?>Mte4|^- 7 M P ^ . ,« %7% f^M 1^¥ 5'3©<*^>©^ ^ PRINCETON. N. J. |j Case, Division |\ '' Section II V Book, Ijii SERMONS, OR / HOMILIES, APPOINTED Co fit reatj in Cf)urrt)e!5 IN THE TIME OF QUEEN ELIZABETH^ OF FAMOUS MEMORY. TO WHICH ABE ADDED, THE ARTICLES OF RELIGION; THE CONSTITUTIONS AND CANONS ECCLESIASTICAL; AND INDEXES OF LONDON: Printed by Ellerton and Henderson, Johnson's Court, Fleet Street, FOR THE PRAYER-BOOK AND HOMILY SOCIETY AND SOLD AT THE society's HOUSE, SAtlSBTRY SQUARE. 1817. ''"^4i^^.f.«00K I. ^ ^ I. A FRUITFUL Exhortation to the Reading of Holy Scripture •• 1 2. Of the Misery of all Mankind 9 3. Of the Salvation of all Mankind 17 4. Of the true and lively Faith 28 5. Of good Works 40 6. Of Christian Love and Charity 54 7. Against Swearing and Perjury • 02 8. Of the Declining from God 71 9. An Exhortation against the Fear of Death PI ^0. An Exhortation to Obedience 1)5 11. Against Whoredom and Adultery KiS }2. Against Strife and Contention • 124 BOOK U.['50) 13. Of the Right Use of the Church 1 13 14. Against Peril of Idolatry 157 15. For repairing and keeping clean the Church 248 16. Of Good Works ; and first of Fasting 254 17. Against Gluttony and Drunkenness ■ 272 18. Against Excess of Apparel • • • < 283 19. An Homily of Prayer 20 i 20. Of the Place and Time of Prayer 313 21. Of Common Prayer and Sacraments 325 /22. An Information of them which take Offence at certain Places of Holy Scripture 339 23. Of Alms-deeds 354 24. Of the Nativity 371 25. Of the Passion : for Good-Friday 383 26. Of the Resurrection : for Easter-day 403 27. Of the worthy Receiving of the Sacrament 414 28. An Homily concerning the coming down of the Holy Ghost: for Whitsunday 426 29. An Homily for Rogation- AVeek ' 441 30. Of the State of Matrimony ' 470 31. Against Idleness 484 32. Of Repentance and true Reconciliation unto God 493 c3. An Homily against Disobedience and wilful Rebellion 517 ARTICLES OF RELIGION 5r,7 CONSTITUTIONS AND CANONS ECCLESIASTICAL 585 INDEXES. ^ A A^ ^ U ij 0 u A 0 A L At PREFACE, AS IT WAS PUBLISHED IN THE YEAR 1562. Considering how necessary it is, that the word of God, which is the only food of the soul, and that most excellent light that we must walk by, in this our most dangerous pilgrimage, should at all convenient times be preached unto the people, that thereby they may both learn their duty towards God, their Prince, and their neighbours, according to the mind of the Holy Ghost, expressed in the Scriptures; and also to avoid the manifold enormities, which heretofore by false doctrine have crept into the Church of God ; and how that all they, which are appointed Ministers, have not the gift of preaching sufficiently to instruct the people, which is committed imto them, whereof great inconveniences might rise, and ignorance still be maintained, if some honest remedy be not speedily found and provided : the Queen's most excellent Majesty, tendering the souls' health of her loving subjects, and the quieting of their consciences in the chief and principal points of Christian religion ; and willing also, by the true setting forth and pure declaring of God's word — which is the principal guide and leader unto all PREFACE. godliness and virtue — to expel and drive away as well all corrupt, vicious, and ungodly living as also erro- neous and poisoned doctrines, tending to superstition and idolatry; hath, by the advice of her most honour- able Counsellors, for her discharge in this behalf, caused a Book of Homilies, which heretofore was set forth by her most loving brother, a Prince of most worthy memory, Edward the Sixth, to be printed anew; wherein are contained certain wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, and voca- tion. All which Homilies her Majesty commandeth and straitly chargeth all Parsons, Vicars, Curates, and all others having spiritual cure, every Sunday and Holy-day in the year, at the ministering of the holy Communion, or, if there be no Communion ministered that day, yet after the Gospel and Creed, in such order and place as is appointed in the Book of Common Prayers, to read and declare to their Parishioners, plainly and distinctly, one of the said Homilies, in such order as they stand in the book, except there be a Sermon, according as it is enjoined in the book of her Highness' Injunctions ; and then for that cause only, and for none other, the reading of the said Homily to be deferred unto the next Sunday or Holiday following. And when the foresaid Book of Homilies is read over, her Majesty's pleasure is, that the same be repeated and read again, in such like sort as was before prescribed. Furthermore, her Highness commandeth, that, notwithstanding this order, the said ecclesiastical persons shall read her A FRUITFUL EXHORTATION TO THE READING AND KNOWLEDGE OF Unto a christian man, there can be nothing either more I. necessary or profitable, than the knowledge of Holy Scrip- ^^^^^ ture ; forasmuch as in it is contained God's true word. The praise setting forth his glory, and also man's duty. And there is ^^ "p^If^e. no truth nor doctrine, necessary for our justification and ever- The perfec- lasting salvation, but that is, or may be, drawn out of that gcdpuire ° ^ fountain and well of truth. Therefore as many as be de- xhe know- sirous to enter into the right and perfect way unto God, jedge of Ho- • 1 1 TT 1 c • j_ "Ai A 'y ■scripture must apply their mmds to know Holy bcnpture ; without j^ necessary. the which, they can neither sufficiently know God and his will, neither their office and duty. And as drink is pleasant To whom to them that be dry, and meat to them that be hungry ; [edge"o7Ho. so is the reading, hearing, searching, and studying ofly Scripture Holy Scripture, to them that be desirous to know God, pieTsam/" or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food "^J^^.J^^ of God's word, that be so drowned in worldly vanities, HoIj Scrip- that they neither savour God, nor any godliness: for *"'*'• that is the cause why they desire such vanities, rather than the true knowledge of God. As they that are sick f^J" .^P^f""'- of an ague, whatsoever they eat and drmk, though it Declaring of never so pleasant, yet it is as bitter to them as wormwood; ^^^p*! he ^^ not for the bitterness of the meat, but for the corrupt and abhorred, bitter humour that is in their own tongue and mouth ; even so is the sweetness of God's word bitter, not of B EXHORTATION TO THE itself, but only unto them that have their minds corrupted with long custom of sin and love of this world. ^"io"^unto Therefore, forsaking the corrupt judgment of fleshly men, the diligent which care not but for their carcase, let us reverently hear hearing.' and ^"'^ ^^^^ ^^^^ Scriptiu-e, which is the food of the soul. Let searching of US diligently search for the well of life in the books of the ScVpS. '^^^'^ ^"^ ^^^ Testament, and not run to the stinking pud- Matt, iv. dies of men's traditions, devised by men's imagination, for The Hoij our justification and salvation. For in Holy Scripture is aTuffiden't^ fuHy Contained what we ought to do, and what to eschew, doctrine for Avhat to believe, what to love, and what to look for at God's ou r^sa va- jjgjj^jg ^^ length . In these books we shall find the Father from whom, the Son by whom, and the Holy Ghost in whom, all things have their being and keeping up; and these three ^raay Sr^n P^rsous to be but One God, and one substance. In these iu the Holy books we may learn to know ourselves, how vile and miserable cnpiure. ^^ 1^^. ^^^ j ^j^^ ^^ know God, how good he is of himself, and how he maketh us and all creatures partakers of his goodness. We may learn also in these books to know God's will and pleasure, as nmch as, for this present time, is convenient for us to know. And, as the great Clerk and godly Preacher, St. John Chrysostom, saith, whatsoever is required to the salvation of man, is fully contained in the Scripture of God. He that is ignorant, may there learn and have knowledge. He that is hard-hearted, and an obstinate sinner, shall there find everlasting torments, prepared of God's justice, to make him afraid, and to mollify, or soften, him. He that is op- pressed with misery in this world, shall there find relief in the promises of everlasting life, to his great consolation and com- fort. He that is wounded by the Devil unto death, shall find there medicine, whereby he may be restored again unto health. If it shall require to teach any truth, or reprove false doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to comfort, or to exhort, or to do any other thing re- Holy Scrip, quisite for our salvation ; all those things, saith St. Chrysostom, Seretiiluffi. ^^ "^^^^ ^^^^"'^ plentifully of the Scripture. There is, saith cient doc- Fulgeutius, abundantly enough, both for men to eat, and dee?ee"and children to suck. There is whatsoever is meet for all ages-, ages. and for all degrees and sorts of men. These books, therefore, ought to be much in onr hands, in our.ejes, in our ears, in our mouths, but most of all in our READING OF HOLT SCRIPTURE. g hearts. For the Scrri>ture of God is the heavenly meat of !• our souls : tlie hearing and keeping of it maketh us blessed, v^^^^-^ sanctifieth us, and maketh us holy; it turn«th our souls; it is ^^''/'- 'y- a lig-ht lantern to our feet; it is a sm-e, stedlnst, andeverlastnig- joim xvii. instrument of salvation; it giveth wisdom to the humble and J^f "'''''• ^ ° 111 W hat com- lowly hearts; it comforteth, maketh glad, cheereth, and modities and cherisheth our conscience; it is a more excellent jewel, or P|^"Ji'|J^'^^^^ treasure, than any gold or precious stone; it is more sweet Holj Scrip- than honey or honey-comb; it is called the best part, which ^''febnn-- Mary did choose; for it hath in it everlasting comfort. The Luke x. ivords of Holy Scripture be called words of everlasting life: for joim vL they be God's instrument, ordained for the same purpose. They have power to tinn, through God's promise; and they be effectual through God's assistanx-e; and being received in Coloss. i. a faithful heart, they have ever an heavenly spiritual working in them. They are lively, quick, and mighty in operation, Heb.ir. and sharper than any two-edged sword, and enter through, even unto the dividing asmider of the soul and tlie spirit, of the joints and the marrow. Christ calleth him a wise builder, Mau. vii. tliat buildeth upon his word, upon his sure and substantial foundation. By this word of God we shall be judged: for the word that I speak, saith Christ, is it that shall judge John xi;. in the last day. He tliat keepeth the word of Christ, is pro- mised the love and favour of God, and that he shall be the John xiv. dwelling-place or temple of the blessed Trinity. This word whosoever is dihgent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world shall be minished in him, and the great desire of hea- venly things, that be therein promised of God, shall increase in him. And there is nothing that so much strengtheneth our faith and trust in God, that so much keepeth up inno- cency and pureness of the heart, and also of outv\fard godly life and conversation, as continual reading and recording of God's word. For that thing, which by continual use of read- ing of Holy Scripture, and diligent searching of the same» is deeply printed and graven in the heart, at length turneth almost into nature. And, moreover, tlie effect and virtue of God's word, is to illuminate the ignorant, and to give more light unto them that faithfiUly and diligently read it; to comfort their hearts, and to encourage them to perform that which of God is commanded. It teacheth patience in B2 4 EXHORTATION TO THE PART 2. ^^^ adversity, in prosperity humbleness ; what honour is due V.^^'-^te^ unto God, what mercy and charity to our neighbour. It 2 Chmnri^x. giveth good counsel in all doubtful things. It sheweth of 1 Cor. XV. whom we shall look for aid and help in all perils ; and that God is the only giver of victory in all battles and tempta- Who profit ^^°"^ ^^ ^^^ enemies, bodily and ghostly. And in reading of most in God's word, he not always most profiteth, that is most CodWord. ready in turning of the book, or in saying of it without the book; but he that is most turned into it; that is most inspired with the Holy Ghost; most in his heart and life altered and changed into that thing which he readeth; he that is daily less and less proud, less wrathful, less co- vetous, and less desirous of worldly and vain pleasures ; he that daily, forsaking his old vicious life, increaseth in virtue more and more. And, to be short, there is nothing that more maintaineth godliness of the mind, and driveth away ungodliness, than doth the continual reading or hearing of God's word, if it be joined with a godly mind, and a What incom- good affection to know and follow God's will. For witli- modities the . • i . , -. . ^ , . . ignorance o* ^ut a suigie eye, pure mtent, and good mmd, nothing is God's word allowed for good before God. And, on the other side, no- lm.T ' tl"ng more darkeneth Christ and the glory of God, nor 1 Cor xii'* '^^'"^^^^^ "^ ^^o^'^ blindness and all kinds of vices, than dotli the ignorance of God's word. THE SECOND PART OF THE SERMON OF THE KNOWLEDGE OF HOLY SCRIPTURE. IN the first part of this Sermon, which exhorteth to the knowledge of Holy Scripture, was declared v/herefore the knowledge of the same is necessary and profitable to all men ; and that, by the true knowledge and understfinding of Scripture, the most necessary points of our duty towards God and our neighbours are also known. Now as concerning the same matter you shall hear v/hal foUoweth. If we profess Christ, why be we not ashamed to be READING OF HOLY SCRIPTURE. 5 ig-norant in liis doctrine, seeing that every man is ashamed ^^ to be ignorant in that learning which he professeth i That ._^^^^^« man is ashamed to be called a Philosopher which readeth not the books of philosophy ; and to be called a Lawyer, an Astronomer, or a Physician, that is ignorant in the books of law, astronomy, and physic. Hoav can any man, then, say that he professeth Christ and his rehgion, if he will not apply himself, as far forth as he can or may conveniently, to read and hear, and so to know, the books of Christ's Gospel and doctrine I Although other sciences be good, and to be Gcd's word learned, yet no man can deny but this is the chief, and '^"/^'""e^'i «'• passeth all other incomparably. What excuse shall we therefore make, at the last day, before Christ, that delight to read or hear men's fantasies and inventions, more than his most holy Gospel? and will find no time to do that, which chiefly, above all things, we should do ; and will rather read other things than that, for the which we ought rather to leave reading of all other things ? Let us therefore apply ourselves, as far forth as we can have time and leisure, to know God's word, by diligent hearing and reading thereof, as many as profess God, and have faith and tiust in him. But they that have no good affection to God's word, to Vain excuie* colour this their fault, allege commonly two vain and feigned f,.'o""tiIe"^ excuses. Some go about to excuse them by their own tnowiedge frailness and fearfulness, saying, that they dare not read Holy ^^^^'^'^ Scripture, lest through their ignorance they should fall into The first. any error. Others pretend that the difficulty to understand The Second- it, and the hardness thereof, is so great, that it is meet to be read only of Clerks and learned men. As touching the first: Ignorance of God's word is the cause of all error; as Christ himself affirmed to the Sadducees, say- Matt. xxVu ing, that they erred, because they knew not the Scripture. How should they then eschew error, that will be still ignorant ? And how should they come out of ignorance, that will not read nor hear that thing which should give them knowledge? He that now hath most knowledge, was at the first ignorant: yet he forbare not to read, for fear he should fall into error; but he diligently read, lest he should remain in ignorance, and, through ignorance, in error. And if you will not know the truth of God — a thing most necessary for you — lest you fall into error, by the same reason you may then lie still, and EXHORTATION TO THE never go, lest, if you go, you Call into the mire ; nor eat any good meat, lest you take a surfeit; nor sow your corn, nor labour in your occupation, nor use your merchandise, for fear you lose your seed, your labom*, your stock : and so, by that reason, it should be best for you to live idly, and never to take in hand to do any manner of good thing, lest perad- yenture some evil thing may chance thereof. And if you be afraid to fall into error by reading of Holy Scripture, I shall shew you how you may read it without danger of error. Read it humbly, with a meek and lowly heart, to the intent you may glorify God, and not yourself, with the knowledge of it: and read it not without daily praying to God, that he would direct your reading to good effect ; and take upon you to expound it no further than you can plainly understand it: for, as St, Augustin saith, the knowledge of Holy Scripture is a great, large, and a high place ; but the door is very low, so that the high and arrogant man cannot run in ; but he must stoop low, and humble himself, tliat shall enter into it. Presumption and arrogancy is the mother of all eiTor ; and humility need- leth to fear no error. For humility will only search to know the truth : it will search, and will bring togetlier one place with another; and where it cannot find out the meaning, it will pray, it will ask of others that know, and will not pre- sumptuously and rashly define any tiling which it knoweth pot. Therefore the humble man may search any truth boldly in the Scripture^ without any danger of error. And if he be ignorant, he ought the more to read and to search Holy Scripture, to bring him out of ignorance. I say not nay, but a man may profit with only hearing; but he may much more profit with botli hearing and reading. This have I said as touching the fear to read, through ignorance of the person. And concerning the hardness of Scriptiu-e ; he that is so weak that he is not able to brook strong meat, yet he may suck the sweet and tender milk, and dder the rest until he wax stronger, aiid come to moi-e knowledge. For God re- ceiveth the learned and unlearned, and casteth away none, but is indifferent unto all. And the Scripture is full, as well of haw valleys, plain ways, and easy for every man to use and to walk in, as also of high hills and mountains, which few men can climb unto. And ^.hosoeyer giveth his mi»d READING OF HOLY SCRIPTURE. 7 to Holy Scriptures with diligent study and burning desire, ^^^ ^ it canijiot be, saith St. John Chrysostom, that he should be k^^^^-^i^ left without help. For eitlier God Almighty will send him Gorf leaveth soi^e godly Doctor to teach him — as he did to instruct the taught, that Eunuch, a nobleman of Ethiopia, and treasurer unto Queen j^JJ^'^^ so";^ Candace; who having a great affection to read the Scrip- his word, ture, although he understood it not, yet, for the desire that he had unto God's word, God sent his Apostle Philip to de- clare unto him Uie true sense of the Scripture that he read— or eke, if we lack a learned man to instruct and teach ms, yet God himself from above will give light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant. And in another place Chrysostom How the saitli, that man's human and worldly wisdom, or science, is „" "gcHp^ure ^lot needful to the understanding of Scripture ; but the reve- may be .nt- lation of the Holy Ghost, who inspireth the true meaning *^''"'''* ""'''• unto them that with humility and diligence do search there- fore. He that asketh shall have, and he that seeketh shall Matt. vii. 0n4 and he that knocketh shall have the door opened. If we read once, twice, or thrice, and understand not, Jet us ^©t cease so; but still continue reading, praying, asking o^ ^/jl^g^'".'^ pthers : and so, by still knocking, at the last, the door shall derstanding be opened, as St. Augustin saith. Although many things of Scripture. in the Scripture be spoken in obscure mysteries, yet there is DLOthing spoken under dark mysteries in one place, but the self-same thing in other places is spdcen more familiarly and plainly, to the capacity both of learned and unlearned. And those things, in the Scripture, tliat be plain to understand, and necessary for salvation, every man's duty is to learn them, to print them in memory, and effectually to exercise them ; No man is and, as for the dark mysteries, to be contented to be igno- from'^the rant in them, until such time as it shall please God to open knowledge those things unto him. In the mean season, if he lack either ° aptness or opportunity, God will not impute it to his folly : but yet it behoveth not, that such as be apt should set aside reading, because some other be unapt to read : nevertheless, for the hardness of such places, the reading of the whole ought not be set apart. And briefly to conclude : as St. Augustin What per- saith, By the Scripture all men be amended; weak men be '"^"eigno!*^ strengthened, and strong men be comforted. So that ranee lo surelv none be enemies to the reading of God's word, but contmue. EXHORTATION, &c. PART 2. ^^^^ ^^ ^^^^^^ ^ '^^ ignorant, that they know not how wholesome a thing it is ; or else be so sick, that they hate the most comfortable medicine, that should heal them; or so ungodly, that they would wish the people still to continue in blindness and ignorance of God. Scrl m°'^ "^^^^ ^^ ^^^^® briefly touched some part of the commo- isTne"o7 dities of God's holy word, which is one of God's chief and belfefitS''''^^ principal benefits, given and declared to mankind here on earth. Let us thank God heartily for this his great and special gift, beneficial favour, and fatherly providence. Let us be glad to receive this precious gift of our heavenly The right Father. Let us hear, read, and know these holy rules, readiPfr, use, ••■• i^,, /. ^.. "^ and fiiiitful injunctions, and statutes of our Christian religion, and Ho?"^ sii'" "^^"^^ *^^^ ^^ *^^^^ ^^^^ profession to God at our baptism. ture^ ^"^' I'et us with fear and reverence lay up, in the chest of our hearts, these necessary and fruitful lessons; let us night and day muse, and have meditation and contemplation in them; let us ruminate, and, as it were, chew the cud, that we may have the sweet juice, spiritual effect, man'ow, honey, kernel, taste, comfort, and consolation of them. Let us stay, quiet, and certify our consciences with the most infallible certainty, truth, and perpetual assurance of them. Let us pray to God, the only Author of these heavenly studies, that we may speak, think, believe, live, and depart hence, according to the wholesome doctrine and ve- rities of them. And, by that means, in this world we shall have God's defence, favour, and grace, with the unspeakable solace of peace, and quietness of conscience ; and, after this miserable life, we shall enjoy the endless bliss and glory of heaven: which he grant us all, that died for us all, Jesus Christ : to whom, with the Father and the Holy Ghost, be all honour and glory, both now and everlastingly. Amen. Psalm i. A SERMON OF THE Mi^^m of an JWan1&in», AND OF HIS CONDEMNATION TO DEATH EVERLASTING, BY HIS OWN SIN. f HE Holy Ghost, in writing the Holy Scripture, is in no- ii. thing more diligent, than to pull down man's vain-glory and "^^^"^ *• pride; which, of all vices, is most universally grafted in all "^ mankind, even from the first infection of our first father Adam. And therefore we read, in many places of Scripture, many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility, how to know ourselves, and to remember what we be of ourselves. In the Book of Genesis, Almighty God giveth us all a Gen. Ui. title and name in our great grandfather Adam ; which ought to warn us all to consider what we be, whereof we be, from whence we came, and whither we shall ; saying thus : In the sweat of thy face shalt thou eat bread, till thou be turned again into the ground ; for out of it wast thou taken ; inas- much as thou art dust, and into dust shalt thou be turned again. Here, as it were in a glass, we may learn to know ourselves to be but ground, earth, and ashes, and that to earth and ashes we shall return. Also, the holy Patriarch Abraham did well remember this name and title, dust, earth, and ashes, appointed and assign- ed by God to all mankind: and therefore he calleth himself by that name, when he maketh his earnest prayer for Sodom and Gomorrah. And we read that Judith, Esther, Job, Jeremy, jud. iv.& ix. with other holy men and women in the Old Testament, did I'^V": Jcr»vi.ocxxv use sackcloth, and to cast dust and ashes upon their heads^ 10 SERMON OF THE when they bewailed their sinful living. They called and cried to God for help and mercy, with such a ceremony of sackcloth, dust, and ashes, that thereby they might declare - to the whole world, what an humble and lowly estimation they had of themselves, and how well they remembered their name and title aforesaid, their vile, corrupt, frail nature, dust, Wisd. vii. earth, and ashes. The Book of Wisdom also, willing- to pull down our proud stomachs, moveth us diligently to remember our mortal and earthly generation, which we have all of him that was first made; and that all men, as well kings as sub- jects, come into this world, and go out of the same, in like sort; that is, as of ourselves, full miserable, as we may daily see. And Almighty God commanded his Prophet Isaiah to make a proclamation, and cry to the whole world : and, Isaiah xl. Isaiah asking. What shall I cry? the Lord answered. Cry, that all flesh is grass, ixnd that all the glory thereof is but as the flower of the field : when the grass is withered, the flower falleth away, when the wind of the Lord bloweth upon it. The people surely is grass, the which drieth up, and the Job. xir. flower fadeth away. And the holy man Job, having in him- self great experience of the miserable and sinful estate of man, doth open the same to tlie world in these words : Man, saith he, that is born of a woman, living but a short time, is full of manifold miseries : he springeth up like a flower, and fadeth again; vanisheth away as it were a shadow, and never continueth in one state. And dost thou judge it meet, O Lord, to open thine eyes upon such a one, and to bring him to judgment with thee I Who can make him clean, that is conceived of an unclean seed? And all men, of their evilness, and natural proneness, be so universally given to sin, Gen. V. & vj. that, as the Scripture saith, God repented that ever he made man. And by sin his indignation was so much pro- voked against the world, that he dro^vued all the world with Noah's flood, except Noah himself and his little household. It is not without great cause that the Scripture of God doth so many times call all men here in this world by this rer. xxii. word, earth. O thou earth, earth, earth, saith Jeremiah, hear the word of the Lord. This our right name, calling and title — earth, earth, earth — pronounced by the pro- phet, shewetli what we be indeed, by whatsoever other st)'le, title, ox dignity men do call us. Thus He plainly MISERY OF MAN. 11 named us, who knoweth best, both what we be, and what we ^^^J^ ^ oiio-ht of right to be called. And thus he setteth us forth, v,^^.^^^ speaking by his faitliful Apostle St. Paul: All men, Jews Rom. iii, and Gentiles, are under sin: there is none righteous, no, not one. There is none that understandeth ; there is none that seeketh after God : they are all gone out of the way ; they are all unprofitable; there is none tliat doeth good, no, not one. Their throat is an open sepulchre : with their tongues tliey have used craft and deceit ; the poison of serpents is under their lips ; their mouth is full of cursing and bitter^ ness: their feet are swift to shed blood; destruction and wretchedness are in tlieir ways ; and the way of peace have they not known : there is no fear of God before their eyes. And in another place St. Paul writeth thus; God hath wrap- Ro™- ^''' ped all nations in unbelief, that he might have mercy on all. The Scripture shuttetli up all under sin, that the promise Gal.iii. by the faith of Jesus Christ should be given unto them that beheve. St. Paul in many places painteth us out in our colours, calling us the children of the wrath of God, when Epi.es. ii. we be born : saying also, that we cannot think a good thought of ourselves, much less can we say well, or do well of our selves. And the Wise Man saith in the Book of Proverbs, Prov. xx\v. The just man falleth seven times a day. The most tried and approved man Job feared all his works. St. John the Baptist, being sanctified in his mother s womb, Luke i. and praised before he was born, being called an angel, and great before tlie Lord; filled even from his birth with the Holy Ghost; the preparer of the way for our Saviour Christ; and commended of our Saviour Christ to be more than a Luke vH. prophet, and the greatest that ever was born of a woman ; yet he plainly granteth that he had need to be washed of Christ: he worthily extolleth and glorifieth his Lord and Master Matt. iii. Christ ; and humbleth himself as unworthy to unbuckle his shoes ; and giveth all honour and glory to God. So doth St, Paul both oft and evidently confess himself, what he was of himself; ever giving, as a most faithful servant, all praise to his Master and Saviour. So doth blessed St. John the Evangelist, in the name of himself, and of all other holy men — be they never so just — make this open confession: If we say t John i. we have no sin, we deceive ourselves, and the truth is not in us: if we acknowledge our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. SERMON OF THE J If we say we have not sinned, we make him a liar, and his w' ^vord is not in us. Wherefore the Wise Man, in the book called Ecclesiastes, maketh this true and general confession, '• There is not one just man upon the earth, that doth good, and sinneth not. And David is ashamed of his sin, but not to confess his sin. How oft, how earnestly, and lamentably doth he desire God's great mercy for his great offences, and that liii God should not enter into judgment with him! And again, . how well weigheth this holy man his sins, when he confesseth, that they be so many in number, and so hid, and hard to under- stand, that it is in a manner impossible to know, utter, or number them? Wherefore, he having a true, earnest, and deep contemplation and consideration of his sins, and yet not coming to the bottom of them, he maketh supplication to God to forgive him his privy, secret, hid sins: the knowledge of which he cannot attain unto. He weigheth rightly his sins from the original root and spring-head; perceiving inclina- tions, provocations, stirrings, stingings, buds, branches, dregs, infections, tastes, feelings, and scents of them to continue in him still. Wherefore he saith, Mark and behold, I was conceived in sins: he saith not sin, but, in the plural number, sins ; forasmuch as out of one, as a fountain, spring all the rest. Our Saviour Christ saith. There is none good but God; and that we can do nothing that is good without him; nor can any man come to the Father but by him. He command- eth us also to say, that we be unprofitable servants, when we have done all that we can do. He preferreth the penitent Publican before the proud, holy, and glorious Pharisee. He calleth himself a Physician, but not to them that be whole, but to them that be sick, and have need of his salve for their sore. He teacheth us in our prayers to acknowledge ourselves sinners, and to ask righteousness, and deliverance from all evils, at our heavenly Father's hand. He declareth that the sins of our o^vn hearts do defile our own selves. He teacheth that an evil word or thought deserveth condemna- tion, affirming, that we shall give an account for every idle word. He saith. He came not to save but the sheep that were utterly lost and cast away. Therefore few of the proud, just, learned, wise, perfect, and holy Pharisees were saved by him; because they justified themselves by their counterfeit holiness before men. Wherefore, good people^. MISERY OF MAN. 1* let us beware of such hypocrisy, vain-glory, and justifying of ^^ JJ,- ^ ourselves. v.-^^v^"** THE SECOTsD PART OF THE SERMON OF THE MISERY OF MAN. FORASMUCH as the true knowledge of ourselves is very necessary to come to the right knowledge of God, ye have heard in the last leading, how humbly all godly men always have thought of themselves ; and so to think and judge of themselves, are taught of God their Creator, by his holy word. For of ourselves we be crab- trees, that can bring forth no apples. We be of ourselves of such earth, as can bring forth but weeds, nettles, brambles, briers, cockle, and darnel. Our fruits be declared in the fifth chapter to the Galatians. Gal. t. We have neither faith, charity, hope, patience, chastity, nor any thing else that good is, but of God; and therefore these virtues be called there the fruits of the Holy Ghost, and not the fruits of man. Let us therefore acknowledge ourselves before God— as we be indeed— miserable and wi'etched sinners. And let us earnestly repent, and humble ourselves heartily, and cry to God for mercy. Let us all confess with mouth and heart, that we be full of imperfections. Let us know our own works, of what imperfection they be: and then we shall not stand foohshly and arrogantly in our own conceits ; nor challenge any part of justification by our merits or works. For truly there be imperfections in our best works : we do not love God so much as we are bound to do, with all our heart, mind, and power: we do not fear God so much as we ought to do : we do not pray to God, but with great and many imperfections : we give, forgive, beheve, live, and hope imperfectly: we speak, think, and do imperfectly: we fight against the devil, the worid, and the flesh imperfectly. Let us therefore not be ashamed to confess plainly our state of imperfection : yea, let us not be ashamed to confess imperfection, even in all our ow-n best works. Letnoneof us be ashamed to say, with holy Saint Peter, I am a sinful man. Let us all say, with Luke SERMO?^ OF THK the iioly Prophet Da\dd, We have sinned with oar fathers,' J we have done amiss, and dealt wickedly. Let iis all make open confession, with the Prodigal son, to our Father, and say with him. We have sinned against Heaven, and be- fore thee, O Fatlier : we are not worthy to be called thy sons. Let us all say, with holy Baruch, O Lord our God, to us is worthily ascribed shame and confusion, and to thee righ- teousness: we have sinned, we have done wickedly, we have behaved ourselves ungodly in all thy righteousness. Let us all say, wrth the holy Prophet Daniel, O Lord, righteousness belongeth to thee ; unto us belongeth confusion. We have sinned, we have been nanghty, we have offended, we hare fled from thee, we have gone back from aH thy precepts and judgments. So we learn of all good men in Holy Scriptures, to humble ourselves, and to exalt, extol, praise, magnify, and glorify God. Thus we have heard how evil we be of ourselves ; how, of ourselves, and by ourselves, we have no goodness, help, nor salvation ; but conti'ariwise, sin, damnation, and death ever^ lasting : which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our sal- vation Cometh only by Christ. For in ourselves, as of our- selves, we find nothing, whereby we may be delivered from this miserable captivity ; into the which we were cast, through the envy of the devil, by breaking of God's commandment in our first parent Adam. We are all become unclean: but we all are not able to cleanse ourselves, nor to make one another of us clean. We are by nature the children of God's wrath: but Ave are not able to make ourselves the chil- dren and inheritors of God's glory. We are sheep that run astray : but we cannot of our own power come again to the sheepfold ; so great is our imperfection and weakness. In ourselves therefore may we not glory, which, of ourselves, are- nothing but sinful : neither may we rejoice in any works that we do ; all which be so imperfect and impure, that they are not able to stand before the righteous judgment-seat of God: as the holy Prophet David saith. Enter not into judgment with thy servant, O Lord ; for no man that liveth shall be' found righteous in thy sight. To God therefore must we- flee ; or else shall we never find peace, rest, and quietness of conscience, in our hearts. For he is the Father of mercies; MISERY OF MAN. and God of all consolation. He is the Lord, with whom is plenteous redemption : he is the God, which of his OAvn mercy saveth us ; and setteth out his charity and exceeding ^'='"''" '^*^* love towards us, in that, of his own voluntary goodness, when we were perished, he saved us, and provided an everlasting' kingdom for us. And all these heavenly treasures are given ns, not for our own deserts, merits, or good deeds — whi«b of ourselves we have none — but, of his mere mercy, freely. And for whose sake? Truly for Jesus Christ's sake, that pure and undefiled Lamb of God. He is that dearly beloved Son, for whose sake God is fully pacified, satisfied, and set at one with man. He is the Lamb of God which taketh away the John i. sins of the world : of whom only it may be truly spoken, tltat he did all things well, and in his mouth was found no craft i Pet. ii. nor subtilty. None but he alone may say. The prince of the world came, and in me he hath nothing. And he alone may also say. Which of you shall reprove me of any fault ? John viii. He is the high and everlasting Priest, which hath offered Heb. vii. himself once for all upon the altar of the Gross, and with that one oblation hath made perfect for evermore them that are sanctified. He is the alone Mediator between God i John. ii. and man, which paid our ransom to God with his own blood ; and with that hath he cleansed us all from sin. He is the Physician, which healeth all our diseases. He is that Matt. i. Saviour, which saveth his people from all their sins. To be short, he is that flowing and most plenteous Fountain, of whose fulness all we have received. For in him alone are all the treasures of the wisdom and knowledge of God hidden. And in him, and by him, have we from God the Father all good things, pertaining either to the body or to the soul. O how much are we bound to this our heavenly Father for his great mercies, which he hath so plenteously declared unto us in Christ Jesus our Lord and Saviour! What thanks worthy and sufficient can we give to him? Let us all with one ac- cord burst out with joyful voice, ever praising and magnify- ing this Lord of mercy, for his tender kindness shewed unto us in his dearly beloved Son Jesus Christ our Lord. Hitherto have we heard what we are of ourselves ; very sinful, wretched, and dajnnable. Again, we have heard how that, of ourselves and by ourselves, we are not able either to think a good thought, or work a good deed ; so that we can 16 11. PART 2. Mosea xiii. ^fV SERMON OF THE MISERY OP MAN. find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction. Again, we have heard the tender kindness and great mercy of God the Father towards us; and how beneficial he is to us for Christ's sake, without our merits or deserts, even of his own mere mercy and tender goodness. Now, how these exceeding great mercies of God, set abroad in Christ Jesus for us, be obtained ; and how we be delivered from the captivity of sin, death, and hell ; shall more at large, with God's help, be declared in the next Ser- mon. In the mean season, yea, and at all times, let us learn to know ourselves, our frailty and weakness, Avithout any cracking or boasting of our own good deeds and merits. Let us also acknowledge the exceeding mercy of God to- wards us ; and confess, that as of ourselves cometh all evil and damnation, so likewise of him cometh all goodness and sal- vation ; as God himself saith by the Prophet Hosea, O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of God, we maybe sure that, in the time of his visitation, he will lift us up unto the kingdom of his dearly beloved Son, Christ Jesus our Lord : to whom, with the Father, and the Holy Ghost, be all honour and glory for ever. Amen. A SERMON OF THE Saltation of JWanfeinir, BY ONLY CHRIST OUR SAVIOUR, FROM SIN AND DEATH EVERLASTING. Because all men be sinners and offenders against God, III. and breakers of his Law and Commandments, tiierefore can v^^TjJV; no man, by bis own acts, works, and deeds, seem they never so good, be justified and made righteous before God: but every man, of necessity, is constrained to seek for another righteousness of justification, to be received at God's own hands; that is tosay, the forgiveness of his sins and trespasses, in such tilings as he hath offended. And this justification or righteousness, which we so receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted, and al- lowed of God, for our perfect and full justification. For the more full understanding hereof, it is our parts and duties ever to remember the great mercy of God; how that all the world being wrapped in sin by breaking of the Law, God sent his only Son our Saviour Christ into this woi'ld, to fulfil the Law for us ; and, by shedding of his most precious blood, to make a sacrifice and satisfaction, or, as it may be called, amends to his Father, for our sins; to assuage his wrath and indignation conceived against us for the same. Inso- The efficQcy much that infants, being baptized and dying in their infancy, ^^ Christ's are by this sacrifice washed from their sins, brought to God's oblation. ' favour, and made his children, and inheritors of his kingdom of heaven. And they, which in act or deed do sin after their baptism, when they turn again to God unfeignedly, they are hkewise washed by this sacrifice from their sins, in such sort, G SERMON OF THE that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification, or righteous- ness, which St. Paul speaketh of, when he saith, No man is justified by the works of the Law, but freely by faith in Jesus Christ. And again he saith, We believe in Jesus Christ, that we be justified freely by the faith of Christ, and not by the works of the Law; because that no man shall be justified by the works of the Law. And although this justification be free unto us, yet it Cometh not so freely unto us, that there is no ransom paid therefore at all. But here may man's reason be astonished, reasoning after this fashion ; If a ransom be paid for our redemption, then is it not given us freely. For a prisoner that payeth his ran- som is not let go freely ; for if he go freely, then he goeth without ransom : for what is it else to go freely, than to be set at liberty without payment of ransom? This reason is satisfied by the great wisdom of God in this mystery of our redemption; who hath so tempered his jus- tice and mercy together, that he would neither by his jus- tice condemn us unto the everlasting captivity of the devil, and his prison of hell, remediless for ever without mercy; nor by liis mercy deliver us clearly, without justice, or payment of a just ransom: but with his endless mercy he joined his most upright and equal justice. His great mercy he shewed unto us in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made up- on our parts; which thing by us had been impossible to be done. And, whereas, it lay not in us to do that, he provided a ransom for us ; that was, the most precious body and blood of his own most dear and best beloved Son Jesus Christ; ^ho, besides this ransom, fulfilled the Law for us perfectly. And so the justice of God and his mercy did embrace toge- ther, and fulfilled the mystery of our redemption. And of this justice and mercy of God, knit together, speaketh St. Paul in the third chapter to the Romans; All have offended and have need of the glory of God; but are justified freely by his grace, by redemption which is in Jesus Christ; whom God hath set forth to us for a reconciler and peace-maker, through faith in his blood, to shew his righteousness. And in the tenth chapter; Clirist is the end of the Law unto righte- SALVATION OF MANKIND. Xg ousness, to every man that believeth. And in the eighth chapter; That which was impossible by the Law, inasmuch as it was weak by the flesh, God sending his own Son in the Rom. viii. simiUtude of sinful flesh, by sin condemned sin in the flesh ; that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the Spirit. In these foresaid places, the Apostle toucheth specially Three things three things, which must go together in our justification. ge,'hefh/our Upon God's part, his great mercy and gi-ace: upon Chris t'sJ^i^si'Scation. part, justice; that is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and thoroughly : and upon our part true and lively faith in the merits of Jesus Christ ; which yet is not oiirs, but by God's working in us. So that in our justification, there is not only God's mercy and grace, but also his justice; which the Apo- stle calleth the justice of God; and it consisteth in paying our ransom and fulfilling of the Law. And so the grace of God doth not shut out the justice of God in our justification ; but only shutteth out the justice of man; that is to say, the justice of our works, as to be merits of deserving our justification. And therefore St.Paul declareth here nothing, upon the behalf of man, concerning his justification, but only a true and lively faith ; which nevertheless is the gift of God, and not man's only work, without God. And yet, that faith doth not shut out repentance, hope, love, dread, and the fear of God, to be joined with faith in every man that is justified; but it shut- teth them out from the office of justifying. So that, although How it is to they be all present together in him that is justified, yet they stoo'd". ti'at justify not altogether. Neither doth faith shut out the justice faith justi- of our good works, necessarily to be done afterwards of duty ^yorks. towards God — for we are most bounden to serve God, in doing good deeds commanded by him in his Holy Scripture, all the days of our life — but it excludeth them, so that we may not do them to this intent, to be made just by doing of them. For all the good works, that we can do, be imperfect; and therefore not able to deserve our justification: but our justification doth come freely, by the mere mercy of God; and of so great and free mercy, that, whereas all the world was not able of themselves to pay any part towards their ransom, it pleased C 3 SERMON OF THE our heavenly Father, of his infinite mercy, without any our' desert or deserving, to prepare for us the most precious jewels of Christ's body and blood; whereby our ransom might be. fully paid, the Law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the Law in his life. So that now in him, and by him, every true Christian man may be called a fulfiller of the Law : forasmuch as that which their infirmity lacked, Christ's justice hath supplied. THE SECOND PART OF THE SERMON OF SALVATION. YE have heard, of whom all men ought to seek their justifi- cation and righteousness; and how also this righteousness cometh unto men by Christ's death and merits. Ye heard also, how that three things are required to the obtaining of our righteousness; that is, God's mercy, Christ's justice, and a true and lively faith; out of the which faith spring good works. Also before was declared at large, that no man can be justified by his own good works ; because that no man fulfiUeth the Law, according to the strict rigour of the Law. And St. Paul, in his Epistle to the Galatians, proveth the same, saying thus; If there had been any law given, which could have justified, verily righteousness should have been by the Law. And again he saith; If righteousness be by the Law, then Christ died in vain. And again he saith; You that are justified by the Law are fallen away from grace. And, furthermore, he writeth to the Ephesians on this wise; By grace are ye saved through faith; and that not of your- selves, for it is the gift of God; and not of works, lest any man should glory. And, to be short, the sum of all Paul's disputation is this; that if justice come of works, then it cometh not of grace ; and if it come of grace, then it cometh not of works. And to this end tend all the Prophets, as St. Peter saith in the tenth of the Acts; Of Christ all the Pro- Salvation of mankind. 21 pliets, saith St. Peter, do witness, that througli his name p "^'g all they that believe in him shall receive the remission of v^^^^^^^ sins. And after this wise to be justified, only by this true and Faith only lively faith in Christ, speak all the old and ancient authors, ijle ' doctri'e both Greeks and Latins ; of whom I will specially rehearse o* "id Doc- three, Hilary, Basil, and Ambrose. St. Hilary saith these . words plainly in the ninth Canon upon Matthew; Faith only justifieth. And St. Basil, aGreek author, writeth thus; This is a perfect and whole rejoicing in God, when a man advanceth not himself for his own righteousness ; but acknowledgeth himself to lack true justice and righteousness, and to be justified by the only faith in Christ. And Paul, saith he, doth Philip iii. glory in the contempt of his own righteousness, and that he Jooketh for the righteousness of God by faith. These be the very words of St. Basil. And St. Ambrose, a Latin author, saith these Avords; This is the ordinance of God, that they, which believe in Christ, should be saved without works — by faith only — freely receiving remission of their sins. Consider diligently these words; Without works — by faith only — freely we receive remission of our sins. What can be spoken more plainly, than to say, that freely — without works — by faith only — we obtain remission of our sins? These and other like sentences, that we be justified by faith only — freely— and without works, we do read oftimes in the best and most ancient writers : as, beside Hilary, Basil, and St. Ambrose, before rehearsed, we read the same in Origen, St.Chrysostom, St. Cyprian, St.Augustine, Prosper jOecume- nius, Phocius, Bernardus, Anselm, and many other authors, Greek and Latin. Nevertheless, this sentence, that we be justified by faith Faith alone. only, is not so meant of them, that the said justifying faith is beTmdel! '" alone in man, without true repentance, hope, charity, dread, ^'""d. and the fear of God, at any time and season. Nor when they say that we be justified freely, do they mean that we should or might afterward be idle, and that nothing should be re- quired on our parts afterward: neither do they mean so to be justified without our good works, that we should do no good works at all; like as shall be more expressed at large here- after. But this saying that we be justified by faith only— free- ly— and without works, is spoken for to take away clearly all SERMON OF THE Ju>tlficatif. n is tlie office of God only, merit of our works, as being unable to deserve our justifi- cation at God's hands ; and thereby most plainly to express the weakness of man, and the goodness of God ; the great in- finnity of ourselves, and the might and power of God ; the imperfection of our own works, and the most abundant grace of our Saviour Christ; and therefore wholly to ascribe the merit and deserving of our justification unto Christ only, and his most precious blood-shedding. This faith the Holy Scrip- ture teacheth us ; this is the strong rock and foundation of Christian religion; this doctrine all old and ancient authors of Christ's church do approve ; this doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain glory of man; this whosoever denieth, is not to be accounted for a Christian man, nor for a setter-forth of Christ's glory ; but for an adversaiy to Christ and his Gospel, and for a setter-forth of men's vain-glory. And although this doctrine be never so true — as it is most true indeed — that we be justified freely, without all merit of our own good works, as St. Paul doth express it; and freely by this lively and perfect faith in Christ only, as the ancient authors use to speak it; yet this true doctrine must be also traly understood, and most plainly declared; lest carnal men should take unjustly occasion thereby to live carnally, after the appetite and will of the world, the flesh, and the devil. And, because no man should err by mistaking of this doctrine, I shall plainly and shortly so declare the right understanding of the same, that no man shall justly think that he may there- by take any occasion of carnal liberty, to follow the desires of the flesh; or that thereby any kind of sin shall be committed, or any ungodly living the more used. First, you shall understand that, in our justification by Christ, it is not all one thing, the office of God unto man and the office of man unto God. Justification is not the office of man, but of God ; for man cannot make himself righteous by bis own works, neither in part, nor in the whole : for that were the greatest arrogancy and presumption of man, that Anti- christ could set up against God, to affirm that a man might by his own works take away and purge his own sins, and so justify himself. But justification is the office of God only; and is not a thing which we render unto him, but which we receive of him; not which we give to him, but which we take SALVATION OF MANKIND. 23 of him, by his free mercy, and by the only merits of his ^^I- most dearly beloved Son, our only Redeemer, Saviom-, and v^ilfZ-^; Justifier, Jesus Christ. So that the true understanding of this doctrine — We be justified freely by faith without works, or that we be justified by faith in Christ only —is not, that this our own act, to believe in Christ, or this our faith in Christ, which is within us, doth justify us, and deserve our justification unto us — for that were to count ourselves to be justified by some act or virtue that is within ourselves — but the true understanding and meaning thereof is, that, although ■we hear God's word and believe it; although we have faith, hope, charity, repentance, dread, and fear of God within us, and do never so many good works thereunto ; yet we must re- nounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds, which we either have done, shall do, or can do, as things that be far too weak and insufficient, and imperfect, to deserve remission of our sins, and our justification. And therefore we must trust on- ly in God's mercy, and that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God, once offered for us upon the cross, to obtain thereby God's grace, and remis- sion, as well of our original sin in baptism, as of all ac- tual sin committed by us after our baptism, if we truly repent and turn unfeignedly to him again. So that, as St. John Bap- tist, although he were never so virtuous and godly a man, yet in this matter of forgiving of sin, he did put the people from him, and appointed them unto Christ, saying thus unto them, Behold, yonder is the Lamb of God, which taketh away the John i. sins of the world : even so, as great and as godly a virtue as the lively faith is, yet it putteth us from itself, and remitteth, or appointeth, us unto Christ, for to have only by him remis- sion of our sins, or justification. So that our faith in Christ, as it were, saith unto us thus : It is not I that take away your sins, but it is Christ only ; and to him only I send you for that purpose, forsaking therein all your good virtues, words, thoughts, and works, and only putting your trust in Christ. SERMON OF THE THE THIRD PART OF THE SERMON OF SALVATION. IT hath been manifestly declared unto you, that no man can fulfil the Law of God ; and therefore by the Law all men are condemned : whereupon it followeth necessarily, that some otherthings should be requiredfor our salvation than the Law; and that is, a true and lively faith in Christ, bringing forth good works, and a life according to God's commandments. And also you heard the ancient authors' minds of this saying. Faith in Christ only justifieth man, so plainly declared, that you see, that the very true meaning of this proposition, or saying. We be justified by faith in Christ only, according to the meaning of the old ancient authors, is this : We put our faith in Christ, that we be justified by him only; that we be justified by God's free mercy, and the merits of our Saviour Christ only; and by no virtue or good work of our own, that is in us, or that we can be able to have, or to do, for to deserve the same ; Christ himself only being the cause meritorious thereof. Here you perceive many words to be used, to avoid con- tention in words, with them that delight to brawl about words ; and also to shew the true meaning, to avoid evil taking and misunderstanding: andyetperadventureall will not serve with them that be contentious ; but contenders will ever forge mat- ter of contention, even when they have none occasion thereto. Notwithstanding, such be the less to be passed upon, so that the rest may profit, which will be more desirous to know the truth, than, when it is plain enough, to contend about it, and, with contentious and captious cavillation, to obscure and darken it. Truth it is, that our own works do not justify us, to speak properly of our justification: that is to say, our works do not merit or deserve remission of our sins, and make us, of unjust, just before God: but God of his mere mercy, through the only merits and deservings of his Son Jesus SALVATION OF MANKIND. 25 'Christ, dotli justify us. Nevertheless, because faith doth di- m* PART 3 rectly send us to Christ for remission of our sins ; and v,„*r>^-^ that, by faith given us of God, we embrace the promise of God's mercy, and of the remission of our sins — which tiling none other of our virtues or works properly doth — therefore the Scripture useth to say, that faith without works doth jus- tify. And, forasmuch as it is all one sentence in eftect to say^ Faith without works, and only faith, doth justify us ; therefore the old ancient Fathers of the Church, from time to time, have uttered our justification with this speech; Only faitli justifieth us : meaning no other thing than St. Paul meant, when he said. Faith without works justifieth us. And, because all this is brought to pass through the only merits and deserv- ings of our Saviour Christ, and not through our merits, or through the merit of any virtue that we have within us, or of any work that cometh from us; therefore, in that respect of merit and deserving, we forsake, as it were, altogether again faith, works, and all other virtues. For our own imperfection is so great, through the corruption of original sin, that all is imperfect that is within us, faith, charity, hope, dread, thoughts, words, and works ; and therefore not apt to merit and deserve any part of our justification for us. And this form of speaking use we, in the humbling of ourselves to God, and to give all the glory to our Saviour Christ, who is best worthy to have it. Here you have heard the office of God in our justification, and how we receive it of him freely — by his mercy — with- out our deserts — through true and lively faith. Now you shall hear the office and duty of a Christian man unto God ; what we ought on our part to render unto God again for his great mercy and goodness. Our office is, not to pass the time They that of this present life unfruitfuUy and idly, after that we ^re bap- P'"''^<=.'i *?"'> tized or justified; not caring how few good works we do, to fieiii, do not the glory of God, and profit of our neighbours : much less is it ^^?.^^j^^ '^^J"^' our office, after that we be once made Christ's members, to that we live contrary to the same ; making ourselves members of the ^(,°°|,oj/ devil, walking after his enticements, and after the sugges- works. lions of the world and the flesh; whereby we know that we do serve the world and the devil, and not God. For that faith, .which bringeth forth, without repentance, either evil works. SERMON OF THE Of no good works, is not a right, pure, and lively faitli ; but a dead, devilish, counterfeit, and feigned faith, as St. Paul and St. James call it. For even the devils know and believe that Christ was born of a Virgin ; that he fasted forty days and for- ty nights, without meat and drink ; that he wi'ought all kind of miracles, declaring himself very God. They believe also, that Christ for our sakes suffered a most painful death, to re- deem us from everlasting death ; and that he rose again from death the third day: they beheve that he ascended into hea- ven, and that he sitteth on the right hand of the Father, and at the last end of this world shall come again and judge both the quick and the dead. These articles of our faith the de- vils believe ; and so they believe all things that be written in the New and Old Testament to be true : and yet for all this faith they be but devils remaining still in their damnable Whnt is the estate, lacking the very true Christian faith. For the right and J(.!ii"„ fJl"^ true Christian faith is, not only to beheve that Holy Scripture, and all the foresaid articles of our faith, are true ; but also to have a sure trust and confidence in God's merciful promises, to be saved from everlasting damnation by Christ: whereof doth follow a loving heart to obey his commandments. And this true Christian faith neither any devil hath ; nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the Sacraments, in coming to the church, and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds Tiipy tfiat sheweth the contrary. For how can a man have this true evil living faith, this sure trust and confidence in God, that by the have not merits of Christ his sins be forgiven, and he reconciled to the favour of God, and to be partaker of the king- dom of heaven by Christ, when he liveth ungodlily, and denieth Christ in his deeds? Surely no such ungodly man can have this faith and trust in God. For, as they know Christ to be the only Saviour of the world, so they know also that wicked men shall not enjoy the kingdom of God. They know that God hateth unrighteousnesj! ; that he Psalm V. ^j|] (jgsf i-oy all those that speak untruly ; that those which have done good works — which cannot be done without a hvely faith in Christ— shall come forth into the resurrection of life, and those that have done evil shall come unto the resurreo- SALVATION OF MANKIND. 2 tion of judgment. Very well they know also, that to them ^^'• that be contentious, and to them that will not l)e obedient un- v,**.-^^^ to the truth, but will obey unrighteousness, shall come indig- nation, wrath, and affliction, &c. Therefore to conclude, considering the infinite benefits of God, shewed and given unto us mercifully without our deserts ; — who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodness, hath exalted us, as touching our soul, unto his own similitude and likeness ; but also, whereas we were condemned to hell and death ever- lasting, hath given his own natural Son, being God eternal, immortal, and equal unto himself in power and glory, to be in- carnated, and to take our mortal nature upon him, with the infirmities of the same ; and in the same nature to suffer most shameful and painful death for our offences, to the intent to justify us, and to restore us to life everlasting ; so making us also his dear children, brethren unto his only Son our Saviour Christ, and inheritors for ever with him of his eternal king- dom of heaven: — These great and merciful benefits of God, if they be well considered, do neither minister unto us occa- sion to be idle, and to live without doing any good works ; neither yet stir us up by any means to do evil things : but contrariwise, if we be not desperate persons, and our hearts harder than stones, they move us to render ourselves unto God wholly, Avith all our will, hearts, might, and power; to serve him in all good deeds, obeying his commandments dur- ing our lives ; to seek in all things his glory and honour, not our sensual pleasures and vain-glory ; evermore dreading will- ingly to offend such a merciful God and loving Redeemer, in word, thought, or deed. And the said benefits of God, deeply considered, move us, for his sake also, to be ever ready to give ourselves to our neighbours ; and, as much as lieth in us, to study with all our endeavour to do good to every man. These be the fruits of true faith: To do good as much as lieth in us to every man; and, above all things, and in all things, to advance the glory of God; of whom only we have our sanctification, justification, salvation and redemption. To whom be ever glory, praise, and honour, world without end. Amen, A SHORT DECLARATION mue, %ims, ana mvmim d?ait$. A dead faith, Jiiraes ii. Titus i. The first coming unto God, good Christian people is through faith, whereby, as it is declared in the last Sermon Fauh. we be justified before God. And lest any man should be de' ceived, for lack of right understanding thereof, it is diligently to be noted, that faith is taken in the Scripture two manner of ways. There is one faith, which in Scripture is called a dead faith; which bringeth forth no good works, but is idle barren and unfruitful. And this faith, by the holy Apostle St. James' IS compared to the faith of devils; which believe God to be true and just, and tremble for fear, yet they do nothing well but all evil. And such a manner of faith have the wicked and naughty Christian people; which confess God, as St. Paul saith, in their mouths, but denv him in their deeds- beino- abominable, and without the right faith, and to all good works reproveable. And this faith is a persuasion and belief in man's heart, whereby he knoweth that there is a God and agreeth unto all truth of God's most holy word, contained in Holy Scripture. So that it consisteth only in believino- in the word of God, that it is true. And this is not properly called faith. But as he that readeth Caesar's Commentaries behevmg the same to be true, hath therebv a knowledge of Caesars life and notable acts, because he "believeth the his- tory of Caesar, yet it is not properly said, that he believeth in Caesar, of whom he looketh for no help nor benefit: Even so he that believeth that all ihat is spoken of God in the Bible IS true, and yet liveth so un^godlily, that he cannot look to en- joy the promises and benefits of God; although it may be said SERMON OF FAITH. 29 that such a man hath a faith and belief to the words of God; ^v. yet it is not properly said that he believeth in God, or hath v,^^--y-0 such a faith and trust in God, whereby he may surely look for grace, mercy, and everlasting life at God's hand, but rather for indignation and punishment, according to the merits of his wicked Hfe. For, as it is ^vritten in a book intituled to be of Didymus Alexandrinus, Forasmuch as faith without works is dead, it is not now faith, as a dead man is not a man. This dead faith, therefore, is not that sure and substantial faith which saveth sinners. Another faith there is in Scripture, which it> not, as the Alively faitl-. foresaid faith, idle, unfruitful, and dead, but worketh by cha- rity, as St. Paul declareth, Gal. v.; which as the other vain faith is called a dead faith, so may this be called a quick or lively faith. And this is not only the common belief of the Articles of our faith; but it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things to be received at Gad's hand : and that, although we, through infirmity, or tempta- tion of our ghostly enemy, do fall from him by sin ; yet, if we return again unto him by true repentance, that he will forgive and forget our offences for his Son's sake, our Sa- viour Jesus Christ, and will make us inheritors with him of his everlasting kingdom : and that in the mean time, until that kingdom come, he will be our protector and defender in all perils and dangers, whatsoever do chance : and that, though sometime he doth send us sharp adversity, yet that evermore he will be a loving Father unto us ; correctiTig us for our siu, but not withdi'awing his mercy finally from us, if we trust in him, and commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and is not in the mouth and outward profession only, but it liveth, and stirreth inwardly in the heart. And this faith is not with- out hope and trust in God ; nor without the love of God and of our neighbours ; nor without the fear of God ; nor with- out the desire to hear God's word, and to follow the same in eschewing evil, and doing gladly all good works. This faith, as St. Paul describeth it, is the sure ground and foundation ileb. xi. of the benefits which we ought to look for, and trust to re- ceive of God ; a certificate and sure looking for them, al- SERMON OF FAITH. though they yet sensibly appear not unto us. And after h& saith. He that cometh to God must believe, both that he is, and that he is a merciful rewarder of well-doers. And no- thing commendeth good men unto God so much as this as- sured faith and trust in him. Three things Of tliis faith three things are specially to be noted. First, noJ^ecTo'i'' ^at this faith doth not lie dead in the heart, but is lively 'ai'i' and fruitful in bringing forth good works. Secondly, that without it can no good works be done, that shall be accept- able and pleasant to God. Thirdly, what manner of good works they be that this faith doth bring forth. Faiih is full For the first. As the light cannot be hid, but will shew uofks. forth itself at one place or other ; so a true faith cannot be kept secret, but when occasion is oflered, it will break out and shew itself by good works. And as the living body of a man ever exerciseth such things as belong to a natural and living body, for nourishment and preservation of the same, as it hath need, opportunity, and occasion; even so the soul, that hath a lively faith in it, will be doing always some good work, which shall declare that it is living, and will not be unoccupied. Therefore, when men hear in the Scriptures so high commendations of faith, that it maketh us to please God, to live with God, and to be the children of God ; if then they fancy that they be set at liberty from do- ing all good works, and may live as they list, they trifle with God, and deceive themselves. And it is a manifest token that they be far from having the true and lively faith^ and also far from knowledge what true faith meaneth. For the very sure and lively Christian faith is, not only to believe all things of God which are contained in Holy Scrip- ture ; but also is an earnest trust and confidence in God, that he doth regard us, and that he is careful over us, as the father is over the child whom he doth love ; and that he will be merciful unto us for his only Son's sake ; and that we have our Saviour Christ our perpetual Advocate, and Priest ; in whose only merits, oblation, and suffering we do trust that our offences be continually washed and purged, whensoever we, repenting truly, do return to him with our whole heart, stedfastly determining with ourselves, through his grace, to obey and serve him in keeping his command- ments, and never to- turn back again to sin. Such is the SERMON OF FAIJH. true faith that the Scripture doth so much commend ; the ■which, when it seeth and considereth what God hath done for us, is also moved, through continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, shewing thankfulness again by observing or keeping his conmiandments ; and that freely, for true love chieHy, and not for dread of punishment, or love of temporal reward ; considering how clearly, without our deservings, we have received his mercy and pardon freely. This true faith will shew forth itself, and cannot long be Habak. i idle ; for as it is written. The just man doth live by his faith. He neither sleepeth. nor is idle, when he should wake, and be well occupied. And God by his Prophet Jer. xviu Jeremy saith, that he is a happy and blessed man, which hath faith and confidence in God. For he is like a tree set by the water-side, that spreadeth his roots abroad toward the moisture, and feareth not heat when it cometh ; his leaf will be green and will not cease to bring forth his fruit ; even so, faithful men, putting away all fear of adversity, will shew forth the fruit of their good works, as occasion is offered to do them. THE SECOND PART OF THE SERMON OF FAITH. YE have heard in the first part of this Sermon, that there be two kinds of faith ; a dead and an unfruitful faith, and a faith lively, that worketh by charity : the first to be unprofit- able ; the second, necessary for the obtaining of our salva- tion : the which faith hath charity always joined unto it, and is fruitful, bringing forth all good works. Now as concerning the same matter, you shall hear what foUoweth. The Wise Man saith, He that believeth in God, will Ecciu».wLxil hearken unto his commandments. For if we do not shew ourselves faithful in our conversation, the faith which we pretend to have is but a feigned faith : because the true ' SERMON OF FAITH. Christian faith is manifestly shewed by good living, and not by words only ; as St Augustine saith. Good living cannot be separated from true faith, which worketh by love. And St. Chrysostom saith. Faith of itself is full of good works : Sermo de US soon as a man doth believe, he shall be garnished with Lege et Fide, ^^qj^i, How plentiful this faith is of good works, and how it maketh the work of one man more acceptable to God than of another, St. Paul teacheth at large in the eleventh Keb. xi. chapter to the Hebrews, sajang that faith made the oblation ^"' ''■ of Abel better than the oblation of Cain. This made IVoali ^"'^'' to build the ark. This made Abraham to forsake his Gen. xi. country and all his friends, and go into a far country, there c us. X IV. ^^ (j^ell among strangers. So did also Isaac and Jacob, depending, or hanging, only on the help and trust that they had in God. And when they came to the country, which God promised them, they Avould build no cities, towns, nor houses; but lived like strangers in tents, that might every day be removed. Their trust was so much in God, that they set but little by any worldly thing ; for that God had prepared for them better dwelling-places in heaven, of his own foundation and building. This faith made Abra- Cen. xxii. ham ready at God's commandment to offer his own son and Etclus. xhv. ijgjj. Isaac — whom he loved so well, and hy whom he was promised to have innumerable issue ; among the which. One should be born, in whom all nations should be blessed — trusting so much in God, that though he were slain, yet that God was able by his omnipotent power to raise him from death, and perform his promise. He mistrusted not the promise of God, although unto his reason every thing seemed contrary. He believed verily that God would not forsake him in dearth and famine, that was in the country. And in all other dangers that he was brought unto, he trusted ever that God would be his God, and his Protector and Defender, whatsoever he saw to the contrary. This faith wrought so in the heart of Moses, tliat he refused to Ixod. ii. be taken for King Pharaoh's daughter's son, and to have great inheritance in Egypt; thinking it better, with the people of God to have affliction and sorrow, than with naughty men in sin to live pleasantly for a time. By faith he cared not for the threatening of King Pharaoh : for his trust was so in God, that he passed not of the felicity of SERMON OF FAITH. 33 this world, but looked for the reward to come in heaven ; setting his heart upon the invisible God, as if he had yeen him ever present before his eyes. By faith the children of Exod Israel passed through the Red Sea. By faith, the walls of josh. ti. Jericho fell down without stroke, and many other wonderful miracles have been wrought. In all good men that hereto- fore have been, faith hath brought forth their good works, and obtained the promises of God. Faith hath stopped the Dan lions' mouths : faith hath quenched the force of fire : faith ^^J" ", hath escaped the sword's edge : faith hath given weak men strength, victory in battle ; overthrown the armies of infi- dels ; raised the dead to life. Faith hath made good men to take adversity in good part: some have been mocked and whipped, bound and cast in prison ; some have lost all their goods, and lived in great poverty ; some have wan- dered in mountains, hills, and wildernesses ; some have been racked, some slain, some stoned, some sawn, some rent in pieces, some beheaded, some burnt without mercy, and would not be delivered because they looked to rise again to a better state. All these Fathers, Martyrs, and other holy men, whom St. Paul spake of, had their faith surely fixed in God, when all the world was against them. They did not only know God to be the Lord, Maker, and Governor of all men in the world; but also they had a special confidence and trust, that he was and would be their God, their comforter, aider, helper, maintainor, and defender. This is the Christian faith ; which these holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian faith that they had : for they loeked for all bene- fits of God the Father, through the merits of his Son Jesus Christ, as we now do. This diflference is between them and us, that they looked when Christ should come, and we be in the time when he is come. Therefore, saith St. Augustine, la Johsn, the time is altered and changed, but not the faith. For we ^'^"- *'*' have both one faith in one Christ. The same Holy Ghost also that we have, had they, saith St. Paul. For as the 2 Cor. iv. Holy Ghost doth teach us to trust in God, and to call upon him as our Father, so did he teach them to say, as it is written. Thou, Lord, art our Father and Reedeemer ; and isa. h\l\. thy name is without beginning, and everlasting. God gave D SERMON OF FAITH. them then grace to be his children, as he doth us now. Bat now, by the coming of our Saviour Christ, we have received laor^ abundantly the Spirit of God in our hearts ; whereby ■we may conceive a greater faithj and a surer trust, than Xnany of them had. But in effect they and we be all one : we have the same faith that they had in God, and they the same that we have. And St. Paul so much extoUeth their faith, because we should not less but rather more give our- selves wholly unto Christ, both in profession and hving, now when Christ is come, than the old fathers did before his <:oming. And by all the declarations of St. Paul it is evi- fov to keep their own traditions, did teach men to break the very commandments of God. For taey taught the people .such a devotion, that they offered their goods into the treasure-house of the Temple, under the pretence of God's honour, leaving their fathers and mothers, to whom they were chiefly bound, unholpen : and so they brake the com- mandments of God, to keep their OAvn traditions. They esteemed more an oath made by the gold or oblation in SERMON OF GOOD WORKS. the Temple, than an oath made in the name of God him- / self, or of the Temple. They were more studious to pay their tithes of small things, than to do the greater things commanded of God ; as works of mercy, or to do justic^, or to deal sincerely, uprightly, and faithfully with God and man : These, saith Christ, ought to be done, and the other not left undone. And, to be short, they were of so blind judgment, that they stumbled at a straw, and leaped over a block : they would, as it were, nicely take a fly out of their cup, and drink down a whole camel ; and therefore Christ called them blind guides, warning his disciples from time to time to eschew their doctrine. For although they seemed to the world to be most perfect men, both in living and teaching ; yet was their life but hypocrisy, and their doctrine but sour leaven, mingled with superstition, ido- latry, and overthwart judgment, setting up the traditions and ordinances of man, instead of God's commandmenls. THE THIRD PART OF THE SERMON OF GOOD WORKS. THAT all men might rightly judge of good works, it hath been declared in the second part of this Sermon, what kind of good works they be that God Avould have his peo- ple to walk in ; namely, such as he hath commanded in his Holy Scripture, and not such works as men have stu- died out of their own brain, of a blind zeal and devotion, without the word of God. And by mistaking the nature of good works, man hath most highly displeased God, and hath gone from his will and commandments. So that thus you have heard how much the world, from the beginning nntil Christ's time, was ever ready to fall from the com- mandments of God, and to seek other means to honour and serve him, after a devotion found out of their own heads ; and how they did set up their own traditions as high or above God's commandments ; which hath happen- ed also in our times — the more it is to be lamented— no SERMON OP GOOD WORKS, 49 less than it did among' the Jews ; and that by the conaip- tion, or at least by the negligence of them that chiefly ought to have preferred God's commandments, and to have preserved the pure and heavenly doctrine left by Christ. What man, having any judgment or learning-, joined with a true zeal unto God, doth not see and lament to have entered into Christ's religion, such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses ; so as by little and little, through the sour leaven thereof, the sweat bread of God's holy word hath been much hindered and laid apart I Never had the Jews, in their most blindness, so many pilgrimages unto images, nor used so much kneeling, kissing, and censing of them, as hath been used in our time. Sects and feigned reli- Sects and gions were neither the fortieth part so many among the l^*^''?'""* Jews, nor more superstitiously and ungodlily abused, than ChristiaR of late days they have been among us. Which sects and "^^"• religions had so many hypocritical and feigned works in their state of religion — as they arrogantly named it — that their lamps, as they said, ran always over : able to satisfy not only for their own sins, but also for all other their be- nefactors, brothers, and sisters of their religion, as most un- godlily and craftily they had persuaded tlie multitude of ig- norant people : keeping in divers places, as it were, marts or markets of merits ; being full of their holy relicks, images, shrines, and works of overflowing abundance ready to be sold. And all things v/hich they had, were called holy ; holy cowls, holy girdles, holy pardons, beads, holy shoes, holy rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, than that men, women, and children, should wear a Friar's coat to deliver them from agues or pestilence ? or when they die, or when they be buried, cause it to be cast upon them, in hope thereby to be saved ? Which superstition, although, thanks be to God, it hath been little used in this realm, yet in divers other realms, it hath been and yet is used among many, both learned and unlearned. But, to pass over the innumerable superstitiousness, that hath been in strange apparel, in silence, in dormitory, in cloister, in chapter, in choice of meats and drinks, and in such like things ; let us consider what enormities and E SERMON OF GOOD WORKS. abuses bave been in the three chief principal points, ; which they called the three essentials, or three chief foundations of religion, that is to say, obedience, chastity, and wilful poverty. First, under pretence or colour of obedience to their Father in religion — which obedience they made them- selves— they were made free, by their rules and canons, from the oljedience of their natural father and mother, and from the obedience of Emperor and King, and all temporal power ; whom of very duty, by God's laws, they were bound to obey. And so the profession of their obe- dience not due, was a forsaking of their due obedience. And how their profession of chastity was kept, it is more honesty to pass over in silence, and let the world judge of that which is well known, than with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their wilful poverty, it was such, that when in possessions, jewels, plate, and riches, they were equal or above Merchants, Gentlemen, Barons, Earls, and Dukes ; yet by this subtile sophistical term, Proprium in communi, that is to say. Proper in common, they mock- ed the world ; persuading, that notwithstanding all their possessions and riches, yet they kept their vow, and were in wilful poverty. But for all their riches, they might neither help father nor mother, nor other that were indeed. Tery needy and poor, without the licence of their Father Abbot, Prior, or Warden : and yet they might take of every man ; but they might not give aught to any man, no not to them whom the laws of God bound them to help. And so, through their traditions and rules, the laws of God could bear no rule with them : and therefore of them might be most truly said that which Christ spake unto the Pharisees, You break the commandments of God by your traditions : you honour God with your lips, but your hearts be far from him. And the longer prayers they used by day and by night, under pretence or colour of such holiness, to get the favour of widows and other simple folks — that they might sing Trentalles and service for their husbands and friends, and admit or receive them into their prayers*— the more truly is verified of them the say-? ing of Christ ; Woe be unto you, Scribes and Pharisees, SERMON OF GOOD WORKS. hypocrites ! for you devour widows' houses under colour of long prayers ; therefore your damnation shall be the greater. Woe he to you, Scribes and Pharisees, hyocrites ! for you go about by sea and by land to make more novices, and new brethren ; and when they be let in, or received of your sect, you make them the children of hell worse than yourselves be. Honour be to God, who did put light in the heart of his faithful and true minister, of most famous memory, King Henry VIII. and gave him the knowledge of his word, and an earnest affection to seek his glory, and to put away all such superstitious and pharisaical sects, by Antichrist invented, and set up against the true word of God, and glory of his most blessed name ; as he gave the like spirit unto the most noble and famous princes, Josaphat, Josias, and Ezechias. God grant all us, the King's Highness' faithful and true subjects, to feed of the sweet and savoury bread of God's own word ; and, as Christ commanded, to eschew all our Pharisaical and Papistical leaven of man's feigned religion : which, although it were before God most abominable, and contrary to God's commandments and Christ's pure religion, yet it was praised to be a most godly life and highest state of perfection ; as though a man might be more godly, and more perfect, by keeping the rules, traditions, and professions of men, than by keeping the holy commandments of God. And briefly to pass over the ungodly and counterfeit O^'^'^'" ^^: religion, let us rehearse some other kinds of Papistical I'ip"ts^i° superstitions and abuses, as of Beads, of Lady Psalters, and »o»s> Rosaries, of fifteen Oes, of St. Bernard's Verses, of St. Agathe's Letters, of purgatory, of masses satisfactory ; of stations and jubilees, of feigned relicks, of hallowed beads, bells, bread, water, palms, candles, fire, and such other ; of superstitious fastings, of fraternities, or brotherhoods, of pardons, with such like merchandize ; which were so esteemed and abused to the great prejudice of God's glory and commandments, that they were made most high and most holy things, whereby to attain to the everlasting life, or remission of sin. Yea also vain inventions, unfruitful Decrees ceremonies, and ungodly laws, decrees, and councils of ^^ **•"** Rome, were in such wise advanced, that nothing was thought comparable- in authority, wisdom, learning, and r 2 ' SERMON OF GOOD WORKS. godliness, unto them, so that the laws of Rome, as they said, were to be received of all men as the four Evangelists ; to the which all laws of Princes must give place : and the laws of God also partly were left off, and less esteemed, that the said laws, decrees, and councils, with their tradi- tions and ceremonies, might be more duly kept, and had in greater reverence. Thus was the people, through igno- rance, so blinded with the goodly shew and appearance of those things, that they thought the keeping of them to be a more holiness, a more perfect service and honouring of God, and more pleasing to God, than the keeping of God's commandments. Such hath been the corrupt inclination of man ; ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that, than to search out God's holy commandments, and to keep them : and furthermore, to take God's commandments for men's commandments, and men's commandments for God's commandments, yea, and for the highest and most perfect and holy of all God's com- mandments. And so was all confused, that scant well- learned men — and but a small number of them — knew, or at the least would know and durst affirm, the truth, to separate or sever God's commandments from the com- mandments of men. Whereupon did grow much error, superstition, idolatry; vain religion, overthwart judgment, great contention, with all ungodly living. Art exiior- Wherefore, as vou have any zeal to the right and pure tation to the •/./->, "i i ' i keeping of houounng oi God ; as you have any regard to your own souls, and to the life that is to come, which is both with- out pain and without end ; apply yourselves chiefly above all things, to read and to hear God's word : mark diligently therein what his will is you shall do, and with all your en- A brief 18- deavour apply yourselves to follow the same. First, you GodTcom- ^^'^"st have an assured faith in God, and give yourselves nmudnieiiis. wholly iiuto him, love him in prosperity and adversity, and dread to offend him evermore. Then, for his sake, love all men, friends and foes, because they be his creation and image, and redeemed by Christ, as ye are. Cast in your minds, how you may do good unto all men unto your powers, and hurt no man. Obey all your superiors and governors ; serve your masters faithfully and diligently^ a^ (jod s coni- niandiueuls SERMON OF GOOD WORKS. well in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's commandments. Disobey not your fathers and mothers, but honour them, help them, and please them to your power. Oppress not, kill not, beat not, neither slander, nor hate any man ; but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Take no man s goods, nor covet your neighbour's goods wrongfully ; but content yourselves with that which ye get truly ; and also bestow your own goods charitably, as need and case requireth. Flee all idolatry, witchcraft, and perjury ; commit no man- ner of adultery, fornication, nor other unchasteness, in will nor in deed, with any other man's wife, widow, maid, or otherwise. And travelling continually during your life, thus in keeping the commandments of God— wherein standeth the pure, principal, and right honour of God, and which, wrought in faith, God hath ordained to be the right trade and path-way unto heaven — you shall not fail, as Christ hath promised, to come to that blessed and ever- lasting life, where you shall live in glory and joy with God for ever : to whom be praise, honour^ and empery, for ever and ever. Amen. A SERMON OF Of all tilings that be good to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, than charity : as well for that all manner of works of righteousness be contained in it ; as also that the decay thereof is the ruin or fall of the world, the banish- ment of virtue, and the cause of all vice. And forsomuch as almost every manmaketh and frameth to himself charity after his own appetite ; and, how detestable soever his life be both unto God and man, yet he persuadeth himself still that he hath charity : therefore you shall hear now a true and plain description or setting forth of charity, not of men's imagination, but of the very words and example of our Saviour Jesus Christ. In which description or setting forth, every man, as it were in a glass, may consider him- self, and see plainly without error, whether he be in the true charity or not. Charity is, to love God with all our heart, all our life, and all our powers and strength. With all our heart ; that is to say, that our heart, mind, and study be set to believe his word, to trust in him, and to love him above all other things that we love best in heaven or in earth. With all our life ; that is to say, that our chief joy and delight be set upon him and his honour ; and our whole life given unto the service of him above all things, with him to live and die, and to forsake all other things rather than him : for he that loveth his father or mother, son or daughter, house or land, more than me, saith Christ, is not worthy to have me. With all our powers ; that is to say, that with SERMON OF CHARITY. 55 our hands and feet, with our eyes and ears, our mouths and tono-ues, and with all other parts and powers both of body and soul, we should be given to the keeping and fuIfiUino- of his commandments. This is the first and prin- cipal part of charity ; but it is not the whole : for charity is also to love every man, good and evil, friend and foe ; The We of and whatsoever cause be given to the contrary, yet never- b/^r. theless to bear good will and heart unto every man : to use ourselves well unto them, as well in words and countenance, as in all our outward acts and deeds : for so Christ himself taught, and so also he performed in deed. Of the love of God he taught on this wise unto a Doctor of the law, that asked him which was the great and chief commandment in the Law : Love thy Lord God, said Christ, with all thy Matt. xxii. heart, with all thy soul, and with aU thy mind. And of the love that we ought to have among ourselves each to other, he teacheth us thus : You have heard it taught in times past Thou Shalt love thy friend, and hate thy foe : but I tell you, Love your enemies ; speak well of them that de- Matt.r. fame and speak evil of you ; do well to them that hate you ; pray for them that vex and persecute you ; that you may be the children of your Father that is in heaven : for he maketh his sun to rise both upon the evil and good, and sendeth rain to the just and unjust. For if you love them that love you, what reward shall you have ? Do not the Publicans likewise ? And if you speak weU only of them that be your brethren and dearly beloved friends, what great matter is that? Do not the Heathen the same also? These be the very words of our Saviour Christ himself, touching the love of our neighbour. And forasmuch as the Pharisees, with their most pestilent tiaditions and false interpretations, and glosses, had corrupted and almost clearly stopped up this pure well of God's lively word ; teaching that this love and charity pertained only to a man's friends, and that it was sufficient for a man to love them which do love him, and to hate his foes : therefore Christ opened this well again ; purged it and scowered it by giving unto his godly law of charity a true and clear interpretation, which is this ; that we ought to love every man, both friend and foe : adding thereto what commodity we shall hav« thereby, and what incommodity by doing the contrary. 56 SERMON OF CHARITY. VI PART 1 ^^ What thing' can we wish so good for us, as the eternal heavenly Father to reckon and take us for his children ? And this shall we be sure of, saith Christ, if we love every -man without exception. And if we do otherwise, saith he, we be no better than the Pharisees, Publicans, and Hea- then : and shall have our reward with them ; that is, to be shut out from the number of God's chosen children, and from his everlasting inheritance in lieaven. Thus of true charity Christ taught, that every ujan is ^^-bound to love God above all things ; and to love every Hian, friend and foe. And thus likewise he did use him- self, exhorting his adversaries, rebuking the faults of his adversaries ; and when he could not amend them, yet he prayed for them. First, he loved God his Father above all things ; so much, that he sought not his own glory and John V. will, but the glory and will of his Father. I seek not, said he, mine own will, but the will of him that sent me. Nor refused he to die, to satisfy his Father's will ; saying. Matt. xxvi. If it may be, let this cup of death pass from me ; if not, thy will be done, and noi mine. He loved not only his friends, but also his enemies ; which in their hearts bore exceeding great hatred against him, and with their tongues spake all evil of him, and in their acts and deeds pursued him with all tlieir might and power, even unto death : yet all this notwithstanding, he withdrew not his favour from tiiem; but still loved them, preached unto them of love, rebuked their false doctrine, their wicked living, and did good unto them, patiently taking what- soever they spake or did against him. When they gave him evil words, he gav^ none evil again ; when they did strike him, he did not smite again; and when he suffered death, he did not slay them, nor threaten them, but prayed for them, and did put all things to his Father's will. And as a sheep that is led unto the shambles to Isaiah liii, be slain, and as a lamb that is shorn of his fleece, maketh Acts viij. . . no noige nor resistance; even so went he to his death without any repugnar^ce, or opening- of his mouth to say any evil. Thus have I set forth unto you what charity is, as well by the doctrine as by the example of Christ himself: whereby ^Isp every man may without error know himself, what «ERMON OF CHARITY. 57 state and condition he standeth in; whether he be in charity, and so the chikl of the Father in heaven, or not- For, although ahnost every man persuadeth himself to be in charity, yet let him examine none other man but his own heart, his life and conversation ; and he shall not be de- ceived, buttrulydiscern and judge whether he be in perfect charity or not. For he that followeth not his own appetite ahd w-ill, but giveth himself earnestly to God to do all his will and commandments, he may be sure that he loveth God above all things : and else, surely he loveth him not, whatsoever he pretend; as Christ said, If ye love me, keep my commandments. For he that knoweth my com- mandments, and keepeth them, he it is, saith Christ, that loveth me. And again he saith, He that loveth me, John xiv. will keep my word : and my Father will love him ; and we will both come to him, and dwell with him : and he that loveth me not, will not keep my words. And likewise, he that beareth a good heart and mind, and useth well his tongue and deeds unto every man, friend and foe, he may know thereby that he hath charity. And then he is sure also that Almighty God taketh him for his dearly beloved sou; as St. John saith, Hereby manifestly are iJolmiii. known the children of God from the children of the devil ; for whosoever doth not love his brother, belongeth not unto God. THE SECOND PART OF THE SERMON OF CHARITY. YOU have heard a plain and fruitful setting forth of charity, and how profitable and necessary a thing charity is; how charity stretcheth itself both to God and man, friend and foe, and That by the doctrine and exampb of Christ ; and also who may certify himself whether he be in perfect charity or not. Now, as concerning the same matter it followeth. The perverse nature of man, corrupt SERMON OF CHARITY. with sin, and destitute of God's word and grace, thinketli it against all reason, that a man should love his enemy ; and hath many persuasions which bring him to the con- trary. Against all which reasons, we ought as well to set the teaching as the living of our Saviour Christ; who loving us, when we were his enemies, doth teach us to love our enemies. He did patiently take for us many re- proaches ; suffered beating and most cruel death : There- fore we be no members of him, if we will not follow him. Christ, saith St. Peter, suffered for us, leaving us an example that we should follow him. Furthermore, we must consider, that to love our friends, is no more but that which thieves, adulterers, homicides, and all wicked persons do: insomuch that Jews, Turks, Infidels, and all brute beasts, do love them that be their friends ; of whom they have their living, or any other benefits. But to love enemies, is the proper condition only of them that be the children of God, the disciples and followers of Christ. Notwithstanding, man's froward and corrupt nature weigheth over deeply many times the offence and displeasure done unto him by enemies ; and thinketh it a burden intolerable, to be bound to love them that hate him. But the burden should be easy enough, if, en the other side, every man would consider, what dis- pleasure he hath done to his enemy again, and what plea- sure he hath received of his enemy. And if we find no equal or even recompence, neither in receiving pleasures of our enemy, nor in requiting displeasures unto him again ; then let us ponder the displeasures which we have done against Almighty God ; how often and how griev- ously we have offended him : whereof if we will have of God forgiveness, there is none other remedy but to forgive t!ie offences done unto us ; which be very small in com- parison of our offences done against God. And if we consider that he which hath offended us deserveth not to be forgiven of us ; let us consider again, that we much less deserve to be forgiven of God. And although our enemy deserve not to be forgiven for his own sake, yet we ought to forgive him for God's love ; considering how great and many benefits we have received of him without our deserts ; and that Christ hath deserved of us, that for SERMON OF CHARITY. 