet Malachi, I am the Lord, and am not changed. Hitherto I have been bold in few words to prove that in the time of the old law, God alone forgave the sins of his people, without the help, either of bishop, prophet, * From punishment and blame. The Castle of Comfort. 187 priest, levite, or any other, that the whole glory of their salvation might be ascribed to him alone. Now let us also labour to declare, that God alone doth the very same thing- in the new testament, that he alone may still remain the God of health, against the pestilent doctrine of the wicked papists, who so labour to maintain their usurped power and feigned authority in forgiving sin, to the great obscuring of God's glory ; and that to him alone all honour and praise may be given. We read in the holy gospel, that when a certain man, being diseased of the palsy, was brought unto Christ to be made whole, Christ said unto him. Son, be of a good comfort, thy sins are forgiven thee. The scribes hearing these words of forgiving sin, and thinking with themselves that Christ was not God, but man only, and that it was the office of God alone to remit and forgive sin, spake on this manner within themselves. He blasphemeth, this fellow blasphemeth ; or, as Mark and Luke write, Who is he that speaketh blasphemies ? Who is able to forgive sin but God alone? Here the scribes, tendering more the glory of God than our papists or pharisees do at this time, could not abide that Christ, whom they judged only man, should challenge to himself power to forgive sin, seeing that alone pertaineth to God. And upon this place of scripture many write that the scribes erred not in this confession, that God alone forgiveth sin, but in this they say they were deceived, because they believed not that Christ was both God and man. If Christ had been nothing but man, he had blasphemed indeed, that is to say, he had taken that thing upon him, which is the office of God alone ; but forasmuch as he was not only man, but also God, he blasphemed not, he challenged nothing but what was his right. So did the scribes, and not Christ, blaspheme. Let all men, therefore, learn of this history that God alone forgiveth sin. Does not Christ also, in the aforesaid chapter of Matthew, call himself a physician, and show that he came to call sinners to repentance, and to make them whole ? Why calleth he himself a physician, but because it is his office to cure and heal ? Jeremiah prayed unto this physician, saying. Heal me, O Lord, and I shall be healed ; save thou me, and I shall be safe, for thou art he whom I will mag- nify. For he knew full well, that all other physicians were unprofitable without his help, and no more meet to 188 Becon. cure sick consciences of themselves, than the old lion was to heal the horse, of whom Esop wrote in his fables, which notwithstanding took on him to practise physic, when of that same science he was altogether ignorant. Moreover Christ calleth all them that labour and are heavy laden to him, and promiseth that he will refresh, ease, and comfort them. He sendeth them not away to others, but calleth them all without exception to Himself, whereby he showeth that no creature, either in heaven or in earth, can truly and sufficiently heal our infirm and sick consciences, but He alone, who saith, I am the resur- rection and the life ; he that believeth in me, although he be dead, shall live, and every one that liveth and be- lieveth in me shall never die. For who can forgive me my sin, but he alone, who is without all sin ? Who can deliver me from death and hell, but he alone, who hath overcome them both ? Who can make me good, but he alone, who only is good ? Who can make me wise, righteous, and holy, but he alone who is appointed of God the Father, to be our wisdom, righteousness and sanctification ? Finally, who can engraft in me life and virtue, but he alone, in v^hom is all hope of life and virtue? Therefore full well doth Christ call so many as labour and are laden with the burden of sin to come to him, and promises that he will refresh them, that is to say, absolve and deliver them from their sins. Hereto belongs the saying of blessed John Baptist, Behold that Lamb of God which taketh away the sin of the world. Here the blessed Baptist confesses, that it is Christ alone who absolveth and taketh away the sin of the world. Does not also the holy evangelist saint John, in the aforesaid chapter, call Christ that true light, which light- eneth every man that cometh into this world ? What other thing is it to lighten, than to put away the clouds of sins, and to send into our hearts the radiant and glistering beams of the eternal sun, which is the knowledge of God's most holy will ? And this, saith saint John, is the office of Christ alone. W^hy does Christ call so many as thirst unto him, and promise that floods of living waters shall flow out of them ; yea, and that he will give them the water of life freely, but only to show that whosoever is thirsty, and heartily desires remission of sins, must with all haste come to him, and say with the psalmist. Like as the hart desireth the water-brooks, so longeth my soul The Castle of Comfort. 189 after thee, O God. My soul is athirst for God, yea, even for the living God, &c. Furthermore Christ command- eth that repentance and remission of sins should be preached in his name. Whence we may learn that forgive- ness of sin Cometh only by the name of Christ. And in the Acts of the apostles, we find that when any famous and notable act or miracle was done, the people, as many do at this day, ascribed it to the virtue and power of the apostles ; willing- to do sacrifice unto them for it. But the apostles rejected and cast away all such unmerited honour and undeserved praise, contending and mainly labouring to persuade the people, that whatsoever was done came not to pass by their power, but by the virtue of Jesus Christ, whom God raised up from death. And when they made mention of remission of sins, they did never remember and rehearse their own power to forgive sin, but only preached, that so many as believed and were baptized into the remission of sins, should be absolved and freely forgiven by the name of Jesus Christ. And in, the Acts of the apostles blessed Peter plainly confesses, that there is no health, nor life, nor remission of sins, but in Christ alone, and that there is none other name sfiven unto men, under heaven, wherein they must be saved, but the name of Jesus Christ alone. Neither did the apostles absolve any otherwise, than by the preaching of God*s word, which when it was heard and believed, then were the diligent hearers and faithful believers of the same truly absolved ; as Christ saith. Now are ye clean for the word's sake that I have spoken unto you ; that is, Now are ye delivered from your sins, because ye have believed my preaching. The faith of the heart justifieth, saith saint Paul, Where it may be learned, that if faith be not given to the word, there is no absolution or deliverance irom sin. For whatsoever is not of faith is sin, and where faith is not, there abideth the wrath of God ; as holy John Bap- tist saith. He that believeth the Son, hath everlasting life, but he that believeth not the Son, shall not see life, but the wrath of God abideth upon him. Therefore, before Christ absolved any man of his sins, he beheld and saw whether he had faith or not. If Christ found true faith in his heart, then he always said. Thy faith hath saved thee. Seeing then that none can search the heart, whether it be faithful or unfaithful, but God alone, seeing also that the absolution beareth no strength, 190 Becon. but where faith is, it follows that none can absolve me of my sins, but that Lord alone, who searcheth the reins and the heart. The priest is only God's minister, appointed of God, if he be truly sent, to preach that absolution and free deliverance from my sin, through the name of Jesus Christ ; which preaching if I believe, I am so sure to be delivered from all my sins, as though Christ himself had said unto me, I freely absolve thee, or thy sins are forgiven thee for thy faith's sake in my name. Are not these the words of Christ, who is the self truth* and cannot lie, spoken to all faithful ministers, He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth Him that sent me? But let us rehearse more scriptures, although to any christian heart, these, which hitherto I have recited, may seem abundantly to suffice. Blessed Paul, in his epistle to the Romans, proves ma- nifestly, that God alone justifieth us. If our justification cometh from God alone, then follows it well, that the re- mission of our sins cometh from God alone also. For remission of sins goeth before justification. By Christ's death we are delivered from our sins ; but by his resurrec- tion we are justified and made righteous. So does it evi- dently appear that it is God alone, who both remitteth the sin, and also justifieth the sinner, for Christ's sake, who is our righteousness. Again the aforesaid apostle saith, that God hath not only given us his Son, but also all things with him. Therefore, he hath given us absolution of sins. So we see that God alone absolves and forgives us our sins for Christ's sake. Saint Paul to the Galatians affirms that Christ gave himself for our sins, that he might deliver us from this present evil world, that is to say, from all evil in this present world. Therefore, God alone it is, "who delivers us from our sins in this vale of misery. Ye are washed from your sins, saith he, yea, ye are sanctified and made righteous by the name of the Lord Jesus, and by the Spirit of our God. Therefore, our absolution, our deliverance from sin, our sanctification, our justification, and all that is good, cometh from God through Jesus Christ our Lord. Again he saith, God the Father hath blessed us with all spiritual blessings — therefore, with the blessings of absolution and free deliverance from all our sins. God hath delivered us from the power of darkness, * The truth itself. The Castle of Comfort, 191 and carried us into the kinn;dom of his well-beloved Son, by whom we have redemption, even by his blood, re- mission of sins. Therefore by Christ's blood are we ab- solved and delivered from our sins. Every good g:ift and every perfect gift, saith James, Cometh from above, and descendeth from the Father of light. Therefore, absolution, which is a good and per- fect gift, Cometh down from the Father of light. Blessed John, in his epistle, saith. If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all iniquity. Here saint John affirms, that God forgiveth our sins, and maketh us clean from all un- righteousness. He saith also, that the blood of Jesus Christ, God's own Son, maketh us clean from all sin» And in the chapter following, he saith. If any man sin, we have an Advocate with the Father, Jesus Christ that righteous one. And he it is that obtaineth mercy for our sins, not for our sins only, but for all the world also. Again he saith, I write unto you, ye little children, that your sins are forgiven you for Christ's name sake. Here see we again that by Christ remission of sins cometh to us from God the Father. Moreover blessed John, in his Revelation, writes in this manner, Christ hath loved us, and washed us from our sins by his blood. Here see we that all our sins are washed away by Christ's blood alone. What should I write more ? If I go forth to gather together all the places of holy scripture, that prove the ab- solution of our sins to come from God alone, I should not only trouble the most godly reader, but also write a vo- lume longer than the Iliads of the Greek poet Homer^ when, to any christian judgment, 1 may justly seem al- ready to have proved my article to be true and sufficiently christian, unto the great shame of all these papists, wha cease not with their stentorian voices to speak evil of the true preachers of God's word, and to obscure or deface the glory of God. Take away the power of only remitting sins from God, and what remains there wherefore we should confess ourselves bound to him ! I speak of mat- ters concerning the salvation of our souls. If all that are of the shaven nation* have power to absolve men of their sins at their pleasure, and to remit or retain whose iniqui- ties it pleases them, then is God well promoted, even " out of the hall into the kitchen," as people use to say. * Romish priests. 