I «•* t; W I itjb-oS. Srom f^e Eifirari? of gprofesBor ^amuef (tttiffer in (g^emori? of 3itbge ^amuef (gtiffer QSrecfttnrib^e ^resenfeb 6i? ^dmuef (BttfPer QBrecftinrtbge feon^ fo t^ feifiratB of (Princeton C^eofogtcaf ^eminarg 3. ncO' SERMONS OR HOMILIES APPOINTED TO BE READ IN CHURCHES IN THE TIME OF QUEEN ELIZABETH OF FAMOUS MEMORY. IN TWO PARTS. TO WHICH /RE ADDED, THE CONSTITUTIOiSrS AND CANONS ECCLESIASTICAL AN-D THE THIRTY-NINE ARTICLES or THE CHURCH OF ENGLAND. OXFORD: AT THE CLARENDON PRESS. 1802. THE PREFACE, As it was publi/hed in the Year 1562. CONSIDERING how neceffary it is, that the Word of God, which is the only food of the foul, and that moft excellent light that we muft walk by, in this our moft dangerous pilgrimage, fhould at all convenient times be preached unto the people, that thereby they may both learn their duty towards God, their Prince, and their neighbours, ac- cording to the mind of the Holy Ghoft, expreffed in the Scriptures, and alfo to avoid the manifold enormities which heretofore by falfe doctrine have crept into the Church of God ; and how that all they which are appointed Minifters have not the gift of preaching fufficiently to inftruA the people, which is committed unto them, whereof great in- conveniences might rife, and ignorance ftill be maintained, if fome honeft remedy be not fpeedily found and provided : the Queen's moft excellent Majefty, tendering the fouls health of her loving fubjedls, and the quieting of their confciences in the chief and principal points of Chriftian religion, and willing alfo by the true fetting forth and pure declaring of God's Word, which is the principal •A a guide iv THE PREFACE. guide and leader unto all godlinefs and virtue, to expel and drive away as well corrupt, vicious, and ungodly living, as alfo erroneous and poifoned doc- trines, tending to fuperftition and idolatry, hath by the advice of her moll honourable Counfellors, for her difcharge in this behalf, caufed a Book of Homilies, which heretofore was fet forth by her . moft loving Brother, a Prince of m^oft worthy me- mory, Edward the Sixth, to be printed anew, wliere- in are contained certain wholefome and godly ex- hortations, to move the people to honour and wor- fhip Almighty God, and diligently to ferve him, every one according to their degree, flate, and voca- tion. All which Homilies her Majelly command- eth and ftraightly chargeth all Parfons, Vicars, Curates, and all others having fpiritual cure, every Sunday and Holy-day in the year, at the mi- niftering of the holy Communion, or if there be no Communion miniftered that day, yet after the Gofpel and Creed, in fuch order and place as is ap- pointed in the Book of Common Prayers, to read and declare to their parifhioners plainly and dif- tindlly oneof the faid Homilies, in fuch order as they fband in the book, except there be a Sermon, ac- cording as it is enjoined in the book of her Highnefs* Injunctions ; and then for that caufe only, and for none other, the reading of the faid Homily to be deferred unto the next Sunday or Holy-day fol- lowing. And when the forefaid Book of Homilies is read over, her Majefty's pleafure is, that the fame be repeated and read again, in fuch like fort as was before prefcribed. Furthermore, her Highnefs commandeth, that, notwithftanding this order, the faid ecclefiaftical perfons Ihall read her Majefty's In- jundtions THE PREFACE. jun6lions at fuch timeSj and in fuch order, as in the book thereof appointed ; and that the Lord's Prayer, the Articles of the Faith, and the Ten Com- mandments, be openly read unto the people, as in the faid Injunctions is fpecified, that all her people, of what degree or condition foever they be, may learn how to invocate and call upon the name o£ God, and know what duty they owe both to God and man : fo that they may pray, believe, and work according to knowledge, while they fhall live here, and after this life be with him that with his blood hath bought us all. To whom with the Father and the Holy Ghofl be all honour and glory for ever. Amm. CONTENTS. CONTENTS. HOMILIES. BOOK I. Page 1. A Fruitful Exhortation to the Reading of Holy Scripture » - - I 2. Of the M'tfery of all Mankind - 9 3. Of the Salvation of all Mankind - 1 7 4. Of the true and lively Faith - 27 5. Of Good Works - - 38 6. O/" Cbrijlian Love and Charity - 50 7. Againjl Swearing and Perjury - 57 8. Of the Declining from God . » 6^ 9. ^;z Exhortation againjl the Fear of Death 74 10. An Exhortation to Obedience - 87 11. Againjl Whoredom and Adultery - 98 12. Againjl Strife and Contention - 11^ BOOK II. 1. Of the Right life of the Church - 131 2. Againjl Peril of Idolatry - - 144 3. For repairing and keeping clean the Church 2,26 4. Of good Works ; and frjl of Fajling 2^Z 5. Againjl Gluttony and Drunkennefs - 248 6. Againjl Excejs of Apparel - 258 7. ^w Homily of Prayer - • 268 8. O/^/Z)^ P/flc^ and Time of Prayer 285 9. Of Common Prayer and Sacraments 296 10. Jn vlii ' CONTENTS. Page JO. An Informai'ion of them which take Offence at cer- tain Places of holy Scripture 308 II. Of Alms-deeds - - - 322 11. Of the Kativify - - - 337 13. Of the Pa(fion, for Good-Friday - 347 14. Of the B.efurre£lion,for Eafer-day - 365 1^. Of the worthy Receim?i^ of the Sacrament 375 J 6. An Ho?nily concerning the coming down of the Holy Gkofl,for IVJntfunday - 386 1"] . An Homily for Rogation- 1 Veek - 399 18. Of the State of Matrimony - - 425 19. Againf Idlenefs - - - 438 20. Of Repentance, and true Reconciliation vnto God 44^ 51 . An Homily againfl Difoleditnce and wilful Rebellion 468 Conjlitutions and Canons Eccleflaflical - 5^9 Articles of Religion _ - - ^93 • A FRUIT- A J^RUITFUL JEXHORTATION TO THE Reading and Knowledge of holy Scripture, UNTO a Chriftian man there can be nothing either The praife more neceirary or proiitablej than the knowledge of holy of holy Scripture, forafmuch as in it is contained God's^''"^'"^^' true word, letting forth his glory, and alio man's duty. And there is no truth nor doftrine neceffary for our jufti-The perfec- fication and everlarting falvation, but that is, or may be,*'°" oHioly drawn out of that fountain and well of trurij. Therefore jj^g^l^^J^^^ as many as be deiirous to enter into the right and perf'jftledge of ho- way unto God, muft apply their minds to know holy|y ^'^"p.'^'^ Scripture; without the which, they can neither fuflticient-'^"^^'' ^^^' ly know God and his will, neither their office and duty. And as drink is pleafant to them that be dry, and meatTo whom to them that be hungry; lb is the reading, hearing, |'^^J^"°^- fearching, and ftudying of holy Scripture, to them that ly Scripture be defirous to know God, or themfelves, and to do hisis fwcetand will. And their ftomachs only do loathe and abhor theP]^^'^^"** heavenly knowledge and food of God's word, that be fOgnemies to drowned in worldly vanities, that they neither favour holy Scrip- God, nor any godlinefs : for tliat is the caui'e why they*"''^' defire fuch vanities, rather than the true knowledge of God. As they that are fick of an ague, whatfoever they An aptfi- eat and drink, though it be never fo pleafant, yet it is as '"'''tude, bitter to them as wormwood ; not for the bitternefs of^vhom the the meat, but for the corrupt and bitter humour that is Scripture is in their own tongue and mouth : even fo is the fweetnefs^^^'^'^''^'^' of God's word bitter, not of itfelf, but only unto them that have their minds corrupted with long cuftom of fm and love of this world. Therefore forfaking the corrupt judgment of fleflily men, which care not» but for their B car- il The JirJI Pari of the E^'hor talk n An cxhor- jcarcafc ; let lis reverently hear and read holy Scripture, Y''°".""^'^vhich is the food of the 'foul. Let us diligently fearch reading and ^OT the well of life in the books of the New and Old Tef- ftarchingoftament, and not run to the llinking puddles of men's tra- tiie holy ditions, devifed by men's imagination, for our juftification Matt*. ?v!' ^"^ falvation. For in holy Scripture is fully contained The holy what wc ought to do, and what to elchewj what to be- •*''j.''P5".''^ '■''licve, what to love, and what to look for at God's hands do^trinlTfor^^ length. In thefe books we fhall find the Father from our falva- whoui, thc Sou by whom, and the Holy Ghoft in tion. whom, all things have their being and keeping up ; and thefe three perfons to be but one God, and one fubftance. yfi^^i In thefe books we may learn to know ourfelves, how vile things we and mifcrablc vi'e be, and alfo to know God, how good he may learn ^g of himfelf, and how he maketh us and all creatures par- bcripmrc!'^ takers of his goodnefs. We may learn alfo in thefe books to know God's will and pleafure, as much as, for this pre- fent time, is convenient for us to know. And, as the great clerk and godly preacher, St. John Chryfoftom, iaith, whatfocver is req\ured to the falvation of man, is fully contained in the Scripture of God. He that is ig- norant may there learn and have knowledge. He that is hard-hearted, and an obiiinate finner, fhall there find everlalHng torments, prepared of God's juftice, to make him afraid, and to mollify or foften him. He that is op- prefl'ed with mifery in this world Ihall there find relief iiv the pron;iles of everlafting life, to his great confolation and comfort. He that is wounded by the Devil unto death fliall find there medicine whereby he may be re- llored again unto health ; if it fliall require to teach any truth, or reprove anyfalle doftrine, to rebuke any vice, to commend any virtue, to give good counfel, to comfort or exhort, or to do any other thing requifite for our I'alva- tion, all thofe things, faith St. Chryloftom, we may- learn plentifully of the Scripture. There is, faith Fulgen- tius, abundantly enough, both for men to eat, and chil- dren to fuck. There is whatfoever is meet for all ages, ty^/j^j'jni''' and for all degrees and forts of men. Thefe books there- fterethfuffi.fore Ought to be much in our hands, in our eyes, in our cient doc- ears, in our mouths, but moft of all in our hearts. For degrelrand*^^ Scripture of God is the heavenly meat of our fouls j ages. the hearing and keeping of it maketh us blellbd, iiintfti- Matt. iy. fieth US, and maketh us holy ; it turneth our fouls, it is a Luke ni. lifrht lantern to our feet : it is a fure, ftedfaft, and ever- John XVII. , 9" • n r r 1 • • • i -ri ^ 1.I pr^loi Kixi. laitrng mitrumcnt or lalvation; it giveth wildom to tne humble and lowly hearts j it conii'orteth, maketh glad, cheeretb, to the Reading of holy Scnpture. g cheereth, and cheriftieth our ccnfclence : it is a more ex- What com- cellent ievvel or treafure than any ^o\A or precious ftone ; rnodities • • ■^ r II 1 • u •-. • II J ^"'J profits It IS more Iweet than honey or honey-comb ; it is calleati^e knov,'- the btil part, which Mary did choofe, for it hath in it ledge of everlafting comfort. The words of holy vScripture he'^'^''y^^^|^^'P- calJed words of everlajhng life : for they be God's inftru- [."^^ '^'"^' ment, ordained for the fame purpofe. They have power Luke x. to turn through God's promife, and they be effeftual through God's aififtance, and (being received in a faithful heart) they have ever an heavenly fpiritual working in John vi. them : they arc lively, quick, and mighty in operation, and /harper than any two-edged fvord, and enter through, Heb. iv. even to the dividing afunder of the foul and the fpirii, of the joints and the marrow. Chriii: calleth him a wife builder, Matt, vii, that buildcth upon his word, upon his lure and fuijflan- tial founda.tion. By this word of God we fhall be judged: ^or the word that I fpeai, Mth Chriit, is it, that John x\\, ^fhail judge in the laji day. He that keepeth the word of Chrift, is promil'ed the love and favour of God, and that he fliall be the dwelling-place or temple of the blefied John xiv. Trinity. This word whofoever is diligent to read, and in his heart to print that he readeth, the great afieclion to the tranfitory things of this vvorld Ihall be minifliedin him, and the great deiire of heavenly things (that be therein promifed of God) ihall increafe in him. And there is notliing that fo much itrengtheneth our faith and trufl in God, that fo much keepeth up innocency and purenefs of the heart, and alfo of outward godly life and converfation, as continual reading and recording of God's word. For that thing, which (by continual ufe of read- ing of holy Scripture, and diligent fcarching of the fame) is deeply printed and graven in the heart, at length turn- eth almoft into nature. And moreover, the effeft and virtue of God',s word is to illr.minate the ignorant, and to give more liglit unto them that faithfully and diligent- ly read it, to comfoit their hearts, and to encourage thein to perform that, which of God is commanded. It teach- i Kings xiv. eth patience in all adverfity, in profperity humblenefs ; ^ ^^'''°"" what honour is due unto God, what mercy and charity i cor. xv. to our neighbour. It giveth good counfel in all doubtful t John v. things. It flieweth of whom we fliall look for aid and help in all perils, and that God is the only giver of vic- tory in all battles and temptations of our enemies, bodily' and ghofdy. And in reading of God's word, he not al- who profit ways moft profitcth that is moll ready in turning of the:'T'"ft'n book, or in faying of it without the book ; but- he that qoJ."^.qj.c[ B 3 is ^ ' t|! Tht' fcoHit Pari of' the Tjxhorfatlrjn IS mofl turned into it, that is moft infpired with the Holy Ghoft, nioft in his heart and life altered and changed into that thing which he readeth; he that is daily lefs and lefa proud, lels wrathful, lefs covetous, and lefs defirous of worldly and vain pleafures ; he that daily (forfaking his old vicious life) increafeth in virtue more and more. And, to be fliort, there is nothing that more maintaineth godlinefs of the mind, and driveth away ungodlinefs, than doth the continual reading or hearing of God's word, if Ifa. V. it be joined with a godi}' mind, and a good affection to fcor". xtv.' know and follow God's will. For without a finale eye, Whatdif-" pure intent, and good mind, nothing is allowed for good commodi- before God. And, on the other iide, nothing more dark- ties the ig- pj^gj-]-, (thrift and the sirlorv of God, nor bringeth in mor© norance or i n i • P r • i 11 1 • God's word blmdnefs and all kinds or vices^ than doth the ignorance bringeth. of God's WOrd. I The Second Part of the Sermon of the Knowledge of holy Scripture, N the firft part of this Serriion, which exhorteth to the knowledge of holy Scripture, was declared wherefore the knowledge of the iiime is necefl'ary and profitable to all men, and that by the true knowledge and uuderftand-. ing of Scripture, the molt neceflary points of our duty to- wards God and our neighbours are alio known. Now as concerning the fame matter you fliall hear what foU loweth.' If we profefs Chrift, why be we not afhamed to be ignorant in his doCvtrine ? feeing that every man is alhamed to be ignorant in that learning which he pro- tefleth. That man is afhamed to be called a philofopher which readeth not the books of philolbphy, and to b^ Qalled a lawyer, an aftronomer, or phyfician, that is igno- rant in the books of law^, aftronomy, and phyfic. How can any man then fay that he profefleth Chrilt and his re- ligion, if he will not apply himfclf (as far forth as he can or may conveniently) to read and hear, and fo to know God's word the books of Chrift's Gofpel and doctrine? Although cxccUeth other fciences be good, and to be learned, yet no mai) 'can deny but this is the chief, and palfeth all other in- comparably. What excufe fliall we therefore make, at the lafl day before Chrifl, that delight to read or hear men's fantafies and inventions, more than his moft holy Gofpel ? and will find no ti\ue to do that which chiefly, above to the "Reading of holy Scripture. 