59 his sake we should forgive them their trespasses committed against us. But here may rise a necessary question to be dissolved. A question. If charity require to think, speak, and do well unto every man, both good and evil; how can Magistrates execute justice upon malefactors or evil-doers with charity 1 How can they cast evil men in prison, take away their goods, and sometimes their lives, according to laws, if charity will not suffer them so to do ? Hereunto is a plain and a brief answer; That plagues Answer. and punishments be not evil of themselves, if they be well taken of the harmless : and to an evil man they are both good and necessary; and may be executed according to charity, and with charity should be executed. For decla- charity hath ration whereof, you shall understand that charity hath two '"» °^''^*' offices ; the one contrary to the other, and yet both neces- sary to be used upon men of contrary sort and disposition. The one office of charity is, to cherish good and harmless men ; not to oppress them with false accusations ; but to encourage them with rewards to do well, and to continue in well doing ; defending them with the sword from their adversaries. And the office of bishops and pastors is, to praise good men for well doing, that they may continue therein ; and to rebuke and correct by the word of God the offences and crimes of all evil-disposed persons. For the other office of charity is, to rebuke, correct, and punish vice, without regard of persons ; and is to be used against them only that be evil men, and malefactors or evil-doers. And that it is as well the office of charity to rebuke, punish, and correct them that be evil, as it is to cherish and reward them that be good and harmless, St. Paul declareth, writing to the Romans ; saying. That the high powers are ordained of Rom. xiii. God, not to be dreadful to them that do well but unto male- factors ; to draw the sword to take vengeance of him that committeth the sin. And St. Paul biddeth Timothy stoutly i Tim. r. and earnestly to rebuke sin by the word of God. So that both offices should be diligently executed, to fight against the kingdom of the devil ; the Preacher with the word, and the Governor with the sword : else they neither love God nor them whom they govern ; if, for lack of correction SERMON OP CHARITY. they wilfully suffer God to be offended, and them whom they govern to perish. For as every loving father cor- recteth his natural son when he doth amiss, or else he loveth him not; so all Governors of realms, countries, towns, and houses, should lovingly correct them which be offenders under their governance, and cherish them which live innocently, if they have any respect either unto God and their office, or love unto them of whom they have governance. And such rebukes and punishments of them that offend must be done in due time ; lest by delay the offenders fall headlong into all manner of mischief; and not only be evil themselves, but also do hurt unto many men, drawing others, by their evil example, to sin and outrage after them : as one thief may both rob many men, and also make many thieves; and one seditious person may allure many, and annoy a whole town or country. And such evil persons that be so great offenders of God and the commonweal, charity requireth to be cut off from the body of the commonweal, lest they corrupt other good and honest persons ; like as a good Surgeon cutteth away a rotten and festered member, for love he hath to the whole body, lest it infect other members adjoining unto it. Thus it is declared unto you, what true charity or Christian love is, so plainly that no man need to be de- ceived : which love whosoever keepeth, not only towards God, whom he is bound to love above all things, but also toward his neighbour, as well friend as foe, it shall surely keep him from all offence of God, and just offence of man. Therefore bear well away this one short lesson; That by true Christian charity, God ought to be loved, above all things ; and all men ought to be loved, good and evil, friend and foe ; and to all such we ought, as we may, to do good ; those that be good, of love to encourage and cherish, because they be good ; and those that be evil, of love to procure and seek their con-ection and due punish- ment, that they may thereby either be brought to goodness, or, at the least, that God and the commonwealth may be the less hurt and offended. And if we thus direct our life by Christian love and charity, then Christ doth promise SERMON OF CHARITY. Ql and assure us, that he loveth us ; that we be the children of our heavenly Father ; reconciled to his favour ; very members of Christ; and that, after this short time of this present and mortal life, we shall have with him ever- lasting life in his everlasting kingdom of heaven. There- fore to him, with the Father, and the Holy Ghost, be all honour and dorv, now and for ever. Amen. A SERMON AGAINST Almighty God, to the intent his most holy name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth; threatening punishment unto him that unreverently abuseth it by swearing, forswearing, and blasphemy. To the intent therefore that this command- ment may be the better known and kept, it shall be de- clared unto you, both how it is lawful for Christian people to swear ; and also what peril and danger it is vainly to swear, or to be forsworn. How and in First, when Judges require oaths of the people for de- h is lawful' ^^^i*ation or opening of the truth, or for execution of loBwear. justice, this manner of swearing is lawful. Also when men make faithful promises, with calling to witness of the name of God, to keep covenants, honest promises, sta- tutes, laws, and good customs, as Christian Princes do in their conclusions of peace, for conservation of common- wealths; and private persons promise their fidelity in matrimony, or one to another in honesty and true friend- ship ; and all men when they do swear to keep common laws and local statutes, and good customs, for due order to be had and continued among men ; when subjects do swear to be true and faithful to their King and sovereign Lord ; and when Judges, Magistrates, and Officers swear truly to execute their offices ; and when a man would af- firm the truth to the setting forth of God's glory, for the salvation of the people, in open preaching of the Gospel, SERMON OF SWEARING 63 or in giving of good counsel privately for their souls' health ; all these manners of swearing, for causes neces- sary and honest, be lawful. But when men do swear of custom, in reasoning, buying, and selling, or other daily communications— as many be common and great swear- ers—such kind of swearing is ungodly, unlawful, and forbidden by the commandment of God : for such swear- ing is nothing else but taking of God's holy name in vain. And here is to be noted, that lawful swearing is not forbidden, but commanded by Almighty God. For we have examples of Christ and godly men, in Holy Scrip- ture, that did swear themselves, and required oaths of others likewise : and God's commandment is, Thou shalt Deut. ti. dread thy Lord God, and shalt swear by his name. And Almighty God by his Prophet David saith. All men shall Piaim i.iii. be praised that swear by him. Thus did our Saviour Christ swear divers times, say- j„h,jiii. ing, Verily, verily. And St. Paul sweareth thus, I call 2 Cor. 1. God to witness. And Abraham, waxing old, required an Gen. xxir. oath of his servant, that he should procure a wife for his son Isaac, which should come of his own kindred : and the servant did swear that he would perform his master's will. Abraham also, being required, did swear unto Abi- Gen. x^l melech the king of Geraris, that he should not hurt him, nor his posterity: and so likewise did Abimelech swear unto Abraham. And David did swear to be and con- tinue a faithful friend to Jonathan: and Jonathan did swear to become a faithful friend unto David. Also God once commanded, that if a thing were laid to pledge to any man, or left with him to keep, if th« same thing were stolen, or lost, that the keeper thereof should be sworn before Judges, that he did not convey it away, nor used any deceit in causing the same to be con- veyed away, by his consent or knowledge. And St. Paul saith, That in all matters of controversy between two H^b. vi persons, whereas one saith yea, and the other nay, so as no due proof can be had of the truth, the end of every such controversy must be an oath ministered by a Judge. And, moreover, God by the Prophet Jeremy saith, Thou j^,. w, shalt swear, the Lord liveth, in truth, in judgment, in righteousness. So ths^t whosoever sweareth when he is SERMON OF SWEARING. VII, 'ART 1. reqiiirecl of a Judge, let him be sure in his conscience thut his oath have these three conditions, and he shall never need to be afraid of perjury. First, he that sweareth must swear truly; that is, he must, setting- apart all favour and affection to the parties, have the truth only before his eyes ; and, for love thereof, say and speak that which he knoweth to be truth, and no The second, further. The second is ; He that taketh an oath, must do it with judgment ; not rashly and unadvisedly, but so- The third, herly, considering what an oath is. The third is ; He tliat sweareth, must swear in righteousness ; that is, for the very zeal and love which he beareth to the defence of innocency, to the maintenance of the truth, and to the righteousness of the matter or cause : all profit, disprofit, all love and favour unto the person for friendship or kindred, laid apart. Thus an oath, if it have with it these three conditions, is a part of God's glory, which we are bound by his commandments to give unto him. For he willeth that we shall swear only by his name : not that he hath pleasure in our oaths ; but, like as he commanded the Jews to offer sacrifice unto him, not for any delight that he had in them, but to keep the Jev/s from committing of idolatry ; so he, commanding us to swear by his holy name, doth not teach us that he delighteth in swearing; but he thereby forbiddeth all men to give his glory to any creature in heaven, earth, or water. Hitherto you see, that oaths lawful are commanded of God; used of Patriarchs and Prophets: of Christ himself; and of his Apostle Paul. Therefore Christian People must think lawful oaths both godly and necessary. For by law- ful promise and covenants, confirmed by oaths. Princes and their countries are confirmed in common tranquillity and peace. By holy promises, with calling the name of God to witness, we be made lively members of Christ, when we profess his religion receiving the sacrament of baptism. By like holy promise the sacrament of matri- mony knitteth man and wife in perpetual love, that they desire not to be separated for any displeasure or adver- sity that shall after happen. By lawful oaths, which Kings, Princes, Judges, and Magistrates do swear, common laws are kept inviolate; justice is indifferently ministered; harmless persons, fatlierless children, widows, and poor SfeRMON OF SWEARING. (J5 iiien, are defended from murderers, oppressors, and thieves ; vil. tliair they suffer no wrong, nor take. any harm. By lawful ^^172^ oaths, mutual society, amity, and good order is kept con- tinually in all commonalties; as boroughs, cities, towns, and villages. And by lawful oaths malefactors are searched out, wrong doers are punished, and they which sustain wrong are restored to their right. Therefore lawful swear- ing cannot be evil, which bringeth unto us so many godly, good, and necessary commodities. Wherefore when Christ so earnestly forbad swearing, it Vain swe.ir- may not be understood as though he did forbid all manner jjl^^j'^r^'"^' of oaths : but he forbiddeth all vain swearing and forswear- ing both by God, and by his creatures ; as the common use of swearing in buying, selling, and in our daily communi- cation ; to the intent every Christian man's word should be as well regarded in such matters, as if he should confirm his communication with an oath. For every Christian man's word, saith St. Hierom, should be so true, that it should be regarded as an oath. And Chrysostom, witness- ing the same^ saith. It is not convenient to swear: for what need we to swear, when it is not lawful for one of us to make a lie unto another? Peradventure some will say, Anobjec- I am compelled to swear, for else men that do commune "°"* with me, or do buy and sell with me, will not believe me. To this answereth St. Chi-jsostom, that he that thus saith. An answer. sheweth himself to be an unjust and a deceitful person : for if he were a trusty man, and his deeds taken to agree with his words, he should not need to swear at all. For, he that useth truth and plainness in his bargaining and communication, he shall have no need, by such vain swear- ing, to bring himself in credence with his neighbours ; nor will his neighbours mistrust his sayings. And, if his cre- dence be so much lost indeed, that he thiuketh no man will believe him without he swear, then he may well think liis credence is clean gone : for truth it is, as Theophylactus writeth, that no man is less trusted, than he that useth much to swear: and Almighty God by the Wise Man saith, That man which sweareth much shall be full of sin, Eccluj.xxiii. and the scourge of God shall not depart from his house. But here some men will say, for excusing of their many Another ob- oaths in their daily talk, Why should I not swear, when lJ'<^"°"- F 6 SERMON OP SWEARING. VII. swear truly? To such men it may be said, that though ^^^^^^ they swear truly, yet, in swearing often — unadvisedly — for n answer, trifles — without necessity — and when they should not swear, they be not without faiUt; but do take God's most holy name in vain. Much more ungodly and unwise men are they, that abuse God's most holy name, not only in buying and selling of small things daily in all places ; but also in eating, drinking, playing, communing, and reasoning : as if none of these things might be done, except in doing of them the most holy name of God be commonly used and abused, vainly and unreverently talked of, sworn by, and forsworn, to the breaking of God's commandment, and procurement of his indignation. THE SECOND PART SERMON OF SWEARING. YOU have been taught in the first part of this Sermo^ against swearing and perjury, what great danger it is to use the name of God in vain : and that all kind of swearing is not unlawful, neither against God's commandment: and that there be three things required in a lawful oath. First, that it be made for the maintenance of the truth : secondly, that it be made with judgment, not rashly and unadvisedly : thirdly, for the zeal and love of justice. Ye heard also what commodities come of lawful oaths ; and what danger Cometh of rash and unlawful oaths. Now, as concerning the rest of the same matter, you shall understand, that as well they use the name of God in vain that by an oath make lawful promises of good and honest things, and perform them not, as they which do promise evil and unlawful things, and do perform the same. Lawful oatlis Of sucli men, that regard not their godly promises bound '" uid^be"^*^* by an oath, but wittingly and wilfully break them, we do better re- read in Holy Scripture two notable pimishments. First, J "h.^ix. Joshua and the people of Israel made a league and faithful SERMON OF SWEARING. 67 promise of perpetual amity and friendship with the Gi- beonites: notwithstanding, afterwards, in the days of wicked Saul, many of these Gibeonites were murdered, contrary lo the said faithful promise made : wherewith Almighty God was so sore displeased, that he sent an universal hunger upon the whole country, which continued by the space of three years : and God would not withdraw his punishment, until the said offence was revenged by the death of seven sons, or next kinsmen, of King Saul. Also whereas Zede- SKingsxxir. chias King of Jerusalem, had promised fidelity to the King °"*^ ^^^' of Chaldea; afterward, when Zedechias, contrary to his oath and allegiance, did rebel against King Nebu- chodonoser ; this heathen King, by God's permission and sufferance, invading the land of Jewry, and besieging the city of Jerusalem, compelled the said King Zedechias to flee ; and in fleeing took him prisoner, slew his sons before his face, and put out both his eyes ; and, binding him with chains, led him prisoner miserably into Babylon. Thus doth God shew plainly how much he abhorreth breakers of honest promises bound by an oath made in his name. And of them that make wicked promises by an oath, and Unlawful will perform the same, we liave example in the Scriptures ; pJomi.T/ chiefly of Herod, of the Avicked Jews, and of Jeplrtha. are n-.i to Herod promised by an oath unto the damsel which danced ^^ ^^^'' before him, to give unto her whatsoever she would ask ; '^^'"^^" ^"'' when she was instructed before of her wicked mother, to ask the head of St. John Baptist. Herod, as he took a wicked oath, so he more wickedly performed the same, and cruelly slew the most holy Prophet. Likewise did the malicious Jews make an oath, cursing themselves if they Acts xxiii. did either eat or drink, until they had slain St. Paul. And Jephtha, when God had given to him victory of the children Judges xi. of Aramon, promised, of a foolish devotion unto God, to offer for a sacrifice imto him that person which of his own liouse should first meet with him after his return home. By force of which fond and unadvised oath, he did slay his own and only daughter, which came out of his house with mirth and joy to welcome him home. Thus the promise which he made most foolishly to God, against God's ever- lusting will, a)id the law of nature, most cruelly he perform- F 2 (jy SERMON OF SWEARING. VII, ed ; so comiiiitting- against God a double offence. Tliere- v^^^Z^\ fore, whosoever maketh any promise binding himself there- unto by an oath, let him foresee that the thing which he promisetli be good and honest, and not against the com- mandment of God ; and that it be in his own power* to per- form it justly: and such good promises must all men keep evermore assuredly. But if a man at any time shall, either of ignorance or of malice, promise and swear to do any thing which is either against the law of Almighty God, or not in his power to perform, let him take it for an unlawful aiid ungodly oath. Against per- Now something to speak of perjury : to the intent you j"''.>'' should know how great and grievous an offence against God this wilful perjury is, I will shew you what it is to take Anoatii ^w oath before a .Judge upon a book. First, when they, before a laying their hands upon the Gospel book, do swear truly to '^ ' inquire, and to make a true presentment of things where- with they be charged, and not to let from saying the truth and doing truly, for favour, love, dread, or malice of any person, as God may help them and the holy contents of that book ; they must consider, that in that book is contained God's everlasting truth, his most holy and eternal word, whereby we have forgiveness of our sins, and be made inh^itors of heaven, to live for ever with God's angels and saints in joy and gladness. In the Gospel book is contained also God's terrible threats to obstinate sinners, that will not amend their lives, nor believe the truth of God's holy word ; and the everlasting pain prepared in hell for idolaters, hypocrites, for false and vain swearers, for perjured men, for false witness bearers, for false condemners of innocent and guiltless men, and for them which for favour hide the crimes of evil-doers, that they should not be punished. So that whosoever wilfully forswear themselves upon Christ's holy Evangely, they utterly forsake God's mercy, goodness, and truth, the merits of our Saviour Christ's nativity, life, passion, death, resun-ection, and ascension ; they refuse the forgiveness of sins, promised to all penitent sinners, the joys of heaven, the company with angels and saints for ever: all which benefits and comforts are promised unto true Christian persons in the Gospel. And they, so being forsworn upon the Gospel, do betake themselves to the devil's service — the SERMON OF SWEARING. 09 ijaaster of all lies, falsehood, deceit, and peijury— provoking the gi-eat indignation and curse of God against them iu this life, and the terrible wrath and judgment of our Saviour Christ at the great day of the last judgment, when he shall justly judge both the quick and the dead according to their works. For whosoever forsaketh the truth, for love or dis- pleasure of any man or for lucre and profit to himself, doth forsake Christ, and with Judas betray him. And although such perjured men's falsehood be now kept secret, yet it Though per, shall be opened at the last day, when the secrets of all men's J'^JJ j," "' hearts shall be manifest to all the world : and then the truth unspied and shall appear, and accuse them ; and then- own conscience, -^ ^'^,^,1 ^^^ with all the blessed company of heaven, shall bear witness do so ever. truly against them : and Christ, the righteous Judge, shall then justly condemn them to everlasting shame and death. This sin of perjury Almighty God, by the Prophet Malachy, doth threaten to punish sore ; saying unto the Jews, I will Malac. iii. come to you in judgment, and I will be a swift witness and a sharp judge upon sorcerers, adulterers, and peijured per- sons. Which thing to the Prophet Zachary God declareth in a vision ; wherein the Prophet saw a book flying, which was twenty cubits long and ten cubits broad ; God saying Zechar. y. then unto him. This is the curse that shall go forth upon the face of the earth, for falsehood, false swearing, and perjury : and this curse shall enter into the house of the false man, and into the house of the perjured man, and it shall remain in the midst of his house, consume him and the timber and stones of his house. Thus you see, how much God doth hate peijur)% and what punishment God hath prepared for false swearers and perjured persons, Thus you have heard how and in what causes it is lawful for a Christian man to swear : ye have heard what proper- ties and conditions a lawful oath must have ; and also how such lawful oaths are both godly and necessary to be ob- served; ye have heard, that it is not lawful to swear vamly, that is, other ways than in such causes, and after such sort as is declared. And finally, ye have heard how damn- able a thing it is, either to forswear ourselves, or to keep an unlawful and an unadvised oath. Wherefore let us earnestly caU for grace, that, all vain swearing and perjury *^0 SERMON OF SWEARING. ^ Vir. set apart, we may only use suoh oaths as be lawful and ^^^^^ godly ; and that we may truly without all fraud keep the same, according to God's will and pleasure. To whom, with the Son, and the Holy Ghost, be all honour and glory. A?nen. A SERMON HOW DANGEROUS A THING IT IS TO dFall from ©o»* Of our going from God, the Wise man saitli tliat pride was the first beginning : for by it man's heart was turned ^^^^^ from God his Maker. For pride, saith he, is the fountain EccIus. of all sin : he that hath it shall be full of cursings, and at the end it shall overthrow him. And as by pride and sin we go from God, so shall God, and all goodness with him go from us. And the Prophet Hosea doth plainly affirm, that they which go away still from God by vicious living, Hosea t and yet would go about to pacify him otherwise by sacrifice, and entertain him thereby, they labour in vain. For not- withstanding all their sacrifice, yet he goeth still away from them. Forsomuch, saith the Prophet, as they do not apply their minds to return to God; although they go about with whole flocks and herds to seek the Lord, yet they shall not find him ; for he is gone away from tht m. But as touching our turning to God, or from God, you shall understand that it may be done divers ways. Some- times directly by idolatry, as Israel and Judah then did : sometimes men go from God by lack of faith, and mistnist- ing of God ; whereof Isaiah speaketh on this wise, Woe Isa. xxxl. to them that go down into Egypt to seek for help ; trusting in horses, and having confidence in the number of chariots, and puissance or power of horsemen. They have no confi- dence in the holy God of Israel, nor seek for the Lord. But what foUoweth I The Lord shall let his hand fall upon them, ;^nd down shall come both the helper and he that is holpen ; i SERMON OF pIrt 1. ^^^^ ^^^^^ ^® destroyed all together. Sometimes men go ^^.^^ from God by the neglecting of his commandments con- cerning their neighbours ; which command them to express hearty love towards every man : as Zachary said unto the ach. vii. people in God's behalf; Give true judgment, shew mercy and compassion every one to his brother, imagine no deceit towards widows, or children fatherless and motherless, to- wards strangers, or the poor ; let no man forge evil in his heart against his brother. But these things they passed not of; they turned their ba<;ks, and went their way ; they stopped their ears, that they might not hear; they hardened their hearts as an adamant stone, that they mio-ht not listen to the Law, and the words that the Lord had sent through his Holy Spirit by his ancient Prophets. Where- fore the Lord shewed his great indignation upon them. It '>■• ""* came to pass, saith the Prophet, even as I told them : as they would not hear, so when they cried they were not heard, but were scattered into all kingdoms which they never knew ; and their land was made desolate. And, to be short, all they that may jiot abide the word of God; but, following the persuasions and stubbornness of their own hearts, go backward and not forward; as it is said in ■■•''''• Jeremy, They go and turn away from God. Lisomuch that Origen saith, He that with mind, with study, with deeds, with thought and care, applieth and giveth himself to God's word, and thinketh upon his laws day and night, giveth himself wholly to God, and in his precepts and com- mandments is exercised, this is he that is turned to God. And on the other part he saith, Whosoever is occupied with fables and tales, when the word of God is rehearsed, he is turned from God. Whosoever in time of reading God's word is careful in his mind of worldly business, of money, or of lucre, he is turned from God. Whosoever is entangled w^th the cares of possessions, filled with covet- ousness of riches; whosoever studieth for the glory and honour of this world ; he is turned from God. So that after liis mind, whosoever hath not a special mind to that thing that is commanded or taught of God ; he that doth not listen unto it, embrace, and imprint it in his heart, to the intent that he may duly fashion his hfe thereafter; he is plainly turned from God, although he do other things oil FALLING FROM GOD. 7S |iis owu devotion and mind, which to him seem better, and more to God's honour. Which thing to be true, we be taught and admonished in the Holy Scripture, by the example of King Saul : who being commanded of God by Samuel, that he should kill all the i Kings xv. xVmalekites and destroy them clearly, with their goods and cattle ; yet he, being moved partly with pity, and partly— as he thought — with devotion unto God, saved Agag the king, and all the chief of their cattle, therewith to make sacrifice unto God. Wherewithal God being displeased highly, said unto the Prophet Samuel, I repent that ever I made Saul king ; for he hath forsaken me, and not followed my words : and so he commanded Samuel to shew him. And, when Samuel asked, wherefore contrary to God's word he had saved the cattle ; he excused the matter partly by fear, saying he durst do none other, for that the people would have it so ; partly, for that they were goodly beasts, he thought God would be content, seeing it was done of a good intent and devotion to honour God with the sacrifice of them. But Samuel, reproving all such intents and devo- tions, seem they never so much to God's honour —if they stand not with his word, whereby we may be assured of his pleasure— said on this wise. Would God have sacrifices and offerings, or rather that his word should be obeyed I To obey him is better than offerings, and to listen to him is bet- ter than to offer the fat of rams : yea, to repugn against his voice is as evil as the sin of soothsaying ; and not to agree to it is like abominable idolatry. And now, forasmuch as thou hast cast away the word of the Lord, he hath cast away thee, that thou shouldest not be King. By all these examples of Holy Scripture we may know, ^"J^^^'j'j"j||S that as we forsake God, so shall he ever forsake us. And .^^j, ' what miserable state doth consequently and necessarily fol- low thereupon, a man may easily consider by the terrible threatenings of God. And although he consider not all the said misery to the uttermost ; being so great that it passeth any man's capacity in this life sufficiently to consider the same ; yet he shall soon perceive so much thereof, that if his heart be not more than stony, or harder than the ada- mant, he shall fear, tremble, and quake, to call the same to his remembrance. PART SERMON OF VIIT. First, the displeasure of God towards us is commonly , expressed in the Scripture by these two things ; by shewing his fearful countenance upon us, and by turning his face or hiding it from us. By shewing his di'eadful countenance is signified his great wrath : but by turning his face or hiding thereof, is, many times, more signified ; that is to say, that he clearly forsaketh us, and giveth us over. The which significations be taken of the properties of men's manners. For men towards them whom they favour commonly bear a good, a cheerful, and a loving countenance : so that by the face or countenance of a man, it doth commonly appear what will or mind he beareth towards others. So when God doth shew his dreadful countenance towards us, that is to say, doth send dreadful plagues of sword, famine, or pestilence upon us, it appeareth that he is greatly wroth with us : but when he withdraweth from us his word, the right doctrine of Christ, his gracious assistance and aid, which is ever joined to his word, and leaveth us to our own wit, our own will and strength ; he declareth then that he beginneth to forsake us. For whereas God hath shewed to all them that truly believe his Gospel, his face of mercy ia Jesus Christ, which doth so lighten their hearts, that they, if they behold it as they ought to do, be transformed to his image, be made partakers of the heavenly light, and of his Holy Spirit, and be fashioned to him in ail goodness requisite to the children of God: so, if they after .do neglect the same, if they be unthankful unto him, if they order not their lives according to his example and doctrine, and to the setting forth of his glory ; he will take away from them his kingdom, his holy word, whereby he should reign in them, because they bring not forth the fruit thereof that he looketh for. Nevertheless, he is so merciful and of so long sufferance, that he doth not shew upon us that great wrath suddenly. But when we begin to shrink from his word, not believing it, or not expressing it in our livings ; first he doth send his messengers, the true Preachers of his word, to admonish and warn us of our duty : that as he for his part, for the great love he bare unto us, delivered his own Son to suffer death, that we by his death might be delivered from death, and be restored to the life everlasting, evermore to dwell with him, and tQ FALLING FROM GOD. 75 be partakers and inheritors with him of his everlasting o-Ioryand kingdom of heaven ; so again, that we tor our parts should walk in a godly life, as becometh his children to do. And if this will not serve, but still we remam disobedient to his word and will, not knowing him, nor loving him; not fearing him ; not putting our whole trust and confidence in him ; and on the other side, to our neighbours behaving ourselves uncharitably, by disdain, envy, malice, or by committing murder, robbery, adultery, gluttony, deceit, lying, swearing, or other like detestable works, and ungodlv behaviour; then he threateneth us by Heb. iil. terrible comminations, swearing in great anger, that who- i Cor. v.. soever doth these works, shall never enter into his rest, P.al. xv. which is the kingdom of heaven. THE SECOND PART SERMON OF FALLING FROM GOD. IN the former part of this Sermon ye have learned how many manner of ways men fall from God: some by idolatry; some for lack of faith; some by neglecting ot their neighbours; some by not hearing of Gods word; some by the pleasure they take in the vanities of worldly thino-s Ye have also learned in what misery that man is, whic'h'is gone from God: and how that God yet of his infinite goodness, to call again man from that his misery, useth first gentle admonitions by his Preachers; after he layeth on terrible threatenings. Now if this gentle monition and threatening together do not serve then God will shew his terrible countenance upon us ; he will pour intolerable plagues upon our heads; and after he will take away from us all his aid and assistance, wherewith before he did defend us from all such manner of calamity As the evangelical Prophet Isaiah, agreeing with Christ s Isa.ah v. piatlldoT teach usf saying that, God had made a Mau. ,.. goodly vineyard for his beloved children ; he hedged it, he walled it round about, he planted it with chosen vines, SERMON OF and made a turret in the midst thereof, and therein also a wine-press. And when he looked that it should bring- forth good grapes, it brought forth wild grapes. And after it followeth. Now shall I shew you, saith God, Avhat I will do with my vineyard : I will pluck down the hedges, that it may perish : I will break down the walls, that it may be trodden under foot : I will let it lie waste ; it shall not be cut, it shall not be digged, but briers and thorns shall overgrow it : and I shall command the clouds, that they shall no more rain upon it. By these threatenings we are monished and warned, that if we, which are the chosen vineyard of God, bring- not forth good grapes, that is to say, good works, that may be delectable and pleasant in his sight, when he looketh for them, when he sendeth his messengers to call upon us for them ; but rather bring forth wild grapes, that is to say, sour works, unsweet, unsavoury, and unfruitful ; then will he pluck away all defence, and suffer grievous plagues of famine, battle, dearth, and death, to light upon us. Finally, if these do not yet serve, he will let us lie waste ; he will give us over; he will turn away from us; he will dig and delve no more about us ; he will let us alone, and suffer us to bring forth even such fruit as we will ; to bring- forth brambles, briers, and thorns, all naughtiness, all vice ; and that so abundantly, that they shall clean overgrow us, choke, strangle, and utterly destroy us. But they that in this world live not after God, but after their own carnal liberty, perceive not this great wrath of God towards them, that he will not dig nor delve any more about them, that he doth let them alone even to themselves. But they take this for a great benefit of God, to have all their own liberty ; and so they live, as if carnal liberty were the true liberty of the Gospel. But God forbid, good people, that ever we should desire such liberty. For although God suffer sometimes the wicked to have their pleasure in this world, yet the end of ungodly living is at length endless destruction. The murmuring Israelites had that they longed for ; they had quails enough, yea till they were weary of them. But what was the end thereof i Their sweet meat had sour sauce : even while the meat was in their mouths, the plague of God FALLING FROM GOD. '^7 lighted upon them, and suddenly they died. So, if we live VHI. uno-odlily • and God suffereth us to follow our own wdls, to ,^^^^j have our own delights and pleasures, and correcteth us not with some plague ; it is no doubt but he is almost utterly displeased with us. And although it be long ere he strike vet many times when he striketh such persons, he striketh them at once for ever. So that when he doth not strike us- when he ceaseth to afflict us, to punish or beat us; and suffereth us to run headlong into all ungodliness and pleasures of this world that we delight in, without puriish- ment and adversity ; it is a dreadful token that he loveth us no longer, that he careth no longer for us, but hath given us over to our own selves. As long as a man doth prune his vines, doth dig at the roots, and doth lay fresh earth to them; he hath a mind to them, he perceiveth some token of fruitfulness, that may be recovered m them: but when he will bestow no more such cost and labour about them, then it is a sign that he thinketh they will never be o-ood. And the father, as long as he loveth his chdd, he Tooketh angerly, he correcteth him when he doth amiss : but when that serveth not, and upon that he ceaseth from correction of him, and suffereth him to do what he list himself, it is a sign that he intendeth to disinherit him, and to cast him away for ever. So surely nothing should pierce our heart so sore, and put us in such horrible fear, as when we know in our conscience, that we have grievously offended God, and do so continue ; and that yet he striketh not, but quietly suffereth us in the naughtiness that we have delight in. Then specially it is time to cry and to cry again! as David did ; Cast me not away from thy face, Psa . 1.. and take not away thy Holy Spirit from me. Lord, turn Ps.i. xxvu. not away thy face from me; cast not thy servant^ away m displeasure. Hide not thy face from me ; lest I be like P.,. cxl... unto them that go down to hell. The which lamentable ^ prayers of him, as they do certify us what horrible danger they be in. from whom God turneth his face, for the time, and as long as he so doth : so should they move and stir us to cry upon God with all our heart, that we may not be brought into that state; which doubtless is so sorrowful, so miserable, and so dreadful, as no tongue can sufficiently express, nor anv heart can think. For what deadly grief SERMON OF may a man suppose it is to be under the wrath of God ; to be forsaken of him, to have his Holy Spirit, the author of all goodness, to be taken from him ; to be brought to so vile a condition, that he shall be left meet for no better purpose, than to be for ever condemned in hell ? For not only such places of David do shew that, upon the turning of God's face from any persons, they shall be left bare from all goodness, and far from hope of remedy ; but also the place rehearsed last before of Isaiah doth mean the same : which sheweth that God at length doth so forsake his unfruitful vineyard, that he will not only suffer it to bring forth weeds, briers, and thorns ; but also, further to punish the unfruitfulness of it, he saith he will not cut it, he will . not delve it ; and he will command the clouds, that they shall not rain upon it : — whereby is signified the teaching of his holy word ; which St. PauC after a like manner, expressed by planting and watering : — meaning that he will take that away from them, so that they shall be no longer of his kingdom ; they shall be no longer governed by his Holy Spirit ; they shall be put from the grace and benefits that they had, and ever might have enjoyed through Christ; they shall be deprived of the heavenly light and life, which they had in Christ, whilst they abode in him; they shall be — as they were once— -as men without God in this world, or rather in worse taking. And, to be short, they shall be given into the power of the devil; which beareth the rule in all them that be cast away from God, as he did in Saul and Judas, and generally in all such as work after their own wills, the children of mistrust and unbelief. Let us beware therefore, good Christian people, lest that we, rejecting or casting away God's Word, by the which we obtain and retain true faith in God, be not at length cast off so far, that we become as the children of unbelief: which be of two sorts, far diverse, yea almost clean contrary, and yet both be very far from returning to God. The one sort, only weighing their sinful and detestable living with the right judgment and straitness of God's righteousness, be so without counsel, and be so comfortless — as they all must needs be, from whom the Spirit of counsel and comfort is gone ~ that they will not FALLING FKOM GOD. 79' be persuaded in their hearts, but that either God cannot, VIII. or else that he will not, take them again to his favour and v^^l^Z^ mercy. The other, hearing the loving and large promises of God's mercy, and so not conceiving a right l^ith there- of, make those promises larger than ever God did ; trusting that although they continue in their sinful and detestable living never so long, jet that God, at the end of their life, will shew his mercy upon them, and that then they will return. And both these two sorts of men be in a damnable state : and yet nevertheless God, who willeth not the death Ezek. xviii. of the wicked, hath shewed means, whereby both the same, ^"^ ^*'""- if they take heed in season, may escape. The first, as they do dread God's rightful justice in pu- Against des- nishing sinners; whereby they should be dismayed, and P^^^^'°"* shoidd despair indeed, as touching any hope that may be in themselves; so if they would constantly or stedfastly believe, that God's mercy is the remedy appointed against such despair and distrust, not only for them, but generally for all that be sorry and truly repentant, and will therewithal stick to God's mercy ; they may be sure they shall obtain mercy, and enter into the port or haven of safeguard ; into the which whosoever doth come, be they beforetime never so wicked, they shall be out of danger of everlasting dam- nation : as God by Ezekiel saith. What time soever a sin- Ezek. xxxiif. ner doth return, and take earnest and true repentance, I tvill forget all his wickedness. The other, as they be ready to believe God's promises, so they should be as ready to believe the threatenings of God : as well they should believe the Law, as the Gospel : as well that there is an hell and everlasting fire, as that Against pre- there is an heaven and everlasting joy : as well they should '"'"^ '°"' believe damnation to be threatened to the wicked and evil- doers, as salvation to be promised to the faithful in word and works : as well they should believe God to be true in the one, as in the other. And the sinners, that continue in their wicked living, ought to think that, the promises of God's mercy, and the Gospel, pertain not unto them being in that state ; but only the Law, and those Scriptures which contain the wrath and indignation of God, and his threat- enings ; which should certify them that, as they do over- boldly presume of God's mercy, and live dissolutely, so doth 80 SERMON OF PALLING FROM GOD. God still more and more withdraw his mercy from them : and he is so provoked thereby to wrath at length, that he destroyeth such presumers many times suddenly. For of iThess. V. such St. Paul saith thus : When they shall say, It is peace, there is no danger; then shall sudden destruction come upon them. Let us beware therefore of such naughty boldness to sin. For God, which hath promised his mercy to them that be truly repentant— although it be at the latter end— hath not promised to the presumptuous sinner, either that he shall have long life, or that he shall have true repentance at the last end. But for that purpose hath he made every man's death uncertain, that he should not put his hope in the end, and in the mean season, to God's high displeasure, live ungodly. Wherefore, let us follow the counsel of the Wise Man ; let us make no tarrying to turn unto the Lord; let us not put otF from day to day: for suddenly shall his wrath come, and in time of vengeance he will destroy the wicked. Let us therefore turn betimes ; and when we turn llosea xir. let US pray to God, as Hosea teacheth, saying. Forgive us all our sins, receive us graciously. And if we turn to him with an humble and a veiy penitent heart, he will receive us to his favour and grace for his holy name's sake, for his promise sake, for his truth and mercies sake, promised to all faithful believers in Jesus Christ, his only natural Son. To whom, the only Saviour of the world, with the Father and the Holy Ghost, be all honour, glory, and power, world Avithout end. Amen. AN EXHORTATION AGAINST tlTfje dr^at of iScatlj It is not to be marvelled that worldly men do fear to die. ^IX^ ^ For death depriveth them of all worldly honours, riches, v^^^,^ and possessions, in the fruition whereof the worldly man counteth himself happy, so long as he may enjoy them at his own pleasure: and otherwise, if he be dispossessed of the same without hope of recovery, then he can no other- wise think of himself, but that he is unhappy ; because he hath lost his worldly joy and pleasure. Alas, thinketh this carnal man, shall I now depart for ever from all my honours, all my treasure ; from my country, friends, riches, possessions, and worldly pleasures, which are my joy and heart's delight? Alas, that ever that day should come, when all these I must bid farewell at once, and never enjoy any of them after. Wherefore it is not without great cause spoken of the Wise Man, O death, how bitter and Eccius. xii sour is the remembrance of thee to a man that liveth in peace and prosperity in his substance; to a man living at ease, leading his life after his own mind without trouble, and is therewithal well pampered and fed ! There be other men, whom this world doth not so greatly laugh upon, but rather vex and oppress with poverty, sickness, or some other adversity: yet they do fear death, partly because the flesh abhorreth naturally its own sorrowful dissolution, which death doth threaten to them ; and partly by reason of sicknesses and painful diseases, which be most strong pangs and agonies in the flesh, and use commonly to come to sick men before death, or at the least accompany death, whensoever it cometh. G PART 1 EXHORTATION AGAINST IX. Although these two causes seem great and weighty to a J worldly man, whereupon he is moved to fear death ; yet there is another cause much greater than any of these afore rehearsed, for which indeed he hath just cause to fear death ; and that is, the state and condition whereunto, at the last end, death bringeth all them that have their hearts fixed upon this world, without repentance and amendment. This state and condition is called the second death; which unto all such shall ensue after this bodily death. And this is that death which indeed ought to be dreaded and feared: for it is an everlasting loss, without remedy, of the grace and favour of God, and of everlasting joy, pleasure, and felicity. And it is not only the loss for ever of all these eternal pleasures ; but also it is the condemnation both of body and soul, without either appellation or hope of redemption, unto everlasting pains in hell. Unto this state death sent the unmerciful and un- godly rich man, that Luke speaketh of in his Gospel ; who living in all wealth and pleasure in this world, and che^ rishing himself daily with dainty fare and gorgeous apparel, despised poor Lazarus, that lay pitiful at his gate, mise- rably plagued and full of sores, and also grievously pined with hunger. Both these two were arrested by death ; which sent Lazarus, the poor miserable man, by angels anon unto Abraham's bosom ; a place of rest, pleasure, and consolation: but the unmerciful rich man descended down into hell ; and being in torments, he cried for com- fort, complaining of the intolerable pain that he suffered in that flame of fire : but it was too late. So unto this place bodily death sendeth all them that in this world have their joy and felicity ; all them that in this world be un- faithful unto God, and uncharitable unto their neighbours, so dying without repentance and hope of God's mercy. Wherefore it is no marvel, that the worldly man feareth death: for he hath much more cause so to do, than he himself doth consider. Thus we see three causes why worldly men fear death. One, because they shall lose thereby their worldly honours, riches, possessions, and all their heart's desires: another because of the painful diseases and bitter pangs, which commonly men suffer, either before or at the time of death: THE FEAR OF DEATH. 85 but the chief cause above all other, is the dread of the IX. miserable state of eternal damnation both of body and soul, ^^^^^ which they fear shall follow, after their departing from the Third. worldly pleasures of this present life. For these causes be all mortal men, which be given to the love of this world, both in fear and state of death through sin, as the holy Apostle saith, so long as they live Heb.ii. here in this world. But, everlasting thanks be to Almighty God for ever, there is never a one of all these causes, no, nor yet they all together, that can make a true Christian man afraid to die — who is the very member of Christ, the temple of i Cor. iii. the Holy Ghost, the son of God, and the very inheritor of the everlasting kingdom of heaven — but plainly contrary, he conceiveth great and many causes, undoubtedly ground- ed upon the infallible and everlasting truth of the Word of God, which move him, not only to put away the fear of bodily death, but also, for the manifold benefits and sin- gular commodities, which ensue unto every faithful person by reason of the same, to wish, desire, and long heartily for it. For death shall be to him no death at all ; but a very deliverance from death, from all pains, cares, and sorrows, miseries, and wretchedness of this world ; and the very entry into rest ; and a beginning of everlasting joy ; a tasting of heavenly pleasures, so great, that neither tongue is able to express, neither eye to see, nor ear to hear them, no, nor any earthly man's heart to conceive them. So exceeding great benefits they be, which God our heavenly Father, by his mere mercy, and for the love of his Son Jesus Christ, hath laid up in store, and prepared for them that humbly submit themselves to God's will, and- evermore unfeignedly love him from the bottom of their hearts. And we ought to believe, that death, being slain by Christ, cannot keep any man that stedfastly trusteth in Christ, under his perpetual tyranny and subjection; but that he shall rise from death again unto glory at the last day, appointed by Almighty God, hke as Christ our Head did rise again, according to God's appointment, the third day. For St. Augustine saith. The Head going before, the members trust to follow and come after. And St. Paul saith, If Christ be risen from the dead, we shall rise also G 2 EXHORTATION AGAINST from the same. And to comfort all Christian persons herein, Holy Scripture calleth this bodily death a sleep ; wherein man's senses be, as it were, taken from him for a season, and yet, when he awaketh, he is more fresh than he was when he went to bed. So, although we have our souls separated from our bodies for a season, yet at the general resurrection we shall be more fresh, beautiful, and perfect than we be now. For now we be mortal ; then shall we be immortal : now infected with divers infirmities ; then clearly void of all mortal infirmities : now we be subject to all carnal desires ; then we shall be all spiritual, desiring nothing but God's glory, and things eternal. Thus is this bodily death a door or entering unto life ; and therefore not so much dreadful, if it be rightly consi- dered, as it is comfortable : not a mischief, but a remedy for all mischief: no enemy, but a friend : not a cruel ty- rant, but a gentle guide ; leading us not to mortality but to immortality, not to sorrow and pain but to joy and plea- sure, and that to endure for ever ; if it be thankfully taken and accepted as God's messenger, and patiently borne of us for Christ's love, that suffered most painful death for our love, to redeem us from death eternal. According hereunto St. Paul saith, Our life is hid with Christ in God ; but when our life shall appear, then shall we also appear with him in glory. Why then shall we fear to die, considering the manifold and comfortable promises of the Gospel, and of Holy Scriptures ? God the Father hath given us everlasting life, saith St. John, and this life is in his Son. He that hath the Son hath life ; and he that hath not the Son hath not life. And this I write, saith St. John, to you that believe in the name of the Son of God, that you may know that you have everlasting life, and that yoq do believe upon the name of the Son of God. And our Saviour Christ saith. He that believeth in me hath life everlasting, and I will raise him from death to life at the last day. St. Paul also saith, that Christ is ordained and made of God our righteousness, our holiness and redemp» tion, to the intent that he which will glory should glory in the Lord. St. Paul did contemn and set little by all other things ; esteeming them as dung, which before he had io very great price; that he might be found in Christ, to THE FEAR OF DEATH. 85 have everlasting life, true holiness, righteousness, and re- demption. Finally, St. Paul maketh a plain argument in this wise ; If our heavenly Father would not spare his own Rom. viiir natural Son, but did give him to death for us ; how can it be, that with him he should not give us all things ? There- fore if we have Christ, then have we, with him and by him, all good things whatsoever we can in our hearts wish or desire, as victory over death, sin, and hell ; we have the favour of God, peace with him, holiness, wisdom, justice, power, life, and redemption ; we have by him perpetual health, wealth, joy, and bliss everlasting. THE SECOND PART OF THE SERMON AGAINST THE FEAR OF DEATH. IT hath been heretofore shewed you, that there be three causes, wherefore men do commonly fear death. First, the sorrowful departing from worldly goods and pleasures. The second, the fear of the pangs and pains that come with death. The last and principal cause is, the horrible fear of extreme misery, and perpetual damnation in time to come. And yet none of these three causes troubleth good men ; because they stay themselves by true faith, perfect charity, and sure hope of the endless joy and bliss everlasting. All those therefore have great cause to be full of joy, that be joined to Christ with true faith, stedfast hope, and perfect charity; and not to fear death, nor everlasting damnation. For death cannot deprive them of Jesus Christ; nor can any sin condemn them that are grafted surely in him, which is their only joy, treasure, and life. Let us repent of our sins, amend our lives, trust in his mercy, and satisfaction ; and death can neither take him from us, nor us from him. For then, as St. Paul saith, Rom. wr. whether we live or die, we be the Lord's own. And again he saith, Christ did die, and rose again, because h« should EXHORTATION AGAINST be Lord both of the dead and quick. Then, if we be the Lord's own when we be dead, it must needs follow that such temporal death not only cannot harm us, but also that it shall be much to our profit, and join us unto God more perfectly. And thereof the Christian heart may surely be certified by the infallible or undeceivable truth of Holy Scripture. It is God, saith St. Paul, which hath prepared us unto immortality : and the same is he which hath given us an earnest of the Spirit. Therefore let us be always of good comfort ; for we know that so long as we be in the body, we be as it were far from God in a strange country, subject to many perils, walking without perfect sight and knowledge of Almighty God, only seeing him by faith in Holy Scriptures. But we have a courage and desire ra- ther to be at home with God and our Saviour Christ, far from the body ; where we may behold his Godhead, as he is, face to face, to our everlasting comfort. These be St. Paul's words in effect : whereby we may perceive, that the life in this world is resembled and likened to a pilgrimage in a strange country, far from God ; and that death, deli- vering us from our bodies, doth send us straight home into our own country, and maketh us to dwell presently with God for ever, in everlasting rest and quietness : so that to ^ie is no loss, but profit and winning to all true Christian people. What lost the thief, that hanged on the cross with Christ, by his bodily death ? Yea, how much did he gain by it ! Did not our Saviour say unto him. This day thou shalt be with me in Paradise ? And Lazarus, that pitiful person, that lay before the rich man's gate, pained with sores, and pined with hunger ; did not death highly profit and promote him, which by the ministry of angels sent hini unto Abraham's bosom, a place of rest, joy, and heavenly consolation? Let us think none other, good Christian people, but Christ hath prepared, and made ready before, the same joy and felicity for us, that he prepared for Lazarus and the thief. Wherefore, let us stick unto hig salvation and gracious redemption ; and believe his word, serve him from our hearts, love and obey him : and what- soever we have done heretofore contrary to his most holy will, now let us repent in time, and hereafter study to correct our life : and doubt not, but we shall find him as THE FEAR OF DEATH. 87 merciful unto us, as he was either to Lazarus, or to the IX. ^ thief: whose examples are written in Holy Scripture for y^J.^ the comfort of them that be sinners, and subject to sorrows, miseries, and calamities in this world ; that they should not despair in God's mercy, but ever trust thereby to have forgiveness of their sins, and life everlasting, as. Lazarus and the thief had. Thus I trust every Christian man perceiveth by the infallible or undeceivable word of God, that bodily death cannot harm nor hinder them that truly believe in Christ; but contrariwise shall profit and promote the Christian souls, which being truly peni- tent for their offences, depart hence in perfect charity, and in sure trust that God is merciful to them, forgiving their sins, for the merits of Jesus Christ his only natural Son. The second cause why some do fear death, is sore sick- Th^«J^^^°J^ ness and grievous pains, which partly come before death, sora^d^fear and partly accompany or come with death, whensoever it death. cometh. This fear is the fear of the frail flesh, and a natu- ral passion belonging unto the nature of a mortal man. But true faith in God's promises, and regard of the pains and pangs which Christ upon the cross suff'ered for us mise- rable sinners, with consideration of the joy and everlasting life to come in heaven, will mitigate those pains, and mo- derate this fear, that it shall never be able to overthrow the hearty desire and gladness, that the Christian soul hath to be separated from this corrupt body, that it may come to the gracious presence of our Saviour Jesus Christ. If we believe stedfastly the Word of God, we shall perceive that such bodily sickness, pangs of death, or whatsoever dolorous pangs we suffer either before or with death, be nothing else in Christian men but the rod of our heavenly and loving Father ; wherewith he mercifully correcteth us, either to try and declare the faith of his patient children that they may be found laudable, glorious, and honourable in his sight, when Jesus Christ shall be openly shewed to be the Judge of all the world, or else to chastise and amend in them whatsoever offendeth his fatherly and gra- cious goodness, lest they should perish everlastingly. And this his correcting rod is common to all them that be truly his. Therefore let us cast away the burden of sin that lieth EXHORTATION AGAINST so heavy on our necks, and return unto God by true pen- ance and amendment of our lives. Let us with patience run this course that is appointed ; suffering, for his sake that died for our salvation, all sorrows and pangs of death, and death itself joyfully, when God sendeth it to us ; having our eyes fixed and set fast ever upon the Head and Cap- tain of our faith, Jesus Christ ; who, considering the joy that he should come unto, cared neither for the shame nor pain of death, but willingly conforming and framing his -will to his Father's will, most patiently suffered the most shameful and painful death of the cross, being innocent and harmless. And now therefore he is exalted in heaven, and everlastingly sitteth on the right hand of the throne of God the Father. Let us call to our remembrance there- fore the life and joys of heaven, that are kept for all them that patiently do suffer here with Christ ; and consider that Christ suffered all his painful passion by sinners, and for sinners; and then we shall with patience, and the more easily, suffer such sorrows and pains, when they come. Let us not set at light the chastising of the Lord ; nor grudge at him, nor fall from him, when of him we be corrected : for the Lord loveth them whom he doth correct, and beateth every one whom he taketh to be his child. What child is that, saith St. Paul, whom the Father loveth, and doth not chastise i If ye be without God's correction — which all his well-beloved and true children have — then be you but bastards, smally regarded of God, and not his true chil- dren. Therefore seeing that, when we have on earth our carnal fathers to be our correctors, we do fear them, and rever- ently take their correction ; shall we not much more be in subjection to God our spiritual Father, by whom we shall have everlasting life ? And our carnal fathers sometimes correct us, even as it pleaseth them, without cause : but this Father justly correcteth us ; either for our sin, to the intent we should amend ; or for our commodity and wealth, to make us thereby partakers of his holiness. Furthermore all correction, which God sendeth us in this present time, seemeth to have no joy and comfort, but sorrow and pain : yet it bringeth with it a taste of God's mercy and goodness towards them that be so corrected, and a sure hope of THE FEAR OF DEATH. 89 God's everlasting consolation in heaven. If then these IX. sorrows, diseases, and sicknesses, and also death itself, be ,^_^^f^l£\ nothing else but our heavenly Father's rod ; whereby he c'ertifieth us of his love and gracious favour, whereby he trieth and purifieth us, whereby he giveth unto us holiness, and certifieth us that, we be his children, and he our mer- ciful Father ; shall not we then with all humihty, as obedi- ent and loving children, joyfully kiss our heavenly Father's rod; and ever say in our heart, with our Saviour Jesus Christ, Father, if this anguish and sorrow which I feel, aiifl Mm. xxvi. death which I see approach, may not pass, but that thy will is that I must suffer them. Thy will be done ? THE THIRD PART OF THE SERMON AGAINST THE FEAR OF DEATH. l^ this Sermon against the Fear of Death, two causes were declared, which commonly move worldly men to be in much fear to die : and yet the same do nothing trouble the faith- ful and good livers, when death cometh ; but rather give them occasion greatly to rejoice, considering that they shall be delivered from the sorrow and misery of this world, and be brought to the great joy and felicity of the life to come. Now the third and special cause, why death indeed is to The third be feared, is the miserable state of the worldly and ungodly "^ll^l |^','J people after their death. But this is no cause at all, why be teared. tlie godly and faithful people should fear death : but rather contrariwise, their godly conversation in this life, and belief in Christ, cleaving continually to his merits, should make them to long sore after that life, that remaineth for them undoubtedly after this bodily death. Of this immortal state, after this transitory life ; where we shall live evermore in the presence of God, in joy and rest, after victory over all sickness, sorrows, sin, and death ; there be many plain places of Holy Scripture, which confirm the weak conscience against the fear of all such dolors, sicknesses, sin, and bodily EXHORTATION AGAINST death ; to assuage such trembling and ungodly fear ; and to encourage us with comfort and hope of a blessed state after this life. St. Paul wisheth unto the Ephesians, that God the Father of glory would give unto them the spirit of wis- dom and revelation; that the eyes of their hearts might have light to know him, and to perceive how great things he had called them unto, and how rich an inheritance he hath prepared after this life for them that pertain unto him. And St. Paul himself declareth the desire of his heart ; which was to be dissolved and loosed from his body, and to be with Christ: which, as he said, was much better for him, although to them it was more necessary that he should live ; which he refused not for their sakes. Even like as St, Martin said. Good Lord, if I be necessary for thy people to do good unto them, I will refuse no labour : but else for mine own self, I beseech thee to take my soul. Now the holy fathers of the old Law, and all faithful and righteous men which departed before our Saviour Christ's ascension into heaven, did by death depart from troubles unto rest, from the hands of their enemies into the hands of God, from sorrows and sicknesses unto joyful refreshing in Abraham's bosom, a place of all comfort and consolation as the Scriptures do plainly by manifest words testify. The Book of Wisdom saith, that the righteous men's souls be in the hand of God, and no torment shall touch them. They seemed to the eyes of foolish men to die, and their death was counted miserable, and their departing out of this world wretched ; but they be in rest. And another place saith, that the righteous shall live for ever, and their reward is with the Lord, and their minds be with God, who is above all: therefore they shall receive a glorious kingdom, and a beautiful croAvn at the Lord's hand. And in another place the same book saith, The righteous, though he be prevented with sudden death, nevertheless he shall be there, where he shall be refreshed. Of Abraham's bo- som Christ's words be so plain, that a Christian man need- eth no more proof of it. Now then if this were the state of the holy fathers and righteous men, before the coming of our Saviour, and before he was glorified ; how much more then ought all we to have a stedfast faith, and a sure hope of this blessed state and condition, after our death ; seeing THE FEAR OF DEATH. 91 that our Saviour now liath performed the whole work of our ix. redemption, and is gloriously ascended into heaven, to pre- ,^^^^^^^ pare our dwelling-places with him, and said unto his Father, Father, I will that where I am my servants shall be with John xvii. me. And we know, that whatsoever Christ will, his Father will the same : wherefore it cannot be, but, if we be his faithful servants, our souls shall be with him after our de- parture out of this present life. St. Stephen when he was stoned to death, even in the midst of his torments, what was his mind most upon ? When he was full of the Holy Ghost, Acu vii, saith Holy Scripture, having- his eyes lifted up into heaven, he saw the glory of God, and Jesus standing on the right hand of God. The which truth after he had confessed boldly before the enemies of Christ, they drew him out of the city, and there they stoned him ; who cried unto God, saying. Lord Jesus Christ, take my spirit. And doth not our Saviour say plainly in St. John's Gospel, Verily, verily, Joi.a t. I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and cometh not into judgment, but shall pass from death to life? Shall we not then think that death to be precious, by the which we pass unto life I Therefore it is a true saying of the Prophet, The death Psal. cx«. of the holy and righteous men is precious in the Lord's sight. Holy Simeon, after that he had his heart's desire in seeing our Saviour- that he ever longed for in all his life--he embraced or took him in his arms, and said ; Now, Luke ii. Lord, let me depart in peace, for mine eyes have beholden that Saviour which thou hast prepared for all nations. It is truth therefore, that the death of the righteous is called peace, and the benefit of the Lord ; as the Church saith, in the name of the righteous departed out of this world; My soul, turn thee to thy rest, for the Lord hath p been good to thee, and rewarded thee. And we see by Holy Scripture, and other ancient histories of martyrs, that the holy, faithful, and righteous, ever since Christ's ascension, or going up, in their death did not doubt but that they went to Christ in spirit, which is our life, health, wealth, and salvation. John in his holy Revelation saw an hundred forty and four thousand Virgins and Innocents, of whom h« il. CX\'h EXHORTATION AGAINST said. These follow the Lamb Jesus Christ wheresoever he goeth. And shortly after in the same place he saith ; I heard a voice from heaven saying- unto me. Write, happy and blessed are the dead which die in the Lord: from henceforth surely, saith the Spirit, they shall rest from their pains and labours ; for their works do follow them : so that then they shall reap with joy and comfort, that which they sowed with labours and pains. They that sow in the Spirit, of the Spirit shall reap everlasting- life. Let us therefore never be weary of well- doing- : for when the time of reaping- or reward cometh, we shall reap, without any weariness, everlasting- joy. Therefore while we have time, as St. Paul exhorteth us, let us do g-ood to all men ; and not lay up our ti-easure in earth, where rust and moths corrupt it: which rust, as St. James saith, shall bear witness against us at the great day, condemn us, and shall like most burning fire torment our flesh. Let us beware therefore, as we tender our own wealth, that we be not in the number of those miserable, covetous, and wretched men, which St. James biddeth mourn and lament for their greedy gathering and ungodly keeping of goods. Let us be wise in time, and learn to follow the wise example of the wicked Steward. Let us so wisely order our goods and possessions, committed unto us here by God for a season, that we may truly hear and obey this commandment of our Saviour Christ : I say unto you, saith he, make you friends of the wicked mammon, that they may receive you into everlasting taber- nacles or dwellings. Riches be called wicked, because the world abuseth them unto all wickedness, which are other- wise the good gifts of God, and the instruments whereby God's servants do truly serve him in using of the same. He commanded them not to make them rich friends, to get high dignities and worldly promotions, to give great gifts to rich men that have no need thereof; but to make them friends of poor and miserable men, unto whom whatso- ever they give, Christ taketh it as given to himself. And to these friends Christ in the Gospel giveth so great honour and pre-eminence, that he saith, they shall receive them that do good unto them into everlasting houses ; not that THE FEAR OP DEATH. 93 men shall be our rewarders for our well-doing, but that ^IX.^ Christ will reward us, and take it to be done unto himself, .^^^^^ whatsoever is done to such friends. Thus making poor wretches our friends, we make our Saviour Christ our friend, whose members they are: whose misery as he taketh for his OAvn misery, so their relief, succour, and help, he taketh for his succour, relief, and help ; and will as much thank us and reward us for our goodness shewed to them, as if he himself had received like benefit at our hands : as he witnesseth in the Gospel, saying. Whatsoever ye have done to any of these simple Matt, xxr, persons, which do believe in me, that have you done to myself. Therefore let us diligently foresee, that our faith and hope, which we have conceived in Almighty God and in our Saviour Christ, wax not faint; and that the love, which we bear in hand to bear to him, wax not cold: but let us study daily and diligently to shew ourselves to be the true honourers and lovers of God, by keeping of his com- mandments, by doing of good deeds unto our needy neighbours, relieving by all means that we can their poverty with our abundance and plenty, their ignorance with our wisdom and learning, and comfort their weakness with our strength and authority ; calling all men back from evil-doing by godly counsel and good example, persevering still in well-doing, so long as we live. So shall we not need to fear death for any of those three causes afore- mentioned, nor yet for any other cause that can be imagined. But contrarily, considering the manifold sick- ness°es, troubles, and sorrows of this present life, the dangers of this perilous pilgrimage, and the great encum- brance which our spirit hath by this sinful flesh and frail body, subject to death; Considering also the manifoM sorrows and dangerous deceits of this world on every side; the intolerable pride, covetousness, and lechery, in time of prosperity; the impatient murmuring of them that be worldh, in time of adversity; which cease not to withdraw and pluck us from God, our Saviour Christ, from our life, wealth, or everlasting joy and salvation; Considering also the innumerable assaults of our ghostly enemy the devil, with all his fiery darts of ambition, pride, lecl^ery, vain- glory, envy, malice, detraction, or backbiting, with other ,^ EXHORTATION AGAINST, &c. his innumerable deceits, engines, and snares, whereby he goeth busily about to catch all men under his dominion, ever like a roaring lion, by all means searching whom he may devour : The faithful Christian man which considereth all these miseries, perils, and incommodities ; whereunto he is subject so long as he here liveth upon earth ; and on the other part considereth that blessed and comfortable state of the heavenly life to come, and the sweet condition of them that depart in the Lord ; — how they are delivered from the continual encumbrances of their mortal and sinful body; from all the malice, crafts, and deceits of this world; from all the assaults of their ghostly enemy the devil ; to live in peace, rest, and endless quietness ; to live in the fellowship of innumerable Angels, and with the congrega- tion of perfect just men, as Patriarchs, Prophets, Martyrs, and Confessors; and finally unto the presence of Al- mighty God and our Saviour Jesus Christ : — He that doth consider all these things ; and believeth them assuredly as they are to be beUeved, even from the bottom of his heart ; being established in God in this true faith, having a quiet conscience in Christ, a firm hope and assured trust in God's mercy, through the merits of Jesus Christ, to obtain this quietness, rest, and everlasting joy; shall not only be without fear of bodily death when it cometh, but certainly, as St. Paul did, so shall he gladly — according to God's will, and when it pleaseth God to call him out of this life — greatly desire in his heart, that he may be rid from all these occasions of evil, and live ever to God's pleasure, in perfect obedience of his will, with our Saviour Jesus Christ: to whose gracious presence the Lord of his infinite mercy and grace bring us, to reign with him in life everlasting: to whom, with our heavenly Father, and the Holy Ghost, be glory in worlds without end. Amen* AN EXHORTATION CONCERNING AND ©6eSien« to Uxiltv^ anft iWaefetrate^. Almighty God hath created and appointed all things in heaven, earth, and waters, m a most excellent and perfect order. In heaven he hath appointed distinct and several orders and states of Archangels and Angels. In earth he hath assigned and appointed Kings, Princes, mth other Governors under them, in all good and neces- sary order. The water above is kept, and raineth down in due time and season. The sun, moon, stars, rainbow, thunder, lightning, clouds, and all birds of the air, do keep their order. The earth, trees, seeds, plants, herbs, corn, grass, and all manner of beasts, keep themselves in their order. AU tlie parts of the whole year, as winter, summer, months, nights, and days, continue in their order. All kinds of fishes in the sea, rivers, and waters; with all fountains, and springs; yea, the seas themselves, keep their comely course and order. And man himself also hath all his parts both within and without ; as soul, heart, mind, memory, understanding, reason, speech, with all and singular corporal members of his body in a profitable, necessary, and pleasant order. Every degree of people in their vocation, calling, and office, hath appointed to them their duty and order: some are in high degree, some in low; some Kings and Princes, some Inferiors and Subjects ; Priests and Laymen, Masters and Servants, SERMON OF OBEDIENCE. Fathers and Children, Husbands and Wives, Rich and Poor : and every one hath need of other : so that in all things is to be lauded and praised the goodly order of God ; without the which no house, no city, no common- wealth, can continue and endure, or last. For, where there is no right order, there reigneth all abuse, carnal liberty, enormity, sin, and Babylonical confusion. Take away Kings, Princes, Rulers, Magistrates, Judges, and such estates of God's order; no man shall ride or go by the highway unrobbed ; no man shall sleep in his own house or bed unkilled ; no man shall keep his wife, children, and possessions in quietness : all things shall be common : and there must needs follow all mischief and utter destruction both of souls, bodies, goods, and commonwealths. But blessed be God that we in this realm of England feel not the horrible calamities, miseries, and wretched- ness, which all they undoubtedly feel and suffer, that lack this godly order : and praised be God that we know the great excellent benefit of God shewed towards us in this behalf. God hath sent us his high gift, our most dear sovereign Lord King George, with a godly, wise, and honourable Council, with other superiors and inferiors, in a beautiful order, and goodly. Wherefore, let us sub- jects do our bounden duties, giving hearty thanks to God, and praying for the preservation of this godly order. Let us all obey, even from the bottom of our hearts, all their godly proceedings, laws, statutes, proclamations, and in- junctions, with all other godly orders. Let us consider the Scriptures of the Holy Ghost, which persuade and com- mand us all obediently to be subject, first and chiefly to the Kings Majesty, supreme Governor over all ; and next to his honourable Council, and to all other Noblemen, Magistrates, and Officers, which by God's goodness be placed and ordered. For Almighty God is the only author and provider of this forenamed state and order : as it is writ- ten of God in the Book of the Proverbs : Through me Kings do reign ; through me Counsellors make just laws ; through me do Princes bear rule, and all Judges of the eai-th execute judgment: I am loving to them that love me. Here let us mark well, and remember, that the high power and authority of Kings, with their making,- of laws. SERMON OF OBEDIENCE. 97 Judgments, and offices, are the ordinances, not of man, but t)f God : and therefore is this word, Through me, so many times repeated. Here is also well to be considered and remembered, that this good order is appointed by God's wisdom, favour, and love, especially for them that love God ; and therefore he saith, I love them that love me. Also in the Book of Wisdom we may evidently learn, that Wlsd. vj. a King's power, authority, and strength, is a great benefit of God ; given of his great mercy, to the comfort of our great misery. For thus we read there spoken to Kings ; Hear, O ye Kings, and understand ; learn ye that be Judges of the ends of the earth; give ear ye that rule the multitudes ; for the power is given you of the Lord, and the strength from the Highest. Let us learn also here by the infallible and undeceivable word of God, that Kings, and other supreme and higher Officers, are ordained of God, who is most high : and therefore they are here taught diligently to apply and give themselves to know- ledge and wisdom, necessary for the ordering of God's people to their governance committed, or, whom to govern they are charged of God. And they be here also taught by Almighty God, that they should acknowledge themselves to have all their power and strength, not from Rome, but immediately of God most high. We read in the Book of Deuteronomy, that all punishment pertaineth to God, by this sentence ; Vengeance is mine, and I will reward. Deut. xxxii But this sentence we must understand to pertain also unto the Magistrates which do exercise God's room in judg- ment, and punishing by good and godly laws here on earth. And the places of Scripture Avliich seem to remove from among all Christian men judgment, punishment, or killing, ought to be understood, That no man, of his own private authority, may be judge over others, may punish, or may kill. But we must refer all judgment to God, to Kings and Rulers, and Judges under them; which be God's officers to execute justice, and by plain words of Scripture have their authority and use of the sword grant- ed from God ; as we are taught by St. Paul, that dear and chosen Apostle of our Saviour Christ, whom we ought diligently to obey, even as we would obey our Saviour Christ, if he were present. Thus St. Paid writeth to tho H SERMON OF OBEDIENCE. Romans, Let every soul submit himself unto the authority of the higher powers : for there is no power but of God : the powers that be, be ordained of God. Whosoever there- fore withstandeth the power, withstandeth the ordinance of God : but they that resist, or are against it, shall re- ceive to themselves damnation. For Rulers are not fear- ful to them that do good, but to them that do evil. Wilt thou be without fear of the power? Do well then, and so shalt thou be praised of the same ; for he is the mini- ster of God for thy wealth. But, and if thou do that which is evil, then fear : for he beareth not the sword for naught ; for he is the minister of God, to take vengeance on him that doth evil. Wherefore ye must needs obey, not only for fear of vengeance, but also because of conscience: and even for this cause pay ye tribute ; for they are God's ministers, serving for the same purpose. Here let us all learn of St. Paul, the chosen vessel of God, that all persons having souls — he excepteth none, nor exempteth none, neither Priest, Apostle, nor Prophet, saith St. Chrysostom — do owe of bounden duty, and even in conscience, obedience, submission, and subjection to the higher powers which be set in authority by God ; foras- much as they be God's lieutenants, God's presidents, God's officers, God's commissioners, God's judges, ordained of God himself, of whom only they have all their power, and all their authority. And the same St, Paul threateneth no less pain than everlasting damnation to all disobedient persons, to all resisters against this general and common authority, forasmuch as they resist not man, but God ; not man's device and invention, but God's wisdom, God's order, power, and authority. THE SECOND PART SERMON OF OBEDIENCE. FORASMUCH as God hath created and disponed all things in a comely order, we have been taught, in the first part of the Sermon concerning good Order and Obedi- SERMON OF OBEDIENCE. 9q ence, that we ought also in all commonwealths to observe and keep a due order, and to be obedient to the powers, their ordinances and laws ; and that all Rulers are ap- pointed of God, for a goodly order to be kept in the world : and also how the Magistrates ought to learn how to rule and govern according to God's laws : and that all subjects are bound to obey them as God's ministers, yea, although they be evil, not only for fear, but also for con- science sake. And here, good people, let us all mark diligently, that it is not lawful for inferiors and subjects, in any case, to resist or stand against the superior powers : for St. Paul's words be plain, that whosoever withstandeth shall get to themselves damnation ; for whosoever withstandeth, with- standeth the ordinance of God. Our Saviour Christ him- self and his Apostles, received many and divers injuries of the unfaithful and wicked men in authority : yet we never read that they, or any of them, caused any sedition or rebellion against authority. We read oft, that they patiently suffered all troubles, vexations, slanders, pangs, and pains, and death itself, obediently, without tumult or resistance. They committed their cause to him that judg- eth righteously ; and prayed for their enemies heartily and earnestly. They knew that the authority of the powers was God's ordinance ; and therefore, both in their words and deeds, they taught ever obedience to it, and never taught nor did the contrary. The wicked judge Pilate said to Christ, Kuowest thou not, that I have power to crucify thee, and have power also to loose thee ? Jesus answered, Thou couldest have no power at all against me, except it John xi were given thee from above. Whereby Christ taught us plainly, that even the wicked Rulers have their power and authority from God. And therefore it is not lawful for their subjects by force to withstand them, although they abuse their power: much less then is it lawful for subjects to withstand their godly and Christian princes, which do not abuse their authority, but use the same to God's glory, and to the profit and commodity of God's people. The holy Apostle St. Peter commandeth Servants to be obe- i Pn. ii dient to their Masters, not only if they be good and gentle, but also if they be evil and froward ; affirming that the H 2 SERMON OF OBEDIENCE. vocation and calling of God's people is to be patient, and of the suffering side. And there he briugeth in the patience of our Saviour Christ, to persuade obedience to Governors, yea, although they be wicked and wi'ong-doers. But let us now hear St. Peter himself speak, for his own words certify best our conscience. Thus he uttereth them in his First Epistle ; Servants obey your Masters with fear, not only if they be good and gentle, but also if they be froward. For it is thankworthy, if a man for conscience toward God endureth grief, and suffer wrong undeserved: for what praise is it, when ye be beaten for your faults, if ye take it patiently I But when you do well, if you then sutler wrong, and tak&.il. patiently, then is there cause to have thank of God ; for hereunto verily were ye called : for so did Christ suffer for us, leaving us an example, that we should follow his steps. All these be the very words of St. Peter. Holy David also teacheth us a good lesson in this be- half; who was many times most cruelly and wrongfully persecuted of king Saul, and many times also put in jeo- pardy and danger of his life by king Saul and his people : yet he neither withstood, neither used any force or violence against king Saul, his mortal and deadly enemy ; but did ever to his liege lord and master, king Saul, most true, most diligent, and most faithful service. Insomuch that, when the Lord God had given king Saul into David's hands in his own cave, he would not hurt him, when he might, without all bodily peril, easily have slain him : no, he would not suffer any of his servants once to lay their hand upon king Saul, but prayed to God on this wise : Lord, keep me from doing that thing unto my master the Lord's anointed; keep me that I lay not my hand upon him, seeing he is the anointed of the Lord : for as truly as the Lord liveth, except the Lord smite him, or except his day come, or that he go down to war, and perish in battle, the Lord be merciful unto me, that I lay not my hand upon the Lord's anointed. And that David might have killed his enemy king Saul, it is evidently proved in the First Book of the Kings, both by the cutting off the lap of Saul's garment, and also by plain confession of king Saul. Also another time, as is mentioned in the same Book, when the most unmerciful and most unkind SERMON OP OBEDIENCE. 101 king Saul did persecute poor David, God did again give king Saul into David's hands, by casting of king Saul and his whole army into a dead sleep ; so that David and one Abisai with him came in the night into Saul's host, where Saul lay sleeping, and his spear stuck in the ground at his head. Then said Abisai unto David, God hath delivered thine enemy into thine hands at this time : now therefore let me smite him once with my spear to the earth, and I will not smite him again the second time ; meaning thereby to have killed him with one stroke, and to have made him sure for -ever. And4)avid answered and said to Abisai, Destroy him not : for who can lay his hands on the Lord's anointed, and be guiltless ? And David said furthermore. As sure as the Lord liveth, the Lord shall smite him, or his day shall come to die, or he shall descend or go down into battler -and- ther^ perish: the Lord keep me from laying my hands upon the Lord's anointed. But take thou now the spear that is at his head, and the cruse of water, and let us go : and so he did. Here is evidently proved, that we may not withstand nor in any wise hurt an anointed King ; which is God's Lieutenant, Vicegerent, and highest Minister in that country where he is King. But An objec- peradventure some here would say, v.that David in his own "°"- defence might have killed 'king Saul lawfully, and with a safe conscience. But holy David did know that An answer. he might in no wise withstand, hurt, or kill his sovereign Lord and King : he did know that he was but king Saul's jsubject, though he were in great favour with God, and his enemy king Saul out of God's favour. Therefore though he were never so much provoked, yet he refused utterly to hurt the Lord's anointed. He durst not, for offending God and his own conscience, — although he had occasion and opportunity, — once lay his hands upon God's high officer the King, whom he did know to be a person re- served and kept, for his office sake, only to God's punish- ment and judgment : therefore he prayeth so oft and so earnestly, that he lay not his hands upon the Lord's anoint- ed. And by these two examples, holy David — being named in Scripture a man after God's own heart— giveth a general rule and lesson to all subjects in the world, not to withstand their liege Lord and King ; not to take a SERMON OF OBEDIENCE. sword by their private authority against their King, God's ^ anointed : who only beareth the sword by God's authority, for the maintenance of *the good, and for the punishment of the evil ; who only, by God's law, hath the use of the sword at his command ; and also hath all power, jurisdic- tion, regiment, correction, and punishment, as supreme Governor of all his realms and dominions, and that even by the authority of God, and by God's ordinance. Yet another notable story and doctrine is in the Second Book of the Kings, that maketh also for this purpose. When an Amalekite, by king Saul's own consent and commandment, had killed king Saul, he went to David, supposing to have had great thanks for his message, that he had killed David's deadly enemy ; and therefore he made great haste to tell to David the chance, bringing with him king Saul's crown that was upon his head, and his bracelet that was upon his arm, to persuade his tidings to be true. But godly David was so far from rejoicing at this news, that immediately and forthwith he rent his clothes off his back, he mourned and wept, and said to the messenger, How is it that thou wast not afraid to lay thy hands on the Lord's anointed to destroy him ? And by and by David made one of his servants to kill the messenger; saying. Thy blood be on thine own head ; for thine own mouth hath testified and witnessed against thee, granting that thou hast slain the Lord's anointed. These examples being so manifest and evident, it is an intolerable ignorance, madness, and wickedness, for sub- jects to make any murmuring, rebellion, resistance, or with- standing, commotion, or insurrection, against their most dear and most dread sovereign Lord and King, ordained and appointed of God's goodness for their commodity, peace, and quietness. Yet let us believe undoubtedly, good Christian people, that we may not obey Kings, Ma- gistrates, or any other — though they be our own fathers — if they would command us to do any thing contrary to God's commandments. In such a case we ought to say with the Apostles, We must rather obey God than man. But nevertheless, in that case we may not in any wise with- stand violently, or rebel against rulers, or make any insur- rection, sedition, or tumiUts, either by force of arms, or SERMON OF OBEDIENCE. otherwise, against the anointed of the Lord or any of his appointed officers: but we must in such case patiently suffer all wrongs, and injuries; referring the judgment of our cause only to God. Let us fear the terrible punish- ment of Almighty God against traitors and rebellious per- sons, by the example of Korah, Dathan, and Abiram ; who repined and grudged against God's Magistrates and Offi- cers, and therefore the earth opened, and swallowed them up alive. Others, for their wicked murmuring and rebel- lion, were by a sudden fire, sent of God, utterly consumed : others, for their froward behaviour to their Rulers and Governors, God's ministers, were suddenly stricken with a foul leprosy : others were stinged to death with wonderful strange fiery serpents : others were sore plagued, so that there were killed in one day the number of fourteen thou- sand and seven hundred, for rebellion against them whom God had appointed to be in authority. Absalom also, gSam xviu. rebelling against his father king David, was punished with a strange and notable death. THE THIRD PART OF THE SERMON OF OBEDIENCE. YE have heard before, in this Sermon of good Order and Obedience, manifestly proved both by the Scriptures and examples, that all subjects are bound to obey their Magis- trates, and for no cause to resist, or withstand, rebel, or make any sedition against them, yea, although they be wicked men. And let no man think that he can escape unpunished, that committeth treason, conspiracy, or rebel- lion against his sovereign Lord the King; though he commit the same never so secretly, either in thought, word, or deed, never so privily in his privy chamber by himself, or openly communicating and consulting with others. For treason will not be hid ; treason will out at SERMON OF OBEDIENCE. the length God will have that most detestable vice both opened and punished; for that it is so directly ao-ainst his ordinance, and against his high principal Judge and Anointed on earth. The violence and injury that is com- mitted against authority is committed against God, the commonwealth, and the whole realm; which God will have known, and condignly or worthily punished one way or other : for it is notably written of the Wise Man in Scrip- ture, in the Book called Ecclesiastes, Wish the King no evil in thy thought, nor speak no hurt of him in thy privy chamber : for a bird of the air shall betray thy voice, and with her feathers shall she bewray thy words. These lessons and examples are written for our learning: therefore let us all fear the most detestable vice of rebel- lion ; ever knowing and remembering, that he that resist- eth or withstandeth common authority, resisteth or with- standeth God and his ordinance; as it may be proved by many other places of Holy Scripture. And here let us take heed, that we understand not these or such other like places— which so straitly command obe- dience to superiors, and so straitly punished rebellion and disobedience to the same — to be meant, in any condition, of the pretenced or coloured power of the Bishop of Rome. For truly the Scripture of God alloweth no such usurped power, full of enormities, abusions, and blasphemies : but the true meaning of these and such places be, to extol and set forth God's true ordinance, and the authority of God's anointed Kings, and of their Officers appointed under them. And concerning the usurped power of the Bishop of Rome, which he most wrongfully challengeth as the successor of Christ and Peter; We may easily per- ceive how false, feigned, and forged it is, not only in that it hath no sufficient ground in Holy Scripture, but also by the fruits and doctrine thereof. For our Saviour Christ and St. Peter teach most earnestly and agreeably obe- dience to Kings, as to the chief and supreme Rulers in this world, next under God: but the Bishop of Rome teacheth, that they that are under him are free from all burdens and charges of the commonwealth, and obedience toward their Prince, most clearly against Christ's doctrin« SERMON OF OBEDIENCE. 105 find St, Peter's. He ought therefore rather to be called Antichrist, and the successor of the Scribes and Phari- sees, than Christ's vicar, or St. Peter's successor ; seeing that not only in this point, but also in other weighty mat- ters of Christian religion — in matters of remission and forgiveness of sins, and of salvation— he teacheth so di- rectly against both St. Peter, and against our Saviour Christ ; who not only taught obedience to Kings, but also practised obedience in their conversation and living : for we read that they both paid tribute to the King. And Matt. xvii. also we read that the holy Virgin Mary, mother to our Saviour Christ, and Joseph who was taken for his father, at the Emperor's commandment, went to tlie city of David, named Bethlehem, to be taxed among other, and to de- Luke it. clare their obedience to the Magistrates, for God's ordi- nances sake. And here let us not forget the blessed Virgin Mar)''s obedience : for — although she was highly in God's favour and Christ's natural mother, and was also great with child at the same time, and so nigh her travail that she was delivered in her journey— yet she, gladly without any excuse or grudging, for conscience sake, did take that cold and foul winter journey ; being in the mean season so poor that she lay in a stable ; and there she was deli- vered of Christ. And according to the same, lo, how St. Peter agreeth, writing by express words in his First Epistle : Submit yourselves, and be subject, saith he, unto iPet. ii. Kings, as unto the chief heads, and unto Rulers, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well ; for so is the will of God. I need not to expound these words, they be so plain of themselves. St. Peter doth not say. Submit yourselves unto me as supreme Head of the Church: neither saith he. Submit yourselves from time to time to my successors in Rome : but he saith, Submit yourselves unto your King, your supreme Head, and unto those that he appointeth in authority under him : for that you shall so shew your obedience, it is the will of God; God will that you be in subjection to your Head and King. This is God's ordinance, God's commandment, and God's holy wUl, that the whole body of every realm, and all the mem- SERMON OF OBEDIENCE. bers and parts of the same, shall be subject to their Head, their King ; and that, as St. Peter writeth. For the Lord's sake ; and as St. Paul writeth. For conscience sake, and not for fear only. Thus we learn by the word of God to yield to our King that is due to our King ; that is, honour, obedience, pay- ments of due taxes, customs, tributes, subsidies, love, and fear. Thus we know partly our bounden duties to common authority : noM' let us learn to accomplish the same. And let us most instantly and heartily pray to God, the only author of all authority, for all them that be in authority ; according as St Paul willeth, writing thus to Timothy in his First Epistle : I exhort therefore, that, above all things, prayers, supplications, intercessions, and giving of thanks be done for all men ; for Kings, and for all that be in au- thority ; that we may live a quiet and a peaceable life, with all godliness and honesty : for that is good and accepted or allowable in the sight of God our Saviour. Here St. Paul maketh an earnest and an especial exhortation, con- cerning giving of thanks and prayer for Kings and Rulers, saying. Above all things — as he might say, in any wise principally and chiefly — let prayer be made for Kings. Let us heartily thank God for his great and excellent be- nefit and providence concerning the state of Kings. Let us pray for them, that they may have God's favour and God's protection. Let us pray that they may ever in all things have God before their eyes. Let us pray that they may have wisdom, strength, justice, clemency, and zeal to God's glory, to God's verity, to Christian souls, and to the commonwealth. Let us pray that they may rightly use their sword and authority, for the maintenance and defence of the Catholic faith contained in Holy Scripture, and of their good and honest subjects, and for the fear and punishment of the evil and vicious people. Let us pray that they may faithfully follow the most faithful Kings and Captains in the Bible, David, Ezekias, Josias, and Moses, with such other. And let us pray for ourselves, that we may live godlily in holy and Christian conversa- tion : so shall we have God on our side ; and then let us not fear what man can do against us. So shall we live SERMON OF OBEDIENCE. in true obedience, both to our most merciful King in heaven, and to our most Christian King on earth : so shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness, here in this world; and after this life we shall enjoy a better life, rest, peace, and the everlasting bliss of heaven : Which he grant us all, that was obedient for us all even to the death of the cross, Jesus Christ : To whom, with the Father, and the Holy Ghost, be all honour and glory, both now and ever. Amen. 107 PART SERMON AGAINST ^I'l ^I^THOUGH there want not, good Christian people, • , great swarms of vices worthy to be rebuked — unto such decay is true godliness and virtuous living now come— yet above other vices, the outrageous seas of adultery, or break- ing of wedlock, whoredom, fornication, and uncleanness, have not only burst in, but also overflowed almost the whole world ; unto the great dishonour of God, the exceeding infamy of the name of Christ, the notable decay of true religion, and the utter destruction of the public wealth ; and that so abundantly, that, through the customable use thereof, this vice is grown unto such an height, that in a manner among many it is counted no sin at all, but rather a pastime, a dalliance, and but a touch of youth : not re- buked, but winked at; not punished, but laughed at, Wherefore it is necessary at this present to treat of the sin of whoredom and fornication ; declaring unto you the great- ness of this sin, and how odious, hateful, and abominable it is, and hath alway been reputed, before God and all good men ; and how grievously it hath been punished both by the law of God, and the laws of divers Princes. Again, to shew you certain remedies whereby ye may, through the grace of God, eschew this most detestable sin of whoredom and fornication, and lead your lives in all honesty and clean- ness ; and that ye may perceive that fornication and whore- dom are, in the sight of God, most abominable sins ; ye shall call to remembrance this commandment of God, Thou Shalt not commit adultery : by the which word adultery, al^ SERMON AGAINST ADULTERY. 