1:92 Becon. So should it also follow that so many as pleased the priests should have their sins forgiven them, and so be saved, otherwise not. Oh, intolerable blasphemy ! But as God alone remitted the sins of the fathers of the old tes- tament, so in like manner does he now in the new testa- ment. Who absolved Mary Magdalen from her sins, but Christ ? Who forgave the thief his robbery and murder, but Christ ? Who had compassion on Peter, when he had de- nied his master Christ, but Christ ? Who made of Mat- thew the publican and tax-gatherer, a faithful apostle and preacher, but Christ ? Who is that good Shepherd that fetcheth home the stray sheep, lovingly upon his shoulders into the sheepfold ? is it not Christ, who saith of himself, lam that good Shepherd? A good Shepherd giveth his life for the sheep. Who received home joyfully the lost son, was it not Christ ? Who healed the wounded man ? Did the priest or the levite? Or rather Christ the Samari- tan ? Who made of Saul the persecutor, Paul the apostle,was it not Christ? Who absolved all these, with many others mentioned in the scripture, from their sins, but Christ alone, the Son of the living God? Does not all power be- long to Christ, both in heaven and earth ? to him there- fore alone does the power of remitting sin pertain. Seeing then that this is true, and nothing more true, why may we not be bold to say, notwithstanding the pa- pists, that God alone absolves the truly penitent, and only remits the sins of so many as with an unfeigned faith con- vert, and flee unto his mercy ? If this be heresy, which alone we confess and teach, I could allege divers sentences out of the holy doctors of Christ's church, which maintain this doctrine. But seeing I fight not for the advancement of man, but for the glory of God, I will not fill this my work with man's doctrine, but with the infallible verity of God's word. For I know that every man is a liar, but God is true, and his word abideth for evermore. Now will I prepare myself to the second part of this treatise, and afterwards make answer to the objections of the adversaries, that God may still remain a glorious God, in the presence of all men, and all other be accounted dust and ashes in comparison of him. The second part of this treatise is this ; As concerning the priest, he forgiveth not the sin, but only is the minister of God, ap])ointed to utter and declare that free remission of sins purchased for us of The Castle of Comfort 193 God the Father, by the most precious blood of Jesus Christ. This makes the papists cry out, "To the fire! to the fire ! burn them !" for this doctrine plucks them down one stave* lower than they were before. They may now become no more checkmate with God. For before they were not only not contented to be his ministers, but also they v\ ould be " Hail fellow, well met," with him. Now shall they be fain, either to be the messeng-ers and servants of God, or else plain antichrists and papists. But let us see what the scripture saith. That the priest foro;iveth not sin but God alone, is suf- ficiently proved before. Now must we learn from the holy scriptures, whether the priest be only a minister ap- pointed of God to utter and declare the absolution and free deliverance from sin or not. That this is his office is manifest by divers places of the new testament. When Christ sent forth his disciples, he said unto them in this manner : Go unto the universal world, and preach the g'ospel to every creature; whoso shall believe and be bap- tized, he shall be saved ; but whoso shall not believe, shall be condemned. Here is it evident enough, what autho- rity priests have, and what their office is, verily, to preach the g-ospel and to baptize. Mark that they must preach the g:ospel, as St. Paul saith, Christ sent me not only to baptize, but to preach the gospel. Again, Wo is unto me if I preach not the gospel. And in the description of a spiritual minister he shows that such a one ought to be chosen as is not only learned, but also apt to teach, able to exhort with wholesome doctrine, and to convince or overcome them that speak against the truth of Christ's frospei. And Saint Peter saith. Ye ciders, feed the flock of Christ, so much as in you is. What else is it to preach the g;ospel, than to declare unto the people, that their sins be forgiven them freely of God, if they repent and believe in Christ, as it is written ; He that believeth the Son, hath everlasting life. If sins be forg-iven of God, and the ministers commanded to declare the same to the peo- ple, then it follows that they tbrg-ive not the sin, but only are ministers appointed of God to publish that benefit of our salvation. If a prince pardons a subject the treason committed against his j)erson, and sends his letters of favour to the traitor by one of his faithful servants, com- manding him to declare his mercy, full of pity, to the guilty ; ♦ Step of a ladder. BECON. K 194 Becon. who forg-iveth the fault? the messenger or the king? I am sure it will be answered, The king-. And not unjustly, for the prince alone pardons, the messenger only declares his prince's pleasure to the traitor. Even so, all we have offended, and worthily deserved eternal death. Now the good pleasure of our most mighty Prince, is to forgive us even of his own free mercy, without our deserts or merits, for Christ's sake. And that his unspeakable goodness to- wards mankind may be known, he has appointed his ministers to publish it abroad. The sum of their com- mission is this — that whosoever will repent his former life, and believe to have remission of their sins, through the mercy of God, in Jesus Christ our Lord, they shall be forgiven. The ministers of God publish these joyful news, and exhort to repentance and faith : the people repent and believe ; their sins are forgiven. Who for- giveth the sins of the faithful repentant? The granter of the commission or the declarer thereof? God or man ? I doubt not but that you will answer, God. If God alone, whom we offend, forgive the sin, and not the declarers of the formveness, I have gotten that I have desired for the probation of the second part of this little treatise. But let us hear what Christ saith, As my Father sent me, so send I you. Now I pray you, how was Christ sent, and for what purpose ? Let us hear what he himself saith, and then shall I be blameless. By the prophet Isaiah, he speaks on this manner. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the brokenhearted, to preach deliverance to the captive, and sight to the blind, freely to set at liberty them that are bruised, and to preach the acceptable year of the Lord. Again he saith, I must preach the glad and joyful tidings of the kingdom of God to other cities also, for therefore am I sent. Again he saith. Let us go into the next towns, that I may preach there also, for therefore am I come. All these sentences declare manifestly, that Christ was sent to preach the kingdom of God ; that is to say, free deliverance from sin to as many as repent and believe. If they will not be above Christ, they must be contented to preach the will of the celestial Father, as he was, and not to take upon them that whereof they are only ministers. Do not saint Paul, James, Peter, and Jude, call themselves the servants of Jesus Christ in all The Castle of Comfort. 195 their epistles ? declaring thereby that they are not the self- master,* by whom remission and absolution of sins Cometh, but only the ministers of Him, who infuses and pours into all men, grace, favour, remission of sins, and everlasting life? There is but one Master, that is to say, Christ ; the others are servants, as saint Paul vvitnesses. We preach not ourselves, but Christ Jesus the Lord, and we your servants for Jesus' sake. Again, Let a man thus esteem us, even as the ministers of Christ, and stew- ards of the secrets of God, All these texts declare ma- nifestly, that priests, if they are true ministers, and not rather idlers, are nothing but ministers and stewards, ap- pointed of God to declare unto the christian congregation, that free remission of sins comes unto us from God alone, through the glorious name of Jesus Christ. So far is it off, that the priests contrary to their commission can for- give sins, whose office consists in declaring, and not in giving remission of sins. Therefore let them be contented no more from hence- forth arrogantly to arrogate that unto them which per- tains to God alone ; but humbly confess, that God only for- gives the sin, and that they are but commissioners ap- pointed of God to publish and set forth the same. I mean the remission of sins given to the faithful penitent, of God alone. Neither let them frown at this doctrine, which sets them in their right place, but rather, as becomes good and faithful servants, let them give the glory of our salvation to God alone, and be glad that they are called unto such a worthy and honourable office as to declare the mysteries of God to the people. Whose preachings or sermons, whosoever believeth, may be so certainly assured of the remission of their sins, as though God himself had said unto them. Your sins are forgiven you. For this saying of Christ is an infallible truth. He that heareth you heareth me. Now let us behold the objections of papists, and briefly confute them, that all the glory may be the Lord's. First they allege this saying of Christ, " Loosen him and let him go away." iVgain, " Loosen them and briug them unto me.'' Here is a simple, poor shift to prove their ab- solution, when they are compelled to flee unto the untying of a vile sheet, and the loosening of a rude ass. Look, wheresoever the papists find any word that comes of this * The master himself. K 2 196 Beco7i. verb " solvo," which maketh for absolution, straightways they bring; it in. I marvel how this escaped them, " Solve quod debes." (Pay what thou owest.) I think if "salve regina"* had been turned into " solve reg-ina," as some of them, that are not very fine mouthed, pronounce it, they would not have been ashamed to have alleg-ed it for abso- lution ! Which some of the papists do, who wheresoever they find " ig'nis,"t take it for purg-atory straightways. Oh noble doctors of tyrology,! rather than of theology. As concerning the first text, which is, that Christ com- manded Lazarus should be let loose, and suffered freely to go his way ; if they will gather their absolution from that, it may then be proved that all other men and women have that same power as well as they. For there were at that time present, not only the disciples of Christ, but also divers Jews, with certain women, who I am sure were not all priests. Have they not made a good market? they have brought a shilling" to nine-pence, or rather to nothing ! While they labour to make themselves gods, and to excel all others in dignity, they go so wisely to work, that they have made themselves equal to the most inferior. Oh crafty daubers ! Which of them all is able to prove that Christ spake these words, "Loosen him and let him £^0," rather to his disciples, than to all the others indif- ferently ? I think rather that he spake them to the women, as most commonly occupied about such things. But to whom he spake the text makes no mention, therefore they can prove nothing. As touching the loosening of the ass, who sees not their foolishness ? The occasion why Christ sent the disciples