5 above all things, we fliould do, and uill rather read other things than that, ibr the which we ought rather to leave reading of all other things. Let lis therefore apply our- felves, as far forth as we can have time and leil'ure, to know God's word, by diligent hearing and reading thereof, as many as profefs God, and have faith and trn(l In him. But they that have no good affeftion to God's Vain ex- word, (to colour this their fault) allege commonly two ^"^'^j^^j'' vain and feigned excufes. Some go about to excule them from the by their own frailnefs and fearfulnels, iaying, that theyi^nowledge dare not read holy Scripture, left through their ignorance °^^^°'^ ^ they fliould fall into any error. Others pretend that the The fird, difficulty to underftand' it and the hardnefs thereof is foTheiecoud. great, that it is meet to be read only of clerks and learned men. As touching the firft : Ignorance of God's word is the caule of all error, as Chrift himfelf aflirmed to the Sadducees, faying, that tbLy erred, hecaiij'e //v;;)' Matt. xxii. hiieiu ?iot the Scripture. How ihoidd they then efchew error, that will be ftill ignorant ? And how fliould they come out of ignorance, that will not read nor hear that thing which fliould give them knowledge ? He that now hath nioft knowledge, was at the firlt ignorant; yet he forbare not to read, for fear he fliould fall into error : but he diligently read, lefl he fliould remain in ignorance, and through ignorance in error. And if you will not know the truth of God, (a thing mofl neceffary for you) left you fall into error; by the fame reafon you may then lie flill, and never go, leil, if you go, you fall into the mire ; nor eat any good meat, lefl you take a lurfeit ; nor low your corn, nor labour in your occupation, nor ufe your mer- chandize, for fear you lofe your feed, your labour, your ftock, and fo by that reafon it fhould be bell for you to live idly, and never to take in hand to do any manner of good thing, left peradventure fome evil thing may chance thereof. And if you be afraid to fall into error by read- ing of holy Scripture, I fhall fliew you how you may read without danger of error. Read it humbly with a meek Ifow moft and lowly heart, to the intent you may glorify God, and *-'°"^"^o'^'- not yourfelr, with the knowledge or it : and read it not without all without daily praying to God, that he would diretH your peril the readiner to g-ood effet:!: : and take upon you to expound itholySctip- no lurther than you can plainly underftand it. for, as read. St. Auguftln faith, the knowledge of holy Scripture is a great, large, and a high place; but the door is very low, ib that the high and arrogant man cannot run in ; but he muft ftoop low, and humble himfelf, that fluill enter into B3 ^^- T Thefecond "Part of the Exhortation it. Prefumption and arrogancy are the mother of all er- ror ; and humility needeth to fear no error. For humi- lity will only fearch to know the truth ; it will fearch, and will bring together one place with another, and where it cannot find out the meaning, it will pray, it will afk of others that know, and will not prefumptuoufly and radily define any thing which it knowcth not. Therefore the humble man may fearch any truth boldly in the Scripture, without any danger of error. And if he be ig- norant, he ought the more to read and to learch holy Scripture, to bring him out of ignorance. I fay not nay, but a man may profit with only hearing ; but he may much more profit with both hearing and reading. This have I faid as touching the fear to read, through igno- Scripture in ranee of the perfon. And concerning the hardnels of fomeplaces gt^^jp^^^e ; he that is fo weak that he is not able to brook IS eaiy, and r ' ,■ i i ,- i ^ --i in fome lirong meat, yet he may luck the Iweet and tender miJk, places hard and defer the refl: until he wax ftronger, and come to to be un- j^-jQ^g knowledac. For God receiveth the learned and un- learned, and catteth away none, but is indinerent unto all. And the Scripture is full, as well of low valleys, plain ways, and eaiy for every man to ufe and to walk in; as alfo of high hills and mountait'S, which few men can Godleaveth climb unto. And whofoever giveth his min.d to holy "°"i^.'Vv". Scriptures with diliffent fiudy and burning; defire, it can- taught, that r r • 1 r^ /--ii^- < r ^ y i ,i ?i i i <• • i hath good "ot be, laith St. Chryloltom, that he ihould be left with- will to out help. For either God Almighty will fend him fome ~ godly do6lor to teach him, as he did to inftruct the Eu- nuch, a nobleman of Ethiopia, and treaiurer unto Queen Candace, who having affection to read the Scripture, (al- though he underftood it not) yet, for the defire that he had unto (jod's word, God fent his Apoltle Philip to de- clare unto him the true fenle of the Scripture that he read ; or elfe, if we lack a learned nian to inftrutl and teach us, yet God himfelf from above will give light unto our minds, and teach us thole things which are ncccflary How the for us, and wherein we be ignorant. And in another knowledge place St. Chryfoltom iaith, that man's human and v^■orldly ture may be ^^ J^f^om or fcience is not needful to the underfianding of attained Scripture, but the revelation of the Holy Gholl, who in- unto. fpireth the true meaning unto them, that with humility Matt.vii. and diligence do fearch therefore. He that ajketb jhall hzooArnXchave, and he that jceketh jhall jind^ and he that knockelh ^°^ ''"^ ""^y/^rt// hai'e the door opened. If we read once, twice, or of hcrip- ^ thrice, and underlland not, let us not ccafe lb, but ftill ture. continue reading, praying, afking of others, and 'io by fiill know his word io the Redding of holy Scr'rpturg. ^ flill knocking, at the lart, the door fliall be opened ; as St. Angultin faith, Although many things in the Scrip- ture be fpokcn in obfcure niylteries, yet there is nothing fpoken under dark myfteries in one place, but the i'elf- fame thing in other places is Ipoken more familiarly and plainly, to the ampacity both of learned and unlearned. And thofe things in the Scripture tliat be plain to under- No mnn rs ftand, and neceffary for fulvation, ever)'^ man's duty is to^'"-^!^'"! learn them, to print them in memory, and efFctlually to knowlecjge exercife them. And as for the dark myfteries, to be con- of God's tented to be ignorant in them, until fuch time as it fiiall^^'*'^^* pleafe God to open thole things unto him. In the mean leafon, if he lack either aptnefs or opportunity, God will not impute it to his folly : but yet it behoveth not, that fuch as be apt lliould fet afide readnig, becaufe fome other be unapt to read ; neverthelefs, for the hardnefs of fuch places, the reading of the whole ought not to be fet apart. And briefly to conclude, as St. Auguftin ikith. What per- by the Scripture all men be amended, weak men be !°"J^ T'''^^'* flrengthened, and ftrong men be comforted. So that ^^-^l^ to furely none be enemies to the reading of God's word, continue. but fuch as either be fo ignorant, that they know not how wholefome a thing it is ; or elfe be fo lick, that they hate the moft comfortable medicine that fhould heal them ; or fo ungodly, that they would wifh the people ftillto continue in blindnefs and ignorance of God. Thus we have briefly touched fome part of the com- The holy modities of God's holy word, which is one of God's chief Scripture and principal benelits, given and declared to mankind q°^^ ^|^. , here on earth. Let us thank God heartily for this his benefits, great and fpecial gift, beneficial favour, and fatherly pro- vidence ; let us be glad to receive this precious gift of our heavenly Father; let us hear, read, and know thefc holy The right rules, injunctions, and ftatutes of our Chriilian religion, reaaing, and upon that we have made profellion to God at our |^^^j'jjv,| p^^^ baptifm ; let us with fear and reverence lay up, in the dying in cheft of our hearts, thefe neceflary and fruitful leflbns ; ^oiy Scrip- let us night and day mufe, and have meditation and con- p^^-^^j^ j templation in them ; let us ruminate, and, as it were, chew the cud, that we may have the fweet juice, ipiritual effect, marrow, honey, kernel, tafte, comfort, and confo- lation of them ; let us flay, quiet, and certify our confci- ences, with the moft infallible certainty, truth, and per- petual afliirance of them ; let us pray to God, (the only Author of thefe heavenly ftudies) that we may fpeak, think, believe, live, and depart hence, according to the E 4 whole- Thefecond Tart of the Exhortafiorif C^c, wholefome do6trine and verities of them. And, by that means, in this world we fliall have God's defence, favour, and grace, with the unfpeakable folace of peace, and qiii- etnels of confcience ; and after this miferable life we Ihall enjoy the endlefs blifs and glory of heaven : which he grant us all, that died for us all, Jefus Chrifl", to whom, with the Father and the Holy Ghoft, be all honour and glory, both now and everlaftingly. ASER, SERMON OF THE JMifery of Mankind, and of his Condemnation to Death everlajiing, by his own Sin, THE Holy Ghoft, in writing the holy Scripture, is in nothing more diligent than to pull down man's vain glory and pride, which of all vices is moft univer- fally grafted in all mankind, even from the firil infe6tion of our firft father Adam. And therefore we read in many places of Scripture many notable leflbns againft this old rooted vice, to teach us the moft commendaVjle virtue of humility, how to know ourfelves, and to remember what we be of ourfelves. In the book of Genefis, Almighty cen. iii. God giveth us all a title and name in our great grandfa- ther Adam, which ought to warn us all to conlider what we be, whereof we be, from whence we came, and whi- ther we fhall, faying thus. In the fiueat of thy face jhalt thou eat thy bread, till thou be turned again into the ground : for out of it "jjafl thou taken ; in as much as thou art dujly into duff halt thou be turned again. Here (as it were in a glafs) we may learn to know ourfelves to be but ground, earth, and aflies, and that to earth and afhes we fliall re- turn. Alfo, the holy patriarch Abraharn did well remember this name and title, duft, earth, and aflies, appointed and afligned by God to all mankind : and therefore he caJleth himfelf by that name, when he maketh his earned prayer for Sodom and Gomorrah. And we read that Judith, Efther, Job, Jeremy, with other holy men and women in Jud. iv. 9. the Old Teftament, did ufe fackcloth, and to caft dufl: and J^J* "^-^ aflies upon their heads, when they bewailed their finful ^^' ^'' * * living. to Thejlrjl Part of the Sermon living. They called and cried to God for help and mercy, with fuch a ceremony of flickcloth, duft, and aflies, that thereby they might declare to the whole world, what an humble and lowly eftiniation they had of themfelves, and how well they remembered their name and title aforefaid, their vile, corrupt, frail nature, duft, Wifd. vii, earth, and afnes. The Book of WiiT that was firft made : and that all men, as well kings as {ubje<3^^s, come into this world, and go out of the fame, in like fort : that is, as of ourielves, full mi- ferable, as we may daily fee. And Almighty God com- manded his prophet liaiah to make a proclamation, and Ifaiah xl. cry to the whole world : and Ifaiah afking, What Jh all I cry P the Lordanfwered, Cry, that (ill jlejh k gra,s, and that all the glory thereof is hj-.t as the jioiucr of the Jield : tvhen the grafs is withered, the Jioioer fallelh away, zuhen the wind of the Lord blo^ueth upon it. The people fiirely is grafs, the ^uhich drieth up, and the flower fadeth away. Job xh-. And the holy man Job, having in himfelf great experi- ence of the miferable and fmful eftate of man, doth open the fame to the world in thefe words : Man, faith he, that is born of a wo?)ia?/, living but a Jhort time, is jidl of manifold miferies : he fpriyigeth np like aflozver^ and fade I h again', n'anifhetb azvo-y as it were a Jhadozv, and never contlnueth in one flale. And do ft thou judge it meet, 0 Lord, to open thine eyes upon fuch a Ofie, and to bring hhn to judg7nent with thee P IVho can make him clean, that is conceived of an unclean feed P and all men of their evil- nels, and natural pronenefs, be fo univcrfally given to fin, that, as the Scripture faith, God repented that ever ■ be made man. And by fm his indignation was fo much provoked againft the world, that he drowned all the Gen. vii. world with Noah's flood (except Noah himielf, and his little houfliold). It is not without great caufe, that the Scripture of God doth fo many times call all men here in this world by this word, earth : 0 thou earth, earth, Jcr. xxii, earth, faith Jeremiah, hear the word of the Lord, This our right name, calling, and title, earth, earth, earth, pronounced by the Prophet, fl)eweth what we be indeed, by whatlbever other Ityle, title, or dignity, men do call us. Thus he plainly named us, who knoweth beli^, both what we be, and what we ought of right to be called. And thus he lettcth us forth, fpeaking by his faithful Apoltle St. Paul : All men, Jews and Gcnidcsj are under fin: of the Mijhy of Man. fi* fn : there is none righteous, no not one : There is none thai ■umLr/landethy there is none that feeketh after God : they are all gone out of the luay, they are all unprofitable ; there is none that doth good, no not one : Their throat is an open fe- pulchre, zuith their tongues they have ufed craft and deceit^ the foifon of ferpejits is under their lips, their mouth is full of curjing and bitternefs, their feet are funft to Jhed blood, , dellruBion and ^uretchednefs are in their ways, and the luay of peaee have they not knozcn : there is no fear of God before their eyes. And in another place, St. Paul writeth thus, Rom. xu God hath ivrapped ail nations in unbefuf that he might have mercv on all. The Scripture Ibutteth up all under Gal. iii. fin, that the promile by the faith of Jefus ChrifT: Ihould be given unto them that believe. St. Paul in many places paintcth us out in our colours, calling us the chil- Ephef. ii, dre.i of the wrath of God, when we be born : faying alfo, that we cannot think a good thought of our [elves, much lefs can we lay well, or do well of ourfelves. And the wife man laith in the Book of Proverbs, The juji man fallcth Prov. xxU', feven times a day. The moll tried and approved man Job feared all his works. St. .John the Eaptilt heingUA^u fandified in his mother'' s %uomb, and praifed before he was born, being called an angel, and great before the Lord, filled even from his birth with the Holy Ghoft, the pre- parer of the way for our Saviour Chrilt,. and commended of our vSaviour Chrift to be more than a prophet, and ^/^t? Matth. iii. greatejl that ever %vas born of a woman : yet he plainly granteth, that he had need to be walhed of Chrill: he worthily extolleth and glorifieth his Lord and Mafter . Chrift, and humbleth hinifelf as unworthy to unbuckle his ihoes, and giveth all honour and glory to God. So doth St. Paul both oft and evidently coufeis himfelf, what he was of himfelf, ever giving (as a moil; faithful fervant) all praife to his Mafter and Saviour. So doth bleifed St. John the Evangelifl, in the name of himfelf, and of all other holy men (be they never fo juft) make this open confellion : If we fay we have no fin, we deceive ourfelves, i john i. and the truth is not in us : if lue acknoivledge our fins, God is faithful and pijl to forgive us our fins, and to clean fe us from all unrighteoufnefs . If we fay we have not finned, we make him a liar, and his word is 7iot in us. Wherefore the Wife Man, in the book called Ecclefiaft:es, maketh this true and general confeflion. There is not one jufi man 7//)o« Ecclef. vii, the earth, that doth good, and finneth 7iot. And David ispfalmli. afliamed of his fin, but not to confefs his fin. How oft, how i^ Thefirjl Part of the Sermon how earneftly, and lamentably doth he defire God's great mercy for his great offences, and that God fhonld not Pulm cxiii. ^///f.r into judgment ivith him? And again, how well wc'.igheth this holy man his fins, which he confefl'eth, that they be fo viany in inimher^ and jo l/id, and hard to Pfjlm xix. underltand, that it is in a manner impoilible to knoiv, ut- ter, or nuviher them P Wherefore, he having a trne, ear- ned, and deep contemplation and confideration of his fins, and yet not coming to the bottom of them, he maketh i application to God to forgive him his priz^', fecrtt, hid Jins : the knowledge of \^'hich he cannot attain unto. He weigheth rightly his fins from the original root and fpring-head, perceiving inclinations, provocations, ftir- rings, Itingings, bv;ds, branches, dregs, infe6lions, tafi^es, feelings, and fccnts of them to continue in him fii!l. Ffalmli. Wherefore he faith, Mark, and behold, I ivas conceived in fins : he laith not fin, but in the plural number, fins, forafmuch as out of one, as a fountain, fpring all the Mark X. reft. Our Saviour Chrilt faith, There is none good but Lukexviii, (5q^; and that we can do nothing that is good without John XV him, nor can any man come to the Father hut by him. lie Luke xvii. commandeth us alio to fay, that we be unprojitable fer- vanfs, zahen lae have done all that lae can do. He prefer- Lukexviii. reth the penitent Publican, before the proud, holy, and ^atih. i.