109 though it be properly understood of the unlawful commixtion, or joining together of a married man with any woman be- side his wife, or of a wife with any man beside her husband, yet thereby is signified also all unlawful use of those parts, which be ordained for generation. And this one command- ment forbidding adultery, doth sufficiently paint and set out before our eyes the greatness of this sin of whoredom ; and manifestly declareth how greatly it ought to be abhorred of all honest and faithful persons. And that none of us all shall think himself excepted from this commandment, whether he be old or young, married or unmarried, man or woman, hear what God the Father saith by his most excellent Prophet Moses ; There shall be no whore among the Deut. xxiiL daughters of Israel, nor no whoremonger among the sons of Israel. Here is whoredom, fornication, and all other uncleanness forbidden to all kinds of people, all degrees, and all ages, without exception. And that we shall not doubt, but that this precept or commandment pertaineth to us indeed, hear what Christ, the perfect Teacher of all truth, saith in the New Testament : Ye have heard, saith Christ, that it Matt. t. was said to them of old time. Thou shalt not commit adul- tery : but I say unto you. Whosoever seeth a woman, to have his lust of her, hath committed adultery with her al- ready in his heart. Here our Saviour Christ doth not only confiVm and establish the law against adultery, given in the Old Testament of God the Father by his servant Moses, and make it of full strength, continually to remain among the professors of his name in the new law ; but he also— condemning the gross interpretation of the Scribes and Pharisees, which taught that the foresaid command- ment only required to abstain from the outward adultery, and not from the filthy desires and impure lusts— teacheth us an exact and full perfection of purity and cleanness of life ; both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents. How can we then be free from this com- mandment, where so great charge is laid upon us t May a Servant do what he will in any thing, having command- ment of his Master to the contrary? Is not Christ our Master? Are not we his Servants? How then may we PART SERMON AGAINST ADULTERY. XI. neglect our Master's will and pleasure, and follow our own ■; will and fantasy ? Ye are my friends, saith Christ, if you keep those thing-s that I command you. Now hath Christ our Master commanded us, that we should forsake all uncleanness and filthiness both in body and spirit : this therefore must we do, if we look to please God. In the Gospel of St. Matthew we read, that the Scribes and Pharisees were grievously offended with Christ, because his disciples did not keep the traditions of the forefathers ; for they washed not their hands when they went to dinner or supper. And among other things, Christ answered and said. Hear and understand; Not that thing which entereth into the mouth defileth the man, but that which cometh out of the mouth defileth the man. For those things which proceed out of the mouth come forth from the heart, and tiiey defile the man. For out of the heart proceed evil thoughts, murders, breaking of wed- lock, whoredom, thefts, false witness, blasphemies : these are the things which defile a man. Here may we see, that not only murder, theft, false witness, and blasphemy defile men, but also evil thoughts, breaking of wedlock, fornica- tion, and whoredom. Who is now of so little wit, that he will esteem whoredom and fornication to be things of small importance, and of no weight before God ? Christ, who is the truth, and cannot lie, saith, that evil thoughts, break- ing of wedlock, whoredom, and fornication defile a man ; that is to say, corrupt both the body and soul of man, and make them, of the temples of the Holy Ghost, the filthy dunghill, or dungeon of all unclean spirits ; of the house of God, the dwelling-place of Satan. Again, in the Gospel of St. John, when the woman taken in adultery was brought unto Christ, said not he unto her. Go thy way, and sin no more I Doth not he here call whoredom sin ? And what is the reward of sin, but everlasting death ? If whoredom be sin, then it is not law- ful for us to commit it : for St. John saith. He that com- mitteth sin is of the devil. And our Saviour saith, Every one that committeth sin is the servant of sin. If whoredom had not been sin, surely St. John Baptist would never have rebuked King Herod for taking his brother's wife: but he told him plainly, that it was not lawful for him to SERMON AGAINST ADULTERY. HI take his brother's wife. He winked not at the whoredom Xi- of Herod, although he were a King of power; but boldly ^t^^^ reproved him for his wicked and abominable living, al- though for the same he lost his head. But he would rather suffer death, than see God so dishonoured, by the breaking of his holy precept or commandment, than to suffer whore- dom to be unrebuked, even in a King. If whoredom had been but a pastime, a dalliance, and a thing not to be passed of — as many count it now-a-days— truly John had been more than twice mad, if he would have had the dis- pleasure of a King, if he would have been cast in prison, and lost his head, for a trifle. But John knew right well how filthy, stinking, and abominable the sin of whoredom is in the sight of God : therefore would not he leave it unrebuked, no, not in a king. If whoredom be not law- ful in a King, neither is it lawful in a Subject. If whore- dom be not lawful in a public or common officer, neither is it lawful in a private person. If it be not lawful neither in King nor Subject, neither in common officer nor private person, truly then it is lawful in no man nor woman, of whatsoever degree or age they be. Furthermore, in the Acts of the Apostles we read, that when the Apostles and Elders, with the whole congregation, were gathered toge- ther to pacify the hearts of the faithful dwelling at Antioch : which were disquieted through the false doctrine of cer- tain Jewish preachers ; they sent word to the brethren, that it seemed good to the Holy Ghost, and to them, to charge Acjs xv. them with no more than with necessary things: among others, they willed them to abstain from idolatry and forni- cation ; from which, said they, if you keep yourselves, ye shall do well. Note here, how these holy and blessed fathers of Christ's church would charge the congregation with no more things than were necessary. Mark also, how, among those things, from the which they commanded the brethren of Antioch to abstain, fornication and whore- dom are numbered. It is therefore necessary, by the determination and consent of the Holy Ghost, and the Apostles and Elders with the whole congregation, that, as from idolatry and superstition, so likewise we must abstain from fornication and whoredom. Is it necessary unto sal- Vatioa to abstain from idolatry I so is it to abstain from SERMON AGAINST ADULTERY. wlioredom. Is there auy nigher way to lead mito damnation^ than to be an idolater J No : even so, neither is there any nearer way to damnation, than to be a fornicator and a whoremonger. Now where are those people, which so lightly esteem breaking of wedlock, whoredom, fornication, and adultery t It is necessary, saith the Holy Ghost, the blessed Apostles, the Elders, Avith the whole congregation of Christ, it is necessary to salvation, say they, to abstain from whoredom. If it be necessary unto salvation, then woe be to them which, neglecting their salvation, give their minds to so filthy and stinking sin, to so wicked vice, to such detestable abomination. THE SECOND PART OF THE SERMON AGAINST ADULTERY. YOU have been taught in the first part of this Sermon against Adultery, how that vice at this day reigneth most above all other vices ; and what is meant by this word adultery ; and how Holy Scripture dissuadeth or discoun- selleth from doing that filthy sin; and, finally, what corruption cometh to man's soul through the sin of adul- tery- Now to proceed further, let us hear what the blessed Apostle St. Paul saith to this matter. Writing to the Romans he hath these words : Let us cast away the works of darkness, and put on the armour of light. Let us walk honestly, as it were in the day time ; not in eating and drinking, neither in chambering and wantonness, neither in strife and envying : but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts of it. Here the holy Apostle exhorteth us to cast away the works of darkness ; which among other, he calleth glutton- ous eating, drinking, chambering, and wantonness ; which are all ministers unto that vice, and preparations to induce and bring in the filthy sin of the flesh. He calleth them the deeds and works of darkness ; not only because they- SERMON AGAINST ADULTERY. II3 are cnstomably done in darkness, or in the niglit time — for everyone that doth evil hateth the light, neither cometh he to the light, lest his works should be reproved — but that they .t^,„ lead the right way unto that utter darkness, where weeping- Matt. xxv. and gnashing" of teeth shall be. And he saith in another place of the same Epistle, They that are in the flesh can- Rom. viil. not please God. We are debtors, not to the flesh, that we should live after the flesh ; for if ye live after the flesh, ye shall die. Again he saith, Flee from whoredom : for every 1 Cor vi. sin that a man committeth is without his body, but whoso- ever committeth whoredom, sinneth against his own body. Do ye not know, that your members are the temples of the Holy Ghost which is in you, whom also ye have of God, and ye are not your own I for ye are dearly bought : Glo- rify God in your bodies, &c. And a little before he saith. Do ye not know, that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a whore ? God forbid. Do 1 Cor. tL ye not know, that he which cleaveth to a whore is made one body with her I There shall be two in one flesh, saith he : but he that cleaveth to the Lord is one spirit. What godly words doth the blessed Apostle St. Paul bring- forth here, to dissuade and discounsel us from whoredom and all uncleanness ! Your members, saith he, are the temples of the Holy Ghost : which whosoever doth defile, God will destroy him, as saith St. Paul. If we be the temple 1 Cor. iii. of the Holy Ghost, how unfitting then is it to drive that Holy Spirit from us through whoredom, and in his place to set the wicked spirits of uncleanness and fornication, and to be joined and do service to them ? Ye are dearly bought, saith he; therefore glorify God in your bodies. Christ, that innocent Lamb of God, hath bought us from the servitude of the devil, not with corruptible gold and 1 pet. i. silver, but with his most precious and dear heart-blood. To what intent i That we should fall again into our old un- cleanness and abominable hving ? Nay verily ; but that Isa xxxvili we should serve him all the days of our life in holiness and Luke i. righteousness ; that we should glorify him in our bodies, by purity and cleanness of life. He declareth also, that our bodies are the members of Christ : how unseemly a thing I SERMON AGAINST ADULTERY. is it then to cease to be incorporate or embodied and one with Christ, and through whoredom to be enjoined and made all one with a whore ! What greater dishonour or injury can we do to Christ, than to take away from him the mem- bers of his body, and to join them to whores, devils, and wicked spirits ? And what more dishonour can we do to ourselves, than through uncleanness to lose so excellent a dignity and freedoniy and to become bond-slaves and mise- rable captives to the spirits of darkness ? Let us therefore consider, first the glory of Christ ; then our estate^ our dignity, and freedom, wherein God hath set us by giving us his Holy Spirit : and let us valiantly defend the same against Satan, and all his crafty assaults, that Christ may be honoured, and that we lose not our liberty or freedom^ but still remain in one spirit with him. Moreover, in his Epistle to the Ephesians, the blessed Apostle willeth us to be so pure and free from adultery, fornication, and all uncleanness, that we not once name them among us, as it becometh Saints ; nor filthiness, nor foolish talking, nor jesting, which are not comely ; but ra- ther giving of thanks. For this ye know, saith he, that 110 whoremonger, neither unclean person, or covetous per^ son, which is an idolater, hath any inheritance in the king- dom of Christ and of God* And that we should remember to be holy, pure, and free from all uncleanness, the holy Apostle calleth us Saints, because we are sanctified and made holy by the blood of Christ, through the Holy Ghost. Now if we be Saints, what have we to do wifli the manners of the Heathen ? St. Peter saith. As he which called you is holy, even so be ye holy also in all your conversation ; because it is written. Be ye holy, for I am holy. Hitherto have we heard how grievous a sin fornication and whoredom is, and how greatly God doth abhor ft throughout the whole Scripture. How can it any other- wise be than a sin of most abomination, seeing it may not once be named among the Christians ; much less may it irr any point be committed I And surely, if we would weigh the greatness of this sin, and consider it in the right kind, we should find the sin of whoredom to be that most SERMON AGAINST ADULTERY. filthy lake, foul puddle, and stinking sink, whereunto all kinds of sins and evils flow, where also they have their rest- \ ing-place and abiding. For hath not the Adulterer a pride in his whoredom ? As the Wise Man saith. They are glad when they have done evil, and rejoice in things that are stark naught. Is not the Adulterer also idle, and delighteth in no godly exercise, but only in that his most filthy and beastly plea- sure ? Is not his mind plucked and utterly drawn away from all virtuous studies, and fruitful labours, and only given to carnal and fleshly imagination? Doth not the whoremonger give his mind to gluttony, that he may be the more apt to serve his lusts and carnal pleasures ? Doth not the adulterer give his mind to covetousness and to polling and pifling of others, that he may be the more able to maintain his harlots and whores, and to continue in his filthy and unlawful love ? Swelleth he not also with envy against others, fearing that his prey should be allured and taken away from him ? Again, is he not ireful, and re- plenished with wrath and displeasure, even against his best beloved, if at aiiy time his beastly and devilish request be letted ? What sin or kind of sin is it, that is not join- ed with fornication and whoredom ? It is a monster of many heads : it receiveth all kinds of vices, and refusetb all kinds of \drtues. If one several sin bringeth damnation, what is to be thought of that sin which is accompanied with all evils, and hath waiting on it whatsoever is hateful to God, damnable to man, and pleasant to Satan. Great is the damnation that hangeth over the heads of Fornicators and Adulterers. What shall I speak of other incommodities, which issue and flow out of this stinking puddle of whoredom ? Is not that treasure, which before all other is most regarded of honest persons, the good fame and name of man and woman, lost through whoredom t What patrimony or livelihood, what substance, what goods, what riches, doth whoredom shortly consume and bring to naught ! What valiantness and strength is many times madei, weak, and destroyed with whoredom ! What wit is so fine, that is not besotted and defaced through whoredom I What beauty, although it were never «o excellent, is not disfigured through v, boredom ? Is not whoredom an enemy I a SERMON AGAINST ADULTERY. to the pleasant flower of youth, and bringeth it not grey hairs and old age before the time I What gift of nature, although it were never so precious, is not corrupted with whoredom? Come not many foul and most loathsome diseases of whoredom ? From whence come so many bas- tards and misbegotten children, to the high displeasure of God, and dishonour of holy wedlock, but of whoredom ? How many consume all their substance and goods, and at the last fall into such extreme poverty, that afterwards they steal, and so are hanged, through whoredom ! What con- tention and manslaughter conieth of whoredom ! How many Maidens be deflowered, how many Wives corrupted, how many Widows defiled, through whoredom ! How much is the public and commonweal impoverished and troubled through whoredom ! How much is God's word contemned and depraved through whoredom and whore- mongers ! Of this vice cometh a great part of the divorces, which now-a-days be so commonly accustomed and used by men's private authority, to the great displeasure of God and the breach of the most holy knot and bond of matri- mony. For when this most detestable sin is once crept into the breast of the adulterer, so that he is entangled with unlawful and unchaste love, straightways his true and law- ful Wife is despised ; her presence is abhorred, her com- pany stinketh and is loatlisome ; whatsoever she doth is dispraised ; there is no quietness in the house so long as she is in his sight : therefore, to make short work, she must away, for her Husband can brook her no longer. Thus, through whoredom, is the honest and harmless wife put away, and an harlot received in her stead: and in Hke sort, it Lappeneth many times in the wife towards her husband. O abomination ! Christ our Saviour, very God and man, coming to restore the law of his heavenly Father unto the right sense, understanding, and meaning, among other things, reformed the abuse of this law of God. For, where- as the Jews used, of a long sufferance, by custom, to put away their wives at their pleasure, for every cause ; Christ, correcting that evil custom, did teach, that if any man put away his wife, and marrieth another, for any cause, except only for adultery — which then was death by the law — he was an adulterer ; and forced also his wife, so divorced, to SERMON AGAINST ADULTERY. commit adultery, if she were joined to any other man ; and the man also, so joined with her, to commit adultery. In what case then are those adulterers, which for the love of an whore put away their true and lawful wife, against all law, right reason, and conscience I O how dam- nable is the state wherein they stand ! Swift destruction shall fall on them, if they repent not and amend not : for God will not ever suffer holy wedlock thus to be dishonoured, hated, and despised. He will once punish this fleshly and licentious manner of living, and cause that this holy ordi- nance shall be had in reverence and honour. For surely wedlock, as the Apostle saith, is honourable among- all men, He and the bed undefiled : but whoremongers and fornicators God will judge, that is to say, punish and condemn. But to what purpose is this labour taken to describe and set forth the greatness of the sin of whoredom, and the incom- modities that issue and flow out of it, seeing- that breath and tongue shall sooner fail any man, than he shall or may be alile to set it out according to the abomination and heinousness thereof? Notwithstanding, this is spoken to the intent that all men should flee whoredom, and live in the fear of God. God grant that it may not be spoken in vain. THE THIRD PART OF THE SERMON AGAINST ADULTERY. IN the second part of this Sermon against Adultery that was last read, you have learned how earnestly the Scrip- ture wameth us to avoid the sin of adulteij , and to em- brace cleanness of life ; and that through adultery we fall into all kinds of sin, and are made bond slaves to the devil ; through cleanness of life we are made members of Christ ; and finally, how far adultery bringeth a man from all good- ness, and driveth him headlong- into all vices, mischief, and misery. Now will I declare unto you in order, with what SERMON AGAINST ADULTERY. grievous punishments God in times past plagued adultery, and how certain worldly Princes also did punish it, that ye may perceive that whoredom and fornication be sins no less detestable in the sight of God and all good men, than I have hitherto uttered. In the First Book of Moses we read, that when man- kind began to be multiplied upon the earth, the men and women gave their minds so greatly to fleshly delight and filthy pleasure, that they lived without all fear of God. God, seeing this their beastly and abominable living, and per- ceiving that they amended not, but rather increased daily more and more in their sinful and unclean manners, re- pented that he had ever made man: and to shew how greatly he abhorreth adultery, whoredom, fornication, and all uncleanness, he made all the fountains of the deep earth to burst out, and the sluices of heaven to be opened, so that the rain came down upon the earth by the space of forty days and forty nights, and by this means destroyed the whole world, and all mankind, eight persons only ex- cepted ; that is to say, Noah, the Preacher of righteous^ ness, as St. Peter calleth hira, and his wife, his three sons and their wives. O what a grievous plague did God cast here upon all living creatures for the sin of whoredom ! For the which God took vengeance, not only of man, but also of beasts, fowls, and all living creatures, Manslaughter was committed before; yet was not the world destroyed for that : but for whoredom all the world — few only except- ed— was overflowed with waters, and so perished. An ex- ample worthy to be remembered, that ye may learn to fear God. We read again that, for the filthy sin of uncleanness, Sodom and Gomorrah, and the other cities nigh unto them, were destroyed by fii-e and brimstone from heaven, so that there was neither man, woman, child, nor beast, nor yet any thing that grew upon the earth there, left un- destroyed. Whose heart trembleth not at the hearing of this history ? Who is so drowned in whoredom and un- cleanpess, that will not now for ever after leave this abo- minable living; seeing that God so grievously punisheth uncleanness, to rain fire and brimstone from heaven, to SERMON AGAINST ADULTERY. 119 destroy whole cities, to kill man, woman, and child, and all other living creatures there abiding, to consume with fire all that ever grew? What can be more manifest tokens of God's wath and vengeance against uncleanness and impurity of life t Mark this history, good people, and fear the vengeance of God. Do you not read also, that God did smite Pharaoh and his house with great plagues, Gen. xu. because that he ungodlily desired Sarah, the wife of Abra- ham? Likewise we read of Abimelech, king of Gerar; Gen. x.. although he touched her not by carnal knowledge. These plagues and punishments did God cast upon filthy and un- clean persons, before the Law was given-the law of na- ture only reigning in the hearts of men— to declare how great love he had to matrimony and wedlock ; and agam, how much he abhorreth adultery, fornication, and aU unclean- ness. And when the Law that forbad whoredom was given by Moses to the Jews, did not God command that the breakers thereof should be put to death? The words of the Law be these; Whoso committeth adultery with any Lev. xx. man's wife, shall die the death; both the man and the woman: because he hath broken wedlock with his neigh- bour's wife. In the Law also it was commanded, that a damsel and a man taken together in whoredom, should be both stoned to death. In another place we also read, that God Num. xxv. commanded Moses to take all the head Rulers and Princes of the people, and to hang them upon g^ibbets openly, that every man might see them, because they' either committed, or did not punish whoredom. Again, did not God send such a plague among the people for fornication and un- cleanness, that there died in one day three and twenty thousand? I pass over, for lack of time, many other histories of the Holy Bible, which declare the grievous vengeance and heavy displeasure of God against whore- mongers and adulterers. Certes, this extreme punishment appointed of God sheweth evidently how greatly God hateth whoredom. And let us not doubt, but that God at this present abhorreth aU manner of uncleanness, no less than he did in the old Law ; and will undoubtedly punish it, both in this world and in the world to come. For he is a Psalm r. God that can abide no wickedness : therefore ought it to 120 SERMON AGAINST ADULTERY. be eschewed of all that tender the glory of God, and the salvation of their own souls. 1 Cor. X. St. Paul saith, All these things are written for our ex- ample, and to teach us the fear of God, and the obedience to Jus holy Law. For if God spared not the natural branches, neither will he spare us that be but grafts if we commit like oftence. If God destroyed many thousands of people, many cities, yea, the whole world, for whore- dom ; let us not flatter ourselves, and think we shall escape free and without punishment. For he hath promised in his holy Law, to send most grievous plagues upon them that transgress or break his holy commandments. Thus have we heard how God punisheth the sin of adultery: let us now hear certain laws, which the civil Sit.he Magistrates devised in divers countries for the punishment punishment thereof; that we may learn how uncleanness hath ever been .^whore- detested in all well-ordered cities and commonwealths, and among all honest persons. The law among the Lepreians was this, that when any were taken in adultery, they were bound and carried three days through the city, and afterwards, as long as they lived, they were despised, and with shame and confusion counted as persons void of all honesty. Among the Locrensians, the adulterers had both their eyes thrust out. The Romans in times past punished whoredom, sometime by fire, sometime by sword. If any man among the Egyptians had been taken in adultery, the law was, that he should openly, in the presence of all the people, be scourged naked with whips, unto the number of a thousand stripes : the woman that was taken with him had her nose cut off, whereby she was known ever after to be a whore, and therefore to be abhorred of all men. Among the Arabians, they that were taken in add- tery had their heads stricken from their bodies. The Athenians punished whoredom with death in like manner. So likewise did the barbarous Tartarians. Among the Turks even at this day, they that be taken in adultery, both man and woman, are stoned straightway to death without mercy. Thus we see what godly acts were de- vised, m times past, of the high powers, for the putting away of whoredom, and for the maintaining of holy matri- SERMON AGAINST ADULTERY. 121 mony or wedlock, and pure conversation : and the authors XI. of these acts were no Christians, but the Heathen : yet .J^I^ were they so inttamed with the love of honesty and pure- ness of life, that for the maintenance and conservation or keeping up of that, they made godly statutes, suffering neither fornication nor adultery to reign in their realms unpunished. Christ said to the people. The Ninevites shall rise at the M ;;t. xii. judgment with this nation — meaning the unfaithful Jews— and shall condemn them : for they repented at the preach- ing of Jonas : but behold, saith he, a greater than Jonas is here— meaning himself— and yet they repent not. Shall not, think you, likewise the Locrensians, Arabians, Athe- nians, with such other, rise up in the judgment ami con- demn us ; forasmuch as they ceased from their whoredom at the commandment of man ; and we have the law and manifest precepts and commandments, of God, and yet forsake we not our filthy conversation? Truly, truly, it shall be easier at the day of judgment to these Heatliens than to us, except we repent and amend. For though death of body seemeth to us a grievous punishment in this world for whoredoiii ; yet is that pain nothing in compa- rison of the grievous torments which adulterers, fornica- tors, and all unclean persons shall suffer after this life : for all such shall be excluded and shut out of the kingdom of heaven : As St. Paul saith ; Be not deceived ; for neither i Cor, vi. whoremongers, nor worshippers of images, nor adulterers, j,^ ^^; nor eiFeminate persons, nor sodomites, nor thieves, nor covetous persons, nor drunkards, nor cursed speakers, nor pillers, shall inherit the kingdom of God. And St. John in his Revelation saith. That whoremongers shall have Usv. xxi. their part with murderers, sorcerers, enchanters, liars, ido- laters, and such other, in the lake which burneth with fire and brimstone ; which is the second death. The punish- ment of the body, although it be death, hath an end: but the punishment of the soul, which St. John calleth the second death, is everlasting ; there shall be fire and brim- stone, there shall be weeping and gnashing of teeth : the Mm. xiii. worm, that shall there gnaw the conscience of the damned, ^^"''^ '•'^• jBhall never die. O ! whose heart distilleth not even drops of blood, to SERMON AGAINST ADULTERY. hear and consider these things ? If we tremble and shake at the hearing- and naming of these pains, O what shall they do that shall feel them, that shall suffer them, yea, and ever shall suffer, worlds without end ? God have mercy upon us ! Who is now so drowned in sin, and past all godhness, that he will set more by filthy and stinking pleasure, which soon passeth away, than by the loss of everlasting glory ? Again, who will so give himself to the lusts of the flesh, that he feareth nothing at all the pains of hell-fire ? But let us hear how we may eschew the sin of whore- dom and adultery, that we may walk in the fear of God, and be free from those most grievous and intolerable tor- ments, which abide all unclean persons. Now to avoid fornication, adultery, and all uncleanness, let us provide that above all things we may keep our hearts pure and clean from all evil thoughts and carnal lusts : for if that be once infected and corrupt, we fall headlong into all kind of ungodliness. This shall we easily do, if, when we feel' inwardly that Satan our old enemy tempteth us unto whoredom, we by no means consent to his crafty sug- gestions, but valiantly resist and withstand him by strong- faith in the word of God ; alleging against him always in our heart this commandment of God- — Scriptum est, Non moechaberis — It is written. Thou shalt not commit whore- dom. It shall be good also for us ever to live in the fear of God ; and to set before our eyes the grievous threaten- ings of God against all ungodly sinners : and to consider ill our mind how filthy, beastly, and short that pleasure is, whereunto> Satan continually stirreth and moveth us ; and again, how the pain appointed for that sin is intolerable and everlasting. Moreover, to use a temperance and sobriety in eating and drinking ; to eschew unclean communication, to avoid all filthy company ; to flee idleness, to delight in reading the Holy Scriptures ; to watch in godly prayers and virtuous meditation, and at all times to exercise some godly travails, shall help greatly to the eschewing of whoredom. And here are all degrees to be monished, whether they be married or immarried, to love chastity and cleanness of life. For the married'are bound by the law of God so purely to love one another, that neither of them seek any strange SERMON AGAINST ADULTERY. love. The man must only cleave to his wife, and the wife again only to her husband : they must so delight one in another's company, that none of them covet any other. And, as they are bound thus to live together in all god- liness and honesty, so likewise it is their duty virtuously to bring up their children ; and to provide that they fall not into Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requireth. So likewise ought all Masters and llulers to provide that no whoredom, nor any point of uncleanness, be used among their Servants. And again, they that are single, and feel in themselves that they cannot Uve without the company of a woman, let them get wives of their own, and so live godly together : For it is better to marry than i Cor. vii. to bum. And, to avoid fornication, saith the Apostle, let every man have his own wife, and every woman her own husband. Finally, all such as feel in themselves a sufficiency, and ability, through the working of God's Spirit, to'lead a sole and continent life, let them praise God for his gift, and seek all means possible to maintain the same ; as by reading of Holy Scriptures, by godly medi- tations, by continual prayers, and such other virtuous ex- ercises. If we all on this wise will endeavour ourselves to eschew fornication, adultery, and all uncleanness, and lead our lives in all godliness and honesty, serving God with a pure and clean heart, and glorifying him in our bodies by leading an innocent and harmless life, we may be sure to be in the number of those of whom our Saviour Christ speaketh in the Gospel on this manner ; Blessed Matt. r. are the pure in heart, for they shall see God : To whom alone be all glory, honour, rule, and power, world without end. Amen, SERMON AGAINST 1 HIS day, good Christian people, shall be declared unto f you, the unprofitableness and shameful unhonesty of con- tention, strife, and debate ; to the intent that, when you shall see, as it were in a table painted before your eyes, the evil-favom-edness and deformity of this most detesta- ble vice, your stomachs may be moved to rise against it, and to detest and abhor that sin, which is so much to be hated, and so pernicious and hurtful to all men. But among all kinds of contention, none is more hurtful than is contention in matters of religion. Eschew, saith St. Paul, fooHsh and unlearned questions, knowing, that they breed strife. It becometh not the servant of God to fight, or strive, but to be meek toward all men. This contention and strife was in St. Paul's time among the Corinthians, and is at this time among us Englishmen. For too many there be, which, upon the ale-benches, or other places, delight to set forth certain questions, not so much pertaining to edification, as to vain-glory, and shew- ing forth of their cunning; and so unsoberly to reason and dispute, that, when neither part will give place to other, they fall to chiding and contention, and sometime from hot words to further inconvenience. St. Paul could not abide to hear among the Corinthians these words of discord or dissension, I hold of Paul, I of Cephas, and I of Apollos : what would he then say, if he heard these words of contention, which be now almost in every man's mouth, He is a Pharisee, he is a Gospeller, he is of the SERMON AGAINST CONTENTION. 125 new sort, he is of the old faith, he is a new-broached Brother, he is a good catholic Father, he is a Papist, he is au Heretic I O how the Church is divided ! O how the cities be cut and mangled ! O how the coat of Christ, that was without seam, is all to rent and torn ! O body mys- tical of Christ, where is that holy and happy unity, out of the which whosoever is, he is not in Christ i If one mem- ber be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body ? We cannot be joined to Christ our Head, except we be glued with concord and charity one to another. For he that is not in this unity, is not of the Church of Christ, which is a congregation or unity together, and not a division. St. Paul saith, That as long as emulation or i Cor. iii. envying, contention, and factions or sects, be among us, we be carnal, and walk according to the lleshly man. And St. James saith, If ye have bitter emulation or envying, james iii. and contention, in your hearts, glory not of it : for where contention is, there is unstedfastness, and all evil deeds. And why do we not hear St. Paul, which prayeth us — whereas he might command us— saying, I beseech you in iCor. i. the^ name of our Lord Jesus Christ, that you will speak all one thing, and that there be no dissension among you ; but that you will be one whole body, of one mind, and of one opinion in the truth. If his desire be reasonable and ho- nest, why do we not grant it i If his request be for our profit, why do we refuse it ? And if we list not to hear his petition or prayer, yet let us hear his exhortation ; where Ephes. i? he saith, I exhort you that you walk as it becometh the vocation in which you be called, with all submission and meekness, with lenity and softness of mind, bearing with one another in charity, studying to keep the unity of the Spirit by the bond of peace : for there is one body, one Spirit, one faith, one baptism. There is, saith he, but one body : of the which he can be no lively member, that is at variance with the other members. There is one Spirit, which joineth and kuitteth all things in one. And how can this one Spirit reign in us, when we among ourselves be divided? There is but one faith: and how can we then say, he is of the old faith, and he is of the new faith? There is but one baptism: and then shall not all they which SERMON AGAINST CONTENTION. XII. be baptized be one ? Contention causeth division : where- PART fore it ought not to be among Ciiristians, whom one faith and baptism joineth in an unity. But if we contemn St. Paul's request and exhortation, yet at the least let us re- gard his earnest entreating; in the which he doth very earnestly charge us, and, as I may so speak, conjure us, ip. ii. in this form and manner ; If there be any consolation in Christ, if there be any comfort of love, if you have any fellowship of the Spirit, if you have any bowels of pity and compassion, fulfil my joy ; being all like affected, having one charity, being of one mind, of one opinion ; that no- thing be done by contention, or vain glory. Who is he, that hath any bowels of pity, that will not be moved with these words so pithy? Whose lieart is so stony, that the sword of these words, which be more sharp than any two-edged sword, may not cut and break asunder i Wherefore, let us endeavour ourselves to fulfil St. Paul's joy here in this place ; which shall be at length to our great joy in another place. Let us so read the Scripture, that by reading thereof we may be made the better livers, rather than the more contentious disputers. If any thing be necessary to be taught, reasoned, or disputed, let us do it with all meekness, softness, and lenity. If any thing shall chance to be spoken uncomely, let one bear another's frailty. He that is faulty, let him rather amend, than defend that which he hath spoken amiss ; lest he fall by contention from a foolish error into an obstinate heresy. For it is bet- ter to give place meekly, than to win the victory with the breach of charity; which chanceth when every man will defend his opinion obstinately. If we be Christian men, why do we not follow Clu-ist, who saith. Learn of me, for I am meek and lowly in heart? A Disciple must learn the lesson of his Schoolmaster, and a Servant must obey the commandment of his Master : He that is wise and learned, saith St. James, let him shew his goodness by his good conversation, and soberness of his wisdom. For where there is envy and contention, that wisdom cometh not from God, but is worldly wisdom, man's wisdom, and devilish wisdom. For the wisdom tliat cometh from above, from the Spirit of God, is chaste and pure, corrupted with no evil affections ; it is quiet, meek, and peaceable, abhor- SERMON AGAINST CONTENTION. 127 ring ail desire of contention ; it is tractable, obedient, not grudging to learn, and to give place to them that teach better for their reformation. For there shall never be an end of striving and contention, if we contend who in con- tention shall be master, and have the overhand : we shall heap error upon error, if we continue to defend that obsti- nately, which was spoken unadvisedly. For truth it is that stiffness in maintaining an opinion breedeth contention, brawling, and chiding; which is a vice among all other most pernicious and pestilent to common peace and quiet- ness. And as it standeth betwixt two persons and parties— for no man commonly doth chide with himself— so it com- prehendeth two most detestable vices : The one is, pick- ino- of quarrels, with sharp and contentious words ; the other standeth in frt>war.d, answering, and multiplying evil words again. . • , . , ti- The first is so abominable, that St.. Paul saith, If any l Cor. ^ that is called a brotlier be a worsliipper of idols, a brawler, a picker of quarrels, a thief, or an extortioner, with him that is such a man see that ye eat not. Now here consider Agahm that St. Paul numbereth a scolder, a brawler, or a picker ^[^^^, of quarrels, among thieves and idolaters : and many times there cometh less hurt of a thief, than of a railing tongue : for the one taketh away a man's good name ; the other taketh but his riches, which is of much less value and esti- mation than is his good name. And a thief hurteth but hin» from whom he stealeth ; but he that hath an evil tongue Iroubleth all the town where he dwelleth, and sometime the Avhole country. And a railing tongue is a pestilence so full of contagiousness, that St. Paul willeth Christian men to forbear the company of such, and neither to eat nor drink with them. And whereas he will not that a Christian wo- i Cor. man should forsake her husband, although he be an Infidel, or that a Christian servant should depart from his master, which is an Infidel and Heathen, and so §uifereth a Christian man to keep company with an Infidel; yet he forbiddeth us to eat or drink with a scolder, or quarrel picker. And also in the sixth chapter to the Corinthians, he saith thus, Be not deceived ; for neither fornicators, neither worshippers i Cur of idols, neither thieves, nor drunkards, nor cursed speakers, shall dwell in the kingdom of heaven. It must needs be SERMON AGAINST CONTENTION. a great fault, that doth move and cause the father to dis- inherit his natural son. And how can it otherwise be, but that this cursed speaking must needs be a most dam- nable sin ; the which doth cause God, our most merciful and loving Father, to deprive us of his most blessed king- dom of heaven ? Against the other sin, that standeth in requiting tamit for taunt, speaketii Christ himself, saying, I say unto you. Resist not evil ; but love your enemies, and say well by them that say evil by you, do well unto them that do evil unto you, and pray for them that do hurt and persecute you ; that you may be the children of your Father which is ia heaven ; who suffereth his sun to rise both upon good and evil, and sendeth his rain both upon the just and unjust. To this doctrine of Christ agreeth very well the teaching of St. Paul, that chosen vessel of God, who ceaseth not to exhort and call upon us, saying. Bless them tliat curse you ; bless, I say, and curse not ; recompense to no man evil for evil ; if it be possible, as much as lieth in you, live peace- ably with all men. THE SECOND PART OF THE SERMON AGAINST CONTENTION. It hath been declared unto you in this Sermon against Strife and Brawling, what great inconvenience cometh thereby, specially of such contention as groweth in matters of religion : and how, when-as no man will give place to another, there is no end of contention and discord ; and that unity, which God requireth of Christians, is utterly thereby neglected and broken ; and that this contention standeth chiefly in two points, as in picking of quarrels, and making of froward answers. Now ye shall hear St. Paul's words, saying. Dearly beloved, avenge not yourselves ; but rather give place unto wrath : for it is written, Vengeance is mine ; I will revenge, saith the Lord. Therefore, if thine enemy SERMON AGAINST CONTENTION. hunger, feed him ; if he tl-.irst, give him drink. Be not overcome with evil, but overcome evil with goodness. All these be the words of St. Paul. But they that be so full of stomach, and set so much by themselves, that they may not abide so much as one evil word to be spoken of them, peradventure will say ; If I be reviled, shall I stand still, like a Goose, or a Fool, with my finger in my mouth i Shall I be such an Idiot and Dizzard, to suffer every man to speak upon me what they list, to rail what they list, to spew out all their venom against me at their pleasures I Is it not convenient that he that speaketh evil should be answered accordingly ? If I shall use this lenity and softness, I shall both increase my enemies' frowardness, and provoke others to do the like. Such reasons make they, that can suffer nothing, for the defence of their impatience. And yet, if by froward answering to a fro ward person, thei'e were hope to remedy his frowardness, he should less offend that so should answer, doing the same not of ire or malice, but only of that intent, that he that is so froward or malicious may be reformed. But he that cannot amend another man's fault, or cannot amend it without his own fault, better it were that one should perish than two. Then if he cannot quiet him with gentle words, at the least let him not follow him in wicked and uncharitable words. If he can pacify him with suffering, let him suffer : and if not, it is better to suffer evil than to do evil, to say well than to say evil. For to speak well against evil, cometh of the Spirit of God : but to render evil for evil cometh of the contrary spirit. And he that cannot temper nor rule his own anger is but weak and feeble, and rather more like a woman or a child, than a strong man. For the true strength and manhness is to overcome wrath, and. to despise injuries and other men's foolishness. And, besides this, he that shall despise the wrong done unto him by his enemy, every man shall perceive that it was spoken or done without cause : whereas contrarily, he that doth fume and chafe at it shall help the cause of his adversary, giving suspicion that the thing is true. And in so going about to revenge eril, we shew ourselves to be evil ; and while we will K An objec- tion. SERMON AGAINST CONTENTION. punish and revenge another man's folly, we double and aug- ment our own folly. But many pretences find they that be wilful to colour tlieir impatience. Mine enemy, say they, is not worthy to have gentle words or deeds, being so full of malice or frowardness. The less he is worthy, the more art thou therefore allowed of God, and the more art thou commend- ed of Christ ; for whose sake thou shouldest render good for evil, because he hath commanded thee, and also deserved that thou shouldest so do. Thy neighbour hath peradven- ture with a word offended thee : call thou to thy remem- brance with how many words and deeds, how grievously thou hast offended thy Lord God. What was man, when Christ died for him i Was he not his enemy, and un- worthy to have his favour and mercy I Even so, with what gentleness and patience doth he forbear, and tolerate, and suffer thee, although he is daily offended by thee ? Forgive therefore a light trespass to thy neighbour, that Christ may forgive thee many thousands of trespasses, which art every day an offender. For if thou forgive thy brother, being to thee a trespasser, then hast thou a sure sign and token that God will forgive thee, to whom all men be debtors or trespassers. How wouldest thou have God merciful to thee, if thou wilt be cruel unto thy brother? Canst thou not find in thy heart to do that toAvards another, that is thy fellow, which God hath done to thee, that art but his ser- vant ? Ought not one sinner to forgive another, seeing that Christ, which was no sinner, did pray his Father for them, that without mercy and despitefully put him to death ? Who, when he was reviled, did not use reviling words again ; and when he suffered wrongfully, he did not threaten, but gave all vengeance to the judgment of his Father, which judgeth rightfully. And what crackest thou of thy Head, if thou labour not to be in the body ? Thou canst be no member of Christ, if thou follow not the steps of Christ ; Who, as the Prophet saith, was led to death hke a lamb, not opening his mouth to reviUng ; but opening his mouth to praying for them that crucified him, saying, Father, for- give them, for they cannot tell what they do. The which example, anon after Christ, St. Stephen did follow, and SERMON AGAINST CONTENTION. j*; after him St. Paul : We be evil spoken of, saith he, and we XII. speak well : We suffer persecution, and take it patiently : ^^^"^ ^ Men curse us, and we gently entreat. Thus St. Paul 1*0^^1?! taught that he did, and he did that he taught. Bless you, saith he, them that persecute you : bless you, and curse not. Is it a great thing to speak well to thine adversary, to whom Christ doth command thee to do well 1 David, when Shimei did call him all to naught, did not chide again, but said patiently. Suffer him to speak evil, if perchance the Lord will have mercy on me. Histories be full of examples of Heathen men, that took very meekly both opprobrious and reproachful words, and injurious or wrongful deeds. And shall those Heathen excel in patience us that profess Christ, the teacher and example of all patience? Lysander, when one did rage against him, in reviling of him, he was nothing moved ; but said. Go to, go to, speak against me as much and as oft 3.S thou wilt, and leave out nothing ; if perchance by this means thou may est discharge thee of those naughty things, with the which it seemeth that thou art full laden. Many men speak evil of all men, because they can speak well of no man. After this sort, this wise man avoided from him the reproachful words spoken unto him, imputing and lay- ing them to the natural sickness of his adversary. Pericles, when a certain scolder or railing fellow did revile him, he answered not a word again, but went into a gallery ; and after, towards night, when he went home, this scolder followed him, raging still more and more, because he saw the other to set nothing by him ; and after that he came to his gate— being dark night— Pericles commanded one of his servants to light a torch, and to bring the scolder home to his own house. He did not only with quietness suffer this brawler patiently, but also recompensed an evil turn with a good turn, and that to his enemy. Is it not a shame for us that profess Christ, to be worse than Heathen peo- ple, in a thing chiefly pertaining to Christ's religion ? Shall philosophy persuade them more than God's word shall per- suade us ? Shall natural reason prevail more with them, than religion shall with us? Shall man's wisdom lead them to those things, whereunto the heavenly doctrine cannot K2 SERMON AGAINST CONTENTION. XII. Part lead us ? What blindness, wilfulness, or rather madness is this ! Pericles, being provoked to anger with many \illainous words, answered not a word. But we, stirred but with one little word, what foul work do we make ! How do we fume, rage, stamp, and stare like mad men ! Many men of every trifle will make a great matter, and of the spark of a little word will kindle a great fire, taking all things in the worst part. But how much better is it, and more like to the example and doctrine of Christ, to make rather of a great fault in our neighbour a small fault, rea- soning with ourselves after this sort : He spake these words ; but it was in a sudden heat : or the drink spake them, and not he : or he spake them at the motion of some other : or he spake them being ignorant of the truth : he spake them not against me, but against him whom he thought me to be. But as touching evil speaking ; He that is ready to speak evil against other men, first let him examine himself^ whe- ther he be fimltless and clear of the fault which he findeth in another. For it is a shame, when he, that blameth another for any fault, is guilty himself, either in the same fault or in a greater. It is a shame for him that is blind to call another man blind ; and it is more shame for him that is whole blind to call him blinkard that is but purblind : for this is to see a straw in another man's eye, when a man hath a block in his own eye. Then let him consider, that he that useth to speak evil shall commonly be evil spoken of again. And he that speaketh what he will for his plea- sure, shall be compelled to hear what he would not to his displeasure. Moreover, let him remember that saying. That we shall give an account for every idle word. How much more then shall we make reckoning for our sharp, bitter, brawling, and chiding words, which provoke our brother to be angry, and so to the breach of his charity I And as touching evil answering ; Although we be never so much provoked by other men's evil speaking, yet we shall not follow their frowardness by evil answering, if we consider that anger is a kind of madness, and that he which is angry is, as it were, for the time, in a phrenzy. Wherefore let him beware, lest in his fury he speak any thing, whereof after- SERMON AGAINST CONTENTION, 133 ward he may have just cause to be sorr}^ And he that will XII. defend that anger is not fury, but that he hath reason even ^^T^l^ when he is most angry, then let him reason thus with himr> self when he is angry : Now I am so moved and chafed, that, within a little while after, I shall be otherwise minded ; wherefore then should I now speak any thing in mine anger, which hereafter, when I would fainest, cannot be changed? Wherefore shall I do any thing, now being, as it were, out of my wit, for the Avhich, when I shall come to myself again, I shall be very sad ? Why doth not reason, why doth not godliness, yea, why doth not Christ obtain that thing now of me, which hereafter Time shall obtain of me ? If a man be called an Adulterer, Usurer, Drunkard, or by any other shameful name, let him consider earnestly whether he be so called truly or falsely : if truly, let him amend his fault, that his adversary may not after worthily charge him with such offences ; if these things be laid against him falsely, yet let him consider whether he hath given any occasion to be suspected of such things ; and so he may both cut off that suspicion, whereof this slander did arise, and in other things shall live more warily. And thus using ourselves we may take no hurt, but rather nmch good, by the rebukes and slanders of our enemy. For the reproach of an enemy may be to many men a quicker spur to the amendment of their life, than the gentle mo- nition of a friend. Philippus, the king of Macedonia, when he was evil spoken of by the chief rulers of the city of Athens, he did thank them heartily, because by them he was made better, both in his words and deeds : for I study, saith he, both by my sayings and doings to prov^ them Liars, SERMON AGAINST CONTENTION. THE THIRD PART OF THE Sermon against contention. "ISTE heard, in the last lesson of the Sermon against Strife and Brawling-, how we may answer them which maintain their froward sayings in contention, and that will revenge with words such evil as other men do them : and finally how we may according to God's will order ourselves, and what to consider towards them when we are provoked to contention and strife with railing words; Now to proceed in the same matter, you shall know the right way how to disprove and overcome your adversary and enemy. This is the best way to disprove a man's ad- versary. So to live, that all which shall know his honesty may bear witness that he is slandered unworthily. If the fault whereof he is slandered be such^ that for the defence of his honesty, he must needs make answer, let him answer quietly and softly on this fashion, that those faults be laid against him falsely. For it is truth that the Wise Man saith, A soft answer assuageth anger, and a hard and sharp answer doth stir up rage and fury. The sharp answer of Nabal provoked David to cruel vengeance ; but the gentle words of Abigail quenched the fire again, that was all in a flame. And a special remedy against malicious tongues is, to arm ourselves with patience, meekness, and silence ; lest with nmltiplying words with the enemy we be made as evil as he. But they that cannot bear one evil word, peradventure, for their own excuse, will allege that which is written. He that despiseth his good name is cruel. Also we read, An- swer a fool according to his foolishness. And our Lord Jesus did hold his peace at certain evil sayings; but to some he answered diligently. He heard men call him a Samaritan, a carpenter's son, a wine drinker, and he held his peace: but when he heard them say. Thou haSt th©. Devil within thee, he answered to that earnestly. SERMON AGAINST CONTENTION. 135 Truth it is, indeed, that there is a time, when it is con- ^501.^ venieut to answer a fool according to his fooUshness, lest ^^ he should seem in his own conceit to be wise. And some- Answer. times it is not profitable to answer a fool according to his foohsbness, lest the wise man be made like to the fool. When our infamy, or the reproach that is done unto us, is joined with the peril of many, then it is necessary in an- swering to be quick and ready. For we read, that many holy men of good zeal have sharply and fiercely both spoken and answered tyrants and evil men: which sharp words came not of anger, rancour, or malice, or desire of ven- geance, but of a fervent desire to bring them to the true knowledge of God, and from ungodly living, by an earnest and sharp rebuke and chiding. In this zeal, St. John Matt, ii!. Baptist called the Pharisees adders' brood: and St. Paul Gal. iii. called the Galatians fools: and the men of Crete he called Titus i. liars evil beasts, and sluggish bellies ; and the false Apo- Phil. UU sties he called dogs, and crafty workmen. And this zeal is godly, and to be allowed, as it is plainly proved by the example of Christ; who although he were the fountain and sprino- of all meekness, gentleness, and softness, yet he called the obstinate Scribes and Pharisees, blind guides. Matt. xxiiU fools, painted graves, hypocrites, serpents, adders' brood, a corrupt and wicked generation. Also he rebuketh Peter ea-eriv saving. Go behind me, Satan, Likewise St. Paul Matt.xvi. reprove'th Elymas, saying, O thou fuU of all craft and Acts ,,ii„ guile, enemy to all justice, thou ceasest not to destroy the right' ways of God : and now, lo, the hand of the Lord is upon thee, and thou shalt be bUnd, and not see for a time. And St. Peter reprehendeth Ananias very sharply, saying, Ananias, how is it that Satan hath filled thine heart, that Acts v. thou shouldest lie unto the Holy Ghost ? This zeal hath been so fervent in many good men, that it hath stirred them, not only to speak bitter and eager words, but also to do things, which might seem to some to be cruel ; but indeed they be very just, charitable, and godly, because they were not done of ire, malice, or contentious mind, but of a fervent mind, to the glory of God, and the cor- rection of sin, executed by men called to that office. For in this zeal our Lord Jesus Christ did drive with a whip JohnU. SERMON AGAINST CONTENTIONT. the buyers and seUers out of the temple. In this zeal _ Moses brake the two Tables, which he had received at Exod.sxxii. God's hand, when he saw the Israelites dancing about the calf, and caused to be killed twenty-three thousand of his own people. In this zeal Phineas, the son of Eleazer, BuT.hesJ' ^'^ *^''"'* through with his sword Zimri and Cozbi, whom examples ^^^ ^ouxid together joined in the act of uncleanness. briw^ed "^^er^fore now to return again to contentious words, of every and Specially m matters of religion and God's word— which SbeJlS! ^;^"^^ ^^ "^^d ^itli all modesty, soberness, and charity- ed .0 o/ike. Ihe words of SL James ought to be well marked and ami,::-;,;; ^^^^ m memory, where he saith, that of contention riseth Prov. XX. all evd. And the wise King Solomon saith, Honour is due to a man that keepeth himself from contention, and all that mingle themselves therewith be fools. And be- cause this vice is so much hurtful to the society of a commonwealth, in all well-ordered cities these common brawlers and scolders be punished with a notable kind of pain, as to be set on the cucking-stool, pillory, or such hke, and they be unworthy to live in a commonwealth, the which do as much as lieth in them, with brawling and scolding, to disturb the quietness aiid peace of the same. And whereof cometh this contention, strife, and Lle'i ' ■ ^^"^"ce, but of pride and vain-glory I Let us therefore humble ourselves under the mighty hand of God, which hath promised to rest upon them that be humble and low in spirit. If we be good and quiet Christian men, let it appear in our speech and tongues. If we have forsaken the devil, let us use no more devilish tongues. He that hath been a railing scolder, now let him be a sober coun- sellor. He that hath been a malicious slanderer, now let him be a loving comforter. He that hath been a vain railer, now let him be a ghostly , teacher. He that hath abused his tongue in cursing, now let him use it in bless- ing. He that hath abused his tongue in evil-speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided from you. If you may, and if it be possible, in no wise be angry. But if you may not be clean void of this passion^ yet then so temper and bridle it, that it stir you not to contention and SERMON AGAINST CONTENTION. brawling. If you be provoked with evil-speaking-, arm yourself with patience, lenity, and silence ; either speaking- nothing, or else being very soft, meek, and gentle in an- swering. Overcome thine adversaries with benefits and gentleness ; and, above all things, keep peace and unity. Be no peace- breakers, but peace-makers: and then there is no doubt, but that God, the Author of comfort and peace, will grant us peace of conscience, and such con- cord and agreement, that with one mouth and mind we may glorify God, the Father of our Lord Jesus Christ : to whom be all glory, now and for ever. Amen, Hereafter shall folloiv Sermons of Fasting^ Prayer, Alms-deeds: of the Nativity, Passion, Resur- rection, and Ascension of our Saviour Christ : of the due Receiving of his blessed Body and Blood, vnder the Form of Bread and Wine : against Idleness, against Gluttony and Drunkenness, against Covetousness, against Envy, Ire, and Malice ; luith many other matters, as ivell fruit- ful as necessary to the edifying of Christian people^ and the increase of godly living. Amen. GOD SAVE THE KING. THE SECOND PART OF HOMILIES, OF SUCH MATTERS AS WERE PROMISED AND ENTITLED IN THE FORMER PART OF HOMILIES. Set out hy the Authority of the late Queen Elizabeth, and to be read in every Parish Church agreeably. AN ADMONITION TO ALL MINISTERS ECCLESIASTICAL. For that the Lord doth require of his Servant^ whom he hath set over his household, to shew both faithfuhiess and prudence iii his office ; it shall be necessary that ye above all other do behave your- selves most faithfully and diligently in your so high a function : that is, aptly, plainly, and distinctly to read the sacred Scriptures ; diligently to instruct the youth in their Catechism; gravely and reverently to minister his most holy Sacraments ; prudently also to choose out such Homilies, as be most meet for the time and for the more agreeable instruction of the people committed to your charge, with such dis- cretion, that where the Homily may appear too long for one reading, to divide the same, to be read part in the forenoon, and part in the afternoon: and where it may so chance some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holy-days, which were better to be changed with some other of the New Testa- ment of more edification, it shall be well done to spend your time to consider well of such chapters before-hand : Whereby your prudence and diligence in your office may appear ; so that your people may have cause to glorify God for you, and be the readier to embrace your labours, to your better com- mendation, to the discharge of your consciences and their own. AN HOMILY OF THE migjjt Oge of m Cfjutcf) or Cemple of (^oUj AND OF THE REVERENCE DUE UNTO THE SAME. Whereas there appeareth in these days great slack- ness and negligence of a great sort of people, in resorting to the Church, there to serve God their heavenly Father, according to their most bounden duty ; as also much un- comely and unreverent behaviour of many persons in the same, when they be there assembled ; and thereby may just fear arise of the wrath of God, and his dreadful plagues hanging over our heads for our grievous offences in this be- half, amongst other many and great sins which we daily and hourly commit before the Lord; Therefore, for the dis- charge of all our consciences, and for the avoiding of the common peril and plague hanging over us, let us consider what may be said out of God's holy Book concerning this matter ; whereunto I pray you give good audience, for that it is of great weight, and concerneth you all. Although the eternal and incomprehensible Majesty of God, the Lord of heaven and earth, whose seat is heaven and the earth his footstool, cannot be inclosed in temples or houses made with man's hand, as in dwelling-places able to receive or contain his Majesty; according as is evidently declared by the Prophet Isaiah, and by the doctrine of St. Stephen and Isa. ixvl St. Paul in the Acts of the Apostles. And where king Ac'_svii.a»d Solomon, who builded unto the Lord the most glorious ''^"• temple that ever was made, saith, Who shall be able to i Kings viii. HOMILY OF THE build a meet or worthy house for him ? If heaven, and the '^ heaven above all heavens, cannot contain him, how much ii. less can that which I have builded J And further confesseth. What am I, that I should be able to build thee an house, O Lord? But yet for this purpose only it is made, that thou mayest regard the prayer of thy servant, and his humble supplication. Much less then be our churches meet dwell- ing--places to receive the incomprehensibleMajesty of God. And indeed the chief and special temples of God, wherein he halh greatest pleasure, and most delighteth to dwell and continue in, are the bodies and minds of true Christians, and the chosen people of God ; according to the doctrine of the Holy Scripture, declared in the First Epistle to the Corintliians : Know ye not, saith St. Paul, that ye be the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy. For the temple of God is holy, which ye are. And again in the same Epistle : Know ye not that your body is the temple of the Holy Ghost dwelling in you, whom ye have given you of God, and that ye be not your own ? For ye are dearly bought. Glorify ye now therefore God in your body and in your spirit, which are God's. And therefore, as our Saviour Christ teacheth in the Gospel of St. John, they that worship God the Father in spirit and truth, in what place soever they do it, worship him aright : for such worshippers doth God the Father look for. For God is a Spirit ; and those that worship him must worship him in spirit and truth, saith our Saviour Christ. Yet all this notwithstanding the material church or temple is a place appointed, as well by the usage and continual examples expressed in the Old Testament, as in the New, for the people of God to resort together unto; there to hear God's holy word, to call upon his holy name, to give him thanks for his innumerable and unspeakable benefits bestowed upon us, and duly and truly to celebrate his holy Sacra- ments^—in the unfeigned doing and accomplishing of the which standeth that true and right worshipping of God afore-mentioned — and the same church or temple is by the Holy Scriptures, both of the Old Testament and New, called the House and Temple of the Lord, for the peculiar service there done to his Majesty by his people, and for tlie RIGHT USE OF THE CHURCH. I45 efTectnoiis presence of his heavenly grace, wherewith he, by his said holy word, endueth his people so there assem- bled. And to the said House or Temple of God, at all times, by common order appointed, are all people that be godly indeed bound with all diligence to resort ; unless by sickness, or other most urgent causes, they be letted there- fro. And all the same so resorting thither ought with all quietness and reverence there to behave themselves, in doing their bounden duty and service to Almighty God, in the congregation of his saints. All which things are evi- dent to be proved by God's holy word, as hereafter shall plainly appear. And first of all, I will declare by the Scriptures, that it is called— as it is indeed — the house of God, and temple of the Lord. He that sweareth by the temple, saith our Matt, xxiii. Saviour Christ, sweareth by it, and him that dwelleth there- in, meaning God the Father : which he also expresseth plainly in the Gospel of St. John, saying. Do not make the John ii. house of my Father the house of merchandise. And in the Book of the Psalms the Prophet David saith, I will enter psalm t. into thine house ; I will worship in thy holy temple, in thy fear. x\nd it is in almost infinite places of the Scripture, especially in the Prophets and Book of Psalms, called the House of God, or the House of the Lord. Sometimes it is named the Tabernacle of the Lord ; and sometimes the Exod. xxt. Sanctuary, that is to say, the holy place, or house of the Lord. And it is likewise called the House of Prayer ; as Levit. six. Solomon, who builded the temple of the Lord at Jerusalem, ^ Q'i"f„^^"i' doth oft call it the house of the Lord, in the which the Lord's name should be called upon. And Isaiah, in the fifty-sixth chapter. My house shall be called the house of isa. Ivi. prayer amongst all nations. Which text our Saviour Matt. xxi. Christ allegeth in the New Testament, as doth appear in L^ke xix three of the Evangelists, and in the parable of the Pha- risee and the Publican, which went to pray : in which parable our Saviour Christ saith. They went up into the Luke xviil. temple to pray. And Anna, the holy widow and prophetess, Luke ii. served the Lord in fasting and prayer in the temple night and day. And in the story of the Acts it is mentioned, Acts ili. how that Peter and John went up into the temple at the hour of prayer. And St. Paul, praying in the temple at Acts xxiL L 11(5 HOMILY OF THE XIII. Jerusalem, was wrapt in the Spirit, and did see Jesus ,^^^,_^,.^ speaking unto him. And as in all convenient places prayer may be used of the godly privately ; so it is most certain, that the church, or temple, is the due and appointed place for common and public prayer. Now that it is likewise the place of thanksgiving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appearetli 'ii^e xxiv. notably at the latter end of the Gospel of St. Luke, and ictjii. the beginning of the story of the Acts ; where it is written, that the Apostles and Disciples, after the ascension of the Lord, continued with one accord daily in the temple, always praising and blessing God. And it is likewise de- Cor. xi. clared, in the First Epistle to the Corinthians, that the church is the due place appointed for the reverent use of the Sacraments. It remaineth now to be declared, that the church, or temple, is the place Avhere the lively word of God — and not man's inventions — ought to be read and taught ; and that the people are bound thither with all diligence to resort : and this proof likewise to be made by the Scriptures, as hereafter shall appear. In the story of the Acts of the Apostles we read, that Paul and Barnabas preached the word of God in the tem- ictb xiii. pies of the Jews at Salamine. And when they came to Antiochia, they entered on the Sabbath-day into the syna- gogue, or church, and sat down : and after the lesson, or reading of the Law and the Prophets, the Ruler of the temple sent unto them, saying. Ye men and brethren, if any of you have any exhortation to make unto the people, say it. And so Paul, standing up, and making silence with his hand, said. Ye men that be Israelites, and ye that fear God, give ear, and so forth ; preaching to them a sermon out of the Scriptures, as there at large appeareth. cts xvii. And in the same story of the Acts, the seventeenth chap- ter, is testified, how Paul preached Christ out of the Scrip- tures at Thessalonica. And in the fifteenth chapter, James the Apostle, in that holy coimcil and assembly of his fellow- •is XV. apostles, saith, Moses of old time hath in every city certain that preach him in the synagogues or temples, where he is read every Sabbath-day. By these places ye may see the usage of reading the Scriptures of the Old Testa- RIGHT USE OF THE CHURCH. ^47 merit among the Jews in their synagogues every Sabljath- Xill. day, and sermons usually made upon the same. How ^^.IT^l^ much more then is it convenient that the Scriptures of God, and specially the Gospel of our Saviour Christ, should be read and expounded to us, that be Christians, in our churches ; specially our Saviour Christ and his Apostles allowing this most godly and necessary usage, and by their examples confirming the same ! It is written in the stories of the Gospels, in divers places. Matt, iv. . that Jesus went round about all Galilee, teaching in their j^^^^^ |*J synagogues, and preaching the Gospel of the kingdom : Man. xiii. in which places is his great diligence in continual preach- ji'iar^''vi. ing and teaching of the people most evidently set forth. Luke xiii. In Luke, ye read how Jesus, according to his accus- Luke iv. tomed use, came into the temple, and how the book of Isaiah tlie Prophet was delivered him, how he read a text therein, and made a sermon upon the same. And in the nineteenth is expressed how he taught daily in the Luke xis. temple. And it is thus written in the eighth of John : Jesus came J"'nn viii. again early in the moiniing into the temple, and all the people came unto him ; and he sate down and taught them. And in the eighteenth of John, our Saviour testifieth be- John xviii. fore Pilate, that he spake openly unto the world, and that he always taught in the synagogue and in the temple, whither all the Jews resorted, and that secretly he spake nothing. And in St. Luke: Jesus taught in the temple, and Luke xxi. all the people came early in the morning unto him, that they might hear him in the temple. Here ye see, as well the diligence of our Saviour in teach- ing the word of God in the temple daily, and specially on the Sabbath-days, as also the readiness of the people re- sorting all together, and that early in the morning, into the temple to hear him. The same example of diligence in preaching the word of God in the temple, shall ye find in the Apostles, and the people resorting unto them ; Acts the 5th. How the Apo- ' sties, although they had been whipped and scomged the day before, and by the High Priest commanded that they should preach no more in the name of Jesus, yet the day following they entered earlv in the morning into the temple, and did L 2 4g HOMILY OF THE XIII. not cease to teach and declare Jesus Christ. And in sun- PART I. ^^ ^^Y^er places of the story of the Acts ye shall find like "^^^iCT" diligence, both in the Apostles in teaching, and in the '^ *'''• people in coming to the temple to hear God's word. And it is testified in the first of Luke, that when Zachary, the uke i. holy priest, and father to John Baptist, did sacrifice within the temple, all the people stood without a long time pray- ing : such was their zeal and fervency at that time. And " ukeii. in the second of Luke appeareth what great journeys men, women, yea and children, took, to come to the temple on the feast-day, there to serve the Lord ; and specially the example of Joseph, the blessed Virgin Mary, mother to our Saviour Christ, and of our Saviour Christ himself, be- ing yet but a child ; whose examples are worthy for us to follow. So that if we would compare our negligence in resorting to the house of the Lord, there to serve him, with the diligence of the Jews in coming daily very early, some- times by great journeys, to their temple — and when the multitude could not be received within the temple, the fervent zeal that they had was declared in standing long without and praying — we may justly in this comparison condemn our slothfulness and negligence, yea, plain con- tempt, in coming to the Lord's house, standing so near unto us, so seldom, and scarcely at noon time : so far is it from a great many of us to come early in the morning, or give attendance without, who disdain to come into the tem- ple : and yet we abhor the very name of the Jews, when we hear it, as of a most wicked and ungodly people. But - it is to be feared, that in this point we be far worse than the Jews, and that they shall rise at the day of judgment to our condemnation, who, in comparison to them, shew such slackness and contempt in resorting to the house of the Lord, there to serve him, according as we are of duty most bound. And besides this most horrible dread of God's just judgment in the great day, we shall not in this life escape his heavy hand and vengeance, for this contempt of the house of the Lord and his due service in the same ; according as the Lord himself threateneth in the first chap- iaggai i. ter of his Prophet Haggai, after this sort : Because you have left my house desert and without company, saith the Lord, and ye have made haste every man to his own house ; RIGHT USE OF THE CHURCH. 149 for this cause are the heavens stayed over you, that they XIII. should give no dew, and the earth is forbidden that it should y^ilJLil/ bring forth her fruit ; and I have called drought upon the earth, and upon the mountains, and upon corn, and upon wine, and upon oil, and upon all things that the earth bringeth forth, and upon men, and upon beasts, and upon all things that men's hands labour for. Behold, if we be such worldlings, that we care not for the eternal judgments of God — which yet of all other are most dreadful and hor- rible— we shall not escape the punishment of God in this world by drought and famine, and the taking away of all worldly commodities, which we as worldlings seem only to regard and care for. Whereas, on the contrary part, if we would amend this fault or negligence, slothfulness, and contempt of the house of the Lord, and his due service there, and with diligence resort thither together to serve the Lord with one accord and consent, in all holiness and righteousness before him, we have promises of benefits both heavenly and worldly. Wheresoever two or three Matt, xviil. be gathered in my name, saith our Saviour Christ, there am I in the midst of them. And what can be more bless- ed, than to have our Saviour Christ among us ? Or what again can be more unhappy or mischievous, than to drive our Saviour Christ from amongst us, and to leave a place for his and our most ancient and mortal enemy, the old dragon and serpent, Satan the devil, in the midst of us? In the second of Luke it is written, how that the mother Luke U, of Christ, and Joseph, when they had long sought Christ, whom they had lost, and could find him no where, that at the last they found him in the temple, sitting in the midst of the Doctors. So if we lack Jesus Christ, that is to say, the Saviour of our souls and bodies, we shall not find him m the Market-place, or in the Guildhall, much less in the Alehouse or Tavern amongst good fellows, as they call them, so soon as we shall find him in the temple, the Lord's house, amongst the teachers and preachers of his word, where indeed he is to be found. And as concerning worldly commodities, we have a sure promise of our Sa- viour Christ: Seek ye first the kingdom of God, and the Mattel righteousness thereof, and all these things shall withal be PART HOMILY OF THE ^VJ\ 8'i^'^^ "Mto you. And thus we have in the first part of this Homily declared by God's word, that the temple or church is the house of the Lord, for that the service of the Lord — as teaching and hearings of his holy word, calling- upon his holy name, giving thanks to him for his great and innu- merable benefits, and due ministering of his Sacraments — is there used. And it is likewise declared already by the Scriptures, how all godly and Christian men and women ought, at times appointed, with diligence to resort unto the house of the Lord, there to serve him and to glorify him, as he is most worthy, and we most bound : to whom be all glory and honour world without end. Amen. THE SECOND PART HOMILY OF THE RIGHT USE OF THE CHURCH, &C. IT was declared in the first part of this Homily, by God's word, that the temple, or church, is the house of the Lord, for that the service of the Lord — as teaching and hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable bene- fits, and due ministering of the Sacraments— is there used. And it is likewise already declared by the Scriptures, how all godly and Christian men and women ought, at times appointed, with diligence to resort unto the house of the Lord, there to serve him and to glorify him, as he is most worthy, and we most bounden. Now it remaineth, in this second part of the Homily concerning the Right Use of the Temple of God, to be like- wise declared by God's word, with what quietness, silence, and reverence, those that resort to the house of the Lord, ought there to use and behave themselves. It may teach us sufficiently, how well it doth become us Christian men reverently to use the church and holy house of our prayers, by considering in how great reverence and veneration the Jews in the old Law had their temple: RIGHT USE OF THE CHURCH. 151 which appeareth by sundry places, whereof I will note unto ^XIII^ you certain. In the twenty-sixth of Matthew^ it is laid to ^^^^^ our Saviour Christ's charge before a temporal Judge, as a aJait. xxvi. matter worthy of death, by the two false witnesses, that he had said, he could destroy the temple of God, and in three days build it again ; not doubting, but if they might make men to believe that he had said any thing against the honour and majesty of the temple, he should seem to all men most worthy of death. And in the twenty-first of the Acts, when the Jews found Paul in the temple, they Acts xxi. laid hands upon him, crying, Ye men Israelites, help : this is that man who teacheth all men every where against the people and the Law, and against this place ; besides that, he hath brought the Gentiles into the temple, and hath profaned this holy place. Behold how they took it for a like offence to speak against the temple of God, as to speak against the law of God ; and how they judged it convenient, that none but godly persons, and the true worshippers of God, should enter into the temple of God. And the same fault is laid to Paul's charge by TertuUus, an eloquent man, and by the Jews, in the twenty-fourth of the Acts, before a temporal Judge, as a matter worthy of death. That he went about to pollute the temple of God^Acts xxir. And in the twenty-seventh of Matthew, wdien the Chief Priests had received again the pieces of silver at Judas's hand, they said, It is not lawful to put them into Corban— Matt, xxvii. which was the treasure-house of the temple— because it is the price of blood. So that they could not abide that, not only any unclean person, but also any other dead thing that was judged unclean, should once come into the temple, or any place thereto belonging. And to this end is St. Paul's saying in the Second Epistle to the Corinthians, the sixth 2 Cor. vi. chapter, to be applied : AVhat fellowship is there betwixt righteousness and unrighteousness? Or what communion between light and darkness? Or what concord between Christ and Belial? Or what part can the faithful have with the unfaithful? Or what agreement can there be between the temple of God and images? Which sen- tence, although it be chiefly refeiTed to the temple of the mind of the godly, yet seeing that the similitude and pith of the argument is taken from the material temple, it en- HOMILY OF THE forceth, that no ungodliness, specially of images or idols, ; may be suffered in the temple of God, which is the place of worshipping- God ; and therefore can no more be suf- fered to stand there, than light can agree with darkness, or Christ with Belial ; for that the true worshipping of God, and the worshipping of images, are most contrary : and the setting of them up in the place of worshipping may give great occasion to the worshipping of them. But, to return to the reverence that the Jews had to their temple : yiou will say, that they honoured it superstitiously, and a gVeat deal too much, crying out. The temple of the Lord, the temple of the Lord, being notwithstanding most wicked in life, and be therefore most justly reproved of Jeremiah, the Prophet of the Lord. Truth it is, that they were su- perstitiously given to the honouring of their temple. But I would we were not as far too short from the due reve- rence of the Lord's house, as they overshot themselves therein. And if the Prophet justly reprehended them, hearken also what the Lord requireth at our hands, that we may know whether we be blameworthy or no. It is written in Ecclesiastes, the fourth chapter. When thou dost enter into the house of God, saith he, take heed to thy feet ; draw near that thou mayest hear : for obe- dience is much more worth than the sacrifice of fools, which know not what evil they do. Speak nothing rashly there, neither let thine heart be swift to utter words be- fore God : for God is in heaven, and thou art upon the earth ; therefore let thy words be few. Note, well-be- loved, what quietness in gesture and behaviour, what silence in talk and words, is required in the house of God ; for so he calleth it. See whether They take heed to their feet, as they be here warned, which never cease from un- comely walking and jetting up and down and overthwart the church ; shewing an evident signification of notable contempt, both of God, and ail good men there present : and what heed They take to their tongues and speech, which do not only speak words swiftly and rashly before the Lord — which they be here forbidden — but also often- times speak filthily, covetously, and ungodlily, talking of matters scarce honest or fit for the alehouse or tavern, in the house of the Lord ; little considering that they speak RIGHT USE OF THE CHURCH. 153 before God, who dwelleth in heaven — as is here declared XIII. — when they be but vermins here creeping upon the earth, k^^]^, in comparison to his Eternal Majesty ; and less regarding Matt. xii. that they must give an account, at the great day, of every idle word, wheresoever it be spoken, much more of filthy, unclean, or wicked words spoken in the Lord's house, to the great dishonour of his Majesty, and oft'ence of all that hear them. And indeed, concerning the people and mul- titude, the temple is prepared for them to be hearers rather than speakers ; considering that as well the word of God is there read and taught, whereunto they are bound to give diligent ear with all reverence and silence ; as also that common prayer and thanksgiving are rehearsed and said by the public Minister in the name of the people and the whole multitude present ; whereunto they, giving their ready audience, should assent and say. Amen ; as St. Paul i Cor. xW, teacheth in the First Epistle to the Corinthians. And in another place, Glorifying God with one spirit and mouth ; which cannot be when every man and woman, in several pretences of devotion, prayeth privately, one asking, an- other giving thanks, another reading doctrine, and not regarding to hear the common prayer of the Minister. And peculiarly what due reverence is to be used in the ministering of the Sacraments in the temple, the same St. i Cor. xi. Paul teacheth in his Epistle to the Corinthians, rebuking such as did unreverently use themselves in that behalf. Have ye not houses to eat and drink in ? saith he. Do ye despise the Church or congregation of God ? What shall I say unto you ? Shall I praise you ? In this I praise you not. And God requireth not only this outward reve- rence of behaviour and silence in his house, but all inward reverence in cleansing of the thoughts of our hearts ; threatening by his Prophet Hosea, in the ninth chapter, that, Rosea ix. for the malice of the inventions and devices of the people, he will cast them out of his house : whereby is also signified ! the eternal casting of them out of his heavenly house and kingdom ; which is most horrible. And therefore, in the nineteenth of Leviticus, God saith, Fear you with reve- Levit. xii." rence my sanctuary, for I am the Lord. And according to the same, the Prophet David saith, I will enter into Psal. v. thine house; I will worship in thy holy temple, in thy HOMILY OF THE fear: shewing wluit inward reverence and humbleness of mind the godly man ought to have in the house of the Lord. And, to allege somewhat concerning this matter out of the New Testament, in what honour God would have his house or temple kept, and that by the example of our Saviour Christ, whose authority ought of good reason with all true Christians to be of most weight and esti- mation. It is written of ail the four Evangelists, as a notable act, and worthy to be testified by many holy witnesses, how that our Saviour Jesus Christ — that merciful and mild Lord ; compared for his meekness to a sheep suffer- ing with silence his fleece to be shorn from him, and to a lamb led without resistance to the slaughter; which gave his body to them that did smite him, answered not him that reviled, nor turned away his face from them that did re- proach him and spit upon him ; and, according to his own example, gave precepts of mildness and sufferance to his disciples — yet when he seeth the temple ar;d holy house of his heavenly Father misordered, polluted, and profaned, useth great severity and sharpness ; overturn eth the tables of the exchangers, subverteth the seats of them that sold doves, maketh a whip of cords and scourgeth out those wicked abusers and profaners of the temple of God ; say- ing, My house shall be called the house of prayer, but ye have made it a den of thieves. And in the second of n ii. John, Do not ye make the house of my Father the house of merchandise. For, as it is the house of God, when God's service is duly done in it ; so when we wickedly abuse it with wicked talk or covetous bargaining, we make it a den of thieves, or an house of merchandise. Yea, and such reverence would Christ should be therein, that he would not suffer any vessel to be carried through the ik xi. temple. And whereas our Saviour Christ, as is before mentioned out of St. Luke, could be found no where when he was sought, but only in the temple amongst the Doctors ; and now again exerciseth his authority and jurisdiction, not in castles and princely palaces, amongst soldiers, but in the temple ; ye may hereby understand in what place his spiritual kingdom — which he denieth to be of this RIGHT USE OF THE CHURCH. 155 world is soonest to be found, and best to be known of all places in this world. And, according to tliis example of our Saviour Christ, in the primitive Church-which was most holy and godly, and in the which due discipline with severity w as used against the wicked— open offenders * Tiie peo- were not suffered once to enter into the house of the Lord, P'^«;^,;;^|' nor admitted to common prayer, and the use of the holy grievous; Sacraments, with other true Christians, until they had ''^^J^^Jf;'" done open penance before the whole church. And this „ii,erwise was practised not only upon mean persons, but also upon ^;;'^,7JJ=„ the rich, noble, and mighty persons : yea*, upon Theodo- it st.ouid. sius, that puissant and mighty Emperor, whom, for com- l^^^^^^^^^^ mitting a grievous and wilfid murder, St. Ambrose, bishop ed Vrom re- of Milan, reproved sharply, and did also f excommunicate I'^J^l'^^ the said Emperor, and brought him to open penance, until by re- And they that were so justly exempted and banished, as it ^^"^^^^^l ^^ were, from the house of the Lord, were taken, as they be better pre- indeed, for men divided and separated from Christ's church, ^;;^^^;^^ and in most dangerous estate, yea, as St. Paul saith, even i Cor. v. given unto Satan the devil for a time ; and their company was shunned and avoided of all godly men and women, until such time as they by repentance and public penance were reconciled. Such was the honour of the Lord's house in men's hearts, and outward revere .jce also, at that time ; and so horrible a thing was it to be shut out of the church and house of the Lord in those days, when religion was most pure, and nothing so corrupt as it hath been of late days. And yet we willingly, either by absenting ourselves from the house of the Lord, do, as it were, excommunicate ourselves from the Church and fellowship of the saints of God ; or else, coming thither, by uncomely and unreverent behaviour there, by hasty, rash, yea, unclean and wicked thoughts and words before the Lord our God, horribly dishonour his holy house, the church of God, and his holy name and majesty, to the great danger of our souls, yea, and certain damnation also, if we do not speedily and ear- nestly repent us of this wickedness. Thus ye have heard, dearly beloved, out of God's word, what reverence is due to the holy house of the Lord ; how all godly persons ought with diligence at times appointed thither to repair; how they ought to behave themselves HOMILY OF, &c. there, with reverence and dread before the Lord ; what , plagues and punishments, as well temporal as eternal, the Lord in his holy word threateneth, as well to such as neglect to come to his holy house, as also to such who, coming thither, do unreverently by gesture or talk there behave themselves. Wherefore, if we desire to have seasonable weather, and thereby to enjoy the good fruits of the earth ; if we will avoid drought and barrenness, thirst and hunger, which are plagues threatened unto such as make haste to go to their own houses, to alehouses and taverns, and leave the house of the Lord empty and desolate ; if we abhor to be scourged, not with whips made of cords, out of the material temple only — as our Saviour Christ served the defilers of the house of God in Jerusalem— but also to be beaten and driven out of the eternal temple and house of the Lord, which is his heavenly kingdom, with the iron rod of everlasting damnation, and cast into utter darkness, where is Aveeping and gnashing of teeth : if we fear, dread, and abhor this, I say— as we have most just cause to do- then let us amend this our negligence and contempt in coming to the house of the Lord, this our unreverent behaviour in the house of the Lord ; and resorting thither diligently together, let us there, with reverent hearing of the Lord's holy word, calling on the Lord's holy name, giving of hearty thanks unto the Lord for his manifold and inestimable benefits daily and hourly bestowed upon ns, celebrating also reverently the Lord's holy sacraments, serve the Lord in his holy house, as becometh the ser- vants of the Lord, in holiness and righteousness before him all the days of our life : and then we shall be assured after this life to rest in his holy hill, and to dwell in his tabernacle, there to praise and magnify his holy name in the congregation of his Saints, in the holy house of his eternal kingdom of heaven, which he hath purchased for us by the death and shedding of the precious blood of his Son our Saviour Jesus Christ : To whom, with the Father and the Holy Ghost, one immortal Majesty of God, be all honour, glory, praise, and thanksgiving, world without end. Amen. AN HOMILY AGAINST l^tvil of KSoIatrs, antr jsuperttuotis In what points the true ornaments of the clmrch or tem- ple of God do consist and stand, hath been declared in the two last Homilies, treating of the Right Use of the lemple or House of God, and of the due Reverence that all ^ue Christian people are bound to give unto the same, ihe sum whereof is. That the church or house of God is a place appointed by the Holy Scriptures, where the lively word of God ought to be read, taught, and heard, the Lords holy name called upon by public prayer, hearty thanks civen to his Majesty for his infinite and unspeakable benefits bestowed upon us, his holy Sacraments duly and reverently ministered ; and that therefore all that be godly indeed ought both with diligence, at times appointed, to repair together to the said church, and there with all rever- ence to use and behave themselves before the Lord: and that the said church, thus godly used by the servants of the Lord, in the Lord's true service, for the effectual pre- sence of God's grace-wherewith he doth by his holy word and promises endue his people, there present and assem- bled to the attainment, as well of commodities worldly, necessary for us, as also of all heavenly gifts, and life ever- lastino— is called by the word of God, as it is indeed, the temple of the Lord, and the house of God ; and that there- fore the due reverence thereof is stirred up in the hearts SERMON AGAINST of the godly, by the consideration of these true ornaments , of the said house of God, and not by any outward ceremonies or costly and glorious decking of the said house or temple of the Lord. Contrary to the which most manifest doctrine of the Scriptures ; and contrary to the usage of the primitive church, which was most pure and uncon-upt; and contrary to the sentences and judgments of the most ancient, learned, and godlyDoctors of the Church — as hereafter shall appear — the corruption of these latter days hath brought into the church infinite multitudes of images ; and the same, with other parts of the temple also, have decked with gold and silver, painted with colours, set them with stone and pearl, clothed them with silks and precious vestures, fancying untruly that to be the chief decking and adorning of the temple or house of God, and that all people should be the more moved to the due reverence of the same, if all cor- ners thereof were glorious, and glistering with gold and precious stones. Whereas indeed they by the said images, and such glorious decking of the temple, have nothing at all profited such as were wise and of understanding ; but have thereby greatly hurt the simple and unwise, occasion- ing them thereby to commit most horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, and peradventure worshipping indeed, not only the images, but also the matter of them, gold and silver, as that vice is of all others in the Scriptures peculiarly called idolatry, or worshipping of images. Against the which foul abuses and great enormities shall be alleged unto you ; first, the authority of God's holy word, as well out of the Old Testament as of the New. And secondly, the testimonies of the holy and ancient learned Fathers and Doctors, out of their own works and ancient histories ecclesiastical; both that you may at once know their judgments, and withal understand what manner of ornaments were in the temples in the primitive church, in those times which were most pure and sincere. Thirdly, the reasons and arguments made for the defence of images or idols, and the outrageous decking of tem- ples and churches with gold, silver, pearl, and precious stones, shall be confuted ; and so this whole matter con- cluded. PERIL OF IDOLATRY. Btit lest any should take occasion, by the way, of doubt- ing by words or names, it is thought good here to note first of all, that although in common speech we use to ca" the likeness or similitudes of men or other things, images, and not idols ; yet the Scriptures use the said two words, Idols and Images, indifferently for one thing alway. They be words of divers tongues and sounds, but one in sense and signification in the Scriptures. The one is taken of the Greek word El^wXov, an idol ; and the other of the Latin word Imago, an image ; and so both used as English terms in the translating of Scriptures indifferently, according as the Septuaginta have in their translation in Greek ElJwXa, and St. Jerome in his translation of the same places in Latin hath Simulachra; in English, Images. And in the New Testament, that which St. John calleth ElJa-Xov, St. Jerome likewise translateth Simulachrum, asiX^hnr. in all other like places of Scripture usually he doth so translate. And Tertullian, a most ancient Doctor, and well learned in both the tongues, Greek and Latin, inter- preting this place of St. John, Beware of Idols— that is to say, saith Tertullian, of the images themselves — the Latin Lib. de co- words which he useth be, Efhgies and Imago, that is to '""'' "" '"** say, an image. And therefore it skilleth not, whether in this process we use the one term or the other, or both to- gether, seeing they both— though not in common English speech, yet in Scripture— signify one thing. And though some, to blind men's eyes, have heretofore craftily gone about to make them to be taken for words of diverse sig- nifications in matters of religion, and have therefore usually named the likeness or similitude of a thing set up amongst the Heathen in their temples, or other places, to be wor- shipped, an idol ; but the like similitude with us, set up in the church, the place of worshipping, they call an image : as though these two words. Idol and Image, in Scripture, did differ in property and sense ; which, as is aforesaid, differ only in sound and language, and in meaning be in- deed all one, especially in the Scriptures and matters of religion. And our images also have been, and be, and, if they be publicly suffered in churches and temples, ever will be also worshipped, and so idolatry committed to them ; as in the last part of this Homily shall at larg-« 160 SERMON AGAINST XIV. be declared and proved. Wherefore our images in tern- \^^^^^^^ pies and churches be indeed none other but idols, as unto the which idolatry hath been, is, and ever will be committed. And first of all, the Scriptures of the Old Testament, condemning and abhorring as well all idolatry or worship- ping of images, as also the very idols or images themselves, especially in temples, are so many and plentiful, that it were almost an infinite work, and to be contained in no small volume, to record all the places concerning the same. For when God had chosen to himself a peculiar and spe- cial people from amongst all other nations that knew not God but worshipped idols and false gods, he gave unto them certain ordinances and laws to be kept and observed of his said people. But concerning none other matter did he give either more, or more earnest and express, laws to his said people, than those that concerned the true worshipping of him, and the avoiding and fleeing of idols, and images, and idolatry : for that both the said idolatry is most repugnant to the right worshipping of him and his true glory, above all other vices, and that he knew the proneness and inclination of man's corrupt kind and na- ture to that most odious and abominable vice. Of the which ordinances and laws, so given by the Lord to his people concerning this matter, I will rehearse and allege some that be most special for this purpose, that you by them may judge of the rest. Deut iv. In the fourth chapter of the Book named Deuteronomy, ffurab. xxii. is a notable place, and most worthy with all diligence to be marked, which beginneth thus : And now, Israel, hear the commandments and judgments which I teach thee, saith the Lord, that thou doing them mayest live, and enter and possess the land which the Lord God of your fathers will give jou. Ye shall put nothing to the word which I speak to you, neither shall ye take any thing from it. Keep ye the commandments of the Lord your God, which I command you. And, by and by after, he repeateth the same sentence three or four times, before he come to the matter that he would specially warn them of, as it were for a preface, to make them to take the better heed unto it. Take heed to thyself, saith he, and to thy soul, with PERIL OF IDOLATRY. Ig all carefulness, lest thou forgettest the things which thine XIV. eyes have seen, and that they go not out of thine heart i^^^^JTJ" all the days of thy life ; thou shalt teach them to thy chil- dren and nephews, or posterity. And shortly after, The Lord spake unto you out of the middle of fire ; you heard the voice or sound of his words, but you did see no form or shape at all. And by and by followeth. Take heed therefore diligently unto your souls : you saw no manner of image in the day in the which the Lord spake unto you in Horeb, out of the midst of the fire, lest peradveu- ture you, being deceived, should make to yourselves any graven image, or likeness of man or woman, or the like- ness of any beast which is upon the earth, or of the birds that fly under heaven, or of any creeping thing that is moved on the earth, or of the fishes that do continue in the waters : lest peradventure thou, lifting up thine eyes to heaven, do see the sun and the moon, and the stars of heaven, and so thou, being deceived by error, shouldest honour and worship them, which the Lord thy God hath created to serve all nations that be under heaven. And again. Beware that thou forget not the covenant of the Lord thy God, which he made with thee, and so make to thyself any carved image, of them which the Lord hath forbidden to be made : for the Lord thy God is a consuming fire, and a jealous God. If you have children and nephews, and do tarry in the land, and, being deceived, do make to yourselves any simihtude, doing evil before the Lord your God, and provoke him to anger ; I do this day call upon heaven and earth to witness, that ye shall quickly perish out of the land which you shall possess ; you shall not dwell in it any long time ; but the Lord wall destroy you, and will scatter you amongst all nations ; and ye shall remain but a very few amongst the nations, whither the Lord will lead you away ; and then shall you serve gods which are made with man's hands, of wood and stone, which see not, and hear not, neither eat nor smell; and so forth. This is a notable chapter, and treateth almost altogether of this matter ; but, because it is too long to write out the whole, I have noted you certain principal points out of it. First, how earnestly and oft he calleth upon them to mark and to take heed, and that upon the peril of their souls, to the charge which he giveth th^m. 62 SERMON AGAINST XIV. Then how he forbiddeth, by a solemn and long rehearsal of ^^J^^V, all things in heaven, in earth, and in the water, any image or likeness of any thing at all to be made. Thirdly, what penalty and horrible destruction he solemnly, with invo- cation of heaven and earth for record, denounceth and threateneth to them, their children and posterity, if they, contrary to this commandment, do make or worship any image or similitude, which he so strictly hath forbidden. And when they, this notwithstanding, partly by inclination of man's corrupt nature — most prone to idolatry — and part- ly occasioned by the Gentiles, and Heathen people dwell- ing about them, who were idolaters, did fall to the making and worshipping of images ; God, according to his word, brought upon them all those plagues which he threatened them with ; as appeareth in the Books of the Kings and the Chronicles, in sundry places, at large. And agreeable here- unto are many other notable places in the Old Testament. Deuteronomy xxvii. Cursed be he that maketh a carved image, or a cast or molten image, which is abomination before the Lord, the work of the artificer's hand, and setteth it up in a secret comer ; and all the people shall say. Amen. Read the thirteenth and fourteenth chapters of the Book of Wisdom, concerning idols or images, how they be made, set up, called upon, and offered unto ; and how he praiseth the tree whereof the gibbet is made, as happy in compa- rison to the tree that an image or idol is made of, even by these very words ; Happy is the tree wherethrough righ- teousness Cometh — meaning the gibbet — but cursed is the idol that is made with hands, yea, both it, and he that made it ; and so forth. And by and by he sheweth, how that the things which were the good creatures of God before, as trees or stones, when they be once altered and fashioned into images to be worshipped, become abomination, a temptation unto the souls of men, and a snare for the feet of the unwise. And why ? The seeking out of images is the beginning of whoredom, saith he ; and the bringing up of them is the destruction of life : for they were not from the beginning, neither shall they continue for ever. The wealthy idleness of men hath found them out upon earth ; therefore shall they come shortly to an end : and so forth PERIL OF IDOLATRY. 1G3 to the end of the chapter, containing these points, How XIV. idols or images were first invented and offered unto, How .^^^HZ^ by an ungracious custom they were established, How tyrants compel men to worship them. How the ignorant and the common people are deceived by the cunning of the work- man, and the beauty of the image, to do honour unto it, and so to err from the knowledge of God ; and of other ♦ great and many mischiefs that come by images. And for a conclusion he saith, that the honouring of abominable images is the cause, the beginning, and end of all evil ; and that the worshippers of them be either mad or most wicked. See and viev/ the whole chapter with diligence — for it is worthy to be well considered— especially that is written of the deceiving of the simple and unwise common people by idols and images, and repeated tvsice or thrice lest it should be forgotten. And in the chapter following be these words : The painting of the picture and carved image with divers Wisd xy. colours enticeth the ignorant, so that he honoureth and loveth the picture of a dead image that hath no soul. Ne- vertheless, they that love such evil things, they that trust in them, they that make them, they that favour them, and they that honour them, are all worthy of death ; and so forth. In the Book of Psalms, the Prophet curseth the image- honourers in divers places. Confounded be all they that Psal. xcvii. worship carved images, and that delight or glory in them. Like be they unto the images that make them, and all they that put their trust in them. And in the Prophet Isaiah, saith the Lord : Even I am Isa. xlii. the Lord, and this is my name, and my glory will I give to none other, neither my honour to graven images. And by and by ; Let them be confounded with shame that trust in idols or images, or say to them. You are our gods. And in the fortieth chapter, after he hath set forth the incom- prehensible Majesty of God, he asketh, To whom then will Isa. xl, ye make God like ? Or what simihtude will ye set up unto him? Shall the carver make him a carved image? And shall the goldsmith cover him with gold, and cast him into a form of silver plates ? And for the poor man, shall the image-maker frame an image of timber, that he may have somewhat to set up also ? And after this he crieth out, O -Wretches, heard ye never of this ? Hath it not been preach- M '2 SERMON AGAINST ed anto you since the beginning, and so forth, how by the creation of the world, and the greatness of the work, they might understand the Majesty of God, the Creator and Maker of all, to be greater than that it should be expressed, or set forth in any image or bodily similitude ? And beside this preaching, even in the law of God — written with his own finger, as the Scripture speaketh — and that in the First Table, and the beginning thereof, is this doctrine aforesaid against images, not briefly touched, but at large set forth and preached, and that with denunciation of destruction to the contemners and breakers of this law, and their posterity after them. And lest it should not yet be marked, or not remembered, the same is written and report- ed, not in one, but in sundry places of the word of God, that, by oft reading and hearing of it, we might once learn and remember it ; as you also hear daily read in the church, God spake these words, and said, I am the Lord thy God: Thou shalt have none other Gods but me. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, nor in the earth beneath, nor in the water under the earth : thou shalt not bow down to them, nor worship them : for I the Lord thy God am a jealous God, and visit the sin of the fathers upon the chil- dren, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me and keep my commandments. All this notwithstanding, neither could the notableness of the place, being the very beginning of the very loving Lord's law, make us to mark it; nor the plain declaration, by recounting of all kind of similitudes, cause us to understand it ; nor the oft re- peating and reporting of it in divers and sundry places, the oft reading and hearing of it, could cause us to re- member it ; nor the dread of the horrible penalty to our- selves, our children, and posterity after us, Iright us from transgressing of it ; nor the greatness of the reward to us, and our children after us, move us any thing to obe- dience, and the observing of this the Lord's great law : but as though it had been written in some corner, and not at large expressed, but briefly and obscurely touched ; as though no penalty to the transgressors, nor reward to the obedient, had been adjoined unto it ; like blind men without PERIL OF IDOLATRY. 166 all knowledge and understanding, like unreasonable beasts, without dread of punishment or respect of reward, hav( diminished and dishonoured the high Majesty of the living God, by the baseness and vileness of sundry and divers images of dead stocks, stones, and metals. And as the Majesty of God, whom we have left, for- saken, and dishonoured, and therefore the greatness of our sin and offence against his Majesty, cannot be expressed; so is the weakness, vileness, and foolishness, in device of the images, whereby we have dishonoured him, expressed at large in the Scriptures ; namely, the Psalms, the Book of Wisdom, the Prophet Isaiah, Ezekiel, and Baruch ; espe- cially in these places and chapters of them, Psalm cxv. and Places of cxxxiv. Isaiah xl. and xliv. Ezekiel vi. Wisdom xiii. xiv. tare a^aTns XV. Baruch vi. The which places, as I exhort you often ]^^>^^ or and diligently to read, so are they loo long at this present ""''S^^* to be rehearsed in an Homily. Notwithstanding, I will make you certain brief or short notes out of them, what they say of these idols or images. First, that they be made but of small pieces of wood, stone, or metal ; and therefore they cannot be any similitudes of the great Majesty of God, whose seat is heaven, and the earth his footstool. Secondly, that they be dead, have eyes and see not, hands and feel not, feet and cannot go, &c. and therefore they cannot be fit similitudes of the living God. Thirdly, that they have no power to do good nor harm to others : though some of them have an axe, some a sword, some a spear in their hands, yet do thieves come into their temples and rob them, and they cannot once stir to defend themselves from the thieves : nay, if the temple or church be set afire, that their priests can run away and save themselves, but they cannot once move, but tarry still like blocks as they are, a)id be burned ; and therefore they can be no meet figures of the puissant and mighty God, who alone is able both to save his servants, and to destroy his enemies everlastingly. They be trimly decked in gold, silver, and stone, as well the images of men as of women, like wanton wenches, saith the Prophet Ba- Baruch vi ruch, that love paramours ; and therefore can they not teach us, nor our wives and daughters, any soberness, modesty, and chastity. And therefore, although it is now commonly said that they be the laymen's books, yet we see th,ey [QQ SERMON AGAINST XIV. teach no good lesson, neither of God, nor godliness, but all r^.^J^ eiTor and wickedness. Therefore God by hi? word, as he forbiddeth any idols or images to be made or set up, so doth he command such as we find made and set up to be pulled down, broken, and destroyed. And it is written in the Nurab.xxiii. Book of Numbers, the twenty-third chapter, that there was no idol in Jacob, nor there was no image seen in Israel, and that the Lord God was with the people. Yt^here note, that the true Israelites, that is, the people of God, have no images among them ; but that God was with them, and that therefore their enemies cannot hurt them, as appeareth in the process of that chapter. And as concerning images Deut. vii. already set up, thus saith the Lord in Deuteronomy : Over-, and XII. ^^^,^^ ^^g-j. ^[j-^j.g^ g^jjj break them to pieces, cut down their groves, burn their images ; for thou art an holy people unto the Lord. And the si.me is repeated more vehemently again in the twelfth chapter of the same book. Here note, what the people of God ought to do to images, where they find them. But lest any private persons, upon colour of destroying images, should make any stir or disturbance in the common- wealth, it must always be remembered, that the redress of such pubUc enormities appertaineth to the Magistrates, and such as be in authority only, and not to private persons ; and therefore the good Kings of Judah, Asa, Hezekiah, Josaphat, and Josias, are highly commended for the bi'eak- ing down and destroying of the altars, idols, and images. And the Scriptures declai'e, that they specially in that point did that which was right before the Lord. And 1 Kings xvi. contrariwise, Jeroboam, Achab, Joas, and other princes, XV. xxxi,"'^ which either set up, or suffered such altars or images mide- stroyed, are by the word of God reported to have done evil before the Lord. And if any, contrary to the command- ment of the Lord, will needs set up such altars or images, or suffer them undestroyed amongst them ; the Lord him- self threateneth in the first chapter of the Book of Numbers, and by his hcly Prophets Ezekiel, Micah, and Habakkuk, that he will come himself and pull them down. And how he will handle, punish, and destroy the people, that so set up or suffer such altars, images, or idols undestroyed, he Ezek. vi. denounceth bj his Prophet Ezekiel on this manner : I my- PERIL OF IDOLATRY. l&t self, saith the Lord, will bring a sword oyer you, to destroy XIV. your high places ; I will cast down your altars, and break ^^^^^Z^ down your images ; your slain men will I lay before your gods, and the dead carcases of the children of Israel will I cast before their idols ; your bones Avill I strew round about your altars and dwelling-places ; your cities shall be desolate, the hill chapels laid waste, your altars destroyed and broken, your gods cast down and taken away, your temples laid even with the ground, your own works clean rooted out ; your slain men shall lie amongst you ; that ye may learn to know how that I am the Lord : and so forth to the chapter's end — worthy with diligence to be read — that they that be near shall perish with the sword ; they tliat be far off, with the pestilence ; they that flee into holds or wilderness, with hunger ; and if any be yet left, that they shall be carried away prisoners to servitude and bondage. So that if either the multitude or plainness of the places might make us to understand, or the earnest charge that God giveth in the said places move us to regard, or the horrible plagues, punishments, and dreadful destruction, threatened to such worshippers of images or idols, setters up, or maintainers of them, might engender any fear in our hearts, we would once leave and forsake this wicked- ness, being in the Lord's sight so great an offence and abomination. Infinite places almost might be brought out of the Scriptures of the Old Testament concerning this matter : but these few at this time shall serve for all. You will say, peradventure. These things pertain to the Jews ; what have we to do with them l Indeed they per- tain no less to us Christians, than to them. For if we be the people of God, how can the word and law of God not appertain to us t St. Paul, alleging one text out of the Old Testament, concludeth generally for other Scriptures of the Old Testament as well as that, saying, AVhatsoever Rom, xv. is written before — meaning in the Old Testament — is writ- ten for our instruction ; which sentence is most specially true of such writings of the old Testament, as contain the immutable law and ordinances of God, in no age or time to be altered, nor of any persons of any nations or age to be disobeyed, such as the above-rehearsed places be. Not- withstanding— for your farther satisfying herein— accord- SERMON AGAINST iog: to my promise, I will, out of the Scriptures of the New '_j Testament or Gospel of our Saviour Christ likewise, make a confirmation of the said doctrine against idols or images, and of our duty concerning the same. First, the Scriptures of the New Testament do in sundry places make mention with rejoicing, as for a most excellent benefit and gift of God, that they which received the faith of Christ were turned from their dumb and dead images, unto the true and livino^ God, who is to be blessed for ever : namely, in these places; the fourteenth and seventeenth of the Acts of the Apostles ; the eleventh to the Romans ; the First Epistle to the Corinthians, the twelfth chapter ; to the Galatians, the fourth ; and the First to the Thessalo- uians, the first chapter. And in likewise, the said idols, images, and worshipping of them, are in the Scriptures of the New Testament by the Spirit of God much abhorred and detested, and ear- nestly forbidden; as appeareth both in the forenamed places, and also many other besides ; as in the seventh and fifteenth of the Acts of the Apostles ; the first to the Ro- mans ; where is set forth the horrible plague of idolaters, given over by God unto a reprobate sense, to work all wickedness and abominations not to be spoken ; as usually spiritual and carnal fornication go together. In the First Epistle to the Corinthians, the fifth chapter, we are forbidden once to keep company, or to eat and drink, with such as be called brethren or Christians, that do worship images. In the fifth to the Galatians, the worshipping of images is numbered amongst the works of the flesh : and in the First to the Corinthians, the tenth, it is called the service of devils, and that such as use it shall be destroyed. And in the sixth chapter of the said Epistle, and the fifth to the Galatians is denounced, that such image- worshippers shall never come into the inheritance of the kingdom of heaven. And in sundry other places is threat- ened, that the wrath of God shall come upon all such. And therefore St. John in his Epistle exhorteth us, as his dear children, to beware of images. And St. Paul warneth us to flee from the worshipping of them, if we be wise ; that is to say, if we care for health, and fear destruction, if we regard the kingdom of God and life everlasting, and PERIL OP IDOLATRY. 16 dread the wrath of God and everlasting damnation. For XTV. it is not possible that we should be worshippers of images ^^^L^ and the true servants of God also ; as St. Paul teacheth, in tlie Second to the Corinthians, the sixth chapter, affirming expressly that there can be no more consent or agreement between the temple of God— which all true Christians be— and images, than between righteousness and unrighteous- ness, between light and darkness, between the faithful and tlie unfaithful, or between Christ and the devil. Which place enforceth, both that we should not worship images, and that we should not have images in the temple, for fear and occasion of worshipping them, though they be of themselves things indifferent ; for the Christian is the holy temple and lively image of God, as the place well de- clareth to such as will read and weigh it. And whereas all godly men did ever abhor, that any kneeling and worship- ping or offering should be used to themselves when they were alive — for that it was the honour due to God only ; as appeareth in the Acts of the Apostles, by St. Peter forbid- Acts x. ding it to Cornelius, and by St. Paul and Barnabas forbid- Acts xiv. ding the same to the citizens in Lystra— yet we like mad men fall down before the dead idols or images of Peter and Paul, and give that honour to stocks and stones, which they thought abominable to be given to themselves being alive. And the good angel of God, as appeareth in the Book of St. John's Revelation, refused to be kneeled unto, when that honour was offered him of John : Beware, saith the angel, that thou do it not, for I am thy fellow-servant. But the evil angel, Satan, desireth nothing so much as to be kneeled unto, and thereby at once both to rob God of his due honour, and to work the damnation of such as make him so low courtesy; as in the story of the Gospel appear- eth in sundry places. Yea, and he offered our Saviour Christ all earthly goods, on the condition that he would kneel down and worship him. But our Saviour repelleth Satan by the Scriptures, saying, It is written, Thou shalt Matt, iv. worship thy Lord God, and him alone shalt thou serve. ^"''^ '^* But we, by not worshipping and serving God alone, as the Scriptures teach us, and by worshipping of images, contrary to the Scriptures, pluck Satan to us, and are ready with- out reward to follow his desire : yea, rather than fail, we SERMON AGAINST will offer him gifts and oblations to receive our semce. But let us, brethren, rather follow the counsel of the good angel of God, than the suggestion of subtle Satan, that wicked angel and old serpent ; who, according to the pride whereby he first fell, attempteth always by such sacrilege to deprive God, v/hom he envieth, of his due honour; and, because his own face is horrible and ugly, to convey it to himself by the mediation of gilt stocks and stones, and withal to make us the enemies of G od, and his own suppli- ants and slaves, and in the end to procure us, for a reward, everlasting destruction and damnation. Therefore above all things — if we take ourselves to be Christians indeed— as we be named—let us credit the word, obey the law, and follow the doctrine and example, of our Saviour and Master Christ, repelling Satan's suggestion to idolatry and worshipping of images, according to the truth alleged and taught out of the Testament and Gospel of our said hea- venly Doctor and Schoolmaster Jesus Christ, who is God to be blessed for ever. Amen. THE SECOND PART HOMILY AGAINST PERIL OF IDOLATRY. YOU have heard, well-beloved, in the first part of this Homily, the doctrine of the word of God against idols and images, against idolatry and worshipping of images, taken ©ut of the Scriptures of the Old Testament and the New, and confirmed by the examples as well of the Apostles as of our Saviour Christ himself. Now, although our Saviour Christ taketh not or needeth not any testimony of men, and that which is once confirmed by the certainty of his eternal truth, hath no more need of the confirmation of man's doctrine and writings, than the bright sun at noontide hath need of the light of a little candle, to put away dark- ness, and to increase his light ; yet, for your further content, it shall in this second part be declared—as in the beginning PERIL OF IDOLATRY. 171 of the first part was promised — that this truth and doctrine XIV. concerning- the forbidding of images, and worshipping of v^^lfl^ them, taken out of tlie Holy Scriptures as well of the Old Testament as the New, was believed and taught of the old holy Fathers, and most ancient learned Doctors, and received in the old primitive church, which was most uncorrupt and pure. And this declaration shall be made out of the said holy Doctors' own writings, and out of the ancient histories ecclesiastical to the same belonging. Tertullian, a most ancient writer and Doctor of the Church, who lived about one hundred and threescore years after the death of our Saviour Christ, both in sundry other places of his works, and specially in his book v/rit- ten against The Manner of Crowning-, and in another little Lib. contra treatise, entitled. Of the Soldier's Crown or Garland, coronandi 11 11 11 1 • 1 • • / tn'jrem. doth most sharply and vehemently write and mveigh against images or idols: and upon St. John's words, the First Epistle and fifth chapter, saith thus : St. John, saith l John v. he, deeply considering the matter, saith. My little chil- dren, keep yourselves from images or idols. He saith not now. Keep } ourselves from idolatry, as it were from the service and worshipping of them ; but from the images or idols themselves, that is, from the very shape and like- ness of them : for it were an unworthy thing, that the image of the living God should become the image of a dead idol. Do you not think those persons, which place images and idols in churches and temples, yea, shrine them even over the Lord's Table, even as it were of pur- pose to the worshipping and honouring of them, take good heed either to St. John's counsel, or Tertullian's ? For so to place images and idols, is it to keep themselves from them, or else to receive and embrace them ? Clemens, in his book to James, brother of the Lord, Lib. v. Ad saith : What can be so wicked or so unthankful, as to re- ^^P"}^- "°* ' ' luini. ceive a benefit of God, and to give thanks therefore unto stocks and stones I Wherefore awake ye, and understand your health : for God hath need of no man, nor requireth any thing, nor can be hurt in any thing. But we be they which are either holpen or hurt, in that we be thankful to God, or unthankful. Origen, in his book against Celsus, sailli thus: Chria* SERMON AGAINST tian men and Jews, when they hear these words of th^? law. Thou shalt fear the Lord thy God, and shalt not make any image, do not only abhor the temples, altars, and images of the gods, but, if need be, will rather die than they should defile themselves with any impiety. And shortly after he saith, In the commonwealth of the .Tews, The carver of idols and image-maker was cast far off and forbidden, lest they should have any occasion to make images, which might pluck certain foolish persons from God, and turn the eyes of their souls to the contemplation of earthly things. And in anotlier place of the same book, It is not only, saith he, a mad and frantic part to worship images, but also once to dissemble or wink at it» And a man may know God and his only Son, and those which have had such honour given them by God that they be called gods ; but it is not possible that any should by v/orshipping of images get any knowledge of God. Athanasius, in his book against the Gentiles, hath these words : Let them tell, I pray you, how God may be known by an image. If it be by the matter of the image, then there needeth no shape or form, seeing that God hath appeared in all material creatures, which do testify hi« glory. Now if they say he is known by the form or fa- shion, is he not better to be known by the living things themselves, whose fashions the images express? For, of surety, the glory of God should be more evidently known, if it were declared by reasonable and living creatures, rather than by dead and unmoveable images. Therefore, when ye do carve or paint images, to the end to know God thereby, surely ye do an unworthy and unfit thing. And in another place of the same book he saith, The invention of images came of no good, but of evil ; and whatsoever hath an evil beginning can never in any thing be judged good, seeing it is altogether naught. Thus far Athanasius, a very ancient, holy, and learned Bishop and Doctor, who judgeth both the first beginning and the end, and altogether of images or idols to be naught. Lactantius likewise, an old and learned writer, in his book of the Origen of Error, hath these words: God is above man, and is not placed beneath, but is to be sought in the highest region. Wherefore there is no doubt, but PERIL OF IDOLATRY. that no religion is in that place wheresoever any image is : for if religion stand in godly things, and there is no godli- ^ ness but in heavenly things, then be images without reli- gion. These be Lactantius's words, who was above thir- teen hundred years ago, and within three hundred years after our Saviour Christ. C)Tillus, an old and holy Doctor, upon the Gospel of St. John hath these words : Many have left the Creator, and have worshipped the creature ; neither have they been abashed to say unto a stock, Thou art my Father ; and t^ a stone. Thou begottest me. For many, yea, almost all, sdiji , for sorrow ! are fallen unto such folly, that they have given the glory of deity, or godhead, to things without sense or feeling. fipiphanius. Bishop of Salamine in Cyprus, a very holy and learned man, who lived in Theodosius the Empe- ror's time, about three hundred and ninety years after our Saviour Christ's ascension, writeth thus to John, Patriarch of Jerusalem : I entered, saith Epiphanius, into a certain church to pray : I found there a linen cloth hang- ing in the church door, painted, and having in it the image of Christ, as it were, or of some other saint ; for I remem- ber not well whose image it was ; therefore when I did see the image of a man hanging in the church of Christ, contrary to the authority of the Scriptures, I did tear it, and gave counsel to the keepers of that church, that they should wind a poor man that was dead in the said cloth, and so bury him. And afterwards the same Epiphanius, sending another unpainted cloth, for that painted one which he had torn, to the said Patriarch, writeth thus ; I pray you, will the elders of that place to receive this cloth, which I have sent by this bearer, and command them that from hence- forth no such painted cloths, contrary to our religion, be hanged in the church of Christ. For it becometh your goodness rather to have this care, that you take away such scrupulosity ; which is unfitting for the church of Christ, and offensive to the people committed to your charge. And this epistle, as worthy to be read of many, did St. Jerome himself translate into the Latin tongue. And that ye may know that St. Jerome had this holy and learned 174 SERMON AGAINST XIV. Bishop Epiphanius in most high estimation, and therefore ,^^^^^^,^ did translate this Epistle as a writing of authority, hear what a testimony the said St. Jerome giveth him in another place — in his treatise against the errors of John Bishop of Jerusa- AU notable lem — where he hath these words : Thou hast, saith St. Jerome, wrreThen Pope Epiphanius ; which doth openly in his letters call thee •ali'dPopes. an heretic. Surely thou art not to be preferred before him, neither for age, nor learning, nor godliness of life, nor by the testimony of the whole world. And shortly after in the same treatise saith St. Jerome, Bishop Epiphanius was ever of so great veneration and estimation, th? t Valens the Emperor, who was a great persecutor, did rot once touch him. For heretics, being Princes, thouglt i\ their shame, if they should persecute such a notable nran. Lib. \x. c. And in the Tripartite Ecclesiastical History, the ninth book, and forty-eighth chapter, is testified, that Epipha- nius, being yet alive, did \\ ork miracles ; and that after his death, devils being expelled at his grave, or tomb, did roar. Thus you see what authority St. Jerome, and • that most ancient history, give unto the holy and learned Bishop Epiphanius, whose judgment of images in churches and temples, then beginning by stealth to creep in, is worthy to be noted. First, he judged it contrary to Christian religion, and the authority of the Scriptures, to have any images in Christ's church. Secondly, he rejected not only carved, graven, and molten images, but also painted images out of Christ's church. Thirdly, that he regarded not whether it were the image of Christ, or of any other saint; but being an image would not suffer it in the church. Fourthly, that he did not only remove it out of the church ; but with a vehement zeal tare it in sunder, and exhorted that a corse should be wrapped and buried in it; judging it meet for nothing but to rot in the earth : following herein the example of the good King Hezekiah, who brake the brazen serpent to pieces, and burned it to ashes, for that idolatry was committed to it. Last of all, that Epiphanius thinketh it the duty of vigilant Bishops to be careful that no images be permitted in the church ; for that they be occasion of scruple and offence to the people committed to their charge. Now whereas neither St. Jerome, who PERIL OF IDOLATRY. did translate the said Epistle, cor the authors of that most ancient History Ecclesiastical Tripartite— v.'ho do most ^ highly commend Epiphaniiis, as is afoiesaid — nor any other godly or learned Bishop, at that time or shortly after, have written any thing against Epiphanius's judgment concerning images ; it is an evident proof that, in those days, which were about four hundred years after our Saviour Christ, there were no images puhlicly used and received in the church of Christ ; which was then much less corrupt and more pure than now it is. And whereas images began at that time secretly and by stealth to creep out of private men's houses into the churches, and That first in painted cloths and walls, such Bishops as were godly and vigilant, when they spied them, removed them away as unlawful and conti'aiy to Christian religion, as did here Epiphanius ; to v.hose judgment you have not only St. Jerome, the translator of his Epistle, ard the writer of the History Tripartite ^ but also all the learned and godly Bishops and Clerks, yea, and the whole church of that age, and so upward to our Saviour Christ's time, by the space of about four hundred years, consenting and agreeing. This is written the more largely of Epiphanius, for that our image-maintainers now-a-days, seeing them- selves so pressed with this most plain and earnest act and writing of Epiphanius, a Bishop and Doctor of such an- tiquity, holiness, and authority, labour by all means — but in vain, against the truth — either to prove that this Epistle was neither of Epiphanius's ^vriting, nor St. Jerome's translation. Either if it be, say they, it is of no great force : for this Epiphanius, say they, was a Jew, and being converted to the Christian faith and made a Bishop, retained the hatred which Jews have to images still in his mind, and so did and wi-ote against them as a Jew, rather than as a Christian. O Jewish impudency and maUce of such devisers ! It should be proved, and not said only, that Epiphanius was a Jew. Furthermore, concerning the reason they make, I would admit it gladly. For if Epiphanius's judgment against images is not to be admitted, for that he was born of a Jew— an enemy to images, which be God's enemies, converted to Christ's religion — then hkewise followeth it, that no sentence in the SERMON AGAINST old Doctors and Fathers, sounding for images, ought to be , of any authority ; for that in the primitive church the most part of learned writers, as Tertullian, Cyprian, Ambrose^ Austin, and infinite others more, were of Gentiles— which be favourers and worshippers of images— converted to the Christian faith, and so let somewhat slip out of their pens, sounding for images, rather as Gentiles than Christians ; as Eusebius in his History Ecclesiastical, and St. Jerome saith plainly, that images came first from the Gentiles to us Christians. And much more doth it follow, that the opinion of all the rabblement of the Popish Church, main- taining images, ought to be esteemed of small or no authority; for that it is no marvel that they, which have from their childhood been brought up amongst images and idols, and have drunk in idolatry almost with their mothers' milk, hold with images and idols, and speak and write for them. But indeed it would not be so much marked, whether he were of a Jew, or a Gentile, converted unto Christ's religion, that writeth, as how agreeable or con- trary to God's word he doth write, and so to credit or discredit him. Now what God's word saith of idols and images, and the worshipping of them, you heard at large in the first part of this Homily. St. Ambrose, in his treatise of the death of Theodosius the Emperor, saith, Helene found the cross and the title on it. She worshipped the King, and not the wood, surely— for that is an heathenish error, and the vanity of the wicked — but she worshipped Him that hanged on the cross, and whose name was wiitten in the title ; and so forth. See both the godly Empress's fact, and St. Am- brose's judgment at once : they thought it had been an heathenish error and vanity of the wicked, to have wor- shipped the cross itself, which was embrued with our Sa- viour Christ's own precious blood. And we fall down before every cross piece of timber, which is but an image of that cross. St. Augustine, the best learned of all ancient Doctors, in his forty-fourth Epistle to Maximus, saith, Know thou, that none of the dead, nor any thing that is made of God, is worshipped as God of the Catholic Christians, of whom there is a church also in your town. Note, that by St. PERIL OF IDOLATRY. ^j^ Augustine, such as worshipped the dead, or creatures, be not Catholic Christians. The same St. Augustine teacheth, in the twelfth book of the City of God, the tenth chapter, that neither temple§ nor churches ought to be buiided or made for martyrs or saints, but to God alone : and that there ought no priests to be appointed for martyrs or saints, but to God only. The same St. Augustine, in his book of the Manners of the Catholic Church, hath these words ; I know that many be worshippers of tombs and pictures ; I know that there be many that banquet most riotously over the graves of the dead, and giving meat to dead carcasses, do bury themselves upon the buried, and attribute their gluttony and drunkenness to religion. See, he esteemeth wor- shipping of saints' tombs and pictures as good religion as gluttony and drunkenpess, and no better at all. St. Au- gustine greaily alloweth Marcus Varro, affirming that re- iJb i^. de ligion is most pure without images ; and saith himself, ^'^"-..P". Images be of more force to crooken an unhappy soul, than iTpsll to teach and instruct it. And saith further, Every child, ''"'' *"■* yea, every beast knoweth that it is not God that they see. Wherefore then doth the Holy Ghost so often admonish US of that which aU men know ? Whereunto St. Augus- tine himself answereth thus : For, saith he, when images are placed in temples, and set in honourable subhmity, and begin once to be worshipped, forthwith breedeth the most vile affection of error. This is St. Augustine's judgment of images in churches, that by and by they breed error and idolatry. It would be tedious to rehearse all other places, which might be brought out of the an- cient Doctors, against images and idolati-y. Wherefore we shall hold ourselves contented with these few at this present. Now as concerning histories ecclesiastical, touching this matter, that ye may know why, and when, and by whom images were first used privately, and afterwards not only received into Christian churches and temples, but in con- clusion worshipped also, and how the same was gainsaid, resisted, and forbidden, as well by godly Bishops and learned Doctors, as also by sundry Christian Princes ; J irill briefly collect into a compendious history, that whkh N SERMON AGAINST is at large, and in sundry places written by divers ancient J writers and historiographers concerning this matter. As the Jews, having most plain and express command- ment of God, that they should neither make nor worship any image — as it is at large before declared — did, not- withstanding, by the example of the Gentiles or Heathen people that dwelt about them, fall to the making of images and worshipping of them, and so to the committing of most abominable idolatry ; for the which God by his holy Prophets doth most sharply reprove and threaten them, and afterward did accomplish his said threatenings by extreme punishing of them, as is also above specified; even so some of the Christians in old time, which were converted from worshipping of idols and false gods, unto the true living God and to our Saviour Jesus Christ, did of a certain blind zeal, and as men long accustomed to images, paint or carve images of our Saviour Christ, his mother Mary, and of the Apostles ; thinking that this was a point of gratitude and kindness toward those, by whom they had received the true knowledge of God, and the doctrine of the Gospel. But these pictures or images came not jet into churches, nor were yet worshipped of a long time after. And lest you should think that I do say this of mine own head only, without authority, I allege for me Eusebius, Bishop of Cesarea, and the most ancient author of the Ecclesiastical History — who lived about the three hundred and thirtieth year of our Lord, in Constan- tinus Magnus's days, and his sou Constantius, Emperors — in the seventh book of his History Ecclesiastical, the fourteenth chapter ; and St. Jerome upon the tenth chap- ter of the Prophet J eremiah ; who both expressly say, That the errors of images — for so St. Jerome calleth it — have come in and passed to the Christians from the Gen- tiles, by an heathenish use and custom. The cause and means Eusebius sheweth, saying. It is no marvel if they, which being Gentiles before, and did believe, seemed to offer this as a gift to our Saviour, for the benefits which they had received of him. Yea, and we do see now that images of Peter and Paul, and of our Saviour himself, be mad^, and tables to be painted, which I think to have been observed and kept indifferently by an heathenish PERIL OF IDOLATRY. lyg custom. For the Heathen are wont so to honour them XIV. whom they judged honour worthy, for that some tokens of '"^'^'^ ^* old men should be kept. For the remembrance of pos- terity is a token of their honour that were before, and the love of those that come after. Thus far I have rehearsed Eusebius's words. Where note ye, that both St. Jerome and he agree herein, that these images came in amongst Christian men by such as were Gentiles, and accustomed to idols, and, being con- verted to the faith of Christ, retained yet some remnants of Gentility not throughly purged : for St. Jerome calleth it an error manifestly. And the like example we see in the Acts of the Apostles, of the Jews ; who, when they were converted to Christ, would have brought in their circumcision, whereunto they were so long accustomed, with them, into Christ's religion. With whom the Apo- stle, namely St. Paul, had much ado for the staying ofActsxv. that matter. But of circumcision was less marvel; for that It came first in by God's ordinance and command- ment. A man may most justly wonder of images, so di- rectly against God's holy word and strict commandment, how they should enter in. But images were not yet wor- shipped in Eusebius's time, nor publicly set up in churches and temples ; and they who privately had them did err of a certain zeal, and not by malice; but afterwards they crept out of private houses into churches, and so bred first superstition, and last of all idolatry, amongst Christians, as hereafter shall appear. ■ In the time of Theodosius and Martian, Emperors, who reigned about the year of our Lord 460, and 1300 years ago ; when the people of the city of Nola once a year did celebrate the birth-day of St. Felix in the temple, and used to banquet there sumptuously ; Pontius Paulinus, Bishop of Nola, caused the walls of the temple to be painted with stories taken out of the Old Testament ; that the people beholding and considering those pictures, might the better abstain from too much surfeiting and riot. And about the same time, Aurelius Prudentius, a very learned and Christian poet, declareth Jiow he did see painted in a church, the history of the passion of St. Cassian, a school- master and martyr: whom his own scholars, at the com- N 2 SERMON AGAINST mandment of the tyrant, tormented with the pricking or stabbing in of their pointels, or brazen pens, into his body, and so by a thousand wounds and more, as saith Pruden- tius, most cruelly slew him. And these were the first paintings in churches, that were notable of antiquity. And so by this example came in painting, and afterward images of timber and stone, and other matter, into the churches of Christians. Now, if ye well consider this beginning, men are not so ready to worship a picture on a wall, or in a window, as an embossed and gilt image, set with pearl and stone. And a process of a story painted with the ges- tures and actions of many persons, and commonly the sum of the story written withal, hath another use in it than one dumb idol or image standing by itself. But from learning by painted stories it came by little and little to idolatry. Which when godly men — as well Emperors and learned Bishops as others — perceived, they commanded that such pictures, images, or idols, should be used no more. And I will, for a declaration thereof, begin with the decree of the ancient Christian Emperors, Valens and Theodosius II. who reign- ed about four hundred years after our Saviour Chrisfs ascension, who forbad that any images should be made or painted privately : for certain it is, that there were none in temples publicly in their time. These Emperors did write unto the Captain of the army attending on the Em- perors, after this sort. Valens and Theodosius, Emperors, unto the Captain of the army. Whereas we have a dili- gent care to maintain the religion of God above in all things, we will grant to no man to set forth, grave, carve, or paint, the image of our Saviour Christ in colours, stone, or any other matter ; but in what place soever it shall be found, we command that it be taken away, and that all such as shall attempt any thing contrary to our decrees or commandment herein, shall be most sharply punished^ This decree is written in the books named Libri Augus- tales, the Imperial Books, gathered by Tribonianus, Basi- lides, Theophilus, Dioscorus, and Satira, men of great authority and learning, at the commandment of the Em- peror Justinian ; and is alleged by Petrus Crinitus, a notable learned man, in the ninth book and ninth chapter of his work, entitled De honesta Disciplina, that is to say. PERIL OF IDOLATRY. Of honest Learning. Here you see what Christian Princes of most ancient times decreed against images, which , then began to creep in amongst the Christians. For it is certain, that by the space of three hundred years, and more, after the death of our Saviour Christ, and before these godly Emperors reigned, there were no images publicly in churches or temples. How would the idolaters glory, if they had so much antiquity and authority for them, as is here against them ! Now, shortly after these days, the Goths, Vandals, Huns, and other barbarous and wicked nations, burst into Italy, and all parts of the West countries of Europe, with huge and mighty armies, spoiled all places, destroyed cities, and burned libraries, so that learning and true religion went to wrack, and decayed incredibly. And so the Bishops of those latter days being of less learning, and, in the midst of the wars, taking less heed also than did the Bishops afore ; by ignorance of God's word, and negligence of Bishops, and especially barbarous Princes, not rightly instructed in true religion, bearing the rule, images came into the church of Christ in the said West parts, where these barbarous people ruled, not now in painted cloths only, but embossed in stone, timber, metal, and other like matter, and were not only set up, but began to be worshipped also. And there- foi'e Serenus, Bishop of Massile, the head town of Gallia Narbonensis, now called the Province — a godly and learned man, who was about six hundred years after our Saviour Christ— seeing the people, by occasion of images, fall to most abominable idolatry, brake to pieces all the images of Christ and saints, which were in that city ; and was there- fore complained upon to Gregory, the first of that name, Bishop'of Rome, who was the first learned Bishop that did allow the open having of images in churches, that can be known by any writing or history of antiquity. And upon this Gregory do all image-worshippers at this day ground their defence. But as all things that be amiss have from a tolerable beginning grown worse and worse, till they at the last became intolerable, so did this matter of images. First, men used privately stories painted in tables, cloths, and walls. Afterwards gross and embossed images pri- vately in their own houses. Then afterwards, pictures SERMON AGAINST first, and after them, embossed images began to creep into churches; learned and godly men ever speaking against them. Then by use it was openly maintained, that they might be in churches ; but yet forbidden that they should be Avorshipped. Of which opinion was Gregory, as by the said Gregory's Epistle to the forenamed Serenus, Bishop of Massile, plainly appeareth. Which epistle is to be found in the book of Epistles of Gregory, or Register, in the tenth part of the fourth epistle, where he hath these words : That thou didst forbid images to be worshipped, Ave praise altogether; but that thou didst break them, we blame. For it is one thing to worship the picture, and another thing by the picture of the story to learn what is to be worshipped. For that which Scripture is to them that read, the same doth picture perform unto ideots, or the un- learned, beholding : and so forth. And after a few words : Therefore it should not have been broken, which was set up, not to be worshipped in churches, but only to instruct the minds of the ignorant. And a little after : Thus thou shouldst have said. If you will have images in the church for that instruction, wherefore they were made in old time, I do permit that they may be made, and that you may have them, and shew them ; that not the sight of the story, which is opened by the picture, but that worshipping, which was inconveniently given to the pictures, did mislike you. And if any would make images, not to forbid them, but avoid by all means to worship any image. By these sen- tences taken here and there out of Gregory's Epistle to Serenus— for it were too long to rehearse the whole— ye may understand whereunto the matter was now come, six hundred years after Christ : That the having of images or pictures in the churches were then maintained in the West part of the world — for they were not so froward yet in the East church— but the worshipping of them was utterly for- bidden. And you may withal note, that seeing there is no ground for worshipping of images in Gregory's writing, but a plain condemnation thereof, that such as do worship images do unjustly allege Gregory for them. And further ; if images in the church do not teach men, according to Gregory's mind, but rather blind them ; it followeth, that images should not be in the church by his sentence, who PERIL OF IDOLATRY. 188 only would they should be placed there, to the end that ^IV. they migfht teach the ignorant. Wherefore, if it be decla- s^*->^,-i^ red that images have been and be worshipped ; and also that they teach nothing but errors and lies ; which shall by God's grace hereafter be done ; I trust that then, by Gre- gory's own determination, all images and image-worshippers shall be overthrown. But, in the mean season, Gregory's authority was so great in all the West church, that by his encouragement men set up images in all places : but their judgment was not so good to consider, why he would have them set up ; but they fell all on heaps to manifest idolatry, by worshipping of them ; which Bishop Serenus, not with- out just cause, feared would come to pass. Now if Sere- nus's judgment, thinking it meet that images, whereunto idolatry was committed, should be destroyed, had taken place, idolatry had been overthrown : for to that, which is not, no man committeth idolatry. But of Gregory's opinion — thinking that images might be suffered in churches, so it were taught that they should not be worshipped — what ruin of religion, and what mischief ensued afterward to all Christendom, experience hath to our great hurt and sorrow proved. First, by the schism rising between the East and the West church about the said images. Next, by the division of the empire into two parts, by the same occasion of images, to the great weakening of all Christendom; whereby, last of all, hath followed the utter overthrow of the Christian religion and noble empire in Greece, and all the East parts of the world, and the increase of Mahomet's false religion, and the cruel dominion and tyranny of the Saracens and Turks ; who do now hang over our necks also, that dwell in the West parts of the world, ready at all occasions to over-run us. And all this do we owe unto our idols and images, and our idolatry in worshipping of them. But now give you ear a little to the process of the his- Eutrop. lib. torv ; wherein I do much follow the histories of Paulus *)f Rebus _..' ,, ••i-iT-i • !!• Kora. XXIII. Diaconus, and others, jomed with Lutropius, an old writer. For though some of the authors were favourers of images, yet do they most plainly and at large prosecute the histories of those times : whom Baptist Platina also, in his History of Popes, as in the Lives of Constantine and Gregory II. SERMON AGAINST Bishops of Rome, and other places, where he treateth of this matter, doth chiefly follow. After Gregory's time, Constantine, Bishop of Rome, assembled a council of Bishops in the West Church, and did condemn Philippicus, then Emperor, and John, Bishop of Constantinople, of the heresy of tlie Mouothelites, not without a cause indeed, but very justly. When he had so done, by the consent of the learned about him, the said Constantine, Bishop of Rome, caused the images of the ancient fathers, which had been at those six councils, which were allowed and recei- ved of all men, to be painted in the entry of St. Peter's church at Rome. When the Greeks had knowledge hereof, they began to dispute and reason the matter of images with the Latins ; and held this opinion, that images could have no place in Christ's church, and the Latins held the contrary, and took part with the images. So the East and West Churches, which agreed evil before, upon this con- tention about images fell to utter enmity, which was never well reconciled yet. But in the mean season Philippicus and Arthemius, or Anastasius, Emperors, commanded images and pictures to be pulled down, and rased out in every place of their dominion. After them came Theo- dosius III, he commanded the defaced images to be paint- ed again in their places : but this Theodosius reigned but one year. Leo, the third of that name, succeeded him ; who was a Syrian born, a very wise, godly, merciful, and valiant prince. This Leo by proclamation commanded, that all images^ set up in churches to be worshipped, should be plucked down and defaced ; and required specially the Bishop of Rome, that he should do the same ; and himself, in the mean season, caused all images, that were in the imperial city of Constantinople, to be gathered on an heap in the midst of the city, and there publicly burned them to ashes ; and whited over, and rased out all pictures, painted upon the walls of the temples ; and punished sharply divers maintainers of images. And when some did therefore re- port him to be a tyrant, he answered. That such of all other were most justly punished, who neither worshipped God aright, nor regarded the imperial majesty and authority, but maliciously rebelled against wholesome and profitable laws. When Gregorius, the third of that name, Bishop PERIL OF IDOLATRY. I^gg of Rome, heard of the Emperor's doings in Greece eon- Xiv. canning the images, he assembled a council of Italian \J^^^Z^ Bishops against him ; and there made decrees for images, and that more reverence and honour should yet be given to them than was before ; and stirred up the Italians against the Emperor, first at Ravenna, and moved them to rebel- lion. And, as Uspurgensis and Anthonius, Bishops of Flo- rence, testify in their Chronicles, he caused Rome and all Trea-on and Italy, at the last, to refuse their obedience, and the pay- [L defence ment of any more tribute to the Emperor ; and so by treason of 'mages. and rebellion maintained their idolatry. Which example other Bishops of Rome have continually followed, and gone through withal most stoutly. After this Leo, who reigned thirty-four years, succeeded his son Constantine V. who, after his father's example, kept images out of the temples ; and being moved with the council, which Gregory had assembled in Italy for images against his father, he also assembled a council of all the learned men and Bishops of Asia and Greece ; although some writers place this council in Leo Isauricus his father's latter days. In this great assembly they sat in council, a council from the fourth of the Idus of February to the sixth of the fg^'nst Idus of August, and made concerning the use of images " ^^^' > this decree : It is not lawful for them that believe in God through Jesus Christ to have any images, neither of the Creator, nor of any creatures, set up in temples to be wor- shipped ; but rather that all images by the law of God, and for the avoiding of offence, ought to be taken out of the churches. And this decree was executed in all places, where any images were found in Asia or Greece. And the Emperor sent the determination of this council, holden at Constantinople, to Paul, then Bishop of Rome, and com- manded him to cast all images out of the churches : which he, trusting in the friendship of Pipine, a mighty Prince, refused to do. And both he and his successor Stephanus III. who assembled another council in Italy for images, condemned the Emperor and the council of Constantinople of heresy ; and made a decree. That the holy images — for so they called them— of Christ, the blessed Virgin, and other saints, were indeed worthy honour and worshipping. When Constantine was dead, Leo IV. his son, reigned after .86 SERMON AGAINST XIV, him ; who married a woman of the city of Athens, named .^f^^^-^i Theodora, who also was called Irene, by whom he had a ir Eirene, SOU, named Constantine VI. and dying- whilst his son was yet young, left the regiment of the empire, and governance of his young son, to his wife Irene. These things were done in the church about the year of our Lord 760. Note here, I pray you, in this process of the story, that in the churches of Asia and Greece there were no images publicly by the space of almost seven hundred years. And there is no doubt but the primitive church next the Apo- stles' time was most pure. Note also, that when the con- tention began about images, how of six Christian Em- perors, who were the Chief Magistrates by God's law to be obeyed, only one, which was Theodosius, who reigned but one year, held with images. All the other Emperors^ and all the learned men and Bishops of the East church, and that in assembled councils, condemned tliem; besides the two Emperors before-mentioned, Valens and Theodo- sius II. who were long before these times, who strictly forbad that any images should be made. And universally after this time all the Emperors of Greece, only Theodosius excepted, destroyed continually all images. Now, on the contrary part, note ye, that the Bishops of Rome, being no ordinary Magistrates appointed of God out of their diocese, but usurpers of Princes' authority contrary to God's word, were the maintainers of images against God's word, and stirrers up of sedition and rebellion, and workers of con- tinual treason against their sovereign Lords, contrary to God's law, and the ordinances of all human laws, being not only enemies to God, but also rebels and traitors against their Princes. These be the first bringers in of images openly into churches. These be the maintainers of them in the churches; and these be the means, whereby they have maintained them; to wit, conspiracy, treason, and rebellion against God and their Princes. Now to proceed in the history, most worthy to be known. In the nonage of Constantine VI. the Empress Irene, his mother, in whose hands the regiment of the em- pire remained, was governed much by the advice of Theo- dore, Bishop, and Tharasius, Patriarch of Constantinople, who practised and held with the Bishop of Rome in main- PERIL OF IDOLATRY. 187 taining of images most earnestly. By whose counsel and entreaty, the Empress first most wickedly digged up the body of her father-in-law Constantine V. and commanded it to be openly burned, and the ashes to be thrown into the sea. Which example — as the constant report goeth — had like to have been put in practice with Princes' coises in our days, had the authority of the holy father continued but a little longer. The cause, why the Empress Irene thus used her father-in-law, was, for that he, when he was alive, had destroyed images, and had taken away the sumptuous ornaments of churches, saying, That Christ, whose temples they were, allowed poverty and not pearls and precious stones. Afterward the said Irene, at the persuasion of Adrian Bishop of Rome, and Paul the Pa- triarch of Constantinople, and his successor Tharasius, assembled a council of the Bishops of Asia and Greece, at the city Nicea ; where the Bishop of Rome's legates being presidents of the council, and ordering all things as they listed, the council, which was assembled before under the Emperor Constantine V. and had decreed that all images should be destroyed, was condemned as an heretical coun- cil, and assembly, and a decree was made, that images should be put up in all the churches of Greece, and that honour and worship also should be given unto the said images. And so the Empress, sparing no diligence in ^ decree setting up of images, nor cost in decking them in all "'at iroapc* churches, made Constantinople within a short time alto- worshipped, gether like Rome itself. And now you may see that come to pass, which Bishop Serenus feared, and Gregory I. forbad in vain — to wit, that images should in no wise be worshipped. For now not only the simple and unwise — unto whom images, as the Scriptures teach, be specially a snare — but the Bishops, and learned men also, fall to idolatry by occasion of images, yea, and make decrees and laws also for the maintenance of the same. So hard is it, and indeed impossible, any long time to have images publicly in churches and temples without idolatry ; as by the space of a little more than one hundred years betwixt Gregory I. forbidding most strictly the worshipping of images, and Gregory III. Paul, and Leo III. Bishops of 88 SERMON AGAINST XIV. Home, with this council, commanding and decreeing that ^^...^^^ images should be worshipped, most evidently appeareth. Now when Constantine, the young Emperor, came to the age of twenty years, he was daily in less and less esti- mation. For such as were about his mother persuaded her, that it was God's determination, that she should reign alone, and not her son with her. The ambitious woman, believing the same, deprived her son of all imperial dig- nity; and compelled all the men of war, with their Captains, to swear to her, that they would not suffer her son Con- stantine to reign during her life. With which indignity the young Prince being moved, recovered the regiment of the empire unto himself by force ; and being brought up in true religion in his father's time, seeing the superstition of his mother Irene, and the idolatry committed by images, cast down, brake, and burned all the idols and images that his mother had set up. But within a few years after, Irene, the Empress, taken again into her son's favour — after she had persuaded him to put out Nieephorus his » uncle's eyes, and to cut out the tongues of his four other uncles, and to forsake his wife, and by such means to bring him into hatied with all his subjects— now further to de- clare that she was no changeling, but the same woman that had before digged up and burned her father-in-law's body, and that she would be as natural a mother as she had been a kind daughter, seeing the images, which she loved so well, and had with so great cost set up, daily destroyed by her son the Emperor, by the help of certain good companions deprived her son of the empire ; and fest, like a kind and loving mother, put out both his eyes, and laid him in pri- son ; where, after long and many torments, she at the last most cruelly slew him. In this history, joined to Eutropius, it is written, that the sun was darkened by the space of seventeen days most strangely and dreadfully ; and that all men said, that for the horribleness of that cruel and unnatural fact of Irene, and the putting out of the Emperor's eyes, the sun had lost his light. But, indeed, God would signify by the darkness of the sun, into what darkness and blindness of ignorance and idolatry all Christendom should fall by the occasion of PERIL OF IDOLATRY. 181 images. The bright sun of his eternal truth, and light xiv. of his holy word, by the mists and black clouds of men's ^J^^.^1^ traditions being blemished and darkened, as by sundry most terrible earthquakes that happened about the same time, God signified, that the quiet state of true religion should by such idolatry be most horribly tossed and tur- moiled. And here may you see what a gracious and vir- tuous lady this Irene was,how loving a niece to her husband's uncles, how kind a mother-in-law to her son's wife, how loving a daughter to her father-in-law, how natural a mother to her own son, and what a stout and valiant Captain the Bishops of Rome had of her, for the setting up and main- tenance of their idols or images. Surely they could not have found a meeter patron for the maintenance of such a matter than this Irene ; whose ambition and desire of rule was insatiable, whose treason, continually studied and wrought, was most abominable, whose wicked and unna- tural cruelty passed Medea and Progne, whose detestable parricides have ministered matter to poets to write their horrible tragedies. • And yet certain Historiographers, who do put in writing all these her horrible wickednesses, for love they had to images, which she maintained, do praise her as a godly Empress, and as sent from God. Such is the blindness of false superstition, if it once take possession in a man's mind, that it will both declare the vices of wicked Princes, and also commend them. But not long after, the said Irene, being suspected to the Princes and Lords of Greece of treason, in alienating the Empire to Charles King of the Francons, and for practising a secret marriage between herself and the said King, and being convicted of the same, was by the said lords deposed and deprived again of the empire, and carried into exile into the island Lesbos, where she ended her lewd life. While these tragedies about images were thus working in Greece, the same question of the use of images in churches began to be moved in Spain also. And at EU- Another beri, a notable city, now called Granada, was a council ^°'^j'^^| of Spanish Bishops and other learned men assembled ; and images. there, after long deliberation and debating of the matter, it was concluded at length by the whole council, after 190 SERMON AGAINST this sort, in the thirtj-sixth Article : We think that pic-, tures ought not to be in churches, lest that which is ho- noured or worshipped be painted on walls. And in the forty-first canon of that council it is thus written : We tliought good to admonish the faithful, that, as much as ill them lieth, they suffer no images to be in their houses : but if they fear any violence of their servants, at the least let them keep themselves clean and pure from images ; if they do not so, let them be accounted as none of the church. !N^ote here, I pray you, how a whole and great country, in the west and south parts of Europe, nearer to Rome a great deal than to Greece in situation of place, do agree with the Greeks against images, and do not only forbid them in churches, but also in private houses, and do excommunicate them that do the contrary. And another council of the learned men of all Spain also, called Yetaiiotlier Concilium Toletanum Duodecimum, decreed and deter- against mined likewise against images and image -worshippers, iiiiases. But when these decrees of the Spanish council at Eliberi 0 came to the knowledge of the Bishop of Rome and his adherents, they, fearing lest all Germany also would decree against images and forsake them, thought to prevent the matter, and by the consent and help of the Prince of Francons — whose power was then most great in the West parts of the world — assembled a council of Germans at Frankfort, and there procured the Spanish council against images afore-mentioned to be condemned by the name of the Felician heresy — for that Felix, Bishop of Aquitania, was chief in that council — and obtained that the acts of the second Nicene council assembled by Irene, the holy Empress whom ye heard of before, and the sentence of the Bishop of Rome for images, might be received. For much after this sort do the Papists report of the history of the council of Frankfort. Notwithstanding, the book of Carolus Magnus's own writing, as the title sheweth, which is now put in print and commonly in men's hands, sheweth the judgment of that Prince, and of the whole council of Frankfort also, to be against images, and against the second council of Nice assembled by Irene for images ; and calleth it an arrogant, foolish, and ungodly council ; and declaretb the assembly of the council of Frankfort tp PERIL OF IDOLATRY. 191 have been directly made and gathered against that Nicene council, and the errors of the same. So that it must needs follow, that either there were in one Prince's time two councils assembled at Frankfort, one contrary to the other — which by no history doth appear — or else that, after their custom, the Popes and Papists have most shamefully corrupted that council, as their manner is to handle, not only councils, but also all histories and writings of the old Doctors, falsifying and corrupting them for the main- tenance of their wicked and ungodly purposes ; as hath in times of late come to light, and doth in our days more and more continually appear most evidently. Let the forged The forced ' gift of Constantine, and the notable attempt to folsify the f,'lJ„iJ,e^&"; first Nicene council for the Pope's supremacy, practised Nicene by Popes in St. Augustine's time, be a witness liereof : {^"""^^^^ 'j^^^ which practice indeed had then taken effect, had not the sified. diligence and wisdom of St. Augustine, and other learned and godly Bishops in Afric, by their great labour and charges also resisted and stopped the same. Now to come towards an end of this history, and to shew you the principal point that came to pass by the maintenance of images. Whereas, from Constantinus Magnus's time until that day, all authority, imperial and princely dominion of the empire of Rome remained con- tinually in the right and possession of the Emperors — who had their continuance and seat imperial at Constantinople, the city royal — Leo the third, then Bishop of Rome, see- ing the Greek Emperors so bent against his gods of gold and silver, timber and stone ; and having the King of the Francons or Frenchmen, named Charles, whose power was exceeding great in the AVest countries, very appliable to his mind ; for causes hereafter appearing — under the pre- tence that they of Constantinople m ere for that matter of images under the Pope's ban and curse, and therefore unworthy to be Emperors, or to bear rule ; and for that the Emperors of Greece, being far off, were not ready at a beck to defend the Pope against the Lombards his ene- mies, and others with whom he had variance — this Leo the Third, I say, attempted a thing exceeding strange and unheard of before, and of incredible boldness and pre- sumption : for he by his papal authority dotii translate the X92 SERMON AGAINST year of''~yf^^ Well then, we be come to their second allegation, which in part we would not stick to grant them. For we are not so superstitious or scrupulous, that we do abhor either flowers wrought in carpets, hangings, an.d other arras ; either the images of Princes, printed or stamped in their coins, which when Christ did see in a Roman coin, we read not that he reprehended it ; neither do we condemn the arts of painting and image - making, as wicked of themselves. But we would admit and grant them, that images used for no religion, or superstition rather — we mean images of none worshipped, nor in danger to be worshipped of any —may be suffered. But images placed publicly in temples cannot possibly be without danger of worshipping and ido- latry ; wherefore they are not publicly to be had or suflered in temples and churches. The Jews, to whom this law was first given — and yet being a moral commandpient, and not ceremonial, as all Doctors interpret it, it bindeth us as .well as them — the Jews, I say, who should have the true sense and meaning of God's law, so peculiarly given unto tliem, neither had in the beginning any images publicly in their temple, as Origen and Josephus at large declare, neither, Origen con- after the restitution of the temple, would, by any means nb.iv.*"™' consent to'^Herod, Pilate, or Petronius, that images should Josepii.Ant. be placed only in the temple at Jerusalem, although no I'.blxJui.c.s! .worshipping of images was required at their hands ; but lib.xviii.c.i* j-ather offered themselves to the death, than to assent that images should once be placed in the temple of God ; nei- ,ther would they suffer any image-maker among tbem. And Origen added this cause, Lest their minds should be plucked from God to the contemplation of earthly things. And they are much commended for this earnest zeal, in maintaining of God's honour and true religion. And truth it is, that the Jews and Turks, who abhor images and idols, as directly forbidden by God's word, will never icome to the truth of our religion, whilst the stumbling- blocks of images remain amongat us, and lie in their way. If they object yet the brazen serpent, which Moses did ^sjet up, or the images of tlie Cherubims, or any other images which the Jews had in their temple, the answer is SfiRMON AGAINST easy : We must in religion obey God's general law, which , bindeth all men, and not follow examples of particular dispensation, which be no warrants for us ; else we may by the same reason resume circumcision and sacrificing of beasts, and other rites permitted to the Jews. Neither can those images of Cherubims, set in secret where no man might come nor behold, be any example for our public setting up of images in churches and temples. But to let the Jews go. Where they say that images, so they be not worshipped, as things indifferent may be tolerated in temples and churches ; we infer and say for the adversa- tive, that all our images of God, our Saviour Christ, and his saints, publicly set up in temples and churches — places peculiarly appointed to the true worshipping of God — be not things indifferent, nor tolerable, but against God's law and commandment, taking their own interpre-- tation and exposition of it. First, for that all images, so set up publicly, have been worshipped of the unlearned and simple sort, shortly after they have been publicly so set up, and, in conclusion, of the wise and learned also. Secondly, for that they are worshipped in sundry places now in our time also. And thirdly, for that it is impossible that images of God, Christ, or his saints, can be suffered— especially in temples and churches— any while or space, without wor- shipping of them ; and that idolatry, which is most abo- minable before God, cannot possibly be escaped and avoid- ed, without the abolishing and destruction of images and pictures in temples and churches ; for that idolatry is to images, specially in temples and churches, an inseparable accident* as they term it ; so that images in churches and idolatry go always both together, and that therefore the one cannot be avoided, except the other, specially in all public places, be destroyed. Wherefore, to make images, and publicly to set them up in temples and churches, places appointed peculiarly to the service of God, is to make images to the use of religion ; and not only against this precept. Thou shalt make no manner of images, but against this also. Thou shalt not bow down to them, nor worship them. For they being set up, havo been, be, and PERIL OF IDOLATRY. 205 ever ^vill be worshipped. And the full proof of that, ^XIV^ which in the beginning of the first part of this treatise ^.^^^^i!^ was touched, is here to be made and performed ; to wit, that our images, and idols of the Gentiles, be all one, as well in the things themselves, as also in that our images have been before, be now, and ever will be worshipped, in like form and manner, as the idols of the Gentiles were worshipped, so long as they be suffered in churches and temples. Whereupon it followeth, that our images in churches have been, be, and ever will be, none other but abominable idols, and be therefore no things indifferent. And every of these parts shall be proved in order, as here- after followeth. And first, that our images and idols of the Gentiles be Simuiaci.ra all one concerning themselves, is most evident, the matter .^]''jXZm et of them being gold, silver, or other metal, stone, wood, aurum. clay, or plaster, as were the idols of the Gentiles ; and so being either molten or cast, either carved, graven, hewen, F.isile.^ or otherwise formed and fashioned after the simiUtude and ^'" P^' ^* likeness of man or woman, be dead and dumb works of •>'"'ili'udo. , bimulcliruai man's hands, having mouths and speak not, eyes and see „|,era ma- not, hands and feel not, feet and go not, and so, as well in ^^^ ''"'"^^ form as matter, be altogether like the idols of the Gentiles. Insomuch that all the titles, which be given to the idols in the Scriptures, may be verified of our images. Where- fore, no doubt but the like curses which are mentioned in the Scriptures will light upon the makers and worshippers of them both. Secondly, that they have been and be wor- shipped in our time, in like form and manner as were the idols of the Gentiles, is now to be proved. And for that idolatry standeth chiefly in the mind, it shall in this part first be proved, that our image-maintainers have had and have the same opinions and judgment of saints, whose images they have made and worshipped, as the Gentiles Idolaters had of their gods. And afterwards shall be declared, !hat our image-maintainers and worshippers have used and use the same outward rites and manner of ho- nouring and worshipping their images, as the Gentiles did use before their idols; and that therefore they commit idolatry, as well inwardly and outwardly, as did the wicked Gentiles Idolaters. 206 SERMON AGAINST XIV. And concerning the first part, of the idolatrous opinions ,^^^^^^ of our imag-e-maintainers. What, I pray you, be such saints with us, to whom we attribute the defence of cer- tain countries, spoiling- God of his due honour herein, D\] Tute- but Dii Tutelares of the Gentiles Idolaters ? Such as lait^s, were Belus to the Babylonians and Assyrians ; Osiris and Isis to the Egyptians ; Vulcan to the Lemnians ; and such other. What be such saints, to whom the safeguard of Pii Prae- Certain cities are appointed, but Dii Praesides with the sides. Gentiles Idolaters ? Such as were at Delphos, Apollo ; at A thens, Minerva ; at Carthage, Juno ; at Rome, Qui- rinus, &c. What be such saints, to whom, contrary to the use of the primitive Church, temples and churches be DiiPatroni. builded, and altars erected, but Dii Patroni of the Gen- tiles Idolaters ? Such as were in the Capitol, Jupiter ; in Paphus Temple, Venus ; in Ephesus Temple, Diana ; and such like. Alas, we seem in thus thinking and doing to have learned our religion, not out of God's word, but out of the Pagan poets, who say, Excessere omnes, adytis arisque relictis, Dii, quibus iinperiiim hoc steterat, &c. That is to say. All the gods, by whose defence this empire stood, are gone out of the temples, and have forsaken their altars. And where one saint hath images in divers places, the same saint hath divers names thereof, most like to the Gentiles. When you hear of our Lady of Wal- singham, our Lady of Ipswich, our Lady of Wilsdon, and such others, what is it but an imitation of the Gentiles Idolaters, Diana Agrotera, Diana Coriphea, Diana Ephe- sia, &c. Venus Cypria, Venus Paphia, Venus Gnidia? Whereby is evidently meant, that the saint for the image sake should in those places, yea, in the images themselves, have a dwelling ; which is the ground of their idolatry. For where no images be, they have no such means. Te- rentius Varro sheweth, that there were three hundred Jupiters in his time : there were no fewer Veneres and Dianae : we had no fewer Christophers, Ladies, and Mary Magdalens, and other saints, ffinomaus and Hesiodus shew, that in their time there were thirty thousand gods. I think we had no fewer saints, to whom we gave the honour due to God. And they have not only spoilted PERIL OF IDOLATRY. the true living God of his due honour in temples, cities, countries, and lands, by such devices and inventions, as the Gentiles Idolaters have done before them ; but the sea and waters have as well special saints with them, as they had gods with the Gentiles, Neptune, Triton, Nereus, Castor and Pollux, Venus, and such other: in whose places be come St. Christopher, St. Clement, and divers other, and specially our Lady, to whom shipmen sing, Ave, maris Stella. Neither hath the fire scaped their idolatrous in- ventions : for, instead of Vulcan and Vesta, the Gentiles' gods of the fire, our men have placed St. Agatha, and make letters on her day for to' quench fire with. Every artificer and profession hath his special saint, as a peculiar god : as, for example, scholars have St. Nicholas and St. Gregory ; painters, St. Luke : neither lack soldiers their Mars, nor lovers their Venus, amongst Christians. All diseases have their special saints, as gods, the curers of them; the pox St. Roche, the falling-evil St. Cornells, the tooth-ache St. Apollin, &c. Neither do beasts nor cattle lack their gods with us ; for St. Loy is the horse- leech, and St. Anthony the swineherd, &c. Where is God's providence and due honour in the mean season ; who saith, The heavens be mine, and the earth is mine, the •whole world and all that in it is : I do give victory, and I put to flight: of me be all counsels and help, &c. Except I keep the city, in vain doth he watch that keepeth it : Thou, Lord, shalt save both men and beasts? But we have left him neither heaven, nor earth, nor water, nor •country, nor city, peace nor war, to rule and govern ; neither men, nor beasts, nor their diseases to cure : that a godly man might justly for zealous indignation cry out, O heaven, O earth and seas, what madness and Avickedness against God are men fallen into ! What dishonour do the crea- tures to their Creator and Maker ! And if we remember God sometimes, yet, because we doubt of his ability or •will to help, we join to him another helper— as if he were a noun adjective -using these sayings ; Such as learn, God and St. Nicholas be my speed ; such as neese, God help and St. John ; to the horse, God and St. Loy save thee. Thus are we become like horses and mules, which have no understanding. For is there not one God only, who by M SERMON AGAINST part's ^^^^ power and wisdom made all things, and by his provi- ^,-%l^ ^ence governeth the same, and by his goodness maintaineth and saveth them I Be not all things of him, by him, and through him? Why dost thou turn from the Creator to the creatures ? This is the manner of the Gentiles Idola- ters: but thou art a Christian, and therefore by Christ alone hast access to God the Father, and help of him only. These things are not written to any reproach of the saints themselves ; who were the true servants of God, and did give all honour to him, taking none unto themselves, and are blessed souls with God; but against our foohshness and wickedness, making of the true servants of God, false gods, by attributing to them the power and honour which is God's, and due to him only. And for that we have such opinions of the power and ready help of saints, all our legends, hymns, sequences, and masses, did contain stories, lauds, and praises of them, and prayers to them ; yea, and sermons also altogether of them, and to their praises, God's word being clean laid aside. And this we do altogether agreeable to the saints, as did the Gentiles Idolaters to their false gods. For these opinions which men have had of mortal persons, were they never so holy, the old roost godly and learned Christians have written against thcj feigned gods of the Gentiles ; and Christian Princes have destroyed their images ; who, if they were now living, would doubtless likewise both write against our false opiiiio»s of saints, and also destroy their images. For it is evident, that our image-raaintainers have the same opinion of saints which the Gentiles had of their false gods,, and thereby are moved to make them images, as the Gentiles did. If an- swer be made, that they make saints but intercessors to God, and means for such things as they would obtain of God ; that is even after the Gentiles' idolatrous usage, to =dioximi make them, of saints, gods called Dii Medioximi, to be '• mean intercessors and helpers to God, as though he did not hear, or should be weary if he did all alone. So did the Gentiles teach, that there was one chief power working by other, as means ; and so they made all gods subject to fate or destiny ; as Lucian in his Dialogues feigneth that Neptune made suit to Mercury, that he might speak with Jupiter. And therefore in this also, it is most evident. PERIL OF IDOLATRY. 209 ^hat our image-main tainers be all one in opinion with the ^IV, Gentiles Idolaters. v.1^^!^ Now remainetii the third part, that their rites and ce- remonies, in honouring and worshipping of the images or saints, be all one with the rites which the Gentiles Idolaters used in honouring their idols. First, what meaneth it, that Christians, after the example of the Gentiles Idolaters, go on pilgrimage to visit images, where they have the like at home, but that they have a greater opinion of holiness and virtue in some images, than other some, Uke as the Gentiles Idolaters had ? Which is the readiest way to bring them to idolatry by worshipping of them, and directly against God's word, who saith, Seek me, and ye shall live; and do Amos v. not seek Bethel ; enter not into Gilgal, neither go to Beer- sheba. And against such as had any superstition in the holiness of the place, as though they should be heard for the place's sake, saying. Our fathers worshipped in this mountain, and ye say, that at Jerusalem is the place where men should worship, our Saviour Christ pronounceth, John ». Believe me, the hour cometh, when you shall worship the Father neither in this mountain, nor at Jerusalem ; but true worshippers shall worship the Father in spirit and truth. But it is too well known, that by such pilgrimage- going. Lady Venus and her son Cupid were rather wor- shipped wantonly in the flesh, than God the Father, and our Saviour Christ his Son, truly worshipped in the spirit. And it was very agreeable, as St. Paul teacheth, that Rom. i. they which fell to idolatry, which is spiritual fornication, should also fall into carnal fornication and all uncleanuess, by the just judgments of God delivering them over to abominable concupiscences. What meaneth it, that Christian men, after the use of the Gentiles Idolaters, cap and kneel before images I which, if they had any sense and gratitude, would kneel before men, Carpenters, Masons, Plasterers, Founders, and Gold- smiths, their makers and framers ; by whose means they have attained this honour, which else should have beea evil-favoured and rude lumps of clay, or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all estimation and henour ; as that idol in the Pagan Poet confesseth, saying, I was once a vile block, but now Horaiiis. V S. XIV. xix 10 SERMON AGAINST XIV. I am become a god, &c. What a fond thing is it for _^„.„-^ man, who hath life and reason, to bow himself to a dead .dorare. and inscnsible image, the work of his own hand ! Is not this stooping and kneeling before them, adoration of them, which is forbidden so earnestly by God's word ? Let such as so fall down before images of saints, know and confess that they exhibit that honour to dead stocks and stones, which the saints themselves, Peter, Paul, and Barnabas, would not to be given them being alive ; which the angel of God forbiddeth to be given to him. And if they say they exhibit such honour not to the image, but to the saint whom it representeth, they are convicted of folly, to believe that they please saints with that honour, which they abhor as a spoil of God's honour : for they be no changelings ; but now both having greater understanding, and more fervent love of God, do more abhor to deprive him of his due ho- nour ; and being now like unto the angels of God, do with angels flee to take unto them by sacrilege the honour due to God : and herewithal is confuted their lewd distinction of Lati-ia and Dulia ; where it is evident, that the saints of God cannot abide, that as much as any outward worship- ping be done or exhibited to them. But Satan, God's enemy, desiring to rob God of his honour, desireth exceed- ingly that such honour might be given to him. Wherefore those which give the honour due to the Creator to any. creature, do service acceptable to no saints — who be the friends of God — but unto Satan, God's and man's mor- tal and sworn enemy. And to attribute such desire of divine honour to saints, is to blot them with a most odious and devilish ignominy and villany, and indeed of saints' to make them Satans and very devils, whose property is to challenge to themselves the honour which is due to God^ only. And furthei-more, in that they say that they do not worship the images, as the Gentiles did their idols, but? God and the saints, whom the images do represent ; and therefore that their doings before images be not like the idolatry of the Gentiles before their idols ; St. Augustine, Lactantius, and Clemens, do prove evidently, that by this their answer they be all one with the Gentiles Idolaters. nxv. The Gentiles, saith St. Augustine, which seem to be of PERIL OF IDOLATRY. 211". the purer religion, say, We worship not the images, but XIV. by tlie corporal image we do behold the signs of the things y,^^-.^^-,^ which we ought to worship. And Lactantius saith, The Gentiles say. We fear not Lactam. lib. the images, but them after whose likeness the images be "• ^"*^' made, and to whose names they be consecrated. Thus far Lactantius. And Clemens saith, that serpent the devil uttereth these Lib. v. nd, words by the mouth of certain men: We, to the honour of'j^-^'l ,- 1' the invisible God, worship visible images: which surely is trem. most false. See how, in using the same excuses which the Gentiles Idolaters pretended, they shew themselves to be all one with them in idolatry. For, notwithstanding this excuse, St. Augustine, Clemens, and Lactantius prove them idolaters. And. Clemens saith. That the serpent, the devil, putteth such excuses in the mouth of idolaters. And the Scriptures say, they worship the stocks and stones — notwithstanding this excuse— even as our image-maintainers do. And Ezekiel therefore calleth the gods of the Assy- rians stocks and stones, although tliey were but images of their gods. So are our images of God and the saints named by the names of God and his saints, after the use of the Gentiles. And the same Clemens saith thus in the same book ; They dare not give the name of the Emperor to any other, for he punisheth his offender and traitor by and by : but they dare give the name of God to others, because he for repentance suffereth his offenders. And even so do our image-worshippers give both names of God and the saints, and also the honour due to God, to their images even as did the Gentiles Idolaters to their idols. What should it mean, that they, according as did the Gentiles Idolaters, light candles at noon-time, or at midnight, before them, but therewith to honour them ? For other use is there none in so doing. For in the day it needeth not ; but was ever a proverb of foolishness, to light a candle at noon-time. And in the night it availeth not to light a candle before the blind ; and God hath neither use nor honour thereof. And concerning this candle-lighting, it is notable that Lactantius above a thousand years ago, hath written after this manner : If they would behold the heavenly light of Lib. ^i- '"- the sun, then should they perceive that God hath no need * ' ' P 2 12 SERMON AGAINST XIV. of their caudles, who for the use of man hath made so ^^l.^ goodly a light. And whereas in so little a circle of the sun, which, for the great distance, seemeth to be no greater than a man's head, there is so great brightness, that the sight of man's eye is not able to behold it, but if one sted- fastly look upon it a while, his eyes will be dulled and bUnd- ed with darkness; how great light, how great clearness may we think to be with God, with whom is no night nor darkness ! And so forth. And by and by he saith, Seem- eth he therefore to be in his right mind, who offereth up to the Giver of all light the light of a wax-candle for a gift I He requireth another light of us, which is not smoky, but bright and clear, even the light of tli^e mind and understand- ing. And shortly after he saith. But their gods, because they be earthly, have need of light, lest they remain in darkness : whose worshippers, because they understand no heavenly thing, do draw religion, which they use, down to the earth, in the which, being dark of nature, is need of light. AVhere- fore they give to their gods no heavenly, but the earthly understanding of mortal men. And therefore they believe those things to be necessary and pleasant unto them, which are so to us ; who have need either of meat when we be hungry, or drink when we be thirsty, or clothing when we be a cold, or, when the sun is set, candle light, that we may see. Thus far Lactantius, and much more, too long here to write, of candle-lighting in temples before images and idols, for religion : whereby appeareth both the foolishness thereof, and also that in opinion and act we do agree alto- gether in our candle-religion with the Gentiles Idolaters. What meaneth it that they, after the example of the Gentiles Idolaters, burn incense, offer up gold to images, hang up crutches, chains, and ships, legs, arms, and whole men and women of wax, before images, as though by them, or saints as they say, they were delivered from lameness, sickness, captivity, or shipwreck J Is not this colere imagines, to worship images, so earnestly forbidden in God's word? If they deny it, let them read the eleventh chapter of Daniel the Prophet ; who saith of Antichrist, He shall worship God, whom his fathers knew not, with gold, silver, and witii precious stones, and other things of pleasure : in which ^ll'ilU*. PERIL OF IDOLATRY. 213 place the Latin word is Colet. And in the second of >^^v^ Paralipomenon, the twenty-ninth chapter, all the outward vj^if!^ rites and ceremonies, as burning- of incense, and such other Colerc. wherewith God in the temple was honoured, is called Cultus, Ci to say, worshipping ; which is forbidden strictly by God's word to be given to images. Do not all stories ecclesiastical declare, that our holy martyrs, rather than they would bow and kneel, or offer up one crum of incense before an image or idol, have suffered a thousand kinds of most horrible and dreadful, death ? And what excuses soever they make, yet that all this running on pilgrimage, burning of incense and candles, hanging up of crutches, chains, ships, arms, legs, and whole men and women of wax, kneeling and holding up of hands, is clone to the images, appeareth by this, that where no images be, or where they have been and be taken away, they do no such things at all. But all the places frequented when the images were there, now they be taken away be forsaken and left desert ; nay, now they hate and abhor the place deadly: which is an evident proof, that that which they did before was done in respect of the images. Wherefore, when we see men and women on heaps go on pilgrimage to images, kneel before them, hold up their hands before them, get up candles, burn incense before them, offer up gold and silver unto them, hang up ships, crutches, chains, men and women of wax before them, attributing health and safeguard, the gifts of God, to them, or the saints whom they represent, as they rather would Lave it ; who, I say, who can doubt, but that our image- maintainers, agreeing in all idolatrous opinions, outward rites and ceremonies, with the Gentiles Idolaters, agree also with them in committing most abominable idolatry J And to increase this madness, wicked men, which have the keeping of such images, for their greater lucre and advan- tage, after the example of the Gentiles Idolaters, have reported and spread abroad, as well by lying tales as written fables, divers miracles of Images : as that such an image miraculously was sent from heaven, even like the Palladium, or Magna Diana Ephesiorum. Such another was as miraculously found in the earth, as the man's head was in the Capitol, or the horse's head in Capua. Such an image was brought by angels. Such an one came itself far (14 SEKMON AGAINST XIV. from the East to the West, as dame Fortune fled to Rome. ^^^Vj. Such an image of our Lady was painted by St. Luke, whom of a physician they have made a painter for that purpose. Such an one an hundred yokes of oxen could not move ; like Bona Dea, whom the ship could not carry ; or Jupiter Olympius, which laughed the artificers to scorn, that went about to remove him to Rome. Some images, though they were hard and stony, yet, for tender heart and pity, wept. Some, like Castor and Pollux, helping their friends in battle, sweat, as marble pillars do in dampish weather. Some spake more monstrously than ever did Balaam's ass, who had life and breath in him. Such a cripple came and saluted this saint of oak, and by and by he was made whole ; and lo, here hangeth his crutch. Such an one in a tempest vowed to St. Christopher, and scaped ; and behold, here is a ship of wax. Such an one by St. Leonard's help brake out of prison ; and see where his fetters hang. And infinite thousands more miracles, by like or more shameless lies, were reported. Thus do our image-maintainers in earnest apply to their images all such miracles, as the Gentiles have feigned of their idols. And if it were to be admitted, that some miraculous acts were by illusion of the devil done where images be— for it is evident that the most part were feigned lies, and crafty jugglings of men — yet foUow-r €th it not therefore, that such images are either to bo lionoured, or suffered to remain, no more than Hezekiah left the brazen serpent undestroyed, when it was worship- ped, although it were both set up by God's commandment, and also approved by a great and true miracle, for as many as beheld it were by and by healed. Neither ought mira- cles to persuade us to do contrary to God's word. For the Scriptures have for a warning hereof foreshewed, that the kingdom of Antichrist shall be mighty in miracles and wonders, to the strong illusion of all the reprobates. But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the relics and bones of our saints ; which prove that they be mortal men and dead, and therefore no gods to be worshipped ; which the Gentiles would never confess of their gods for very shame. But the relics we must kiss and offer unto, specially on Relic- sunday. And while we offer, tljat we should not be weary PERIL OF IDOLATRY. 215 or repent us of oar cost, the music and minstrelsy goeth merrily all the offertory time, with praising and calling upon those saints, whose relics be then in presence. Yea, and the water also, wherein those relics have been dipped, must with great reverence be reserved, as very holy and effectual. Is this agreeable to St. Chrysostom, who writeth thus of relics? Do not regard the ashes of the saints' bodies, Homilia de nor the relics of their flesh and bones, consumed with time : '^^£^^13. '•*"* but open the eyes of thy faith, and behold them clothed with heavenly virtue, and the grace of the Holy Ghost, and shining with the brightness of the heavenly light. But our idolaters found too nuich vantage of relics and relic- water, to follow St. Chrysostom's counsel. And because relics were so gainful, few places there were but they had relics provided for them. And for more plenty of relics, some one saint had many heads, one in one place, and another in another place. Some had six arms and twenty- six fingers. And, where our Lord bare his cross alone, if all the pieces of the relics thereof were gathered together, the greatest ship in England would scarcely bear them ; and yet the greatest part of it, they say, doth yet remain in the hands of the Infidels ; for the which they pray in their beads' bidding, that they may get it also into their hands, for such godly use and purpose. And not only the bones of the saints, but every thing appertaining to them, was an holy relic. In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had been set upon some holy horse, in some the coals wherewith St. Lawrence was roasted, in some places the tail of the ass, which our Lord Jesus Christ sate on, to be kissed and offered unto for a relic. For rather than they would lack a relic, they would offer you a horse-bone, instead of a virgin's arm,' or the tail of the ass, to be kissed and offered unto for relics. O wicked, impudent, and most shameless men, the devisers of these things ! O silly, foolish, and dastardly daws, and more beastly than the ass whose tail they kissed, that believe such things ! Now God be merciful to such miserable and silly Christians ; who by the fraud and false- hood of those whicli should have taught them the way of truth and life, have been made not only more wicked than SERMON AGAINST the Gentiles Idolaters, but also no wiser than asses, horses, ^ and mules, which have no understanding. Of these things already rehearsed, it is evident, that our image-maintainers have not only made images, and set them up in temples, as did the Gentiles Idolaters their idols ; but also that they have had the same idolatrous opinions of the saints, to whom they have made images, which the Gentiles Idolaters had of their false gods ; and have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances, as did the Gentiles Idolaters their idols, but in many points also have far exceeded them in all wickedness, foolish- ness, and madness. And if this be not sufficient to prove them image-worshippers, that is to say, idolaters, lo, you shall hear their own open confession ; I mean not only the decrees of the second Nicene council under Irene, the Homau council under Gregory III. in which, as they teach that images are to be honoured and worshipped — as is before declared — so yet do they it warily and fearfully, in comparison to the blasphemous bold blazing of manifest idolatry to be done to images set forth of late, even in these our days ; the light of God's truth so shining, that, above other their abominable doings and writings, a man would marvel most at their impudent, shameless, and most shameful blustering boldness; who would not at the least have chosen them a time of more darkness — as meeter to utter their horrible blasphemies in — but have now taken an harlot's face, not purposed to blush, in setting abroad the furniture of their spiritual whoredom. And here the plain blasphemy of the reverend father in God, James Nac- lantus, Eisliop of Clugium, writteii in his exposition of St. Paul's Epistle to the Romans, and the first chapter, and put in print now of late at Venice, may stand instead of all ; whose words of image-worshipping be these in Latin, as he did write them, not one syllable altered. Ergo non solum fatendum est, fideles in ecclesia adorare coram imagine, ut nonnulli ad cautelam forte loquuntur ; sed et adorare imaginem, sine quo volueris scrupulo. Quin et eo illam venerantur cultu, quo et prototypon ejus. Propter quod; si illud habet adorare latria, et ilia latria ; si duha, PERIL OF IDOLATRY, 217 vel hyperdulia, et ilia pariter ejusmodi cultu adoranda est. The sense whereof in English is tlus : Therefore it is not only to be confessed, that the faithful in the church do worship before an image, as some peradventure do warily speak ; but also do worship the image itself, with- out any scruple or doubt at all. Yea, and they worship the image with the same kind of worship, wherewith they worship the copy of the image, or the thing whereafter the image is made. Wherefore if the copy itself is to be worshipped with divine honour — as is God the Father, Christ, and the Holy Ghost— the image of them is also to be worshipped with divine honour. If the copy ought to be worshipped with inferior honour, or higher worship, the image also is to be worshipped with the same honour and worship. Thus fiuir hath Naclantus, whose blasphemies let Pope Gregorius I. confute, and by his authority damn them to Jjell, as his successors have horribly thundered. For, al- though Gregory permitteth images to be had, yet he for- biddeth them by any means to be worshipped, and praiseth much Bishop Serenus for the forbidding the worship of Gregor. them, and willeth him to teach the people to avoid by all sJ|g,'"„^, means to worship any image. But Naclantus bloweth Massil. forth his .blasphemous idolatry, willing images to be wor- shipped with the highest kind of adoration and worship : and lest such wholesome doctrirte should lack authority, he groundeth it upon Aristotle, in his book De Somno et Vigilia, that is, of Sleeping and Waking, as by his printed book, noted so in the margin, is to be seen : whose impu- dent wickedness and idolatrous judgment I have there- fore more largely set forth, that ye may — as Virgil Ofimae* speaketh of Sinou — of one know all these image-wor- ""Of^^hip- sliippers and idolaters ; and understand to what point in conclusion the public having of images in temples and churches hath brought us ; comparing the times and writ- ings of Gregory I. with our days, and the blasphemies of such idolaters, as this instrument of Belial, named Naclantus, is. Wherefore, now it is by the testimony of the old godly Fathers and Doctors ; by the open confession of Bishops SERMON AGAINST assembled in councils ; by most evident signs and argn- ments, opinions, idolatrous acts, deeds, and worshipping done to their images ; and by their own open confession and doctrine, set forth in their books, declared and shewed, that their images have been and be commonly worshipped, yea, and that they ought so to be ; I will out of God's word make this general argument against all such makers, setters-up, and maiutainers of images in public places. And first of all I will begin with the words of our Saviour Christ. Woe be to that man by whom an offence is given. Woe be to him that ofFendeth one of these little ones, or weak ones. Better were it for him that a mill- stone were hanged about his neck, and he cast into the middle of the sea, and drowned, than he should offend one of these little ones, or weak ones. And in Deuteronomy, God himself denounceth him accursed, that maketh the blind to wander in his way. And in Leviticus, Thou shalt not lay a stumbling-block, or stone, before the blind. But images in churches and temples have been, and be, and — as afterwards shall be proved — ever will be, offences and stumbling-blocks, specially to the weak, simple, and blind common people, deceiving their hearts by the cunning of the artificer, as the Scripture expressly in sundry places doth testify ; and so bringing them to idolatry. There- fore woe be to the erector, setter- up, and maintainer of images in churches and temples : for a greater penalty remaineth for him than the death of the body. If answer be yet made, that this offence may be taken away by diligent and sincere doctrine and preaching of God's word, as by other means ; and that images in churches and temples therefore be not things absolutely evil to all men, although dangerous to some ; and there- fore that it were to be holden, that the public having of them in churches and temples is not expedient, as a thing perilous rather than unlawful, and a thing utterly wicked ; then followeth the third article to be proved, which is this. That it is not possible, if images be suffered in churches and temples, either by preaching of God's word, or ^by any other means, to keep the people from worshipping of them, and so to avoid idolatry. PERIL OF IDOLATRY. And first concerning' preaching. If it should be admitted that although images were suffered in churches, yet might idoUitry by diligent and sincere preaching of God's word be avoided ; it should follow of necessity, that sincere doctrine might always be had and continue as well as images ; and so that where- soever, to offence, were erected an image, there also, of reason, a godly and sincere Preacher should and might be continually maintained. For it is reason, that the warn- ing be as common as the stumbling-block, the remedy as large as is the offence, the medicine as general as the poison : but that is not possible, as both reason and experience teach- eth. Wherefore preaching cannot stay idolatry, images being publicly suffered. For an image, which will last for many hundred years, may for a little be bought; but a good Preacher cannot without much be continually main- tained. Item, if the Prince will suffer it, there will be by and by many, yea, infinite images : but sincere Preachers were, and ever shall be, but a few in respect of the mul- titude to be taught. For our Saviour Christ saith. The harvest is plentiful, but the workmen be but few: which hath been hitherto continually true, and will be to the world's end: and in our time, and here in our country so true, that every shire should scarcely have one good Preacher, if they were divided. Now images will continually to the beholders preach their doctrine, that is, the worshipping of images and ido- latry : to the which preaching mankind is exceeding prone, and inclined to give ear and credit, as experience of all nations and ages doth too much prove. But a true Preacher, to stay this mischief, is in very many places scarcely heard once in a whole year, and somewhere not once in seven years, as is evident to be proved. And that evil opinion, which hath been long rooted in men's hearts, cannot suddenly by one sermon be rooted out clean. And as few are inclined to credit sound doctrine ; as many, and almost all, be prone to superstition and idolatry. So thai herein appeareth not only a difficulty, but also an impossi- bility of the remedy. Further, it appeareth not by any story of credit, that true and sincere preaching hath endured in any one place SERMON AGAIN.