for the ass, was not to give them power to loosen men from their sins at their pleasure, but to fulfil the prophecy of Zechariah, who so long before prophesied that Christ should come, riding' meekly upon an ass, contrary to the expectation of the ambitious and vain-glorious Jews. What is this to the purpose ? Whereas Christ by this ex- ample teaches humility, the papists gather pride ! Christ submits himself even with the lowest, and they exalt them- selves with the highest, yea, above all that is called God, or that is worshipped, and sit in the temple of God, and show themselves as God. Tell me, g'ood reader, are not these sweet allegory makers ? I would they would once cease to moralize, for they have lied too long. * Hail, O queen; the comnienceinent of an address to the virgin Mary. t Fire. 1^ Teachers of the youngest scholars. I The Castle of Comfort " 197 Some of them also allege this saying- of Christ, *' What- soever thou shalt bind on the earth, shall be also bound in heaven. And whatsoever thou shalt loosen on earth, shall be loosened in heaven." Here they esteem them- selves more than g-ods. By this text, they think they may do whatsoever pleases them, save or condemn, bind or loose, hold up or cast down, build or subvert, bring to heaven, or cast down to hell. But if the good men would take the pains to look what g-oes before, their comb should soon be plucked down, they would not make so much of their painted sheath. Christ saith, a little before, I will give thee the keys of the kingdom of heaven. He saith not, '• I give thee." Christ, in this place, only promised the keys to the congregation, and performed his promise after his resurrection, as we may see in the gospel of John. Hereof may the papists right well perceive, that this text, whereof they have so greatly gloried, and out of which they have sucked such great advantage, makes little unto the advancement of their feigned power. Their last and most strong bulwark, where the keys were given to the true ministers, is this text, "Whosesoever sins ye forgive, they are forgiven unto them ; and whose- soever sins ye retain, they are retained." Here they tri- umph and persuade themselves that they have gotten the victory, though they never fight a stroke. But if they will be favourable to God, and work no injury to the other scriptures before rehearsed, they shall have no cause to lift up their bristles. Christ speaks here after the manner of our speech, which diligently must be noted, unless we will deprive God of his glory. When we see a man re- stored to his health, who long before has been vexed with some grievous disease, and is made whole through the diligence of some physician, we use to say, Doctor Turner made this man whole, or doctor Byll, or some other, who is expert in that kind of science ; and yet is it not the doctor that made him whole, but rather the emplastures and medicines that he ministered unto him, yea, rather God, if we will speak truly, who gave such virtue to his creatures to work health unto the sick. So does the scripture speak. Someiimcs it attributes our health to the ministers of the word, as in this aforesaid place ; some- times and most commonly to God himself, as we hereto- fore have abundantly heard ; and sometimes, to the word of God, as it is written. Now are ye clean for the word's 198 Becon. sake which I have spoken unto you: Also, neither herb nor emplasture hath healed them, but thy word, O Lord, that healeth all things. Hereto pertains the saying of the psalmist. He sent his word and healed them, and de- livered them from their destructions ; and yet God alone makes us whole, and forgives us our sins, as he himself witnesses by the prophet, saying-. Thy destruction, O Israel, cometh of thyself, only of me cometh thy help and salvation. What can be more plainly spoken ? Who is able once to hiss against these things ? Who will once open his mouth to bark against this doctrine ? No man, I suppose, except he be altogether drowned in papism. This therefore is the true meaning of the aforesaid text. Whensoever the ministers of the Lord's word declare unto me the sweet promises of God the Father, made to me, in Christ's blood, and I believe them, then are my sins for- given me, at the very instant ; but if I do not believe them, then are my sins retained, that is to say, not for- given. And forasmuch as I either repent and believe, or else continue still in mine old damnable state, at the preaching of the Lord's ministers, thereibre the scripture attributes my deliverances from sin, or otherwise, to them, when, notwithstanding, God alone remitteth my sin, if I repent and believe. If I do not, the uncircumcision of my iieart, that is my incredulity and unfaithfulness, is the occasion that my sins are retained, and not forgiven. For this saying always must needs abide true, Thy destruc- tion, O Israel, cometh of thyself, only of me cometh thy help and salvation. So that the priests, I mean the ministers of God's word, are counted to forgive sin, when they preach to the truly repentant, remission of' sins through Christ, and to retain sin, when they declare to the unfaithful, damnation, and that the wrath of God abideth upon them, so long as they remain still in their incredulity and unfaithfulness. As it is written. He that believeth not on the Son, shall not see life, but the wrath of God abideth upon him. Thus see we, that those texts of holy scripture which the papists allege for the mainte- nance of their feigned and usurped power in remitting sin, make nothing for their purpose, if they be truly alleged and understood, according to the vein of the holy scrip- tures. The scriptures of God may not be rent and torn, neither hacked nor wrested to serve the private affections* * Likings. The Castle of Comfort. 199 of men, but every text must be so weighed, pondered, alleged, and understood, that it may ai^ree with the other texts of the holy bible, that all the glory of our salvation may be asc-ribed to God alone, who is both the beginner and finisher of all our health.* To him therefore, be all honour and praise for ever. Amen. Now will I make haste to the last part of this treatise, which requires that I should express my mind concerning the keys, which Christ, before his passion, promised to his church, and after his resurrection performed his promise; and show, by the sacred scriptures, that the gift of the keys is no vain and idle gift, but a necessary, joyful, and comfortable treasure. For the papists vvill here object. If remission of sins cometh from God alone, then were the keys given to the congregation in vain. But to the intent that I may stop the mouths of adver- saries, and that they may have no occasion to bark against the glory of God after this, mark well, good reader, what shall be spoken. Truth it is that God alone teaches men his verity by the Holy Ghost, as it is written. All shall be taught of God. Again, I will pour out my Spirit upon all ilesh, and your sons and your daughters shall prophesy. The psalmist also saith : I v/ill hear what the Lord speaketh in me ; yet will he that they should be studious of the holy scriptures both day and night, as it is commanded of Christ ; Search the scriptures, and also diligently hear the preaching of his word, as it is written ; He that is of God, heareth the words of God. My sheep hear my voice. Every one that is of the truth, heareth my voice. So in like manner, although God alone remitteth all sin, yet vvill he that the remission of sins should be preached to the people, that by this means they may repent, believe, and be made whole ; as Christ testifies, saying. It behoved Christ to suffer and to rise again from death the third day, and that repentance and remission of sins should be preached in his name among all nations. Faith cometh by hearing, and hearing by the word of God. For the ministers of the gospel are the organs and instnuneuts of Christ, by whom God worketh, through his Holy Spirit, health and salvation, in so many as are predestinate unto eternal life. They are God's labourers and ministers, by wliom we believe, even ♦ Salvation. 200 Becon. as the Lord giveth every man grace. They are the orators, messengers, interpreters, angels, apostles, and ambassa- dors of the Lord; as the apostle saith, All things are of God, who hath reconciled us unto himself by Jesus Christ, and hath given us the office to preach the atonement. For God was in Christ, and reconciled the world unto himself, and imputed not their sins unto them, and among us hath he set up the word of atonement. Now then are we messengers in the room of Christ, even as though God. exhorted by us. We beseech you now therefore in Christ's stead, that ye be at one with God. Again, to the Gala- tians he writes in this manner, Ye did not despise nor abhor me, but received me as an angel of God, yea, even as Christ Jesus. Hereto pertains his saying to the Thes- salonians. He that casteth away us, casteth not away men, but God, who hath given his Holy Spirit unto us. Moses also, in times past, said to the people that murmured against him, The Lord hath heard your grudging and murmuring, wherewith ye murmur against him. For what are we ? Yoin* murmurings are not against us, but against the Lord. So likewise read we in the gospel, that the Lord spake of his ministers. Verily, verily, I say unto you. He that receiveth whomsoever I shall send, receiveth me : and he that receiveth me, receiveth him also that sent me. Again he saith ; He that heareth you, heareth me ; and he that despiseth you, despiseth me ; and he that despiseth me, despiseth him also that sent me. Here see we that the ministers of God's word are not to be de- spised, for they are necessary instruments unto the health of men, and they are worthy of double honour, as the apostle saith. Therefore may it be concluded, that the absolution of the priest is not to be despised, seeing it is none other thing, if it be a true and christian absolution, than the preaching of free remission of our sins in Christ's name. And although he that planteth be nothing, and he that watereth be nothing, but only God, which giveth the in- crease ; again, albeit the Lord blesseth us with all spiri- tual benediction, yet inasmuch as the inestimable kindness and manifold benefits of God toward us cannot be known, nor believed without preaching, (for " Faith cometh by hearing, and hearing by the word of God,") therefore God has appointed his ministers to open and declare unto men those excellent mysteries, those comfortable and joyful The Castle of Comfort. 