\. glorious Pharifee. He calleth himfclf a Phyfician^ but not to them that be luhole, but to them that be Jick, and have need of his falve for their lore. He teacheth us in our prayers to acknowledge ourfelvcs finncrs, and to aflc righteoufnefs, and deliverance from all evils, at our hea- venly Father's hand. He declareth that the fins of our own hearts do defile our own felves. He teacheth that an evil word or thought deferveth condemnation, affirm- !Matth, xii. ing, that zve Jhall give account for every idle word. He Matth. XV. laith. He came not to fave, but the Jheep that were utterly lojl and cafl away. Therefore few oF the proud, juft, learned, wife, perfeft, and holy Pharifees were faved by him, becaufe they jufiified tliemfclves by their counter- feit holinefs before men. W herefore, good people, let us beu'are of fuch hypocrify, vain glory, and juftifying of ourfelves. rht of the Mifery of Man, t^ The Second Tart of the Senno?i of the M'lfery of Man. FORASMUCH as the true knowledge of ourfelves is very neceflary to come to the right knowledge of God ; ye have heard in the lalt reading, how humbly all good men always have thought of theml'elves ; and io to think and judge of themfelves, are taught of God their creator, by his holy word. For of ourfelves we be crab-trees, that can bring forth no apples. We be of our- felves of fuch earth, as can but bring forth weeds, nettles, brambles, briers, cockle, and darnel. Our fruits be de- clared in the fifth chapter to the Galatians. We have Gal. v. neither faith, charity, hope, patience, chaftity, nor any thing elle that good is, but of God ; and therefore thele virtues be called there the fruits of the Holy Ghojly and not the fruits of man. Let us therefore acknowledge ourfelves before God (as we be indeed) miferable and wretched finners. And let us earneftly repent, and hum- ble ourfelves heartily, and cry to God for mercy. Let us all confefs with mouth and heart, that we be full of im- perfe6lions : let us know our own works, of what imper- fei^tion they be, and then we fliall not Hand fooliflily and arrogantly in our own conceits, nor challenge any part of j unification by our merits or works. For truly there be imperfections in our bed works : we do not love God fo much as we are bound to do, with all our heart, mind, and power : we do not fear God fo much as we ought to do : we do not pray to God, but with great and many imperfe<9;ions : we give, forgive, believe, live, and hope imperfeiSlly : we fpeak, think, and do imperfectly : we fight againli the devil, the world, and the fleih imper- fectly : let us therefore not be afhamed to confeis plainly our Hate of imperfcClion : yea, let us not be afhamed to confefs imperfection, even in all our bell works. Let none of us be afhamed to fay with the holy Saint Peter, / ani a fifful man. Let us fay with the holy Prophet f-uke v. David, PVe have finned with our fathers ; we have done Pfalm cvi. amifs, and dealt wickedly. Let us all make open confef- lion with the prodigal fon, to our Father, and fay with him. We have finned againji heaven, and before thee, 0 Fa- Luke xv. ther : we are not worthy to be called thy fons. Let us all lay with holy Baruch, 0 Lord our God, ^ to vs is li-'orthilyBB^xMchVu cjeribed fijame and confufion, and to thee righieoifnefs : we have 34 The- fecond Part of the Sermon have finnedj we have done wickedly, we have behaved ouiielves ungodly in all thy righteoufnefs. Let us all lay Dan. ix. v,\[\\ the holy Prophet i3aniel, O Lord, righteoufnefs he- longcth to thee, unto ns hehtigeth confufion. We have linned, we have been naughty, we have oHended, wc have fled from thee, we have gone back from all thy precepts and judgments. So we learn of all good men in holy Scrip- tures, to humble ourfelves, and to exalt, extol, praile, magnify, and glorify God, Thus we have heard how evil we be of ourfelves, how of ourfelves, and by ourfelves, we have no goodnefs, help or falvation, but contrariwile, lin, danuiation, and death everlafting : which if we deeply weigh and confider, we fhall the better underftand the great mercy of God, and iCor.iii. liow our falvation cometh only by Chrifi:. For in our- ielves (as of ourfelves) we find nothing, whereby we may be delivered from this milerable captivity, into the which we are cali, through the envy of the devil, by breaking Pfal. U of God's commandment in our firft parent Adam. We are all become unclean : but we all are not able to cleanfe ourielves, nor make one another of us clean. We are by Ephef. ii. nature the chiu'ren of God's ivrath: but we are not able to make ourfelves the children and inheritors of God's gloiy. 1 Pet. ii. We are /hrrp that run afray : but we cannot of our own power come again to the fheepfold, lb great is our imper- fe6fion and weaknels. In ourielves therefore may we not glory, ^^ hich, of ourielves, are nothing but fmful : neither may we rejoice in any works that \^e do, all which be fo Imperfeti and impure, that they arc not able to (land before the righteous judgment-feat of God, as the Kal. cxliii. holy Prophet Da^■id laith, Kr.ter not into jiulgment ^v^th thy frwant, 0 Lord : for no man that Viveth fhall be found righteous hi thy fight. To God therefore mufi: we flee, or elfe (liall we never find peace, reft, and quietnefs of 2 Cor. i. confcience in our hearts. For he is the Father of mercies y Pial. cxx.x. and God of all confolation. He is the Lord, with whom is plenteous redemptton : he is the God, which of his own mercy faveth us, and fetteth out his charity and exceeding love towards us, in that of his own voluntary goodnels, when wc were perifhing, he faved us, and provided an everlafting kingdom for us. And all theie heavenly treafures are given us, not for our own delerts, merits, or good deeds, (which of ourielves we have none) but of his mere mercy freely. And for whofe fake? Truly for.lel'us Chrift's fake, that pure and vmdefiled Lamb of God. He is that dearly beloved Son, for whole lake God is fully pacified. cj the Mijery of Man. 35 pacified, fatisfied, and fet at one with man. He is the Ijavih of God, which taketh aiuay the Jtns of the world ', John i. of whom only it may be truly I'poken, thit he did all i Pet. ii. thing's well, and in his month wr;s found no craft nor fuh- tiltj'. None but he alone may lay, The prince of the world came, and in me he hath nothing. And he alone may alfo fay, Which of you Jhall reprove me of any fault P idhnVm. He is the high and everlafting Prieft, which hath offered himfelf once for all upon the altar of the crofs, and ^uith Heb. vii. that one oblation hath made fe fed for evermore them that are fandified. He is the alone Mediator between God i iohn il. and man, which paid our ranfom to God with his own Hood, and with that hath he clcanfed us all from Jin. He is the Phyfician, which healeth all our difeales. He is that Saviour, which faveth his people from all their fins : Matth. i. to be fhort, he is that flowing and moft plenteous foun- tain, of whofe fulncfs all we have received. For in him alo7ie are all the treafures of the wifdom and hwwledge (f 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 foul. O how much are we bound to this our heavenly Father for his great mercies, which he hath fo plenteoufly declared unto us in Chri(i; Jefas our Lord and Saviour ! What thanks worthy and fufficient can we give to him ? Let us all with one accord burft out with joyful voice, ever praifing and magnifying this Lord of mercy, for his tender ki'.idnefs (hewed unto us in his dearly beloved Son Jefus Chrift our Lord. Hitherto we have heard what we are of ourfelves; very finful, wretched, and damnable. Again, we have heard how that of ourfelves, and by ourlelves, we are not able either to think a good thought, or work a good deed, fo that WQ can find in ourfelves no hope of falvation, but rather whatfoever maketh unto our deftru6i:ion. Again, we have heard the tender kindnefs and great mercy of God the Father towards us, and how beneficial he is tp us for Chrift's fake, without our merits or deferts, even of his own mere mercy and tender goodnefs. Now. how thefe exceeding great mercies of God, let abroad in Chriil Jefus for vts, be obtained, and how we be delivered from the captivity of fin, death, and hell, (liall more at large (with God's help) be declared in the next fermon. In the mean feaibn, yea, and at all times, let us learn to know ourfelves, our frailty and weaknefs, without any CTackiijg or buafting of our own good deeds and merits. Let j6 The fecond Part of the Scrvion of the Mifery of Man, Let us alfo acknowledge the exceeding mercy of God to- wards \;s, and confcfs, that as of ourielves cometh all evil and damnation ; \o likewile of him cometh all goodnefs and lalvation, as God himlelf faith by the Prophet Hofea, Hofea xiii. Q Jfrae'l^ thy deJlru6l'ion cometh of ihyfelf: hut in me only is thy help and comfort. If we thus humbly fubmit ourfelves in the fight of God, we may be lure that in the time of his vilitation, he will lift us up unto the kingdom of his dearly beloved Son C'hrift Jefus our Lord; to whom, with the Father, and the Holy Ghofl, be all honour and gloiy for ever. Amen. A SER. A SERMON OF THE Salvation of Mankind, hy only Clmji our Saviour^ from 8m and Death everlajiing. BECAUSE all men be finners and offenders againil God, and breakers of his Law and Commandments, therefore can no man by his own a£ls, works, and deeds (feem they never fo good) be juftified, and made righteous before God : but every man or neceffity is conRraiutd to feek for another rlghteoufnefs of juftification, to be received at God's own hands, that is to fay, the forgivenefs of his fins and trefpalfes, in fuch things as he hath offended. And this juftification, or riffhteoufnefs, which we fo receive of God's mercy and Chrift's merits, embraced by faith, is taken, accepted, and allowed of God, for our perfeft and full jufVification. For the more full underftanding hereof, it is our parts and duties ever to remember the great mer- cy of God, how that (all the veorld being wrapped in fin by breaking of the Law) God lent his only Son our Sa- viour Chrift into this v/orld, to fulfil the Lavv^ for us, and, by fhedding of his moft precious blood, to make a lacri- fice and fatisfadlion, or (as it maybe called) amends to his Father for our fins, to affuage his wrath and indignation conceived againft us for the lame. Infomuch that infants, being bapti::ed and dying in The effica- their infancy, are by this facrifice wadied from their fins, '^>'°!^^'''^*^ brought to God's favour, and made his children, and in- oblation." heritors of his kingdom of heaven. And they, which in aft or deed do fin after their baptifm, when they turn again to God unfelgnedly, they are likewife waflied by this facrifice fVom their fins, in fuch fort, that there re- c maincth l8 The Fh-Jl Part of the Sermon maineth not any fpot of fin, that fliall be imputed to their diinmation. This is thatjuftification of righteoulnefs which GaU ii. St. Paul Ipeaketh of, when he faith. No man is jujl'ified by the -works of the Laiv, but freely by faith in Jefus Chrijl. And again he faith, We beliei'e in Jefus Chrijl, that we be jnjlrfcd freely by the faith of Chrijl, and not by the luotks of the Laiv, bccaufe that no man Jhall be jujlifed by the luorks of the Law, And although this juftification be free unto us, yet it conieth not fo freely unto us, that there is no ranfoin paid therefore at all. But here may man's reafon Objeflion. be adonilhed, reafoning after this falhion : If a ranfom be paid for our redemption, then is it not given us freely. For a prifoner that paid his ranfom is not let go freely j for if he go freely, then he goeth without ranfom : for what is it elfe to go freely, than to be fet at liberty with- Anfwer. out paying of ranfom ? This reafon is fatisfied by the great wifdom of God in this myltery of our redemption, who hath fo tempered his juftice and mercy together, that he would neither by his juftice condemn us unto the everlaft- ing captivity of the devil, and his prilonof hell, remedilefs for ever without niercy, nor by his mercy deliver us clear- ly, without juftice, or payment of a jult ranlbm : but with, his endlefs mercy he joined his moft upright and equal juftice. His great mercy he fliewed unto us in delivering us from our former captivity, without requiring of any ranfom to be paid, or amends to be made upon our parts, which thing by us had been impoflible to be done. And whereas it lay not in us to do that, he pruvid(;d a ranlom. for us, that was, the moft precious body and blood of his own moft dear and beft beloved Son Jefus Chrlft, who, befide.s this ranfom, fulfilled the Law for us perfc^^tly. And fo the juftice of God and his mercy did embrace to- gether, and fulfilled the myftery of our redemption. And of this juftice and mercy of God knit together, fpeaketh Rom. iii. St. Paul in the third chapter to the Romans, All have of' fcndid, and hcvje need rf the glory of God; but are iiijliji<'d freely by grace, by redeynption which is in Jfus Chrifl, whof/i God hath fent forth to us for a reconciler and peace--maker. through faith in his blood, tofhew his righteoufnefs. And in Rom. X. the tenth chapter, Chr'ff is the end of the Law wtlo righte- oufnefs, to every man that bclie-vctb. And in the eighth Rom. viii. chapter, That -which luas impolJible by the LaiL\ inafmucb as it was weak bv the flefl:>, God fending his own Son in the fimilitude of finful fltflj, by Jin condemned Jm in the Jhfhy that the right toujmj's of the Law m'lght be fulfilled in us, which lualk not after the flejhy but after the Spirit, In thefe fore- faid of Salvation, 19 faid places, the Apoftle toucheth fpecially three things, Three which inuft 2:0 together in our iuftificatioii. Upon God's '^'"S^ "1"^ ^ " 1 r^v. • ny i. • r So together part, his great mercy and grace ; upon Uhrilt s part, jul-fnou^j^fti. tice, that is, the latisfacllon of God's julHce, or the price fication. of our redemption, by the offering of his body, and (bed- ding of his blood, with fulfilling of the Law perfe6lly and throughly ; and upon our part, true and lively filth in the merits of JefusChrift, which yet is not ours, but by God's working in us : fo that in our juftification, there is not only God's mercy and grace, but alfo his juftice, w'lich the Apoftle calleth the ju(Hce of God, and it confifteth in paying our ranlom, and fulfilHng of the Law : and lb thg grace of God doth not (liut out the jultice of God in our juftification, but only fhutteth out the juftice of nian, that is to fay, the juftice of our works, as to be merits of de- ferving our juftification. And therefore St. Paul declareth here nothing upon the behalf of man concerning bis jufti- fication, but only a true and lively faith, which neverthe- lefs is the gift of God, and not man's only work, without God. And yet that faith doth not (hut out repentance, hope, love, dread, and the fear of God, to be joined with faith in every man that is juftified; but it fhutteth them out from the office of -juftifying. So that, although they Ho\v it is be all prefent togetheV in him that is juftified, yet ^heyjj'^be under- juftify not altogether : neither doth faith ft^.ut out the jul-fJ^^'utH- tice of our good works, necelTarily to be done afterwards of fiech with- duty towards God; (for we are moft bounden to ferveo^'^^^^'^s. God, in doing good deeds, comiDanded by him in his holy Scripture, all the days of our life:) buLit excludeth them, fo that we may not do them to this intent, to be made juft by doing of them. For all the good works that we can do be iniperfe;!:t, and therefoie not able to de- ferve our juftification : but our juftification doth come freely by the mere mercy of God, and of fo great and free mercy, that whereas all the woild was not able of them- felves to pay any part towards tlieir raniom, it pleafed our heavenly Father of his infinite mercy, without any our defert or deferving, to prepare for us the moft precious jewels of Chrift's body and blood, whereby our ranfom might be fully paid, the Law fulfilled, and his juftice fully fatisfied. So that Chrift is now the righteouinefs of ail them that truly do believe in him. He for them paid their ranfom by his death. He for them fulfilled the Law in his life. So that now in him, and by him, every true Chriftian man may be called a fulfiller of the Law ; foraf- c 3 much AO The Second Part of the Sermcn Muich as that which their infirmity lacked, Chrlfl's juftice iiath {'upplied. U _ The S-ecorid Part of the Sermon of Salvaiion. XTE have heard, of whom all men ought to feek their j[ juftification and rightcoufncfs, and how alfo this righteournefs cometh unto men by Chrill's death and me- rits ; ye heard alCo, how that three things are required to the obtaining of our righteoulhef's, that is, God's mercy, Chrift's juftice, and a true and lively faith, out of the which faith Ipring good works. Alfo before was declared at large, that no man can be juftified bv his own good works, that no man fulfil leth the Law, according to the ftricl ri- gour of the Law. And St. Paul in his Epifde to the Galatians proveth the Gal. ii. fame, faying thus ; If there had hien any lazo given, luhich could have jnjiificd, verily rightcoujucjs Jhould have been hy the Lazv. And again he iaith, If righteonfnefs be by the Law, then Chriji died in vaiii. And again he faith, You that ere jujhfed hy the Lazv are fallen aivay from grace. And Ephef. ij. furthermore, he wrltcth to the Ephefians on this wife. By grace arc yc favcd through faith, and that not of ymirf elves ^ for it is the gift of God, and not of tvorks, lejl any man Jhould glory. And, to be (liort, the fum of all Paul's difputation is this ; that if juftice 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. Pe- Aas X. ter laith in the tenth of the Adls ; Of Chnji all the Pro- phets, faith St. Peter, do luitnefs, that through his name, aU they that believe in him fh all receive the rcmifjion oj /ins. Faith onl3^ And after this wife to be juftified only by this true and juftificih, is lively (^[x\i in Chrlft, fpeak all the old and ancient authors, 0^0^00"-*^^^^^^ Greeks and Latins ; of whom I will fpecially rchcarfe tors. three, Hilary, Eafil, and Ambrofe. St. Hilary faith thefe words plainly in the ninth Canon upon Matthew; Faith only juftilicth. And St. Bafil, a Greek author, writeth thus J This is a perfe6l and whole rejoicing in God, \\ hen a man advanccth not himfclf for his own righteoulhefs, but acknowledgeth himfejf to lack true juliice and righ- teoufnefs, and to be juftified by the only faith in Chrift, Philip. lil. And Paul, faith he, doth glory in the contempt of his own righteoufnefs, and that he lookcth for the righteonfnefs of God by faith. ^'^ Thefe of Salvntiofi. 