^T above one bundred years : but it is evident, that images, superstition, and worshipping of images and idolatry, have continued many hundred years. For all writings and experience do testify, that good things do by little and little ever decay, until they be clean banished : and, contrariwise, evil things do more and more increase, till they come to a full perfection of wickedness. Neither need we to seek examples far off for a proof hereof; our present matter is an example. For preaching of God's word, most sincere in the beginning, by process of time waxed less and less pure, and after corrupt, and, last of all, altogether laid down and left off, and other inventions of men crept in place of it. And on the other part, images among Christian men were first painted, and that in whole stories together, which had some signification in them; afterwards they were embossed, and made of timber, stone, plaster, and metal. And first they were only kept private- ly in private men's houses ; and then after they crept into churches and temples, but first by painting, and after, by embossing. And yet were they no where at the first wor- shipped ; but shortly after they began to be worshipped of the ignorant sort of men, as appeareth by the Epistle that Gregory the first of that name. Bishop of Rome, did write to Serenus, Bishop of Marseilles. Of the which two Bi- shops, Sereuus, for idolatry committed to images, brake them, and burned them, Gregory, although he thought it tolerable to let them stand, yet he judged it abominable that they should be worshipped ; and thought, as is no\f alleged, that the worshipping of them might be stayed, by teaching of God's word ; according as he exhorteth Sere- nus to teach the people, as in the same Epistle appeareth. But whether Gregory's opinion or Serenus's judgment were better herein, consider ye, I pray you ; for experience by and by confuteth Gregory's opinion. For notwithstand- ing Gregory's writing, and the preaching of others, images being once publicly set up in temples and churches, simple men and women shortly after fell on heaps to wor- shipping of them: and at the last the learned also were carried away with the public error, as \fith a violent stream, or flood ; and at the second council Nicene, the Bi- shops and Clergy decreed that images should be wor- PERIL OF IDOLATRY. 221 shipped: and so, by occasion of these stumbling-blocks, not only tlie unlearned and simple, but the learned and wise ; not the people only, but the Bishops ; not the sheep, but also the shepherds themselves — who should have been guides in the right way, and lights to shine in darkness- being blinded by the bewitching of images, as blind guides of the blind, fell both into the pit of damnable idolatry. In the which all the world, as it were drowned, continued until our age, by the space of above eight hundred years, unspoken against in a manner. And this success had Gregory's order : which mischief had never come to pass, had Bishop Serenus's way been taken, and all idols and images been utterly destroyed and abolished ; for no man worshippeth that that is not. And thus you see, how from having of images privately, it came to public setting of them up in churches and tem- ples, although without harm at the first, as was then of some wise and learned men judged: and from simple having them there, it came at the last to worshipping of them ; first, by the rude people -who specially, as the Scripture teacheth, are in danger of superstition and idolatry— and WM. xiii. afterwards by the Bishops, the learned, and by the whole '"'' clergy. So tliat laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom — an horrible and most dreadful thing to think— have been at once drowned in abominable idolatry; of all other vices most detested of God, and most damnable to man ; and that by the space of eight hundred years and more. And to this end is come that beginning of setting up of images in churches; then judged harmless ; in experience proved not only harmful, but exitious and pestilent, and to the destruction and subversion of all good religion universally. So that I conclude. As it may be possible in some one city, or little country, to have, images set up in temples and churches, and yet idolatry, by earnest and continual preaching of God's true word, and the sincere Gospel of our Saviour Christ, maybe kept away for a short time; so it is impossible that, images once set up and suffered in temples and churches, any great countries, much less the whole world, can any long time be kept from idolatry. And the godly will re- spect, not only their own city, country, and time, and th© SERMON AGAINST health of men of their age, but be careful for all places and times, and the salvation of men of all ages. At the least, they will not lay such stumbling-blocks and snares for the feet of other countrymen and ages, which expe- rience hath already proved to have been the ruin of the world. Wherefore I make a general conclusion of all that I have hitherto said : If the stumbling-blocks and poisonsf of men's souls, by setting up of images, will be manj^, yea infinite, if they be suffered; and the warnings of the same stumbling-blocks, and remedies for the said poisons, by preaching, but few, as is already declared ; if the stumbling-blocks be easy to be laid, the poisons soon pro- vided, and the warnings and remedies hard to know, or come by; if the stumbling-blocks lie continually in the way, and poison be ready at hand every where, and warnings and remedies but seldom given ; and if all men be more ready of themselves to stumble and be offended, than to be warned ; all men more ready to drink of the poison than to taste of the remedy — as is before partly, and shall hereafter more fully be declared — and so, in fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of by a few ; how can it be, but that infinite of the weak and infirm shall be offended, infinite by ruin shall break their necks, infinite by deadly venom be poisoned in their souls ? And how is the charity of God, or love of our neighbours, in our hearts then, if, when we may remove such dangerous stumbling-blocks, such pestilent poisons, we will not remove them i What shall I say of them, which will lay stumbling-blocks where before there was none, and set snares for the feet, nay, for the souls of weak and simple ones, and work the danger of Their everlasting destruction, for whom our Saviour Christ shed his most precious blood ? Where better it were that the arts of painting, plastering, carving, graving, and found- ing, had never been found nor used, than one of them, whose souls in the sight of God are so precious, should by occasion of image or picture perish and be lost. And thus it is declared, that preaching cannot possibly stay idolatry, if images be set up publicly in temples and churches. And as true is it, that no other remedy; as writin^f PERIL OF IDOLATRY. aorainst idolatry, councils assembled, decrees made against it, severe laws likewise, and proclamations of Princes and Emperors, neither extreme punishments and penalties, nor any other remedy, could or can be possibly devised for the avoiding of idolatry, if images be publicly set up and suffered. For concerning writing against images and idolatry to them committed, there hath been alleged vinto you, in the second part of this treatise, a great many places out of Tertullian, Origen, Lactantius, St. Augus- tine, Epiphanius, St. Ambrose, Clemens, and divers other learned and holy Bishops and Doctors of the Church. And besides these, all histories ecclesiastical, and books of other godly and learned Bishops and Doctors, are full of notable examples and sentences against images, and the worshipping of them. And as they have most earnestly written, so did they sincerely and most dili- gently in their time teach and preach, according to their writings and examples, for they were then preaching Bi- shops, and more often seen in pulpits than in Princes' palaces ; more often occupied in His legacy, who said, Go ye into the whole world, and preach the Gospel to all men, than in embassages, and affairs of Princes of this world. And as they were most zealous and diligent, so were they of excellent learning and godliness of life : and by both of great authority and credit with the people ; and so of more force and likelihood to persuade the people, and the people more like to believe and follow their doctrine. But if their preachings could not help, much less could their writings, which do but come to the knowledge of a few that be learned, in comparison to continual preaching, whereof the whole multitude is partaker. Neither did the old Fathers, Bishops, and Doctors, severally only by preaching and writing, but also together, great numbers of them assembled in synods and councils, make decrees and ecclesiastical laws against images, and the worship- ping of them : neither did they so once or twice, but divers times, and in divers ages and countries, assembled synods and councils, made severe decrees against images, and worshipping of them ; as hath been at large in the second part of this Homily before declared. But all their writ- ing, preaching, assembling in councils, decreeing, and SERMON AGAINST making of laws ecclesiastical, conld nothing help, either to pull down images, to whom idolati'y was committed, or against idolatry whilst images stood. For those blind books and dumb school-masters, I mean images and idols — for they call them laymen's books and schoolmasters — by their carved and painted writings, teaching and preaching idolatry, prevailed against all their written books, and preaching with lively voice, as they call it. \yeri, if preaching and writing could not keep men from worshipping of images and idolatry, if pen and words could not do it, you would think that penalty and sword might do it ; I mean, that Princes, by severe laws and punishments, might stay this unbridled affection of all men to idolatry, though images were set up and suffered. But experience proveth, that this can no more help against idolatry, than writing and preaching. For Christian Em- perors ; whose authority ought of reason, and by God's law to be greatest ; above eight in number, and six of them successively reigning one after another — as is in the histories before rehearsed — making most severe laws and proclamations against idols and idolatry, images and the worshipping of images, and executing most grievous punishments, yea, the penalty of death, upon the main- tainers of images, and upon idolaters and image-worship- pers, could not bring to pass that either images once set tip might thoroughly be destroyed, or that men should re- frain from the worshipping of them, being set up. And what think you then will come to pass, if men of learning should teach the people to make them, and should maintain the setting up of them, as things necessary in religion '. To conclude : it appeareth evidently by all stories and writings, and experience of times past, that neither preach- ing, neither writing, neither the consent of the learned, nor authority of the godly, nor the decrees of Councils, neither the laws of Princes, nor extreme punishments of the offenders in that behalf, nor any other remedy or means, can help against idolatry, if images be suffered publicly. And it is truly said, that times past are school-masters of wisdom to us that follow and live after. Therefore, if in times past the most virtuous and best learned, the most diligent also, and in number almost infinite, ancient Fathers, PEBIL OF IDOLATRY. Bishops, and Doctors, with their writing, preaching, in- dustry, earnestness, authority, assemblies, and councils, could do nothing against images and idolatry, to images once set up ; what can we, neither in learning, nor holi- ness of life, neither in diligence, neither in authority, to be compared with them, but men in contempt, and of no estimation — as the world goeth now— few also in number, in so great a multitude and malice of men ; what can we do, I say, or bring to pass, to the stay of idolatry or wor- shipping of images, if they be allowed to stand publicly in temples and churches? And if so many, so mighty Emperors, by so severe laws and proclamations, so rigo- rous and extreme punishments and executions, could not stay the people from setting up and worshipping of images ; what will ensue, think you, when men shall commend them as necessary books of the laymen? Let us there- fore of these latter days learn this lesson of the experience of ancient antiquity, that Idolatry cannot possibly be se- parated from images any long time ; but that as an unse- parable accident, or as a shadow foUoweth the body, when the sun shineth ; so idolatry followeth and cleaveth to the public having of images in temples and churches. And, finally, as idolatry is to be abhorred and avoided, so are images — which cannot be long without idolatry-— to be put away and destroyed. Besides the which experiments and proofs of times before, the very nature and origin of images themselves draweth to idolatry most violently, and man's nature and inclination also is bent to idolatry so vehemently, that it is not possible to sever or part images, nor to keep men from idolatry, if images be suffered publicly. That I speak of the nature and origin of images is this : Even as the first invention of them is naught, and no good can come of that which had an evil beginning ; for they h& altogether naught, as Athanasius in his book against the Gentiles declareth : and St. Jerome also upon the Prophet Jeremy, the sixth chapter, and Eusebius, in the seventh book of his Ecclesiastical History, the eighteenth chapter, testifieth, that as they first came from the Gentiles, which were idolaters and worshippers of images, unto us: and as the invention of them was the beginning of spiritual Q 126 SERMON AGAINST XIV. fornication— as the word of God testifieth, Wisd. xiv.— ^^^.^^^ so will they naturally, as it were, and of necessity, turn to their origin from whence they came, and draw us with them most violently to idolatry, abominable to God, and all godly men. For if the origin of images, and worship- ping of them ; as it is recorded in the eighth chapter of the book of "Wisdom ; began of a blind love of a fond fa- ther, framing for his comfort an image of his son, being dead, and so at the last men fell to the worshipping of the image of him, whom they did know to be dead ; how much more will men and women fall to the worshipping of the images of God, our Saviour Christ, and his saints, if they be ^suffered to stand in churches and temples publicly i For the greater the opinion is of the majesty and holiness of the person to whom an image is made, the sooner will the people fall to the worshipping of the said image. Wherefore the images of God, our Saviour Christ, the blessed Virgin Mary, the Apostles, Martyrs, and others of notable holiness, are of all other images most dangerous for the peril of idolatry, and therefore greatest heed to be taken that none of them be suffered to stand publicly in churches and temples. For there is no great dread lest any should fall to the worshipping of the images of Annas, Caiaphas, Pilate, or Judas the traitor, if they Avere set up. But to the other it is already at full proved that idolatry hath been, is, and is most like continually to be committed. Now, as was before touched, and is here most largely to be declared, the nature of man is none otherwise bent to worshipping of images, if he may have them and see them, than it is bent to whoredom and adultery in the company of harlots. And as unto a man given to the lust of the flesh, seeing a wanton harlot, sitting by her, '<'r. vi. and embracing her, it profiteth little for one to say, Be- b. xiii. ware of fornication ; God will condemn fornicators and adulterers : — for neither will he, being overcome with greater enticements of the strumpet, give ear or take heed to such godly admonitions ; and when he is left afterward* alone with the harlot, nothing can follow but wickedness : — even so, suffer images to be in sight in churches and temples, ye shall in vain bid them beware of images, a^i PERIL OF IDOLATRY. f27 St. John doth, and flee idolatry, as all the Scriptures warn XIV. us ; ve shall in vain preach and teach them against idola- i^^^^*/ try. For a number will notwithstandiu]^ fall headlong unto i Joim v. it, what by the nature of images, and what by the inclina- tion of their own corrupt nature. Wherefore, as, for a man g-iven to lust, to sit down by a strumpet, is to tempt God ; so is it likewise to erect an idol, in this proneness of man's nature to idolatry, nothings but a tempting-. Now if any will say that this similitude proveth no- thing ; yet I pray them let the word of God, out of the which the similitude is taken, prove something. Doth Lev. xvii. not the word of God call idolatry, spiritual fornication ? ^^^^"jj^^ Doth it not call a gilt or painted idol, or image, a strumpet Diut. xxxi. with a painted face? Be not the spiritual wickednesses '""'=•"• of an idol's enticing like the flatteries of a wanton harlot? Be not men and women as prone to spiritual fornication — I mean idolatry— as to carnal fornication? If this be de- nied, let aU nations upon the earth, which have been ido- laters, as by all stories appeareth, prove it true. Let the Jews and the people of God, which were so often and so earnestly warned, so dreadfully threatened, concerning images and idolatry, and so extremely punished therefore, and yet fell into it, prove it to be true ; as in almost all the books of the Old Testament, namely, the Kings, and the Chronicles, and the Prophets, it appeareth most evi- dently. Let all ages and times, and men of all ages and times, of all degrees and conditions, wise men, learned men. Princes, idiots, unlearned, and commonalty, prove it to be true. If you require examples : For wise men, ye have the Egyptians, and the Indian Gymnosophists, th« wisest men of the world ; you have Solomon, the wisest of all other : for learned men, the Greeks, and namely the Athenians, exceeding all other nations in superstition and idolatry, as in the history of the Acts of the Apostles Acts xvii. St. Paul chargeth them : for Princes and Governors, you have the Romans, the rulers of the roast, as they say ; Rom. i. you have the same forenamed King Solomon, and all the Kings of Israel and Judah after him, saving David, He- •zekiah, and Josiah, and one or two more. All these, I *;ay, and infinite others, wise, leained Princes and Gover- Q2 SERMON AGAINST nors, being all idolaters, have you for examples and a proof of men's inclination to idolatry. That I may pass over with silence, in the mean time, infinite multitudes and millions of idiots and unlearned, the ignorant and gross people, like unto horses and mules, in whom is no understanding, whose peril and danger to fall on heaps to idolatry by occasion of images, the Scriptures specially foreshew and give warning of. And indeed how should the unlearned, simple, and foolish scape the nets and snares of idols and images, in the which the wisest and the best learned have been so entangled, trapped, and wrapped ? Wherefore the argument holdeth this ground sure, that men be as inclined, of their corrupt nature, to spiritual fornication, as to carnal : which the wisdom of God fore- seeing, to the general prohibition. That none should make to themselves any image or similitude, addeth a cause depending of man's corrupt nature ; Lest, saith God, thou, being deceived with error, honour and worship them. And of this ground of man's corrupt inclination, as well to spiritual fornication as to carnal, it must needs follow, that, as it is the duty of the godly Magistrate, loving honesty and hating whoredom, to remove all strumpets and harlots, especially out of places notoriously suspected, or resorted unto of naughty packs, for the avoiding of carnal fornication : so is it the duty of the same godly Magistrate, after the examples of the godly Kings, Hezekiah and Josiah, to drive away all spiritual harlots — I mean idols and images — especially out of suspected places, churches and temples; dangerous for idolatry to be committed to images, placed there, as it were in the appointed place and height of honour and worship, as St. Augustine saith ; where the living God only, and not dead stones and stocks, is to be worshipped : It is, I say, the office of godly Magistrates likewise to avoid images and idols out of churches and temples, as spiritual harlots out of suspected places, for the avoiding of idolatry, which is spiritual fornication. And as he were the enemy of all honesty, that should bring strumpets and harlots out of their secret corners into the public market-place, there freely to dwell tind practise their filthy merchandise ; so is he the enemy PERIL OF IDOLATRY. 6t the true worshipping of God, that bringeth idols and images into the temple and church, the house of God, there openly to be worshipped, and to rob the jealous God of his honour, who will not give it to any other, nor his glory to carved images ; who is as much forsaken, and the bond of love between man and him as much broken, by idolatry, which is spiritual fornication, as is the knot and bond of marriage broken by carnal fornication. Let all this be taken as a lie, if the word of God enforce it not to be true. Cursed be the man, saith God in D^ut.xxTii. Deuteronomy, that maketh a carved or molten image, and placeth it in a secret corner : and all the people shall say. Amen. Thus saith God. For at that time no man durst have or worship images openly, but in corners only : and the whole world being the great temple of God, he that in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pronounced by God's word ac- cursed. Now he that will bring these spiritual harlots out of their lurking corners, into public churches and temples, that spiritual fornication may there openly of all men and women without shame be committed with them, no doubt that person is cursed of God, and twice cursed, and all good and godly men and women will say. Amen ; and their Amen will take effect also. Yea, and furthermore the madness of all men professing the religion of Christ, now by the space of a sort of hun- dred years, and yet even in our time in so great light of the Gospel, very many running on heaps by sea and land, to the great loss of their time, expence, and waste of their goods, destitution of their wives, children, and fami- lies, and danger of their own bodies and lives, to Coni- postella, Rome, Jerusalem, and other far countries, to visit dumb and dead stocks and stones, doth sufficiently prove the proneness of man's corrupt nature to the seeking of idols once set up, and the worshipping of them. And thus, as well by the origin and nature of idols and images themselves, as by the proneness and inclination of man's corrupt nature to idolatry, it is evident, that neither images, if they be publicly set up, can be separated, nor men, if they see images in temples and churches, can be staid and kept, ^ from idolatry. SERMON AGAINST Now whereas they yet allege, that howsoever the peo- ple. Princes, learned, and wise, of old time, have fallen into idolatry by occasion of images, that yet in our time the most part, specially the learned and wise, of any authority, take no hurt nor offence by idols and images, neither do run into far countries to them, and worship them ; and that they know well what an idol or image is, and how to be used ; and that therefore it folio weth, images in churches and temples to be an indifferent thing, as the which of some is not abused, and that therefore they may justly hold— as was in the beginning of this part by them alleged— that it is not unlawful or wicked absolutely to have images in churches and temples, though it may, for the danger of the simple sort, seem to be not altogether expedient, Whereunto may be well replied, that Solomon also, the wisest of all men, did well know what an idol or image was ; neither took any harm thereof a great while himself, and also with his godly writings armed others against the danger of them. But yet, afterward, the same Solomon, suffering his wanton paramours to bring their idols into his court and palace, was by carnal harlots persuaded, and brought, at the last, to the committing of spiritual fornication with idols, and of the wisest and godliest prince, became the most foolish and wicked also. Wherefore it is better even for the wisest to regard this warning, He that loveth danger shall perish therein ; and. Let him that standeth be- ware lest he fall ; rather than wittingly and willingly to lay- such a stumbling-block for his own feet and others, that may perhaps bring him at last to break his neck. The good King Hezekiah did know well enough, that the brazen serpent was but a dead image, and therefore he took no hurt himself thereby through idolatry to it. Did he therefore let it stand, because himself took no hurt thereof? No, not so : but being a good King, and therefore regard- ing the health of his silly subjects, deceived by that image and committing idolatry thereto, he did not only take it down, but also brake it to pieces : and this he did to that image that was set up by the commandment of God, in the presence whereof great miracles were wrought, as that which was a figure of our Saviour Christ to come, who PERIL OF IDOLATRY. should deliver us from the mortal sting- of the old serpent, Satan. Neither did he spare it in respect of the ancient- ness or antiquity of it, which had continued above seven hundred years ; nor for that it had been suffered and preserved by so many godly Kings before his time. How, think you, would that godly Prince, if he were now living, handle our idols, set up against God's commandment di- rectly, and being figures of nothing but folly, and for fools to gaze on, till they become as wise as the blocks themselves which they stare on, and so fall down as dared larks in that gaze, and, being themselves alive, worship a dead stock or stone, gold or silver ; and so become idolaters, abominable and cursed before the living God, giving the honour due imto him which made them when they were nothing, and to our Saviour Christ, who redeemed them being lost, to the dead and dumb idol, the work of man s hand ; which never did nor can do any thing for them, no, is not able to stir, nor once to move, and therefore worse than a vile worm, which can move and creep ? The excellent King Josiah also did take himself no hurt of images and idols, for he did know well what they were. Did he therefore, because of his own knowledge, let idols and images stand ? Much less did he set any up : or, rather, did he not by his knowledge and authority also succour the ignorance of such as did not know what they were, by utter taking away of all such stumbling-blocks as might be occasion of ruin to his people and subjects ? Will they, because a few took no hurt by images or idols, break the general law of God, Thou shalt make to thee no similitude, &c. ? They might as well, because Moses was not seduced by Jethro's daugh- ter, nor Boaz by Ruth, being strangers, reason, that all the Jews might break the general law of God, forbidding his people to join their children in marriage with strangers, lest they seduce their children that they should not follow God. Wherefore they which thus reason— Though it be not expedient, yet it is lawful to have images publicly — and do prove that lawfulness by a few picked and chosen men ; if they object That indifferently to all men, which a very few can have without hurt and offence, they seem to take the multitude for vile souls— as he saith in Virgil— of 232 SERMON AGAINST PAn7"3. "^^^^^ ^oss and safeguard no reputation is to be had ; for v.^-Y',^ whom yet Christ paid as dearly, as for the mightiest Princes, or the wisest and best learned in the earth. And they that will have it generally to be taken for indifferent, for that a very few take no hurt of it, though infinite multitudes besides perish thereby, shew that they put httle difference between the multitude of Christians and brute beasts, whose danger they do so little esteem. Besides this, if they be Bishops, or Parsons, or otherwise having charge of men's consciences, that thus .reason. It is lawful to have images publicly, though itbe not expedient; what manner of Pastors shew they themselves to be to their flock, which thrust unto them that which they themselves confess not to be expedient for them, but to the utter ruin of the souls committed to their charge ; for whom they shall give a strict account before the Prince of Pastors at the last day ? For, indeed, to object to the weak, and ready to fall of themselves, such stumbling-blocks, is a thing not only not expedient, but unlawful, yea, and most wicked also. Wherefore it is to be wopdered, how they can call images, set up in churches and temples to no profit or benefit of any, and to so great peril and danger, yea hurt and destruction of many, or rather infinite, things indifterent. Is not the public setting up of them rather a snare for all men, and the tempting of God i I beseech these reasoners to call to mind their own accustomed ordinance and decree, whereby they deter- mined that the Scripture, though by God himself commanded to be known of all men, women, and children, should not be read of the simple, nor had in the vulgar tongue, for that, as they said, it was dangerous, by bringing the simple people into errors. And will they not forbid images to be set up in churches and temples, which are not commanded, Deut. xxxi. but forbidden most strictly by God, but let them still be there, yea, and maintain them also, seeing the people are brought not into danger only, but indeed into most abomi- nable errors and detestable idolatry thereby ? Shall God's word, by God commanded to be read unto all and known of all, for danger of heresy, as they say, be shut up ? And idols and images, notwithstanding they be forbidden by God, and notwithstanding the danger of idolatry by them, shall they yet be set up, suffered, and maintained in churches PERIL OF IDOLATRY. 23^ and temples ? O worldly and fleshly wisdom ! ever bent to maintain the inventions and traditions of men by carnal reason, and by the same to disannul or deface the holy ordinances, laws, and honour of the Eternal God, who is to be honoured and praised for ever. Amen. Now it remaineth for the conclusion of this treatise, to declare as well the abuse of churches and temples, by too costly and sumptuous decking and adorning of them, as also the lewd painting, gilding, and clothing of idols and images ; and so to conclude the whole treatise. In Tertullian's time, an hundred and threescore years Terhil. after Christ, Christians had none other temples but common ^^° ^f* houses, whither they for the most part secretly resorted. And so far off was it that they had before his time any goodly or gorgeou* decked temples, that laws were made in Antonius, Verus, and Commodus the Emperors' times, Euseb.iib.^. that no Christians should dwell in houses, come in public Eccles.Hisu baths, or be seen in streets, or any where abroad; and that, if they were once accused to be Christians, they should by no means be suffered to escape. As was prac- tised on ApoUonius, a noble Senator of Rome ; who, being accused of his own bondman and slave that he was a Hierony- Christian, could neither by his defence and apology, learn- mus. edly and eloquently written, and read publicly in the senate, nor in respect that he was a citizen, nor for the dignity of his order, nor for the vileness and unlawfulness of his accu- ser, being his own slave, by likelihood of malice moved to forge lies against his lord, nor for other respect or help, be delivered from death. So that Christians were then driven to dwell in caves and dens ; so far off was it that they had ; any public temples adorned and decked as they now be. Which is here rehearsed to the confutation of those, which report such glorious glossed fables of the goodly and gor- geous temple, that St. Peter, Linus, Cletus, and those thirty Bishops their successors, had at Rome, until the time of the Emperor Constantine; and which St. Polycarp should have in Asia, or Irenaeus in France ; by such lies, contrary to all true histories, to maintain the superfluous gilding and decking of temples no w-a-days, wherein they put almost the whole sum and pith of our religion. But in those times 234 SERMON AGAINST XIV. the world was won to Christendom, not by gorgeous, s^^^^^.,^ gilded, and painted temples of Christians, which had scarcely houses to dwell in ; but by the godly, and, as it were, golden minds and firm faith of such as in all adversity and persecution professed the truth of our re- ligion. Fuseb. lib. And after these times, in M aximinian and Constantius et "iib?'L.^^ the Emperors' proclamation, the places where Christians *ap. 9. resorted to public prayer, were called Conventicles. And in Galerius Maximinus the Emperor's epistle, they are called Oratories and Dominican, to say, places dedicated to the service of the Lord. And here, by the way, it is to be noted, that at that time there were no churches or temples DeCiyitate, erected unto any saint, but to God only ; as St. Augustine cap. 1? ^^^^ recordeth, saying. We build no temples unto our martyrs. And Eusebius himself calleth churches, houses of prayer ; and sheweth that in Constantine the Emperor's time, all men rejoiced, seeing, instead of low conventicles, which tyrants had destroyed, high temples to be builded. Lo, unto the time of Constantine, by the space of above three hundred years after our Saviour Christ, when Chris- tian religion was most pure, and indeed golden, Christians had but low and poor conventicles, and simple oratories, Civpiae. y^^> caves under the ground, called Cryptse; where they for fear of persecution assembled secretly together. A figure whereof remaineth in the vaults which yet are builded under great churches, to put us in remembrance of the old state of the primitive church before Con- stantine: whereas in Constantine's time, and after him, were builded great and goodly temples for Christians, Basilica, called Basilicae ; either for that the Greeks used to call all great and goodly places Basilicas, or for that the high and everlasting King, God and our Saviour Christ, was served in them. But although Constantine, and other Princes, of good zeal to our religion, did sumptuously deck and adorn Christians' temples, yet did they dedicate at that time all churches and temples to God, or our Saviour Christ, and (jovel. to no saint; for that abuse began long after, in Justinian's :onsiit. 3. time. And that gorgeousness then used, as it was borne with, as rising of a good zeal ; so was it signified of the PERIL OF IDOLATRY. godly learned, even at that time, that such cost might otherwise have been better bestowed. Let St. Jerome— although otherwise too great a liker and allower of external and outward things -be a proof hereof, who hath , these words in his epistle to Demetriades : Let others saith St Jerome, build churches, cover walls with taoles ot marble, carry together huge pillars, and gild then- tops or heads, which do not feel or understand their precious decking and adorning; let them deck the doors with ivory and silver, and set the golden altars with precious stones; I blame it not: let every man abound in his own sense; and better is it so to do, than carefully to keep their riches laid up in store. But thou hast another way ap- pointed thee, to clothe Christ in the poor, to visit him m the sick, feed him in the hungry, lodge him in those who do lack harbour, and especially such as be of the household of faith. , ^4. And the same St. Jerome toucheth the same matter somewhat more freely in his Treatise of the Life of Clerks to Nepotian, saying thus: Many budd walls, and erec^ pillars of churches: the smooth marbles do ghster, the roof shineth with gold, the altar is set with precious stones ; but of the ministers of Christ there is no election or choice. Neither let any man object and allege against me the rich temple that was in Jewry, the table, candle- sticks, incense, ships, platters, cups, mortars, and other thinffs all of gold. Then were these things allowed ot the Lord, when the Priests offered sacrifices, and the blood of beasts was accounted the redemption of sins. Howbeit all these things went before in figure ; and they were writ- ten for us, upon whom the end of the world is come And now when that our Lord, being poor, hath dedicated the poverty of his house, let us remember his cross, and we shall esteem riches as mire and dung. What do we marvel at that which Christ calleth wicked Mammon? Wlm-eto do we so highly esteem and love that which St. Peter doth for a glory testify that he had not? Hitherto St. Jerome. . , Thus you see how St. Jerome teachetli tne sumptuous- ness amongst the Jews to be a figure to signify, and not 236 SERMON AGAINST an example to foIlo>y ; and that those outward things were suffered for a time until Christ our Lord came, who turned all those outward things into spirit, faith, and truth. And the same St. Jerome, upon the seventh chap- ter of Jeremy, saitb, God commandeth both the Jews at that time, and now us who are placed in the church that we have no trust in the goodliness of building and gilt roofs, and in walls covered with tables of marble, and sav The temple of the Lord, the temple of the Lord the temple of the Lord. For that is the temple of the Lord wherein dwelleth true faith, godly conversation, and the company of all virtues. And upon the Prophet Ha-ffai he describeth the true and right decking or ornaments of the temple after this sort; I, saith St. Jerome, do think the silver, wherewith the house of God is decked, to be the doctrine of the Scriptures ; of the which it is spoken The doctrine of the Lord is a pure doctrine, silver tried in the hre, purged from dross, purified seven times. And I do take gold to be that which remaineth in the hid sense of the samts and the secret of the heart, and shineth with the true light of God. Which is evident that the Apo- stle also meant of the saints that build upon the founda- tion of Christ, some silver, some gold, some precious stones: that by the gold, the hid sense; by silver, godly utterance; by precious stones, works which please God might be signified. With these metals the church of our Saviour is made more goodly and gorgeous, than was the synagogue in old time. With these lively stones is the church and house of Christ builded, and peace is given to It for ever. All these be St. Jerome's sayings. No more did the old godly Bishops and Doctors of the church allow the over sumptuous furniture of temples and churches, with plate, vessels of gold, silver, and precious vestments. St. Chrysostom saith, in the ministry of the holy sacraments there is no need of golden vessels, but of Offic.ca- golden minds. And St. Ambrose saith, Christ sent his • Apostles without gold, and gathered his church without gold. The church hath gold, not to keep it, but to bestow It on the necessities of the poor. The sacraments look for no gold, neither do They please God for the commen- PERIL OF IDOLATRY. 2^ dation of gold, which are not bought for gold. The adorning and decking of the sacraments is the redemption of captives. Thus much saith St. Ambrose. St. Jerome commendeth Exuperius, Bishop of Tolose, that he carried the sacrament of the Lord's body in a wicker basket, and the sacrament of his blood in a glass, and so cast covetousness out of the church. And Bonifa- Tit. de con- cius. Bishop and Martyr, as it is recorded in the decrees, xdburie'^n' testifietb, that in old time the Ministers used wooden, and not golden, vessels. And Zephyrinus, the sixteenth Bi- shop of Rome, made a decree, that they should use vessels of glass. Likewise were the vestures used in the church in old time very plain and single, and nothing costly. And Rabanus at large declareth, that this costly and manifold LiU i. insL furniture of vestments of late used in the church was ^^^' ^** fetched from th^ Jewish usage, and agreeth with Aaron's apparelling almost altogether. For the maintenance of the which, Innocentius the Pope pronounceth boldly, that all the customs of the old law be not abolished; that we might, in such apparel, of Christians the more willingly become Jewish. This is noted, not against churches and temples, which are most necessary, and ought to have their due use and honour— as is in another Homily for that purpose declared — nor against the convenient cleanness and ornaments thereof; but against the sumptuousness and abuses of the temples and churches. For it is a Church or Temple also that glittereth with no marble, shineth with no gold nor silver, glistereth with no pearls nor precious stones ; but witli plainness and frugality, signifieth no proud doctrine nor people, but humble, frugal, and nothing esteeming earthly and outward things, but gloriously deck- ed with inward ornaments ; according as the Prophet de- clareth, saying, The King's daughter is altogether glorious inwardly. Now concerning excessive decking of images and idols with painting, gilding, adorning with precious vestures, pearl, and stone ; what is it else, but for the further pro- vocation and enticement to spiritual fornication, to deck spiritual harlots most costly and wantonly ? which the ido- latrous church understandeth well enough. For she being indeed not only an harlot, as the Scripture calleth her, but SERMON AGAINST also a foul, filthy, old, withered harlot— for she is indeed of ancient years- and understanding her lack of natural and true beauty, and great loathsomeness which of herself she hath, doth, after the custom of such harlots, paint herself, and deck and tire herself with gold, pearl, stone, and all kind of precious jewels ; that she, shining with the outward beauty and glory of them, may please the foolish fantasy of fond lovers, and so entice them to spiritual for- nication with her; who, if they saw her— T will not say naked— but in simple apparel, would abhor her, as the foulest and filthiest harlot that ever was seen : according as appeareth by the description of the garnishing of the great strumpet of all strumpets, the Mother of Whore- dom, set forth by St. John in his Revelation; who by her glory provoked the Princes of the earth to commit whoredom with her. Whereas, on the contrary part, the true church of God, as a chaste matron, espoused, as the Scripture teacheth, to one husband, our Saviour Jesus Christ; whom alone she is content only to please and serve, and looketh not to delight the eyes or fantasies of any other strange lovers or wooers ; is content with her natural ornaments ; not doubting by such sincere simplicity best to please him, who can well skill of the difference between a painted visage and true natural beauty. And concerning such glorious gilding and decking of images, both God's word written in the tenth chapter of the Prophet Jeremy, and St. Hierom's Commentaries upon the same, are most worthy to be noted. First, the words of the Scriptures be these : The workman with his axe hewed the timber out of the wood with the work of his hands ; he decked it with gold and silver ; he joined it with nails and pins, and the stroke of an hammer, that it might hold together. They be made smooth as the palm, and they cannot speak ; if they be borne, they remove, for tiiey cannot go. Fear ye them not, for they can nei- ther do evil nor good. Thus saith the Prophet. Upon which text, St. Hierom hath these words : This is the description of idols, which the Gentiles worship ; their matter is vile and corruptible. And whereas the artificer is mortal, the things he maketh must needs be corruptible : PERIL OF IDOLATRY. 239 he decketh it with silver and gold, that with the glittering ^XIV.^ or shining of both metals he may deceive the simple. ^^^^^ Which error indeed hath passed over from the Gentiles, that we should judge religion to stand in riches. And by and by after he saith, They have the beauty of metals, and be beautified by the art of painting; but good or profit is there none in them. And shortly after again. They make great promises, and devise an image of vain worshipping of their own fantasies; they make great brags to deceive every simple body ; they dull and amaze the understanding of the unlearned, as it were with golden sentences, and eloquence shining with the brightness of silver. And of their own devisers and makers are these images advanced and magnified ; in the which is no uti- lity nor profit at all, and the worshipping of the which properly pertaineth to the Gentiles and Heathen, and such as know not God. Thus far St. Jerome's words. Whereupon you may note as well his judgment of images themselves, as also of the painting, gilding, and decking of them : that it is an error which came from the Gentiles ; that it persuadeth religion to remain in riches ; that it amazeth and deceiveth the 'simple and unlearned with golden sentences, and silver- shining eloquence ; and that it appertaineth properly to the Gentiles and Heathens, and such as know not God. Wherefore the having, painting, gilding, and decking ol images by St. Jerome's judgment is erroneous ; seducing, and bringing into error, specially the simple and unlearned ; heathenish, and void of the knowledge of God. Surely the Prophet Daniel, in the eleventh chapter, de- dareth such sumptuous decking of images with gold, silver, and precious stones, to be a token of Antichrists kmg- dom ; who, as the Prophet foresheweth, shall worship God with such gorgeous things. Now usually such excessive adorning and decking of images hath risen and been maintained, either of offerings provoked by superstition and given in idolatry, or of spoils, robberies, usury, or goods otherwise unjustly gotten ; whereof wicked men have given part to the images, or saints, as they call them, that they might be pardoned of the whole: as ot divers writings, and old monuments, concermng the caus« 240 SERMON AGAINST and end of certain great gifts, may well appear. And indeed such money, so wickedly gotten, is most meet to be put to so wicked a use. And that which they take to be amends for the whole before God is more abominable in his sight, than both the wicked getting, and the more wicked spending of all the rest. For how the Lord alloweth Isai. hi. sucIj gifts, he declareth evidently in the Prophet Isaiah, saying ; I, saith the Lord, do love judgment, and I hate spoil and raveny offered in sacrifice : which the very Gen- Dialog, de tiles understood. For Plato sheweth, that such men as ^' * ** suppose that God doth pardon wicked men, if they give part of their spoils and rapine to him, take him to be like a dog, that would be entreated and hired with part of the prey, to suffer the wolves to worry the sheep. And in case the goods, wherewith images be decked, were justly gotten, yet it is extreme madness, so foolishly and wickedly to bestow goods purchased by wisdom and Lib. H. Inst, truth. Of such lewdness Lactantius writeth thus: Men do in vain deck images of the gods with gold, ivory, and precious stone, as though they could take any pleasure in those things. For what use have they of precious gifts, which understand nor feel nothing ? Even the same that dead men have. For with like reason, do they bury dead bodies, farced with spices and odours, and clothed with precious vestures, and deck images, which neither felt nor knew when they were made, nor understand when they be honoured ; for they get no sense and understanding by their consecration. Thus far Lactantius, and much more, too long here to rehearse, declaring, that as little girls play with little puppets, so be these decked images great puppets for old fools to play with. And that we may know what, not only men of our reli- gion, but Ethnicks also, judge of such decking of dead images, it is not unprofitable to hear what Seneca, a wis© and excellent learned Senator of Rome and Philosopher, saith concerning the foolishness of ancient and grave men, used in his time in worshipping and decking of images. We, saith Seneca, be not twice children, as the common saying is, but always children : but this is the difference, that we being elder, play the children : and in these plays they bring in before great and well-decked puppets — for PERIL OF IDOLATRY. 241 SO he calleth images — ointments, incense, and odours. To xiv. these puppets they offer up sacrifice, which have a mouth, ^ ^"^ *• but not the use of teeth. Upon these they put attiring and precious apparel, which have no use of clothes. To these they give gold and silver, which they who receive it- meaning the images — lack, as well as they that have given it from them. And Seneca much commendeth Dionysius, King of Sicily, for his merry robbing of such decked and jewelled puppets. But you will ask, What doth this appertain to our images, which is written against the idols of the Gentiles ? Alto- gether surely. For what use or pleasure have our images of their decking and precious ornaments ? Did our images understand when they were made ? or know when they be so trimmed and decked ? Be not these things bestowed upon them as much in vain, as upon dead men, which have no sense ? Wherefore it followeth, that there is like foolishness and lewdness in decking of our images, as great puppets for old fools, like children, to play the wicked play of idolatry, as was before among the Ethnicks and Gentiles. Our churches stand full of such great puppets, wondrously decked and adorned ; garlands and coronets be set on their heads, precious pearls hanging about their necks ; their fingers shine with rings, set with precious stones ; their dead and stiff" bodies are clothed with gar- ments stiff" with gold. You would believe that the images of our men-saints were some Princes of Persia-land with their proud apparel, and the idols of our women-saints were nice and well-trimmed harlots, tempting their para- mours to wantonness ; whereby the saints of God are not honoured, but most dishonoured, and their godliness, soberness, chastity, contempt of riches, and of the vanity of the world, defaced and brought in doubt by such mon- strous decking, most diff'ering from their sober and godly lives. And because the whole pageant must throughly be played, it is not enough thus to deck idols, but at last come in the Priests themselves, likewise decked with gold and pearl, that they may be meet servants for such lords and ladies, and fit worshippers of such gods and goddesses. And with a solemn pace they pass forth before these golden puppets, and fall down to the ground on theiy R 242 SERMON AGAINST XIV. marrow-bones before these honourable idols; and the* y^^_ ^.^^ rising up again, offer up odours and incense unto them ; to; give the people an example of double idolatry, by worship- ping not only the idol, but the gold also, and riches where- with it is garnished. Which things, the most part of our qld Martyrs, rather than they would do, or once kneel, or offer up one crumb of incenge before an image, suffered ipost cruel and terrible deaths, as the histories of them at large do declare. And here, again, their allegation out of Gregory the Greg, Epist. First and Damascen, That images be the laymen's books, Mav'ir "™ ^nd that pictures are the scripture of idiots and simple Daraas. de persons, is worthy to be considered. For, as it hath been lib. iv.c.i7. touched in divers places before, how they be books teaching nothing but lies, as by St. Paul in the first chapter to the Romans evidently appeareth of the images of God ; so what manner of books and scripture these painted and gilt images of saints be unto the common people, note well I pray you. For after that our Preachers shall have instructed and exhorted the people to tlie following of the virtues of the saints, as contempt of this world, poverty, soberness, chastity, and such like virtues — which undoubtedly were in the saints — think you, as soon as they turn their faces from the Preacher, and look upon the graven books and painted scripture of the glorious gilt images and idols, all shining and glittering with metal and stone, and covered with precious vestures ; or else, with Chserea in Terence behold a painted table, wherein is set forth by the art of the painter, an image, with a nice and wanton apparel and counte- jnance, more like to Venus or Flora, than Mary Magdalen ; or if like to Mary Magdalen, it is when she played the harlot, rather than when she wept for her sins : when, I say, they turn about from the Preacher, to these books and school-masters, and painted scriptures, shall they not find them lying books ; teaching other manner of lessons, of esteeming of riches, of pride, and vanity in apparel, of niceness and wantonness, and peradventure of whoredom, as ChE^rea of like pictures was taught I And in Lucian, one learned of Venus Gnidia a lesson too abominable here to be remembered. Be not these, think you, pretty jjpoks and scriptures foi' simple people, and especially for PERIL OF IDOLATRY. 24 wives and young maidens to look in, read on, and learn xiv. such lessons of? What will they think either of the p^"'''^- Preacher, who taught them contrary lessons of the saints ^^^'^^ —and therefore by these carved Doctors are charged with a lie — or of the saints themselves, if they believe these graven books and painted scriptures of Them, who make the saints, now reigning in heaven with God, to their great dishonour school-masters of such vanity, which they in their life-time most abhorred ? For what lessons of contempt of riches, and vanity of this world, can such books, so besmeared with gold, set with precious stones, covered with silks, teach i What lessons of soberness and chastity can our women learn of these pictured scriptures, with their nice apparel and wanton looks I But away, for shame, with these coloured cloaks of idolatry, of the books and scriptures of images and pictures to teach idiots, nay, to make idiots and stark fools and beasts of Christians. Do men, I pray you, when they have the same books at home with them, run on pilgrimage to seek like books at Rome, Compostella, or Jerusalem, to be taught by them, when they have the like to learn of at home t Do men reverence some books, and despise and set light by other of the same sort ? Do men kneel before tlieir books, light candles at noon-time, burn incense, offer up gold and silver and other gifts, to their books? Do men either feign or believe miracles to be wrought by their books I I am sure that the New Testament of our Saviour Jesus Christ, containing the word of life, is a more lively, express, and true image of our Saviour, than all carved, graven, molten, and painted images in the world be ; and yet none of all these things be done to that book or Scrip- ture of the Gospel of our Saviour, which be done to images and pictures, the books and scriptures of laymen and idiots, as they call them. Wherefore, call them what they list, it is most evident by their deeds, that they make of them no other books nor scriptures, than such as teaph most filthy and horrible idolatry, as the users of such books daily prove by continual practising the same. O books and scriptures, in the which the devilish school-master, Satan, hath penned the lewd lessons of wicked idolatry, for his das- tardly disciples and scholars to behold, read, and lear», R 2 SERMON AGAINST to God's most high dishonour, and their most horrible damnation ! Have not we been much bound, think you, to those, which should have taught us the truth out of God's Book and his Holy Scripture, that they have shut up that Book and Scripture from us, and none of us so bold as once to open it, or read in it? and instead thereof, to spread us abroad these goodly, carved and gilded books and painted scriptures, to teach us such good and godly lessons ? Have not they done well, after they ceased to stand in pulpits themselves, and to teach the people committed to their instruction, keeping silence of God's word, and become dumb dogs, as the Prophet calleth them, to set up in their stead, on every pillar and corner of the church, such goodly Doctors, as dumb, but more wicked than themselves be ! We need not to complain of the lack of one dumb Parson, having so many dumb devilish Vicars — I mean these idols and painted puppets — to teach in their stead. Now in the mean season, whilst the dumb and dead idols stand thus decked and clothed, contrary to God's law and command- ment, the poor Christian people, the lively images of God, commended to us so tenderly by our Saviour Christ as most dear to him, stand naked, shivering for cold, and their teeth chattering in their heads, and no man covereth them ; are pined with hunger and thirst, and no man giveth them a penny to refresh them ; whereas pounds be ready at all times, contrary to God's word and will, to deck and trim dead stocks and stones, which neither feel cold, hunger, nor thirst. Clemens hath a notable sentence concerning this matter, saying thus ; That serpent, the devil, doth by the mouth of certain men utter these words ; We, for the honour of the invisible God, do worship visible images : which doubtless is most false. For if you will truly honour the image of God, you shall, by doing well to man, honour the true image of God, in him. For the image of God is in every man : but the likeness of God is not in every one, but in those only which have a godly heart and pure mind. If you will therefore truly honour the image of God, we do declare to vou the trath, that ye do well to man, who is made after the image of God ; that you give honour and reverence to him, and PERIL OF IDOLATRY. refresh the hungry with meat, the thirsty with drink, the naked with clothes, the sick with attendance, the stranger and har- bourless with lodging, the prisoners with necessaries : and this shall be accounted as truly bestowed upon God. And these things are so directly appertaining to God's honour, that whosoever doth not this, shall seem to have reproached and done villany to the image of God. For what honour of God is this, to run to images of stock and stone, and to honour vain and dead figures of God, and to despise man, in whom is the true image of God? And by and by after he saith. Understand ye therefore that this is the suggestion of the serpent Satan, lurking within you ; which persuadeth you that you are godly, when you honour insensible and dead images ; and that you be not ungodly, when you hurt or leave unsuccoured the lively and reason- able creatures. All these be the words of Clemens. Note, I pray you, how this most ancient and learned Doctor, within one hundred years of our Saviour Christ's time, most plainly teacheth, that no service of God, or religion acceptable to him, can be in honouring of dead images ; but in succouring of the poor, the lively images of God; according to St. James, who saith. This is the pure and true religion before God the Father, to succour fatherless and motherless children and widows in their afflic- tion, and to keep himself undefiled from this world. True religion then, and pleasing of God, standeth not in making, setting up, painting, gilding, clothing, and decking of dumb and dead images — which be but great puppets and babies for old fools, in dotage and wicked idolatry, to dally and play with — nor in kissing of them, capping, kneeling, offering to them, in censing of them, setting up of candles, hanging up of legs, arms, or whole bodies of wax before them, or praying and asking, of them or of saints, things belonging only to God to give. But all these things be vain and abomi- nable, and most damnable before God. Wherefore all such do not only bestow their money and labour in vain ; but with their pains and cost purchase to themselves God's wrath and utter indignation, and everlasting damT nation both of body and soul. For ye have heard it (evidently proved \\\ these Homilies against Idolatry, by SERMON AGAINST God's word, the Doctors of the church, ecclesiastical histories, reason, and experience, that images have been and be worshipped, and so idolatry committed to them, by infinite multitudes, to the great offence of God's majesty and danger of infinite souls ; and that idolati-y cannot possibly be separated from images set up in churches and temples, gilded and decked gorgeously ; and that therefore our images be indeed very idols, and so all the prohibitions, laws, curses, threatenings of horrible plagues, as well temporal as eternal, contained in the Holy Scripture, concerning idols- and the makers, main- tainers, and worshippers of them, appertain also to our images set up in churches and temples, and to the makers, maintainers, and worshippers of them. And all those names of abomination, which God's word in the Holy Scriptures giveth to the idols of the Gentiles, appertain to our images, being idols like to them, and having like idolatry committed unto them. And God's own mouth in the Holy Scriptures calleth them vanities, lies, deceits, uncleanness, filthiness, dung, mischief, and abomination before the Lord. Wherefore God's horrible wrath, and our most dreadful danger, cannot be avoided, without the destruction and utter abolishing of all such images and idols out of the church and temple of God : which to accomplish God put in the minds of all Christian Princes. And, in the mean time, let us take heed and be wise, O ye beloved of the Lord ; and let us have no strange gods, but one only God, who made us when we were nothing, the Father of our Lord Jesus Christ, who redeemed us when we were lost, iand with his Holy Spirit doth sanctify us. For this is life everlasting, to know him to be the only true God, and Jesus Christ, whom he hath sent. Let us honour and Worship for rehgion's sake none but him ; and him let us worship and honour as he will himself, and hath declared by his word, that he will be honoured and worshipped ; not in nor by images or idols, which he hath most strictly forbidden, neither in kneeling, lighting of candles, burning of incense, offering up of gifts unto images and idols, to believe tliat we shall please him — for all these be abomi- nation before God— but let us honour and worship God in PERIL OF IDOLATRY. spirit and in truth ; fearing and loving him above all things, trusting in him only, calling upon him, and praying to him only, praising and lauding of him only, and all other in him, and for him. For such worshippers, doth our heavenly Fa- ther love ; who is a most pure Spirit, and therefore will be worshipped in spirit and in truth. And such worshippers were Abraham, Moses, David, Elias, Peter, Paul, John, and all other t!iy holy Patriarchs, Prophets, Apostles, Mar- tyrs, and all true Saints of God ; who all, as the true friends of God, were enemies and destroyers of images and idols, as the enemies of God and his true religion. Wherefore take heed and be wise, O ye beloved of the Lord ; and that which others, contrary to God's word, bestow wickedly and to their damnation, upon dead stocks and stones — no images, but enemies of God and his saints— that bestow ye, as the faithful servants of God, according to God's word, mercifully upon poor meft and women, fatherless children, widows, sick persons, strangers, prisoners, and such others that be in any necessity ; that ye may, at that great day of the Lord, hear that most blessed and com- fortable saying of our Saviour Christ: Come, ye blessed, into the kingdom of my Father, prepared for you before the beginning of the world. For I was hungry, and ye gave me meat ; thirsty, and ye gave me drink ; naked, and ye clothed me ; harbourless, and ye lodged me ; in prison, and ye visited me ; sick, and ye comforted me. For what- soever ye have done for the poor and needy in my name, and for my sake, that have ye done for me. To the which his heavenly kingdom, God the Father of mercies bring us, for Jesus Christ's sake, our only Saviour, Mediator, and Advocate ; to whom, with the Holy Ghost, one immortal, invisible, and most glorious God, be all honour, and thanks- giving, and glory, world without end. Amen. AN HOMILY FOR 9KfjpairtnB, AND KEEPING CLEAN, AND COMELY ADORNING, XV. It is a common custom used of all men, when they in- *^'>'"*-^ tend to have their friends, or neighbours to come to their houses to eat or drink with them, or to have any solemn assembly to treat and talk of any matter, they will have their houses — which they keep in continual reparations — to be clean and fine ; lest they should be counted sluttish, or little to regard their friends and neighbours. How much more then ought the house of God, which we com- monly call the Church, to be sufficiently repaired in all places, and to be honourably adorned and garnished, and to be kept clean and sweet, to the comfort of the people that shall resort thereunto ! It appeareth in the Holy Scripture, how God's house, which was called his holy temple, and was the mother church of all Jewry, fell sometimes into decay, and was oftentimes profaned and defiled, through the negligence and ungodliness of such as had the charge thereof. But when godly Kings and Governors were in place, then commandment was given forthwith that the church and temple of God should be repaired, and the devotion of the people to be gathered for the reparation of the 2 Kings xii. Same. We read in the Second Book of the Kings, how that King Joas, being a godly Prince, gave com- mandment to the Priests to convert certain offerings of the people towards the reparation and amendment of God's temple. Like commandment gave that most godly SERMON, &c. 249 King Josias, concerning the reparation and re-edification of XV. God's temple, which in his time he found in sore decay. g^KirTsTdi' It hath pleased Almighty God, that these histories touching the re-edifying and repairing of his holy temple, should be written at large, to the end we should be taught thereby ; First, that God is well pleased, that his people should have a convenient place to resort unto, and to come together, to praise and magnify God's holy name. And, Secondly, he is highly pleased with all those which diligently and zealously go about to amend and restore such places as are appointed for the congregation of God's people to resort unto, and wherein they humbly and jointly render thanks to God for his benefits, and with one heart and voice praise his holy name. Thirdly, God was sore displeased with his people, because they builded, decked, and trimmed up their own houses, and suffered God's house to be in ruin and decay, to lie un- comely and fulsomely. Wherefore God was sore grieved with them, and plagued them, as appeareth in the Pro- phet Haggai. Thus saith the Lord : Is it time for you Haggai i. to dwell in your ceiled houses, and the Lord's house not regarded ? Ye have sowed much, and gathered in but little ; your meat and your clothes have neither filled you, nor made you warm ; and he that had his wages, put it in a bottomless purse. By these plagues, which God laid upon his people for neglecting of his temple, it may evidently appear, that God will have his temple, his church, the place where his congregation shall resort to magnify him, well edified, well repaired, and well maintained. Some, neither regarding godliness nor the place of godly exercise, will say, the temple in the old law was commanded to be built and repaired by God himself, because it had great promises annexed unto it, and be- cause it was a figure, a Sacrament, or a signification of Christ, and also of his church. To this may be easily answered ; First, that our churches are not destitute of promises ; forasmuch as our Saviour Christ saith, Where two or three are gathered together in my name, there am I in the midst among them, A great number therefore coming to church together in the name of Christ, have there, that is to say in the church, their God 0 SERMON FOR XV. and Saviour, Christ Jesus, present among the congregation '^'^'^ of his faithful people, by his grace, by his favour and godly assistance, according to his most assured and com- fortable promises. Why then ought not Christian people to build them temples and churches, having as great pro- mises of the presence of God, as ever had Solomon for the material temple, which he did build I As touching the other point, that Solomon's temple was a figure of Christ : we know that now in the time of the clear light of Christ Jesus, the Son of God, all shadows, figures, and significations are utterly gone, all vain and unprofitable ceremonies, both Jewish and Heathenish, fully abolished. And therefore our churches are not set up for figures and significations of Messias and Christ to come, but for other godly and necessary purposes ; that is to say, that like as every man hath his own house to abide in, to refresh himself in, to rest in, witli such like commodities ; so Almighty God will have his house and place, whither the whole parish and congregation shall resort; which is called the church and temple of God, for that the church, which is the company of God's people, doth there assemble and come together to serve him. Not meaning hereby, that the Lord, whom the heaven of heavens is not able to hold or comprise, doth dwell in the church of lime and stone, made with man's hands, as wholly and only contained there within, and no where else ; for so he never dwelt in Solomon's temple. Moreover, the church or temple is counted and called holy, yet not of itself, but because God's people resorting thereunto are holy, and exercise themselves in holy and heavenly things. And to the intent ye may understand further, why churches were built among Christian people, this was the greatest consideration, that God might have his place, and that God might have his time, duly to be honoured and served of the whole multitude in the parish : First, there o hear and learn the blessed word and will of the everlasting God : Secondly, that there the blessed Sacraments, which our Lord and Saviour Christ Jesus hath ordained and appointed, should be duly, reverently, and decently ministered: Thirdly, that there the whole multitude of God's people in the parish should with one REPAIRING OF CHURCHES. voice and heart call upon the name of God, magnify and praise the name of God, render earnest and hearty thanks to our heavenly Father for his heap of benefits daily and plentifully poured upon us, not forgetting to bestow our alms upon God's poor, to the intent God may bless us the more richly. Thus ye may well perceive and under- stand wherefore churches were built and set up amongst Christian people, and dedicated and appointed to these godly uses, and whoUy exempted from all filthy, proiane, and worldly uses. Wherefore all they that have little mind or devotion to repair and build God's temple, are to be counted people of much ungodliness: spurning against good order in Christ's church, despising the true honour of God, with evil examples offending and hindering their neighbours otherwise well and godly disposed. The world thinketh it but a trifle to see their church in ruin and decay. Uut whoso doth not lay to their helping hands, they sin against God and his holy congregation. For if it had not been sm to neglect and slightly regard the re-edifying and budding up again of his temple, God would not have been so much grieved, and so soon have plagued his people, because they builded and decked their own houses so gorgeously, and despised the house of God their Lord. It is sin and shame to see so many churches so ruinous, and so foully decayed, almost in every corner. If a man's private house, wherein he dwelleth, be decayed, he will never cease till it be re- stored up again. Yea, if his barn, where he keepeth his corn be out of reparations, what diligence useth he to make it in perfect state again ! If his stable for his horse yea the sty for his swine, be not able to hold out water and wind, how careful is he to do cost thereon ! And shall we be so mindful of our common base houses, deputed to so vile employment, and be forgetful towards the house ot God • wherein be treated the words of our eternal salvation, wherein be ministered the sacraments and mysteries of our redemption? The fountain of our regeneration is there presented unto us ; the partaking of the body and blood of our Saviour Christ is there ottered unto us; and shd we not esteem the place where so heavenly things are handled f Wherefore, if ye Iv.ive any reverence to the service ot SERMON FOR XV. God, if ye have any common honesty, if ye have any con- science in keeping of necessary and godly ordinances, keep your churches in good repair ; whereby ye shall not only please God and deserve his manifold blessings, but also deserve the good report of all godly people. The second point, which appertaineth to the mainte^ nance of God's house, is to have it well adorned, and comely and clean kept; which things may be the more easily performed, when the church is well repaired. For like as men are well refreshed and comforted, when they iind their houses having all things in good order, and all corners clean and sweet ; so when God's house, the church, is well adorned, with places convenient to sit in, with the pulpit for the Preacher, with the Lord's table for the mi- nistration of his holy supper, with the font to christen in, and also is kept clean, comely, and sweetly, the people are more desirous and the more comforted io resort thither, and to tarry there the whole time appointed them. With what earnestness, with what vehement zeal, did our Saviour Christ drive the buyers and sellers out of the temple of God, and hurled down the tables of the changers of money, and the seats of the dove-sellers, and could not abide that any man should carry a vessel through the temple ! He told them, that they had made his Father's house a den of thieves ; partly through their superstition, hypocrisy, false worship, false doctrine, and insatiable covetousness ; and partly through contempt, abusing that place with walking and talking, with worldly matters, without all fear of God, an4 due reverence to that place. What dens of thieves the churches of England have been made by the blasphemous buying and selling the most precious body and blood of Christ in the Mass — as the world was made to believe — at Diriges, at Months' Minds, at Tren tails, in Abbeys and Chantries, beside other horrible abuses — God's holy name be blessed for ever — we now see and understand. All these abominations, they that supply the room of Christ, have cleansed and purged the churches of England of; taking away all such fulsomeness and filthiness as through blind devotion and ignorance hath crept into the church these many hundred years. Wherefore, O ye good Chris, tian people, ye dearly beloved in Christ Jesus, ye tha.t REPAIRING OF CHURCHES. glory not in worldly and vain religion, in fantastical adorn- ing and decking, but rejoice in heart to see the glory of God truly set forth, and the churches restored to their an- cient and godly use, render your most hearty thanks to the goodness of Almighty God, who hath in our days stirred up the hearts not only of his godly Preachers and Ministers, but also of his faithful and most Christian Magistrates and Governors, to bring such godly things to pass. And forasmuch as your churches are scoured and swept from the sinful and superstitious filthiness, wherewith they were defiled and disfigured, do ye your parts, good people, to keep your churches comely and clean ; suffer them not to be defiled with rain and weather, with dung of doves and owls, stares and choughs, and other filthiness, as it is foul and lamentable to behold in many places of this country. It is the house of prayer, not the house of talk- ing, of walking, of brawling, of minsti-elsy, of hawks, and dogs. Provoke not the displeasure and plagues of God, for despising and abusing his holy house, as the wicked Jews did. But have God in your heart ; be obedient to his blessed will; bind yourselves every man and woman to your power toward the reparations and clean keeping of the church, to the intent that ye may be partakers of God's manifold blessings, and that ye may be the better encouraged to resort to your parish -church, there to learn your duty towards God and your neighbour, there to be present and partakers of Christ's holy Sacraments, there to render thanks to your heavenly Father for the manifold benefits which he daily poureth upon your there to pray together, and to call upon God's holy name ; which be blessed world without end. Amen. XV. AN HOMILY OF XVI. IHE life which we live in this world, g-ood Christian vJ^%L^ people, is of the free benefit of God lent us ; yet not to use it at our pleasure, after our own fleshly will, but to trade over the same in those works which are beseeming them, that are become new creatures in Christ. These Eph. ii. works the Apostle calleth good works, saying, We are God's workmanship, created in Christ Jesus to good, works, which God hath ordained that we should walk in them. And yet his meaning is not by these words to induce us to have any affiance, or to put any confidence, in our works, as by the merit and deserving of them to pur- chase to ourselves and others remission of sin, and so consequently everlasting life; for that were mere blas- phemy against God's mercy, and great derogation to the blood-shedding of our Saviour Jesus Christ. For it is of the free grace and mercy of God, by the mediation of the blood of his Son Jesus Christ, without merit or de- serving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Grace, saith St. Aug. (le Di- Augustine, belongeth to God, who doth call us ; and then ITs-m^r'' ^^^^^ ^^ 8'°^^ ^^®*'^^^' whosoever receiveth grace. Good lib.i qi.tE.t. works then bring not forth grace, but are brought forth by '■"^ grace. The wheel, saith he, turneth round, not to the end that it may be made round ; but, because it is first made round, therefore it turneth round. So no man doth good works, to receive grace by his good works ; but» because SERMON OF GOOD WORKS. 255 lie hath first received grace, therefore consequently he dbth o-ood works. And in another place he saith, Good works go not before iu him which shall afterward be justified; but Aug de Fide good works do follow after, when a man is first justified. H^/l" "'" St. Paul therefore teacheth, that we must do good works for divers respects : First, to shew ourselves obedient children unto our heavenly Father, who hath ordained them, that we should walk in them : Secondly, for that they are good declarations and testimonies of our Justifi- cation : Thirdly, that others, seeing our good works, may the rather by them be stirred up and excited to glorify our Father which is in heaven. Let us not therefore be slack to do good works, seeing it is the will of God that we should walk in them ; assuring ourselves that at the last day every man shall receive of God, for his labour done in true faith, a greater reward than his works have deserved. And because somewhat shall now be spoken of one particular good work, whose commendation is both in the Law and in the Gospel, thus much is said in the beginning generally of all good works : First, to remove out of the way of the simple and unlearned this dangerous stumbling- block, that any man should go about to purchase or buy heaven with his works : Secondly, to take away, so much as may be, from envious minds and slanderous tongues, all just occasion of slanderous speaking, as though good works were rejected. This good work, which now shall be treated of, is Fast- ing : which is found in the Scriptures to be of two sorts ; the one outward, pertaining to the body ; the other inward, in the heart and mind. This outward fast is an abstinence from meat, drink, and all natural food, yea, from all delicious pleasures and delectations worldly. When this outward fast pertaineth to one particular man, or to a few and not the whole num- ber of the people for causes which hereafter shall be declared, then it is called a Private Fast : but when the whole multitude of men, women, and children, in a township or city, yea, through a whole country, do fast, it is called a Public Fast. Such was that Fast which the whole multitude of the children of Israel were commanded to keep the tenth SERMON 01 FASTING, day of the seventh month, because Ahnighty God appointed that day to be a cleansing day, a day of atonement, a time of reconciliation, a day wherein the people were cleansed from their sins. The order and manner how it was done . is written in the sixteenth and twenty-third chapters of Leviticus. That day the people did lament, mourn, weep, and bewail their former sins. And whosoever upon that day did not humble his soul, bewailing his sins—as is said —abstaining- from all bodily food until the evening-, that soul, saith the Almighty God, should be destroyed 'from among his people. We do not read that Moses ordained, by order of law, any days of public fast throughout the whole year, more than that one day. The Jews notwith- standing had more times of connnon fasting ; which the Prophet Zachary reciteth to be the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth month. But for that it appeareth not in the Levitical Law when they were instituted, it is to be judged, that those other times of fasting more than the fast of the seventh month, were ordained among the Jews, by the appointment of their Governors, rather of devotion, than by any express commandment given from God. Upon the ordinance of this general fast, good men took occasion to appoint to themselves private fasts, at such times as they did either earnestly lament and bewail their sinful lives, or did addict themselves to more fervent prayer, that it might please God to turn his wrath from them, when either they were admonished and brought to the consideration thereof by the preaching of the" Pro- phets, or otherwise when they saw present danger to hang over their heads. This sorrowfulness of heart, joined with fasting, they uttered sometimes by their outward behaviour and gesture of body: putting on sackcloth, sprinkling them- selves with ashes and dust, and sitting or lying upon the earth. For when good men feel in themselves the heavy burthen of sin, see damnation to be the reward of it, and behold with the eye of their mind the horror of hell ; they tremble, they quake, and are inwardly touched with sorrow- fulness of heart for their offences, and cannot but accuse them- selves, and open this their grief unto Almighty God, and call upon him for mercy. This being done seriously, their SERMON OF FASTING. 257 mind is so occupied, partly with sorrow and heaviness, XVI. partly with an earnest desire to be delivered from this ^^^^^Z^ danger of hell and damnation, that all desire of meat and drink is laid apart, and loathsomeness of all worldly things and pleasures cometh in place; so that nothing then liketh them more, than to weep, to lament, to mourn, and, both with words and behaviour of body, to shew them- selves weary of this life. Thus did David fast, when he made intercession to Almighty God for the child's life, begotten in adultery of Bathsheba, Uriah's wife. King Ahab fasted, after this sort, when it repented him of mur- dering of Naboth, bewailing his own sinful doings. Such was the Ninevites' fast, brought to repentance by Jonas' preaching. AVhen forty thousand of the Israelites were slain in battle against the Benjamites, the Scripture saith, All the children of Israel, and the whole multitude of Judges xx. the people, went to Bethel, and sate there weeping before the Lord, and fasted all that day until night. So did Daniel, Esther, Nehemiah, and many others in the Old Testament, fast. But if any man will say, It is true, so they fasted indeed; but we are not now under the yoke of the Law, we are set at liberty by the freedom of the Gospel ; therefore those rites and customs of the old Law bind not us, except it can be shewed by the Scriptures of the New Testament, or by examples out of the same, that fasting now under the Gospel is a restraint of meat, drink, and all bodily food and pleasures from the body, as before. First, that Ave ought to fast, is a truth more manifest, than that it should here need to be proved ; the Scriptures which teach the same are evident. The doubt therefore is, whether, when we fast, we ought to withhold from our bodies all meat and drink during the time of our fast, or no ? That we ought so to do, may be well gathered upon a question moved by the Pharisees to Christ, and by his answer again to the same. AVhy, say they, do John's dis- Luke v. ciples fast often, and pray, and we likewise ; but thy dis- ciples eat and drink, and fast not at all? In this smooth question they couch up subtilly this argument or reason : AVhoso fasteth not, that man is not of God : for fasting and prayer are works both commended and commanded of God S SERMON OF FASTING. in the Scriptures ; and all good men, from Moses till this time, as well the Prophets as others, have exercised them- selves in these works. John also and his disciples at this day do fast oft, and pray much ; and so do we the Pha- risees in like manner: but thy disciples fast not at all, which if thou wilt deny, we can easily prove it. For who- soever eateth and drinketh, fasteth not. Thy disciples eat and drink, therefore they fast not. Of this we conclude, say they, necessarily, that neither art thou, nor yet thy disciples, of God. Christ maketh answer, saying, Can ye make that the childien of the wedding shall fast, while the Bridegroom is with them? The days shall come, when the Bridegroom shall be taken from them : in those days shall they fast. Our Saviour Christ, like a good master, defendeth the innocency of his disciples against the malice of the arrogant Pharisees, and proveth that his disciples are not guilty of transgressing any jot of God's Law, al- though as then they fasted not ; and in his answer reproveth the Pharisees of superstition and ignorance. Superstition, because they put a religion in their doings, and ascribed holiness to the outward work wrought, not regarding to what end fasting is ordained. Of ignorance, for that they eould not discern between time and time. They knew not that there is a time of rejoicing and mirth, and a time again of lamentation and mourning, which both he teacheth in his answer; as shall be touched more largely hereafter, when we shall shew what time is most fit to fast in. But here, beloved, let us note, that our Saviour Christ, in mak- ing his answer to their questions, denied not, but confessed that his disciples fasted not, and therefore agreeth to the Pharisees in this, as unto a manifest truth, that whoso eat- eth and drinketh, fasteth not. Fasting then, even by Christ's assent, is a v^'ithholding of meat, drink, and all natural food from the body, for the determined time of fasting. And that it was used in the primitive church, appeareth most evidently by the Chalce- don Council, one of the four first general councils. The Fathers assembled there, to the number of six hundred and thirty, considering with themselves how acceptable a thing fasting is to God, when it is used according to his word ; again, having before their eyes also the great SERMON OF PASTING. abuses of the same crept into the church at those days^ through the negligence of them which should have taught , the people the right use thereof, and by vain glosses de- vised of men ; to reform the said abuses, and to restore this so good and godly a work to the true use thereof, de- creed in that council, that every person, as well in his private as public fast, should continue all the day without meat and drink, till after the evening prayer. And whoso- ever did eat or drink before the evening prayer was ended, should be accounted and reputed not to consider the purity of his fast. This canon teacheth so evidently how fasting was used in the primitive church, as by words it cannot be more plainly expressed. Fasting then, by the decree of those six hundred and thirty fathers, grounding their determination in this matter upon the sacred Scriptures, and long continued usage or practice both of the Prophets and other godly persons before the coming of Christ, and also of the Apostles and other devout men in the New Testament, is a withholding of meat, drink, and all natural food from the body, for the determined time of fasting. Thus much is spoken hitherto to make plain unto you what fasting is. Now hereafter shall be shewed the true and right use of fasting-. Good works are not all of one sort. For some are of themselves, and of their own proper nature, alM^ays good ; as to love God above all things, to love thy neighbom- as thyself, to honour thy father and mother, to honour the higher powers, to give to every man that which is his due, and such like. Other works there be which, considered in themselves without further respect, are of their own nature merely indijBferent; that is, neither good nor evil, but take their denomination of the use or end whereutito they serve. Which works having a good end, are called good works, and are so indeed ; but yet that cometh not of themselves, but of the good end, whereunto they are referred. On the other side, if the end that they serve unto be evil, it cannot then otherwise be, but that they must needs be evil also. Of this sort of works is fasting ; which of itself is a thing merely indifferent, but is made better or worse by s 2 SERMON OF FASTING. the end that it servetli unto. For when it respecteth a good end, it is a good work ; but, the end being evil, the work itself is also evil. To fast then, with this persuasion of mind, that our fasting and other good works can make us good, perfect, and just men, and finally bring us to heaven, is a devilish persuasion ; and That fast is so far off from pleasing of God, that it refuseth his mercy, and is altogether derogatory to the merits of Christ's death, and his precious blood- shedding. This doth the parable of the Pharisee and the Pubhcan teach. Two men, saith Christ, went up together into the temple to pray ; the one a Pharisee, the other a Publican. The Pharisee stood and prayed thus with him- self: I thank thee, O God, that I am not as other men are, extortioners, unjust, adulterers, and as this Publican is : I fast twice in the week, I give tithes of all that I possess. The Pubhcan stood afar off, and would not lift up his eyes to heaven ; but smote his breast, and said, God be merciful to me a sinner. In the person of this Pha- risee, our Saviour Christ setteth out to the eye and to the judgment of the world, a perfect, just, and righteous man; such a one as is not spotted with those vices that men com- monly are infected with— extortion, bribery, polling and pilling their neighbour, robbers and spoilers of common- weals, crafty, and subtil in chopping and changing, using false weights and detestable perjury in their buying and selling, fornicators, adulterers, and vicious livers. The Pharisee was no such man, neither faulty in any such like notorious crime. But where other transgressed by leaving things undone, which yet the Law required, this man did more than was requisite by the Law : for he fasted twice in the week, and gave tithes of all that he had. What could the world then justly blame in this man ? Yea, what outward thing more could be desired to be in him, to make him a more perfect and a more just man ? Truly, nothing by Man's judgment : and yet our Saviour Christ preferreth the poor Publican without fasting, before him with his fast. The cause why he doth so is manifest ; for the Pubhcan having no good works at all to trust unto, yielded up himself unto God, confessing his sins, and hoped certainly to be saved by God's free mercy only. The Pha- SERMON OF FASTING. 261 risee oloried and trusted so much to his works, that he XVI. thought himself sure enough without mercy, and that he ^^^I^^^^ should come to heaven by his fasting and other deeds. To this end serveth that parable : for it is spoken to them that trusted in themselves that they were righteous, and despised others. Now, because the Pharisee directeth his works to an evil end, seeking by them justification — which in- deed is the proper work of God without our merits — his fasting twice in the week, and all his other works, though they were never so many, and seemed to the world never so good and holy, yet in very deed before God they are altogether evil and abominable. The mark also, that the hypocrites shoot at with their fast, is, to appear holy in the eye of the world, and so to win commendation and praise of men. But our Saviour Christ saith of them. They have their reward ; that is, they Matt. vi. have praise and commendation of men, but of God they have none at all. For whatsoever tendeth to an evil end, is itself, by that evil end, made evil also. Ao-ain, so long as we keep ungodliness in our hearts, and suffer wicked thoughts to tarry there, though we fast as oft as did either St. Paul or John Baptist, and keep it as strictly as did the Ninevites, yet shall it be not only un- profitable to us, but also a thing that greatly displeaseth Almighty God. For he saith that his soul abhorreth and Isalnh i. hateth such fastings, yea, they are a burthen unto him, and he is weary of bearing them. And therefore, he in- veigheth most sharply against them, saying by the mouth of the Prophet Isaiah, Behold, when you fast, your lust Isaiah Wnl remaineth still, for ye do no less violence to your debtors. Lo, ye fast to strife and debate, and to smite with the fist of wickedness. Now ye shall not fast thus, that you may make your voice to be heard above. Think ye this fast pleaseth me, that a man should chasten himself for a day I Should that be called a fasting, or a day that pleaseth the Lord I Now, dearly beloved, seeing that Almighty God alloweth not our fast for the work's sake, but chiefly re- specteth our heart, how it is affected ; and then esteemeth our fast either good or evil, by the end that it serveth for ; it is our part to rend our hearts, and not our garments, as we are advertised by the Prophet Joel ^ that is, our sorrow SERMON OF FASTING. and mourning must be inward in heart, and not in outward , shew only ; yea, it is requisite that first, before all things, we cleanse our hearts from sin, and then direct our fast to such an end as God will allow to be good. There be three ends, whereunto if our fast be directed, it is then a work profitable to us, and accepted of God. The first is, to chastise the flesh, that it be not too wanton, but tamed and brought in subjection to the spirit. This respect had St. Paul in his fast, when he said, I chastise my body, and bring it into subjection, lest by any means it Cometh to pass, that, when I have preached to others, I myself be found a cast-away. The second, that the spirit may be more earnest and ferv-ent to prayer. To this end fasted the Prophets and Teachers that were at Antioch, before they sent forth Paul and Barnabas to preach the Gospel. The same two Apostles fasted for the like purpose, when they commended to God, by their earnest prayers, the congregations that were at Antioch, Pisidia, Iconium, and Lystra ; as we read in the Acts of the Apostles. The third, that our fast be a testimony and witness with us before God, of our humble submission to his high Majesty^ when we confess and acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies. These are three ends or right uses of fasting. The first belongeth most properly to private fasts : the other two are common, as well to public fasts, as to private : and thus much for the use of fasting. Lord have mercy upon us, and give us grace, that while we live in this miserable world, we may through thy help bring forth this and such other fruits of the Spirit, commended and commanded in thy holy word, to the glory of thy name, and to our comforts, that, after the race of this wretched life, we may live everlastingly with thee in thy heavenly kingdom, not for the merits and worthiness of our w orks, but for thy mercies' sake and the merits of thy dear Son Jesus Christ : to whom, with thee and the Holy Ghost^ be all laud, honour, and glory, for ever and ever. Amen. SERMON OF FASTING. THE SECOND PART OF THE HOMILY OF FASTING. IN the former Homily, beloved, was shewed, that among the people of the Jews, fasting, as it was commanded them from God by Moses, was to abstain the whole day, from morning till night, from meat, drink, and all manner of food that nourisheth the body ; and that whoso tasted aught before the evening, on the day appointed to fasting, was accounted among them a breaker of his fast. Which order, though it seem strange to some in these our days, because it hath not been so generally used in this realm of many years past ; yet that it was so among God's people— I mean the Jews ; whom, before the coming of our Saviour Christ, God did vouchsafe to choose unto himself, a pecuhar people above all other nations of the earth ;— and that our Saviour Christ so understood it, and the Apostles after Christ's ascension did so use it, was there sufficiently proved by the testimonies and examples of the Holy Scrip- tures, as well of the New Testament, as of the Old. The true use of fasting was there also shewed. In this Second Part of this Homily shall be shewed, that no constitution or law made by man, for things which of their own proper nature be merely indifferent, can bind the conscience of Christian men to a perpetual observation and keeping thereof; but that the higher powers have full liberty to alter and change every such law and ordinance either ecclesiastical or political, when time and place shall require. ^ ... But first, an answer shall be made to a question that some may make, demanding what judgment we ought to have of such abstinences, as are appointed by pubhc order and laws made by Princes, and by the authority of the Magistrates, upon policy, not respecting any religion at all in the same. As when any realm, in consideration ot the maintaining of fisher-towns bordering upon the seas, and for the increase of fishermen, of whom do spring mariners to go upon the sea, to the furaisliiug of the navy SERMON OF FASTING. of the realm; whereby not only commodities, of other J countries may be transported, but also may be a necessary defence to resist the invasion of the adversary. For the better understanding of this question, it is ne- cessary that we make a difference between the policies of Princes, made for the ordering- of their commonweals, in provision of things serving to the most sure defence of their subjects and countries, and between ecclesiastical policies, in prescribing such works, by which, as by secondary means, God's wrath may be pacified, and his mercy purchased. Positive laws made by Princes, for conservation of their policy, not repugnant unto God's law, ought of all Christian subjects with reverence of the Magistrate to be obeyed, not only for fear of punishment, but also, as the Apostle saith, for conscience sake ; conscience, I say, not of the thing— which of its own nature is indifferent— but of our obedience, which by the law of God we owe unto the Magistrate, as unto God's minister. By which positive laws, though we subjects, for certain times and days appointed, be restrained from some kinds of meats and drink— which God by his holy word hath left free to be taken and used of all men, with thanksgiving, in all places, and at all times — yet for that such laws of Princes, and other Magis- trates, are not made to put holiness in one kind of meat and drink more than another, to make one day more holy than another, but are grounded merely upon policy, all subjects are bound in conscience to keep them by God's command- ment ; who by the Apostle willeth all, without exception, to submit themselves unto the authority of the higher powers. And in this point, concerning our duties which be here dwelling in England, environed with the sea as we be ; we have great occasion in reason to take the com- modities of the water, which Almighty God by his Divine Providence hath laid so nigh unto us ; whereby the increase of victuals upon the land may the better be spared and cherished, to the sooner reducing of victuals to a more moderate price, to the better sustenance of the poor. And doubtless he seemeth to be too dainty an Englishman, who, considering the great commodities which may ensue, will not foi-bear some piece of his licentious appetite upon the SERMON OF FASTING. 366 ordinance of his Prince, with the consent of the wise of XVI . the reahn. What good English heart would not wish that ^^'^ ^' the old ancient glory should return to the realm, wherein it hath with great commendations excelled before our days, in the furniture of the navy of the same ? What will more daunt the hearts of the adversaries, than to see us as well fenced and armed on the sea, as we be reported to be on the laud i If the Prince requested our obedience to for- bear one day from flesh more than we do, and to be con- tented with one meal in the same day, should not our own commodity thereby persuade us to subjection I But now that two meals be permitted on that day to be used — which sometime our elders in very great numbers in the realm did use with one only spare meal, and that in fish only — shall we think it so great a burthen that is prescribed I Furthermore, consider the decay of the towns nigh the seas, which should be most ready by the number of the people there to repulse the enemy ; and we which dwell further off upon the land, having them as our buckler to defend us, should be the more in safety. If they be our neighbours, why should we not wish them to prosper ? If they be our defence, as nighest at hand to repel the enemy, to keep out the rage of the seas, which else would break in upon our fair pastures, why should we not cherish them ? Neither do we urge that in the ecclesiastical policy, 'prescribing a form of fasting to humble ourselves in the sight of Almighty God, that that order, which was used among the Jews, and practised by Christ's Apostles after his ascension, is of such force and necessity, that that only ought to be used among Christians, and none other ; for that were to bind God's people unto the yoke and burthen of Moses's policy; yea, it were the very way to bring us, which are set at liberty by the freedom, of Christ's Gospel, into the bondage of the Law again, which God forbid that any man should attempt or purpose. But to this end it serveth, to shew how far the order of fasting now used in the church at this day dilfereth from that which was then used. God's Church ought not, neither may it be so tied to that or any other order now made, or hereafter to be made and devised In the authority of man, but that it may 266 SERMON OF FASTING. lawfully, for just causes, alter, change, or mitigate those ecclesiastical decrees and orders, yea, recede wholly from them, and break them, when they tend either to superstition, or to impiety ; when they draw the people from God, rather than work any edification in them. This authority Christ himself used, and left it to his church. He used it, I say: for the order or decree made by the elders for washing oft- times, which was diligently observed of the Jews, yet tending to superstition, our Saviour Christ altered and changed the same in his church, into a profitable Sacrament, the Sacrament of our regeneration, or new birth. This authority to mitigate laws and decrees ecclesiastical, the Apostles practised, when they, writing from Jerusalem unto Acts XV. the congregation that was at Antioch, signified unto them, that they would not lay any further burthen upon them, but these necessaries : that is, That they should abstain from things offered unto idols, from blood, from that which is strangled, and from fornication, notwithstanding Moses's law required many other observances. This authority to change the orders, decrees, and constitutions of the church, was after the Apostles' time used of the Fathers about the Triparf. manner of fasting ; as it appeareth in the Tripartite History, Hist. lib. ix. where it is thus written : Touching fasting, we find that it can. S8. t i c o' was diversely used in divers places, by divers men. For they at Rome fast three weeks together before Easter, saving upon the Saturdays and Sundays, which fast they call Lent. And after a few lines in the same place it followeth. They have not all one uniform order in fasting. For some do fast and abstain both from fish and flesh. Some, when they fast, eat nothing but fish. Others there are, which, when they fast, eat of all water-fowls as well as offish ; grounding themselves upon Moses, that such fowls have their substance of the water, as the fishes have. Some others, when they fast, will neither eat herbs nor eggs. Some fasters there are, that eat nothing but dry bread. Others when they fast eat nothing at all, no, not so much as dry bread. Some fast from all manner of food till night, and then eat, without making any choice or difference of meats. And a thousand such like divers kinds of fasting Euseb. lib. "^^^ ^^ found in divers places of the world, of divers men V. cap. 24. diversely used. And for all this gi'eat diversity in fasting, cap. 38. SERMON OF FASTING. 269' j^et charity, the very true bond of Christian peace, was not XVI. broken, neither did the diversity of fasting break at any v,,^,t!