201 promises of God's mercy and goodwill toward mankind ; that they may perceive, learn, and understand, what is given them of the Lord, what they ought to believe, how they should obtain the gifts of God, and lead a life worthy the kindness of so bounteous a father — God also hath ap- pointed the ministers to beget men in Christ Jesus by the gospel, to open the eyes of the blind, to turn them from darkness to light, to convert the hearts of fathers unto their children, and the disobedient to the wisdom of the righteous. He hath commanded them to preach repent- ance and remission of sins in his name unto all nations. Go your way, saith he, into the universal world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved ; but he that believeth not, shall be condemned. Moreover, he hath given to his faithful ministers the keys of the kingdom of heaven, that whatsoever they loosen in earth, may be also loosened in heaven ; and ■whatsoever they bind in earth, may also be bound in heaven ; that is to say, he hath committed to them the office of preaching the gospel, that they should go forth into the world, and preach unto all men, the grace and favour that is given of God the Father for Christ's sake. Yea, and that they should proclaim, publish, and set abroad unto all men, that so many as repent and believe, are loosened from the captivity of Satan, purged from sin, de- livered from death, and made inheritors of eternal life. Again, that so many as believe not, remain still the cap- tives and bond-slaves of Satan, and continue bound in their sins, and in the state of damnation, and that there- fore they shall die the death, and for evermore be damned, except they repent, turn, and believe. And thus their preaching is so certain and sure before God, that whatsoever they pronounce, being conformable to the word of God, shall as certainly come to pass, as though God himself had spoken it. As, for an example, whensoever the ministers and preachers of Gods word in this world shall declare to the faithful, repentance, remis- sion of sins, and tell them that they are loosened from the captivity of Satan, it is even as certain and sure, as though God himself had said these words unto them, " Thy sins are forgiven thee." In like manner when they shall say to the unfaithful, that they remain still bound in their sin, and that the wrath of God abideth upon them, and k3 202 Becon, therefore they shall be damned, God approves their sayino*, and it shall undoubtedly come to pass, according to their preaching-. So that whatsoever the minister of God's word saith according to the word of God, ought to be received with great reverence, and taken as an oracle sent down from heaven, and undoubtedly believed as a manifest and infallible truth of God. And this preaching of remitting or retaining sins, are the keys of the kingdom of heaven, which Christ promised his apostles before his death, as we may see in Matthew, and after his resurrec- tion he performed his promise, as we read in the gospel of saint John. And, by a metaphor, Christ calls the preaching of his word a key. For as a key has two properties, one to shut, another to open, so has the word of God. It opens to the faithful the treasure of the gifts of God, grace, mercy, favour, remission of sins, quietness of conscience, and everlasting life ; but to the unfaithful it shuts all its treasures, and suffers them to receive none of them all, so long as they persist and remain in their incredulity and unfaithfulness. These keys are given to so many as being truly called to the office of ministration preach the word of God. They loosen, that is to say, they preach to the faithful remission of sins by Christ. They also bind, that is, they declare to the unfaithful damnation. But he that preaches not the word of God, can neither bind, nor loose, though he challenge ever so great dignity, authority, and power. For Christ calls it the key of knowledge. And the prophet saith. The lips of the priest keep knowledge, and at his mouth shall they require the law ; for he is the angel or messenger of the Lord of hosts. Therefore where there is no knowledge, there is no key ; and where there is no key, there is neither opening nor shutting, that is, neither binding nor loosening-. Here let all men judge what is to be thought of the papists' absolution, whereof they boast so much, which also they sell so dearly.* If no remission of sins comes from them, but by preaching God's word, it follows, that their absolution avails but little, seeing they never preach either the law of God, or his sweet promises, but only mumble a few words in the Latin tongue, yea, and those so * Romish indulgences, or absolution bestowed for sums of money. The Castle of Comfort. 203 as not to be understood ; so likewise many times they do this, contrary to the divine scriptures, and the glory of God. Miserable, doubtless, is that congregation which hath a blind guide for their curate, which hath neither the gift nor the knowledge of preaching. " For if the blind lead the blind both fall into the ditch." Again, greatly fortunate is that parish, and highly blessed of God, to whom a learned shepherd hath been allotted, who can feed them with knowledge and doctrine. Whatsoever they shall hear from such a learned and godly minister, let them believe it as a voice coming down from heaven. And so often as, by such a shepherd, remission of sins in the blood of Christ is preached unto the congregation, let them esteem that preaching none otherwise, than if the Lord himself had preached it. Let them steadfastly believe the word of God, and undoubtedly, by their faith, through the grace of God, they shall obtain remission of all their sins. Con- trariwise, if they believe not, their sins are retained, and by no means forgiven. These things have I spoken con- cerning the absolution, or the keys, which consist only in preaching God's word, that the papists may have no occasion justly to bark against me, as they have done hitherto, both for my sermons and books. God forgive them, and send them a better mind ! Now, f )rasmuch as the true and christian absolution is nothing else than the preaching of free deliverance from sin, by the death of Jesus Christ, it ought not to be con- temned and despised, but rather to be received with great humility and reverence, even as a divine oracle sent down from the Father of lijihts. For no man can ex- press how greatly it comforts infirm and weak con- sciences, which are troubled with the fear of God's judg- ments. When the ])rophct came \mto king David, and rebuked him for slaying Uriah the Hittite, and fjr taking his wife Bathslieba unto his wife, and told him how greatly God was angry with him, and what plagues should fall upon his house, yea, upon himself, for his wickedness ; it is not to be doubted but that David was stricken with a wonderful great heaviness, and his heart pierced with an inward sorrow, insomuch that he was right ashamed of himself, of his fault, of his wickedness, and was com- pelled, even of conscience, to burst out into the know- ledge of his sin, and to say, " I have sinned against the Lord." As David was now full of sorrow, grief, trouble. 204 Becon. disqiiietness in his heart, and had joy of nothing-, unto such shame and confusion was he brought in his con- science, so hkewise, it is not to be doubted but that he was wonderfully revived, marvellously restored unto the peace and quietness of his conscience, yea, and plen- teously replenished with joy in his mind, when the pro- phet said these words unto him, " The Lord hath put away thy sin, thou shalt not die." Mary Magdalen was a notorious sinner, and when she heard her unclean con- versation rebuked by the word of God, she heartily re- pented, and was replenished'^ with an inward sorrow, lamenting greatly that she had offended so bounteous a Lord, and merciful God, insomuch that a large fountain of tears flowed out of her tender eyes. All this time, undoubtedly, her sorrow was greater than can be here expressed. But when she heard this comfortable abso- lution of our Saviour Christ, "Thy sins are forgiven thee," again, "Thy faith hath made thee safe, go thy way in peace/' that is to say, with a quiet and joyful con- science— who is able to express with how great joy and singular solace she was affected ? So sure and comfort- able is it to weak and troubled consciences, to hear the sweet and comfortable words of our free deliverance from the grievous burden of sin by Christ's blood. The thief was full of great anguish and trouble in his conscience when he hung upon the cross, in the time of Christ's passion, and confessed that both he and his fellow thief suffered worthily, even according to their deserts ; and in the midst of his troubled conscience he cried unto the Lord Christ in this manner, saying, " Lord, remember me when thou comest into thy kingdom.'' But when Christ had made him answer, and said, " Verily, I say unto thee. This day thou shalt be with me in Paradise," Oh with, what a quiet conscience suffered he his pains, and with how glad a heart yielded he up his spirit into the hands of the eternal Father ! So comfortable a thing is it to a troubled conscience to hear any thing that may quiet the conscience. Again, when blessed Peter preached unto the Jews, and told them that they had crucified Christ the Lord, the scripture saith, that they were pricked in their hearts, and said unto Peter, and unto the other apostles, " Ye men and brethren, what shall we do ?" Peter said unto them> * Filled. The Castle of Comfort. 205 " Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." As they were greatly dismayed when the holy apostle opened unto them their mahcious deed, in slaying Christ the Lord, so were they very much comforted when they heard from saint Peter, that there was hope that their sins would be forgiven, so that they repented them of their wickedness, and were baptized in the name of Jesus Christ. With how entire and unspeakable sorrow is it to be thought that the noto- rious adulterer among the Corinthians was overwhelmed, when, at the commandment of saint Paul, he was delivered unto Satan, excommunicated, put out of the christian com- pany, and reputed among them as a heathen and publican. Contrariwise, with what exceeding joy was he reple- nished, when, after his repentance and sorrow, he heard the sweet promises of God's mercy declared unto him, that are directed toward all sinners that repent in faith, and afterward was received into the company of faithful christians ! I pass over divers other histories, both of the old and new testament, which so abundantly declare what great comfort the faithful penitent sinners have alway had in hearing the comfortable promises of God's mercy. Now the absolution being, as I said before, nothing else but the preaching of free deliverance from sin by the death of Jesus Christ, for God alone forgives sin, and absolves the faithful penitent, it ought not to be contemned and despised ; but whensoever the minister of the Lord's word, be it privately or openly, shall rehearse unto men the sweet and comfortable words of God's mercy, toward all them that repent in faith, they ought to give earnest faith unto them, being undoubtedly persuaded that their sins at that time are assuredly forgiven them, as though God himself had spoken these words, according to this saying of Christ, He that heareth you, heareth me. But it were expedient that all true ministers should pray that their form or manner of absolution be pure and agreeable to the vein of the holy scriptures, without the intermixture of any man's authority in reuniting sin, either of Peter, Paul, Francis, Dominic, Benedict, or any other, or yet of them- selves. Again, that it be declared to the penitent, that God alone forgiveth the sin, and that the priests are but the ministers of God, to whom he hath given the keys of 206 Becon. the kingdom of heaven, to show to the true penitent, loosening, that is to say, remission of their sins — to the obstinate and hard-hearted sinners, binding, that is, that they remain still in the danger of damnation, and shall be damned, except they repent and believe. It should also be provided, that when the faithful peni- tent is desirous to have his conscience confirmed, esta- blished, and comforted with the word of God, it should not be mumbled in the Latin tongue, as the papists have hitherto used in their absolutions, but in the mother tongue, that the simple and unlearned may understand it and be edified. Or else what faith shall he conceive in his heart ? How shall he repent ? How shall he know the goodness of God toward sinners ? How shall he arm himself with faith against Satan, sin, and desperation ? How shall he prepare himself to give God thanks for his kindness, and to live worthy of his profession? God grant that all things may be done unto his glory, and unto the profit of his holy congregation. Here hast thou, most godly reader, my mind concerning the absolution and forgiveness of sins, which, if it be examined by the scriptures of God, all man's doctrine set apart, I doubt not but it will stand so strong, that the gates of hell shall not once be able to prevail against it. Farewell, most gentle reader, and pray that the Lord's word may have Tree passage, that the name of the great God and our Saviour Jesus Christ may be glorified among all nations, and that, all dissension laid aside, we may agree in one faith and one truth. Amen. Give the glory to God alone. I THE FORTRESS OF THE FAITHFUL AGAINST THE CRUEL ASSAULTS OF POVERTY AND HUNGER; NEWLY MADE, FOR THE COMFORT OF POOR NEEDY CHRISTIANS, BY THOMAS BECON. A. D. 1550. Proverbs xviii. — A mighty strong fortress is the name of the Lord: unto that fleeth the righteous, and is in safegdard. David. Psalm xxxvii. — I have been young and am old, and yet saw I never the righteous forsaken, nor his (.