2,1 Thefe be the very words of St. Bafil; and St. Anibrofe, a Latin author, faith thefe words ; This is the ordinance of God, that they which believe in Chrift fliould be faved without works^ by faith only, fi-eely receiving remiffion of their fins. Co'nfider diligently thefe words, without works, by faith only, freely we receive rcniiffion of our fins. What can be fpoken more plainly, than to fay, that freely without works, by faith only, we obtain reniiffion of our fins? Thefe and other like fentences, that we be juftified by faith only, freely, and without works, we do read oft-times in the beft and moft ancient writers : as, befide Hilary, Bafil, and St. Ambrofe, before rehearfed, we read the fame in Origen, St. Chryfoftom^ St. Cyprian, St. Auguftine, Profper, Oecumenius, Proclus, Bernardus, Anfelm, and many other authors, Greek and Latin. Ne- verthelefs, this fentence, that we be jullified by faith only, is not fo meant of them, that the faid juftifying faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time and feafon. Nor Faith alont, when they fay, that we fliould be juftified freely, do they |^°''^ '^^ to mean that we fliould or might afterward be idle, and that^^Q^j^ nothing fliould be reqvxired on our parts aftenvard : neither do they mean fo to be juftified' without good works, that we fliould do no good works at all, like as fliali be more exprefled at large hereafter. But this faying, that we be juftified by faith only, freely, and without works, is fpoken for to take away clearly all merit of our works, as being unable to deferv^e our juflification at God's hands, and thereby molf plainly to exprefs the weaknefs of man, and the goodnefs of God; the great infirmity of ourfelves, and the might and power of God ; the imperfetlion of our own works, and the mofl; abundant grace of our Sa- viour Chrift; and therefore wholly to afcribe the merit and deferving of our juftification unto Chrift only, and his moft: precious blood-fliedding. This faith the holy Scripture The profit teacheth us ; this is the ftrong rock and foundation of °^ *^^ ^°^' Chriftian religion; this do6lrine all old and ancient authors j^jth only of Chrift's church do approve; this doctrine advancethjuftifieth. and fetteth forth the true glory of Chrift, and beateth down the vain-glory of man ; this whofoever denieth, is not to be accounted for a Chriftian man, nor for a fetter- forth of Chrift's glory ; but for an adverfaiy to Chrift and his Gofpel, and for a letter- forth of men^s vain-glory. And What they although this do6lrine be never fo true, (as it is moft true'^^^j^^'j^""" indeed) that we be jutlified freely, without all merit of our doftrine of own good works, (as St. Paul doth exprefs it) and freely, faith only Q 3 ]3yjuftifieth. 2Z The Second Part of the Sermon by this lively and perfeft faith in Chrift only, (as the an- c'ent authors ufe to Ipeak it) yet this true 'dodlrine mull be alfo truly underflood, and nioft plainly declared, left carnal men ihould take unjufdy occafion thereby to live carnally, after the appetite and will of the world, the flefli, A dechra- and the Devil. And becaule no man fliould err by mif- tion of this taking of this doctrine, I fhall plainly and ftortly lb de- faith wtth- clare the right underitanding or the fame, that no man out works (hall juftly think that he may thereby take any occafion juftificch. of carnalliberty, to follow the defires of the flelh, or that thereby any kind of fin (liall be committed, or any un- godly living the more ufed. Firft, you fliall underiland, that in our juflification by Chrift it is not all one thing, the office of God imto man, and the office of man unto God. Juftification is not the office of man, but of God ; for man cannot make himlelf righteous by his own works, neither in part, nor in the whole ; for that vi^ere the greateft arrogancy and prefump- tion of man that Antichriil could let up againft God, to affirm that a man might by his own works take away .Tuftifica- and purge his own fins, and fo juftify himfelf. But jufti- ti^r i-^ the fication is the office of God only, and is not a thing which r*d^°i' ^'^ render unto him, but which we receive of him ; not " ^' which we give to him, but which we take of him, by his free mercy, and by the only merits of his moft dearly beloved Son, our only Redeemer, Saviour, and Jufufier, Jefvis Chrift : fo that the true underftanding of this doc- trine, we be juftified freely by faith without works, or thai we be juftified by faith in Chrift only, is not, that this our own acl to believe in Chrift, or this our filth in Chrift, which is within us, doth juftify us, and dcfcrve our juftification unto us, (for that were to comit ourfclves to be juftified by fome at-l or virtue that is within omielves;) but the true underftanding and meaning thereof is, that alihough we hear God's word, and believe it; although wc have faith, hope, charity, repentance, dread, and tear of God within us, and do never lo many works thereunto j yet we muft rei. ounce the merit of all oi;r faid virtues, of faith, hope, "charity, and all other virtues and good deeds, which vvc either liave done, ftiall do, or ,can do, as things that be he too weak and inlufficient, and imperfect, to de- ferve remiffion of our fins, and our juftification ; and there- fore v\'e muft truft only in God's mercy, and that lacrifice which our High Prieft and Saviour Chrift Jelus, the Son of God, once offered for us upon the crofs, to obtain thereby God's grace and remillion, as well of our original fin of S'ak'atkn. il^ fin in baptlfm, as of all aftual fin committed by us after our baptifm, if we truly repent, and turn unfeignedly to him again. So that, as St. .Tohn Biiptift, although he were never fo virtuous and godly a man, yet in this matter of forgiving of fin, he did put the people from him, and appointed them unto Chrifi:, faying thus unto them, J5t?-Johni, hold, yonder is the hamh of God, ivbich takeih aAuay the Jins of the tuorld; even fo, as great and as godly a virtue as the lively faith is, yet it putteth us from itfelf, and remitteth or appointeth us unto Chrill, for to have only by him re- miffion of our fins, or juftification. So that our faith in Chrifi (as it were) faith unto us thus : It is not I that take away your fins, but it is Chrifi only ; and to him only I fend you for that purpofe, forfaking therein all your good virtues, words, thoughts, and works, and only putting your truft in Chrift. The TJnrd Tart of the Sermon of Salvation. IT hath been manifeftly declared unto you, that no man can fulfil the Law of God ; and therefore by the Law all men are condemned : whereupon it followeth necef- farily, that fome other thing fliould be required for our falvation than the Law; and that is, a true and a lively faith in Chrift ; bringing forth good works, and a life accord- ing to God's commandments. And alfo you heard the ancient authors' minds of this faying. Faith in Chrift only juftifieth man, fo plainly declared, tliat you fee, that the very true meaning of this propofition or faying, We be juf- tified by faith in Chrift only (according to the meaning of the old ancient authors) is this : We put our taith in Chrift, that we be juftified by him only, that we be jufti- fied by God's free mercy, and the merits of our Saviour Chrift only, and by no virtue or good works of our own that is in us, or that we can be able to have, or to doj for to deferve the fame; Chrift himfelf only being the caufe meritorious thereof. Here you perceive many words to be ufed to avoid con- tention in words with them that delight to brawl about words, and alfo to fiiew the true meaning to avoid evil taking and mifunderftanding ; and yet peradventure all will not ferve with them that be contentious ; but con- tenders will ever forge matters of contention, even when they have none occafion thereto. Notwithftanding, fuch be the lefs to be pafled upon, fo that the reft may profit, which will be more dcfirous to know the truth, than c 4 (when 34 The Third Part of the Sermon (when it is plain enough) to contend about it, and with contentious and captious cavillation, to oblcure and darken it. Truth it is, that our own works do not juftify us, to fpeak properly of our juftification ; that is to lay, our works do not merit oV deierve remiiTion of our fins, and make us, of unjull, juft before God : but God of his own mercy, through the onlj merits and delervings of his Son Jefus Chrift, doth juftify us. Neverthelels, becaule faith doth diretlly fend us to Chrift for remidion of our fins, and that, by faith given us of God, we embrace the pro- mife of God's mercy, and of the reniiOion of our fins, (which thing none other of our virtues or works properly doth) tlierefore the Scripture ul'eth to lay, that faith with- out works doth juftify. And foralniuch as it is all one fentence in eftecl, to fay, faith without works, and only faith, doth juftify us; therefore the old ancient Fathers of the Church from time to time have uttered our juftifica- tion v/ith this Ipeech ; Only faith juftifieth us : meaning no othc- thing than St. Paul meant, when he faid, Faith •without luorks juftifieth as. And becaufe all this is brought to pais through the only merits and defervings of our Saviour Chrift, 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 refpecl of merit and deferving, we forfake, as it were, altogether again, faith, works, and all other virtues. For our own imperfection is fo great, through the corruption of original fin, that all is iniperfe6l that is within us, faith, charity, hope, dread, thoughts, words, and works, and therefore not apt to merit and deferve any part of our juftification for us. And this form of Ipeaking ufe we, in the hum- bling of ourfelves to God, and to give all the glory to our Saviour Chrift, who is be ft worthy to have it. Here you have heard the office of God in our juftifica- ' tion, and how we receive it of him freely, by his mercy, without our deferts, through true and lively faith. Now you fliall hear the office and duty of a Chriftian man unto God, what we ought on our part to render unto God They that again for his great mercy and goodnefs. Our office is, pre ch faith j-^^|. ^Q pafs the time of this preknt life unfruitfully and fie:h,'do'' i'^^b'j 3.fter that we are baptized or juftificd, not caring not teach how few good works we do, to the glory of God, and carnal li- profit of our neighbours : much lefs is it our office, after that^wr ^'^'^ ^^ ^^ oncit made Chrifi's members, to live contrary fhould do to the fame ; making ourfelves members of the Devil, no good v/alking after his enticements, and after the luc;geftions works. ° ' oi of Salvation, 25 of the world and the flefh, whereby we know that we do lerve the world and the Devi, and not God. For that faith which bringeth forth (without repentance) either evil wo'-ks, or no good works, is not a right, pure, and lively taitb, but a dead, devilifli, counterfeit, and feigned faith, as St. Paul and St. James call it. For even the de- The devils vils know and believe that Chriil: was born of a Virgin ; j^j^J^^lft \^he that he fafted forty days and forty nights without meat ^ue faith, and drink ; that he wrought ail kind of miracles, de- claring himfelf very God : they believe alfo, that Chrift for our fakes fuffered a moft painful death, to redeem us from everlafting death, and that he rofe again from death the third day: they believe that he afcended into heaven, and that he fitteth on the right hand of the Father, and at the lad end of this world fludl come again, and judge both the quick and the dead. Thefe articles of our faith the devils believe, and fo they believe all things that be written in the New and Old Teftament to be true : and yet for all this faith they be but devils, remaining Hill in their damnable eOate, lacking the very true Chrillian faith. For the right and true Chrirtian faith is, not only to be- What is the lieve that holy Scripture, and all the forefaid articles of f'^'i*:^"'^ our faith are true ; but alfo to have a fure truft and confi-l^^-Q^^' ^ dence in God's merciful promifes, to be faved from ever- lafting damnation by Chrift: whereof doth follow a loving heart to obey his commandments. And this true Chril- tian faith neither any devil hath, nor yet any man, which in the putvvard profelfion of his mouth, and in his outward receiving of the facraments, in coming to the church, and in all other outward appearances, feemeth to be a Chriftian man, and yet in his living and deeds (hevveth the contrary. For how can a man have this true faith, this hire truft and They that confidence in God, that by the merits of Chrift his fms continue m be forgiven, and he reconciled to the favour of God, ^nd^j^'^^'^l,"^ to be partaker of the kingdom of heaven by Chrift, when true faith. he liveth ungodlily, and denieth Chrift in his deeds ? Sijrcly no fuch ungodly man can have this faith and truft in (jod. For as they know Chrift to be the only Saviour of the world ; fo they know alfo that wicked men (liall not enjoy the kingdom of God. They know that God hateth unrighteoulhefs; that he will deftroy all thofe thatPfal. xxv. fpeak untruly ; that thofe which have done good works (which cannot be done without a lively faith in Chrift) fhall come forth into the refurredtion of life, and thofe that have done evil fhall come unto the refurre6lion of judgment. Very well they know alio, that to them that ■ * be ^5 The Third Fart of the Sermon of Salvation. be contentious, and to them tbat will not be obedient unto the truth, but will obey unrighteoufnefs,'f]iall come indignation, wrath, and afflidion, &c. Therefore, to con- ckide, confidering the infinite benefits of God, Ihewed and given unto us mercifully without our delerts, who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodnefs hath exalted us, as touching our foul, unto his own fimilitude and likenels ; but alfo, whereas we were condemned to hell, aiid death everJalt- ing, hath given his ov.n natural Son, being God eternal, immortal, and equal unto himfelf in power and glory, to be incarnated, and to take our mortal nature upon him, with the infirmities of the fame, and in the fame nature to fuflfer moft fliamefLil and painful death for our offences, to the intent to juftify us, and to reftorc us to life ever- lafting : fo making us alfo his dear children, brethren unto his only Son our Saviour Chrift, and inheritors for ever with him of his eternal kingdom of heaven. Thefe great and merciful benefits of God, if they be well conndered, do neither minifter unto us occafion to be idle, and to live without doing any good works, nei- ther yet ftir us up by any means to do evil things j but contrariwife, if we be not defperate perfons, and our hearts harder than ftones, they move us to render ourlelves unto God wholly, with all our will, hearts, might, and power to ferve him in all good deeds, obeying his command- 1 ments during our lives, to feek in all things his glory and honour, not our fenliial pleafures and vain-glory; ever- more dreading willingly to offend fuch a merciful God and loving Redeemer, in word, thought, or deed. And the faid benefits of God, deeply confidered, move us for his flike alfo to be ever ready to give ourfelves to our neigh- bours, and, as much as lieth in us, to ftudy with all our endeavour to do good to every man. Thele 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 lan6lifica- tion, juitification, falvation, and redemption : to whom be ever glory, praife, and honour, world without end. Avie?i. A SHORT A SHORT DECLARATION OF THE T^rue, Lhely, and Chrljllan Faith. THE firfl: coming unto God, good Chriftian people, is