^L^ time their agreement and concord in faith. To abstain Dogma sometimes from certain meats, not because the meats are l^cdesiast. coo. evil, but because they are not necessary, this abstnience, saith St. Augustine, is not evil. And to restrain the use of meats, when necessity and time shall require, this, saith he, doth properly pertain to Christian men. Thus ye have heard, good people. First, that Christian subjects are bound, even in conscience, to obey Princes' laws, which are not repugnant to the laws of God, Ye have also heard that Christ's church is not so bound to ob- serve any order, law, or decree made by man, to prescribe a form in religion, but that the church hath full power and authority from God to change and alter the same, wheti need shall require ; which hath been shewed you by the example of our Saviour Christ, by the practice of the Apo- stles, and of the Fathers since that time. Now shall be shewed briefly what time is meet for fast- ing ; for all times serve not for all things : but, as the Wise Man saith, All things have their times. There is a time Kecks. H?. to weep, and a time again to laugh ; a time to mourn, and a time to rejoice, &c. Our Saviour Christ excused his disciples, and reproved the Pharisees, because they neither regarded the use of fasting, nor considered what time was meet for the same. Which both he teacheth in his answer, saying. The children Matt, h. of the marriage cannot mourn, while the Bridegroom is with them. Their question was of fasting, his answer is of mourning ; signifying unto them plainly ; that the out- ward fast of the body is no fast before God, except it be accompanied with the inward fast, which is a mourning and a lamentation of the heart, as is before declared. Concerning the time of fasting, he saith. The days will Matt, ix, come, when the bridegroom shall be taken from them ; ^^^ "' in those days they shall fast. By this it is manifest, that it is no time of fasting, while the marriage lasteth, and the Bridegroom is there present. But when the marriage is ended, and the Bridegroom gone, then is it a meet time to fast. Now to make plain unto you what is the sense and SERMON OF FASTING. meaning' of these words — We are at the marriage, and i again, The Bridegroom is taken from us — ye shall note, that so long as God revealeth his mercy unto us, and giveth us of his benefits, either spiritual or corporal, we are said to be with the Bridegroom at the marriage. So was that good old father Jacob at the marriage, when he understood that his son Joseph was alive, and ruled all Egypt under King Pharaoh. So was David in the mar- riage with the Bridegroom, when he had gotten the vic- tory of great Goliath, and had smitten off his head. Judith, and all the people of Bethulia, were the children of the wedding, and had the Bridegroom with them, when God bad by the hand of a woman slain Holofernes, the grand Captain of the Assyrians' host, and discomfited all their enemies. Thus were the Apostles the children of the marriage, while Christ was corporally present with them, and defended them from all dangers, both spiritual and corporal. But the marriage is said then to be ended, and the Bridegroom to be gone, when Almighty God smiteth us with affliction, and seemeth to leave us in the midst of a number of adversities. So God sometimes striketh private men privately with sundry adversities, as trouble of mind, loss of friends, loss of goods, long and dangerous sicknesses, &c. Then is it a fit time for that man to humble himself to Almighty God by fasting, and to mourn and bewail his sins with a sorrowful heart, and to pray unfeign- edly, saying with the Prophet David, Turn away thy face, O Lord, from my sins, and blot out of thy remembrance all mine offences. Again, when God shall afflict a whole region or country with wars, with famine, with pestilence, with strange diseases and unknown sicknesses, and other such like calamities ; then is it time for all states and sorts of people, high and low, men, women, and children, to humble themselves by fasting, and bewail their sinful living before God, and pray with one common voice, saying thus, or some other such like prayer : Be favourable, O Lord, be favourable unto thy people, which turn unto thee, in weeping, fasting, and praying : spare thy people whom thou hast redeemed with thy precious blood, and suffer not thine inheritance to be destroyed, and brought to confusion. Fasting thus used witli prayer is of great efficacy, and SERMON OF FASTING. 269 iveigheth much with God. So the angel Raphael told To- bias. It also appeareth by that which our Saviour Christ answered to his disciples, demanding of him why thevTobit could not cast forth the evil spirit out of him that was brought unto them : This kind, saith he, is not cast out but by fasting and prayer. How available fasting is, how much it weigheth with God, and what it is able to obtain at his hand, cannot better be set forth, than by opening unto you, and laying before you, some of those notable things, that have been brought to pass by it. Fasting was one of the means, whereby Almighty God was occasioned to alter the thing which he had purposed concerning Ahab, for murdering the innocent man Naboth, to possess his i Kings xxl. vineyard. God spake unto Elijah, saying, Go thy way, and say unto Ahab, Hast thou killed, and also gotten possession ? Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs even Uck thy blood also. Behold, I will bring evil upon thee, and will take thy posterity: yea, the dogs shall eat him of Ahab's stock that dieth in the city, and him that dieth in the field shall the fowls of the air eat. This punishment had Almighty God determined for Ahab in this world, and to destroy all the male-kind that was begotten of Ahab's body, besides that punishment which should have happened unto him in the world to come. When Ahab heard this, he rent his clothes, and put sackcloth upon him, and fasted, and lay m sackcloth, and went barefooted. Then the word of the Lord came to Elijah, saying, Seest thou how Ahab is hum- bled before me? Because he submitteth himselt before me, I will not bring that evil in his days ; but in his son's days will I bring it upon his house. Although Ahab, through the wicked counsel of Jezebel his wife, had com- mitted shameful murder, and against all right disinherited and dispossessed for ever Naboth's stock of that vineyard ; yet upon his humble submission in heart unto God, which he declared outwardly by putting on sackcloth and fasting, God changed his sentence, so that the punishment which he had determined, fell not upon Ahab's house in his time, but was deferred unto the days of Joram his son. Here we may see of what force our outward fast is, when it is accompanied with the inward fast of the mind ; which is. SERMON OP PASTING. as is said, a sorrowfulness of heart detesting^ and bewailing , our sinful doings. The like is to be seen in the Ninevites : for when God had determined to destroy the whole city of Nineveh, and the time which he had appointed was even now at hand, he sent the Prophet J onah to say unto them. Yet forty days, and Nineveh shall be overthrown. The people by and by believed God, and gave themselves to fasting- ; yea, the King, by the advice of his council, caused it to be proclaimed, saying. Let neither man nor beast, bullock nor sheep, taste any thing, neither feed nor drink water : but let man and beast put on sackcloth, and cry mightily unto God ; yea, let every man turn from liis evil way, and from the wickedness that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce wrath, that we perish not ? And upon this their hearty repentance, thus declared outwardly with fasting, renting of their clothes, putting on sackcloth, and sprink- ling themselves with dust and ashes, the Scripture saith, God saw their works, that they turned from their evil ways ; and God repented of the evil that he had said he would do unto them, and he did it not. Now, beloved, ye have heard, first, what fasting ia, as well that which is outward in the body, as that which is in- ward in the heart. Ye have heard also, that there are three ends or purposes, w hereunto if our outward fast be directed, it is a good work, that God is pleased with^ Thirdly, hath been declared, what time is most meet for to fast, either privately or publicly. Last of all, what things fasting hath obtained of God, by the examples of Ahab and the Ninevites, Let us therefore, dearly beloved, seeing there are many more causes of fasting and mourning in these our days, than have been of many years heretoibre in any one age, endeavour ourselves both inwardly in our hearts, and also outwardly with our bodies, diligently to exercise this godly exercise of fasting, in such sort and manner, as the holy Prophets, the Apostles, and divers other devout persons for their time used the same. God is now the same God that he was then : God that loveth righteousness, and that hateth iniquity ; God which willeth not the death of a sin- ner, but rather that he turn from his wickedness and live ; SERMON OF FASTING. God that hath promised to turn to us, if we refuse not to turn to him : yea, if we turn our evil works from before his eyes, cease to do evil, learn to do well, seek to do right, reheve the oppressed, be a right Judge to the fatherless, defend the widow, break our bread to the hungry, bring the poor that wander into our house, clothe the naked, and despise not our brother which is our own flesh ; then shalt thou call, saith the Prophet, and the Lord shall answer ; thou shalt cry, and he shall say. Here I am : yea, God, which heard Ahab and the Ninevites, and spared them, will also hear our prayers, and spare us ; so that we, after their example, will unfeignedly turn unto him : yea, he will bless us with his heavenly benedictions, the time that we have to tarry in this world; and, after the race of this mortal life, he will bring us to his heavenly kingdom, where we shall reign in everlasting blessedness with our Saviour Christ : to whom, with the Father and the Holy Ghost, be all honour and glory, for ever and ever. Amen. AN HOMILY AGAINST Ye have heard in the former Sermon, well beloved, the description and the virtue of fasting, with the true use of the same. Now ye shall hear how foul a thing gluttony and drunkenness is before God, the rather to move you to use fasting the more diligently. Understand ye, therefore, that Almighty God — to the end that we might keep ourselves undefiled, and serve him in holiness and righteousness, according to his word — hath charged, in his Scriptures, so many as look for the glorious appearing of our Saviour Christ, to lead their lives in all sobriety, modesty, and temperance : whereby we may learn how necessary it is for every Christian, that will not be found unready at the coming of our Saviour Christ, to live sober-minded in this present world ; foras- much as otherwise being unready, he cannot enter with Christ into glory ; and being unarmed in this behalf, he must needs be in continual danger of that cruel adversary, the roaring lion, against whom the Apostle Peter warn- eth us to prepare ourselves in continual sobriety, that we may resist, being stedfast in faith. To the intent, there- fore, that this soberness may be used in all our behaviour, it shall be expedient for us to declare unto you, how much all kind of excess offendeth the Majesty of Almighty God, and how grievously he punisheth the immoderate abuse of those his creatures, which he ordaineth to the maintenance of this our needy life, as meats, drinks, and apparel ; and again, to shew the noisome diseases and great mischiefs, that commonly do follow Them, that inordinately give SERMON AGAINST GLUTTONY, &c. up themselves to be carried headlong with such pleasures as are joined either with dainty and -over-large fare, or else with costly and sumptuous apparel. And first, that ye may perceive how detestable and hate- ful all excess in eating and drinking is before the face of Almighty God, ye shall call to mind what is written by St. Paul to the Galatians ; where he numbereth gluttony Galat. v, and drunkenness among those horrible crimes, with the which, as he saith, no man shall inherit the kingdom of •heaven. He reckoueth them among the deeds of the flesh, and coupleth them with idolatry, whoredom, and murder ; which are the greatest offences that can be named among men. For the first spoileth God of his honour ; the se- cond defileth his holy temple, that is to wit, our own bodies; the third mak^th us companions of Cain in the slaughter of our brethren ; and whoso committeth them, as St. Paul saitli, cannot inherit the kingdom of God. Certainly, that sin is very odious and loathsome before the face of God, which causeth him to turn his favourable countenance so far from us, that he should clean bar us out of the doors", and disinherit us of his heavenly kingdom. But he so much abhorreth all beastly banquetting, that, by his Son our Saviour Christ in the Gospel, he declareth his terrible indignation against all belly-gods, in that he pronounceth them accursed, saying. Woe be to you that are full, for ye Luke vi. shall hunger. And by the Prophet Isaiah he crieth out, A'l oe be to you that rise up early, to give yourselves to Isaiah v., drunkenness, and set all your mind so on drinking, that you sit swilling thereat until it be night. The harp, the lute, the shalm, and plenty of wine, are at your feasts ; but the works of the Lord ye do not behold, neither consider the works of his hands. Woe be unto you that are strong to drink vrine, and are mighty to advance drunkenness. Here the Prophet plainly teacheth, that feasting and ban- quetting make men forgetful of their duty towards God ; when they give themselves to all kinds of pleasures, not considerino- nor regarding the works of the Lord, who hatlv created meats and drinks, as St. Paul saith, to be received ^ Tim. iv. thankfully of them that believe and know the truth. So that the very beholding of these creatures — being the handy-work of Almighty God — might teach us to use T ?4 SERMON AGAINST XVII. them thankfully, as God hath ordained. Therefore they '^^'~*~^ are without excuse before God, which either filthily feed themselves, not respecting the sanctification which is by the word of God and prayer, or else unthankfuUy abuse the good creatures of God by surfeiting and drunkenness forasmuch as God's ordinance in his creatures plainly for- biddeth it. They that give themselves therefore to bibbing and banquetting, being without all consideration of God's judgments, are suddenly oppressed in the day of ven- geance. And thereof our Saviour Christ warneth his vkt xxL disciples, saying. Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness, and cares of this world, and so that day come on you unawares. Whosoever then will take warning at Christ, let him take heed to himself, lest his heart being over- whelmed by surfeiting, and drowned in drunkenness, he uke xii. be taken unawares, with that unthrifty servant, which, thinking not on his master's coming, began to smite his fellow-servants, and to eat and drink and to be drunken, and, being suddenly taken, hath his just reward with un- believing hypocrites. They that use to drink deeply, and to feed at full, wallowing themselves in all kind of wicked- ness, are brought asleep in that slumbering forgetfulness of God's holy will and commandments. Therefore Almighty God crieth by the Prophet Joel, jei I. Awake, ye drunkards ; weep and howl, all ye drinkers of wine ; because the new wine shall be pulled from your mouth. Here the Lord terribly threateneth to withdraw his benefits from such as abuse them, and to pull the cup from the mouth of drunkards. Here we may learn, not to sleep in drunkenness and surfeiting, lest God deprive us of the use of his creatures, when we unkindly abuse them. For certainly the Lord our God will not only take away his benefits, when they are unthankfuUy abused, but also, in his wrath and heavy displeasure, take vengeance on such as immoderately abuse them. If our first parents, en. lii. Adam and Eve, had not obeyed their greedy appetite in eating the forbidden fruit, neither had they lost the frui- tion of God's benefits which they then enjoyed in Paradise, neither had they brought so many mischiefs both to them- GLUTTONY AND DRUNKENNESS. selves and to all their posterity. But when they had passed the bounds that God had appointed them, as unworthy of God's benefits, they are expelled and driven out of Para- dise : they may no longer eat the fruits of that garden, which by excess they had so much abused. As transgres- sors of God's commandment, they and their posterity are brought to a perpetual shame and confusion : and as ac- cursed of God, they must now sweat for their living, whicU before had abundance at their pleasure : even so, if we in eating and drinking exceed, when God of his large liberality sendeth plenty, he will soon change plenty into scarceness. And whereas we gloried in fulness, he will make us empty, and confound us with penury; yea, we shall be compelled to labour and travail with pains, in seek- ing for that which we sometime enjoyed at ease. Thus the Lord will not leave them unpunished, who, not regarding his works, follow the lusts and appetites of their own hearts. The Patriarch Noah, whom the Apostle calleth the 2 Petet K. Preacher of righteousness, a man exceedingly in God's ^°**'* favour, is in Holy Scripture made an example, whereby we may learn to avoid drunkenness. For when he had poured in wine more than was convenient, in filthy manner he lay naked in his tent, his privities discovered. And whereas sometime he was so much esteemed, he is now become a laughing-stock to his wicked son Cham, no small grief to Sem and Japhet, his other two sons, which were ashamed of their father's beastly behaviour. Here we may note, tliat drunkenness biingeth with it shame and derision, so that it never escapeth unpunished. Lot, in like manner, Lor. being overcome with wine, committed abominable incest with his own daughters. So will Almighty God give over drunkards to the shameful lusts of their own hearts. Here is Lot by drinking fallen so far beside himself, that he knoweth not his own daughters. Who would have thought that an old man in that heavy case, having lost his wife and all that he had, which had seen even now God's vengeance in fearful manner declared on the five cities for their vicious living, should be so far past the remembrance of his duty? But men overcome with drink are altogether mad, as Se- Epist. 8-4, neca saith. He was deceived by his daughters : but now T2 SERMON AGAINST many deceive themselves, never thinking that God by his ' terrible punishments will be avenged on them that offend by excess ! It is no small plague that Lot purchased by his drunkenness. For he had copulation most filthily with his own daughters, which conceived thereby ; so that the matter is brought to light ; it can no longer be hid. Two incestuous children are born, Ammon and Moab, of whom came two nations, the Ammonites and Moabites, abhorred of God. and cruel adversaries to his people the Israelites. Lo, Lot hath gotten to himself, by drinking, sorrow and care, with perpetual infamy and reproach unto the world's end.' If God spared not his servant Lot, being otherwise a godly man, nephew unto Abraham, one that entertained the An-els of God; what will he do to these beastly belly- slaves, which, void of all godliness or vktuous behaviour, not once, but continually day and night, give themselves wholly to bibbing and banquetting? But let us yet further behold the terrible examples of God's indignation against such as greedily follow their un- satiable lusts. aSam.xiii. Amnon the son of David, feasting himself with his Amnon. ^^j.^^her Absaloni, is cruelly murdered of his own brother. Judith xiii Holofernes, a valiant and mighty Captain, being over- whelmed with wine, had his head stricken from his shoul- 1 Maccab. ders by that silly woman Judith. Simon the High Priest, """''• and his two sons, Mattathias and Judas, being entertained by Ptolemy, the son of Abobus, who had before married Simon's daughter, after much eating and drinking were E.od.Kxxii. traitorously murdered of their own kinsman If the Israelites had not given themselves to belly-cheer, they had never so often Mien to idolatry. Neither would we at this day be so addicted to superstition, were it not 1 Cor. X. that we so much esteemed the filling of our bellies. The Israelites, when they served idols, sate down to eat and drink, and rose again to play, as the Scripture reporteth ; therefore, seeking to serve their liellies, they forsook the service of the Lord their God. So are we di'awn to con- sent unto wickedness, when our hearts are overwhelmed by drunkenness and feasting. So Herod, setting his maul on banquetting, was content to grant that the holy man oi M.u xiv. God, John Baptist, should be beheaded at the request ol GLUTTONY AND DRUNKENNESS. O77 his whore's daughter. Had not the rich glutton been so XVII. greedily given to the pampering of his belly, he would *^'^^'^*^' never have been so unmerciful to the poor Lazarus, neither Luke xvi. bad he felt the torments of uncjuenchable fire. What was the cause that God so horribly punished Eztk. xvi. Sodom and Gomorrah I Was it not their proud banquetting and continual idleness, which caused them to be so lewd of life, and so unmerciful towards the poor ? What shall we now think of the horrible excess, whereby so many have perished, and been brought to destruction? The great Alexander, after that he had conquered the whole Alexander. world, was himself overcome by drunkenness, insomuch that, being drunken, he slew his faithful friend Clytus ; whereof, when he was sober, he was so much ashamed, that for anguish of heart he wished death. Yet, notwith- standing, after this he left not his banquetting ; but in one night swilled in so much wine, that he fell into a fever, and when as by no means he would abstain from wine, within few days after in miserable sort he ended his life. The conqueror of the whole world is made a slave by ex- cess, and becometh so mad, that he murdereth his dear friend: he is plagued with sorrow, shame, and grief of heart for his intemperance, yet can he not leave it : he is kept in captivity; and he, which sometime had subdued many, is become a subject to the vile belly. So are drun- kards and gluttons altogether without power of themselves; and the more they drink, the drier they wax : one banquet provoketh another : they study to fill their greedy sto- machs. Therefore it is commonly said, A drunken man is always dry, and a glutton s gut is never filled. Unsa- tiable truly are the affections and lusts of man's heart ; and therefore we must learn to bridle them with the fear of God, so that we yield not to our own lusts, lest we kindle God's indignation against ourselves, when we seek to satisfy our beastly appetite. St. Paul teacheth us, 1 Cor. x. whether we eat or drink, or whatsoever we do, to do all to the glory of God. Where he appointeth, as it were by a measure, how much a man may eat and drink : that is to wit, so much that the mind be not made sluggish by cram- ming in meat, and pouring in drink, so that it cannot lift up itself to the glory and praise of God. Whosoever he 7S SERMON AGAINST XVII. be then, that by eating and drinking maketh himself unfit ^"y^^ to serve God, let him not think to escape unpunished. Ye have heard how much Almighty God detesteth the abuse of his creatures ; as he himself declareth, as well by his holy word, as also by the fearful examples of his just judgments. Now if neither the word of God can restrain our raging lusts and greedy appetites, neither the manifest examples of God's vengeance fear us from riotous and excessive eating and drinking, let us yet consider the ma- nifold mischiefs that proceed thereof: so shall we know the tree by the fruits. It hurteth the body, it infecteth the mind, it wasteth the substance, and is noisome to the neighbours. But who is able to express the manifold dangers and inconveniences that follow of intemperate diet? Oft Cometh sudden death by bauquetting; some- times the members are dissolved, and so the whole body is brought into a miserable state. He that eateth and drinketh immeasurably, kindleth ofttimes such an unna- tural heat in his body, that his appetite is provoked thereby to desire more than it should ; or else it over- cometh his stomach, and filleth all the body full of slug- gishness, makes it unable and unfit to serve either God or man, not nourishing the body, but hurting it ; and last of all, bringeth many kinds of incurable diseases, whereof ensueth sometimes desperate death. But what should I need to say any more in this behalf? For except God bless our meats, and give them strength to feed us ; again, except God give strength to nature to digest, so that we may take profit by them, either shall we filthily vomit them up again, or else shall they lie stinking in our bodies, as in a loathsome sink or channel, and so diversely infect the whole body. And surely the blessing of God is so far from such as use riotous banquetting, that in their faces be sometimes seen the express tokens of this intemperancy : as Solomon ov. xxili. noteth in his Proverbs. To whom is woe ? saith he ; to whom is sorrow? to whom is strife? to whom is brawling? to whom are wounds without cause ? and for whom is the redness of eyes? Even to them that tarry long at the wine. Mark, I beseech you, the terrible tokens of God's indignation : woe and sorrow, strife and brawling, wo«nds GLUTTONY AND DRUNKENNESS. without cause, disfigured face, and redness of eyes, are to be looked for, when men set themselves to excess and gormandise, devising- all means to increase their greedy appetites by tempering the wine, and saucing it in such sort that it may be more delectable and pleasant unto them. It were expedient that such delicate persons should be ruled by Solomon, who, in consideration of the aforesaid inconveniences, forbiddeth the very sight of wine. Look Prov. xxiil. not upon the wine, saith he, when it is red, and when it sheweth his colour in the cup, or goeth down pleasantly : for in the end thereof it will bite like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange Avomen, and thine heart shall speak lewd things ; and thou shalt be as one that sleepeth in the midst of the sea, and as he that sleepeth on the top of the mast. They have stricken me, shalt thou say, but I was not sick ; they have beaten me, but I felt it not; therefore will I seek it yet stilJ. Certainly that must needs be very hurtful which biteth and infecteth like a poisoned serpent, whereby men are brought to filthy fornication, which causeth the heart to devise mischief. He doubtless is in great danger that sleepeth in the midst of the sea, for soon is he over- whelmed mth waves. He is like to fall suddenly that sleepeth on the top of the mast. And surely he hath lost his senses, that cannot feel when he is stricken, that know- eth not when he is beaten. So, surfeiting and drunken- ness bites by the belly, and causeth continual gnawing in the stomach, brings men to whoredom and lewdness of heart, with dangers unspeakable ; so that men are bereaved and robbed of their senses, and are altogether without power of themselves. Who seeth not now the miserable estate, whereunto men are brought by these foul filthy monsters, gluttony and drunkenness I The body is so much disquieted by them, that, as Jesus the son of Sirach affirmeth, The insatiable Ecclus.xxxi. feeder never sleepeth quietly, such an unmeasurable heat is kindled, whereof ensueth continual ache and pain to the whole body. And no less truly is the mind also annoyed by surfeiting banquets : for sometimes men are stricken with phrensy of mind , and are brought in like manner to mere madness ; some wax so brutish and blockish, that 280 SERMON AGAINST XVII. they become altogether void of understanding. It is an ^"^'"'^''^^^ horrible thing that any man should maim himself in any member : but for a man of his own accord to bereave himself of his wits, is a mischief intolerable. The Prophet Hosea iv. Hosea, in the fourtli chapter, saith that wine and drunken- ness take away the heart. Alas, then, that any man should yield unto that, whereby he might bereave himself of the possession of his own heart ! Wine and women lead wise men out of the way, and bring men of understanding to reproof Ecclus. xix. and shame, sailh Jesus the son of Sirach. Yea, he asketh, Ecclus.xxxi. what is the life of man that is overcome with drunkenness I Wine drunken with excess maketh bitterness of mind, and causeth brawling and strife. In Magistrates it causeth cruelty instead of justice, as tiiat wise Philosopher Plato perceived right well, when he affirmed, that a drunken man hath a tyrannous heart, and therefore will rule all at his pleasure, contrary to right and reason. And certainly drunkenness maketh men forget both law and equity : Prov. xxxi. which caused King Solomon so strictly to charge that no Avine should be given unto Rulers, lest peradventure by drinking they forget what the law appointeth them, and so change the judgment of all the children of the poor. Therefore, among all sorts of men, excessive drinking is De Repub. most intolerable in a Magistrate or man of authority, as hb. m. Plato saith : for a drunkard knoweth not where he is him- self. If then a man of authority should be a drunkard, alas ! how might he be a guide unto other men, standing in need of a governor himself ? Besides this, a drunken man can keep nothing secret: many fond, foolish, and filthy words are spoken, when men are at their banquets. Drunkenness, as Seneca affirmeth, discovereth all wicked- ness, and bringeth it to light ; it removeth all shamefast- ness, and increaseth all mischief. The proud man, being drunken, uttereth his pride, the cruel man his cruelty, and the envious man his envy, so that no vice can lie hid in a drunkard. Moreover, in that he knoweth not himself, he fumbleth and stammereth in his speech, staggereth to and fro in his going, beholding nothing stedfastly with his staring eyes, believeth that the house runneth round about him. It is evident that the mind is brought clean out of frame by excessive drinking ; so that whosoever is deceived GLUTTONY AND DRUNKENNESS. 281 by wine or strongs drink, becometli, as Solomon salth, a mocker, or a madman, so that he can never be wise. If any man think that he may drink much wine, and yet be well in his wits, he may as well suppose, as Seneca saith, that when he hath drunken poison, he shall not die. For wheresoever excessive drinking- is, there must needs follow perturbation of mind : and where the belly is stuffed with dainty fare, there the mind is oppressed with slothful sluggishness. A full belly maketh a gross understand- Ad Sororem ing, saith St. Bernard, and much meat maketh a weary ®™' ^'*' mind. But, alas ! now-a-days, men pass little either for body or mind : so they have worldly wealth and riches abundant to satisfy their unmeasurable lusts, they care not what they do. They are not ashamed to shew their drunken faces, and to play the madmen openly. They think themselves in good case, and that all is well with them, if they be not pinched by lack and poverty. Lest any of us, there- fore, might take occasion to flatter himself in this beastly kind of excess by the abundance of riches, let us call to mind what Solomon wi'iteth in the twenty-first of his Pro- Prov. xxi verbs : He that loveth wine and fat fare, shall never be rich, saith he. And in the twenty-third chapter he maketh a vehement exhortation on this wise : Keep not company I'rov. xxiii. with drunkards and gluttons, for the glutton and drunk- ard shall come to poverty. He that draweth his patri- mony through his throat, and eateth and drinketh more in one hour, or in one day, than he is able to earn in a whole week, must needs be an unthrift, and come to beggary. But some will say, AVhat need any to find fault with this ? He hurteth no man but himself: he is no man's foe but his own. Indeed I know this is commonly spoken in defence of these beastly belly-gods : but it is easy to see how hurtful they are, not only to themselves, but also to the common- wealth, by their example. Every one that meeteth them is troubled with brawling and contentious language : and ofttimes raging in beastly lusts, like high-fed horses, they neigh on their neighbour's wives, as Jeremy saith, and de- file their children and daughters. Their example is evil 3.2 SERMON AGAINST GLUTTONY, &c. XVII. to them among whom they dwell ; they are an occasion of ^'"V*^ offence to many : and whilst they waste their substance in banquetting-, their own household is not provided of things necessary ; their wives and their children are evil treated ; they have not wherewith to relieve their poor neighbours in time of necessity, as they might have, if they lived so- berly. They are unprofitable to the commonwealth ; for a drunkard is neither fit to rule, nor to be ruled. They are a slander to the church or congregation of Christ: 1 Cor. V. and therefore St. Paul doth excommunicate them among whoremongers, idolaters, covetous persons, and extortioners, forbidding Christians to eat with any such. Let us therefore, good people, eschew, every one of us, all intemperancy : let us love sobriety and moderate diet ; oft give ourselves to abstinency, and fasting, whereby the mind of man is more lifted up to God, more ready to all godly exercises, as prayer, hearing and reading God's word, to his spiritual comfort. Finally, whosoever regard- eth the health and safety of his own body, or wisheth always to be well in his wits, or desireth quietness of mind, and abhorreth fury and madness ; he that would be rich, and escape poverty, he that is willing to live without the hurt of his neighbour, a profitable member of the commonwealth, a Christian without slander of Christ and his church ; let him avoid all riotous and excessive banquetting, let him •learn to keep such measure as behoveth him that professeth true godliness, let him follow St. Paul's rule, and so eat and drink to the glory and praise of God, who hath created all things to be soberly used with thanksgiving : to whom be all honour and glory for ever. Amen. AN HOMILY AGAINST ^xtt^0 of appareU Whereas ye have heretofore been excited and stirred XVIII. to use temperance of meats and drinks, and to avoid the ^*"^"V^ excess thereof, many ways hurtful to the state of the com- monwealth, and so odious before Almighty God — being the author and giver of such creatures, to comfort and stablish our frail nature with thanks unto him, and not, by abusing of them, to provoke his liberality to severe punish- ing of that disorder — in like manner it is convenient, that ye be admonished of another foul and chargeable excess ; I mean of apparel, at these days so gorgeous, that neither Almighty God by his word can stay our proud curiosity in the same, neither yet godly and necessary laws, made by our Princes, and oft repeated with the penalties, can bridle this detestable abuse ; whereby both God is openly contemned, and the Prince's laws manifestly disobeyed, to the great peril of the realm. Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the mo- derate use of apparel, approved by God in his holy word, and also the abuses thereof, which he forbiddeth and dis- alloweth ; as it may appear by the inconveniences which daily increase, by the just judgment of God, where that measure is net kept which he himself hath appointed. If we consider the end and purpose whereunto Almighty God hath ordained his creatures, we shall easily perceive that he alloweth us apparel, not only for necessitiesj* sake. SERMON AGAINST ^ but also for an honest comeliness. Even as in herbs, trees, and sundry fruits, we have not only divers necessary uses, but also the pleasant sight and sweet smell, to delight us withal; wherein we may behold the singular love of God towards mankind, in that he hath provided both to relieve our necessities, and also to refresh our senses with an honest and moderate recreation. Therefore David, in the hundred and fourth Psalm, confessing- God's careful providence, sheweth that God not only provideth things necessary for men, as herbs and other m'eats, but also such things as may rejoice and comfort, as wine to make glad the heart, oils and ointments to make the face to shine. So that they are altogether past the limits of humanity, who, yielding only to necessity, forbid the lawful fruition of God's benefits. With whose traditions we may not be led, if we give ear to St. Paul ; who writing to the Colos- sians, willeth them not to hearken unto such men as shall say. Touch not, taste not, handle not ; superstitiously be- reaving them of the fruition of God's creatures. And no less truly ought we to beware, lest, under pre- tence of Christian liberty, we take licence to do what we list; advancing ourselves in sumptuous apparel, and despising others ; preparing ourselves in fine bravery, to wanton, lewd, and unchaste behaviour. To the avoiding whereof, it behoveth us to be mindful of four lessons, taugh° in Holy Scripture ; whereby we shall learn to temper our- selves, and to restrain our immoderate affections, to that measure which God hath appointed. The first is, that we make not provision for the flesh, to accomplish the lusts thereof, with costly apparel — as that harlot did, of whom Solomon speaketb, Proverbs vii. which perfumed her bed, and decked it with costly ornaments of Egypt, to the fulfilling of her lewd lust— but rather ought we by moderate temperance to cut off all occasions, whereby the flesh might get the victory. The second is written by St. Paul, in the seventh chapter of his First Epistle to the Corinthians ; where he teacheth us to use this world as though we used it not : whereby he cutteth away not only all ambition, pride, and vain pomp in apparel ; but also all inordinate care and affection, which •wilhdraweth us from the contemplation of heavenly things. EXCESS OF APPAREL. 286 and consideration of our duty towards God. They that are J^^^ much occupied in caring for things pertaining to the body, are most comnionlv negligent and careless in matters con- cerning the soul. Therefore our Saviour Christ wUleth us M^'*. v. not to^ake thought what we shall eat, or what we shall drink, or wherewith we shall be clothed; but rather to seek the kingdom of God, and the righteousness thereof. Whereby we may learn to beware, lest we use those things to our hindrance, which God hath ordained fur our comfort and furtherance towards his kingdom. The third is, that we take in good part our estate and 3. condition, and content ourselves with that which God sendeth, whether it be much or little. He that is ashamed of base and simple attire, will be proud of gorgeous ap- parel, if he may get it. We must learn, therefore, of the Apostle St. Paul both to use plenty, and also to sufler Pl"l •-• penury ; remembering that we must yield accounts of those things, which we have received, unto Him who abhorreth all excess, pride, ostentation, and vanity ; who also utterly condemneth and disalloweth whatsoever draweth us from our duty towards God, or diminisheth our charity towards our neighbours and brethren, whom we ought to love as ourselves. , , ,, j 4 The fourth and last rule is, that every man behold and consider his own vocation : in as much as God hath ap- pointed every man his degree and office, within the hmits whereof it behoveth him to keep himself. Therefore all may not look to wear like apparel, but every one according to his degree, as God hath placed him. Which, if it were observed, many one doubtless should be compelled to wear a russet coat, which now ruffleth m silks •and velvets, spending more by the year in sumptuous ap- parel, than their fathers received for the whole revenue of their lands. But, alas! now-a-days, how many we behold occupied wholly in pampering the flesh ; taking no care at all, but only how to deck themselves ; setting their affection alto- gether on worldly bravery ; abusing God's goodness, when he sendeth plenty, to satisfy their wanton lusts; having no regard to the degree wherein God hath placed them. Ihe Israelites were contented with such apparel as God gave Deut. x,i. SERMON AGAIi\ST them, although it were base and simple. And God so blessed them, that their shoes and clothes lasted them forty years ; yea, and those clothes, which their fathers had worn, their children were contented to use afterwards. But we are never contented, and therefore we prosper not ; so that most commonly he that ruffleth in his sables, in his fine furred g-own, corked slippers, trim buskins, and warm mittens, is more ready to chill for cold, than the poor labour- ing' man, which can abide in the field all the day long-, when the north wind blows, with a few beggarly clouts about him. We are loth to wear such as our fathers have left us ; we think not that sufficient or good enough for us. We must have one gown for the day, another for the night ; one long, another short ; one for winter, another for summer ; one through furred, another but faced ; one for the working-day, another for the holy-day ; one of this colour, another of that colour ; one of cloth, another of silk or damask. We must have change of apparel, one afore dinner, and another after ; one of the Spanish fashion, another Turkey : and to be brief, never content with suffi- cient. Our Saviour Christ bade his disciples they should not have two coats : but the most men, far unlike to his scholars, have their presses so full of apparel, that many know not how many sorts they have. Which thing caused St. James to pronounce this ter- rible curse against such wealthy worldlings : Go to, ye rich men ; weep and howl on your wretchedness that shall come upon you : your riches are corrupt, and your garments are moth-eaten : ye have lived in pleasure on the earth, and in wantonness : ye have nourished your hearts, as in the day of slaughter. Mark, I beseech you, St. James calleth them miserable, notwithstanding their riches and plenty of ap- parel, forasmuch as they pamper their bodies to their own destruction. What was the rich glutton the better for his fine fare and costly apparel 'I Did not he nourish him- self to be tormented in hell fire ? Let us learn therefore to content ourselves, having food and raiment — as St. Paul teacheth — lest, desiring to be enriched with abun- dance, we fall into temptations, snares, and many noisome lusts, which drown men in perdition and destruction. Certainly, such as delight in gorgeous apparel are com- EXCESS OF APPAREL. 287 monly puffed up Avith pride, and filled with divers vanities. XVIII. So were the daughters of Sion and people of Jerusalem ; j'^j]"*"^ whom Isaiah the Prophet threateneth, because they walked with stretched-out necks and wandering eyes, mincing- as they went, and nicely treading with their feet, that Al- mighty God would make their heads bald, and discover their secret shame. In that day, saith he, shall the Lord take away the ornament of the slippers, and the cauls, and the round attires, and the sweet balls, and the bracelets, and the attires of the head, and the slops, and the head- bands, and the tablets, and the ear-rings, the rings, and the mufflers, the costly apparel, and the veils, and wimples, and the crispin-pius, and the glasses, and the fine hnen, and the hoods, and the lawns. So that Almighty God would not sufter his benefits to be vainly and wantonly abused ; no, not of that people whom he most tenderly loved, and had chosen to himself before all other. No less, truly, is tlie vanity that is used amongst us in these days. For the proud and haughty stomachs of the daughters of England are so maintained with divers dis- guised sorts of costly apparel, that, as Tertullian, an ancient Atiolog con. Father, saith, there is left no difference in apparel between an honest matron and a common strumpet. Yea, many men are become so effeminate, that they care not what they spend in disguising themselves, ever desiring new toys, and inventing new fashions. Therefore a certain man, that would picture every countryman in his accustomed apparel, when he had painted other nations, he pictured tlie Englishman all naked, and gave him cloth under his arm, and bade him make it himself as he thought best ; for he changed his fashion so often, that he knew not how to make it. Thus with our fantastical devices we make our- selves laughing-stocks to other nations ; while one spendeth his patrimony upon pounces and cuts, another bestoweth more on a dancing shirt, than might suffice to buy him honest and comely apparel for his whole body. Some hang their revenues about their necks ruffling in their ruffs ; and many a one jeopardeth his best joint, to maintain him- self in sumptuous raiment. And every man, nothing con- sidering his estate and condition, seeketh to excel other in ^^^^ ^^^^^ costly attire. Whereby it cometh to pass, that, in abun- ot dearth. isEIiMON AGAINST dauce aud plenty of all things, we yet complain of want and penury ; while one man spendeth that which might serve a multitude, and no man distributeth of the abun- dance which he hath received, and ail men excessively waste that which should serve to supply the necessities of other. There hath been very good provision made against such abuses, by divers good and wholesome laws ; which if they were practised as they ought to be of all true subjects, they might in some part serve to diminish this raging and riotous excess in apparel : but, alas ! there appeareth amongst us little fear and obedience, either of God or man. Therefore must we needs look for God's fearful ven- geance from heaven, to overthrow our presumption and pride, as he overthrew Herod, who in his royal apparel, forgetting God, was smitten of an Angel, and eaten up of worms. By which terrible example, God hath taught us, that we are but worms' meat, although we pamper our- selves never so much in gorgeous apparel. Here we may learn, that which Jesus the son of Si- rach teacheth, not to be proud of clothing and raiment, neither to exalt ourselves in the day of honour ; because the works of the Lord are wonderful and glorious, secret and unknown, teaching us with humbleness of mind, every one to be mindful of the vocation whereunto God hath called him. Let Christians, therefore, endeavour them- selves to quench the care of pleasing the flesh. Let us use the benefits of God in this world, in such wise, that we be not too much occupied in providing for the body. Let us content ourselves quietly with that which God sendeth, be it never so little. And if it please him to send plenty, let us not wax proud thereof; but let us use it moderately, as well to our own comfort, as to the relief of such as stand in . necessity. He that in abundance and plenty of apparel hideth his face from him that is naked, despiseth his own flesh, as Isaiah the Prophet saith. Let us learn to know ourselves, and not to despise others. Let us remember that we stand all before the Majesty of Almighty God, who shall judge us by his holy word ; wherein he forbiddeth excess, not only to men, but also to women : so that none can excuse themselves, of what EXCESS OF APPAREL. estate or condition soever they be. Let us therefore pre- seiit ourselves before his throne — as TertuUian exhorteth — with the ornaments which the Apostle speaketh of, Ephesians the sixth chapter ; Having our loins girt about Ephes. with verity, having the breast-plate of righteousness, and shod with shoes prepared by the Gospel of peace. Let us take unto us simplicity, chastity, and comeliness, sub- Matt, x nutting our necks to the sweet yoke of Christ. Let women be subject to their husbands, and they are sufficiently attired, saith TertuUian. The wife of one Philo, an Heathen philosopher, being demanded why she wore no gold, she answered, that she thought her husband's virtues sufficient ornaments. How much more ought Christian women, instructed by the word of God, to content them- selves in their husbands ! Yea, how much more ought every Christian to content himself in our Saviour Christ, thinking himself sufficiently garnished with his heavenly virtues ! But it will be here objected, and said of some nice and vain women, That all which we do in painting our faces, in dying our hair, in embalming our bodies, in decking OS with gay apparel, is to please our husbands, to delight his eyes, and to retain his love towards us. O vain excuse, and most shameful answer, to the re- proach of thy husband ! AVhat couldst thou more say, to set out his foolishness, than to charge him to be pleased and delighted with the devil's attire? Who can paint hef face, and curl her hair, and change it into an unnatural colour, but therein doth work reproof to her Maker, who made her ; as though she could make herself more comely than God hath appointed the measure of her beauty i What do these women, but go about to reform that ^hich God hath made I not knowing that all things natural are the work of God, and things disguised and unnatural sre the works of the devil: and as though a wise and Christian husband should delight to see his wife in such painted and flourished visages, which common harlots most do use to train therewith their lovers to naughtiness ; or, as though an honest woman could delight to be like an harlot for pleasing of her husband. Nay, nay, these be but the vain excuses of such as go about to please I' 190 SERMON AGAINST XVIII. rather others than their husbands. And such attires b© '^''^^^ but to provoke her to shew herself abroad to entice others: a worthy matter ! She must keep debate with her husband to maintain such apparel ; whereby she is the worse house- wife, the seldomer at home to see to her charge, and so neglect his thrift, by giving great provocation to her house- hold to waste and wantonness, while she must wander abroad to shew her own vanity, and her husband's foolish- ness. By which her pride, she stirreth up much envy of others, which be as vainly delighted as she is. She doth but deserve mocks and scorns, to set out all her commen- dation in Jewish and Ethnic apparel, and yet brag of her Christianity. She doth but waste superfluously her hus- band's stock by such sumptuousness : and sometimes she is the cause of much bribery, extortion, and deceit, in her hus- band's dealings, that she may be the more gorgeously set out to the sight of the vain world, to please the devil's eyes, and not God's ; who givetli to every creature suffi- cient and moderate comeliness, wherewith we should be contented, if we were of God. What other thing dost thou by those means, but provokest others to tempt thee to deceive thy soul, by the bait of thy pomp and pride? What else dost thou, but settest out thy pride, and makest of the undecent apparel of thy body, the devil's net, to catch the souls of them which behold thee ? O thou woman, not a Christian, but worse than a Paynim, thou minister of the devil ! why pamperest thou that carrion flesh so high, which sometimes doth stink and rot on the earth as thou goest ? Howsoever thou perfumest thyself, yet cannot thy beastliness be hidden, or overcome with thy smells and savours, which do rather deform and misshape thee, than beautify thee. Piov. ii. What meant Solomon to say of such trimming of vain women, when he said — A fair woman, without good man- ners and conditions, is like a sow which hath a ring- of gold upon her snout— but that the more thou garnish thy- self with these outward blazings, the less thou carest for the inward garnishing of thy mind, and so dost but deform thyself by such array, and not beautify thyself? Hear, i Pet. iii. hear, what Christ's holy Apostles do write : Let not the outward apparel of women, saith St. Peter, be decked EXCESS OF APPAREL. ^ffi with the braiding of hair, with wrapping on of gold, or xviii. goodly clothing : but let the mind and the conscience, ^^" which is not seen with the eyes, be pure and clean ; that is, saith he, an acceptable and an excellent thing before God : for so the old ancient holy women attired themselves, and were obedient to their husbands. And St. Paul saith, i Tim. that women should apparel themselves with shamefaced- ness and soberness, and not with braids of their hair, or gold, or pearl, or precious clothes, but as women should do which will express godliness by their good outward works. If ye will not keep the Apostles' precepts, at the least let us hear what Pagans, which were ignorant of Christ, have said in this matter, Democrates saith. The orna- ment of a woman standeth in scarcity of speech and ap- parel. Sophocles saith of such apparel thus ; It is not an ornament, O thou fool, but a shame and a manifest shew of thy folly. Socrates saith, That that is a garnishing to a woman, which declareth out her honesty. The Grecians use it in a proverb, It is not gold, or pearl, which is a beauty to a woman, but good conditions. And Aristotle biddeth that a woman should use less apparel than the law doth suffer. For it is not the goodliness of apparel, nor the excellency of beauty, nor the abundance of gold, that maketh a woman to be esteemed, but modesty and dili- gence to live honestly in all things. This outrageous va- nity is now grown so far, that there is no shame taken of it. We read in histories, that when King Dionysius sent to the women of Laced^mon rich robes, they answered and said, that they shall do us more shame than honour, and therefore refused them. The women in Rome, in old time, abhorred that gay apparel which King Pyrrhus sent to them, and none were so greedy and vain to ac- cept them. And a law was openly made of the Senate, and a long time observed, that no woman should wear over half an ounce of gold, nor should wear clothes of divers colours. But perchance some dainty dame will say and answer me, that they must do something to shew their birth and blood, to shew their husband's riches : as though nobility were chiefly seen by those things which be common to U2 SERMON AGAINST those Avliich be most vile ; as though thy husband's riches ^ were not better bestowed than in such superfluities ; as though, when thou wast christened, thou didst not renounce the pride of this world, and the pomp of the flesh. I speak not against convenient apparel for every state agree- able ; but against the superfluity ; against the vain delight to covet such vanities, to devise new fashions to feed thy pride with, to spend so much upon thy carcase, that thou and thj husband are compelled to rob the poor, to main- tain thy costliness. Hear how that noble holy woman Queen Esther settetb out these goodly ornaments — as they be called — when, in respect of saving God's people, she was compelled to put on such glorious apparel, knowing that it was a fit stale to blind the eyes of carnal fools. Thus she prayed: Thou knowest, O Lord, the necessity, which I am driven to, to put on this apparel, and that I abhor this sign of pride and of this glory which I bear on my head, and that I defy it as a filthy cloth, and that I wear it not when I am alone. Again, by what means was Holofernes deceived, but by the glittering shew of apparel, which that holy woman Judith did put on her, not as delighting in them, nor seeking vain voluptuous pleasure by them ; but she ware it of pure necessity, by God's dispensation, using this vanity to over- come the vain eyes of God's enemy? Such desire was in those holy noble women, being very loth and unwilling otherwise to wear such sumptuous apparel, by the whicli others should be caused to forget themselves. These he commended in Scripture for abhorring such vanities, which, by constraint and great necessity, against their hearts' desire, were compelled to wear them for a time. And shall such women be worthy commendations, which neither be comparable with these women aforesaid in nobility, nor comparable to them in their good zeal to God and his people, whose daily delight and seeking is to flourish in such g-ay shifts and changes, never satisfied nor regarding who smarteth for their apparel, so they may come by it? O vain men ! which be subjects to their wives in these inordinate affections. O vain women ! to procure so much hurt to themselves ; by the which they come the sooner to misery in this world, and in the mean time be abhorred of EXCESS OF APPAREL. God, hated and scorned of wise men, and in the end like to be joined with such, who in hell, too late repenting- themselves, ^ shall openlj' complain with these words ; What hath our pride profited us? Or what profit hath the pomp of riches brought us? All these things are passed away like a shadow. As for virtue, we did never shew any sign thereof: and thus we are consumed in our wickedness. If thou sayest that the custom is to be followed, and the use of the world doth compel thee to such curiosity ; then I ask of thee, whose custom should be followed, wise folks' man- ners, or fools' I If thou sayest the wise ; then I say, follov/ them ; for fools' customs who should follow but fools i Consider that the consent of wise men ought to be alleged for a custom. Now, if any lewd custom be used, be thou the first to break it, labour to diminish it, and lay it down ; and more laud before God, and more commendation, shalt thou win by it, than by all the glory of such superfluity. Thus ye have heard declared unto you, what God re- quireth by his word concerning the moderate use of his creatures. Let us learn to use them moderately, as he hath appointed. Almighty God hath taught us to what end and purpose we should use our apparel. Let us there- fore learn so to behave ourselves in the use thereof, as be- coraeth Christians ; always shewing ourselves thankful to our heavenly Father for his great and merciful benefits, who giveth unto us our daily bread, that is to say, all things necessary for this our needy life : unto whom we shall render accounts for all his benefits, at the glorious appear- ing of our Saviour Christ: to whom, with the Father and the Holy Ghost, be all honour, praise, and glory, for ever and ever. Amen. AN HOMILY OR SERMON eoncernine ^traaer. There is nothing in all man's life, well-beloved in our Saviour Christ, so needful to be spoken of, and daily to be called upon, as hearty, zealous, and devout prayer; the necessity whereof is so great, that without it nothing may be well obtained at God's hand. For, as the Apostle James saith. Every good and perfect gift cometh from above, and proceedeth from the Father of lights : who is also said to be rich and liberal towards all them that call upon him ; not because he either will not or cannot give without ask- ing, but because he hath appointed prayer as an ordinary means between him and us. There is no doubt but he always knoweth what we have need of, and is always most ready to give abundance of those things that we lack. Yet, to the intent we might acknowledge him to be the giver of all good things, and behave ourselves thankfully towards him in that behalf, loving, fearing, and worshipping him sincerely and truly, as we ought to do ; he hath profitably and wisely ordained, that in time of necessity we should humble ourselves in his sight, pour out the secrets of our heart before him, and crave help at his hands, with continual, earnest, and devout prayer. By the mouth of his holy Prophet David he saith on this wise : Call upon me in the days of thy trouble, and I will deliver thee. Likewise in the Gospel, by the mouth of his well-beloved Son Christ, he saith, Ask, and it shall be given you ; knock, and it shall be opened : for whoso- SERMON CONCERNING PRAYER. 295 ever asketli, receiveth ; whosoever seekelh, findeth ; and XIX. to him that IcDocketh, it shall be opened. St. Paul also ^^^^ *' most agreeably consenting hereunto, willeth men to pray i Tim every where and to continue therein with thanksgiving. q^I '^^' Neither doth the blessed Apostle St. James in this point any thing dissent, but, earnestly exhorting all men to dili- gent prayer, saith, If any man lack wisdom, let him ask it of James i. God, which giveth liberally to all men, and reproacheth no man. Also, in another place, Pray one for another, saith James v. he, that ye may be healed : for the righteous man's prayer availeth much, if it be fervent. What other thing are we taught by these and such other places, but only this, that Almighty God, notwithstanding his heavenly wisdom and foreknowledge, will be prayed unto ; that he will be called upon ; that he will have us no less willing on our part to ask, than he on his part is willing to give? Therefore most fond and foolish is the opinion and reason of those men, which therefore think all prayer to be super- fluous and vain, because God searcheth the heart and the reins, and knoweth the meaning of the spirit before we Rom. viii, ask. For if this fleshly and carnal reason were sufficient to disannul prayer, then why did our Saviour Christ so often cry to his disciples. Watch and pray ? Why did he prescribe Luke xxii them a form of prayer, saying, When ye pray, pray after Matt. vi. this sort : Our Father, which art in heaven, &c. ? Why did he pray so often and so earnestly himself before his passion ? Finally, why did the Apostles, immediately after Acts i. his ascension, gather themselves together into one several place, and there continue a long time in prayer ? Either they must condemn Christ and his Apostles of extreme folly, or else they must needs grant, that prayer is a thing most necessary for all men, at all times, and in all places. Sure it is, that there is nothing more expedient or needful for mankind, in all the world, than prayer. Pray always, Eplies. vi. saith St. Paul, with all manner of prayer and supplication, and watch thereto with all diligence. Also in another place, he willeth us to pray continually, without any inter- 1 Thess. v mission or ceasing ; meaning thereby that we ought never to slack or faint in prayer, but to continue therein to our lives' end. A number of other such places might here be alleged of like effect ; I mean, to declare the great neces- 296 SERMON CONCERNING PRAYER. XIX. sity and use of prayer: but what need many proofs in a K.^^'l.J/ plain matter ? seeing there is no man so ignorant but he knoweth, no man so blind but he seeth, that prayer is a thing most needful in all estates and degrees of men. For only by the help hereof we attain to those heavenly and Juhn xvi. everlasting treasures, which God our heavenly Father hath reserved and laid up for his children, in his dear and well- beloved Son Jesus Christ, with this covenant and promise most assuredly confirmed and sealed unto us, that, if we ask, we shall receive. Now, the great necessity of prayer being sufficiently known, that our minds and hearts may be the more pro- voked and stirred thereunto, let us briefly consider what wonderful strength and power it hath to bring strange and mighty things to pass, We read in the Book of Exodus, Exod. xvii. that Joshua, fighting against the Amalekites, did conquer and overcome them, not so much by virtue of his owii strength, as by the earnest and continual prayer of Moses ; who as long as he held up his hands to God, so long did Israel prevail ; but when he fainted, and let his hands down, then did Amalek and his people prevail: insomuch that Aaron and Hur, being in the mount with him, were fain to stay up his hands until the going down of the sun ; otherwise had the people of God that day been utterly discomfited, and put to flight. Also we read in another Joshua A, place of Joshua himself, how he at the besieging of Gibeon, making his humble petition to Almighty God, caused the sun and the moon to stay their course, and to stand still in the midst of heaven for the space of a whole day, until such time as the people were sufficiently avenged upon SChron.xx. their enemies. And was not Jehosaphat's prayer of great force and strength, when God at his request caused his enemies to fall out among themselves, and wilfully to destroy one another? Who can marvel enough at the 1 Kings effect and virtue of Elijah's prayer J He, being a man """■ subject to affections as we are, prayed to the Lord that it might not rain, and there feU no rain upon the earth for the space of three years and six months. Again, he prayed that it might rain, and there fell, great plenty, so that the earth brought forth her increase most abundantly. It were too long to tell of Judith, Esther, Susannah, and of divers SERMON CONCERNING PRAYER. '297 other godly men and women, how greatly they prevailed in XIX. all their doings, by giving their minds earnestly and devoutly ^'^^"^ *' to prayer. Let it be sufficient, at this time, to conclude Auj;. Serm. with the savings of Augustine and Chrysostom ; whereof -^ tie Tem- the one calleth prayer the key of heaven ; the other plainly ciirisobt. affirmeth, that there is nothing in all the world more strong, "^^^^^ .. than a man that giveth himself to lervent prayer. Now then, dearly beloved, seeing prayer is so needful a thing, and of so great strength before God, let us, accord- ing as we are taught by the example of Christ and his Apostles, be earnest and diligent in calling on the name of the Lord. Let us never faint, never slack, never give over ; but let us daily and hourly, early and late, in season and out of season, be occupied in godly meditations and prayers, AVhat, if we obtain not our petitions at the first ? Yet let us not be discouraged, yet let us continually cry and call upon God : he will surely hear us at length, if for no other cause, yet for very importunity's sake. Remember the parable of the unrighteous judge and the poor widow ; Luke xviii. how she by her importunate means caused him to do her justice against her adversary, although otherwise he feared neither God nor man. Shall not God much more avenge bis elect, saith our Saviour Christ, which cry unto him day and night? Thus he taught his disciples, and in them all other true Christian men, to pray always, and never to faint or shrink. Remember also the example of the woman of Canaan, how she was rejected of Christ, and called dog, Matt,xr. as one most unworthy of any benefit at his hands : yet she gave not over, but followed him still, crying and calling upon him to be good and merciful unto her daughter. And at length, by very importunity, she obtained her request. O let us learn by these examples to be earnest and fervent in prayer, assuring ourselves, that whatsoever we ask ofJolmxvi. God the Father, in the name of his Son Christ, and accord- ing to his will, he will undoubtedly grant it. He is truth itself; and as truly as he hath promised it, so truly will he perform it. God, for his great mercies' sake, so work in our hearts by his Holy Spirit, that we may always make our humble prayers unto him, as we ought to do, and always obtain the thing which we ask, through Jesus Christ our Lord : to whom, with the Father and the !98 SERMON CONCERNING PRAYER. XIX. Holy Ghost, be all honour and srlorv, world without end. PART 2. . ^ & J> Amen. THE SECOND PART OF THE HOMILY CONCERNING PRAYER. Matt, vi Luke xi IN the First Part of this Sermon ye heard the great neces- sity, and also the great force, of devout and earnest prayer declared and proved unto you, both by divers weighty testimonies, and also by sundry good examples of Holy Scripture. Now shall you learn whom you ought to call upon, and to whom you ought always to direct your prayers. We are evidently taught in God's Holy Testament, that Almighty God is the only fountain and well-spring of all goodness ; and that, whatsoever we have in this world, we receive it only at his hands. To this effect serveth the place of St. James : Every good and perfect gift, saith he, Cometh from above, and proceedeth from the Father of lights. To this effect also serveth the testimony of Paul, in divers places of his Epistles, witnessing that the spirit of wisdom, the spirit of knowledge and revelation, yea, every good and heavenly gift, as faith, hope, charity, grace, and peace, cometh only and solely of God. In consider- ation whereof, he bursteth out into a sudden passion, and saith, O man, what thing hast thou, which thou hast not received : Therefore, whensoever we need or lack any thing, pertaining either to the body or to the soul, it behoveth us to run only unto God, who is the only giver of all good things. Our Saviour Christ in the Gospel, teaching his disciples how they should pray, sendeth them to the Father in his name, saying, Verily, verily, I say unto you, whatso- ever ye ask the Father in my name, he will give it unto you. And in another place. When ye pray, pray after this sort: Our Father, which art in heaven, &:c. And doth not God himself, by the mouth of his Prophet David, will and command us to call upon him? The Apostle SERMON CONCERNING PRAYER. 299 wisheth grace and peace to all them that call on the name xix. of the Lord, and of his Son Jesus Christ ; as doth also the ^^^"^ ^^ Prophet Joel, saying, And it shall come to pass, that who- j^Jd'iir'^^ soever shall call on the name of the Lord shall be saved. ^"* ''• Thus then it is plain by the infallible word of truth and life, that in all our necessities we must flee unto God, direct Dur prayers unto him, call upon his holy name, desire help at his hands, and at none other's ; whereof if ye will yet have a further reason, mark that which followeth. There are certain conditions most requisite to be found in every such a one as must be called upon ; which if they be not found in him unto whom we pray, then doth our prayer avail us nothing, but is altogether in vain. The first is this, that he, to whom we make our prayers, be able to help us. The second is, that he will help us. The third is, that he be such a one as may hear our prayers. The fourth is, that he understand better than we ourselves what we lack, and how far we have need of help. If these things be to be found in any other saving only God, then may we lawfully call upon some other besides God. But what man is so gross, but he well understandeth that these things are only proper to him which is omnipotent, and knoweth all things, even the very secrets of the heart; that is to say, only and to God alone i Whereof it follow- eth, that we must call neither upon Angel, nor yet upon Saint, but only and solely upon God; as St. Paul doth write. How shall men call upon him in whom they have Rom. x. not believed? So that invocation or prayer may not be made without faith in him on whom we call ; but that we must first believe in him, before we can make our prayer unto him. Whereupon we must only and solely pray unto God : for to say that we should believe either in Angel or Saint, or in any other living creature, were most horrible blasphemy against God and his holy word : neither ought this fancy to enter into the heart of any Christian man ; because we are expressly taught, in the word of the Lord, only to repose our faith in the blessed Trinity; in whose only name we are also baptized, according to the express commandment of our Saviour Jesus Christ, in the last of St. Matthew. Mau.xxviH. But that the truth hereof may the better appear, even 300 SERMON CONCERNING PRAYER. XIX. to them that be most simple and unlearned, let us consider PART 2. -what prayer is. St. Augustine calleth it a lifting up of De Spir et *^6 mind to God ; that is to say, an humble and lowly Lit. cap. 50. pouring out of the heart to God. Isidorus saith, that it is De Suinmo ^n affection of the heart, and not a labour of the lips. So Bono. cap. that, by these places, true prayer doth consist not so much in the outward sound and voice of words, as in the inward groaning and crying of the heart to God. Now then, is there any Angel, any Virgin, any Patriarch or Prophet among the dead, that can understand t)r Psal. vii. know the meaning of the hearth The Scripture saith. It Rev. ii. is Qod that searcheth the heart and the reins, and that he s^hron. vi. Only knoweth the hearts of the children of men. As for the Saints, they have so little knowledge of the secrets of the heart, that many of the ancient Fathers greatly doubt whether they know any thing at all, that is commonly done Lib.deCura Qu earth. And albeit some think they do, yet St. Augus- pro Moit. Hqq^ a Doctor of great authority and also antiquity, hath c. 13. ' this opinion of them ; That they know no more what we do on earth, than we know what they do in heaven. For Isa. Ixiii. proof whereof, he allegeth the words of Isaiah the Pro- phet, where it is said, Abraham is ignorant of us, and De Vera Israel knoweth us not. His mind therefore is this, not Rel. c. 22. tijat we should put any religion in worshipping of them, or praying unto them ; but that we should honour them by following their virtuous and godly life. For, as he wit- Lib. xxii. de nesseth in another place, the Martyrs, and holy men in Civit. Dei, times past, were wont after their death to be remembered and named of the Priest at Divine Service ; but never to be invocated or called upon. And why so I Because the Priest, saith he, is God's Priest, and not theirs : whereby he is bound to call upon God, and not upon them. Thus you see, that the authority both of the Scripture, and also of Augustine, doth not permit, that we should John V. pray unto them, O that all men would studiously read and search the Scriptures ! then should they not be drown- ed in ignorance, but should easily perceive the truth, as well of this point of doctrine, as of all the rest. For there doth the Holy Ghost plainly teach us, that Christ is our only Mediator and Intercessor with God, and that we 1 Johnii. must seek and run to no other. If any man sinneth, saith SERMON CONCERNING PRAYER. 301 Stt John, v/e have an advocate with the Father, Jesus XIX. Christ the righteous ; and he is the propitiation for our J^^!^]^ sins. St. Paul also saith. There is one God, and one Me- i Tim. ii. diator betsveen God and man, even the man Jesus Christ. Whereunto agreeth the testimony of our Saviour himself, Jolm x\r. witnessing- that no man cometh to the Father, but only by him, who is the way, the truth, the life, yea, and the John s. only door, whereby we must enter into the kingdom of heaven, because God is pleased in no other but in him. For which cause also he crieth, and calleth unto us. that Matt. xvi;. we should come unto him, sajing. Come unto me all ye Matt. xi. that labour and be heavy laden, and I shall refresh you. Would Christ have us so necessarily come unto him ? and shall we most unthankfully leave him, and run unto other ? This is even that which God so greatly complaineth of by his Prophet Jeremy, saying, My people have committed two great offences ; they have forsaken me the fountain of the waters of life, and have digged to themselves broken pits, that can hold no water. Is not that man, think you, unwise, that will run for water to a little brook, when he may as well go to the head spring? Even so may his wisdom be justly suspected, that will flee unto Sainto in time of necessity, when he may boldly and without fear declare his grief, and direct his prayer, unto the Lord himself. If God were strange, or dangerous to be talked withal, then might we justly draw back, and seek to some other. But the Lord is nigh unto all them that call upon him in J*^'.-^',''" faith and truth : and the prayer of the humble and meek hath always pleased him. What if we be sinners, shall we not therefore pray unto God? or shall we despair to obtain any thing at his hands ? Why did Christ then teach us to ask forgiveness of our sins, saying, And forgive us our trespasses, as we forgive them that trespass against as ? Shall we think that the saints are more merciful in hearing sinners, than God? David saith, that the Lord Psai. ciii. is full of compassion and mercy, slow to anger, and of great kindness. St. Paul saith, that he is rich in mercy Ephes. ii. toward all them that call upon him. And he himself by the mouth of his Prophet Isaiah saith. For a little while Isa. lir. have I fcrsaken thee, but with groat oompassion will I SERMON CONCERNING PRAYER. gather thee : for a moment in mine anger I have hid my face from thee, but with everlasting mercy have I had compassion upon thee. Therefore the sins of any man ought not to withliokl him from praying unto the Lord his God. But, if he be truly penitent and stedfast in faith, let him assure himself that the Lord will be merciful unto him, and hear his prayers. O but I dare not, will some man say, trouble God at all times with my prayers ; we see that in Kings' houses, and court^ of Princes, men cannot be admitted, unless they first lise the help and means of some special Noble- man, to come to the speech of the King, and to obtain the thing that they would have. To this reason doth St. Ambrose answer very well, writing upon the first chapter to the Romans. Therefore, saith he, we use to go unto the King by Officers and Noblemen, because the King is a mortal man, and know- eth not to whom he may commit the government of the commonwealth. But to have God our friend, from whom nothing is hid, we need not any helper, that should fur- ther us with his good word, but only a devout and godly mind. And if it be so, that we need one to entreat for us, why may we not content ourselves with that one Me- diator, which is at the right hand of God the Father, and there liveth for ever to make intercession for us ? As the blood of Christ did redeem us on the cross, and cleanse us from our sins ; even so it is now able to save all them that come unto God by it. For Christ, sitting in heaven, hath an everlasting priesthood, and always prayeth to his Father for them that be penitent, obtaining by virtue of bis wounds, which are evermore in the sight of God, not only perfect remission of our sins, but also all other ne- cessaries that we lack in this world ; so that this only Mediator is sufficient in heaven, and needeth no others to help him. Why then do we pray one for another in this life ? some man perchance will here demand. Forsooth we are willed so to do, by the express commandment both of Christ and his disciples ; to declare therein, as well the faith that we have in Clu-ist towards God, as also the mutual charity that we bear one towards another, in that we pity our SERMON CONCERNING PRAYER. gOg brotlier's case, and make our humble petition to God for him. But that we should pray unto saints, neither have , we any commandment in all the Scripture, nor yet ex- ample which we may safely follow. So that, being done without authority of God's word, it lacketh the ground of faith, and therefore cannot be acceptable before God. For whatsoever is not of faith is sin. And the Apostle Heb. xi. saith, that faith cometh by hearing, and hearing by the ^°J^' ^''^ word of God. Yet thou wilt object further, that the saints in heaven do pray for us, and that their prayer proceedeth of an earnest charity, that they have towards their brethren on earth. Whereto it may be well answered, first, that no man knoweth whether they do pray for us, or no. And if any will go about to prove it by the nature of charity, con- cluding, that, because they did pray for men on earth, therefore they do much more the same now in heaven ; then may it be said by the same reason, that as oft as we do weep on earth, they do also weep in heaven, because while they lived in this world, it is most certain and sure they did so. And for that place which is written in the Apocalypse, namely, that the angel did offer up the prayers of the saints upon the golden altar, it is properly meant, and ought properly to be understood, of those saints that are yet living on earth, and not of them that are dead ; otherwise what need were it that the Angel should offer up their prayers being now in heaven before the face of Almighty God ? But admit the saints do pray for us, yet do we not know how, whether specially for them which call upon them, or else generally for all men, wishing well to every man alike. If they pray specially for them which call upon them, then it is like they hear our prayers, and also know our hearts' desire. Which thing to be false, it is already proved, both by the Scriptures, and also by the authority of Augustine. Let us not, therefore, put our trust or confidence in the Saints or Martyrs that be dead. Let us not call upon them, nor desire help at their hands : but let us always lift up our hearts to God, in the name of his dear Son Christ, for whose sake, as God hath promised to hear our prayer. 304 SERMON CONCERNING PRAYER. XIX. so he will truly perform it. Invocation is a thing proper K^^,.^,^^ unto God; which if we attribute unto the saints, it soundeth to their reproach, neither can they well bear it at our hands. When Paul had healed a certain lame man, which was impotent in his feet, at Lystra, the people would have Acisxiv. done sacrifice to him and BarnaTaas ; who rending- their clothes refused it, and exhorted them to worship the true Rer. xix. God. Likewise in the Revelation, when St. John fell be- fore the Ang-el's feet to worship him, the Angel would not permit him to do it, but commanded him that he should worship God. AYhich examples declare unto us, that the Saints and Angels in heaven will not have us to do any honour unto them, that is due and proper unto God. He only is our Father; he only is omnipotent; he only knoweth and understandeth all things ; he only can help us at all times, and in all places : He suffereth the sun to shine upon the good and the bad ; he feedeth the young ravens that cry unto him ; he saveth both man and beast ; he will not that any one hair of our head shall parish, but is always ready to help and preserve all them that put their trust in Ka. Ixv. him; according as he hath promised, saying. Before they call I will answer, and whilst they speak I will hear. Let us not, therefore, any thing mistrust his goodness ; let us not fear to come before the throne of his mercy ; let us not seek the aid and help of saints; but let us come boldly our- selves, nothing doubting but God for Christ's sake, in whom he is well pleased, will hear us without a spokesman, and accomplish our desire in all such things as shall be Chr;ysost.vi. agreeable to his most holy will. So saith Chrysostom, an ProTt-cJu. ancient Doctor of the church; and so must we stedfastly tvu,:g. believe, not because he saith it, but much more because it Is the doctrine of our Saviour Christ himself; who hath promised, that, if we pray to the Father in his name, we shall certainly be heard, both to the relief of our necessities^ and also to the salvation of our souls ; which he hath pur- chased unto us, not with gold or silver, but with his precious blood shed once for all upon the cross. To him, therefore, with the Father and the Holy Ghost, three persons and one God, be all honour, praise, and gloiy, for ever and ever- Amen. SERMON CONCERNING PRAYER, 9^ , THE THIRD PART OF THE HOMILY CONCERNING PRAYER. YE were taught, in the other part of this Sermon, unto whom ye ought to direct your prayers in time of need and necessity ; that is to wit, not unto Angels or Saints, but unto the eternal and ever-living God ; who, because he is merciful, is always ready to hear us, when we call upon him in true and perfect faith. And because he is omnipotent, he can easily perform and bring to pass the thing that we request to have at his hands. To doubt of his power, it were a plain point of infidelity, and clean against the doctrine of the Holy Ghost, which teacheth that he is all in all. And as touching his good will in this behalf, we have express testimonies in Scripture, how that he will help us. Psalm I. and also deliver us, if we call upon him in time of trouble. So that, in both these respects, we ought rather to call upon him than upon any other. Neither ought any man therefore to doubt to come boldly unto God, because he is a sinner. For the Lord, as the Prophet David saith, is Psal. cvii. gracious and merciful ; yea, his mercy and goodness en- dureth for ever. He that sent his own Son into the world to save sinners, will he not also hear sinners, if with a true i Tim. i. penitent heart and a stedfast faith they pray unto him ? Yea, if we acknowledge our sins, God is faithful and just i John i. to forgive us our sins, and to cleanse us from all unrighte- ousness; as we are plainly taught by the examples of David, Peter, Mary Magdalen, the Publican, and divers others. And whereas we must needs use the help of some mediator and intercessor, let us content ourselves with him that is the true and only Mediator of the New Testament, namelv, the Lord and Saviour Jesus Christ. For, as St. John saith, i John ii. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins. And St. Paul in his First Epistle to Timothy saith. There i Tim. ii. is one God, and one Mediator between God and nmn, even the man Jesus Christ, who gave himself a ransom for all men, to be a testimony in due time. X SERMON CONCERNING PRAYER. Now after this doctrine established, you shall be in- structed for what kind of things, and what kind of persons, ye ought to make your prayers unto God. It greatly behoveth all men, when they pray, to consider well and diligently with themselves, what they ask and re- quire at God's hands ; lest, if they desire that thing which they ought not, their petitions be made void, and of none effect. There came, on a time, unto Agesilaus the King, a certain importunate suitor, who requested him in a matter earnestly, saying, Sir, and it please your Grace, you did once promise me. Truth, quoth the King, if it be just that thou requirest, then I promised thee ; otherwise I did only speak it, and not promise it. The man would not be so answered at the King's hand ; but still urging him more and more, said. It becometh a King to perform the least word he hath spoken, yea, if he should only beck with his head. No more, saith the King, than it behoveth one, that Cometh to a King, to speak and ask those things which are rightful and honest. Thus the King cast off this un- reasonable and importunate suitor. Now, if so great consideration be to be had, when we kneel before an earthly king, how much more ought to be had when we kneel before the heavenly King ; who is only delighted with justice and equity, neither will admit any vain, foolish, or unjust petition ! Therefore it shall be good and profitable, thoroughly to consider and determine with ourselves, what things we may lawfully ask of God, without fear of repulse ; and also what kind of persons we are bound to commend unto God in our daily prayers. Two things are chiefly to be respected in every good and godly man's prayer : his own necessity, and the glory of Almighty God. Necessity belongeth either outwardly to the body, or else inwardly to the soul. Which part of man, because it is much more precious and excellent than the other, there- fore we ought first of all to crave such things as properly belong to the salvation thereof; as the gift of repentance, the gift of faith, the gift of charity and good Avorks, re- mission and forgiveness of sins, patience in adversity, lowliness in prosperity, and such other like fruits of the Spirit, as hope, love, joy, peace, long-suffering, gentleness, SERMON CONCERNING PRAYER. 3(^7 goodness, meekness, and temperance ; which things God requireth of all them that profess themselves to be his cl dren, saying unto them in this wise, Let your light so shine Mitt/v. before men, that they may see your good works, and glorify your Father which is in heaven. And in another place also he saith, Seek ye first the kingdom of God, and his Matt. vi. righteousness, and then all other things shall be given unto you. Wherein he putteth us in mind, that our chief and greatest care ought to be for those things which pertain to the health and safeguard of the soul, because we have here, as the Apostle saith, no continuing city, but do seek after Heb. xlii another in the world to come. Now when we have sufficiently prayed for things be- longing to the soul, then may we lawfully, and with safe conscience, pray also for our bodily necessities, as meat, drink, clothing, health of body, deliverance out of prison, good luck in our daily affairs, and so forth, according as we shall have need. AVhereof, what better example can we desire to have, than of Christ himself, who taught his dis- ciples and all other Christian men, first to pray for heavenly things, and afterward for earthly things ; as is to be seen in Matt. vi. that prayer which he left unto his church, commonly called ^"'^^ '"' the Lord's Prayer? In the Third Book of Kings, and third chapter, it is written, that God appeared by night in a dream unto Solomon the King, saying, Ask of me whatso- ever thou wilt, and I will give it thee. Solomon made his humble prayer, and asked a wise and prudent heart, that might judge and understand what were good, and what were ill, what were godly, and what were ungodly, what were righteous, and what were unrighteous, in the sight of the Lord. It pleased God wondrously tliat he had asked this thing. And God said unto him. Because thou hast re- quested this word, and hast not desired many days and long years upon the earth, neither abundance of riches and goods, nor yet the life of thine enemies which hate thee, but hast desired wisdom to sit in judgment ; Behold, I have done unto thee according to thy woixls ; I have given thee a wise heart, full of knowledge and understanding, so that there was never any like thee before tiine, neither shall be in time to come. Moreover, I have besides this given thee that which thou hast not required, namely, worldly X 2 SERMON CONCERNING PRAYER. wealth and riches, princely honour and g-lory, so that then shalt therein also pass all Kings that ever were. Note in this example, how Solomon, being put to his choice to ask of God whatsoever he would, requested not vain and tran- sitory things, but the high and heavenly treasures of wisdom ; and that, in so doing, he obtaineth, as it were in recom- pence, both riches and honour. Wherein is given us to understand, that, in our daily prayers, Ave should chiefly and principally ask those things which concern the king- dom of God, and the salvation of our own souls, nothing doubting but all other things shall — according to the pro- mise of Christ — be given unto us. But here we must take heed that we forget not that other end, whereof mention was made before, namely, the glory of God. Which unless we mind, and set before our eyes in making our prayers, we may not look to be heard, or to receive any thing of the Lord. In the twentieth chapter of Matthew, the mother of the two sons of Zebedee came unto Jesus, worshipping him, and saying, Grant that my two sons may sit in thy kingdom, the one on thy right hand, and the other at thy left hand. In this petition she did not respect the glory of God, but plainly declared the ambition and vain-glory of her own mind ; for which cause she was also most worthily repelled and re- buked at the Lord's hand. In like manner we read in the Acts of one Simon Magus, a sorcerer, how that he, per- ceiving that through laying on of the Apostles' hands the Holy Gho&t was given, offered them money, saying, Give me also this power, that, on whomsoever I lay my hands, he may receive the Holy Ghost. In making this request, he sought not the honour and glory of God, but liis own pri- vate gain and lucre, thinking to get great store of money by this feat; and therefore it was justly said unto him. Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. By these and such other examples we are taught, whensoever we- make our prayers unto God, chiefly to respect the honour and glory of his name. Whereof we have this general precept in the Apostle Paul ; Whether ye eat or drink,, or whatsoever ye do, look that ye do it to the glory of God. Which thing we shall best of all do, if we follow the ex- OSS. IV. XV. less. li. SERMON CONCERNING PRAYER. 309 ample of our Saviour Christ, who, praying that the hitter XIX. cup of death might pass from him, woukl not therein liave ^^^"^ ^' his own will fulfilled, but referred the whole matter to the Matt. xxvi. good will and pleasure of his Father. Lukexxii. And hitherto concerning those things, that we may law- fully and boldly ask of God. Now it followeth, that we declare what kind of persons we are bound in conscience to pray for. St. Paul, writing to Timothy, exhorteth him to make i Tim ii. prayers and supplications for all men, exempting none, of what degree or state soever they be. In which place he maketh mention by name of Kings and Rulers which are in authority ; putting us thereby to knowledge, how greatly it concerneth the profit of the commonwealth, to pray dili- gently for the higher powers. Neither is it without good cause, that he doth so often in all his Epistles crave the Col prayers of God's people for himself. For in so doing, he ^°" declareth to the world, how expedient and needful it is, EpheV.vi. daily to call upon God for the Ministers of his holy word and sacraments, that they may have the door of utterance opened unto them, that they may truly understand the Scriptures, that they may effectually preach the same unto the people, and bring forth the true fruits thereof, to the example of all other. After this sort did the congregation continually pray for Peter at Jerusalem, and for Paul among the Gentiles, to the great increase and furtherance Acts of Christ's Gospel. And if we, following theif good ex- ample herein, will study to do the like, doubtless it cannot be expressed how greatly we shall both help ourselves, and also please God. To discourse and run through all degrees of persons, it were too long. Therefore ye shall briefly take this one conclusion for all : Whomsoever we are bound by express commandment to love, for those also are we bound in con- science to pray. But we are bound by express command- ment to love all men as ourselves : therefore we are also bound to pray for all men, even as well as if it were for ourselves, notwithstanding we know them to be our ex- treme and deadly enemies : for so doth our Saviour Christ plainly teach us in his holy Gospel, saying. Love your enemies, bless them that curse you, do good to them that Matt XIX. PART 3. SERMON CONCERNING PRAYER. hate you, pray for them that persecute you ; that ye may be the children of your Father which is in heaven. And as he taught his disciples, so did he practise himself in his life-time, praying- for his enemies upon the cross, and de- siring his Father to forgive them, because they knew not what they did. As did also that holy and blessed martyr Stephen, when he was cruelly stoned to death of the stub- born and stiff-necked Jews, to the example of all them that will truly and unfeignedly follow their Lord and Master Christ in this miserable and znortal life. Now, to entreat of that question, whether we ought to pray for them that are departed out of this world, or no. Wherein, if we will cleave only unto the word of God, then must we needs grant, that we have no conmiandment so to do. For the Scripture doth acknowledge but two places after this life ; the one proper to the elect and blessed of God, the other to the reprobate and damned souls ; as may be well gathered by the parable of Lazarus and the rich man ; which place St. Augustine expounding, saith in this wise: That which Abraham speaketh unto the rich man in Luke's Gospel — namely, that the just cannot go into those places where the wicked are tormented — what other thing doth it signify, but only this, that the just, by reason of God's judgment, which may not be revoked, can shew no deed of mercy in helping them, which after this life are cast into prison, until they pay the uttermost farthing ? These words, as they confound the opinion of helping the dead by prayer, so they do clean confute and take away the vain error of purgatory, which is grounded upon this saying of the Gospel, Thou shalt not depart thence, until thou hast paid the uttermost farthing. Now doth St. Augustine say, that those men which are cast into prison after this life on that condition, may in no wise be holpen, though we would help them never so much. And why? Because the sen- tence of God is unchangeable, and cannot be revoked again. Therefore, let us not deceive ourselves, thinking that either we may help other, or other may help us by their good and charitable prayers in time to come. For, as the Preacher saith. When the tree falleth, whether it be to- ward the south or toward the north, in what place soever the tree falleth, there it lieth; meaning thereby, that every SERMON CONCERNING PRAYER. 311 mortal man dietli either in the state of salvation or damna- XIX. tion: according as the words of the Evangelist John do ^'""^^^^ also plainly import, saying, He that believeth on the Son John iii. of God hath eternal life ; but he that believeth riot on the Son shall never see life, but the wrath of God abideth irpon him. Where is then the third place, which they call pur- gatory? Or where shall our prayers help and profit the dead? St. Augustine doth only acknowledge two places Lib. v. Hy- after this life, heaven and hell. As for the third place, he ^"g'"'- doth plainly deny that there is any such to be found in all Scripture. Chrysostom likewise is of this mind, that, Chrysust. in unless we wash away our sins in this present world, we Homil.'v. shall find no comfort afterward. And St. Cyprian saith, Cvprian. that, after death, repentance and sorrow of pain shall be l;""//;^^,^^^ without fruit ; weeping also shall be in vain, and prayer shall be to no purpose. Therefore he counselleth all men to make provision for themselves while they may, because, when they are once departed out of tliis life, there is no place for repentance, nor yet for satisfaction. Let these and such other places be sufficient to take away the gross error of purgatory out of our heads : neither let us dream any more, that the souls of the dead are any thing at all holpen by our prayers : but, as the Scripture teacheth us, let us think that the soul of man, passing out of the body, goeth straightways either to heaven, or else to hell, whereof the one needeth no prayer, the other is with- out redemption. The only purgatory, wherein we must trust to be saved, is the death and blood of Christ; which if we apprehend with a true and stedfast faith, it purgeth and cleanseth us from all our sins, even as well as if he Avere now hanging upon the cross. The blood of Christ, saith St. John, hath cleansed us from all sin. The blood of Christ, saith St. i Joimi. Paul, hath purged our consciences from dead works, to Heb. h. serve the living God. Also in another place he saith, We be sanctified and made holy by the offering up of the body Heb. x. of Jesus Christ done once for all. Yea, he addeth more, saying. With the one oblation of his blessed body and | precious blood, he hath made perfect for ever and ever, all them that are sanctified. This then is that purgatory, wherein all Christian men must put their whole trust and SERMON CONCERNING PRAYER. coufideiice; nothing doubting, but if they truly repent them J of their sins, and die in perfect faith, that then they shall forthwith pass from death to life. If this kind of purgation will not serve them, let them never hope to be released by other men's prayers, though they should continue therein unto the world's end. He that cannot be saved by faith in Christ's blood, how shall he look to be delivered by man's intercessions ? Hath God more respect to man on earth, than he hath to Christ in heaven ? If any man sin, saitli St. John, we have an Advocate with the Father, even Jesus Christ the righteous, and he is the propitiation for our sins. But we must take heed that we call upon this Advocate, while we have space given us in this life ; lest, when we are once dead, there be no hope of salvation left unto us. For, as every man sleepeth with his own cause, so every man shall rise again with his own cause. And look, in what state he dieth, in the same state he shall be also judged, Avhether it be to salvation or damnation. Let us not therefore dream either of purgatory, or of prayer for the souls of them that be dead; but let us earnestly and diligently pray for them which are expressly commanded in Holy Scripture, namely, for Kings and Rulers, for Ministers of God's holy word and sacraments, for the saints of this world, otherwise called the faithful; to be short, for all men living, be they never so great enemies to God and his people, as Jews, Turks, Pagans, Infidels Heretics, &c. Then shall we truly fulfil the commandment of God in that behalf, and plainly declare ourselves to be the true chddren of our heavenly Father ; who suffereth the sun to shine upon the good and the bad, and the rain to fall upon the just and the unjust. For which, and all other benefits most abundantly bestowed upon mankind from the begmning, let us give him hearty thanks, as we are most bound, and praise his name for ever and ever. Amen. AN HOMILY OF THE J^Utt anU arime of ^^rager God, through his ahnighty power, wisdom, and good- xx. ness, created in the beginning heaven and earth, the sun, part l. the moon, the stars, the fowls of the air, the beasts of the earth, the fishes in the sea, and all other creatures, for the use and commodity of man ; whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given him in charge and command- ment ; and also that he should declare himself thankful and kind for all those benefits, so liberally and so graciously bestowed upon him, utterly without any deserving on his behalf. And although we ought at all times, and in all places, to have in remembrance, and to be thankful to, our gracious Lord — according as it is written, I will magnify Psalm ciii the Lord at all times : and again, Wheresoever the Lord beareth rule, O my soul, praise the Lord — yet it appeareth to be God's good will and pleasure, that we should at special times, and in special places, gather ourselves to- gether to the intent his name might be renowned, and his glory set forth in the congregation and assembly of his saints. As concerning the time, which Almighty God hath ap- pointed his people to assemble together solemnly, it doth appear by the Fourth Connnaiidment of God : Remember, saith God, that thou keep holy the Sabbath-day. Upon the which day, as is plain in the Acts of th» Apostles, the Acts xUi. people accustomably resorted together, and heard dih- g.e)itly the Law and the Prophets read among them. And SERMON OF THE albeit this commandment of God doth not bind Christian J people so straitly to observe and keep the utter ceremonies of the Sabbath-day, as it was given unto the Jews, as touching- the forbearing of work and hibour in time of great necessity, and as touching- the precise keeping of the seventh day, after the manner of the Jews : — for we keep now the first day, which is our Sunday, and make that our Sabbath, that is, our day of rest, in the honour of our Saviour Christ, who, as upon that day, rose from death, conquering the same most triumphantly :— yet, notwith- standing, whatsoever is found in the commandment apper- taining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it ought to be retained and kept of all good Christian people. And therefore, by this commandment, we ought to have a time, as one day in the week, wherein we ought to rest, yea, from our lawful and needful works. For, like as it appeareth by this commandment, that no man in the six days ought to be slothful or idle, but diligently to labour in that state wherein God hath set him : even so, God hath given express charge to all men, that upon the Sabbath- day, which is now our Sunday, they should cease from all weekly and work-day labour, to the intent that like as God himself wrought six days, and rested the seventh, and blessed and sanctified it, and consecrated it to quiet- ness and rest from labour ; even so God's obedient people should use the Sunday holily, and rest from their common and daily business, and also give themselves wholly to hea- venly exercises of God's true religion and service. So that God doth not only command the observation of this holy day, but also by his own example doth stir and provoke us to the diligent keeping of the same. Good natural children will not only become obedient to the command- ment of their parents, but also have a diligent eye to their doings, and gladly follow the same. So, if we will be the children of our heavenly Father, we must be careful to keep the Christian Sabbath-day— which is the Sunday— not only for that it is God's express commandment, but also to declare ourselves to be loving children, in following the example of our gracious Lord and Father. Thus it may plainly appear, that God's will and com- PLACE AND TIME OF PRAYER. 