-hildren begging their bread. The righteous is ever niercit'ul and lendeth, and yet shall Lis children have God's plenty and enough. Solomon (or Agar). Proverbs xx\. — Two things have I required of thee, O Lord, that thou wilt not deny me before I die. Remove from nie vanity and lies ; give me neither poverty nor riches, only grant me a necessary living ; lest if I be too full, I deny thee and say, \\ lio is the Lord ? and lest I, being constrained through poverty, fall unto stealing, and forswear the name of my God. Christ. Matthew vi. — Take no thought, saying, What shall we eat ? or, What shall we drink i or, W herewitii shall we be clothed .'' After all these things tiie heatiien seek. For your heavenly Father knovveth that ye have need of all these things. But seek ye first the kingdom of God and the righteousness thereof, and all these shall be cast unto you. EXTRACT FROM THE DEDICATION TO SIR JOHN ROBSART, Knt. So oft as I behold the wretched and very miserable face of this needy and beggarly world, yea, so oft as I consider the lamentable and pitiful state of the poor peo- ple, now grown to such a number that they are almost in- numerable, and so assailed with the cruel darts of poverty and hunger, that they in a manner despair of necessary food and convenient apparel for the sustenance of their poor wretched bodies ; and by this means, for a redress of their too manifold miseries, part of them whose brains are not perfectly settled, whose judgments are not thoroughly stayed in the way of perfect reason, not pa- tiently bearing the cross of poverty, contrary to christian order and their bounden duty, unto the great sorrow of all good men, attempt ungodly and unlawful enterprises ; as wicked counsels, unjust assemblies, abominable seditions, devilish insurrections, detestable commotions, unrighteous spoilings of other men's goods, uncharitable railings against their superiors, &c. utterly defacing, so much as in them is, the face of the common weal, not considering that this plague of famine and hunger is sent into the world for sin, according to the threatenings of God expressed in the holy scriptures — I cannot but lament and heartily wish better and more prosperous things to the needy and poor creatures of God, universally. So many as are of God, and led by any natural or hu- mane affection, cannot, even in the midst of their wealth, but grieve for the misery of the miserable, the poverty of the poor, the famine of the famished, and to the uttermost of their power study to relieve the distress of the needy, both with their jroods and their counsel. As a true chris- tian man joyeth with those that are glad, even so sorroweth he with those that are sad. Charity seeketh not her own, but both wisheth and doeth well unto all men, even to her enemies. Charity putteth on the property* of Christ, who became poor to make others rich. Charity joyeth not at her own joy, if others sorrow. Charity delighteth * Nature, disposition. The Fortress of the Faithful. 209 not in her own fulness, if others want. Charity abhorreth her own rest if others be disquieted. I am cumbered daily, said St. Paul, and do care for all congreg-ations. Who is weak, and I am not weak ? who is otfended, and I am not grieved ? Yea, Chariiy almost refuses to be saved, if others enjoy not the like benefit. As touching- the relief of the poor and needy, oppressed with the want of worldly things, what good and godly man hath not at all times sought it, as occasion and ability have served ? Who, being godly-minded, seeing his chris- tian brother or sister in necessity, seeks not all possible means to help them ? Can a christian abound in worldly wealth, and suffer his neighbour to famish or die for cold ? He hath not put on the tender compassion of Christ, who is not moved with pity towards his needy neighbour. Oh what goodly and notable examples do the holy scriptures minister luito us, of succouring the succourless."^ * Becon then refers to the histories of Abraham, Job, and other holy men, as recorded in scripture, enforcing- upon all who have ability, the duty of caring for " the poor members of Christ." He wrote this tract in consequence of the distress and tro'.ible among the kiwer classes in the early part of the reign of king- Edward VI., which arose from various causes. A scarcity at that time prevailed throughout Europe, and in England the prices of the necessaries of life were unusually dear. Many ignorant and bigoted persons also desired the restoration of popish ceremonies and superstitions, and their discontents were increased by the Romish ecclesiastics, who circulated many false reports among them. Nor v/ere there wanting many idle and dissolute characters who eagerly promoted these disturbances. Two considerable rebellions broke out in Devonshire and Norfolk in the year 1549, which were suppressed with diiiiculty. Among the most active leaders were several liomish priests, who suf- fered by course of law. The rebels in Devonshire demanded the resto- ration of popery ; those of Norfolk complained most of the inclosures, which had been gradually increasing during the last tifly \ears, but were now become a general subject of complaint, especially amongst those who sought to promote the disturbances. (See Strype's Me- morials, vol. ii. ch. xxi. A minute history of these insurrections is given by Hollinshed.) This tract is reprinted in an abridged form, omitting some pas- sages which would not now be useful or interesting to the reailer. Some of the historical narratives from scripture also are compressed — the bible was then " a sealed book" to the greater part of the people, and it was needful to give tiie histories at length. But the tract contains much tbat is suitable lor all times. Human nature is still the same, the warnings and promises of the word of Cod are applicable to every age— hence the following pages contain much that may edify and instruct now, as well as when tirst written. THE FORTRESS OF THE FAITHFUL. Philemon, Christopher, Theophile, and Eusehius, talk together. ^o' Philemon. Most dear brethren ; whosoever with a single eye beholds the corrupt manners of this most cor- rupt world, shall easily perceive that Satan our old enemy sleeps not ; but as St. Peter saith, " He walketh about like a roaring lion, seeking whom he may devour." For if a tree may be known to be fruitful by green leaves, flourishing blossoms, and pleasant fruit ; if a workman may be proved by his labours and pains not to be idle ; if the sun may be perceived to shine, because of his fiery and glistering beams ; surely Satan, by the works that he brings forth in the children of this world, may justly be judged not to be idle, not to sleep, not to be slack in his office, but to behave himself in all points like Satan himself. Let our time be compared with any age that has been from the beginning, I speak even of the age which was most ungodly, and most wicked, and that shall seem to be the most godly, and most virtuous. For although the pride, the covetousness, the whoredom, the unmercifulness, the malice, the banqueting, the building, the buying and selling, &c. exercised in the days of Noah, or at any other time, without doubt were great and abominable, (Gen. vi. Matt, xxiii. Luke xvii.) and justly deserved the vengeance of God, as it came to pass ; yet compared with the out- rageousness of vices used in this our time, yea, and that so universally and unmeasurably, they may be judged but trifles, seeing that the number of them compared with the infinite multitude that now live most wickedly, is almost nothing. The pride of these our days is Lucifer-like, the covetousness is insatiable, the licentiousness is monstrous, the unmercifulness is butcher-Hke, the maMce is enduring, the banqueting is too much epicure-like, the building is infinite, the buying and selling is full of falsehood, craft, and dissimulation, and so forth of other vices> which are already grown unto such an exceeding height, that they i \ The Fortress of the Faithful. 211 can stretch out their branches no further. So it is truly said by St. John, The world is altogether set on wicked- ness. (1 John V.) David saith, They are corrupt and be- come abominable in their doing's ; there is not one that doeth good, no not one. The Lord looked down from heaven upon the children of men, to see if there were any that would understand and seek after God. But they are all gone out of the way, they are altogether become abo- minable, there is none that doeth good, no not one. (Ps. xiv.) And although every christian heart beholding this most ungodly state of the world, cannot but lament and bewail the abominations used in these our days ; and right heartily be sorry that the tares have so overgrown the good wheat ; that vice so abounds, that virtue can take no place ; that sin hath so overflowed the whole world, that true godliness is not only neglected and contemned, but also hissed at and utterly abhorred ; — yet for these traitorous conspiracies, and hell-like commotions, which we of late have seen ; wherewith also the commonweal of England has been disturbed, defaced, and greatly impo- verished, who, except an enemy to good order, sorrow- fully sorroweth not ? The inferior members envy the principal parts of the body ! Oh unnatural disposition ! The servant to rule the master ; the inferior to rise against his sovereign ; the subject to disobey his governor. Oh cumbrous confusion ! The brainsick, yea, rather the brain- less, head, to attempt redress of matters in a commonweal, unsent, uncalled ! Oh preposterous order ! Christopher. It cannot be denied, but that divers of the commons have gone far beyond their limits, and taken in hand that which hath not become them. Theophile. Their rash and disobedient behaviour can by no means please God. Ph. Please ! Yea, it rather most highly displeases God, who is the author of peace and not of confusion ; who willeth all things to be done seemly and in comely order ; "who commands the subject to obey his superior in all things, not only for fear of punishment, but also for con- science-sake. (Rom. xiii. ; 1 Pet. ii.) How greatly God is, and ever hath been, otlended with disobedience and rebellion, with order-breaking, and disturbance of a com- monweal, holy scriptures sufliciently do show. Was not Adam thrown out of Paradise for his disobe- dience toward his Lord God, the most high and most 212 Becon. excellent magistrate ? and both he and all we his off- spring had been damned for ever, if we had not been redeemed by the precious blood of the undefiled Lamb, Jesus Christ. Thus from the beginning see we how greatly God abhorred disobedience, though the fault in our eyes seems very little, and not to be thought of. Eusehius. Truly therefore was it said by Samuel^ Behold, to obey is better than sacrifice, and to hearken than the fat of rams; for rebellion is as the sin of whoredom, and stub- bornness is as the sin of idolatry. (1 Sam. xv.) Ph. But that I may declare to you how God in com- monwealths hath ever punished disobedience,'rebellion, con- spiracies, insurrections, and commotions against lawful ma- gistrates, I pray you give ear, and mark what shall be said. You know right well, that when God determined to de- liver his people the Israelites out of Egypt, the land of bond- age and slavery, (Exodus xiii.) Moses was chosen and ap- pointed of God to be the supreme magistrate and principal governor of God's people ; and as he had by God's command- ment authority to rule, even so were the Israelites bound by God's word to obey, which so long as they did, they prospered ; but when they shook off the yoke of obedience, sought carnal liberty, murmured against their magistrate, and troubled the commonweal, oh how did God punish and plague them ! And as David saith. The heavy wrath of God came upon them, and slew the wealthiest of them, yea, and smote down the chosen men that were in Israel. (Psalm Ixxviii.) For there is no power, saith St. Paul, but of God ; the powers that be are ordained of God. Whosoever therefore resisteth the ])ower, re- sisteth the ordinance of God, and they that resist shall receive to themselves damnation. (Rom. xiii.) With how grievous and horrible a leprosy did God strike Miriam for murmuring against Moses ! and how He plagued the Israelites for murmurinff- an-ainst Him and Moses his ser- vant, with fiery serpents, which stung them unto death ! Also, Korah, Dathan, and Abiram, because they did not obey Moses, God's magistrate, but disdained that he should reign over them, although appointed of God, were they not swallowed up of the earth, both they, their wives, their children, and all their goods ? On the morrow after, when the people of Israel murmured against Moses, saying. Ye have killed the people of the Lord, and so railed on him, they escaped not unpunished. Thus see The Fortress of the Faithful. 