Faith, through faith, whereby (as it is declared in the laft Sermon) we bejulHfied before God. And left any man iliould be deceived, for lack of right underftanding thereof, it is diligently to be noted, that faith is taken in the Scripture two manner of ways. There is one faith, which A dead 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 Apoftle St. James, is compared to the. faith of devils , which believe God to be true and juft, James ii. arid Iremble for fear; yet they do nothing well, but all evil. And fuch a manner of faith have the wicked and naughty Chriftian people, luhich confefi, God, as St. Paul faith, i/i Titus vi. their mouths^ but deny him in their deeds, being abominable, aiid without the right faith, and to all good woris reprov- able. And this faith is a perfuafion and belief in man's heart, whereby he knoweth that there is a God, and agreeth unto all truths of God's moft holy word, contained in the holy Scripture. So that it confifteth only in be- lieving in the word of God, that it is true. And this is not properly called faith. But as he that readeth C^efar's Commentary, believing the fame to be true, hath thereby a knowledge of Casfar's life and notable a6tsj becaufe he believeth the hiftory of Casfar: yet it is not properly faid, that he believeth in Caefar, of vi'hom he looketh for no help nor benefit. Even fo, he that believeth all that is fpolcen of God in the Bible is true, and yet liveth fo vm- godlily, that he cannot look to enjoy the promifcs and be- uefits of God 3 although it may be laid that luch a man hath 28 - The Virjl Pari of the Sermon hatli a faith and belief to the words of God ; yet it is not properly faid that he belicveth in God, or hath fuch a faith and truft in God, whereby he may furely look for grace, mercy, and evcrlafting life at God's hand, but ra- ther for indignation and punifliment, according to the merits of his wicked life. For as it is written in a book, intituled to be of Didymus Alexandrinus, Foralmuch as faith without works is dead, it is not now faith, as a 'iead man is not a man. This dead faith therefore is not that fure and fubftantial faith which faveth finners. Anotbor faith there is in Scripture, which is not, as the forefaid- A lively faith, idle, unfruitful, and dead, but ivorketh hy charity^ ''^^ ' (as St. Paul declareth, Gal. v.) which as the other vain faith is called a dead faith, fo may this be called a qui k or lively faith. And this is not only the common be ; f of the Articles of our faith, but it is alfo a true trurt mid confidence of the mercy of God through our Lord Jri.is Chriit, and a ftedfalt hope of all good things to be re- ceived at God's hand : and that although we, through infirmity, or temptation of our ghoftly enemy, do fall from him by fin ; yet if we return again unto him by true re- pentance, that he will forgive and forget our otfences for his Son's (like, our .Saviour Jefus Chrift, and will make "ns inheritors with him of his everlafting kingdom ; and that in the mean time, until that kingdom come, he will be our protestor and defender in all perils and dangers, whatfoever do chance: and that though fometime he doth fend us fliarp adverfity, yet that evermore he will be a loving Father unto us, corre6ling us for our fni, but not withdrawing his mercy finally from us, if we truit in him, and commit ourlclves wholly unto him, hang only upon him, and call upon him, ready to obey and ferve him. This is the true, lively, and unfeigned Chriftian faith, and is not in the mouth and outward profeflion only, but it Jiveth, and lilrreth inwardly in the heart. And this faith is not without hope and truft in God, nor without the love of (iod and of our neighbours, nor without the fear of CJod, nor without the defire to hear God's word, and to follow the fame in efchewing evil, and doing gladly all good works, ikb. xii. Thus faith, as St. Paul defcribeth it, is i\\^ fure ground (ind foundation of the benefits which ive ought lo look for, and truft to receive of God, a certificate and lure looking for them, although they yet fenfibly appear not unto us. And afrcr he faith, He that comcth to- God miijl believe, hoth that he if^ and that he is a irii-'^cijul re-warder ofivell^ d6t.rs» ^f Faith. 29 ^o^rs. And nothing commendeth good men unto God fa much as this allured faith and truft in him. Of this faitli three things are fpecially to be noted. ' Firft, that this faith doth not lie dead in the heart, but Three is lively and fruitful in brinffing; forth g-ood works. Se- ^^"''S^ ^f* condly, that without it can no good works be done, that ^t j^^j^t^i {hall be acceptable and pleafant to God. Thirdly, what manner of good works they be that this faith doth bring forth. For the firft^ that as the light cannot be hid, but will Faith i? fhew furth itfelf at one place or other3 fo a true faith can-^"^^ of i;ool not be kept fecret ; but when occaiion is offered, it wilP^'^'^ *' break out, and fliew itfelf by good works. And as the living body of a man ever exercifeth fuch things as be- long to a natural, and living body, for nouridiment and prelervation of the lame, as it hath need, opportunity, and occalion ; even fo the foul that hath a lively faith in it will be doing alway fome good work, which fliall declare that it is living, and will not be unoccupied. Therefore, when men hear in the Scripture lb high commendations of faith, that it maketh us to pleafe God, to live with God, and to be the children of God ; if then they fancy that they be fet at liberty from doing all good works, and may live as they lift, they trifle with God, and deceive them- felves. And it is a manifeft token that they be far from having the true and lively faith, and alio far from know- ledge what true faith meaneth. For the very lure and lively Chriflian faith is, not only to believe all things of God which are contained in holy Scripture, but alio is an earncll truft 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 v/ill be mer- ciful unto us for his only Son's lake, and that we have our Saviour Chrill our perpetual Advocate, and Prieft, in whole only merits, oblation, and fuffering we do trufl; that our offences be continually walked and purged, whenfoever we, repenting truly, do return to him with our whole heart, ftedfalUy determining with ourfelves, through his gi'ace, to ol^ey and fcrve him in keeping his commandments, and never to turn back again to fin. Such is the true faith that the Scripture doth fo much commend, the which, when it feeth and confidereth what God hath done for us, is alio moved, through continual alliftance of the Spirit of God, to ferve and pleafe him, to keep his favour, to fear his difpleafure, to continue bis obedient children, lliewing thankfulnefs again by ob- lerving 30 The Ytrjl Pari of the Sermon ferving or keeping his commandments, and that freely, for trUe love chiefly, and not for dread of punifhment, or love of temporal reward, confidering how clearly, without defervings, \vc have received his mercy and pardon freely. This true faith will Ihcw forth itielf, and cannot long Habak. ii. be idle : for as it is written, Thejujl man dotb live hjy his faith. He never fleepeth, nor is idle, when he would wake, and be well occupied. And God by his Prophet Jeremy Jer. xvii. faith, that he is a happj and bhfjcd man, which hath faith and confulcnce 171 God. For he is like a tree i'ct by the water-fide, and fprcadcth his roots abroad towards the moilture, and feareth not heat when it cometh ; his leaf will be green, and will not ceafe to bring forth his fruit : even fo, faithful men, putting away all fear of adverfity, will {hew forth the fruit of their good vi'orks, as occafion is offered to do them. The Second Tart of the Sermon of Faith. V E have heard in the firft part of this Sermon, that X there be two kinds of faith, a dead and an unfruit- ful faith, and a faith lively, that worketh by charity : the firfl; to be unprofitable ; the fecond, necefiary for the ob- I taining of our falvation : the which faith hath charity always joined unto it, and is fruitful, and bringeth forth all good works. Now as concerning the fame matter, EcHef. you fhall hear what fulloweth. The Wife Man faith, He xpi.1. that bclieveth in God luiil hearken unto his covimandmaUs. For if A\e do not ihew ourfelves faithful in our converfa- tion, the faith which we pretend to have is but a feigned faith : becaufe the true Chriltian faith is manifeflly (liewed by good living, and not by words only, as St. Auguftine faith. Good living cannot be feparated from true faith, Librode which worketh by love. And St Chryfoiiom faith, Faith PiJe ct of itielf is full of good works : as foon as a man doth be- c^if's^rmo^'^^'^' lie (hall be garnilhed with them. How plentiful de Legeet this tkith is of good works, and how it maketh the work Piiic. of one man more acceptable to God than of another, St. Paul teacheth at large in the eleventh chapter to the lltb. xi. Hebrews, faying, i\\!\.X faith made the oblation of ylbcl better <,en. IV. fjj^^j^ ij^^ oblation of Cam. This made Noah to build the- EcCl. y\\\'. ^^'^- This made Abraham to forfake his country and all (Sf.i xi. his friends, and go into a far conntrv, there to dwell among ftrangcrs. So didalfo Ifaac ar d Jacob, depending or hanging only on the help and tnili that tliey had in God, of Faith. qi God. And when they came to the country which God promifed them, they would build no cities, towns, nor houfes ; but lived like Grangers in tents, that might every day be removed. Their trull was fo much in God, thit they fet 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 Abraham Gen. xxii. ready at God's commandment to offer his own fon and^*^^^*^^* heir Ifaac, whom he loved fo well, and by whom he was promifed to have innumerable ilfue, among the which, one (hould be born, in ivhom all nations fhould he hleffedy trufting fo much in God, that though he were flain, yet that God was able by his omnipotent power to raife him from death, and perform his promife. He miftrufted not the promife of God, although unto his reafon every thino- feemed contrary. He believed verily that God would \\o\ forfake him in dearth and famine that was in the countrv. And in all other dangers that he was brought unto, he trulted ever that God fliould be his God, and his pro- testor and defender, whatfoever he faw to the contrary. This faith wrought fo in the heart of Mofes, that he r^-.Exod.iK fujed to he taken for King Pharaoh's daughter's fo7i, and to have great inheritance in Egypt, thinUng^lt better with the feople of God to have affit£lion and forrozv, than with naughty men in fin to live pleafantly for a time. By faith he cared not for the threatening of Kmg Pharaoh : for his- truil was i'o in God, that he palfed not of the felicity of this world, but looked for the reward to come in heaven ; fetting his heart upon the Invifthh God, as if he had feen him ever prefent before his eyes. By faith, the children cf Exod. xv Ifrael pafjcd through the Red Sea. By faith, the%uallsofio{i,,y\, Jericho fell down uithoiit flroke, and many other wonderful miracles have been wrought. In all good men that here- tofore have been, faith hath brought forth their good works, and obtained the promilcs of God. Faith hath Dan. vi, flopped the lions' mouths : faith hath quenched the force of fire : faith hath efcaped the f word' s edges : faith hath given weak Dan. iji menjlrength, viBory m battle, overthrown the armies of in- Heb'. xi'. Jidels, raifed the dead to life : faith hath made good' men to take adverfity in good part; Ibme have been fnoclcd and ivhipped, bound and caji in prijon ; fome have loft all their goods, and lived in great poverty ; foms have wandered in viountairis, hills, a?id wildcrnejjes ; fome have been racked, Jomeflaln, fome Jhned, fome fawn, fome rent in pieces, fome beheaded, fome burnt zuithout mercy, and woidd not be de- hveredy bccaufe they looked to rife again to. a better fate. Ali XlY, 3!*. The Second Part of the Sermon All thefe fathers, martyrs, and other holy men, whom St. Paul I'pake of, had their faith (urely fixed in God, when all the world was againrt them. They did not only kfiow God to be the Lord, Maker, and Governor of all men in the world ; but alfo they had a fpecial confidence and truft, that he was and would be their God, their comforter, aider, helper, maintainer, and defender. This is the Chriftian faith, which thefe holy men had, and we. alfo ought to have. And although they were not named Chrirtian men, yet was it a Chriftian faith that they had ; for they looked for all benefits of God the Father, through, the merits of his Son Jefus Chrift, as we now do. This difference is between them and us, that they looked when Chrift Oiould come, and we be in the time when he is In Johan, come. Therefore, faith St. Augufline, the time is altered Traa. xlv. ^^^j changed, but not the faith. For we have both one 1 Cor. iv. £iith in one Chrift. The fayne Holy Ghojl alfo that ive have, had they, faith St. Paul. For as the Holy Ghoft doth teach us to truft in God, and to call upon him as our Ifa. xlili. Father, fo did he teach them to fay, as it is written, Thou^ Lord, art our Father and Redeemer', and thy name is in thou t ieginnirig, and everlafting. God gave them then grace to be his children, as he doth us now. But now, by the coming of our Saviour Chrift we have received more abundantly the Spirit of God in our hearts, whereby we may conceive a greater faith, and a furer truft, than many of them had. But in effeft they and wc be all one : we have the fame faith that they had in God, and they the fame that we have. And St. Paul fo much extoUeth their faith, becaufe we ftiould not lefs, but rather more, give ourfelves wholly unto Chrift, both in profeflion and living, now when Chrift is come, than the old fathers did before liis coming. And by all the declaration of St. Paul, it is evident, that the true, lively, and Chriftian faith is no dead, vain, or unfruitful thing, but a thing of pcrfe6l vir- tue, of wonderful operation or working, and ftrength, bringing forth all good motions and good works. All holy Scripture agreeably beareth witnefs, that a true lively faith in Chrift doth bring forth good v/orks ; and therefore every man muft examine and try himfelf diligently, to know whether he have the fame true lively faith in his heart unfeignedly, or not; which he Ihall know by the fruits thereof. Many that profefl'ed the faith of Chrift were in this error, that they thought they knew God, and believed in him, when in their life they declared the contrary ; which error St. John in his firft Epiftle confuting, of Faith, y^ confuting, writeth in this wife: Hereby w£ are certifed'^^o^^'^^' that lae kriozu God, if we ohfcrve his commandments. He that faith he knozueth God, and ohfervcth not his command- ments, is a liar, and the truth is not in him. And again he faith, Whofocvcr finutth doth not fee God, nor know Z;iw : i John l!i, liCt no man deceive j'OJi, wetl-bcloved children. And more- over he faith, Hereby we know that wc be of the truth, and fo wcfhall pcrjiiadc our hearts before him. For if our own i John iii, hearts reprove us, God is above our hearts, and knoweth all things. IVell-beloved, if our hearts reprove 7is not, then have we confidence in God, andftjall have of him whatfocvcr we ojk, becauje we keep his comm.a7idincnts, and do thofc things that pleafe him. And yet further he faith, Fvcry man that \ John v, believeth that Jefus is Chrift, is born of God ; and we knovu that whofocver is born of God doth not fin : But he that is be- gotten of God purgeth himfelf and the Devil doth riot touch him. And finally he concludeth, and Iheweth the caufe why he wrote this Epiftle, faying, For this caufe have 1 1 John \. thus written unto you, that you 7nay knotu that you have ever- lafting life, which do believe in the Son of God. And in his third Epiftle he confirmeth the whole matter of faith and works in few words, laying. He that doth well is of God, 3 John i, and he that doth evil knoweth not God. And as St. John faith, that as the lively knowledge and faith of God bring- eth forth good works ; fo faith he likewife of hope and chanty, that they cannot ftand with evil li\ing. Of hope he writeth thus: IFe know that zuhen God Jhall appear, i John \n. wcfhall be like unto him, for wejhallfee him even as he is : And whofocver hath this hope in him doth purify himfelf, like as God is pure. And of charity he faith thele words : He that doth keep God's word and co7nniandment, in him ts 1 John W. truly the p erf e 61 love of God. And again he laith. This is\lo\\w^. the love of God, that %vefhoidd keep his commandments. And St. John wrote not this as a fubtile faying, devifed of his own fantafy, but as a moft certain and neceflliry truth, taught unto him by Chrift himfelf, the eternal and infalli- ble verity, who in many places doth moft clearly affirm, that faith, hope, and