31S mandmeiit was to have a solemn time and standing day in ^^• the week, wherein the people should come together, and s^X^l^ have in renienil»rance his wonderful benefits, and to render him thanks for them, as appertaineth to loving-, kind, and obedient people. This example and commandment of God, the godly Christian people began to follow, immediately after the ascension of our Lord Christ, and bpgan to choose them a standing day of the week to come together in ; yet not the seventh day — which the Jews kept — but the Lord's day, the day of the Lord's resurrection, the day after the se- venth day, which is the first day of the week. Of the which day mention is made by St. Paul on this wise: In the first day of the Sabbath, let every man lay up what he i Cor. xvi. thinketh good ; meaning for the poor. By the first day of the Sabbath is meant our Sunday ; which is the first day after the Jew's seventh day. And in the Apocalypse it is more plain, whereas St. John saith, I was in the spirit upon the Lord's day. Sithence which time God's people hath always, in all ages, without any gainsaying, used to come together upon the Sunday; to celebrate and honour the Lord's blessed name, and carefully to keep that day in holy rest and quietness, both man, woman, child, servant, and stranger. For the transgression and breach of which day, God hath declared himself much to be grieved ; as it may appear by him, who, for gathering of sticks on the Numb. xv. Sabbath-day, was stoned to death. But, alas ! all these notwithstanding, it is lamentable to see the wicked boldness of those that will be counted God's people, who pass nothing at all of keeping and hallowing the Sunday. And these people are of two sorts. The one sort, if they have any business to do, though there be no extreme need, they must not spare for the Sunday; they must ride and jounaey on the Sunday ; they must drive and cari-y on the Sunday ; they must row and ferry on the Sunday ; they must buy and sell on the Sunday ; they must keep markets and fairs on the Sunday ; finally they use all days alike ; work-days and holy-days all are one. The other sort is worse. For although they will not travel nor labour on the Sunday as they do on the week- day ; yet they will not rest in holiness, as God command- SERMON OF THE ^ eth ; but they rest in ungodliness and filthiness, prancing ^ in their pride, pranking and pricking, pointing and paint- ing themselves, to be gorgeous and gay: they rest in excess and superfluity, in ghittony and drunkenness, like rats and swine : they rest in brawling and railing, in quar- relling and fighting: they rest in wantonness, in toyish talking, in filthy fleshliness : so that it doth too evidently appear that God is more dishonoured, and the devil better served, on the Sunday, than upon all the days in the week besides. And I assure you, the beasts, which are com- manded to rest on the Sunday, honour God better than this kind of people : for they offend not God, they break not their holy day. Wherefore, O ye people of God, lay your hands upon your hearts ; repent and amend this grievous and danger- ous wickedness ; stand in awe of the commandment of God; gladly follow the example of God himself ; be not disobedient to the godly order of Christ's church, used and kept from the Apostles' time until this day. Fear the displeasure and just plagues of Almighty God, if ye be negligent, and forbear not labouring and travelling on the Sabbath-day or Sunday, and do not resort together to celebrate and magnify God's blessed name, in quiet holi- ness and godly reverence. ]S"ow concerning the place, where the people of God ought to resort together, and where especially they ought to celebrate and sanctify the Sabbath-day, that is the Sunday, the day of holy rest. TJiat place is called God's Temple, or the Church ; because the company and con- gregation of God's people— which is properly called the Church— doth there assemble themselves on the days ap- pointed for such assemblies and meetings. And, foras- much as Almighty God hath appointed a special time to be honoured in, it is very meet, godly, and also necessary, that there should be a place appointed, where these people should meet and resort, to serve their gracious God and merciful Father. Truth It is, the holy Patriarchs, for a great number of years, had neither temple nor church to resort unto. The cause was, they were not staid in any place, but were in a contmual peregrination and wandering, that they could not PLACE AND TIME OF PRAYER. conveniently build any churcli. But, so soon as God had delivered his people Ironi their enemies, and set them in some liberty in the wilderness, he set them up a costly and a curious tabernacle ; which was, as it were, the parish- church, a place to resort unto of the whole multitude, a place to have his sacrifices made in, and other observances and rites to be used in. Furthermore, after that God', ac- cording to the truth of his promise, had placed and quietly settled his people in the land of Canaan — now called Jewry he commanded a great and magnificent temple to be built by King Solomon, as seldom the like hath been seen ; a temple so decked and adorned, so gorgeously garnished, as was meet and expedient for people of that time, which would be allured and stirred with nothing so much, as with such outward goodly gay things. This was now the temple of God, endued also with many gifts and sundry promises. This was the public church, and ihe mother- church of all Jewry. Here was God honoured and served.- Hither was the whole realm of all the Israelites bound to come at three solemn feasts in the year, to serve their Lord God here. But let us proceed further. In the time of Christ and his Apostles, there were yet no temples nor churches for Chris- tian men. For why ? They were always for the most part in persecution, vexation, and trouble ; so that there could be no liberty nor licence obtained for that purpose. Yet God delighted much that they should often resort together in a pface ; and therefore after his asceiision they remained together in an upper chamber; sometimes they entered into the temple, sometimes into the synagogues, sometimes they were in prison, sometimes in their houses, sometimes in the fields, &c. And this continued so long till the faith of Christ Jesus began to multiply in a great part of the world. Now when divers realms were established in God's true religion, and God had given them peace and quiet- ness, then began Kings, Noblemen, and the people also, stirred up with a godly zeal and ferventness, to build up temples and churches, whither the people might resort, the better to do their duty towards God, and to keep holy tlMjir Sabbath-dav, the day of rest. And to these temples hive the Christians customably used to resort from time SERMON OF THE to time, as unto meet places, where they mi>l,t with common consent praise and magnify God's name, vieldin^ iim thanks for the benefits that he daily poureih upon them both mercifully and abundantly; where they mXht also hear his holy word read, expounded, and preached smcerely, and receive his holy sacraments ministered unto them duly and purely. True it is, that the chief and special temples of God wherem he hath greatest pleasure, and most delighteth to dwell are the bodies and minds of true Christians, and the chosen people of God; according to the doctrine of Hoy Scriptures, declared by St. Paul: Know ye not saith he, that ye be the temple of God, and that tli; Spirit ot God doth dwell in you? The temple of God is holy which ye are. And again in the same Epistle, Know ye not that your body is the temple of the Holy Ghost dwelling m you; whom you have given you of God, and that ye be not your own ? Yet, this notwithstanding, God doth allow the material temple made with lime and stone so oft as his people come together into it, to praise his holy name, to be his house, and the place where he hath promised to be present, and where he will hear the prayers of them that call upon him. The which thing both Christ and his Apostles, with all the rest of the holy fathers, do snfficjently declare by this. That albeit they certainly knew tliat their prayers were heard in what place soever they made them— though it were in caves, in woods, and in deserts— yet, so oft as they could conveniently, they re- sorted to the material temples, there with the rest of the congregation to join in prayer and true worship. Wherefore, dearly beloved, you that profess yourselves to be Christians, and glory in that name, disdain not to follow the example of your Master Christ, whose scholars you say you be ; shew you to be like them whose school- mates you take upon you to be, that is, the Apostles and Disciples of Christ. Lift up pure hands, with clean hearts, m all places, and at all times. But do the same in the temples and churches upon the Sabbath-days also. Our godly predecessors, and the ancient Fathers of the pri- mitive church, spared not their goods to build churches ; no, they spared not to venture their lives in time of per- PLACE AND TIME OF PRAYER. secution, and to hazard their blood, that they might as- semble themselves together in churches. And shall we spare a little labour to come to churches I Shall neither their example, nor our duty, nor the commodities, that thereby should come unto us, move us ? If we will declare ourselves to have the fear of God, if we will shew ourselves true Christians, if we w^ll be the followers of Christ our Master, and of those godly fathers that have lived before us, and now have received the reward of true and faithful Christians; we must both willingly, earnestly, and reverently, come unto the material churches and temples to pray, as unto fit places appointed for that use : and that upon the Sabbath-day, as at most convenient time for God's people to cease from bodily and worldly business, to give themselves to holy rest and godly contemplation, pertaining to the service of Almight}' God ; whereby we may reconcile ourselves to God, be partakers of his holy sacraments, and be devout hearers of his holy word ; so to be established in faith to God ward, in hope against all adversity, and in charity toward our neighbours. And thus running our course as good Chris- tian people, we may at the last attain the reward of ever- lasting glory, through the merits of our Saviour Jesus Christ ; to whom, with the Father and the Holy Ghost, be all honour and glory. Amen. THE SECOND PART HOMILY OF THE PLACE AND TIME OP PRAYFR. IT hath been declared unto you, good Christian peoplfe, in the former Sermon read unto you, at what time, and into what place, ye shall come together to praise God. Now I intend to set before your eyes, First, how zealous and desirous ye ought to be to come to your church : Se- condly, how sore God is grieved with them that do despise, or little regard to come to the church upon the holy restful day. 320 SERMON OF THE Psal. cxxii Psal. It may welJ appear by the Scriptures, that many of the godly Israehtes, being now in captivity for their sins among the Babylonians, full often wished and desired to be ao-ain at Jerusalem. And at their return, through God's c^ood- ness, though many of the people were negligent, yet the lathers were marvellous devout to build up the temple that tods people might repair thither, to honour him. And King David, when he was a banished man out of his coun- try, out of Jerusalem the holy city, from the sanctuary, from the holy place, and from the tabernacle of God • what desire, what ferventness was in him toward that holy place' >V hat wishings and prayers made he to God to be a dweller m the house of the Lord! One thing, saith he,, have I asked of the Lord, and this will I still crave, that I may resort and have my dwelling in the house of the Lord, so long-^asllive Again, O how I joyed when I heard these words : We shall go into the Lord's house. And in other places of the Psalms he declareth, for what intent and pur- pose he hath such a fervent desire to enter into the temple and church of the Lord. I will fall down, saith he, and wor- .. ship m the holy temple of the Lord.. Again, I have appeared m thy holy place that I might behold thy might and power, that I might behold thy glory and magnificence. Finally he saith I will shew forth thy name to my brethren, I will praise thee in the midst of the congregation. Why then had David such an earnest desire to the house of God ' First because there he would worship and honour God. Secondly' there he would have a contemplation and a sight of the power and glory of God. Thirdly, there he would praise the name of God, with all the congregation and company of the people. These considerations of this blessed Prophet of God ought to stir up and kindle in us the like earnest desire to resort to the church, especially upon the holy restful days; there to do our duties, and to serve God^ there to call to remembrance, how God, even of his mere' mercy and for the glory of his name sake, worketh mightily to conserve us in health, wealth, and godliness, and mightily preserveth us from the assaults and rages of our ot his faithful people, to praise and magnify the Loi-d.'* aoly name. PLACE AND TIME OF PRAYER. 321 Set before your eyes also that ancient father Simeon, of XX. whom the Scripture speaketh thus, to his great commeil- v.^1^3-^ dation, and an encouragement for us to do the like. There LuLe ii. was a man at Jerusalem, named Simeon, a just man, fearing God : he came by the Spirit of God into the temple, and was told by the same Spirit, that he should not die before he saw the Anointed of the Lord. In the temple his pi-omise was fulfilled ; in the temple he saw Christ, and took him in his arms ; in the temple he brake out into the mighty praise of God his Lord. Anna, a prophetess, an old widow, Anna. departed not out of the temple, giving herself to prayer and fasting day and night : and she coming about the same time, was likewise inspired, and confessed, and spake of the Lord to all them that looked for the redemption of Israel. This blessed man and this blessed woman were not disappointed of wonderful fruit, commodity, and com- fort, which God sent them, by their diligent resorting to God's holy temple. Now ye shall hear how grievously God hath been offended with his people, for that they passed so little upon his holy temple, and foully either despised or abused the same. "Which thing may plainly ai)pear by the notable plagues and punishments which God hath laid upon his people; especially in this, that he stirred up their adversaries hor- ribly to beat down and utterly to destroy his holy temple with a perpetual desolation. Alas ! how many churches, countries, and kingdoms of Christian people, have of late years been plucked down, over-run, and left waste, with grievous and intolerable tyranny and cruelty of the enemy of our Lord Christ, the great Turk ; who hath so universally scourged the Christians, that never the like was heard or read of! Above thirty years past, the great Turk had over-run, conquered, and brought into his dominion and subjection, twenty Christian kingdoms ; turning away the people from the faith of Christ, poisoning them with the devilish religion of wicked Mahomet ; and either destroying their churches utterly, or filthily abusing them with their wicked and detestable errors. And now this great Turk, this bitter and sharp scourge of God's vengeance, is even at hand in this part of Christendom, in Europe, at the borders of Italy, at the borders of Germany, greedily Y SERMON OF THE gaping to devour us, to over-run our country, to destroy our churches also ; unless we repent our sinful life, and resort more diligently to the church to honour God, to learn his blessed will, and to fulfil the same. The Jews in their time provoked justly the vengeance of God, for that partly they abused his holy temple with the detestable idolatry of the heathen, and superstitious vanities of their own inventions, contrary to God's com- mandment; partly they resorted unto it as hypocrites, spotted, imbrued, and foully defiled with all kind of wicked- ness and sinful life ; partly many of them passed little upon the holy temple, and cared not whether they came thither or no. And have not the Christians of late days, and even in our days also, in like manner provoked the displeasure and indignation of Almighty God? partly because they have profaned and defiled their churches with heathenish and Jewish abuses, with images and idols, with numbers of altars, too, too superstitiously and intolerably abused ; with gross abusing and filthy corrupting of the Lord's holy Supper, the blessed sacrament of his Body and Blood ; with an infinite number of toys and trifles of their own devices, to make a goodly outward shew, and to deface the plain, simple, and sincere religion of Christ Jesus : partly, they, resort to the church like hypocrites, full of all iniquity and sinful life, having a vain and dangerous fancy and per- suasion, that if they come to the church, besprinkle them with holy water, hear a mass, and be blessed with the chalice, though they understand not one word of the whole service, nor feel one motion of repentance in their hearts, all is well, all is sure. Fie upon such mocking and blaspheming of God's holy ordinance. Chui'ches were, made for another purpose ; that is, to resort thither, and to serve God truly ; there to learn his blessed will, there to, call upon his mighty name, there to use the holy Sacraments ; there to travail how to be in charity with thy neighbour, tliere to have thy poor and needy neighbour in remembrance: from thence to depart better and more godly than thou camest thither. Finally, God's vengeance hath been and is daily provoked, because much wicked people pass nothing to resort to the church ; either, for that they are so blinded, that tliey understand nothing of God and godUness, and PLACE AND TIME OF PRAYER. 323 care not witli devilish example to offend their neighbours ; XX. or else, for that they see the church altogether scoured of Vi^i-^^-^ stich gay gazing sights, as their gross fantasy was greatly delighted with ; because they see the false religion aban- doned, and the true restored, which seemeth an unsavoury thing to their unsavoury taste : as may appear by this, that a woman said to her neighbour ; Alas, Gossip, what shall we now do at church, since all the saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, and playing upon the organs, that we could before ? But, dearly beloved, we ought greatly to rejoice, and give God thanks, that our churches are delivered out of all those things which displeased God so sore, and filthily defiled his holy house and his place of prayer ; for the which he hath justly destroyed many nations ; according to the saying of St. Paul, If any man defile the temple of God, God will i Cor. iii. hira destroy. And this ought we greatly to praise God for, that such superstitious and idolatrous manners, as were utterly naught, and defaced God's glory, are utterly abolish- ed, as they most justly deserved ; and yet those things that either God was honoured with, or his people edified, are decently retained, and in our churches comely practised. But now, foiasmuch as ye perceive it is God's determi- nate pleasure ye should resort unto your churches upon the day of holy rest; seeing ye hear what displeasure God eonceiveth, what plagues he poureth upon his disobedient people ; seeing ye understand what blessings of God are given, what heavenly commodities come to such people as desirously and zealously use to resort unto their churches; seeing also ye are now friendly bidden, and jointly called; beware that ye slack not your duty, take heed that you suffer nothing to let vou hereafter to come to the church, at such times as you are ordinarily appointed and com- manded. Our Saviour Christ telleth in a parable, that a great supper was prepared, guests were bidden, many excused themselves, and would not come : I tell you, LuU xi». saith Christ, none of them that were called shall taste of my supper. This great supper is the true religion of Almighty God, wherewith he will be worshipped in the due receiving of his Sacraments, and sincere preaching- Y 2 OF THE PLACE AND TIME OF PRAYER. and hearing- of his holy Avord, and practising the same by godly conversation. This feast is now prepared in God's banquetting-house, the church ; you are thereunto called and jointly bidden : if you refuse to come, and make your excuses, the same will be answered to you that was unto them. Now come therefore, dearly beloved, without delay, and cheerfully enter into God's feasting house, and become partakers of the benefits provided and prepared for you. But see that ye come thither with your holy-day garment; not like hypocrites, not of a custom and for manner's sake, not with loathsomeness, as though ye had rather not come than come, if ye were at your liberty. For God hateth and punisheth such counterfeit hypocrites ; as appeareth by Christ's former parable. My friend, saith God, how earnest thou in without a wedding-garment? And therefore commanded his servants to bind him hand and foot, and to cast him into utter darkness ; where shall be weeping and wailing, and gnashing of teeth. To the intent that ye may avoid the like danger at God's hand, come to the church on the holy day, and come in your holy-day garment ; that is to say, come with a cheerful and a godly mind ; come to seek God's glory, and to be thankful unto him ; come to be at one with thy neighbour, and to enter in friendship and charity with him. Consider that all thy doings stink before the face of God, if thou be not in charity with thy neighbour. Come with an heart sifted and cleansed from worldly and carnal affections and de- sires ; shake off all vain thoughts, which may hinder thee from God's true service. The bird, when she will fly, shaketh her wings : shake and prepare thyself to fly higher than all the birds in the air ; that, after thy duty duly done in this earthly temple and church, thou mayest fly up, and be received into the glorious temple of God in heaven, through Christ Jesus our Lord : to whom, with the Father and the Holy Ghost, be all glory and honour. Amen* AN HOMILY, WHEREIN IS DECLARED, THAT ©ommon ^Btm^^ antr SactammtjS? OUGHT TO BE MINISTERED IN A TONGUE THAT IS UNDERSTOOD OF THE HEARERS. Among the manifold exercises of God's people, dear v«,^->y-^ Christians, there is none more necessary for all estates, and at all times, than is public Prayer, and the due use of Sa- craments. For in the first we beg- at God's hand all such things, as otherwise we cannot obtain : and in the other he embraceth us, and offereth himself to be embraced of us. Knowing-, therefore, that these two exercises are so neces- sary for us, let us not think it unmeet to consider. First, what prayer is, and what a sacrament is ; and then, how many sorts of prayers there be, and how many sacraments : so shall we the better understand how to use them aright. To know what they be, St. Augustine teacheth us in his Spiritu et book, entitled. Of the Spirit and the Soul. He saith thus ^"''"'»- of prayer ; Prayer is, saith he, the devotion of the mind ; that is to say. The returning to God, through a godly and humble affection ; which affection is a certain willing- and sweet inclining- of the mind itself towards God. And inii"^",^ra' * the second Book against the Adversary of the Law and Adversaries the Prophets, he calleth sacraments holy signs. And Proph.^*^ writing to Bonifacius of the baptism of infants, he saith, August, ad If sacraments had not a certain similitude of those things, ""' '"^'"'"' whereof they be sacraments, they should be no sacraments at all. And, of this similitude, they do for the most part receive the names of the self-same things they signify. By these words of St. Augustine it appeareth, that he alloweth the oomraon description of a sacrament, which is, that it is $26 OF COMMON PRAYER XXI. a visible sign of au invisible grace : that is to say," that ^^'^'y^*^ setteth out to the eyes and other outward senses, the in- ward working of God's free mercy; and doth, as it were, seal in our hearts the promises of God. And so was Cir- cumcision a sacrament ; which preached unto the outward senses the inward cutting away of the foreskin of the heart, and sealed and made sure, in the hearts of the circumcised, the promise of God touching the promised seed that they looked for. Now let us see how many sorts of Prayer, and how many Sacraments there be. In the Scriptures we read of three sorts of Prayer ; whereof two are private, and the third is common. The first is that which St. Paul speaketh of in his Epistle 1 lim. ii. to Timothy, saying, I will that men pray in every place, lifting up pure hands without wrath or striving. And it is the devout lifting up of the mind to God, without the ut- tering of the heart's grief or desire by open voice. Of this 1 Sara. i. prayer we have example in the First Book of Samuel, in Anna the mother of Samuel, when in the heaviness of her heart she prayed in the temple, desiring to be made fruit- ful. She prayed in her heart, saith the text, but there was no voice heard. After this sort must all Christians pray, not once in a week, or once in a day only ; but, as St. Paul 1 Thf ss. T, writeth to the Thessalonians, without ceasing. And as St. James y. James writeth. The continual prayer of a just man is of much force. The second sort of Prayer is spoken of in the Gospel of Matt. vi. Matthew ; where it is said. When thou prayest, enter into thy secret closet ; and, when thou hast shut the door to thee, pray unto thy Father in secret; and thy Father, which seeth in secret, shall reward thee. Of this sort of prayer there be sundry examples in the Scriptures ; but it shall suffice to rehearse one, wliich is written in the Acts Acts X. of the Apostles. Cornelius, a devout man, a Captain of the Italian army, saith to Peter, that, being in his house in prayer at the ninth hour, there appeared unto him one in a white garment, &c. This man prayed unto God in secret, and was rewarded openly. These be the two private sorts of prayer : the one mental, that is to say, the devout lifting up of the mind to God ; and the other vocal, that is to say. AND SACRAMENTS. ;^2t the secret uttering of the griefs and desires of the heart with XXI. words, but yet in a secret closet or some solitary place. ^'-'"'v-'^--' The third sort of Prayer is public or common. Of this prayer speaketh our Saviour Christ, when he saith, If two Man. xviil. of you shall agree upon earth upon any thing, whatsoever ye shall ask, my Father which is in heaven shall do it for you ; for wheresoever two or three be gathered together in my name, there am I in the midst of them. Although God hath promised to hear us when we pray privately, so it be done faithfully and devoutly — for he saith. Call upon me in Psui. I. the day of thy trouble, and I will hear thee : and Elias, being but a mortal man, saith St. James, prayed, and james. v. heaven was shut three years and six months ; and again he prayed, and the heaven gave rain — yet by the histories of the Bible it appeareth, that public and common prayer is most available before God ; and therefore is much to be lamented that it is no better esteemed among us, which profess to be but one body in Chi'ist. When the city of T.nah iii. Nineveh was threatened to be destroyed within forty days, the Prince and the people joined themselves together in public prayer and fasting, and were preserved. In the Prophet Joel, God commandeth a fasting to be proclaimed, Joel ii. and the people to be gathered together, young and old, man and woman, and are taught to say with one voice. Spare us, O Lord, spare thy people, and let not thine inheritance be brought to confusion. When the Jews should have been Esther W. destroyed all in one day through the malice of Haman, at the commandment of Esther they fasted and prayed, and were preserved. When Holophernes besieged Bethulia, by the advice of Judith they fasted and prayed, and were judhh viii. delivered. When Peter was in prison, the congregation Acts xii. joined themselves together in prayer, and Peter was won- derfully delivered. By these histories it appeareth, that common or public prayer is of grettt force to obtain mercy and deliverance at our heavenly Father's hand. Theiefore, brethren, I beseech you, even for the tender mercies of God, let us no longer be negligent in this behalf: but, as a people willing to receive at God's hand such good things as in the common prayer of the Church are craved, let us join ourselves together in the place of common prayer, and, witk one voice and one heart, beg of our ^ OF COMMON PRAYER XXI. heavenly Father all those things, which he knoweth to be necessary for us. I forbid you not private prayer, but I exhort you to esteem common prayer as it is worthy. And before all tilings, be sure that, in all these three sorts of prayer, your minds be devoutly lifted up to God: else are your prayers to no purpose, and this saying shall be verified 31. XXIX. jjj yQ^^. This people honoureth me with their lips, but their heart is far from me. Thus much for the three sorts of Prayer, whereof we read in the Scriptures. Now with like, or rather more brevity, you shall hear how many Sacraments there be, that were instituted by our Saviour Christ, and are to be continued, and received of every Christian in due time and order, and for such pur- pose as our Saviour Christ willed them to be received. And as for the number of them, if they should be considered according to the exact signification of a sacrament — namely, for the visible signs expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness and joining in Christ — there be but two ; namely. Baptism, and the Supper of the Lord. For although Absolution hath the promise of forgiveness of sin ; yet by the express word of the New Testament it hath not this promise annexed and tied to the visible sign, which is imposition of hands. For this visible sign — I mean laying on of hands — is not ex- pressly commanded in the New Testament to be used in Absolution, as the visible signs in Baptism and the Lord's Supper are : and therefore Absolution is no such sacra- ment as Baptism and the Communion are. And though the Ordering of Ministers hath this visible sign and pro- mise ; yet it lacks the promise of remission of sin, as all other sacraments besides the two above named do. There- fore neither it, nor any other sacrament else, be such sacraments as Baptism and the Communion are. But in a general acception, the name of a sacrament may be attri- buted to any thing, whereby an holy thing is signified. In which understanding of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven sacraments; but also to divers and sundry other cere- AND SACRAMENTS. 329 monies, as to oil, washing of feet, and such like : not mean- XXI. kig thereby to repute them as sacraments, in the same '-*^'''^-' signification that the two forenamed sacraments are. And therefore St. Augustine, weighing the true signification Dionysias, and the exact meaning of the word, writing to Januarius, Kemarride and also in the Third Book of Christian Doctrine, affirmeth, mini.et Ab- that the Sacraments of the Christians, as they are most '""Ptdum. excellent in signification, so are they most few in number ; and in both places maketh mention expressly of two, the sacrament of Baptism, and the Supper of the Lord. And, although there are retained by the order of the Church of England, besides these two, certain other rites and cere- monies about the Institution of Ministers in the Church, Matrimony, Confirmation of Children, by examining them of their knowledge in the articles of the faith, and joining thereto the prayers of the Church for them, and likewise for the Visitation of the Sick ; yet no man ought to take these for sacraments in such signification and meaning as the sacraments of Baptism and the Lord's Supper are ; but either for godly states of life, necessary in Christ's Church, and therefore worthy to be set forth by public action and solemnity, by the ministry of the Church, or else judged to be such ordinances, as may make for the instruction, comfort, and edification of Christ's Church. Now, understanding sufficiently what Prayer is, and what a Sacrament is also ; and how many sorts of prayers there be, and how many sacraments of our Saviour Christ's institution ; let us see whether the Scriptures, and ex- amples of the primitive church, will allow any vocal prayer — that is, when the mouth uttereth the petitions with voice — or any manner of sacrament, or other public or common rite or action, pertaining to the profit and edifjing of the unlearned, to be ministered in a tongue unknown, or not understood of the Minister or people ; yea, and whether any person may privately use any vocal prayer in a language that he himself understandeth not. To this question we must answer. No. And first of common Prayer and administration of Sa- craments. Although reason, if it might rule, would soon persuade us to have our common prayer and administration of the sacraments in a known tongue — both for that to pray OF COMMON PRAYER eommonly, is for a multitude to ask one and the self-same thing- with one voice, and one consent of mind ; and to ad- minister a sacrament is, by the outward word and element to preach to the receiver the inward and invisible grace of God ; and also for that both these exercises were first instituted, and are still continued, to the end that the congregation of Christ might, from time to time, be put in remembrance of their unity in Christ, and that, as members all of one body, they ought, both in prayers and otherwise, to seek and desire one another's commodity, and not their own without others' — yet shall we not need to flee to rea- sons and proofs in this matter, sith we have both the plain and manifest words of the Scripture, and also the consent of the most learned and ancient writers, to commend the prayers of the congregation in a known tongue. First, Paul to the Corinthians saith. Let all things be done to edifying. Which cannot be, unless common prayers and administration of sacraments be in a tongue known to the people. For where the prayers spoken by the Minister, and the words in the administration of the sacraments, be not understood of them that be present, they cannot thereby be edified. For, as, when the trumpet that is Ijlown in the field giveth an uncertain sound, no man is thereby stirred up to prepare himself to the fight; and as, when an instrument of music maketh no distinct sound, no man can tell what is piped : even so, when prayers or admi- nistration of sacraments shall be in a tongue unknown to the hearers, which of them shall be thereby stirred up to lift up his mind to God, and to beg with the Minister, at God's hand, those things which in the words of his prayers the Minister asketh 1 or who shall, in the ministration of the sacraments, understand what invisible grace is to be craved of the hearer, to be wrought in the inward man I Truly, no man at all. For, saith St. Paul, He that speaketh in a tongue unknown, shall be to the hearer an alien : which in a Christian congregation is a great absurdity ; for we are not strangers one to another, but we are the citizens of the saints, and of the household of God, yea, and members of one body. And therefore, whilst our Minister is in re- hearsing the prayer, that is made in the name of us all, we must give diligent ear to tlie words spoken by him, and in* AND SACRAMENTS. ;3.31 heart beg- at God's hand those things that he beggeth in XXI. words. And to signify that we do so, we say, Amen, at ^-^^/^^-^ the end of the prayer that he maketh in the name of us all. And this thing- can we not do for edification, unless we understand what is spoken. Therefore it is required of necessity, that the common prayer be had in a tongue that the hearers do understand. If ever it had been tolerable to use strange tongues in the congregation, the same might have been in the time of Paul and the other Apostles, when they were miraculously endued with gifts of tongues. For it might then have persuaded some to embrace the Gospel, when they had heard men that were Hebrews born, and unlearned, speak the Greek, the Latin, and other languages. But Paul thought it not tolerable then : and shall we use it now, when no man cometh by that knowledge of tongues, other- wise than by diligent and earnest study ? God forbid ? For we should by that means bring all our church exer- cises to frivolous superstition, and make them altogether unfruitful. Luke writeth, that when Peter and J ohn were Acts W. discharged by the Princes and High-Priests of Jerusalem, they came to their fellows, and told them all that the Princes of the Priests and Elders had spoken to them. Which when they heard, they lifted up their voice toge- ther to God with one assent, and said. Lord, thou art he that hast made heaven and earth, the sea, and all things that are in them, &c. Thus could they not have done, if they had prayed in a strange tongue, that they had not understood. And no doubt of it, they did not all speak with several voices ; but some one of them spake in the name of them all, and the rest, giving diligent ear to his words, consented thereunto ; and therefore it is said, that they lifted up their voice together. St. Luke saith not, their voices, as many ; but their voice, as one. That one voice, therefore, was in such language as they all under- stood ; otherwise they could not have lifted it up with the consent of their hearts : for no man can give consent of the thing that he knoweth not. As touching the times before the coming of Christ, there was never man yet that would affirm, that either the people of God, or other, had their prayers or administra- OF COMMON PRAYER tioiis of the sacraments, or sacrifices, in a tongue that they themselves understood not. As for the time since Christ, till that usurped power of Rome began to spread itself, and to enforce all the nations of Europe to have the Romish language in admiration, it appeareth, by the con- sent of the most ancient and learned writers, that there was no strange or unknown tongue used in the congre- gation of Christians. Justinus Martyr, who lived about one hundred and sixty years after Christ, saith thus of the administration of the Lord's Supper in his time. Upon the Sunday, assemblies are made, both of them that dwell in cities, and of them that dwell in the country also. Amongst whom, as much as may be, the writings of the Apostles and Prophets are read. Afterwards, when the Reader doth cease, the chief Minister maketh an exhortation, exhorting them to follow honest things. After this we rise all together, and offer prayers ; which being ended, as we have said, bread and wine, and water, are brought forth : then the head Minister offereth prayers and thanksgiving with all his power, and the people answer, Amen. These words, with their cir- cumstances, being duly considered, do declare plainly, that not only the Scriptures were read in a known tongue, but also that prayer was made in the same in the congregations of Justin's time. Basilius Magnus and Johannes Chrysostomus did in their time prescribe public orders of public administration, which they call Liturgies ; and in them they appointed the people to answer to the prayers of the Minister, some- time. Amen ; sometime. Lord have mercy upon us ; some- time. And with thy spirit, and. We have our hearts lifted up unto the Lord, &c. Which answers the people could not have made in due time, if the prayers had not been in a tongue that they understood. The same Basil, writing to the Clergy of Neocsesarea, saith thus of his usage in common prayer: Appointing one to begin the song, the rest follow : and so with divers songs and prayers passing over the night, at the dawning of the day all together — even as it were with one mouth and one heart — they sing unto the Lord a song of confession, every man framing unto himself meet words of repentance. In another place AND SACRAMENTS. 38* he saitb. If the sea be fair, how is not the assembly of the XXI. congregation much more fair ; in which a joined sound of ^-^'V"*^ men, women, and children, as it were of the waves beating on the shore, is sent forth in our prayers unto our God? Mark his words : A joined sound, saith he, of men, women, ""*'''• , and children : which cannot be, unless they all understand the tongue wherein the prayer is said. And Chrysostom upon the words of Paul saith. So soon as the people hear these words. World without end, they all do forthwith an- 1 Cor. xiv. swer, Amen. This could they not do, unless they under- stood the word spoken by the Priest. Dionysius saith, that hymns were said of the whole Dionjs. multitude of people in the administration of the Com- munion. Cyprian saitb. The Priest doth prepare the minds of the Cyprian. brethren with a preface before the prayer, saying. Lift ^-j^j^^j'^''^ up your hearts ; that whilst the people doth answer. We minka. have our hearts lifted up to the Lord, they be admo- nished that they ought to think on none other thing than the Lord. St. Ambrose, writing upon the words of St. Paul, saith, i Cor. xiv. This is it that he saith : Because he, which speaketh in an unknown tongue, speaketh to God, for he knoweth all things ; but men know not, and therefore there is no profit of this thing. And again, upon these words : If thou bless or give thanks with the spirit, how shall he that oc- cupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest I This is, saith Ambrose, if thou speak the praise of God in a tongue unknown to the hearers. For the unlearn- ed, bearing that which he understandeth not, knoweth not the end of the prayer, and answereth not, Amen : which word is as much to say as, Truth, that the blessing or thanksgiving may be confirmed. For the confirmation of the prayer is fulfilled, by them that do answer, Amen; that all things spoken might be confirmed in the minds of the hearers, through the testimony of the truth. And, after many weighty words to the same end, he saith. The conclusion is this, that nothing should be done in the church in vain ; and that this thing ought chiefly to be 334 OF COMMON PRAYER XXI. laboured for, that tiie unlearned also might take profit, '-'"^'y'^^ lest any part of the body should be dark through igno- janoe. And lest any man should think all this to be meant of preaching, and not of prayer, he taketh occasion of these words of St. Paul, If there be not an interpreter, let him keep silence in the church, to say as foUoweth : Let him pray secretly, or speak to God, who heareth all things that be dumb : for in the church must he speak that may profit all persons. 1 Cor. xiv. St, Hierom, writing upon these words of St. Paul, How shall he that supplieth the place of the unlearned, &c. saith. It is the layman, whom Paul understandeth here to be in the place of the ignorant man, which hath no ecclesiastical office : How shall he answer, Amen, to the prayer that he understandeth not? And a little after, upon the words of St. Paul, For if I should pray in a tongue, &c. he saith thus ; This is Paul's meaning : If any man speak in strange and unknown tongues, his mind is made unfruitful, not to himself, but to the hearer: for whatsoever is spoken he knoweth it not. Psalm xviii. St. Augustine, writing upon the eighteenth Psalm, saith, What this should be, we ought to understand, that we may sing with reason of man, and not with chattering of birds. For ousels, popinjays, ravens, pies, and other such- like birds, are taught by men to prate they know not what; but to sing with understanding is given by God's holy will DeMagist. to the nature of man. Again, the same Augustine saith, There needeth no speech when we pray, saving perhaps as the Priests do for to declare their meaning, not that God, but that men, may hear them ; and so being put in remem- brance by consenting with the Priest, they may hang upon God. Thus are we taught, both by the Scripture and ancient Doctors, that, in the administration of common Prayer and Sacraments, no tongue unknown to the hearers ought to be used. So that for the satisfying of a Christian man's conscience we need to spend no more time in this matter. But yet to stop the mouths of the advei'saries, which stay themselves much upon general decrees, it shall be good to add to these testimonies of Scriptures and Doctors^ one AND SACRAMENTS. Gonstitution, made by Justinian the Emperoi", who lived five hundred twenty and seven years after Christ, and was Emperor of Rome. The Constitution is this : We command that all Bishops Novel. Gotl- and Priests do celebrate the holy oblation, and the prayers *'"" ^^' used in holy baptism ; not speaking- low, but with a clear or loud voice, which may be heard of the people, that thereby the mind of the hearers may be stirred up with great devotion, in uttering- the prayers of the Lord God ; for so the holy Apostle teacheth, in his First Epistle to the Corinthians, saying, Truly, if thon only bless or give thanks in spirit, how doth he, that occupieth the place of the Unlearned, say, Amen, at that thy giving thanks unto God ; for he understandeth not what thou sayest ? Thou verily givest thanks well ; but the other is not edified. And again, in the Epistle to the Romans, he saith. With the heart a man believeth unto righteousness, and with the mouth confession is made unto salvation. Therefore, for these causes it is convenient, that, among other prayers, those things also, which are spoken in the holy oblation, be uttered and spoken of the most religious Bishops and Priests, unto our Lord Jesus Christ, our God with the Father and the Holy Ghost, with a loud voice. And let the most religious Priests know this, that if they neglect any of these things, that they shall give an account for them in the dreadful judgment of the great God, and our Saviour Jesus Christ. Neither will we, when we know it, rest and leave it unrevenged. This Emperor, as Sabellicus writeth, favoured the Bishop of Rome : and yet we see how plain a decree he maketh, i'or praying and administering- of sacraments in a known tongue, that the devotion of the hearers might be stirred up by knowledge, contrary to the judgment of them that would have ignorance to make devotion. He maketh it also a matter of damnation to do these things in a tongue that the hearers understand not. Let us therefore conclude, with God and all good men's assent, that no common prayer, or sacraments, ought to be ministered in a tongue that is not understood of the hearers. Now a word or two of private Prayer in an unknown tongue. \Q OF COMMON PRAYER XXI. We took in hand, where we began to speak of this matter, not only to prove that no common prayer, or administration of sacraments, ought to be in a tongue unknown to the hearers ; but also that no person ought to pray privately in that tongue that he himself understandeth not. Which thing- shall not be hard to prove, if we forget not what prayer is. For if prayer be that devotion of the mind, which enforceth the heart to lift up itself to God, how should it be said, that that person prayeth, that under- standeth not the words that his tongue speaketh in prayer ? Yea, how can it be said that he speaketh ? For to speak is, by voice to utter the thought of the mind. And the voice, that a man uttereth in speaking-, is nothing else but the messenger of the mind, to bring abroad the knowledge of that which otherwise lieth secret in the heart, and can- not be known; according- to that which St. Paul writeth: Cor. ii. What man, saith he, knoweth the things that appertain to man, saving only the spirit of man, which is in man I He, therefore, that doth not understand the voices that his tongue doth utter, cannot properly be said to speak, but rather to counterfeit, as parrots and such other birds use to counter- feit men's voices. No man, therefore, that feareth to provoke the wrath of God against himself, will be so bold to speak of God unadvisedly, without regard of reverent understanding, in his presence, but he will prepare his heart before he presume to speak unto God. And there- fore, in our common prayer, the Minister doth oftentimes say. Let us pray ; meaning thereby to admonish the people, that they should prepare their ears to hear what he should crave at God's hand, and their hearts to consent to the same, and their tongues to say, Amen, at the end thereof, i!. Ivii, On this sort did the Prophet David prepare his heart, when he said. My heart is ready, O God, my heart is ready ; I will sing and declare a psalm. The Jews also, when, in the time of Judith, they did with all their heart pray God to visit his people of Israel, had so prepared their hearts :iiroii. before they began to pray. After this sort had Manasses '''• prepared his heart before he prayed, and said. And now, O Lord, do I bow the knees of my heart, asking of thee part of thy merciful kindness. When the heart is thus prepared, the voice uttered from the heart is harmonious in the ears AND SACRAMENTS. 3:J7 of God : otherwise he regardeth it not to accept it. But, XXI. forasmucli as the person, that so bal)bleth his words with- "^-""^^'^^'^ out sense in the presence of God, sheweth himself not to reo-ard the majesty of him that he speaketh to, he taketh him as a contemner of his Almighty Majesty, and giveth him his reward among hypocrites ; which make an outward shew of holiness, but their hearts are full of abominable thoughts, even in the time of their prayers. For it is the i Sam. xvi, heart that the Lord looketh upon, as it is written in the history of Kings. If we, therefore, will that our prayers be not abominable before God, let us so prepare our hearts before we pray, and so understand the things that we ask when we pray, that both our hearts and voices may together sound in the ears of God's Majesty ; and then we shall not fail to receive at his hand the things that we ask, as good men which have been before us did, and so have from time to time received that which, for their souls' health, they did at any time desire. St. Augustine seemeth to bear in this matter ; for he saith thus of them, which being brought up in grammar and rhetoric, are converted to Christ, and so must be instructed in Christian religion : Let them know De Cate- also, saith he, that it is not the voice, but the affection of j„J|J"^'* the mind, that cometh to the ears of God. And so shall it come to pass, that, if haply they shall mark that some Bishops or Ministers in the church do call upon God, either with barbarous words, or with words disordered, or that they understand not, or do disorderly divide the words that they pronounce, they shall not laugh them to scorn. Hitherto he seemeth to bear with praying in an unknown tongue. But in the next sentence he openeth his mind thus : Not for that these things ought not to be amended, that the people may say, Amen, to that which they do plainly understand: but yet these things must be godly borne withal of these catechists, or instructors of the faith, that they may learn, that, as in the common place where matters are pleaded, the goodness of an oration consisteth in sound, so in the church it consisteth in devotion. So that he alloweth not the praying in a tongue not understood of him that prayeth : but he instructeth the skilful orator to bear with the rude tongue of the devout simple Minister. z •338 OF COMMON PRAYER AND SACRAMENTS. XXI. To conclude : If the lack of understandings the words '^-^^^"^^ that are spoken in the congregation do make them un- fruitful to the hearers, how should not the same make the words read unfruitful to the reader? The merciful good- ness of God grant us his grace to call upon him as we ought to do, to his glory and our endless felicity ; which we shall do, if we humble ourselves in his sight, and, in all our prayers, both common and private, have our minds fully fixed upon him. For the prayer of them that humble Eccius. themselves shall pierce through the clouds ; and till it draw nigh unto God, it will not be answered ; and till the Most High do regard it, it will not depart. And the Lord will not be slack, but he will deliver the just, and execute judgment. To Him therefore be all honour and glory, for ever and ever. Amen. %L%.V. AN INFORMATION FOR THEM WHICH TAKE OFFENCE AT CERTAIN l^Utt0 of tfit Igolj) Sctriptttte^ The great utility and profit, that Christian men and women may take— if they will — by hearing and reading the Holy Scriptures, dearly beloved, no heart can suffi- ciently conceive, much less is any tongue able with words to express. Wherefore Satan, our old enemy, seeing the Scriptures to be the very mean, and right way, to bring the people to the true knowledge of God, and that Christian religion is greatly furthered by diligent hearing and reading of them, he also perceiving what an hindrance and let they be to him and his kingdom, doth what he can to drive the read- ing of them out of God's church. And for that end, he hath always stinted up, in one place or other, cruel tyrants, sharp persecutors, and extreme enemies unto God and his infallible truth, to pull with violence the holy Bibles out of the people's hands ; and have most spitefully destroyed and consumed the same to ashes in the fire, pretending, most untruly, that the much hearing and reading of God's word is an occasion of hei-esy and carnal liberty, and the overthrow of all good order in all well-ordered commonweals. If to know God aright be an occasion of evil, then we must needs grant, that the hearing and reading of the Holy Scriptures is the cause of heresy, carnal liberty, and the subversion of all good orders. But the knowledge of God, and of ourselves, is so far from being an occasion of evil, that it is the readiest, yea, the only mean to bridl© Z 2 140 INFORMATION OF CERTAIN XXII. carnal liberty, and to kill all our fleshly aflfections. And ^^i„„..^^J^ the ordinary way to attain this knowledge is, with dili- gence to hear and read the Holy Scriptures. For the 2 Tim. iii, whole Scriptures, saith St. Paul, were given by the inspi- ration of God. And shall we, Christian men, think to learn the know- ledge of God and of ourselves in any earthly man's work or writing, sooner or better than in the Holy Scriptures, written by the inspiration of the Holy Ghost? The Scrip- tures were not brought unto us by the will of man ; but 2 Pet. i. holy men of God, as witnesseth St. Peter, spake as they were moved by the Holy Spirit of God. The Holy Ghost is the schoolmaster of truth, which leadeth his scholars, as Joim xvi. our Saviour Christ saith of him, into all truth. And whoso is not led and taught by this schoolmaster, cannot but fall into deep error ; how godly soever his pretence is, what knowledge and learning soever he hath of all other works and writings, or how fair soever a shew or face of truth he hath in the estimation and judgment of the world. If some man will say, I would have a true pattern and a perfect description of an upright life, approved in the sight of God ; can we find, think ye, any better, or any such again, as Christ Jesus is, and his doctrine? whose virtuous conversation and godly life the Scripture so lively painteth and setteth forth before our eyes, that we, be- holding that pattern, might shape and frame our lives, as nigh as may be, agreeable to the perfection of the same. 1 Cor. xi. Follow you me, saith St. Paul, as I follow Christ. And 1 John ii. St. John in his Epistle saith. Whoso abideth in Christ, must walk even so as he hath walked before him. And where shall we learn the order of Christ's life, but in tlie Scripture? Another would have a medicine to heal all diseases and maladies of the mind. Can this be found or gotten other- Avliere than out of God's own book, his sacred Scriptures ! Christ taught so much, when he said to the obstinate John V. Jews, Search the Scriptures ; for in them ye think to have eternal life. If the Scriptures contain in them everlast- ing life, it must needs follow, that they have also present remedy against all that is an hindrance and let unto eternal life. PLACES OF SCRIPTURE. 341 If we desire the knowledge of heavenly wisdom, why ^^^II. had we rather learn the same of man than of God himself ; v^^^^^^ who, as St. James saith, is the giver of wisdom ? Yea, James i. why will we not learn it at Christ's own mouth; who, promising to be present with his church till the world's Man. xxviii. end, doth perform his promise, in that he is not only with us by his grace and tender pity ; but also in this, tliat he speaketh presently unto us in the Holy Scriptures, to the great and endless comfort of all them that have any feel- hig of God at all in them I Yea, he speaketh now in the Scriptures more profitably to us, than he did by word of mouth to the carnal Jews, when he lived with them here upon earth. For they — I mean the Jews — could neither hear nor see those things which we may now both hear and see, if we will bring with us those ears and eyes that Christ is heard and seen with ; that is, diligence to hear and read his Holy Scriptures, and true faith to believe his most comfortable promises. If one could shew but the print of Christ's foot, a great number, I think, would fall down and worship it : but to the Holy Scriptures, where we may see daily, if we will, I will not say the print of his feet only, but the whole shape and lively image of him, alas! we give little reverence, or none at all. If any could let us see Christ's coat, a sort of us would make hard shift except we might come nigh to gaze upon it, yea, and kiss it too : and yet all the clothes that ever he did wear can nothing so truly nor so lively express him unto us, as do the Scriptures. Christ's images, made in wood, stone, or metal, some men, for the love they bear to Christ, do garnish and beautify the same with pearl, gold, and precious stone : and should we not, good bre- thren, much rather embrace and reverence God's holy books, the sacred Bible, which do represent Christ unto us more truly than can any image ? The image can but express the form or shape of his body, if it can do so much : but the Scriptures do in such sort set forth Christ, that we may see him both God and man; we may see him, I say, speaking unto us, healing our infirmities, dying for our sins, rising from death for our justification. And, to be short, we may in the Scriptures so perfectly see. whole Christ with the eye of faith, as we, lacking faith, INFORTHATION OF CERTAIN could not with these bodily eyes see him, though he stood , now present here before us. Let every man, woman, and child, therefore, with all their heart thirst and desire God's Holy Scriptures, love them, embrace them, have their delight and pleasure in hearing and reading them ; so as at length we may be transformed and changed into them. For the Holy Scrip- tures are God's treasure-house; wherein are found all things needful for us to see, to hear, to learn, and to be- lieve, necessary for the attaining of eternal life. Thus much is spoken, only to give you a taste of some of the commodities, which ye may take by hearing and reading the Holy Scriptures ; for, as I said in the begin- ning, no tongue is able to declare and utter all. And although it is more clear than the noon-day, that to be ignorant of the Scriptures is the cause of error — as Christ saith to the Sadducees, Ye err, not knowing the Scriptures — and that error doth hold back and pluck men away from the knowledge of God ; and, as St. Jerome saith. Not to know the Scriptures is to be ignorant of Christ; yet, this notwithstanding, some there be that think it not meet for all sorts of men to read the Scriptures, be- cause they are, as they think, in sundry places stumbling- blocks to the unlearned. First, for that the phrase of the Scripture is sometime so homely, gross, and plain, that it ofTendeth the fine and delicate wits of some courtiers. Furthermore, for that the Scripture also reporteth, even of them that have their commendation to be the children of God, that they did divers acts, whereof some are contrary to the law of nature, some repugnant to the law written, and other some seem to fight manifestly against public honesty. All which things, say they, are unto the simple an occasion of great offence, and cause many to think evil of the Scriptures, and to discredit their authority. Some are offended at the hearing and reading of the diversity of the rites and ceremonies of the sacrifices and oblations of the Law. And some worldly-witted men think it great decay to the quiet and prudent governing of their common- weals, to give ear to the simple and plain rules and precepts of our Saviour Christ in his Gospel ; as being offended that a man should be ready to turn his right ear PLACES OF SCRIPTURE. 34S XXII. PART 1. to him that struck him on the left; and to him which would take away his coat, to offer him also his cloak; with such other sayings, of perfection in Christ's meanmg. For carnal reason, being alway an enemy to God and not perceiving the things of God's Spirit, doth abhor such precepts; which yet, rightly understood, infringeth no ju- dicial policies, nor Christian men's governments. And some there be, which, hearing the Scriptures to bid us to live without carefulness, without study or forecasting, do deride the simplicity of them. Therefore, to remove and put away occasions of offence, so much as may be, I will answer orderly to these obr lections. First, I shall rehearse some of those places that men are offended at, for the homeliness and grossness of speech ; and will shew the meaning of them. . , • , . In the Book of Deuteronomy it is ^vritten, that Almighty God made a law; If a man died without issue, his brother or next kinsman, should marry his widow, and the end that was first born between them should l^e called his child that was dead, that the dead man's name might not be put out in Israel. And if the brother, or next kinsman, would not marry the widow, then she before the magistrates of the city should pull off his shoe, and spit in his face saymg. So be it done to that man that will not build his brother s house. Here, dearly beloved, the pulling off his shoe and spitting in his face, were ceremonies to signify unto all the people of that city, that the woman was not now m f^avdt Lt God's law in that point was broken ; but the whole shame and blame thereof did now redound to that man, which openly before the magistrates refused to marry her. And it was not a reproach to him alone, but to all his pos- terity also ; for they were called ever after, The house of him whose shoe is pulled off. ^ .„ , , ^i T,ai Another place out of the Psalms. I will break, saith i-i- David, the horns of the ungodly, and the horns of the righteous shall be exalted. By an horn, in the Scripture, is understood power, might, strength; and sometime rale and government. The Prophet then saying, I will break the horns of the ungodly, meaneth, that all the power, sti-ength, and might of God's enemies shall not only be l.xxv, 344 INFORMATION OF CERTAIN XXII. weakened and made feeble, but shall at length also be clean ^^^i^J^ broken and destroyed ; though, for a time, for the better trial of his people, God suffereth the enemies to prevail and have the upper hand. In the hundred and thirty-; i^sai.cxxxii, second Psalm, it is said, I will make David's horn to flourish. Here David's horn signifieth his kingdom. Al- mighty God, therefore, by this manner of speaking, promiseth to give David victory over all his enemies, and to stablish him in his kingdom, spite of all his enemies. And in the sixtieth Psalm it is written, Moab is my wash- pot, and over Edom will I cast out my shoe, &c. In that place the Prophet sheweth how graciously God hath dealt with his people, the children of Israel, giving them great victories upon their enemies on every side. For the Moabites and Idumeans being two great nations, proud people, stout and mighty, God brought them under and made them servants to the Israelites ; servants, I say, to stoop down, to pull off their slices, and wash their feet. Then, Moab is my washpot, and over Edom will I cast out my shoe, is, as if he had said. The Moabites and the Idumeans, for all their stoutness against us in the wilder- ness, are now made om- subjects, our servants., yea, under- lings to pull off our shoes, and wash our feet. Now I pray you, what uncomely manner of speech is this, so used in common phrase among the Hebrews? It is a shame that Christian men should be so light-headed, to toy, as ruffians do, with such manner of speeches, uttered in good, grave signification by the Holy Ghost. More reasonable it were for vain men to learn to reverence the form of God's words, than to sport at them to their damnation. Some, again, are offended to hear, that the godly fathers had many wives and concubines; although, after the phrase of the Scripture, a concubine is an honest name ; for every concubine is a lawful wife, but every wife is not a concu- bine. And, that ye may the better understand this to be true, ye shall note that it was permitted to the fathers of the Old Testament, to have at one time more wives than one ; for what purpose ye shall afterward hear. Of which wives, soine were free- women born, some were bond-women sTtd servants. She that was free born had a prerogative PLACES OF SCRIPTURE. 345 above those that were servants and bond-women. The XXII. free-born woman was, by marriage, made the ruler of the ,.^L^ house under her husband, and is called the mother of the household ; the mistress or the dame of the house, after our manner of speaking; and had by her marriage an interest, a right, and an ownership of his goods, unto whom she was married. Other servants and bond-women were given by the owners of them — as the manner was then, I will not say always, but for the most part — unto their daughters at the day of their marriage, to be handmaidens unto them. After such a sort did Pharaoh, King of Egypt, give unto Gen. nth. Sarah, Abraham's wife, Hagar the Egyptian, to be her maid : so did Laban give unto his daughter Leah, at the day of her marriage, Zilpah, to be her handmaid ; and to his other daughter, Rachel, he gave another bondmaid, named Bilhah. And the wives, that were the owners of their handmaidens, gave them in marriage to their hus- bands, upon divers occasions. Sarah gave her maid. Gen. xvi. Hagar, in marriage to Abraham : Leah gave, in like manner, her maid Zilpah, to her husband Jacob : so did Rachel, his other wife, give him Bilhah, her maid, saying unto him. Go in unto her, and she shall bear upon my Gen. xxx. knees : which is, as if she had said, Take her to wife ; and the children that she shall bear will I take upon my lap, and make of them as if they were mine own. These hand- maidens or bond-women, although by marriage they were made wives, yet they had not this prerogative, to rule in the house, but were still underlings, and in subjection to their masters, and were never called mothers of the house- hold, mistresses, or dames of the house, but are called sometimes wives, sometimes concubines. The plurality of wives was, by a special prerogative, suffered to the fathers of the Old Testament, not for satisfying their carnal and fleshly lusts, but to have many children ; because every one of them hoped, and begged ofttimes of God in their prayers, that that blessed Seed, Avhich God promised should come into the world to break the serpent's head, might come and be born of his stock and kindred. Now of those which take occasion of carnality and evil life, by hearing and reading in God's Book, what God had suffered, even in those men whose commendation is praised INFORMATION OF CERTAIN in the Scripture ; as that Noah, whom St. Peter calleth the eighth preacher of righteousness, was so drunk with wine, that in his sleep he uncovered his own privities; the just man. Lot, was in like manner drunken, and in his drunkenness lay with his own daughters, contrary to the law of nature; Abraham — whose faith was so great, that for the same he deserved to be called of God's own mouth, a father of many nations, the father of all believers — be- sides with Sarah his wife, had also carnal company with Hagar, Sarah's handmaid ; the Patriarch Jacob had to his wives two sisters at one time ; the Prophet David, and King Solomon his son, had many wives and concu- bines, &c. — which things we see plainly to be forbidden us by the law of God, and are now repugnant to all public honest}^ — These and such like in God's book, good people, are not T\Titten that we should or may do the like, follow- ing their examples, or that we ought to think that God did allow every of these things in those men : but we ought rather to believe and to judge that Noah in his drunken- ness offended God highly. Lot, lying with his daughters, committed horrible incest. We ought, then, to learn by them this profitable lesson ; that, if so godly men as they were, which otherwise felt inwardly God's Holy Spirit in- flaming their hearts with the fear and love of God, could not by their own strength keep themselves from com- mitting horrible sin, but did so grievously fall, that without God's great mercy they had perished everlastingly ; how much more ought we then, miserable wretches, which have no feeling of God within us at all, continually to fear, not only that we may fall as they did, but also be overcome and drowned in sin, which they were not ; and so, by con- sidering their fall, take the better occasion to acknowledge our own infirmity and weakness, and therefore more earnestly to call unto Almighty God, with hearty prayer incessantly, for his grace to strengthen us and to defend us from all evil. And though through infirmity we chance at any time to fall, yet we may, by hearty repentance and true faith, speedily rise again, and not sleep and continue in sin, as the wicked doth. Thus, good people, should we understand such matters expressed in the divine Scriptures, that this holy table of PLACES OF SCRIPTURE. 347 God's Word be not turned to us to be a snare, a trap, and a stumbling-stone, to take hurt by the abuse of our under- standing : but let us esteem them in such a reverent hu- mility, that we may find our necessary food therein, to strengthen us, to comfort us, to instruct us, as God of his great mercy hath appointed them, in all necessai-y works ; so that we may be perfect before him in the whole course of our life ; which He grant us, who hath redeemed us, our Lord and Saviour Jesus Christ: to whom, with the Father and the Holy Ghost, be all honour and glory for evermore. Amen. THE SECOND PART INFORMATION FOR THEM WHICH TAKE OFFENCE AT CERTAIN PLACES OF THE HOLY SCRIPTURE. YE have heard, good people, in the Homily last read unto you, the great commodity of Holy Scriptures : ye have heard how ignoi'ant men, void of godly understanding, seek quarrels to discredit them : some of their reasons have ye heard answered. Now we will proceed, and speak of such politic wise men, which be offended for that Christ's precepts should seem to destroy all order in governance, as they do allege ; for example, such as these be : If any man strike thee on Mntt. v: the right cheek, turn the other unto him also. If any man will contend to take thy coat from thee, let him have cloak and all. Let not thy left hand know what thy right hand doth. If thine eye, thine hand, or thy foot offend thee, Mati.xviii. pull out thine eye, cut off thine hand, or thy foot, and cast it from thee. If thine enemy, saith St. Paul, be an hun- Rom. xii. gred, give him meat ; if he be thirsty, give him drink : so doing, thou shalt heap hot burning coals upon his head. These sentences, good people, unto a natural man seem mere absurdities, contrary to all reason. For a natural i Cor. ii. man, as St. Paul saith, understandeth not the things that belong to God ; neither can he, so long as old Adam INFORMATION OF CERTAIN dwelleth in him. Christ therefore meaneth, that he would have his faithful servant so far from vengeance, and re- sisting wrong, that he would rather have him ready to suffer another wrong, than by resisting to break charity, and to be out of patience. He would have our good deeds so far from all carnal respects, that he would not have our nighest friends know of our well-doing, to win vain-glory. And though our friends and kinsfolks be as dear as our right eyes and our right hands ; yet, if they would pluck us from God, we ought to renounce them, and forsake them. Thus, if ye will be profitable hearers and readers of the Holy Scriptures, ye must first deny yourselves, and keep under your carnal senses, taken by the outward words, and search the inward meaning : reason must give place to God's Holy Spirit ; you must submit your worldly wisdom and judgment unto his divine wisdom and judg- ment. Consider that the Scripture, in what strange form soever it be pronounced, is the word of the living God. Let that always come to your remembrance, which is so oft repeated of the Prophet Esaias : The mouth of the Lord, saith he, hath spoken it : the almighty and ever- lasting God, who with his only word created heaven and earth, hath decreed it : the Lord of Hosts, whose ways are in the seas, whose paths are in the deep waters, that Lord and God, by whose word all things in heaven and in earth are. created, governed, and preserved, hath so provided it : the God of Gods, and Lord of all Lords, yea, God that is God alone, incomprehensible, dmighty, and everlasting, he hath spoken it; it is his word. It cannot, therefore, be but truth, which proceedeth from the God of all truth : it cannot be but wisely and prudently commanded, what Almighty God hath devised ; how vainly soever, through want of grace, we miserable wretches do imagine and judge of his most holy word. The Prophet David, describing an happy man, saith. Blessed is the man that doth not walk after the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful. There are three sorts of people, whose company the Prophet would have him to flee and avoid, which shall be an happy man, and partaker of God's PLACES OF SCRIPTURE. 349 blessing. First, he may not walk after the counsel of the ungodly. Secondly, he may not stand in the way of sin- ners. Thirdly, he must not sit in the seat of the scornful. By these three sorts of people, ungodly men, sinners, and sconiers, all impiety is signified, and fully expressed. By the ungodly, he understandeth those which have no regard of Almighty God ; being void of all faith ; whose hearts and minds are so set upon the world, that they study only how to accomplish their worldly practices, their carnal imaginations, their filthy lust and desire, without any fear of God. The second sort he calleth sinners : not such as do fall through ignorance, or of frailness ; for then who should be found free .' What man ever lived upon earth, Christ only excepted, but he hath sinned? The just man Prov. xxiv. falleth seven times, and riseth again. Though the godly do fall, yet they walk not on purposely in sin ; they stand not still to continue and tarry in sin ; they sit not down, like careless men, without all fear of God's just punish- ment for sin ; but, defying sin, through God's great grace and infinite mercy, they rise again, and fight against sin. The Prophet, then, calleth them sinners, whose hearts are clean turned from God, and whose whole conversation of life is nothing but sin : they delight so much in the same, that they choose continually to abide and dwell in sin. The third sort he calleth scorners ; that is, a sort of men whose hearts are so stuffed with malice, that they are not contented to dwell in sin, and to lead their lives in all kind of wickedness ; but also they do contemn and scorn in other all godliness, true religion, all honesty and virtue. Of the two first sorts of men, I will not say but they may take repentance, and be converted unto God. Of the third sort, I think I may, without danger of God's judg- ment, pronounce, that never any yet converted unto God by repentance ; but continued still in their abominable wickedness, heaping up to themselves damnation, against the day of God's inevitable judgment. Examples of such scorners, we read in the Second Book of Chronicles. 2 Cliron, When the good King Hezekiah, in the beginning of hi* "'' reign, had destroyed idolatry, purged the temple, and re- INFORMATION OF CERTAIN formed religion in his realm, he sent messengers into every city, to gather the people iinlo Jerusalem, to solemnize the feast of Easter, in such sort as God had appointed. The posts went from city to city, through the land of Ephraim and Manasses, even unto Zabulon. And what did the people, think ye ? Did they laud and praise the name of the Lord, which had given them so good a King, so zealous a Prince to abolish idolatry, and to restore again God's true religion? No, no. The Scriptin-e saith. The people laughed them to scorn, and mocked the King's mes- sengers. And in the last chapter of the same book it is written, that Almighty God, having compassion upon his people, sent his messengers, the Prophets, unto them, to call them from their abominable idolatry and wicked kind of living. But they mocked his messengers, they despised his words, and misused his Prophets ; until the wrath of the Lord arose against his people, and till there was no remedy: for he gave them up into the hands of their enemies, even unto Nabuchodonosor, King of Babylon, who spoiled them of their goods, burnt their city, and led them, their wives, and their children, captives unto Babylon. The wicked people, that were in the days of Noah, made but a mock at the word of God, when Noah told them that God would take vengeance upon them for their sins. The flood, there- fore, came suddenly upon them, and drowned them, with the whole world. Lot preaclied to the Sodomites, that, except they repented, both they and their city should be destroyed. They thought his sayings impossible to be true; they scorned and mocked his admonition, and re- puted him as an old doting fool. But when God by his holy Angels had taken Lot, his wife, and two daughters from among them, he rained down fire and brimstone from heaven, and burnt up those scorners and mockers of his holy word. And what estimation had Christ's doctrine among the Scribes and Pharisees ? What reward had he among them ? The Gospel reporteth thus : The Pharisees, which were covetous, did scorn him in his doctrine. O then, ye see that worldly rich men scorn the doctrine of their salvation. The worldly wise men scorn the doctrine of Christ, as foolishness to their understanding. These PLACES OF SCRIPTURE. 351 scorners have ever been, and ever shall be to the world's XXII. end. For St. Peter prophesied, that such scorners should ^^tTLf*. be in the world before the latter da}''. 2 ivt. iii. Take heed therefore, my brethren, take heed ; be ye not scorners of God's most holy word ; provoke him not to pour out his wrath now upon you, as he did then upon those gybers and mockers. Be not wilful murderers of your own souls. Turn unto God, while there is yet time of mercy; ye shall else repent it in the world to come, when it shall be too late ; for there shall be judgment without mercy. This might suffice to admonish us, and cause us hence- forth to reverence God's Holy Scriptures; but all men have not faith. This, therefore, shall not satisfy and content all men's minds : but as some are carnal, so they will still con- tinue, and abuse the Scriptures carnally, to their greater damnation. The unlearned and unstable, saith St. Peter, 2 Pet. ilL pervert the Holy Scriptures to their own destruction. Jesus Christ, as St. Paul saith, is to the Jews an ofl'ence, to 1 Cur. l the Gentiles foolishness; but to God's children, as well of the Jews as of the Gentiles, he is the power and wisdom of God. The holy man Simeon saith, that he is set forth for Luke il, the fall and rising again of many in Israel. As Christ Jesus is a fall to the reprobate, which yet perish through their own default ; so is his word, yea, the whole book of God, a cause of damnation unto them, through their incre- dulity. And as he is a rising up to none other than those which are God's children by adoption ; so is his word, yea, the whole Scripture, the power of God to salvation to them only that do believe it. Christ himself, the Prophets be- fore him, the Apostles after him, all the true Ministers of God's holy word, yea, every word in God's book, is unto the reprobate the savour of death unto death. Christ Jesus, the Prophets, the Apostles, and all ihe true Ministers of his word, yea, every jot and tittle in the Holy Scripture, have been, is, and shall be for evermore, the savour of life unto eternal life, unto all those whose hearts God hath pu- rified by true faith. Let us earnestly take heed that we make no jesting-stock of the books of Holy Scriptures. The more obscure and dark the sayings be to our imder- 152 INFORMATION OF CERTAIN XXII. standing-, the further let us think ourselves to be from God ^^^^_^ and his Holy Spirit, who was the author of them. Let us with more reverence endeavour, ourselves, to search out the wisdom hidden in the outward bark of the Scripture. If we cannot understand the sense and the reason of the saying, yet let us not be scorners, jesters, and deriders ; for that is the uttermost token and shew of a reprobate, of a plain enemy to God and his wisdom. They be not idle fables to jest at, which God doth seriously pronounce; and for serious matters let us esteem them. And though in sundry places of the Scriptures, be set out divers rites and ceremonies, oblations and sacrifices ; let us not think strange of them, but refer them to the times and people for whom they served ; although yet to learned men they be not unprofitable to be considered, but to be expounded as figures and shadows of things and persons, afterward openly revealed in the New Testament. Though the rehearsal of the genealogies and pedigrees of the Fa- thers be not to much edification of the plain ignorant people ; yet is there nothing so impertinently uttered in all the whole book of the Bible, but may serve to spiritual purpose in some respect, to all such as will bestow their labours to search out the meanings. These may not be condemned, because they serve not to our understanding, nor make to our edification. But let us turn our labour to understand, and to carry away such sentences and stories, as be more fit for our capacity and instruction. And whereas we read in divers Psalms, how David did wish to the adversaries of God sometimes shame, rebuke, and confusion ; sometime the decay of their oft'spring and issue, sometime that they might perish and come suddenly to destruction: — as he did wish to the Captains of the al, cxiiv. Philistines : Cast forth, saith he, thy lightning, and tear them ; shoot out thine arrows, and consume them — with such other manner of imprecations : yet ought we not to be offended at such prayers of David, being a Pro- phet as he was, singularly beloved of God, and rapt in spirit M'ith an ardent zeal to God's glory. He spake not of a private hatred, and in a stomach against their per- sons ; but wished spiritually the destruction of such corrupt PLACES OF SCRIPTURE. errors and vices, which reigned in all devilish persons, set against God. He was of like mind as St. Paul was, when he did deliver Hyraeneus and Alexander, with the noto- rious fornicator, to Satan, to their temporal confusion, that their spirit might be saved against the day of the Lord. And when David did profess in some places, that he hated the wicked, yet in other places of his Psalms he professeth that he hateth thepi with a perfect hate, not with a mali- cious hate, to the hurt of the soul. Which perfection of spirit, because it cannot be performed in us, so corrupted in affections as we be, we ought not to use in our private causes the like words in form ; for that we cannot fulfil the like words in sense. Let us not therefore be offended, but search out the reason of such words, before Ave be offended ; that we may the more reverently judge of such sayings, though strange to our carnal'understandings, yet to them that be spiritu- ally minded, judged to be zealously and godly pronounced. God therefore, for his mercies' sake, vouchsafe to purify our minds through faith in his Son Jesus Christ, and to instil the heavenly drops of his grace into our hard stony hearts, to supple the same, that we be not contemners and deriders of his infallible word ; but that with all humble- ness of mind and Christian, reverence, we may endeavour, ourselves, to hear and to read his sacred Scriptures, and inwardly so to digest them, as shall be to the comfort of our souls, and sanctification of his holy Name : to whom, with the Son and the Holy Ghost, three persons and one living God, be all laud, honour, and praise, for ever and ever. Amen, 2 A AN HOMILY OF TOWARDS THE POOR AND NEEDY. Amongst the manifold duties, that Almighty God re- , quireth of his faithful servants, the true Christians ; by the which he would that both his Name should be glorified, and the certainty of their vocation declared : there is none that is either more acceptable unto him, or more profitable for them^ than are the works of mercy and pity shewed upon the poor, which be afflicted with any kind of misery. And yet this notwithstanding, such is the slothful slug- gishness of our dull nature to that which is good and godly, that we are almost in nothing more negligent and less careful than we are therein. It is, therefore, a very ne- cessary thing, that God's people should awake their sleepy minds, and consider their duty on this behalf. And meet it is, that all true Christians should desirously seek and learn, what God by his holy Word doth herein require of tliem ; that, first, knowing their duty — whereof many by their slackness seem to be very ignorant — they may after- wards diligently endeavour to perform the same. By the which, both the godly charitable persons may be encou- raged to go forwards, and continue in their merciful deeds of alms-giving to the poor; and also, such as hitherto have either neglected or contemned it, may yet now at length, when they shall hear how much it appertaineth to them, advisedly consider it, and virtuously apply them- seJves thereunto. And to the intent that every one of you may the better understand that which is taught, and also easilier bear SERMON OP ALMS-DEEDS, Qgg away, and so take more fruit of, that shall be said, when several matters are severally handled; I mind particu- larly, and in this order, to speak and entreat of these points. First, I will shew, how earnestly Almighty God, in his Holy AVord, doth exact the doing of alms-deeds of us, and how acceptable they be unto him. Secondly, how profitable it is for us to use them, and what commodity and fruit they will bring unto us. Thirdly and lastly, I will shew out of God's Word, that, whoso is liberal to the poor, and relieveth them plenteously, shall notwithstanding have sufficient for himself, and evermore be without danger of penury and scarcity. Concerning the first— which is the acceptation and dig- nity, or price of alms-deeds before God— know this ; that to help and succour the poor in their need and misery, pleaseth God so much, that, as the Holy Scripture in sundry places recordeth, nothing can be more thankfully taken or accepted of God. For, first, we read, that Ahnighty God doth account that to be given and to be bestowed upon himself, that is bestowed upon the poor: for so doth the Holy Ghost testify unto us by the Wise Man, saying, He that hath pity upon the poor lendeth unto the Prov. xix. Lord himself. And Christ in the Gospel avoucheth, and as a most certain truth bindeth it with an oath, that the alms bestowed upon the poor was bestowed upon him, and so shall be reckoned at the last day : for thus he saith to the charitable alms-givers, when he sitteth as Judge in the doom, to give sentence of every man according to his deserts ; Verily I say unto you, whatsoever good and mer- Matt .«v ciful deed you did upon any of the least of thesb my bre- thren, ye did the same unto me. In reheving their hunger, ye relieved mine ; in quenching their thirst, ye quenched mine ; in clothing them, ye clothed me ; and when ye har- boured them, ye lodged me also ; when ye visited them, being sick, or in prison, ye visited me. For as he that hath received a Prince's embassadors, and entertaineth them well, doth honour the Prince from whom those embas- sadors do come ; so he that receiveth the poor and needy, and heJpeth them in their affliction and distress, doth 2 A 2 SERMON OF ALMS-DEEDS. thereby receive and honour Christ their Master ; who, as he was poor and needy, himself, whilst he lived here amongst lis, to work the mystery of our salvation ; so, at his depar- ^are hence, he promised, in his stead, to send unto us those that were poor, by whose means his absence should be supplied ; and therefore. That we would do unto him, we must do unto them. And for this cause doth Almighty God say unto Moses, The land wherein you dwell shall never be without poor men ; because he would have continual trial of his people, whether they loved him or no ; that, in shewing them- selves obedient unto his will, they might certainly assure themselves of his love and favour towards them, and no- thing doubt, but that, as his law and ordinance — wherein he commanded them, that they should open their hand unto their brethren that were poor and needy in the land — were accepted of them, and willingly performed ; so he would on his part lovingly accept them, and truly perform Lis promises that he had made unto them. The holy Apostles and Disciples of Christ, who, by reason of his daily conversation, saw by his deeds, and heard in his doctrine, how much he tendered the poor ; the godly Fathers also, that were both before and since Christ, endued without doubt with the Holy Ghost, and most certainly certified of God's holy will ; they both do most earnestly exhort us, and in all their writings almost conti- nually admonish ns, that we would remember the poor, and bestow our charitable alms upon them. St. Paul crieth unto us after this sort: Comfort the feeble-minded, lift up the weak, and be charitable towards all men. And again, To do good to the poor, and to distribute alms gladly, see that thou do not forget; for with such sacrifices God is pleased. Isaiah the Prophet teacheth on this wise; Deal thy bread to the hungry, and bring the poor wan- dering home to thy house. AVhen thou seest the naked, see thou clothe him ; and hide not thy face from thy poor neighbour; neither despise thou thine own flesh. And the holy father Tobit giveth this counsel; Give alms, saith he, of thine own goods, and turn never thy face from the poor ; eat thy bread with the hungry, an^ cover the naked with thy clothes. And the learned and SERMON OF ALMS-DEEDS. 357 godly Doctor, Chrysostom, giveth admonition : Let mer- XXIII. ciful alms be always with us as a garment : that is, as y^^^^L^ mindful as we will be to put our garments upon us, to Ad Popui. cover our nakedness, to defend us from the cold, and to ^'^;;";J[';^^^ shew ourselves comely ; so mindful let us be at all times and seasons, that we give alms to the poor, and shew ourselves merciful towards them. But what mean these often admonitions and earnest exhortations of the Prophets, Apostles, Fathers, and holy Doctors ? Surely, as they were faithful to Godward, and therefore discharged their duty truly, in telling us what was God's will ; so, of a singular love to us ward, they laboured not only to inform us, but also to persuade us, that to give alms, and to succour the poor and needy, was a very acceptable thing, and an high sacrifice to God, wherein he greatly delighted, and had a singular pleasure. For so doth the Wise Man, the son of Sirach, teach us, saying. Whoso is merciful and giveth alms, he ofTereth the Ecdus. right thank-offering. And he addeth thereunto. The right ''""'• thank-offering maketh the altar fat, and a sweet smell it is before the Highest ; it is acceptable before God, and shall never be forgotten. And the truth of this doctrine is verified by the ex- amples of those holy and charitable Fathers ; of whom we read in the Scriptures, that they were given to merciful compassion towards the poor, and charitable relieving of their necessities. Such a one was Abraham; in whom God had so great pleasure, that he vouchsafed to come nnto him in form of an Angel, and to be entertained of him at his house. Such was his kinsman Lot ; whom God so favoured for receiving his messengers into his house— Avhich otherwise should have lain in the street— that he saved him with his whole family from the destruction of Sodom and Gomorrah. Such were the holy fathers Job and Tobit; with many others, who felt most sensible proofs of God's special love towards them. And as all these, by their mercifulness and tender compassion, which they shewed to the miserable afflicted members of Christ, in the relieving, helping, and succouring them with their temporal goods in tliis life, obtained God's favour, and were dear, acceptable, and pleasant in his sight ; so now 158 SERMON OF ALMS-DEEDS. ?A^?i' ^^^^ themselves take pleasure in the fruition of God, in ^^^^^^ the pleasant joys of heaven ; and are also in God's eternal Word set before us, as perfect examples ever before our eyes, both how we shall please God in this mortal life, and also how we may come to live in joy with them in everlasting pleasure and felicity. For most true is that saying which Augustine hath, that the giving of alms and relieving of the poor is the right way to heaven. Via coeli pauper est ; The poor man, saith he, is the way to heaven. They used, in times past, to set in highway sides the picture of Mercury, pointing with his finger which was the right way to the town. And we use in cross-ways to set up a wooden or stone cross, to admonish the travelling man which way he must turn, when he cometh thither, to direct his journey aright. But God's word, as St. Augus- tine saith, hath set in the way to heaven the poor man and his house ; so that whoso will go aright thither, and not turn out of the way, must go by the poor. The poor man is that Mercury that shall set us the ready w ay : and if we look well to this mark, we shall not wander much out of the right path. The manner of wise worldly men amongst us is, that if they know a man of meaner estate than themselves to be in favour with the Prince, or any other Nobleman, whom they either fear or love ; such a one they will be glad to benefit and pleasure, that, when they have need, he may become their spokesman, either to help with (his good word to obtain a commodity, or to escape a displeasure. Now surely it ought to be a shame to us, that worldly men for temporal things, that last but for a season, should be more wise and provident in procuring them, than we in heavenly. Our Saviour Christ testifieth of poor men, that they are dear unto him, and that he loveth them especially : for he calleth them his little ones, by a name of tender love ; he saith they be his brethren. And St, James saith, that God hath chosen them to be the heirs of his kingdom. "" '^ Hath not God, saith he, chosen the poor of this world to himself, to make them hereafter the rich heirs, of that kingdom which he hath promised to them that love him ? And we know that the prayer which they make for ns SERMON OP ALMS-DEEDS. 359 shall be acceptable and regarded of God, their complaint XXIII. shall be heard also. Thereof doth Jesus the son of Sirach J^^!^^^ certainly assure us, saying. If the poor complain of thee in Kccius. iv. the bitterness of his soul, his prayer shall be heard ; even he that made him shall hear him. Be courteous, therefore, unto the poor. We know also, that he, who acknowledgeth himself to be their Master and Patron, and refuseth not to take them for his servants, is both able to pleasure and displeasure us ; and that we stand every hour in need of his help. Why should we then be either negligent or un- willing to procure their friendship and favour; by the which also we may be assured to get his favour, that is both able and willing to do us all pleasures, that are for our commodity and wealth ? Christ doth declare by this, how much he accepteth our charitable affection toward the poor ; in that he promiseth a reward unto them that give but a cup of cold water in his name to them that have need thereof, and that reward is the kingdom of heaven. No doubt is it, therefore, that God regardeth highly that which he rewardeth so liberally. For he that promiseth a princely recompense for a beggarly benevolence, declareth that he is more delighted with the giving, than with the gift; and that he as much esteemeth the doing of the thing, as the fruit and commodity that cometh of it. Whoso, therefore, hath hitherto neglected to give alms, let him know that God now requireth it of him ; and he that hath been liberal to the poor, let him know that his godly doings are accepted, and thankfully taken at God's hands ; which he will requite with double and treble. For so saith the Wise Man : He which sheweth mercy to the poor, doth lay his money in bank to the Lord, for a large interest and gain ; the gain being chiefly the possession of the life everlasting, through the merits of our Saviour Jesus Christ : to whom, with the Father and the Holy Ghost, be all honour and glory for ever. Amen, XXIII. PART 2". SERMON OF ALMS-DEEDS. THE SECOND PART OF THE SERMON OF ALMS-DEEDS. YE have heard before, dearly beloved, that, to give alms unto the poor, and to help them in time of necessity, is so acceptable unto our Saviour Christ, that he counteth that to be done to himself, that we do for his sake unto them. Ye have heard also, how earnestly both the Apostles, Prophets, holy Fathers, and Doctors, do exhort us unto the same. And ye see, how well-beloved and deai* unto God they were, whom the Scriptures report unto us to have been good alms-men. Wherefore, if either their good examples, or the wholesome counsel of godly fathers, or the love of Christ — whose especial favour we may be assured by this means to obtain — may move us, or do any thing at all with us ; let us provide, that, from henceforth, we shew unto God ward this thankful service, to be mind- ful and ready to help them that be poor and in misery. Now will I, this second time that I entreat of alms- deeds, shew unto you how profitable it is for us to exercise them, and what fruit thereby shall arise unto us, if we do them faithfully. Our Saviour Christ in the Gospel teacheth us, that it profiteth a man nothing, to have in possession all the riches of the whole world, and the wealth or glory thereof, if in the mean season he lose his soul, or do that thing, whereby it should become captive unto death, sin, and hell-fire. By the which saying, he not only instructeth us how much the soul's health is to be preferred before worldly commodities; but it also serveth to stir up our minds, and to prick us forwards to seek diligently, and learn, by what means we may preserve and keep our souls ever in safety ; that is, how we may recover our health, if it be lost or impaired, and how it may be defended and maintained, if once we have it. Yea, he teacheth us also thereby, to esteem that as a precious medicine, and an in- estimable jewel, that hath such strength and virtue in it, that can either procure or preserve so incomparable a SERMON OF ALMS-DEEDS. ,^g^ treasure. For, if we greatly regard that medicine or salve XXIU. that is able to heal sundry and grievous diseases of the v^'-y^ body, much more will we esteem that which hath like power over the soul. And because we might be better assured, both to know and to have in readiness that so profitable a remedy ; he, as a most faithful and loving teacher, sheweth, himself, both what it is, and where we may find it, and how we may use and apply it. For when both he and his Disciples were grievously accused of the Pharisees, to have defiled their souls in breaking the con- stitutions of the Elders, because they went to meat, and washed not their hands before, according to the custom of the Jews; Christ, answering their superstitious complaint, teacheth them an especial remedy how to keep clean their souls, notwithstanding the breach of such superstitious orders : Give alms, saith he, and behold all things are clean Luke xi. unto you. He teacheth them, that to be merciful and charitable in helping the poor, is the means to keep the soul pure and clean in the sight of God. We are taught therefore by this, that merciful alms- dealing is profitable to purge the soul from the infection and filthy spots of sin. The same lesson doth the Holy Ghost also teach in sundry places of the Scripture, saying. Mercifulness and Tobit iv. alms-giving purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness. A great confidence may they have before the high God, that shew mercy and compassion to them that are afflicted. The wise Preacher, the son of Sirach, confirmeth the same, when he saith. That as water quencheth burning fire, even Ei;clus. v. so mercy and alms resisteth and reconcileth sins. And sure it is, that mercifulness quaileth the heat of sin so much, that they shall not take hold upon man to hurt him; or, if he have by any infirmity or weakness been touched and annoyed with them, straightways shall mercifulness wipe and wash them away, as salves and remedies to heal their sores and grievous diseases. And thereupon that holy father Cyprian taketh good occasion to exhort earnestly to the merciful work of giving alms and helping the poor; and there he admonisheth to consider how wholesome and profitable it is to relieve the needy, and SERMON OF ALMS-DEEDS. help the afflicted, by the which we may purge our sias and heal our wounded souls. But here some will say unto me. If alms-giving, and our charitable works towards the poor, be able to wash away sins, to reconcile us to God, to deliver us from the peril of damnation, and make us the sons and heirs of God's king- dom ; then are Christ's merits defaced, and his blood shed in vain ; then are we justified by works, and by our deeds may we merit heaven ; then do we in vain believe, tliat Christ died for to put away our sins ; and that he rose for our justification, as St, Paul teacheth. But ye shall understand, dearly beloved, that neither those places of the Scripture before alleged, neither the doctrine of the blessed martyr Cyprian, neither any other godly and learned man, when they, in extolling the dignity, profit, fruit, and effect of virtuous and liberal alms, do say that it washeth away sins, and bringeth us to the favour of God, do mean, that our work and charitable deed is the original cause of our acceptation before God ; or that, for the dignity or worthiness thereof, our sins may be washed away and we purged and cleansed of all the spots of our iniquity ; — for that were, indeed, to deface Christ, and to defraud him of his gloiy; — but they mean this, and this is the understanding of those and such like sayings, that God of his mercy and special favour towards them, whom he liath appointed to everlasting salvation, hath so offered his grace especially, and they have so received it fruitfully, that although, by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition ; yet now, the Spirit of God mightily working in tliem, unto obedience to God's will and commandments, they declare by their outward deeds and life, in the shew- ing of mercy and charity — which cannot come but of the Spirit of God, and his especial grace — that they are the undoubted children of God appointed to everlasting life. And so, as by their wickedness and ungodly living they shewed themselves, according to the judgment of men, which follow the outward appearance, to be reprobates and castaways ; so now, by their obedience unto God's holy will, and by their mercifulness and tender pity — wherein they shew themselves to be like unto God, who is the SERMON OF ALMS-DEEDS. fountain and spring of all mercy — tliey declare openly and manifestly unto the sight of men, that they are the sons of , God, and elect of him unto salvation. For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring forth good fruit ; so the good deeds of man are not the cause that maketh man good, but he is first made good by the Spirit and grace of God, that effectually worketh in him, and afterward he foringeth forth good fruits. And then, as the good fruit doth argue the goodness of the tree; so doth the good and merciful deed of the man argue and certainly prove the goodness of him that doth it; according to Christ's sayings, Ye shall know them by their fruits. And, if any man will object, that evil and naughty men do sometimes by their deeds appear to be very godly and virtuous ; I will answer, so doth the crab and choak-pear seem outwardly to have sometime as fair a red, and as mellow a colour, as the fruit that is good indeed. But he, that will bite and take a taste, shall easily judge betwixt the sour bitterness of the one, and the sweet savouriness of the other. And, as the true Christian man, in thankfulness of his heart, for the redemption of his soul purchased by Christ's death, sheweth kindly by the fruit of his faith his obedience to God ; so the other, as a merchant with God, doth all for his omii gain, thinking to win heaven by the merit of his works ; and so defaceth and obscureth the price of Christ's blood, who only wrought our purgation. The meaning, then, of these sayings, in the Scriptures and other holy writings — Alms-deeds do wash away our sins ; and, Mercy to the poor doth blot out our offences — is, that we doing these things according to God's will and our duty, have our sins indeed washed away, and our offences blotted out ; not for the worthiness of them, but by the grace of God, which worketh all in all, and that for the promise that God hath made to them that are obedient unto his commandment, that he which is the Truth might be justified in performing the truth due to his tiue promise. Alms-deeds do wash away our sins, because God doth vouchsafe then to repute us as clean and pure, when we do them for his sake, and not because they deserve or merit SERMON OF ALMS-DEEDS. our purging, or for that they have any such strength and virtue in themselves. I know that some men, too much addict to the ad- vancing of their works, will not be contented with this answer; and no marvel, for such men can no answer con- tent or suffice. Wherefore, leaving them to their own wilful sense, we will rather have regard to the reasonable and godly; who as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefits, all forgiveness of sins, and whatsoever can be named good and profitable, either for the body or for the soul, do come only of God's mercy and mere favour, and not of themselves ; so, though they do never so many and so excellent good deeds, yet are they never puffed up with the vain confidence of them. And though they hear and read in God's word, and otherwhere in godly men's works, that alms-deeds, mercy, and charitableness, doth wash away sin, and blot out iniquity ; yet do they not arrogantly and proudly stick and trust unto them, or brag themselves of them, as the proud Pharisee did, lest with the Pharisee they should be condemned : but rather, with the humble and poor Publican, confess themselves sinful wretches, unworthy to look up to heaven, calling and craving for mercy, that with the Publican they may be pronounced of Christ to be justified. The godly do learn, that, when the Scriptures say, that by good and merciful wOrks we are reconciled to God's favour, we are taught then to know what Christ by his iii- tercession and mediation obtaineth for us of his Father, when we be obedient to his will ; yea, they learn in such manner of speaking, a comfortable argument of God's singular favour and love, that attributeth that unto us and to our doings, that he by his Spirit worketh in us, and through his grace procureth for us. And yet this notwith- standing, they cry out with St. Paul, O wretches that we are ; and acknowledge, as Christ teacheth, that when they have all done, they are but unprofitable servants ; and, with the blessed King David, in respect of the just judg- ments of God, they do tremble, and say, AVho shall be able to abide it. Lord, if thou wilt give sentence according to SERMON OF AtMS-DEEDS, 365^ our deserts? Thus they humble themselves, and are exalted of God; they count themselves vile, and of God are counted pure and clean; they condemn themselves, and are justified of God ; they think themselves unworthy of the earth, and of God are thought worthy of heaven. Thus by God's word are they truly taught how to think rightly of merciful dealing of alms ; and of God's especial mercy and goodness are made partakers of those fruits that his word hath promised. Let us then follow their examples, and both shew obe- diently in our lives those works of mercy that we are com- manded, and have that right opinion and judgment of them that we are taught ; and we shall in like manner, as they, be made partakers, and feel the fruits and rewards that follow such godly living ; so shall we know by proof what profit and commodity doth come of giving of alms and sao- couring of the poor. THE THIRD PART SERMON OF ALMS-DEEDS. YE have already heard two parts of this treatise of Alms- deeds. The first, how pleasant and acceptable before God the doing of them is ; this second, how much it be- hoveth us, and how profitable it is to apply ourselves unto them. Now, in the third part, will I take away that let, that hindereth many from doing them. There be many, that when they hear how acceptable -a thing in the sight of God the giving of alms is ; and how much God extendeth his favour towards them that are merciful; and what fruits and commodities do come to them by it ; they wish very gladly with themselves that they also might obtain these benefits, and be counted such of God as whom he would love or do for. But yet these men are with greedy covetousness so pulled back, that they will not bestow one halfpenny, or one piece of bread. SERMON OF ALMS-DEEDS. that they might be thought worthy of God's benefits, and , so to come into his favour. For they are evermore fearful, and doubting, lest by often giving, although it were but a little at a time, they should consume their goods, and so impoverish themselves, that even themselves at the length should not be able to live, but should be driven to beg, and live of other men's alms. And thus they seek excuses to withhold themselves from the favour of God ; and choose, with pinching covetousness, rather to lean unto the devil, than by charitable mercifulness eltlier to come unto Christ, or to suffer Christ to come unto them. O that we had some cunning and skilful Physician, that were able to purge them of this so pestilent an humour, that so sore infecteth, not their bodies, but their minds ; and so by corrupting their souls bringeth their bodies and souls into danger of hell-fire ! Now lest there be any such among us, dearly beloved, let us diligently search for that Physician, which is Jesus Christ; and earnestly labour, that of his mercy he will truly instruct us, and give us a present remedy against so pe- rilous a disease. Hearken then, whosoever thou art that fearest lest, by giving to the poor, thou shouldest bring thyself to beggary. That which thou takest from thyself to bestow upon Christ can never be consumed and wasted away. Wherein thou shalt not believe me ; but, if thou have faith, and be a true Christian, believe the Holy Ghost, give credit to the authority of God's word that thus teacheth. For thus saith the Holy Ghost by Solomon; He that giveth unto the poor shall never want. Men sup- pose that, by hoarding and laying up still, they shall at length be rich ; and that by distributing and laying out, although it be for most necessary and godly uses, they shall be brought to poverty. But the Holy Ghost, which knoweth all truth, teacheth us another lesson, contrary to this. He teacheth us that there is a kind of dispending that shall never diminish the stock, and a kind of saving that shall bring a man to extreme poverty. For where he saith, that the good alms-man shall never have scarcity, he addeth, but he that turneth away his eyes from such as be in necessity, shall suffer great poverty himself. How far different, then, is the judgment of man frohi SERMON OF ALMS-DEEDS. 