213 we that in the beg-inning- of the Israelites' pubHc weal, God by no means could abide rebels and seditious persons. Eu. If God so grievously plagued those who did but murmur ag-ainst his magistrates, how severely will He punish those that do not only irreverently speak of the high powers, but also gather unlawful assemblies against them, and arm themselves in such manner as though they should rise against a common pestilence of the public weal: surely the end of such must needs be very miserable. Ph. Absalom, king David's son, made an insurrection against his father. What followed ? Was not Absalom miserably slain ? Did not his ungodly counsellor hang himself? Were there not also twenty thousand men slain in battle that took Absalom's part? See to what a point sedition brings its authors, counsellors, and maintainers, Ch. It is therefore wisdom for all men to follow this counsel of the wise man : My son, fear thou the Lord and the king, and keep no company with seditious persons; for their destruction shall come suddenly. Prov. xxiv. Ph. There are many such histories in the books of the Kings and the Chronicles. I might also repeat unto you the histories of the two seditious men, Theudas and Judas of Galilee, of whom blessed Luke writes in the Acts of the Apostles. We read not in all the scriptures that any trai- tor, or notable seditious person, hath at any time escaped without notable punishment. Eu. If the people in these our days had been as well trained up in learning such godly histories, as they were in hearing popish masses, and such other trifling trumpery, they had raised up no such tragedies, as they have done in some parts. But it is truly said of the wise man. When the preaching of God's word faileth, the ])eople run out of order and perish. Th. Yet have I heard it reported that these new preach- ers, as they call them, through their indiscreet sermons, opened a large window unto dissoluteness of life, and by these means caused the common ])eople to aspire, and break forth unto carnal liberty, which while they sought after, they forgot both themselves and their duty. Ph. The faithful and discreet preachers, which are law- fully sent, and called tiiereunto by the secret motion of God's Spirit in their hearts, howsoever they be reported, certain I am, they never taught such doctrine as should minister occasion to godly people to shake off the zeal of obedience, or to break any good order or politic law. 214 Becon. Ch. Yet have I heard some preachers, whom I know to be both prudent and faithful, slandered that they by their preaching' have caused these uproars. Ph. You well said, " slandered." Were they preachers, or rather mass-mong-ers, that caused insurrections in Devon- shire ? Ch. Mass-mongers and papists, as it is reported. Ph. Even in Norfolk also, or elsewhere, I am sure the very rebels themselves will confess, as I have partly heard and know, that the preachers were not the authors or provokers of those commotions. Can the sermons of those who teach obedience, humility, and patience, move men unto disobedience, haughtiness of mind, and desire of revenge? Can light be the occasion of darkness, or truth of false- hood? But what is so prudently, godly, and circum- spectly spoken, that envy cannot wrest and corrupt ? Neither is it strange for the christian preachers to be mis- reported by the voluptuous worldlings and covetous churls. How earnest a setter forth of God's g-lory was the prophet Elias, and yet how was he reported? Art thou he, said king Ahab, that troubled Israel ? But the prophet boldly answered. It is not I that have troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and followed the way of Baal. I let pass the other prophets, who for their g-odly ser- mons sustained the like displeasure at worldly tyrants hands, but how was the Master of truth, the Wisdom of the Father, I mean Jesus Christ our Lord, in whose mouth was found no guile, no deceit, handled for his sermons when they brought him before Pilate ? Did not his adver- saries and accusers lay to his charge that he sowed sedi- tion among the people, and that he corrupted and per- verted the commons with his doctrine, that he forbad men to pay tribute to Csesar, and that he said he himself was Christ a king? How unjustly Christ was here accused the holy scriptures abundantly testify. Could he be the author of sedition who came into this world to make peace ? How could he corrupt and pervert the people with his doctrine when he teught nothing but that which he had heard of his Father? Can heavenly things corrupt the minds of mortal men ? Did he forbid to pay tribute to Csesar, who himself payed tribute to Caesar, and com- manded others so to do ? Did he boast himself to be a The Fortress of the Faithful. 215 king", who fled away from the people when they would have made him their king ? Said he not unto Pilate, My kingdom is not of this world? Was he disobedient to the temporal rulers, who disdained not to be brought before them, to be judged of them, yea, and to sutfer death under them. Moreover, was not the blessed martyr, St. Stephen, accused that he spake blasphemous words against Moses, and against God ; when of God no man ever spake more godly, nor of Moses more reverently? Again, when St. Paul and Silas came to Thessalonica, (Acts xvii.) and St. Paul preached in the synagogue the sufferings and resurrection of Christ, how did certain of the Jews complain of them unto the heads of the city, and violently plucked them forth, accusing the apostles both of sedition and treason, and yet were they neither seditious persons nor traitors. They troubled not the world, except the world be here taken for the devilish people of the world, to whom it is a trouble to hear any thing of Christ, or to hear their abominable living rebuked. The good people of the world they quieted, and made them joyful in their conscience, as they were persuaded by the word of God which the apostles preached, that they had q-otten free remission of all their sins throusrh faith in Christ s blood. What had Paul offended when he was seized in the temple ; (Acts xix.) he spake nothing, he did nothing, but as other Jews did. It was enough that he was the Paul who had preached Christ to be the Son of God. And so did the worldly tyrants handle the good bishops and faithful ministers in the primitive church. If any mischief, plague, or evil happened, it was straightway laid to their charge. Even so likewise doth the world at this time deal with the true preachers of the Lord's word. Dearth, famine, hunger, plague, pestilence, battle, insurrections, commo- tions, treasons, heresies, epicures in licentious living, &c, all is imputed to the preachers of Christ's gospel. They, they, and none but they, are said to be the occasion of all that is evil, when no kind of people is further from doing harm to a commonweal ; neither doth a commonweal receive more benefits of any than of the godly preacher. If the old world had heard and obeyed the sermons of Noah, they had not perished with waters. If the people of Sodom and Gomorrah had hearkened to the sermons of Lot, they had not been consumed with fire 216 Becon. and brimstone rained from heaven. If the Israelites had £^iven ear to the warnings of the prophets, they liad not so often been plagued and led away into captivity. If the Jews had received the doctrine of Christ and his apostles, they and their city, with all their posterity, had not come to such a destruction. And when the Lord raised up his prophets and preachers to admonish the people of their wickedness, and to exhort them to repentance, and yet they will not amend, but cruelly entreat them, slander them, persecute them, kill them, then cometh destruction. Ch. The scholar is not above his master, nor the ser- vant better than his Lord. If the world hate you, saith Christ, ye know it hated me before it hated you. If ye were of the world, the world would love that is his. But forasmuch as ye are not of the world, but I have chosen you from the world, therefore the world hateth you. Eu. Preachers are commanded of God, under pain of damnation, to tell the people their faults, and yet, if they rebuke covetousness, then the covetous worldling's are mad. If they inveigh against pride, the proud are dis- pleased. If they condemn licentious living, those of bad life are enraged. Look, whatsoever sin they reprove, the guilty cannot abide it, but malign the preacher, and seek to do him displeasure. The Gergesenes had rather that Christ should never have come among them, yea, they had rather go to the devil than their filthy swine should be drowned. Ph. Well, thus ye see it is no new thing for godly preachers to be slandered and burdened with those faults wherein they are nothing guilty. Ch. I have heard it reported that divers gentlemen have been the occasion of all these tumults and seditions, through the great oppressions and wrongs that they have done to the poor commons. Ph. You have heard my mind respecting the preachers who were slandered. I will now speak somewhat of the gentlemen. As I do not allow all that are called preachers to be such in truth, so do I not approve the doings of all that are called gentlemen. And as I do not condemn all preachers, so do I not dispraise all gentlemen, for as there are thsoe who are true preachers indeed, so likewise are there those who are true gentlemen indeed. But as some abuse the name of preachers, so likewise are there many who are called gentlemen and are no gentlemen The Fortress of the Faithful. 