cliarity cannot conlift or ftand with- out good and godly works. Of faith he faith, He that i John v. believeth in the So?i hath everlafling life ; but he that be- John in. lieveth not in the Son f. mil not fee that life, but the wrath of God remaineth upon him. And the faifne he confirmeth with a double oath, faying, Verily, verily, I fay unto you, John v\, he that believeth in me hath everlafling life. Now foraf- much as he that believeth in Chrift hath everlafling life, it iuuft needs coniequently follow, that he that hath this D faith 34 ^^^ "third "Part of the Sermon faith muft have alfo good works, and be 'ftudlous to ot)-" ferve God's commandments obediently. For to them that have evil works, and lead their life in difobedience and tranfgrenion, or breaking of God's commandments, with- out repentance, pcrtaineth not everlalting life, but ever- Matth.xxv.lafting death, as Cbrill himfelf faith, Thiy that do ivell Jhall go into life eternal; but they that do evil Jh all go into Apoc. xxi. everlajVwg fire. And again he faith, lam the firjl letter and the lajl, the beginning and the ending : To hi?n that is athirjl, J luill give of the loell of the water of life freely : He that hath the viBory Jhall have all things, and I luill be his God, and he Jhall be my Jon : but they that befearful, m\f~ trujling God, and lacking faith ; they that be cttrj'ed people, and murtherers, and fornicators, and forcerers, and all liars, fhall have their portion in the lake that burneth with fire and Charity hrimjhne, which is the fecond death. And as Chrift un- bringe'th doubtedly affirmeth, that true faith brin^eth forth good works^"""^ "^""^^''^ ^" ^^^^^ ^^ % likewife of c\rax\ty, ^IVhofoever hath John xiv. '^y commandments, and kecpeth them, thai is he that loveth me. And after he iaith. He that loveth me will keep my word, and he that loveth vie not keepeth not viy words. And as the love of God is tried by good works, fo is the fear of Ecclus. i. God alfo, as the Wife Man Iaith, The dread of God puttcth E«dus. xs. away Jin. And alfo he faith, He thatfeaveth God will d* good works. The Third Pari of the SerniDn of Faith. YOU have heard in the fecond part of this Sermon, that no man ihould think that he hath that lively faith which Scripture commandeth, when he liveth not obediently to God's lav/s ; for all good works fpring out of that faith : and alfo it hath been declared unto you by ex- amples, that iaith maketh men lleadfali , quiet, and patient in all afflic^lion. Now as concerning the lame matter, you fhall hear what followeth. A man may Ibou deceive him- felf, and think in his own fantaly that he by faith know- eth God, loveth him, fearetli him, and belongeth to him, when in very deed he doth nothing lefs. For the trial of all thcfc things is a very godly and Chridian life. He that fcelcth his heart fet to leek' God's honour^ and ftu- dieth to know the will and commandments of God, and to frame hlmlclf thereunto, and Icadeth nut his life after the defire of his own flcfh, to ferve the Devil by fin, but fettcth his mind to ferve God for his own fake, and for his of Faith, 35 1/is fake alfo to love all his neighbours, whether they be friends or adverfaries, doing good to every man, as op- portunity ferveth, and willingly hurting no man : fuch a man may well rejoice in God, perceiving by the trade of his life, that he rmfcignedly hath the right knowledge of God, a lively faith, a Iteadfaft hope, a true and unfeigned love, and fear of God. But he that cafleth away the yoke of God's commandments from his neck, and giveth him- felf to live without true repentance, after his own fcnfual mind and pleafure, not regarding to know God's woird, and much lefs to live according thereunto ; fuch a man clearly deceiveth himfelf, and feeth not his own heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trufteth in him. Some peradventure fancy in themfelves that they belong to God, although they live in fin, and fo they come to the church, and fhew them- felves as God's dear children. But St. John faith plainly. If ivej'ay that ive have avy company with God, and lualh in i John j. darhmfs, we do lie. Others do vainly think that they know and love God, although they pafs not of the com- mandments. But St. John faith clearly. He that faith, /i John ii. hnoiu God, and kccpcth not his comman dmcnts , he is a liar. Some fallely perfuade themfelves, that they love God, when they hate their neighbours. But St. John faith manifellly. If' any man fay, 1 love God, and yet hcitcth his liohn'w, brother, he is a liar. He that faith that he is in the light, and i John ii. hateth his brother, he is flill in darknefs. He that loveth his brother dwellcth in the light ; bnt he that hateth his brother is in darhiefs, and lualketh in darknefs, and knoweth hot whither he goeth : for darknefs hath blinded, his eyes. And moreover he faith. Hereby we manifefly know the children i John iij, of God from the children of the Devil. He that doth not righteoufly is not the child of God, nor he that hateth his brother. Deceive not yourfelves, therefore, thinking that you have faith in God, or that you love God, or do trull in him, or do fear him, when you live in fin : for then your ungodly and finful life declareth the contrary, what- Ibever you fay or think. It pertaineth to a Chriftian man to have this true Chriftian faitn, and to try himlelf whether he hath it or no, and to know what belongcth to it, and how it doth work in him. It is not the world that we can truft to; the world, and all that is therein, is but vanity. It is God that mult be our defence and prote6iion againft all temptation of wickednefs and fin, errors, fuperftTtion, idolatry, and all evil. If all the world v.-ere on our fide, and God againft us, what could the world avail us ? D 2, Therefore ^6 The Third Part of the Sermon. Therefore let us fet our whole faith and truft in God, and neither the world, the Devil, nor all the power of them fhall prevail againft us. Let us therefore, good Chriftian people, try and examine our faith, what it is : let us not flatter ourl'elves, but look upon our works, and fo judge of our faith what it is. Chrift himfelf fpeaketh of this Luke vi. niatter, and faith. The tree is kiioivn by the fruit. There- fore let us do good works, and thereby declare our faith to be the lively Chriftian faith. Let us, by fuch virtues as ought to fpring out of faith, fliew our eleftion to be fure aPet. i, and ftable, as St. Peter teacheth. Endeavour yourfel'ves to make your calling and eledion certain by good works. And alio he faith, Minijler or declare in your faith virtue, in •virtue knowledge, in knoiuledge tetnperance, iji temperance patience, hi patience godinicfs, in gudlinefs brotherly charity, in brotherly charity love : fo fliall we (liew indeed that we have the very lively Chriftian faith, and may fo both cer- tify our confcience the better that we be in the right faith, and alfo by thefe means confirm other men. If thefe fruits do not follow, wc do but mock with God, deceive our- felves, and alfo other men. Well may we bear the name of Chriftian men, but we do lack the true faith that doth belong thereunto : for the true faith doth ever bring forth Barnes ii. good works, as St. James faith: Sheta me thy faith by thy deeds. Thy deeds and works muft be an open teftimonial of thy faith: othcrvvdfe thy faith, being without good works, is but the Devil's faith, the faith of the wicked, a fantafy of faith, and not a true Chriftian faith. And like as the devils and evil people be nothing the better for their counterfeit faith, but it is unto them the more caufe of damnation : fo they that be Chriftians, and have re- ceived knowledge of God, and of Chrift's merits, and yet of a fet purpofe do live idly, without good works, think- ing the name of a naked faith to be either fuOicient for them, or elfe fetting their minds upon vain pleafures of this world, do live in fin without repentance, not uttering the fruits that do belong to fuch an high profefiion; upon fuch prefumptuous pcrfons, and wilful finners, muft needs remain the great vengeance of God, and eternal punifli- ment in hell, prepared for the unjuft and wicked livers. Therefore as you profefs the name of Chrift, good Chrif- tian people, let no luch fantafy and imagination of faith at any time beguile you ; but be fure of your faith, try it by your living, look upon the fruits that come of it, mark the increafe of love and charity by it towards God and your neighbour, and lb Ihall you perceive it to be a true lively of Faith, lively faith . If j^ou feel and perceive fuch a faith in you, rejoice in it ; and be diligent to maintain it, and keep it ftill in you ; let it be daily increafing, and more and more by well working, and lb (hall you be fure that you (hall pleafe God by this faith ; and at the length, as other faith- ful men liave done before, fo fliall you, when his will is, come to him, and receive the end and final reward of your faith, as St. Peter nameth it, the falvaiion of your fouls : i Pet. i the which God grant us, that hath promiled the fame unto his faithful; to whom be all honour and glory, world without end. Amen. D 5 A SER. *m SERMON Of Good JVorks anntxed unto Faith, IN the lafl: Sermon v/.is declared unto you, what the lively and true faith of a Chriftian man is ; that it caufeth not a man to be idle, but to be occupied in bring- ing forth good works, as occafion ferveth. No frood Now, by God's grace, ihall be declai-ed the fecond thing be'done^" ^^^'^ before was noted of faith ; that without it can no without good work be done, accepted and pleafant unto God j For faith. as a branch cannot bear fruit of ttfelf faith our Saviour n XT. Q}^i-ifl;^ except it abide in the vine; fo cannot you, except jou, abide in me. I am the -vine, and you are the branches : he that abideth in me, and I in hi-m, he bringcth forth mtich fruit : for without me you can do nothing. And St. Paul proveth, that Heb. xi. the Eunuch had faith, becaufe he pleafed God ; For iuith~ out faith, faith he, it is net poffible to plcafc God. And Rom. xiv. again, to the Romans he faith, IVhatfoevcr luork is done without frith, it is Jin. Faith giveth life to the foul ; and they be as much dead to God that lack faith, as they be to the world whofe bodies lack fouls. Without faith, all that is done of us is but dead before God, although the work feem never fo gay and glorious before man. Even a^ the picture graven or painted is but a dead reprefentation of the thing itfelf, and is without life, or any manner of moving; fo be the works of all unfaithful perfons before God : they do apj^ear to be lively v/orks, and indeed they be but dead, not availing to the everlalting life : tliey be but ftuidows and (hews of lively and good tilings, and not good and lively things indeed : for true faith doth give life to the works, and out of fuch faith ^;ome good works, that be very good works indeed ; and without faith no In pr£tfat. work js good bcforc God, as faith St. AuguRine. We Pfal. xjtxi. ^ mud ©/* Good Worh, 39 muft fet no good works before faith, nor think that before faith a man may do any good works ; for fuch works, although they feem unto men to be praifevvorthy, yet indeed they be but vain, and not allowed before God. They be as the courfe of an horfe that runneth out of the way, which taketh great labour, but to no purpofe. Let no man, therefore, laith he, reckon upon his good works be- fore his fiiith ; whereas faith was not, good works were not. The intent, faith he, maketh good works ; but faith mufi; guide and order the intent of man. And Chrift faith, Jf thine ej'c be naught, thy whole body is full of darknefs . The Matt. vr. eye doth fignify the intent, faith St. Auguftine, wherewith J," Pi^sefat* a man doth a thing : ^o that he which doth not his good works with a godly intent, and a true faith that worketh by love, the whole body befide, that is to fiiy, all the whole number of his vi'orks, is dark, and there is no light in them. For good deeds be not meafured by the fa6ls them- felves, and fo difcerned from vices ; but by the ends and intents, for the which they were done. If a Heathen man clothe the naked, feed the hungry, and do fuch other like vi^orks; yet, becaufe he doth them not in faith for the ho- nour and love of God, they be but dead, vain, and fruitlefs works to him. Faith it is that doth commend the work to God : for, as St. AugufHne faith, whether thou wilt or no, that work, that cometh not of faith, is naught ', where the faith of Chrift is not the foundation, there is no good work, what building foever we make. There is one work, in the which be all good works, that is faith, which worketh by charity : if thou have it, thou haft the ground of all good works; for the virtvies of ftrength, wildom, tempe- rance, and juftice, be all referred unto this fame faith. Without this faith we have not them, but only the names and (hadovvs of them ; as St. Auguftine faith. All the life of them that lack the true faith is ftn, and nothing is good without him that is the Author of goodnefs : where he is not, there is but feigned virtue, although it be iu the beft works. And St. Auguftine, declaring this verle of the Pfalm, The turtle hath found a neft where fhe may keep her young birds, faith, that Jews, Hereticks, and Pagans do good works; they clothe the naked, feed the poor, and do other good works of mercy : but becaufe they be not done in the true faith, therefore the birds be loft. But if they remain in faith, then faith is the neft and fafe-, guard of their birds, that is to fay, fafeguard of their good works, that the reward of them be not utterly loft. And this matter (which St. Auguftine at large >n many books ney°tjujj D 4 difputeth) lib. c. 3» <(0 • The Firji Part of the Sermon of good JVorks. d'lfputeth) St. Ambrofe conclucleth in few words, faying, He that by nature would withfland vice, cither by natural will or reafon, he doth in vain garnifli the time of this life, and attaineth not the very true virtues ; for without the vvorfiiipping of the true God, that which feeuieth to be virtue is vice. And yet mod plainly to this purpofe writ- In fermonc etli St. Chryfoftom in this wife, You Ihall find many which dc fide, le- have HOt the true faith, that be not of the flock of Chrift, htu'sanao ^"'^ V^^' ^^ ^^ appeareth, they flouvlfh in good works of mercy ; you fhall lind them full of pity, compairiun, and given to judice ; and yet, for all that, they have no fruit of their works, becaufe the chief work lacketh. For when the Jews aiked of Chrift, what they fliould do to work John vi. good works, he anfwered, This is the work of God, to be- lieve in him whom he fent : fo that he called faith the work of God. Arid as foon as a man hath faith, anon he fhall flourifh In good works ; for faith of itfelf is full of good works, and nothing is good without faith. And for a nmi- litude, he faith, that they which glifter and {liine in good works, without faith in God, be like dead men, which have goodly and precious tombs, and yet it availeth them nothing. Faith may not be naked without good works, for then it is no true faith : and when it is adjoined to works, yet it is above the works. For as men, that be very men indeed, firft have life, and after be nouriflied ; fo mud our faith in Chrift go before, and after be nouriftied with good works. And life may be without nouridiment, but nourishment cannot be without life. A man muft needs be nouriflied by good works, but firft he muft have faith. He that doth good deeds, yet without faith, he hath no life. I can fhew a man that by faith without works lived, and came Jo heaven : but without faith never man had life. The thief, that was hanged when Chrift fuft'ered, did be- lieve only, and the moft merciful God juftlfied him. And becaufe no man fhall fay again, that he lacked time to do good works, for elfe he would have done them : truth it is, and I will not contend therein ; but this I will furely affirm, that faith only faved him. If lie had lived, and not regarded faith, and the works thereof, he fliould have loft his falvation again. But this is the eftecSt that I iay, that faith by itfelf faved him, but works by themfelves never juftlfied. any man. Here ye have heard the mind of St. Chryfoftom, whereby you may perceive, that neither faith is without works (having opportunity thereto), nor works can avail to everlaiUng life, without faith. Thf The Second Fart of the Sermon of Good JVorh, The Second Tart of the Sermon of Good Worh, OF three things which were in the former Sermon efpecially noted of lively faith, to be declared unto you, the firft was, that faith is never idle, without good works when occafion ferveth : the fecond, that good works acceptable to God cannot be done without faith. Now what to go for\^'ard to the third part, that is, what manner of works they works they be which fprins; out of true faith, and lead ^"^^^ ^'^^^ , r • 1 (- 1 1 -• vc- T-i • 1 1 Ipring out laithtul men unto everlaltnig lire. 1 his cannot be known of faith, fo well as by our Saviour Chrift himfelf, who was alked of a certain great man the fame queltion ; What iiorlts Jhalllm-i.'iX. xjx. but alfo for the moft high honouring of God, to the which the commandments of God fliould give place. And for this caufe did Chrift fo vehemently fpeak againft them, faying. Your traditions, which men ellcem fo high, Holincfsof be abomination before God : for commonly of fnch tradi- inairsVS •f religion. The Third Tart of the Sermon tx learning, joined with a true zeal unto God, doth not fee and lament to have entered into Chrift's religion, fuch falfe doftrine, fuperftition, idolatry, hypocrify, and other enormities and abufes, fo as by little and little, through the (bur leaven thereof, the fweet bread of God's holy word hath been much hindered and laid apart ? Neither had tlie Jews in their moft blindnefs fo many pilgrimages unto images, nor ufcd fo much kneeling, kiffing, and cenf- ing of them, as iiath been u{"ed in our time. Se6ls and feigned religions were neither the fortieth part fo many among the Jews, nor more fuperititioufly and ungodlily abui'ed, than of late days they have been among us : which fe<9:s and religions had fo many hypocritical and feigned works in their ftate of religion, as they arrogantly named it, that their lamps, as they laid, ran always over, able to fatisfy not only for their own fins, but alio for all other their benefactors, brothers, and fillers of religion, as moft ungodlily and craftily they had jierfuadcd the multitude of ignorant people; keeping in divers places, as it were, marts or markets of merits, being full of their holy relicks, images, (lirines, and works of overflowing abundance rea- dy to be fold ; and all things which they had were called holy, holy cowls, holy girdles, holy pardons, beads, holy Ihoes, holy rules, and all full of holinefs. And what thing can be more foolifh, more fuperftitious, or ungodly, than that men, women, and children, fhould wear a friar's coat to deliver them from agues or peftilence ? or when they die, or when they he buried, caufe it to be caft upon them, in iiope thereby to be faved ? Which fuperftition, although (thanks be to God) it hath been little ul'cd in this realm, yet in divers other realms it hath been and yet is ufcd among many, both learned and unlearned. But, to pafs over the iimumerable fuperftitioufnei's that hath been in ftrange apparel, in filence, in dormitory, in cloifter, \\\ cliapter, in choice of meats and drinks, and in iuch like things, let us conlidcr what enormities and abtifes have been in the three cliicf principal points, which they called the three elVentials, or three chief foundations of religion^ that is to fay, obedience, chaflity, and wilful poverty. Firft, under pretence or colour of obedience to their Fa- ther in religion, (which obedience they made themfelves) they were made free, by tlieir rule and canons, from the obedience 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 lavi-s they were bound to obey. And fo the profcflion of their obedience not due was of Good IVorh. 47 was a forfaking of their clue obedience. And how their proLflion of chaflity was kept, it is more honefty to pafs over in filence, and k't the world judge of that which is well known, than with unchafte woixls, by exprefling of their unchalte life, to oiTend challe and grodly ears. And as for their wilful poverty, it wa? inch, that Vvhen in pof- feilions, jewels, plate, and riches, they were equal or above merchants, gentlemen, barons, earls, and dukes; yet by this fubtile iophiltical term, Proprium in rommune, that is to fay. Proper in conmion, they mocked the world, peri'uad- Ing, that notwithftanding all their poU'efiions and riches, yet they kept their vow, and were in wilful poverty. But for all their riches, they might neither help father or mo- ther, nor other that were indeed very needy and poor, without the licence of their Father Abbot, Prior, or W^ar- den; and yet they might take of every man, but they might not give augT.t to any man, no not to them whom the laws of God bound them to help: and lo, through their traditions and rules, the laws of God could bear no rule with them : and therefore of them mio-ht be molt truly faid that which Chrift fpake unto the l^arifees, Yvti Matt, xv, Ireak the comma7id?nents of God by yD7ir traditions : you ho- nour God with your lipSy but your hcarjs he far from him. And the longer prayers they uled by day and by niglit, under pretence or colour of fuch holincis, to get the fa- vour of widows and other iimple folks, that they might ling Trentalles and fervice for their hufbands and friends, and admit or receive them into their prayers ; the more truly is verified of them the faying of Chrilt, Wo be wyz^c Matt, xx lit J you, Scribes and Pharijccs, hypocrites J for ycu devour widows' houjcs under colour of long prayers', therefore y07ir damnatio7i fhall be the greater. IVo he to yon., Scribes mid Pharifees, hy^ pocritcs] for you go about by fea and by land to make more no- vices, and new brethren ; and luhen they be let iyi, or received of your f eft, you make them the childre?i of hell worfe than yotcrfelves be. Honour be to God, who did put light in the heart of his faithful and true minifter of molt fa- mous memory, King Henry VIII. and gave him the knowledge ot his word, and an earrielt afiettion to feek his glory, and to put away all luch iuperltitions and pha- rifaical leii him and his honour, and our whole lif ' given unto the ieivice of him above all things, with him to Jive and Islatt. z. die, and to foriake all oljier tlungs rather than him : for he thai loveth his fatht'r or mother, Jon or Jaughttr^ houfe or landj jncrc than mc, faith Chrift, is not luorthy to have /;.'«-. With all our power j that is to fay, that v/ith our hands and The Firjl Pari of the Sermon of Charity. 5 1 and feet, with our eyes and ears, our mouths and tongues, and with all our parts and powers both of body and Ibul, we Ihould be given to the keeping and fulfilling of his commandments. This is the iirft and principal part of charity ; but it is not the whole : for charity is alfo to love The love of every man, good and evil, friend and foe; and whatfoeverJJ^y^'^^'S'^- caufe be given to the contrary, yet nevertheiefs to bear good will and heart unto every man, to ufe ourfelves well unto them, as well in words and countenances, as in all our outward acts and deeds ; for fo Chrift himfelf tauglit, and fo alio he performed indeed. Of the love of God \\q taught on this wife unto a doctor of the law, that alked him, which was the Q;reat and chief commandment in the Law : Ld-vc thy Lord'God, faid Chrift, luith all thy heart, Matt. xxii. tvith all thy Joul, and laith all thy mind. And of the love that we ought to have among ourfelves each to other, he teacheth us thus : You have heard it taught in times paft, Thoujhah love thy friend, and hate thy foe : but I tell you,yi^^^- v, love your enctnies, fpeak well of them that defame and fpeak evil of you, do well to them that hate you, pray for them that i>ex arid perfecute you, that you may be the children of your Father that is in heaven : for he maketh his fn to rife both upon the evil and good, and fendeth rain to the juji and un- jicfi. For if you love them that love you, what reward /hall you have P Do not the publicans likewfe P And if you fpeak well only of them that be your brethren and dearly beloved friends, what irreat matter is that P Do not the heathen fhi\ fune alfo P Th1;fe be the very words of our Saviour Chriit himfelf, touching the love of our neighbour. And foraf- much as the Pharifees (with their moft peftilent traditions, and falfe interpretations and glofles) had corrupted and al- moft clearly flopped up this pure well of God's lively w^ord, leaching that this love and charity pertained only to a man's friends, and that it was fufficient for a man to love them which do love him, and hate his foes ; there- fore Chrift opened this well again, purged it and fcuured it by giving unto his godly law of charity a true and cldu- interpretation, which is this ; That we ought to love every man, both friend and foe, adding thereto what commodity we Ihall have thereby, and what incommodity by doing the contrary. What thing can we with fo good for us, as the eternal heavenly Father to reckon and take us for his children ? And this we fliall be fure of, faith Chrift, if we love every man without exception. And if \^ e do other- wife, faith he, we be no better than the Pharifees, Publi- cans, and Heathen, and fliall have our reward with them» E % that 5« the Firji Pari of the Sermdn that is, to be fhut out from the number of God's chofen children, and from his everlafting inheritance in heaven. Thus of true charity, Chrift taught that every man is bound to love God above all things, and to love every man, friend and foe; and this likewife he did ufe himfelf, exhorting his advcrfaries, rebuking the faults of his ad-' verfaries ; and when he could not amend them, yet he prayed for them. Firft, he loved God his Father above all things ; fo much, that he fought not his own glory and Johnvi. will, but the glory and will of his Father. Ifeek-not, faid he, mine oiuniuill, but the ^luill of htm that Jenl vie. Nor re- Matt, xxvi. fufed he to die, to fatisfy his Father's will, faying, If it may he^ let this cup of death fajs from me', ij not, thy luill b& done, and not mine. He loved not only his friends, but alfo his enemies, which (in their hearts) bore exceeding great hatred againft him, and with their tongues fpake all evil of him, and in their a6ls and deeds purlued him with all their might and power, even unto death : yet all this 'notwithftatiding, he withdrew not liis favour from them, jbut ftlU loved them, preached unto them of love, rebuked their falfe dodlrine, their wicked living, and did good unto them, patiently taking whatfoever they fpake or did againft him. When they gave him evil words, he gave none evil again ; when they did ftrike him, he did not fmite them again ; and v/hen he fuffered death, he did not ilay them, nor threaten them, but prayed for them, and did put all things to his Father's will. And as a (lieep that is led unto the Hiamblcs to be (lain, and as a lamb that is fhorri of his fleece, maketh no noiie nor refinance; even fo he went to his death without any repugnance, or opening of his mouth to fay any evil. Thus have I fet forth untoyoii what charity is, as well by the dodrlnc as by the example of Chrift himfelf, whereby alfo every man may without error know himielf, what ftate and condition he ftandeth in, whether he be in charity (and fo the child of the Fa- ther in heaven) or not. For although ahnoft every man perfuadeth himfelf to be in charity, yet let him examine none other man but his own heart, his life and conver» fation, and he iliall not be deceived, but truly difcern and judge whether he be in perfect charity or not. For he ' that followeth not his own appetite and will, but giveth himfelf earnelUy to God, to do all his will and command- ments, he may be fure that he loveth God above all things; and elfe, furcly he loveth him not, whatlbever h« prettyid : as Chrift laid, If ye^ iove me, keep my command- ments\ For be that knaijuctb mj comvianduients, and kcepetb ibcmj, of Charity. 53 them, he U is, faith Cbrift, that loveth me. And again he faith^ He that loveth me, lu'ill keep my ivords, and niy Father idhn\\x, luill love hhn, and -uie luill both come to him, and diucll ivith him: and he that loveth me not, ivill not keep my tuords. And likewile, he that beareth a good heart and mind, and ufeth well his tongue and deeds unto every man, friend and foe, he may know thereby that he hath charity. And then he is fure that Ahnighty God taketh him for his dearly beloved Son, as St. John faith, Hereby manifejlh arc knoivn i John Ui. the children of God from the children of the Devil ', for luhofo- ever doth not love his brother, belongeth not unto God^ The Second Part of the Serynon of Charity. YOU have heard a plain and fruitful fetting forth of charity, and how profitable and neceflary a thing charity is ; how charity ftretcheth itfelf both to God and man, triend and foe, and that by the doArine and exam- ple of Chrift ; and alfo who may certify himfelf whether he be in perfect charity or not. Now, as concerning the fame matter, it followeth. The perverfe nature of man, Againft corrupt with fin, and deftitute of God's word and grace, "^"^^ '"^"i thinketh it againft all reafon, that a man fhould love his ^^^ forgive enemy, and hath many perfuafions which bring him to their ene- the contraiy. Againft all which reafons, we ought as^i'^s. v/ell to fet the teaching as the living of our Saviour Chrift, who loving us (when we were his enemies) doth teach us to love our enemies : he did patiently take for us many re- proaches, fuffered beating and mo'ft cruel death : there- fore we be no members of him, if we will not follow him. Chriji, faith St. Peter, fuffered for us, leaving an example \ Pet. iu that luejhould follozu him. Furthermore, we muft confider, that to love our friends, is no more but that which thieves, adulterers, homicides, and all wicked perfons do; inlbmuch that Jews, Turks, Infidels, and all brute beafts, do love them that be their friends, of whom they have their living, or any other be- nefits. But to love enemies, is the proper condition of them that be the children of God, the difciples and fol- lowers of Chrift. Notwithftanding man's froward and corrupt nature weigheth over deeply many times the of- fence and difpleaiure done unto him by enemies, and thinketh it a burden intolerable, to be bound to love them that hate him. But the burden ftiould be eafy enough, E ♦. if 54 The Secojid Part of the Sermon if (on the other fide) every man would confider, what dif- pleafure he hath done to his enemy agaui, and what plea- lure he hath received of his enemy ; and if we find no equal or even recoUiperice, neither in rectivinsr plealurcs of our enemy, nor in requiting difpleafm-es unto him again ; then let us ponder the dilplcafures which we have done unto Almighty God, how often and how grievoufly we have oflended him, whereof if we will have of God for- givenefs, there is none other remedy but to forgive the offences done unto us, which be very fmall in comparifon of our offences done againrt God. And if we confider that he vihich hath offended us deferveth not to be forgiven of us, let us confider again, that we much lefs delcrve to be forgiven of God. And although our enemy deferve not to be forgiven for his o\A'n fake, yet we ought to forgive him for God's love, confidering how great and many be- nefits we have received of him without our deferts, and that Chrifl hath deferved of us, that for his fake we fliould forgive them their trefpafles committed againft us. But A qucftlon.here may rife a neceflary queftion to be difTolved. If cha- rity require to think, fpeak, and do well unto every man, botii good and evil ; how can magiftrates execute juflice upon malefa6tors or evil-doers with charity ? How can they caft evil men in prifon, take away their goods, and fometimes their lives, according to laws, if cTiarity will not fiiffer them fo to do ? Hereunto is a plain and a brief anfwer. That plagues and punifhmentsbe not evil of them- felves, if they be well taken of the harmlefs : and to an evil man they are both good and neceffary, and may be executed according to charity, and with charity fhould be executed. ¥oy declaration whereof, you fhall underftand that charity hath two offices; the one contrary to the other, and yet both neceffary to be ufed upon men of con- trary fort and difpofition. The one office of charity is, to cherifli good and harmlefs men, not to opprefs them with falfe accufations, but to encourage them with rewards to do well, and to continue in well doing, defending them with the fvvord from their adverfaries ; as the office of bi- fhops and paf^ors is, to praifc good men for well doing, that thev may continue therein, and to rebuke and correft by the word of God the offences and crimes of all evil- difpofed perfbiis. The other office of charity is, to rebuke, correcl, and puiiifh vice, without regard of perfons, and is to be ufed againft them only that he evil men, and ma- lefactors or evil-doers. And that it is as well the office of charity to rebuke, puniOi, and correct them that be evil, as Anfwer. Charity hath two offices. of Charity. 