3C7 the judgment of the Holy Ghost ! The holy Apostle XXIII. Paul, a man full of the Holy Ghost, and made privy even vI^!!L^ of the secret will of God, teacheth, that the liberal alms- giver shall not thereby be impoverished. He that mini- 2 Cor. ix. stereth, saith he, seed unto the sower, will minister also bread unto you for food ; yea, he will multiply your seed, and increase the fruits of your righteousness. He is not content to advertise them that they shall not lack, but Ive sheweth them also in what sort God will provide for them. Even as he provided seed for the sower, in muU tiplying- it and giving great increase ; so will he multiply their goods, and increase them, that there shall be great abundance. And, lest we should think his sayings to be but words, and not truth, we have an example thereof in the First Book of Kings, which doth confirm and seal it up as a most certain truth. The poor widow that received tlie banished Prophet of God, Elias, when as she had but a handful of meal in a vessel, and a little oil in a cruse, whereof she would make a cake for herself and lier son, that, after they had eaten that, they might die, because ia tliat great famine there was no more food to be gotten : yet, when she gave part thereof to Elias, and defrauded her own hungry belly, mercifully to relieve him, she was so blessed of God, that, neither the meal nor the oil was consumed all the time while that famine did last, but tliereof both the Prophet Elias, she, and her son, were sufficiently nourished and had enough. Oh consider this example, ye unbelieving and faithless covetous persons, who discredit God's word, and think his power diminished ! This poor woman, in the time of an extreme and long dearth, had but one handful of meal and a little cruse of oil; her only son was ready to perish before her face for hunger, and she herself like to pine away : and yet, when the poor Prophet came, and asked part, she was so mindful of mercifulness, that she forgot her own misery ; and rather than she would omit the oc- casion given to give alms, and work a work of righteous- ness, she was content presently to hazard her own and her son's life. And you, who have great plenty of meats and drinks, great store of moth-eaten apparel, yea, many of SERMON OF ALMS-DEEDS. you great Leaps of gold and silver; — and he that hath least hath more than sufficient ; — now in this time, when, thanks be to God, no great famine doth oppress you, your children being well clothed and well fed, and no danger of death or famine to be feared, will rather cast doubts and perils of unlikely penury, than you will part with any piece of your superfluities, to help, feed, and succour the poor, hungry, and naked Christ, that cometh to your doors a begging. This poor and silly widow never cast doubts, in all her misery, what wants she herself should have ; she never distrusted the promise that God made to her by the Prophet ; but straightway went about to relieve the hungry Prophet of God ; yea, preferring his necessity be- fore her own. But we, like unbelieving wretches, before we will give one mite, we will cast a thousand doubts of danger ; whether that will stand us in any stead that we give to the poor ; whether we should not have need of it at any other time ; and whether here it would not have been more profitably bestowed. So that it is more hard to wrench a strong nail, as the proverb saith, out of a post, than to wring a farthing out of our fingers. There is neither the fear nor the love of God before our eyes ; we will more esteem a mite, than we either desire God's kingdom, or fear the devil's dungeon. Hearken, therefore, ye merciless misers, what will be the end of this your unmerciful dealing. As certainly as God nourished this poor widow in the time of famine, and increased her little store, so that she had enough, and felt no penury, when other pined away ; so certainly shall God plague you with poverty in the midst of plenty. Then, when other have abundance and be fed at full, you shall utterly waste and consume away yourselves ; your store shall be destroyed; your goods plucked from you; all your glory and wealth shall perish : and that, which when you had, you might have enjoyed yourselves in peace, and might have bestowed upon other most godly, ye shall seek with sorrow and sighs, and no where shall find it. For your unmercifulness towards other, ye shall find no man that will shew mercy towards you. You that had stony hearts towards other, shall find all the creatures of God to you ward as hard as brass and iron. Alas, what fury SERMON OF ALMS-DEEDS. 809 arid madness doth possess our minds, that, in a matter of XXIII. truth and certainty, we will not give credit to the truth, y^^^l^^ testifying unto tliat \duch is most certain ! Christ saith, that if we will first seek the kingdom of God, and do the works of righteousness thereof, we shall not be left desti- tute ; ali other things shall be given to us plenteously. Nay, say we, I will first look that I be able to live myself, and be sure that I have enough for me and mine ; and, if I have any thing over, I will bestow it to get God's favour, and the poor shall then have part with me. See, I pray you, the perverse judgment of men; we have more care to nourish the carcase, than we have fear to see our soul perish. And, as Cyprian saith, whilst we Sermon, de stand in doubt lest our goods fail in iDeing over liberal, we E'^^""^*}"«' put it out of doubt, that our life and health faileth in not being liberal at all. Whilst we are careful for diminishing of our stock, we are altogether careless to diminish our- selves; We love Mammon, and lose our souls. We fear lest our patrimony should perish from us ; but we fear not lest we should perish for it. Thus do we perversely love that which we should hate, and hate that which we should love; we be negligent where we should be careful, and careful where we need not. This vain fear to lack ourselves, if we give to the poor, is much like the fear of children and fools ; which, when they see the bright glimmering of a glass, they do imagine straightway that it is the lightning ; and yet the brightness of a glass never was the lightning. Even so, when we imagine that, by spending upon the poor, a man may come to poverty, we are cast into a vain fear; for we never heard or knew, that by that means any man came to misery, and was left destitute, and not considered of God. Nay, we read to the contrary in the Scripture — as I have before shewed, and as by infinite testimonies and examples may be proved — that whosoever servetli God faithfully and unfeignedly in any vocation, God will not sufier him to decay, much less to perish. The Holy Ghost teacheth us by Solomon, that the Lord will not suffer the soul of the Prov. x. righteous to perish for hunger. And therefore David saith unto all them that are merciful, O fear the Lord, ye that be his saints, for they that fear him lack nothing. The :» B PART SERMON OF ALMS-DEEDS. XXTII. lions do lack and suffer hanger ; but they which seek the Lord shall want no manner of thing that is good. When Elias was in the desart, God fed him by the ramistry of a raven, that evening and morning brought him sufficient victuals. When Daniel was shut up in the lions' den, God prepared meat for him, and sent it thither to him. And there was the saying of David fulfilled : The lions do lack and suffer hunger ; but they which seek the Lord shall want no good thing. For, while the lions, which should have been fed with his flesh, roared for hunger and desire of their prey — whereof they had no power, although it were present before them — he in the mean time was fresh fed from God, that should with his flesh have filled the lions. So mightily doth God work to preserve and maintain those whom he loveth ; so careful \s he also to feed them, who in any state or vocation do un- feignedly serve him. And shall we now think, that he will be unmindful of us, if we be obedient to his word, and according to his will have pity on the poor ? He giveth us all wealth before we do any service for it : and will he see us lack necessaries when we do him true service ? Can a man think that he that feedeth Ghrist, can be forsaken of Christ, and left without food? or will Christ deny earthly things unto them, whom he promiseth heavenly things for his true service ? It cannot be therefore, dear brethren, that by giving of alms we should at any time want ourselves ; or that we, which relieve other men's need, should ourselves be op- pressed with penury. It is contrary to God's word; it repugneth with his promise ; it is against Christ's property and nature to suffer it ; it is the crafty surmise of tlve devil to persuade us it. Wherefore, stick not to give alms freely ; and trust, not- withstanding, that God's goodness will minister unto us sufficiency and plenty, so long as we shall live in this tran- sitory life ; and, after our days here well spent in his service, and the love of our brethren, we shall be crowned with everlasting glory, to reign with Christ our Saviour in heaven : to whom, with the Father and the Holy Ghost, be all honour and glory for ever. Amen. AN HOMILY, OR SERMON, CONCERNING THE m^tmts mtf mvfb ot our Sabtour Among all the creatures, that God made in the begin- XXIV. ning of the world, most excellent and wonderful in their ^"'^"'^'^ kind, there was none, as the Scripture beareth witness, to be compared almost in any point unto Man ; who as well in body as in soul exceeded all other, no less than the Sun, in brightness and light, exceedeth every small and little star in the firmament. He was made according to the image and similitude of God; he was endued with all kind of heavenly gifts ; he had no spot of uncleanness in him ; he was sound and perfect in all parts, both outwardly and inwardly; his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly; he was made altogether like unto God in righteousness, in holi- ness, in wisdom, in truth; to be short, in all kind of per- fection. When he was thus created and made. Almighty God, in token of his great love towards him, chose out a special place of the earth for him, namely. Paradise ; where he hved in all tranquillity and pleasure, having great abund- ance of worldly goods, and lacking nothing that he might justly require, or desire to have. For, as it is said, God PsaJ. viU. made him lord and ruler over all the works of his hands, that he should have under his feet all gheep and oxen, all beasts of the field, all fowls of the air, all fishes of the sea, and use them always at his own pleasure, according as he should have need. Was not this a mirror of perfection ? 2 B a 72 SERMON OF THE NATIVITY. XXIV. Was not this a full, perfect, and blessed estate? Could any ^"^^"^"^ thing else be well added hereunto, or greater felicity de- sired in this world. But as the common nature of all men is, in time of pro- sperity and wealth, to forget not only themselves, but also God ; even so did this first man Adam : who having but one commandment at God's hand, namely, that he should not eat of the fruit of knowledge of good and ill, did not- withstanding, most unmindfully, or rather most wilfully, break it, in forgetting the strait charge of his Maker, and giving ear to the crafty suggestion of that wicked serpent the devil. Whereby it came to pass, that, as before he was blessed, so now he was accursed ; as before he was loved, so now he was abhorred ; as before he was most beautiful and precious, so now he was most vile and wretched in the sight of his Lord and Maker : instead of the image of God, he was now become the image of the devil ; instead of the citizen of heaven, he was become the bond-slave of hell, having in himself no one part of his for- mer purity and cleanness, but being altogether spotted and defiled ; insomuch that now he seemed to be nothing else but a lump of sin, and therefore, by the just judgment of God, was condemned to everlasting death. . This so great and miserable a plague, if it had only rested on Adam, who first offended, it had been so much the easier, and might the better have been borne. But it fell not only on him, but also on his posterity and children for ever : so that the whole brood of Adam's flesh should sus- tain the self-same fall and punishment, which their fore- father by his offence most justly had deserved. St. Paul in the fifth chapter to the Romans saith, By the offence of only Adam, the fault came upon all men to condemnation, and by one man's disobedience many were made sinners. By which words we are taught, that, as in Adam all men universally sinned, so in Adam all men universally, received, the reward of sin ; that is to say, became mortal, and sub- ject unto death, having in themselves nothing but ever-; lasting damnation both of body and soul. They became, as David saith, corrupt and abominable ; they went all out of the way ; there was none that did good, no not one. O what a miserable and woeful state was this, that the SERMON OF THE NATIVITY. sin of one man should destroy and condemn all men ; that nothing in all the world might be looked for, but only pangs of death, and pains of hell! Had it been any marvel, if mankind had been utterly driven to desperation, being thus fallen from life to death, from salvation to destruction, from heaven to hell ? But behold the great goodness and tender mercy of God in this behalf! Albeit man's wickedness and sinful be- haviour was such, that it deserved not in any part tx) be forgiven ; yet, to the intent he might not be clean destitute of all hope and comfort in time to come, he ordained a new covenant, and made a sure promise thereof; namely, that he would send aMessias or Mediator into the world; which should make intercession, and put himself as a stay between both parties, to pacify the wrath and indignation conceived against sin, and to deliver man out of the miserable curse and cursed misery, whereunto he was fallen headlong, by disobeying the will and commandment of his only Lord and Maker. This covenant and promise was first made unto Adam himself, immediately after his fall; as we read in the third of Genesis, where God said to the serpent on this wise ; I will put enmity between thee and the woman, between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel. Afterward the self-same covenant was also more amply and plainly renewed unto Abraham ; where God promised him, that in his seed all nations and G families of the earth should be blessed. Again, it was con- G tinued and confirmed unto Isaac in the same form of words as it was before unto his father. And, to the intent that mankind might not despair, but always live in hope, Almighty God never ceased to publish, repeat, confirm, and continue the same, by divers and sundry testimonies of his Prophets ; who, for the better persuasion of the thing, prophesied the time, the place, the manner, and circum- stance of his birth, the afflictions of his life, the kind of his deatli, the glory of his resurrection, the receiving of his kingdom, the deliverance of his people, with all other cir- cumstances belonging thereunto. Isaiah prophesied, that he should be born of a virgin, and called Emanuel. Micah prophesied, that he should be born in Bethlehem, a place Cil. Xll. en. xxvi. s SERMON OF THE NATIVITY. of Jewry. Ezekiel prophesied, that he should come of the stock and lineage of David. Daniel prophesied, that all nations and languages should serve him. Zechariah pro- phesied, that he should come in poverty, riding upon an ass. Malachi prophesied, that he should sendElias before him ; which was John the Baptist. Jeremiah prophesied, that he should be sold for thirty pieces of silver. &c. And all this was done, that the promise and covenant of God, made unto Abraham and his posterity concerning the redemption of the world, might be credited and fully believed. Now, as the Apostle Paul saith, when the fulness of time was come ; that is, the perfection and course of years, appointed from the beginning ; then God, according to his former covenant and promise, sent a Messias, otherwise called a Mediator, into the world; not such a one as Moses was, not such a one as Joshua, Saul, or David was, but such a one as should deliver mankind from the bitter curse of the Law, and make perfect satisfaction by his death for the sins of all people: namely, he sent his dear and only Son Jesus Christ, made, as the Apostle saith, of a woman, and made under the Law, that he might redeem them that were in bondage of the Law, and make them the children of God by adoption. Was not this a M'onderful great love towards us, that were his professed and open enemies ; to- wards us, that were by nature the children of wrath, and fire-brands of hell-fire? In tliis, saith St. John, appeared the great love of God, that he sent his only-begotten Son into the world to save us, when we were his extreme ene- mies. Herein is love, not that we loved him, but that he loved us, and sent his Son to be a reconciliation for our sins. St. Paul also saith, Christ, when we were yet of no strength, died for us being ungodly. Doubtless a man will scarce die for a righteous man. Peradventure some one durst die for him of whom he hath received good. But God setteth out his love towards us, in that he sent Christ to die for us, when we were yet void of all goodness. This and such other comparisons doth the Apostle use, to am- plify and set forth the tender mercy and great goodness of God, declared towards mankind, in sending down a Saviour from heaven, even Christ the Lord. Which one benefit SERMON OF THE NATIVITY. 37? among all other is so great and wonderful, that neither XXIV. tongue can well express it, neither heart think it, much ^^■^'V"^^ less give sufficient thanks to God for it. But here is a great controversy between us and the Jews, whether the same Jesus, which was born of the Virgin Mary, be the true Messias, and true Saviour of the world, so long promised and prophesied of before. They, as they are, and have been always, proud and stiflf-neoked, would never acknowledge him until this day, but have looked and waited for another to come. They have this fond imagination in their heads, that the Messias shall come, not as Christ did, like a poor pilgrim and meek soul riding upon an ass ; but like a valiant and mighty King, in great royalty and honour : not as Christ did, with a few fishermen, and men of small estimation in the world ; but with a great army of strong men, with a great train of wise and noble men, as Knights, Lords, Earls, Dukes, Princes, and so forth. Neither do they think that their Messias shall slanderously suffer death, as Christ did ; but that he shall stoutly conquer and manfully subdue all his enemies, and finally obtain such a kingdom on earth, as never was seen from the beginning.^ While they feign unto them- selves after this sort a Messias of their own brain, they deceive themselves, and account Christ as an abject and scorn of the world. Therefore Christ crucified, as St. Paul saith, is unto the Jews a stumbling-block, and to the Gentiles foolishness, because they think it an absurd thing, and contrary to all reason, that a Redeemer and Saviour of the whole world should be handled after such a sort as he was ; namely, scorned, reviled, scourged, condemned, and last of all cruelly hanged. This, I say, seemed in their eyes strange, and most absurd ; and therefore neither they would at that time, neither will they as yet acknowledge Christ to be their Messias and Saviour, But we, dearly beloved, that hope and look to be saved, must both sted- fastly believe, and also boldly confess, that the same J esus, which was born of the Virgin Mary, was the true Messias and Mediator between God and man, promised and pro- phesied of so long before. For, as the Apostle Avriteth, With the heart man believeth unto righteousness ; and Rom. i. with the mouth confession is made unto salvation. Again SERMON OF THE NATIVITY. J in the same place, Whosoever believeth in him shall nev6r be ashamed nor confounded. Whereto agreeth also the testimony of St. John, written in the fourth chapter of his First General Epistle, on this wise: Whosoever confesseth that Jesus is the Son of God, he dwelleth in God, and God in him. There is no doubt, but in this point all Christian men ai-e fully and perfectly persuaded. Yet shall it not be a lost labour, to instruct and furnish you with a few places concerning this matter; that ye may be able to stop the blasphemous mouths of all them, that most Jewishly, or rather devilishly, shall at any time go about to teach or maintain the contrary. First, ye have the witness and testimony of the Angel Gabriel, declared as well to Zachary the 'high-priest,''as also to the blessed Virgin. Secondly, ye have the witness and testimony of John the Baptist pointing unto Christ, a^d saying. Behold the Lamb of God, that taketh away the sins of the world. Thirdly, ye have the witness and testimony of God the Father; who thundered from heaven, and said, This is my dearly beloved Son, in whom I am well pleased ; hear him. Fourthly, ye have the witness and testimony of the Holy Ghost; which came down from heaven in manner of a dove, and lighted upon him in time of his baptism. To these might be added a great number more ; namely, the witness and testimony of the wise men that came to Herod, the witness and testimony of Simeon and Anna, the witness and testimony of Andrew and Philip, Nathaniel and Peter, Nicodemus and Martha, with divers other : but it were too long to repeat all, and a few places are sufficient in so plain a matter, specially among them that are already persuaded. Therefore, if the privy imps of Antichrist, and crafty instruments of the devil, shall attempt or go about to withdraw you from this ti-ue Messias, and persuade you to look for another that is not yet come, let them not in any case seduce you : but confirm yourselves with these and such other testimonies of Holy Scripture, which are so sure and certain, that all the devils in hell shall never be able to withstand them. For, as truly as God liveth, so truly was Jesus Christ the true Messias and Saviour of the world ; even the same SERMON OF THE NATIVITY. 377 Jesus, which, as this day, was born of the Virgin Mary, XXIV. . without all help of man, only by the power and operation **-*'~v"'*^ of the Holy Ghost. Concerning whose nature and substance, because divers and sundry heresies are risen in these our days, through the motion and suggestion of Satan ; therefore it shall be needful and profitable for your instruction, to speak a word or two also of this part. We are evidently taugbt in the Scripture, that our Lord and Saviour Christ consisteth of two several natures ; of his manhood, being thereby perfect man, and of his God- head, being thereby perfect God. It is written. The Joim i. Word, that is to say, the second person in Trinity, became flesh. God sending his own Son in the similitude of sinful Rom. viii. flesh, fulfilled those things which the Law could not. Christ being in form of God, took on him the form of a Phil. ii. servant, and was made like unto man, being found in shape as a man. God was shewed in flesh, justified in i Tim. iii. spirit, seen of Angels, preached to the Gentiles, believed on in the world, and received up in glory. Also in ano- ther place : There is one God, and one Mediator between God and man, even the man Jesus Christ. These be plain places for the proof and declaration of both natures, united and knit together in one Christ. Let us diligently consider and weigh the works that he did whilst he lived on earth, and we shall thereby also perceive the self-same thing to be most true. In that he did hunger and thirst, eat and drink, sleep and wake ; in that he preached his Gospel to the people ; in that he wept and sorrowed for Jerusalem ; in that he paid tribute for himself and Peter ; in that he died and suffered death ; what other thing did he else declare, but only this, that he was perfect man as we are ? For which cause he is called in Holy Scripture sometime the Son of David, sometime the Son of Man, sometime the Son of Mary, sometime the Son of Joseph, and so forth. Now, in that he forgave sins ; in that he wrought miracles ; in that he did cast out devils ; in that he healed men with his only word ; in that he knew the thoughts of men's hearts ; in that he had the seas at his commandment; in that he walked on the water; in that he rose from death to life; in that he SERMON OF THE NATIVITY. ascended into heaven, and so forth ; what other thing did he shew therein, but only that he was perfect God, co- equal with the Father as touching his Deity? Therefore he saith. The Father and I are all one ; which is to be understood of his Godhead. For as touching his man- hood, he saith, The Father is greater than I am. Where are now those Marcionites, that deny Christ to have been born in the flesh, or to have been perfect man ? Where are now those Arians, which deny Ghrist to have been perfect God, of equal substance with the Father? If there be any such, we may easily reprove them with these testimonies of God's word, and such other. Where- nnto I am most sure they shall never be able to answer. For the necessity of our salvation did require such a Mediator and Saviour, as under one person should be a partaker of both natures : it was requisite he should be man ; it was also requisite he should be God. For as the transgression came by man, so was it meet the satisfaction should be made by man. And, because death, according to St. Paul, is the just stipend and reward of sin; there- fore, to appease the wrath of God, and to satisfy his justice, it was expedient that our Mediator should be such a one, as might take upon him the sins of mankind, and sustain the due punishment thereof, namely death. Moreover, he came in flesh, and in the self-same flesh ascended into heaven, to declare and testify unto us, that all faithful people, which stedfastly believe in him, shall likewise come unto the same mansion-place, whereunto he, being our chief Captain, is gone before. Last of all, he became man, that we thereby might receive the greater comfort, 85 well in our prayers, as also in our adversity ; consider- ing with ourselves, that we have a Mediator that is true man as we are, who also is touched with our infirmities, and was tempted even in like sort as we are. For these and sundry other causes, it was most needful he should come, as he did in the flesh. But because no creature, in that he is only a creature, hath or may have power to destroy death, and give life ; to overcome hell, and pur- chase heaven ; to remit sins, and give righteousness ; therefore, it was needful that our Messias, whose proper duty and ofiice that was, should be not only full and SERMON OF THE NATIVITY. 379 perfect man, but also full and perfect God ; to the intent ^^^JY^^ he might more fully and perfectly make satisfaction for ^-^^v-^^ mankind. God saith. This is my well-beloved Son, in Matt. «. whom I am well pleased. By which place we learn, that Christ appeased and quenched the wrath of his Father, not in that he was only the Son of man ; but much more in that he was the Son of God. Thus ye have heard declared out of the Scriptures, that Jesus Christ was the true Messias and Saviour of the world ; that he was by nature and substance perfect God and perfect man ; and for what causes it was expedient it should be so. Now that we may be the more mindful and thankful unto God in this behalf, let us briefly consider, and call to mind, the manifold and great benefits that we have received by the nativity and birth of this our Messias and Saviour. Before Christ's coming into the world, all men univer- sally were nothing else but a wicked and crooked genera- tion, rotten and corrupt trees, stony ground, full of bram- bles and briers, lost sheep, prodigal sons, naughty and unprofitable servants, unrighteous stewards, workers of iniquity, the brood of adders, blind guides, sitting in darkness and in the shadow of death ; to be short, no- thing else but children of perdition, and inheritors of hell- fire. To this doth St. Paul bear witness in divers places of his Epistles, and Christ also himself in sundry places of his Gospel. But after he was once come down from heaven, and had taken our frail nature upon him, he made all them that would receive him truly, and believe his word, good trees, and good ground, fruitful and pleasant branches, children of light, citizens of heaven, sheep of his fold, members of his body, heirs of his kingdom, his true friends and brethren, sweet and lively bread, the elect and chosen people of God. For, as St. Peter saith in his First Epistle, and second chapter. He bare our sins in his body upon the cross ; he healed us, aad made us whole by his stripes: and whereas before we were sheep going astray, he by his coming brought us home again to the true Shepherd and Bishop of our souls; making us a chosen generation, a royal priesthood, an holy nation, a SERMON OF THE NATIVITY. peculiar people of God, in that he died for our offences, and rose again for our justification. St Paul to Timothy, the third chapter ; We were, saith he, in times past, un- wise, disobedient, deceived, serving divers lusts and plea- sures, living- in hatred, envy, maliciousness, and so forth. But after the loving kindness of God our Saviour appeared towards mankind, not according to the righteousness that we had done, but according to his great mercy, he saved OS by the fountain of the new birth, and by the renewing of the Holy Ghost ; which he poured upon us abundantly, through Jesus Christ our Saviour ; that we, being once justified by his grace, should be heirs of eternal life, through hope and faith in his blood. In these and such other places is set out before our eyes, as it were in a glass, the abundant grace of God received in Christ Jesus; which is so much the more wonderful, because it came not of any desert of ours, but of his mere and tender mercy, even then v.^hen we were his extreme enemies. But, for the better understanding and consideration of this thing, let us behold the end of his coming : so shall we perceive what great commodity and profit his nativity hath brought unto us miserable and sinful creatures. The end of his coming was, to save and deliver his people, to fulfil the law for us, to bear witness unto the truth, to teach and preach the words of his Father, to give light unto the world, to call sinners to repentance, to refresh them that labour and be heavy laden, to cast out the Prince of this world, to reconcile us in the body of his flesh, to dissolve the works of the devil ; last of all, to become a propitiation for our sins, and not for ours only, but also for the sins of the whole world. These were the chief ends wherefore Christ became man, not for any profit that should come to himself thereby, but only for our sakes ; that we might understand the will of God, be partakers of his heavenly light, be delivered out of the devil's claws, released from the bur- .den of sin, justified through faith in his blood, and finally received up into everlasting glory, there to reign with him for ever. Was not this a great and singular love of Christ to- wards mankind, that, being the express and lively image SERMON OF THE NATIVITY. 383 of God, he would notwithstanding humble himself, and XXIY. take upon him the form of a servant, and that only to '"^^ save and redeem us ? O how much are we bound to the goodness of God in this behalf! How many thanks and praises do we owe unto him for this our salvation, wrought by his dear and only Son Christ! who became a pilgrim on earth, to make us citizens in heaven ; who became the Sou of man, to make us the sons of God ; who became obedient to the law, to deliver us from the curse of the law ; who became poor, to make us rich ; vile, to make us precious ; subject to death, to make us live for ever. What greater love could we silly creatures desire or wish to have at God's hands I Therefore, dearly beloved, let us not forget this ex- ceeding love of our Lord and Saviour; let us not shew ourselves unmindful or unthankful toward him ; but let us love him, fear him, obey him, and serve him. Let us confess him with our mouths, praise him with our tongues, believe on him with our hearts, and glorify him with our good works. Christ is the light, let us receive the light. Christ is the truth, let us believe the truth. Christ is the way, let us follow the way. And because he is our only Master, our only Teacher, our only Shepherd and chief Cap- tain, therefore let us become his servants, his scholars, his sheep, and his soldiers. As for sin, the flesh, the world, and the devil— whose servants and bondslaves we were before Christ's coming— let us utterly cast them off, and defy them, as the chief and only enemies of our soul. And seeing we are once delivered from their cruel tyranny by Christ, let us never fall into their hands again, lest we chance to be in a worse case than ever we were before. Happy are they, saith the Scripture, that continue to the end. Be faithful, saith God, until death, and I will give thee a crown of life. Again, he saith in another place. He that putteth his hand unto the plough, and looketh back, is not meet for the kingdom of God. Therefore let us be strong, stedfast, and unmoveable, abounding always in the works of the Lord. Let us receive Christ, not for a time, but for ever ; let us believe his word, not for a time, but for ever ; let us become his servants, not SERMON OF THE NATIVITY. for a time, but for ever; in consideration that he hath redeemed and saved us, not for a time, but for ever ; and will receive us into his heavenly kingdom, there to reign with him, not for a time, but for ever. To him, therefore, with the Father and the Holy Ghost, be all honour, praise] and glory, for ever and ever. Amen. AN HOMILY FOR GOOD-FRIDAY, CONCERNING THE 39eati& an» l^z$$im of out Sabiour It should not become us, well-beloved in Christ, being XXV. that people which be redeemed from the devil, from sin *'"^'">^ and death, and from everlasting damnation, by Christ, to suffer this time to pass forth without any meditation and remembrance of that excellent work of our redemption, wrought as about this time, through the great mercy and charity of our Saviour Jesus Christ, for us wretched sin- ners, and his mortal enemies. For, if a mortal man's deed, done to the behoof qf the commonwealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby; how much more readily should we have in memory this excellent act and benefit of Christ's death ? whereby he hath purchased for us the undoubted pardon and forgiveness of our sins ; whereby he made at one the Father of heaven with us, in such wise, that he taketh us now for his loving children, and for the true inheritors, with Christ his natural Son, of th« kingdom of heaven. And, verily, so much more doth Christ's kindness appear unto us, in that it pleased him to deliver himself of all his goodly honour, which he was equally in with his Father in heaven, and to come down into this vale of misery, to be made mortal man, and to be in the state of a most low servant, serving us for our wealth and profit; us, I say, which were his sworn ene- mies, which had renounced his holy law and eommand- ments, and followed the lusts and sinful pleasures of mir ^4 SERMON OF THE PASSION, XXV. corrupt nature. And yet, T say, did Christ put himself oioss. ii. ^^tween God's deserved wrath and our sin, and rent that obligation, wherein we were in danger to God, and paid , our debt. Our debt was a great deal too great for us to have paid. And without payment, God the Father could never be at one with us. Neither was it possible to be loosed from this debt by our own ability. It pleased him, therefore, to be the payer thereof, and to discharge us quite. Who can now consider the grievous debt of sin, which could none otherwise be paid, but by the death of an In- nocent, and will not hate sin in his heart ? If God hateth sin so much, that he would allow neither man nor Ano-el for the redemption thereof, but only the death of his only and well-beloved Son, who will not stand in fear thereof? If we, my friends, consider this, that for our sins this most innocent Lamb was driven to death ; we shall have much more cause to bewail ourselves that we were the cause of his death, than to cry out of the malice and cruelty of the Jews, which pursued him to his death. We did the deeds, wherefore he was thus stricken and wounded ; they were only the ministers of our wick- edness. It is meet, then, that we should step low down into our hearts, and bewail our own wretchedness and sinful living. Let us know for a certainty, that, if the most dearly beloved Son of God was thus punished and stricken for the sin which he had not done himself; how much more ought we sore to be stricken for our daily and manifold sins which we commit against God, if we ear- nestly repent us not, and be not sorry for them? 'No man can love sin, which God hateth so much, and be in his favour. No man can say that he loveth Christ truly, and have his great enemy— sin, I mean, the author of his death— familiar and in friendship with him. So much do we love God and Christ, as we hate sin. We ought therefore to take great heed, that we be not favourers thereof, lest we be found enemies to God, and traitors to Christ. For not only they, which nailed Christ upon the cross, are his tormentors and crucifiers ; But all Kvi. they, saith St. Paul, crucify again the Sou of God, as much as is in them, who do couunit vice and sin, wWch FOR GOOD FRIDAY. ggg brought him to his death. If the wages of sin be death, XXV. and death everlasting-, surely it is no small danger to be in ''-'">r'*»-' service thereof. If we live after the flesh, and after the nZ. % , sinful lusts thereof, St. Paul threateneth, yea, Almughty God in St. Paul threateneth, that we shall surely die. We can none otherwise live to God, but by dying to sin. If Christ be in «s, then is sin dead in us : and if the Spirit of God be in us, which raised Christ from death to life, so shall the same Spirit raise us to the resurrection of ever- lasting life. But if sin rule and reign in us, then is God, which is the fountain of all grace and virtue, departed from us; then hath the devil and his ungracious spirit rule and dominion in us. And surely, if in such miserable state we die, we shall not rise to life, but fall down to death and damnation, and that without end. For Christ hath not so Christ hath redeemed us from sin, that we may safely return thereto "°^ 'edeera- ,.,,,, , -, - , '' ed us trora again : but he hath redeemed us, that we should forsake sin, tiiai we the motions thereof, and live to righteousness. Yea, we f''""''^ ''""^ be therefore washed in our baptism from the filthiness of * sin, that we should live afterward in the pureness of life. In baptism we promised to renounce the devil and his sug- gestions, we promised to be as obedient children, always following God's will and pleasure. Then, if he be our Father indeed, let us give him his due honour. If we be his children, let us shew him our obedience, like as Christ openly declared his obedience to his Father ; which, as St. Phil. ii. Paul writeth, was obedient even to the very death, the death of the cross. And this he did for us all that believe in him. For himself he was not punished, for he was pure and undefiled of all manner of sin. He was wounded, saith Isa. liii. Isaiah, for our wickedness, and striped for our sins ; he suffered the penalty of them himself, to deliver us from danger : He bare, saith Isaiah, all our sores and infirmities upon his own back. No pain did he refuse to suffer in his own body, that he might deliver us from pain everlasting. His pleasure it was thus to do for us ; we deserved it not. Wherefore, the more we see ourselves bound unto him, the more he ought to be thanked of us ; yea, and the more hope may we take that we shall receive all other good things of his hand, in that we have received the gift of his only Son, through his liberality. For if God, saith Si. 2 C ^ SERMON OF THE PASSION, XXV. Paul, hath not spared his own Son from pain and punish- ^"^^"^ ment, but delivered him for us all unto the death ; how should he not give us all other things with him? If we want any thing, either for body or soul, we may lawfully and boldly approach to God as to our merciful Father, to ohn i, ask that we desire, and we shall obtain it. For such power is given to us, to be the children of God, so many as believe in Christ's name. In his name whatsoever we latt. xxi. ask, we shall have it granted us. For so well pleased is the Father, Almighty God, with Christ his Son, that for his sake he favoureth us, and will deny us nothing. So pleasant was this sacrifice and oblation of his Son's death, which he so obediently and innocently suffered, that he would take it for the only and full amends for all the sins of the world. And such favour did he purchase, by his death, of his heavenly Father for us, that, for the merit thereof — if Ave be true Christians indeed, and not in word only — we be now fully in God's grace again, and clearly discharged from our sin. No tongue, surely, is able to express the worthiness of this so precious a death. For in this standeth the con- tinual pardon of our daily offences ; in this resteth our jus- tification ; in this we be allowed ; in this is purchased the cts iv. everlasting health of all our souls. Yea, there is none other thing that can be named under heaven to save our souls, but this only work of Christ's precious offering of his body upon the altar of the cross. Certainly there can be no work of any mortal man, be he never so holy, that shall be coupled in merits with Christ's most holy act. For no doubt, all our thoughts and deeds were of no value, if they were not allowed in the merits of Christ's death. All our righteousness is far unperfect, if it be compared with Christ's righteousness ; for in his acts and deeds there was no spot of sin, or of any unperfectness. And for this cause they were the more able to be the true amends of our unrighteousness, where our acts and deeds be full of im- perfection and infumities, and therefore nothing worthy of themselves to stir God to any favour, much less to challenge that glory that is due to Christ's act and merit ; For not to us, saith David, not to us, but to thy Name give the glory, O Lord. FOR GOOD FRIDAY. ^87 Let us, therefore, good friends, with all reverence glorify XXV. his Name : let us magnify and praise him for ever. For he '-^'^^*-^ hath dealt with us according to his great mercy; by himself Hi b. i. hath he purchased our redemption. He thought it not enough to spare himself, and to send his Angel to do this deed ; but he would do it himself, that he might do it the better, and make it the more perfect redemption. He was nothing moved with the intolerable pains that he suffered in the whole course of his long passion, to repent him thus to do good to his enemies ; but he opened his heart for us, and bestowed himself Avholly for the ransoming of us. Let us, therefore, now open our hearts again to him, and study in our lives to be thankful to such a Lord, and evermore to be mindful of so great a benefit ; yea, let us take up our cross with Christ, and follow him. His passion is not only the ransom and whole amends for our sin ; but it is also a most perfect example of all patience and sufferance. For, if it behoved Christ thus Acts xvii. to suffer, and to enter into the glory of his Father ; how should it not become us to bear patiently our small crosses of adversity, and the troubles of this world J For surely, as saith St. Peter, Christ therefore suffered, to leave us an i Pet. v. example to follow his steps. And, if we suffer with him, 2 Tim. ii. we shall be sure also to reign with him in heaven. Not ^'^™* ^"'' that the sufferance of this transitory life should be worthy of that glory to come ; but gladly should we be contented to suffer, to be like Christ in our life, that so by our works we may glorify our Father which is in heaven. And, as it Matt. v. is painful and grievous to bear the cross of Christ in the griefs and displeasures of this life ; so it bringeth forth the Heb.xii. joyful fruit of hope in all them that be exercised therewith. Let us not so much behold the pain, as the reward that shall follow that labour. Nay, let us rather endeavour, ourselves, in our sufferance to endure innocently and guilt- less, as our Saviour Christ did. For if we suffer for our deservings, then hath not patience his perfect work in us ; James i. but if undeservedly we suffer loss of goods and life, if we suffer to be evil spoken of for the love of Christ, this is The pa- thankful afore God ; for so did Christ suffer. He never '}?''?l °'' . . Christ. did sin, neither was any guile found in his mouth. Yea, when he was reviled with taunts, he reviled not again ; 1 Pet. ii. 2 C 2 SERMON QF THE PASSION, when he was wrongfully dealt with, he threatened not again, nor revenged his qnarrel, but delivered his cause to him that jiidgeth rightly. Perfect patience careth not what nor how much it suflereth, nor of whom it suffereth, whether of friend or foe ; but studieth to suffer innocently, and without deserving. Yea, he, in whom perfect charity is, careth so little to revenge, that he rather studieth to do good for evil, to bless and say well of them that curse him, to pray for them that pursue him; according to the ex- ample of our Saviour Christ, who is the most perfect example and pattern of all meekness and sufferance; which hanging upon the cross, in most fervent anguish, bleeding in e\ery part of his blessed body, being set in the midst of his enemies and crucifiers ; and he, notwithstand- ing the intolerable pains which they saw him in, being of them mocked and scorned despitefully without all favour and compassion ; had yet towards them such compassion in heart, that he prayed to his Father of heaven for them, and said, O Father, forgive them, for they wot not what they do. What patience was it also which he shewed, when one of his own Apostles and servants, which was put in trust of him, came to betray him unto his enemies to the death ! He said nothing worse to him, but, Friend, wherefore art thou come l Thus, good people:, should we call to mind the great examples of charity which Christ shewed in his passion, if we will fruitfully remember his passion. Such charity and love should we bear one to another, if we will be the true servants of Christ. For, if we love but them that love and say well by us, what great thing is it that we do? saith Christ. Do not the Paynims and open sinners so ? We must be more perfect in our charity than thus ; even as our Father in heaven is perfect ; which maketh the light of his sun to rise upon the good and the bad, and sendeth his rain upon the kind and unkind. After this manner should we shew our charity indifferently, as well to one as to another, as well to friend as foe, like obedient children, after tlie example of our good Father in heaven. For, if Christ was obedient to his Father even to the death, and that the most shameful death — as the Jews esteemed it — tlie death of the cross ; why should we not be obedient to FOR GOOD FRIDAY. 388 God in lower points of cliarity and patience ? Let us for- XXV. give, then, our neighbours their small fViults, as God for EccIus. Christ's sake hath forgiven us our great. xxviiu It is not meet, that we should crave forgiveness of our ^lait. xviii. great offences at God's hands, and yet will not forgive the small trespasses of our neighbours against us. We do call for mercy in vain, if we will not shew mercy to our neigh- bours. For, if we Avill not put wrath and displeasure forth of our hearts to our Christian brother, no more will God forgive the displeasure and wrath that our sins have deserved before him. For under this condition doth God forgive us, if we forgive other. It becometh not Christian men to be hard one to another, nor yet to think their neighbour unworthy to be forgiven. For howsoever un- worthy he is, yet is Christ worthy to have thee do thus much for his sake ; he hath deserved it of tl>ee, that thou shouldst forgive thy neighbour. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the pardon which our Saviour Christ pur- chased once of God the Father, by shedding of his precious blood. Nothing becometh Christ's servants so much as mercy and compassion. Let us then be favourable one to another ; and pray we one for another, that we may be healed from all frailties of Jam. v. our life, the less to offend one the other ; and that we n^^y be of one mind and one spirit, agreeing together in bro- Epi>- ▼. therly love and concord, even like the dear children of God. By these means shall we move God to be merciful unto our sins ; yea, and we shall be hereby the more ready to receive our Saviour and Maker in his blessed sacra- ment, to our everlasting comfort and health of soul. Christ delighteth to enter and dwell in that soul where love and charity ruleth, and where peace and concord is seen. For thus writeth St. John : God is charity ; he that abideth i J'>f"i iv. in charity, abideth in God, and God in him. And by this, i Jolm \i saith he, we shall know that we be of God, if we love our brethren. Yea, and by this shall we know that we be de- livered from death to life, if we love one another. But he i John which hateth his brother, saith the same Apostle, abideth in death, even in the danger of everlasting death ; and is )0 SERMON OF THE PASSION, XXV. moreover the child of damnation and of the devil; cursed ^"^^ of God, and hated, so long- as he so remaineth, of God and all his heavenly company. For, as peace and charity make us the blessed children of Almighty God, so doth hatred and envy make us the cursed children of the devil. God give us all grace to follow Christ's example in peace and in charity, in patience and sufferance ; that we now may have him our guest to enter and dwell within us, so as we may be in full surety, having such a pledge of our sal- vation. If we have him and his favour, we may be sure uin. viii. that we have the favour of God by his means. For he sitteth on the right hand of God his Father, as our proctor and attorney, pleading and suing for us in all our needs and necessities. Wherefore, if we want any gift of godly wisdom, we may ask it of God for Christ's sake, and we shall have it. Let us consider and examine ourselves, in what want we be concerning this virtue of charity and patience. If we see that our hearts be nothing inclined thereunto, in forgiving them that have offended against us, then let us knowledge our want, and wish of God to have it. But if we want it, and see in ourselves no desire thereunto, verily we be in a dangerous case before God, and have need to make much earnest prayer to God, that we may have such an heart changed, to the grafting in of a new. For unless we forgive other, we shall never be forgiven of God. No, not all the prayers and good works of other can pacify God unto us, unless we be at peace, and at one with our neigh- bour. Nor all our deeds and good works can move God to forgive us our debts to him, except we forgive to other. He setteth more by mercy than by sacrifice. Mercy moved our Saviour Christ to suffer for his enemies : it be- cometh us then to follow his example. For it shall little avail us to have in meditation the fruits and price of his passion, to magnify them, and to delight or trust in them, except we have in mind his examples in passion, to follow them. If we thus, therefore, consider Christ's death, and will stick thereto with fast faith for the merit and deserving thereof; and will also frame ourselves in such wise to FOR GOOD FRIDAY. bestow ourselves, and all that we have, by charity, to the behoof of our neighbour, as Christ spent himself wholly for our profit, then do we truly remember Christ's death ; and being thus followers of Christ's steps, we shall be sure to follow him thither, where he sitteth now with the Father and the Holy Ghost : to whom be all honour and glorv. Amen. THE SECOND HOMILY CONCERNING THE 2Deat6 anti IPaggion of out ^atiiour Cfttifiit Jl HAT we may the better conceive the great mercy and goodness of our Saviour Christ, in suffering death uni- versally for all men, it behoveth us to descend into the bottom of our conscience, and deeply to consider the first and principal cause wherefore he was compelled so to do. When our great grandfather Adam had broken God's commandment, in eating the apple forbidden him in Para- dise, at the motion and suggestion of his wife, he pur- chased thereby, not only to himself, but also to his posterity for ever, the just wrath and indignation of God ; who, ac- cording, to his former sentence pronounced at the giving of the commandment, condemned both him and all his to everlasting death, both of body and soul. For it was said unto him. Thou shalt eat freely of every tree in the gar- den : but as touching the tree of knowledge of good and ill, thou shalt in no wise eat of it ; for, in what hour soever thou eatest thereof, thou shalt die the death. Now, as the Lord had spoken, so it came to pass. Adam took upon him to eat thereof, and in so doing he died the death ; that is to say, he became mortal ; he lost the favour of God ; he was cast out of Paradise ; he was no longer a citizen of heaven, but a firebrand of hell, and a bond-slave to the devil. To this doth our Saviour bear witness in the Gospel calling us lost sheep, which have gone astray, and wandered from the true Shepherd of our souls. To this also doth St. Paul bear witness, saying, that by the offence of only Adam, death came upon all men to condemnation. So that now neither he, nor any of his, had any right or SECOND SERMON OF THE PASSION. 393 interest at all in the kingdom of heaven, hut were become XXV. plaiii reprobates and casta>va)'s, being perpetually damned ^-^"v"^"*-* to the everlasting pains of hell-fire. In this so great misery and Avretchedness, if mankind could have recovered himself again, and obtained forgive- ness at God's hiinds, then had his case been somewhat tolerable ; because he might have attempted some way how to deliver himself from eternal death. But there was no Avay left unto him ; he could do nothing that might pacify God's wrath, he was altogether unprofitable in that behalf. There was none that did good, no not one. And how then could he work his own salvation ? Should he go about to pacify God's heavy displeasure by offering up burnt-sacrifices, according as it was ordained in the old law, ])y offering up the blood of oxen, the blood of calves, iieb. ix. the blood of goats, the blood of lambs, and so forth ? O these things were of no force nor strength, to take away sins : they could not put away the anger of God, they could not cool the heat of his wrath, nor yet bring man- kind into favour again ; they were but only figures and shadows of things to come, and nothing else. Read the Epistle to the Hebrews : there shall you find tins matter Heb. %. largely discussed; there shall you leani in most plain words, that the bloody sacrifice of the old Law was unper- fect, and not able to deliver man from the state of damna- tion by any means ; so that mankind, in trusting thereunto, should trust to a broken staff, and in the end deceive him- self. What should he then do ? Should he go about to observe and keep the Law of God divided into two tables, and so purchase to himself eternal life I Indeed, if Adam and his posterity had been able to satisfy and fulfil the Law perfectly, in loving God above all things, and their neighbour as themselves, then should they have easily quenched the Lord's wrath, and escaped the terrible sen- tence of eternal death pronounced against them by the mouth of Almighty God, For it is written. Do thus, and Li^e x. thou shalt live ; that is to say. Fulfil my commandjtnents, keep thyself upright and perfect in them according to my will ; then shalt thou live, and not die. Here is eternal life promised with this condition, so that they keep and observe the Law. But such was the frailtv of mankind M SECOND SERMON OF THE PASSION. XXV. after his fall, such was his weakness and imbecility, that ^'"^^''^^ he could not walk uprightly in God's commandments, though he would never so fain ; but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation ; inso- much that the Prophet David crieth out on this wise, 'salin xiv. All have gone astray, all are become unprofitable, there is none that doth good, no not one. In this case, what profit could he have by the Law? None at all. For, as ames ii. St. James saith. He that shall observe the whole Law, and yet faileth in one point, is become guilty of all. And in )eut. xxvii. the Book of Deuteronomy it is written, Cursed be he, saith God, which abide th not in all things that are written in the book of the law, to do them. Behold, the Law bringeth a curse with it, and maketli us guilty, not because it is of itself naught or unholy ; — God forbid we should so think ; — but because the frailty of our sinful flesh is such, that we can never fulfil it, ac- cording to the perfection that the Lord requireth. Could Adam then, think you, hope or trust to be saved by the Law ? No, he could not. But the more he looked on the Law, the more he saw his own damnation set before his eyes, as it were in a most clear glass. So that now, of himself, he was most wretched and miserable, destitute of all hope, and never able to pacify God's heavy displeasure, nor yet to escape the terrible judgment of God, where- unto he and all his posterity were fallen, by disobeying the strait commandment of the Lord their God. lom. xi. But O the abundant riches of God's great mercy ! O the unspeakable goodness of his heavenly wisdom ! When all hope of righteousness was past on our part, when we had nothing in ourselves, whereby we might quench his burning wrath, and work the salvation of our own souls, and rise out of the miserable estate wherein we lay ; then, even then, did Christ the Son of God, by the appointment of his Father, come down from heaven, to be wounded for our sakes, to be reputed with the wicked, to be condemned unto death, to take upon him the reward of our sins, and to give his body to be broken on the cross for our offences. He, saith the Prophet Isaiah — meaning Christ — hath borne our infirmities, and hath carried our sorrows ; the liii. SECOND SERMON OF THE PASSION. 395 chastisement of our peace was upon him, and by his XXV. stripes are we made whole. St. Paul likewise saith, God ^^'^T^''""*'"'^ made him a sacrifice for our sins, which knew not sin, that we should be made the righteousness of God by him. And St. Peter most agreeably writing in this behalf, saith, Christ hath once died and suffered for our sins, the Just for the unjust, &c. To these might be added an infinite i Pet. iii number of other places to the same effect : but these few shall be sufficient for this time. Now then — as it was said at the beginning — let us ponder and weigh the cause of his death, that thereby we may be the more moved to glorify him in our whole life. Which if you will have comprehended briefly in one word, it was nothing else on our part but only the transgression and sin of mankind. When the Angel came to warn Joseph that he should not fear to take Mary to his wife, did he not therefore will the child's name to be called Jesus, because he should save his people from their sins ? Matt. i. When John the Baptist preached Christ, and shewed him to the people with his finger, did he not plainly say unto them. Behold the Lamb of God, which taketh away the Joha i. sins of the world I When the woman of Canaan besought Christ to help her daughter, which was possessed with a devil, did he not openly confess that he was sent to save Matt. xv. the lost sheep of the house of Israel, by giving his life for their sins ? It was sin, then, O man, even thy sin, that caused Christ, the only Son of God, to be crucified in the flesh, and to suffer the most vile and slanderous death of the cross. If thou hadst kept thyself upright, if thou hadst observed the commandments, if thou hadst not presumed to transgress the will of God in thy first father Adam, Rom. v. then Christ, being in form of God, needed not to have taken upon him the shape of a servant; being immortal in heaven, he needed not to become mortal on earth ; being the true bread of the soul, he needed not to hunger ; being the healthful water of life, he needed not to thirst ; being life itself, he needed not to have suffered death. But to these and many other such extremities was he driven by thy sin, which was so manifold and great, that God could be only pleased in him, and none other. SECOND SERMON OF THE PASSION. Canst thou think of this, O sinful man, and not tremble within thyself? Canst thou hear it quietly, without re- morse of conscience and sorrow of heart J Did Christ suffer his passion for thee, and wilt thou shew no compas- sion towards hin:i i While Christ was yet hanging on the cross, and yielding up the Ghost, the Scripture witnesseth tiiat the veil of the temple did rent in twain, and the earth did quake, that the stones clave asunder, that the graves did open, and the dead bodies rise ; and shall the heart of man be nothing moved to remember how grievously and cruelly he was handled of the Jews for our sins? Shall man shew himself to be more hard-hearted than stones, to have less compassion than dead bodies? Call to mind', O sinful creature, and set before thine eyes, Christ crucified; think thou seest his body stretched out in length upon the cross, his head crowned with sharp thorns, and his hands and his feet pierced with nails, his heart opened with a long spear, his flesh rent and torn with whips, his brows sweating water and blood ; think thou hearest him now crying in an intolerable agony to his Father, and saying. My God, my God, why hast thou forsaken me? Cou-Idest thou behold this woful sight, or hear this mournful voice, without tears, considering that he suffered all this, not for any desert of his own, but only for the grievousness of thy sins? O that mankind should put the everlasting Son of God to such pains! O that we should be the occasion of his death, and the only cause of his condem- nation! May we not justly cry. Woe worth the time that ever we sinned ? O my brethren, let this image of Christ crucified be always printed in our hearts ; let it stir us up to the hatred of sin, and provoke our minds to the earnest love of Almighty God. For why? Is not sin, think you, a grievous thing in his sight ; seeing, for the transgressing of God's precept in eating of one apple, he condemned all the world to perpetual death, and would not be pacified, but only with the blood of his own Son ? True, yea, most true is that saying of David, Thou, O Lord, ' hatest all them that work iniquity, neither shall the wicked and evil man dwell v/ith thee. By the mouth of his holy Prophet Isaiah, he crieth SECOND SERMON OF THE PASSION. J397 mainly out against sinners, and saith, Woe be unto you XXV. that draw iniquity with cords of vanity, and sin as it were ^^^'"v'*^ with cart-ropes. Did he not give a plain token how greatly he hated and abhorred sin, when he drowned all the world, save only eight persons ; when he destroyed Gen. vH. Sodom and Gomorrah with fne and brimstone ; when, in Gen. xix. three days' space, he killed with pestilence threescore 2 Sam. xxivuat.r„. is glory and praise rebounded upwards to God above, for his mercy and truth. And thus is peace come down from Luke .u heaven to men of good and faithful hearts. Thus is mercy P-l- l-- and truth, as David writeth, together met ; thus is peace ^, ^^ritas and righteousness embracing and kissing each other. ^''"'^ If thou doubtest of so great wealth and fehcity that is wrought for thee, O man, call to thy mind that therefore hast thou received into thine own possession the everlasting Verity, our Saviour Jesus Christ, to confirm to thy con- science the truth of all this matter. Thou hast received him—if in true faith and rd^'entance of heart thou hast received him; if in purpose of amendment thou hast received him— for an everlasting gage, or pledge of thy salvation. Thou hast received his body which was once broken, and his blood which was shed for the remission of thy sin. Thou hast received his body, to have within thee the Father, the Son, and the Holy Ghost, for to dwell Nvith thee, to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. Thou hast received his body, to endow thee with everlasting SERMON OF THE KESURRECTION. righteousness, to assure thee of everlasting bliss, and life of thy soul. For with Christ, by true faith, art thou quick- ened again, saith St. Paul, from death of sin to life of grace; and in hope translated from corporal and ever- lasting death, to the everlasting life of glory in heaven, where now thy conversation should be, and thy heart and desire set. Doubt not of the truth of this matter, how great and high soever these things be. It becometh God to do no small deeds, how impossible soever they seem to thee. Pray to God that thou mayest have faith to perceive this great mystery of Christ's resurrection ; that by faith thou mayest certainly believe nothing to be impossible with God. Only bring thou faith to Christ's holy word and i. sacrament. Let thy repentance shew thy faith ; let thy purpose of amendment, and obedience of thy heart to God's law, hereafter declare thy true belief. Endeavour thyself to say with St. Paul, From henceforth our conversation is in heaven: from whence we look for a Saviour, even the- Lord Jesus Christ ; which shall change our vile bodies, that they may be fashioned like to his glorious body; which he shall do by the same power, whereby he rose from death, and whereby he shall be able to subdue all things unto himself. Thus, good Christian people, forasmuch as ye have heard these so great and excellent benefits of Christ's mighty and glorious resurrection — as how that he hath ransomed sin, overcome the devil, death, and hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them—and knowing that we be, by this benefit of his resurrection, risen with him by our faith unto life everlasting; being in full surety of our hope, that we shall have ou^ bodies likewise raised again from death, to have them glorified in immortality, and j^med to his glorious body; having in the mean while his Holy Spuit within our hearts, as a seal and pledge of our everlasting inheritance ; by whose assistance we be re- plenished with all righteousness, by whose power we shall be able to subdue all our evil affections rising against the pleasure of God: these things, I say, well considered, let us now, in the rest of our life, declare our faith that we have lu this most fruitful article, by framing ourseIve.< Pet. ij. SERMON OF THE RESURRECTION\ thereunto, in rising daily from sin to righteousness and holiness of life. For what shall it avail us, saith St. Peter, to be escaped and delivered from the filthiness of the world, through the knowledge of the Lord and Saviour Jesus Christ, if we be entangled again therewith, and be overcome again ? Certainly it had been better, saitii he, never to have known the way of righteousness, than, after it is known and received, to turn back again from the holy commandment of God given unto us. For so shall the proverb have place in us, where it is said, The dog is returned to his vomit again, and the sow that was washed to her wallowing in the mire again. What a shame were it for us, being thus so clearly and freely washed from our sin, to return to the filthiness thereof again ! What a folly were it, thus endow ed with righteousness, to lose it again ! What madness were it to lose the inheritance that we be now set in, for the vile and transitory pleasure of sin ! And what an unkindness should it be, where our Saviour Christ of his mercy is come to us, to dwell within us as our guest, to drive him from us, and to banish him violently out of our souls ; and instead of him, in whom is all grace and virtue, to receive the ungracious spirit of the devil, the founder of all naughtiness and mischief! How can we find in our hearts to shew such extreme unkindness to Christ, which hath now so gently called us to mercy, and offered himself unto us, and he now entered within us ? Yea, how dare we be so bold to renounce the presence of the Father, the Son, and the Holy Ghost ; — for where one is, there is God all whole in majesty, together with all his power, wisdom, and goodness ; — and fear not, I say, the danger and peril of so traitorous a defiance and departure I Good Christian brethren and sisters, advise yourselves; consider the dignity that ye be now set in ; let not folly lose the thing that grace hath so preciously offered and purchased ; let not wilfulness and blindness put out so great light that is now shewed unto you. Only take good hearts unto you ; and put upon you all the armour of God, Ephes. vi. tliat ye may stand against your enemies, which would again subdue you, and bring you into their thraldom. Re- member ye be bought from your vain conversation ; and SERMON OF THE RESURRECTION. that your freedom is purchased neither with gold nor silver, but with the price of the precious blood of that most innocent Lamb Jesus Christ; which was ordained to the same pur- pose before the world was made. But he was so declared in the latter time of giace for your sakes, which by him have your faith in God ; who hath raised him from death, and hath given him glory, that you should have your faith and hope towards God. Therefore, as you have hitherto followed the vain lusts of your minds, and so dis- pleased God to the danger of your souls ; so now, like obedient children, thus purified by faith, give yourselves to walk that way which God moveth you to, that ye may re- ceive the end of your faith, the salvation of your souls. And, as ye have given your bodies to unrighteousness, to sin after sin ; so now give yourselves to righteousness, to be sanctilied therein. If ye delight in this article of our faith, that Christ fs risen again from death to life, then follow you the example of his resurrection ; as St. Paul exhorteth us, saying. As we be buried with Christ by our baptism into death, so let us daily die to sin, mortifying and kilHng the evil desires and motions thereof. And, as Christ was raised up from death by the glory of the Father, so let us rise to a new life, and walk continually therein ; that we may likewise, as natural children, live a conversation to move men to glorify our Father which is in -heaven. If we, then, be risen with Christ by our faith to the hope of everlasting life, let us rise also with Christ, after his ex- ample, to a new life, and leave our old : We shall then be truly risen, if we seek for things that be heavenly, if we have our affection on things that be above, and not on things that be on the earlh. If ye desire to know what these earthly things be which ye should put off, and what be the heavenly things above, that ye should seek and ensue, St. Paul in the Epistle to the Colossians declareth, when he exhorteth us thus : Mortify your earthly members, and old aflections of sin, as fornication, uncleanness, unnatural lust, evil concu- piscence, and covetousness, which is worshipping of idols ; for the which things the wrath of God is wont to fall on tlie children of unbelief; in which things once ye walked, SERMON OP THE RESURRECTION. 411 •when ye lived in them. But now put ye also away from XXVI. vou, wrath, fierceness, maliciousness, cursed speaking, ^•^'^'^^^ filthy speaking-, out of your mouths. Lie not one to another, that the old man with his works be put off, and the new be put on. These be the earthly things which St. Paul moveth you to cast from you, and to pluck your hearts from them : for in following these, ye declare your- selves earthly and worldly. These be the fruits of the earthly Adam. These should ye daily kill by good dili- gence, in withstanding the desire of them, that ye might rise to righteousness. Let your affection from henceforth be set on heavenly things : sue and search for mercy, kind- ness, meekness, patience, forbearing one another, and forgiving one another. If any man have a quarrel to an- other, as Christ forgave you, even so do ye. If these and such other heavenly virtues ye ensue in the residue of your life, ye shall shew plainly that ye be risen with Christ, and that ye be the heavenly children of your Father in heaven ; from whom, as from the giver, jame^ i. Cometh these graces and gifts. Ye shall prove by this manner, that your conversation is in heaven, where your hope is ; and not on earth, following the beastly appetites of the flesh. Ye must consider that ye be therefore cleansed and renewed, that ye should from henceforth serve God in holiness and righteousness all the days of your lives, that VhW. m. ye may reign with him in everlasting life. If ye refuse Luke i. so great grace, whereto ye be called, what other thing do ye, than heap to you damnation more and moi-e, and so provoke God to cast his displeasure upon you, and to revenge this mockage of his holy sacraments in so great abusing of them I Apply yourselves, good friends, to live in Christ, that Christ may still live in you : whose favour and assistance if ye have, then have ye everlasting life already within you ; John r. then can nothing hurt you. Whatsoever is hitherto done and committed, Christ, ye see, hath offered you pardon, and clearly received you to his favour again ; in full surety whereof ye have him now inhabiting and dwelling within you. Only shew yourselves thankful in your lives ; deter- Col. iii. mine with yourselves to refuse and avoid all such things in your conversations as should offend his eyes of mercy. SERMON OF THE RESURRECTION. Endeavour yourselves that way to rise up again, which way ye fell into the well or pit of sin. If by your tongue you have offended, now thereby rise again, and glorify God therewith ; accustom it to laud and praise the name of God, as ye have therewith dishonoured it. And as ye have hurt the name of your neighbour, or otherwise hin- dered him, so now intend to restore it to him again : for Ee«thution. without restitution God accepteth not your confession, nor yet your repentance. It is not enough to forsake evil, except you set your courage to do good. By what occa- sion soever you have offended, turn now the occasion to the honouring of God, and profit of your neighbour. Psal. xxxvi. Truth it is that sin is strong, and affections unruly. Hard it is to subdue and resist our nature, so corrupt and leavened with the sour bitterness of the poison, which we received by the inheritance of our old father Adam. But John xvi. yet take good courage, saith our Saviour Christ, for I have overcome the world, and all other enemies, for you, Rom. vi. Sin shall not have power over you, for ye be now under grace, saith St. Paul. Though your power be weak, yet Christ is risen again to strengthen you in your battle ; his Rom. viii. Holy Spirit shall help your infirmities. In trust of his mercy, take you in hand to purge this old leaven of sin, 1 Cor. V. ^ijg^^ corrupteth and soureth the sweetness of your life be- fore God ; that ye may be as new and fresh dough, void of all sour leaven of wickedness : so shall ye shew your- selves to be sweet bread to God, that he may have his delight in you. I say, kill and offer you up the worldly and earthly, affections of your bodies. For Christ, our Easter Lamb, is offered up for us, to slay the power of sin, to deliver us from the danger thereof, and to give us ex- ample to die to sin in our lives. As the Jews did eat their Easter Lamb, and kept their feast in remembrance of their deliverance out of Egypt ; even so let us keep our Easter feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his resurrection and passing to his Father; whereby we are delivered from the captivity and thraldom of all our ene- mies. Let us, in like manner, pass over the affections of our old conversation, that we may be delivered from tliQ Exod> xii. bondage thereof, and rise with Christ. The Jews kept SERMON OF THE RESURRECTION. their feast in abstaining from leavened bread by the space of seven days : let us Christian folk keep our holy-day in spiritual manner; that is, in abstaining-, not from mate- rial leavened bread, but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt doctrine, that will infect our souls. Let us keep our feast the whole term of our life, with eating the bread of pureness, of godly life, and truth of Chrisfs doctrine. Thus shall we declare, that Christ's gifts and graces have their effect in us ; and that we have the right belief and knowledge of his holy resurrection: where truly, if we apply our faith to the virtue thereof, and in our life conform us to the example and signification meant thereby, we shall be sure to. rise hereafter to ever- lasting glory, by the goodness and mercy of our Lord Jesus Christ: to whom, with the Father and the Holy Ghost, be all glory, thanksgiving, and praise, in infinita seculorum secula. Amen. AN HOMILY OF THE WORTHY RECEIVING AND REVERENT ESTEEMING OF THE ©actament of tSe iBonp, ann IBIOO0 of Cftrisit XXVir. X HE great love of our Saviour Christ towards mankind, ,^^^-y^^ good Christian people, doth not only appear in thtit dear- bought benefit of our redemption and salvation by his death and passion, but also, in that he so kindly provided, that the same most merciful work might be had in conti- nual remembrance, to take some place in us, and not be frustrate of his end and purpose. For, as tender parents are not content to procure for their children costly pos- sessions and livelihood, but take order that the same may be conserved and come to their use; so our Lord and Saviour thought it not sufficient to purchase for us his Father's favour again — which is that deep fountain of all goodness and eternal life — but also invented the ways most wisely, whereby they might redound to our commo- dity and profit. AmoBgst the which means, is the public celebration of the memory of his precious death at the Lord's table. Which although it seem of small virtue to some, yet being rightly done by the faithful, it doth not only help their weakness, who be by their poisoned natui e readier to remember injuries than benefits, but strengtheneth and comforteth their inward man with peace and glad- ness, and maketh them thankful to their Redeemer, with diligent caie and godly conversation. And, as of ;:xocl. xli. old time God decreed his wondrous benefits of the deli- verance of his people, to be kept in memory by tbe eating SERMON CONCERNING THE SACRAMENT. 415 of the passover, with his rites and ceremonies ; so our loving Saviour hath ordained and established the remem- brance of his great mercy expressed in his passion, in the institution of his heavenly supper; where every one of mmi. x:?vi, us must be guests and not gazers, eaters and not look€?l's, feeding ourselves and not hiring others to feed for us, * Cor. xi. that we may live by our own meat, and not perish for hunger whilst others devour all. To this his command- ment forceth us, saying, Do ye this, drink ye all of this. Lnke xxii. To this his promise enticeth us : This is my body, which L^t^x'^'j is given for you ; this is my blood, which is shed for you. So then, of necessity, we must be ourselves partakers of this table, and not beholders of other : so we must address ourselves to frequent the same in reverent and due man- ner ; lest, as physic provided for the body, being misused more hurteth than profiteth, so this comfortable medicine of the soul undecently received tend to our greater harm and sorrow. And St. Paul saith. He that eateth and 1 Cor. xi. drinketh unworthily, eateth and drinketh his own damna- tion. Wherefore, that it be not said to us, as it was to the guest of that great supper. Friend, how camest thou Matt. xxii. in, not having the marriage garment J and that we may fruitfully use St. Paul's counsel. Let a man prove himself, 1 Cor. \i, and so eat of that bread, and drink of that cup ; we must certainly know, that three things be requisite in him which would seemly, as becoraeth such high mysteries, resort to the Lord's table. That is, first, a right and worthy estimation and understanding of this mystery. Secondly, to come in a sure faith. And thirdly, to have newness or pureness of life to succeed the receiving of the same. But, before all other things, this we must be sure of especially, that this supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done ; as his holy Apostles used it ; and the good fathers in the primitive church frequented it. For, as that worthy man St. Ambrose saith, he is unworthy of the Lord, that otherwise doth celebrate that mystery than it was delivered by him. Neither can he be devout, that otherwise doth presume than it was given by the Author. "We must then take heed, lest, of the memory, it be made 416 SERMON CONCERNING a sacrifice ; lest, of a communion, it be made a private eating ; lest, of two parts, we have but one ; lest, apply- ing it for the dead, we lose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases ; that is, cleave fast to the first beginning, hold fast the Lord's tradition, do that in the Lord's com- memoration which he himself did, he himself commanded, and his Apostles confirmed. This caution or foresight if we use, then may we see to those things that be requisite in the worthy receiver ; whereof this was the first, that we have a right under- standing of the thing itself. As concerning which thing, this we may assuredly per- suade ourselves, that the ignorant man can neither wor- thily esteem, nor effectually use, those marvellous graces and benefits offered and exhibited in that supper ; but either Avill lightly regard them, to no small offence, or utterly con- temn them, to his utter destruction. So that, by his neg- ligence he deserveth the plagues of God to fall upon him, and by contempt he deserveth everlasting perdition. To avoid then these harms, use the advice of the Wise Man ; Prov. xxiii. who wiUeth thee, when thou sittest at an earthly King's table, to take diligent heed what things are set before thee. So now much more at the King of kings' table, thou must carefully search and know what dainties are provided for thy soul: whither thou art come, not to feed thy senses and belly to corruption, but thy inward man to immortality and life ; not to consider the earthly creatures which thou seest, but the heavenly graces which thy faith beholdeth. For this table is not, saith Chrysostom, for chattering jays, but for eagles, who fly thither where the dead body lieth. And if this advertisement of man cannot persuade us to resort to the Lord's table with understand- ing, see the counsel of God in the like matter; who charged his people to teach their posterity, not only the rites and ceremonies of the passover, but the cause and end thereof: whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant cannot, with fruit and profit, exercise himself in the Lord's Sacraments. 1 Cor. xi. But to come nigher to the matter : St. Paul, blaming THE SACRAMENT. 417 the Corinthians for the profaning of the Lord's Supper, concludeth that ignorance both of the thing itself, and the signification thereof, was the cause of their abnse : For they came thither unreverently, not discerning the Lord's body. Ought not we then by the monition of the ,Wise Man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed, that we thrust not onrselves to this table with rude and unreverent igno- rance, the smart whereof Christ's church hath rued and lamented these many days and years ? For what hath been the cause of the ruin of God's religion, but the igno- rance hereof? What hath been the cause of this gross ido- latry, but the ignorance hereof? What hath been the cause of this mumniish massing, but the ignorance hereof? Yea, what hath been, and what is at this day, the cause of this want of love and charity, but the ignorance hereof? Let us, therefore, so travail to understand the Lord's Supper, that we be no cause of the decay of God's wor- ship, of no idolatry, of no dumb massing, of no hate and malice ; so may we the boldlier have access thither to our comfort. Neither need we to think that such exact knowledge is required of every man, that he be able to discuss all high points in the doctrine thereof: but thus much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the Scripture saith, the Table ofiCor. xi. the Lord ; the Bread and Cup of the Lord ; the Memory of Christ ; the Annunciation of his Death ; yea, the Com- i Coi. x. munion of the Body and Blood of the Lord, in a mar- vellous incorporation ; which by the operation of the Holy Ghost — the very bond of our conjunction with Christ — is, through faith, wrought in the souls of the faithful ; whereby not only their souls live to eternal life, but they surely trust to win to their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the Head, betwixt the true believers iren. lib. iv. and Christ, the ancient Catholic Fathers both perceiving j''*''; ^ji . themselves, and commending to their people, were not afraid ad Ephes. to call this supper, some of them, the salve of immortality, q'""?'"^)' and sovereign preservative against death ; other, a deilical lat.'' 2 E SERMON CONCERNING communion ; other, the sweet dainties of our Saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection ; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings, both of the Holy Scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food ! Not as especially regarding the terrene and earthly creatures which remain ; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sia established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste whereof They cannot attain unto, who be drowned in the deep dirty lake of blindness and ignorance. From the which, O beloved, wash yourselves with the living waters of God's word ; whence you may perceive and know, both the spiritual food of this costly supper, and the happy trustings and effects that the same doth bring with it. Now it foUoweth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world, for the re- mission of sins, and reconcihation with God the Father; but also, that he hath made upon his cross a full and suffi- cient sacrifice for thee, a perfect cleansing of thy sins, so that thou acknowledgest no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only ; and that thou mayest say with the Apostle, that he loved thee, and gave himself for thee. For this is to stick fast to Christ's promise made in his institution ; to make Christ thine own ; and to apply his merits unto thyself. Herein thou needest no other man's help, no other sacrifice or oblation, no sacrificing Priest, no mass, no means esta- blished by man's invention. THE SACRAMENT. 419 That faith is a necessary instrument in all these holy XXVII. ceremonies, we may thus assure ourselves, for that, as St. ,,^^12** Paul saith, without faith it is unpossible to please God. Heb. xi. When a great number of the Israelites were overthrown in the wilderness, Moses, Aaron, and Phineas did eat manna, and pleased God ; for that they understood, saith St. Augustine, the visible meat spiritually. Spiritually they In Johan. hungered it ; spiritually they tasted it, that they might ^°"" ^" be spiritually satisfied. And truly, as the bodily meat cannot feed the outward man, unless it be let into a sto- mach to be digested, which is healthful and sound; no more can the inward man be fed, except his meat be received into his soul and heart, sound and whole in faith. Therefore, saith Cyprian, when we do these things, we De Coena need not to whet our teeth ; but with sincere faith we ^^o"""'- break and divide that whole bread. It is well known, that the meat we seek for in this supper is spiritual food, the nourishment of our soul ; a heavenly refection, and not earthly ; an invisible meat, and not bodily ; a ghostly sub- stance, and not carnal ; so that to think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting, and binding ourselves to, the elements and creatures. Whereas, by the advice of the Concilium Council of Nicene, we ought to lift up our minds by faith, '*^^"' and, leaving these inferior and earthly things, there seek it where the Sun of righteousness ever shineth. Take then this lesson, O thou that art desirous of this table, of Emissenus, a godly father ; that, when thou goest up Euseb. to the reverend communion, to be satisfied with spiritual ^™^ ^f"™' •^ de huchar. meats, thou look up with faith upon the holy body and blood of thy God ; thou marvel with reverence ; thou touch it with thy mind ; thou receive it with the hand of thy heart ; and thou take it fully with thy inward man. Thus we see, beloved, that resorting to this table, we must pluck up all the roots of infidelity, all distrust in God's promises, that we make ourselves living members of Chrisf s body. For the unbelievers and faithless cannot feed upon that precious body. Whereas the faithful have their life, their abiding in him, their union, and as it were their incorporation with him. Wherefore, let us prove 2 E 2 420 SERMON CONCERNING ' PART XXVII. and try oui'selves unfeignedly — without flattering ourselves — whetlier we be plants of the fruitful Olive, living branches of the true Vine, members indeed of Christ's mystical body; whether God hath purified our hearts by faith, to the sin- cere acknowledging of his Gospel, and embracing of his mercies in Christ Jesus ; so that at this his table we re- ceive not only the outward sacrament, but the spiritual thing also ; not the figure, but the truth ; not the shadow only, but the body; not to death, but to life; not to de- struction, but to salvation. Which God grant us to do, through the merits of our Lord and Saviour : to whom be all honour and glory for ever. Amen, SECOND PART OF THE HOMILY OF THE WORTHY RECEIVING AND REVERENT ESTEEMING OF THE SACRAMENT OF THE BODY AND BLOOD OF CHRIST. IN the Homily of late rehearsed unto you, ye have heard, good people, why it pleased our Saviour Christ to institute that heavenly memory of his death and pas- sion ; and that every one of us ought to celebrate the same at his table, in our own persons, and not by other. You have heard also, with what estimation and know- ledge of so high mysteries we ought to resort thither. You have heard with Nvhat constant faith we should clothe and deck ourselves, that we might be fit and decent par- takers of that celestial food. Now foUoweth the third thing, necessary in him that would not eat of this bread nor drink of this cup un- worthily ; which is, newness of life, and godliness of con- versation. For newness of life as fruits of faith are required in the partakers of this table, we may learn by the eating of the typical Lamb ; whereunto no man was admitted, but he that was a Jew, that was circumcised, that was before sanctified. Yea, St. Paul testifieth, that jCoi. X. altliough the people were partakers of the Sacraments THE SACRAMENT. 421 under Moses, yet for that some of them were still wor- XXVII. shippers of images, whoremongers, tempters of Christ, ^^^!^Z^j murmurers, and coveting after evil things, God overthrew those in the wilderness, and that for our example ; that is, that we Christians should take heed we resort unto our Sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified : I will have mercy, and not sacrifice. Wherefore, saith Basil, it behoveth him that cometh to De Baptis. the Body and Blood of Christ, in commemoration of him ' '-^'P- ' that died and rose again, not only to be pure from all filthiness of the flesh and spirit, lest he eat and drink his own condemnation ; but also to shew out evidently a me- mory of him that died and rose again for us, in this point, that he be mortified to sin and the world, to live now to God in Christ Jesus our Lord. So then we must shew outward testimony, in following the signification of Christ's death ; amongst the which this is not esteemed least, to render thanks to Almighty God for all his benefits, briefly comprised in the death, passion, and resurrection of his dearly beloved Son. The which thing because we ought chiefly at this table to solemnize, the godly Fathers named it Eucharistia, that is, thanksgiving : as if they should, have said, Now above all other times ye ought to laud and praise God. Now may you behold the matter, the cause, the beginning, and the end of all thanksgiving. Now, if you slack, ye shew yourselves most unthankful, and that no other benefit can ever stir you to thank God, who so little regard here so many, so wonderful, and so profitable benefits. Seeing then that the name and thing itself doth monish us of thanks, let us, as St. Paul saith, offer alwaj^s Heb. xiii. to God the host or sacrifice of praise by Christ, that is, the fruit of the lips which confess his name. For, as David singeth. He that offereth to God thanks and praise, ho- P^al. 1. noureth him. But how few he there of thankful persons in comparison to the unthankful ! Lo, ten lepers in the Luke xvii. Gospel were healed, and but one only returned to give thanks for his health. Yea, happy it were, if among forty communicants we could see two unfeignedly give thanks. So unkind we be, so oblivious we be, so proud beggars we 422 SERMON CONCERNING XXVII. be, that partly we care not for our own commodity, partly 1^^^ -^, we know not our duty to God, and chiefly we will not confess all that we receive. Yea, and if we be forced by God's power to do it, yet we handle it so coldly, so drily, that our lips praise him, but our hearts dispraise him ; our tongues bless him, but our life curseth him ; our words worship him, but our works dishonour him. O let us, therefore, learn to give God here thanks aright, and so to agnize his exceeding graces poured upon us, that they being shut up in the treasure-house of our heart, may, in due time and season, in our life and conversation appear to the glorifying of his holy Name. Furthermore, for newness of life, it is to be noted that St. Paul writeth. That we being many, are one bread and one body ; for all be partakers of one bread : declaring thereby not only our communion with Christ, but that unity also, wherein they that eat at this table should be knit together. For by dissension, vain-glory, ambition, strife, envying, contempt, hatred, or malice, they should not be dissevered ; but so joined by the bond of love in one mystical body, as the corns of that bread in one loaf. In respect of which strait knot of charity, the true Christians in the primitive church called this supper, Love. As if they should say, None ought to sit down there, that were out of love and charity, who bare grudge and vengeance in his heart, who also did not profess his kind affection by some chari- table relief for some part of the congregation. And this was their practice. O heavenly banquet then so used ! O godly guests, who so esteemed this feast ! But, O wretched creatures that we be at these days, who be without recon- ciliation of our brethren whom we have offended, without satisfying them whom we have caused to fall, without any kind of thought or compassion toward them whom we might easily relieve, without any conscience of slander, disdain, misreport, division, rancour, or inward bitterness. Yea, Gen. \v. being accumbered with the cloaked hatred of Cain, with Gen. xxvii. the long-coloured malice of Esau, with the dissembled 2 Sam. iii. falsehood of Joab, dare ye presume to come up to these sacred and fearful mysteries ? O man, whither rushest thou unadvisedly ? It is a table of peace, and thou art ready to fight. It is a table of singleness, and thou art THE SACRAMENT. 423 imagining mischief. It is a table of quietness, and thou XXVII. art given to debate. It is a table of pity, and thou art v^^-y-*^ unmerciful. Dost thou neither fear God, the maker of this feast ; nor reverence his Christ, the refection and meat ; nor regardest his spouse, his well-beloved guest ; nor weighest thine own conscience, which is sometime thine inward accuser ? Wherefore, O man, tender thine own salvation ; examine and try thy good- will and love towards the children of God, the members of Christ, the heirs of the heavenly heritage ; yea, towards the image of God, the excellent creature thine own soul. If thou have offended ; now be reconciled. If thou have caused any to stumble in the way of God; now set them up again. If thou have disquieted thy bro- ther ; now pacify him. If thou have wronged him ; now relieve him. If thou have defrauded him ; now restore to him. If thou have nourished spite ; now embrace friend- ship. If thou have fostered hatred and malice ; now openly shew thy love and charity ; yea, be prest and ready to pro- cure thy neighbour's health of soul, wealth, commodity, and pleasure, as thine own. Deserve not the heavy and dread- ful burthen of God's displeasure for thine evil will towards thy neighbour, so unreverently to approach to this table of the Lord. Last of all : as there is here the mystery of peace, and Chrysosf. the Sacrament of Christian society, whereby we understand Ant.Horail. what sincere love ought to be betwixt the true communi- 6. cants ; so here be the tokens of pureness and innocency of life, whereby we may perceive that we ought to purge our own soul from all uncleanness, iniquity, and wicked- ness ; lest when we receive the mystical bread, as Origen In Levit, saith, we eat it in an unclean place, that is, in a soul de- HdmH'"i4. filed and polluted with sin. In Moses's law, the man that Luke .wii. did eat of the sacrifice of thanksgiving, with his uncleanness upon him, should be destroyed from his people. And shall we think that the wicked and sinful person shall be excu- sable at the table of the Lord t We both read in St. Paul, i Cor. xi. that the church of Corinth was scourged of the Lord, for misusing the Lord's Supper; and we may plainly see Christ's church these many years miserably vexed and oppressed, for the horrible profanation of the same. 424 SERMON CONCERNING Wherefore let us all, universal and singular, behold our own manners and lives, to amend them. Yea, now at least, let us call ourselves to an account ; that it may grieve us of our former evil conversation, that we may hate sin, that we may sorrow and mourn for our offences, that we may with tears pour them out before God, that we may with sure trust desire and crave the salve of his mercy, bought and purchased with the blood of his dearly beloved Son Jesus Christ, to heal our deadly wounds withal. For Chrysosf. surely, if we do not with earnest repentance cleanse the A^lirHomi!. ^^^^'y Stomach of our soul, it must needs come to pass, 6. that, as wholesome meat received into a raw stomach cor- rupteth and marreth all, and is the cause of further sick- ness ; so shall we eat this wholesome bread, and drink this cup, to our eternal destruction. Thus we, and not other, must thoroughly examine, and not lightly look over, our- selves, not other men ; our own conscience, not other men's lives : which we ought to do uprightly, truly, and with just ^d Popui correction. O, saith Chrysostom, let no Judas resort to Ant. Hoiuil.