217 indeed, but pollers and pillers,* rakers and catchers, bribers and extortioners, yea, and mere caterpillars of the commonweal, for they abuse the name of a gentle- man, which is unfeignedly a name of much worshipf and great honour, and worthy to be had in reverence and high estimation. Without the true gentlemen, the commonweal can no more safely be, than the body without eyes. For as the eyes are the principal comfort of a whole body, so likewise are the true gentlemen of the commonweal. And, look, what the nose is without smelling, the tongue without speaking, the hands without feeling, the feet without going, the very same is a common- weal without them that are true gentlemen. As the wise man sayeth. Where no good counsel is, there the people decay, but where many are that can give good counsel, there is wealth. (Prov. xi.) For such as are true gentle- men, are fathers of the country, maintainers of the poor, defenders of the widows and fatherless, succourers of the needy, comforters of the comfortless, and upholders of the commonweal ; in fine, gentlemen both in name and deed. These are pearls and jewels to a realm, and as necessary for the conservation of public welfare, as fire, water, and heat are for the health of man's body. For their principal respect is not unto their own private lucre and singular advantage, but their whole study is how they may profit the commonweal, and do good to many ; as Solomon sayeth, The righteous laboureth to do good, but the un- godly useth his increase unto sin. (Prov. x.) Not only their goods, but their very life also, will they bestow to do good to others, so far are they from impoverishing or hin- dering any man for their own advantage. Eu. Would that we had many such gentlemen. Ph. We have, without all doubt, many, although not so many as I would wish ; for of good things we can never have enough. Then there is another sort, which glory in the title of gentlemen also, and they are such as think all nobility consists in the abundance of worldly goods, in wearing of golden chains and costly apparel, in having fair houses and pleasant gardens. And to set forth this, they poll, tlicy pill, they wake, they rake, tliey sweat, they fret, tlicy grip, they nip, they face, they brase,| they semble, they dissemble, yea, they move every stone; as they say, to maintain and set forth their ignoble nobility, not caring * Plunderers and robbers, f Kespect. X Act \vilh impudence. BECON. L 218 Becon, ' how they come by it, so they have it. All is fish that comes to the net, it is good to be taken. These study not as the true g-entlemen do, to profit many, to do good to the country, to maintain the poor, ta reheve the succourless, to nourish the weak, to cherish their needy tenants ; neither seek they the good of the commonweal, but their own private advantage. — Against such churlish gentlemen God speaks by the prophet, saying, O ye heads of the house of Jacob, and ye leaders of the house of Israel, should not ye know what is lawful and right? But ye hate the good and love the evil ; ye pluck off men's skins, and the flesh from their bones ; ye eat the flesh of my people, and flay off their skins ; ye break their bones, ye chop them in pieces, as it were into a cauldron, and as flesh into a pot. (Micah iii.) Th. These greedy gripes and hungry horseleeches, by usurping the name of gentlemen do much obscure the renown, worship, and honour, of true gentlemen, and cause the name of a gentleman to be much disdained among the common people, as we have heard and seen now of late days ; and though they challenge to themselves ever so much the name of a gentleman by their goods, by their ancestors, by antiquity, by the worthiness of their stock, and many good morrows,* yet if they do degenerate and grow out of kind from the natural manners of a true gentleman, they are no gentlemen indeed, but carls and churls ; yea, and in hurting their neighbours, they are tyrants and murderers, as the holy scripture calleth them ; and in polling and pilling them, they are thence lions and wolves, as the prophet terms them. It is virtue that makes the true noble and gentleman. It is a mind disposed to do good, yea, and that doeth good indeed when occasion serves, and not sumptuous apparel and golden chains, that sets forth true nobility. It is justice, mercy, liberality, kindness, gentleness, hospitality for the poor, and such other godly gifts of the mind, and not the multitude of riches, that declare who is a gentle- man, and who a churl, who is noble, who ignoble. He that can nighest approach unto true virtue, and most truly set it forth in his conversation, he is the best gentleman, whatever his birth may be. Eu. Would that all who are taken for gentlemen, were gentlemen indeed, then should it go better with England, * Respect paid to them. The Fortress of the Faithful 219 ■ Ch. Solomon hath a notable saying-, and Would that all men would learn it. It is this : The increase and pros- perity of the commons is the kini^'s honour, but the decay of the people is the confusion of the prince. (Prov. xiv.) Ph. Well, neighbours, though I doubt not but that the king's majesty and his most honourable council will see redress in these things when they have convenient leisure, yet even if the world should go forth and continue as it is, and the rich worldlings more miserably oppress the poor than they heretofore have done, God forbid that the common people, or any kind of people, should raise up tumults, stir up seditions, and lift up their hands against the high powers ; for that is a sin which by no means can escape unplagued, yea, they that do so, run into the danger of eternal damnation, as you have heard before. Ch. I say God forbid also ; but ye know the common proverbs — The belly hath no ears. Hunger is sharper than thorns. Necessity is a hard dart. Ph. St. Paul had rather never have eaten flesh or drunk wine than offend his weak brother ; would he then, think you, have troubled whole commonwealths, made uproars, raised up commotions, come armed to the field, and have assembled a sort of idle brainless people together, to rob men's houses, spoil their goods, break up their hedges, to make separate pastures common to all men, to make a communion, yea, confusion of all thing's ; and all for the belly ? St. Paul would rather, like poor Lazarus, have died for hunger, than once violently and unjustly have taken away other men's g-oods. C/i. What ! would you have the poor starve and die for hun- g'er, as poor Lazarus, rather than trouble a commonweal ? Ph. As riches, so likewise poverty, cometh from God, and both are to be taken thankfully, and not to be p^rudged at. If oppression be done to the poor by the rich worldling^s, shall they avenge themselves? Rather let them take their cross patiently, and think they have deserved far worse things, who have so often deserved hell. Let them pray to God to give those rich men merciful hearts, that according to their duty they may be moved with pity and compassion toward the poor. Again, if they have injuries done unto them, if they cannot otherwise be redressed, let them complain to the magistrates and officers of the common- weal, who are appointed to hear men's causes. Whoso leaves godly means, and attempts wicked ways, l2 220 ' Becon. both he and his enterprise must needs come to nought, as we have seen of late days. The Lord himself hath spoken it; "All they that take the sword, shall perish with the sword." All they that are private men and go about with force and violence to avenge their own cause, shall surely come unto destruction ; for they are order-breakers and despisers of God's holy ordinance ; who hath appointed magistrates and rulers justly to judge between man and man in all matters of controversy, that peace and quiet- ness may be maintained in a commonweal. Tk. If men were christian men in deed, as they profess in word, they would never for the belly's sake go about to disturb, trouble, and disquiet all the members of the body. There is a proverb no less true than common, *' God never made a mouth but he made meat." And truly I am thus persuaded, that God, who made me a living soul, will not, after he hath brought me into this world, suffer me to perish for hunger, if 1 hang on his fatherly providence, cast my care on him, seek to please him, and live in my vocation according to his word. Ph. I am glad, neighbour, to hear you speak thus ; for to tell you truth, the principal cause why I so greatly desired to speak with you, and with my other neighbours here, was to comfort and strengthen you against this anxious care and thought taking for the belly, wherewith many at this present are much vexed. For I am not ignorant what an importunate suitor the belly is, and how it is ever craving: and casting: doubts, fearing that it should never have enough, and therefore continually knocks at the door of the mind to put her in remembrance to provide for her, saying. Bring hither, bring in. For the idle belly continually consumes and wastes ; but gets and provides nothing ; therefore is it full of thought and care for its living. This belly care causes lawyers to corrupt the law ; officers to be untrue to their lords and masters ; hypocrites to corrupt the holy scriptures ; rich men to be unliber.il, unmerciful ; beneficed men to receive much and distribute little ; pa- trons of benefices to sell their benefices to unlearned priests ; parents to sell their children, like calves and sheep, for money ; the papists to hate the truth of God's word ; the merchant to forswear himself in selling his merchandize ; the craftsman to make and utter false and slighty wares ; the temporal lord to raise his rents, or to take great fines and incomes ; the innkeeper to poll and pill his guests ; The Fortress of the Faithful. 22 1 the servant to rob his master ; the maid her mistress ; the subject to rise against his superiors, &c. Innumerable evils doth this belly care brinj^ unto men, ag-ainst which, except they are well furnished both with strong faith in God's holy providence, and also fortressed with the know- ledge of holy scriptures, wherein are contained such great consolations for the faithful, they cannot abide the impor- tunate and continual suit of the sluggish belly, but must needs despair of satisfying its requests, and not only have an unquiet mind, but also throw themselves into des- peration, and so wretchedly finish this their careful life. Ch. This belly care without doubt is a great tempta- tion to a man, and very much disquiets him, namely, when he sees all things so dear as they are now, and despairs of redress. Therefore, neighbour Philemon, you cannot treat of any thing more suitable for this wretched time, than to declare unto us, by the holy scrip- tures, how merciful and bounteous a Lord we have in heaven, who will not suffer us to perish for hunger, if we depend on his fatherly providence, and cast all our care on him. Ph. That ye may be thoroughly persuaded of God's libe- rality towards his faithful servants, I pray you, first of all, consider God's order in the provision for his crea- tures. Before God made man, whom he was determined to make the high ruler, under himself, over all things in this world, he made and prepared every thing necessary for him, and for the preservation of his body, that he might abundantly have whatsoever is expedient for him, and by no means perish for hunger and lack of food. First, placing him in paradise, that garden of pleasure, he gave man liberty to eat of all the fruit that grew in the garden, except the tree of knowledge of good and evil. After the transgression of God's commandment, when man was justly driven out of paradise, and for his disobe- dience deserved not only to starve for hunger, but also to be condemned for ever, if God for his mercies' sake, pro- mised in the blessed Seed Christ Jesus, had not favoured and forgiven him, God sending forth man into this vale of misery, did not leave him comfortless and without provision for his bodily sustenance, neither sent he him into a barren desert, or salt ground, void of all fruit, but into^this world, where he found plenty and abundance of all things, and gave him liberty to eat of all fruits and seeds 22^2 Becon. growing- in it. Increase, saith he, and multiply, and re- plenish the earth, and subdue it, and have dominion over the fish of the sea, and the fowl of the air, and every living: thing that moveth upon the earth. And God said, Behold I have g-iven you every herb sowing- seed which is on the surface of all the earth, and every tree in which is the fruit of the tree, and that soweth seed, that they may be meat unto you. With this kind of food was Adam and his posterity content until the flood of Noah. After ^he flood, God purposing;, as it were, to renew mankind, and to be man's gfood and merciful Lord, and no less, but much more bountiful unto him than he was before, said. Bring- ye forth, and multiply and replenish the earth. The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, and in all such as the earth bring-eth forth, and in all the fishes of the sea ; into your hands are they delivered. Every thing that moveth itself, and that liveth, shall be meat for you. Even as the green herb have I given you all things. As God before gave man liberty to eat all kind of herbs, seeds, and fruits, that grow upon the earth, so likewise -gave he man authority, to eat all kinds offish or flesh. Ch. Oh exceeding great is the liberality of our Lord God, who deals so favourably with wretched man ! Ph. Even from the beginning, and the repairing of roan, the kindness of God bursts out and shows forth itself abundantly toward man, so that now all things are pure to them that are pure. Nothing is common or un- clean, neither is any kind of meat to be refused, if it be taken with thanksgiving. For that which God hath puri- fied and made clean, ought no man to call impure or un- clean. And all these things hath God given us to eat. ^' Now that you may be thoroughly persuaded of God's truth in performing his promises, call to remembrance the -histories of the holy scriptures, which declare and evidently prove that God is faithful in all his words, and deals no less favourably with his servants in deeds than he promises in words. God commanded Abraham to get him out of his country, and out of his nation, and from his father's house, unto a land which he would shew him. Abraham did as the Lord commanded him. If Abraham had not been fully persuaded of God's constancy and truth in ac- complishing his promises, would he have forsaken his native country and gone out of his own house where he The Fortress of the Faithful. 223 was quietly placed and wealthily settled^, and have wan- dered abroad he could not tell whither ? Ell. A carnal and worldly wise man would think it mad- ness to leave a certain thinj^ for that which is uncertain. Ph. So judges the wisdom of this world, which is fool- ishness before God. Notwithstanding, Abraham, nothing doubting of God's promise, forsook country, nation, and house, and obeyed the voice and commandment of God. Neither was he impoverished thereby. The scripture saith, he was very rich in cattle, silver, and gold. For his native country, God gave him a country that flowed with milk and honey, that is, with abundance of all things. For one house he gave him many houses. For one nation he made him a father of many nations. So God recom- penses the losses that any man sustains for his sake. Th. The like is promised by our Saviour Christ in his gospel. He saith. There is no man that hath forsaken house, or father, or mother, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive much, more in this world, and in the world to come, life everlasting. Ph. Who is not greatly encouraged, even by this one ex- ample, to believe the promise of God ? For there is no re- spect of persons with him, but in all people, he that feareth him and worketh righteousness is accepted. The promise of God is universal. Whosoever, therefore, layeth hand on it with strong faith, he shall have of God whatsoever he hath promised. There is no difference between the Jew and the Gentile, for one is Lord of all, who is rich unto all that call upon Him. For whosoever calleth on the name of the Lord he shall be safe. Ch. It is not without a cause that the apostles prayed, " Lord, increase our faith.'' For if true and undoubted faith were in the hearts of men, they would neither distrust the promise of God, nor despair of a convenient livin"-. Ph. Faith is much — yea faitii is altogether. Whatso- ever ye ask when ye pray, saith Christ, believe to have it, and ye shall have it indeed. As God shewed himself faithful in his promise to Abraham, who is the father of the faithful, so Hkewise did he to others; because no man should doubt of his liberality, which was extended not to Abraham only, but to all the faithful in like manner. When Hagar's son Ishmael was a mocker, so that Sarah caused Abraham to put them both out, Abraham rose up €arly in the morning, and took bread and a bottle of water. 224 Becon, and gave it unto Hag-ar, and sent them away. Now, mark, Hagar is put out of her master's house with her child. She knows not where to go. She has no house wherein to hide her head, but wanders up and down in the wilder- ness of Beersheba. No man is willino: to comfort her — for no man is present. Her provision is all spent. The bread is eaten, the water is drunk up. There remains ap- parently nothing more but utterly to despair of succour, and to die miserably ! Hagar, considering this, casts the lad Ishmael under a bush, goes away, and sits on the other side a great way off, because she would not see the death of the child. With how great sorrow her heart was filled ; what tears gushed out of her eyes ; what anxious faint- ness seized her whole body, no man is able to express. A child to die for hunger, the mother knowing of it, yea, and as it were in her sight, in her bosom ! Oh grief un- speakable ! The mother likewise pierced with the same dart. Oh incomparable pain I All things are brought here to extreme desperation — there is no way to escape this present mischief. The child crieth, the mother weepeth. Both look for present death. But what? Is God untrue, unjust, false in his promise ? Stoppeth he his ears, that he may not hear the lamentable complaints of these most wretched? Despises he the tears of the mother and the cryings of the child ? Yea, rather when no remedy is looked for, God is present ; God comforts, God helps, be- cause he will be found a God who is faithful in all his words, who is the truth and cannot lie, who leaves no man succourless that calls upon Him. He sends his angel to the miserable woman when no mortal creature was pre- sent to help. He comforts her, and bids her not fear ; for God hath heard, saith he, the voice of the child. He shewed her a well of water, and afterwards promised that the lad Ishmael should be a great man, and that multitudes of people shall rise from him. Th. Oh history full of sweet consolation I This is a comfortable and pleasant mirror for all people to behold, especially for those who are married and who see not, their poverty being so great, how they may be able to nourish their families. If the married folk live according to their calling, and labour in their state, in the fear of the Lord, though they have ever so many children, and ever so great a family, yet shall the sea sooner be without water and fish, and the land without grass and cattle, than any of The Fortress of the Faithful. ' 225 them shall perish for hunger. If God provided for Ish- mael and his mother in the wilderness, where no suste- nance was to be gotten, where no man was present, but only brute beasts and fowls of the air ; will he leave them succourless that put their trust in him, they being" in cities, towns, and villages, and where all things abound ? Ch. If poor married men did earnestly weigh, and diligently ponder this most sweet and comfortable history, they would never despair of a living either for themselves, or for their children and family ; neither would they seek any unlawful means, as by stirring up commotions, making insurrections, spoiling other men's goods, &c., how to avoid their misery ; but would rather labour to answer their vocation, and without ceasing call on the name of the Lord, who will deal no less favourably with them than he did with Hagar and Ishmael. Put thou thy trust, saith David, in the Lord, and 'do good, so shalt thou dwell in the earth and be fed. De- light thou in the Lord, and he shall give thee thy hearts' desire. Commit thy way to the Lord, and put thy trust in him, and he shall bring it to pass. He shall make thy righteousness as clear as the light, and thy just dealing as the noon day. Hold thee still in the Lord, and abide patient- ly upon him, &c. Again, Put your trust in God always, O ye people, pour out your hearts before him, for he is our hope. Ph. In the days of Isaac, Abraham's son, there was a great dearth in the land where he dwelt, so that he took his journey toward Abimelech, king of the Philistines. And God spake unto him and said, Go not down into Egypt, but abide in the land which I shall show unto thee. So- journ in this land, and I will be with thee, and will bless thee. For unto thee and to thy seed I will give all this country. Behold God's careful providence for his servants, Isaac wishing to escape the cruel darts of hunger, sought where he and his might dwell. But God who is able to feed and to save his people in every place, for the earth is the Lord's, and all that is contained therein, forbade Isaac to go down into Egypt ; he willed him to tarry still in that country, and promised to bless him, yea, to give to him and his seed, all that land. Isaac, obeying the voice of God, tarried in that country, and waxed exceeding mighty, wealthy, and rich. Insomuch that the king himself came unto him, and desired to make a covenant of peace with him. Unto such power was Isaac grown. He who before L 3 226 Becon. knew not where to live, even he became so rich in the country which he would have forsaken for penury and hunger, that the king himself was glad to desire his favour. God is the same God to us all that he was to Abraham and Isaac, if we by strong faith hang upon him, and on his fatherly providence, as they did ; if the same integrity of manners, and innocency of life appears in us, that shone in them. Eu. This beneficence of God towards Isaac ought to encourage all men to tarry at home in their own countries and houses, to be content with their state and calling, and not to stray abroad for their living, as many idle brains do now-a-days, leaving their wives and children in great care and misery, and many never returning to them. Neither ought men to doubt, but that God who is almighty, and able to do whatsoever his good pleasure is, will as well pro- vide for them at home in their poor cottages, as in the halls of princes. The blessing of the Lord maketh rich, as for anxiety in labour it doth nothing thereto. Ph. When Isaac sent his son Jacob to Mesopotamia, that he might take to wife one of the daughters of Laban, Jacob, as he passed forth on his journey, made a vow and said. If God will be with me, and will keep me in this journey which I go, and will give me bread to eat, and clothes to put on, so that I come again unto my father's house in safety, then shall the Lord be my God, and this stone which I have set up shall be God's house, and of all that thou shalt give me, will I give the tenth unto thee. Here Jacob desired God's assistance in his journey, that he may go and come safely. And as concerning worldly goods, he desired nothing more than food and raiment. And so, doubting nothing of God's help, he went forward on his journey, according to the commandment of his father. Now behold the loving kindness of God towards Jacob. According to God's promise, Jacob had a prosperous journey into Mesopotamia. When Laban heard of his coming, for very joy he ran to meet him, embraced him, and kissed him, and brought him to his house. So God who hath all men's hearts in his hands, worketh for his servants. Jacob tarried with Laban twenty years, and God so blessed Jacob, that he became exceedingly rich, and afterward God brought him home again safely. -, Eu. This history is exceedingly comfortable for all godly travellers ; hereof they may learn that God will not The Fortress of the Faithful. 227 fbrsal