55 as it is to cherifli and reward thcni that be good and harm- lefs, St. Paul declareth, writing to the Romans, faying, That the hjo-h poiuers are ordahied of God, not to be dreadful ^om. xiii. to them that do well, but unto malefaBors, to draw the [word to take vengeance of him that comnntteth the Jin. And St. Paul biddeth Timothy y/ow/Zy c«^ earnefly to rebuke fin by /i>^iTim. i. luord of God. So that both oflices fliould be dihgently executed, to fight againft the kingdom of the devil, the preacher with the word, and the governors with the fword: elfe they neither love God, nor them whom they govern, if, for lack of correftlon, they wilfully fuffer God to be offended, and them whom they govern to perifli. For as every loving father correcleth his natural fon when he doth amifs, or elfe he loveth him not 5 fo all governors of realms, countries, towns, and houfes, fliould lovingly cor- real them which be offenders under their governance, and cherifli them which live innocently, if they have any re- fpeft either unto God and their office, or love unto them of whom they have governance. And fuch rebukes and punifliments of them that offend muft be done in due time, lefl: by delay the offenders fall headlong into all maimer of mifchief, and not only be evil themielves, but alfo do hurt unto many men, drawing others, by their evil example, to fin and outrage after them : as one thief may both rob many men, and alfo make many thieves; and one feditious perfon may allure many, and annoy a whole town or country. And fuch evil perfons that be fo great offenders to God and the commonweal, charity requireth to be cut from the body of the commonweal, left they corrupt other good and honeft perfons ; like as a good fur- geon cutteth away a rotten and feftcred member, for love he hath to the whole body, left it infect other inembers adjoining unto it. Thus it is declared unto you what true charity or Chrifl^ian love is, fo plainly, that no man need to be deceived ; which love whofoever keepeth, not only towards God (whom he is bound to love above all things) but alfo toward his neighbour, as well friend as foe, it fliall furely keep him from all offence of God, and juft offence of man. Therefore bear well away this one fliort leffon. That by true Chrifl;ian charity, God ought to be loved, good and evil, friend and foe, and to all I'uch we ought, as we may, to do good ; thofe that be good, of love to en- courage and cherifli, becaufe they be good ; and thofe that be evil, of love to procure and feek their correction and due puniflmient, that they may thereby either be brought to goodnefs, or at the leaft that God and the common- E 4 wealth <$ The Second Fart of the Sermon of Charity, wealth maybe lefs hurt and offended. And if we thus direcl our life by Chriftian love and charity, then Chrift doth promiie and allure us, that he loveth us, that we be the children of our heavenly Father, reconciled to his fa- vour, very raembers of Chrift j and that, after this ihort time of this prefent and mortal life, we (hall have with him everlafting life in his everlafting kingdom of heaven. Therefore to him, with the Father, and the Holy Ghoft, be all honour and glory, now and for ever. Amen, A SER. SERMON AGAINST Swearing and Perjury, ALMIGHTY God, to the Intent his mofi holy namd fhould be had in honour, and evermore be magni- fied of the people, commandeth that no man fhould take his name vainly in his mouth, threatening puniOiment unto him that unreverently abufeth it by IWearing, for- fwearing, and blafphemy. To the intent therefore that How and this connnandment may be the better known and kept, it'" ^'^^.' . fhall be declared imto you, both how it is lawful forja^vfulto Chriftian people to fwear, and alfo what peril and danger fweas. it is vainly to fwear, or to be forfworn. Firft, when judges require oaths of the people for declaration or open- ing of the truth, or for execution of juftice, this manner of fwearing is lawful. Alfo when men make faithful pro- mifes, with calling to witnefs of the name of God, to keep covenants, honeft promifes, ftatutes, laws, and good cuftoms, as .Chriftian princes do in their conclufions of peace, for confer vation of commonwealths ; and private perfons promife their fidelity in matrimony, or one to an- other in honefi;y and true friendfiiip : and all men when they do fwear to keep common laws, and local fi^atutes, and good cuftoms, for due order to be had and continued among men; whenfubje6ls do fwear to be true and faith- ful to their king and fovereign lord ; and when judges, maghlrates, and officers fwear truly to execute their of- fices ; and when a man would aflirni the truth to the fet- tlng forth God's ^lory, (for the falvation of the people) in open preaching ot the Gofpel, or in giving of good coun- 5? The Virjl Tart of the Sermon fel privately for their fouls' health : all thefe manners of fvvearing, for caufcs neceffary and honeil, be lawful. But when men do fwear of cuftom, in reafoning, buying, and felling, or other daily communications, (as many be com- mon and great fwearers) (uch kind of fwearing is ungod- ly, unlawful, and forbidden by the commandment of God : for fuch fwearing is nothing elfe but taking of God's holy name in vain. And here is to be noted, that lawful fvvearing is not forbidden, but commanded by Al- mighty God : for we have examples of Chrift and godly men, in holy Scripture, that did fwear themfelves, and required oaths of others likewife ; and God's command- Dcut. vi. ment is, Tkoufruilt dread thy Lord God, andjhcdt fzvrar by his name. And Almighty God by his Prophet David Pfal, Ixiii. faith, All mcnjhall he praifed that fwear by him. Thus did our Saviour Chrift fwear divers times, faying, John iii. Verily, vertly : and St. Paul fweareth thus, / call God to z Cor. 1. w'ltnefs : and Abraham, waxing old, required an oath of en. xxi>. i^jg fervanr, that he ihould procure a wife for his fon Ifaac, which ihonld come of his own kindred : and the fervant Gen. xxi. did fwear that he would perform his mafter's will. Abra- ham alfo, being required, did fwear unto Abimelech the king of Geraris, tliat he fliould not hurt him, nor his pof- terity ; and likewife did Abimelech fwear unto Abraham. And David did fwear to be and continue a faithful friend to Jonathan ; and Jonathan did fwear to become a faithful friend unto David. AHb God once commanded, that if a thing were laid to pledge to any man, or left with him to keep, if the lame thing were ilolen, or loft, that the keeper thereof fhould be fworn before judges, that he did not convey it a\Aay, nor ufed any deceit in caufing the fame to be conveyed away, by his conient or knowledge. And Hcb. vi, St. l^nd laith. That in all matters of con troverfy between two perfons, whereas one faith yea, and the other nay, fo as no due proof can be had of the truth, the end of every fuch controverfy muft be an oath miniftered by a judge. Jcr. iv. And, moreover, (lod by the Prophet Jeremy laith. Thou Jhalt fwear, the Lord liveth in truth, in pidgmenl, in righ- teoufnefs. So that whofoever fweareth when he is required of a \iidge, let IVnn be fure in his confcicnce that his oath have three conditions, and he fliall never need to be afraid of |)erjury. What con- Firit, he that fweareth may fwear truly; that is, he ditioiis an niuft (fetting apart all favour and afleftion to the parties) to*ha«^'^' have the truth only before his eyes, and, for love thereof, fay of Swearing. 59 fay and fpeak that which he knoweth to be truth, and no further. The fecond is, he that taketh an oath, mnft doThefecond. it with judgment ; not raflily and unadvifedly, but fober- ly, considering what an oath is. The third is, he that The third. Iweareth, muft fwear in righteoufnefs ; that is, for the very zeal and love which he beareth to the defence of in- nocency, to the maintenance of the truth, and of the righteoufnefs of the matter or caufe : all profit, difprofit, all love and favour imto the perfon for friendlhip or kin- dred laid apart. Thus an oath (if it have with it thefe Why we be three conditions) is a part of God's glory, which we are ^''''!^'^, '" ^^ 111* 1 ' 1 • c \ ocripturc lo bound by his commandments to give unto nim : lornefwearby willeth that we Ihall fwear only by his name ; not that he the name hath pleafure in oaths ; but like as he commanded the °^ ^'^^' Jews to offer Ikcrifice unto him, not for any delight that lie had in them, but to keep the Jews from committing idolatry : fo, he commanding us to fwear by his holy name, doth not teach us that he delighteth in fwearing, but he thereby forbiddeth all men to give his glory to any creature in heaven, earth, or water. Hitherto you ifaiahxU'u fee, that oaths lawful are commanded of God, uled of pa- triarchs and prophets, of Chrift himfelf, and of his Apo- lile Paul. Therefore ChrilHan people muft think lawful oaths both godly and neceifary. For by lawful promife'^o"^'"^'^'- and covenants, confirmed by oaths, princes and their |!|^,,-^^Q^jf[j coiintries are confirmed in common tranquillity and peace, made and By holy piomifes, with calling the name of God to wit- obferved. nefs, we be made lively members of Chrift, when we pro- fefs his religion receiving the facrament of baptifm. By like holy promife the facrament of matrimony knitteth man and wife in perpetual love, that they delire not to be fcparated for any difpleafure or adverfity tliat fliall after happen. By lawful oaths, which kings, princes, judges, and magiftrates do fwear, common laws are kept invio- late, juftice is indifferently miniftered, harmlefs perfons, fatherlefs children, widows and poor men, are defended from murderers, oppreflbrs, and thieves, that they luffer no wrong, nor take any harm. By lawful oaths, mutual fociety, amity, and good order is kept continually in all commonalties, as boroughs, cities, towns, and villages : and by lawful oaths malefaftors are learchcd out, wrong doers are punilhed, and they which fuftain wrong are rellored to their right : therefore lawful fwearing cannot be evil, which bringeth unto us fo many godly, good, and neceifary commodities. Wherefore when Chrift lb Vain fwear- Ciirneftly forbad fwearing, it may not be underfiood as '"s '^ ^°r. •^ 4-11 bidden. thousn $9- The Mrjl Part of the Sermon tliougVi he did forbid all manner of oaths : but he forbid- deth all vain fwearing and forfwearing both by God, and by his creatures, as the common nfe of fwearing in buy- ing, felling, and in our ■daily communication, to the in- tent every Chrittian man's word JTiould be as well regard- ed in fuch matters, as if lie fhould confirm his communi- cation with an oath ; for every Chriftian man's word, faith St. Hioroni, lliould be i'o true, that it fliould be re- gardt'd as an oath. And Chryfollom witnelling the fame, laith. It is not convenient to Iwear : for what need we to fwear, when it is not lawful for one of us to make a lie An objoe- unto another? Peradventure fome will fay, I am com- *'°"' polled to fwear, or ehe men that do commune with me. An anfwer. or do buy and fell with me, will not believe me. To this anfwercth St. Chryfoftom, that he that thus faith, Ihew- cth himfelf to be an unjuft and a deceitful perfon : for if he were a truft)"^ man, and his deeds taken to agree with his words, he (hould not need to fwear at all : for he that ufeth truth and plainnefs in his bargaining and communi- cation, he fhall have no need, by fuch vain fwearing, to bring himfelf in credence with his neighbours, nor will his neighbours miftruft his flyings. And if his credence be fo much loft indeed, that he thinketh no man will be- lieve him without he fwear, then he may well think his credence is clean gone : for truth it is, as TheophylaAus writeth, that no man is lefs trufted, than he that ufeth much to fwear : and Almighty God by the Wife Man Eicl.xsxiii. faith. That mmi tuhich fweareth viuch Jhall he full of Jin, and the jcourgc of God Jhall not depart J'rom hh hnuje. Another But here iome men will fay, for excuiing of their many oujeetion. o^ths in their daily talk. Why fliould I not fwear, when An anfwer. I fwear truly ? To fuch men it may be faid, that though they fwear truly, yet, in fwearing often, unadvifedly, for trifles, without neceffity, and when they (hould not fwear, they be not without fault ; but do take God's molt holy name in vain. Much more ungodly and unvvife men are they, that abul'e God's mod holy name, not only in buy- ing and felling of fmall things daily in all places;, but alio in eating, drinking, playing, communing, and rea- foning : as if none of thele things might be done, except in doing of them the moft holy name of God be com- monly ufed and abufcd, vainly and unreverently talked of, fworn by, and forfworn, to the breaking of God's commandment, and procurement of his indignation. Tht oj Sivearing. ^' The Second Vart of the Senmm of Sivearing, YOU have been taught in the fiift part of this Sermon againft Iwearing and perjury, what great d.mger it is to ufe the name of" God in vain ; and th::t all kind of fwearing is not unlawful, neither againil God's command- ment; and that there he three things required in a lawful oath. Firft, that it be made for the mah!t(jnance of the truth : fecondiy, tViat it be made with judgment, not rafhly and unadvifedly : thirdly, for the zeal and love of jufhce. Ye heard alio what commodities come of lawful oaths, and what danger cometh of rafh and unlawful oaths. Now, as concerning the reft of the fame matter, you ftiall underftand, that as well they ufe tlie name of God in vain, that by an oath make unlawful promifes of good and honeft things, and perform them not, as they which do promife evil and unlawful things, and do per- form the lame. Gf fuch men that regard not their godly Lawful promifes bound by an oath, but wittingly and wilfully o^ths and break them, we do read in holy Scripture two iiotable (^"^^^^ "^^ punifhments. Firft, Jofhua and the people of Ilrael madebetter re- a league and faithful promife of perpetual amity and E^^'^''^'?- friendlhip with the Gibeonites : notwithftanding after- ^ " '^' wards, in the days of wicked Saul, many of thefe Gi- beonites were murdered, contrary to the faid faithful pro- mife made : wherewith Almighty God was fore dif- pleafed, that he font an univerlal hunger upon the whole country, which continued by the fpace of three years : and God would not withdraw his puniiliment, until the faid offence was revenged by the death of feven ions, or next kinfmen of king Saul. And whereas Zedcchias, % Kings king of Jerufalem, had promifed fidelity to the king of ''"'v- Chaldea; afterward, when Zedechias, contrary to his oatli*"^* and allegiance, did rebel againfl: king Nebuchodonofor ; this heathen king, by God's permiliion and fulfcrance, invading the land of Jewry, and belieging the city of Je- rufalem, compelled the faid king Zedechias to flee, and in fleeing took him prifbner, flew his fons before his face, and put out both his eyes; and binding him with chains, led him prifbner miferably into Babylon. Thus doth God fhew plainly how much he abhorreth unlawful breakers of honelt promifes bound by an oath made in hisoatiis and name. And of them that make wicked promifes by an?^^"'''" oath, and will perform the fame, we have example iu the Vie\ept. Scrip- 62, The Second Vart of the Sermon Scriptures, cliielly of Mcrod, of the wicked Jews, and of Matth. xiv. Jephtha. Herod proniifed by an oath unto the damfel which danced before hinj, to give unto her whatfoever flie would afk ; when fhe was indructed before of her wicked mother, to aflc the head of St. John Baptift. He- rod as he took a wicked oath, fo he more wickedly per- formed the lame, and cruelly flew the moft holy Prophet. Aasxxiii. Likewife did the malicioiis .Tews make an oath, curjing tlMVifehes if ihey did cither eat or drink, uyitd tbry hadjlain Judges xi. ^V. Paul. And Jephtha, when God had given to him vic- tory of the children of Anunon, proniifed (of a foolifli de- votion) unto God, to oflbr for a facrifice unto him, that perfon which of his own houJe fliould lirft meet with him after his return home. By force of which fond and unad- vised oath, he did flay his own and only daughter, which came out of his houfe with mirth and joy to welcome him home. Thus the promife which he made (moft fool- iflily) to God, againil God's everlafting will, and the law of nature, moft cruelly he performed; fo committing againd God a double offence. Therefore, whofoever maketh any promife, binding himfelf thereunto by an oath, let him forefee that the thing which he promifeth be good and honeft, and not againft the conunandnient of ■God, and that it be in his own power to perfcjrm it juft- ]y : and fuch good promiles muft all men keep evennore afluredly. But if a man at any time ihall, either of igno- rance, or of malice, promife and fwear to do any thing ■which is either againft the law of Almighty God, or not in his power to perform, let him take it for an unlawful and ungodly oath. Againft Now {bmething to fpcak of perjury, to the intent you perjury. fliould know how great and grievous an offence againft God this wilful perjury is, I will fliew you wliat it is to An oath be- take an oath bcture a judge upon a book. Firf}^, when fore a judge. j.]^^.y^ laying their hands upon the Gofpel book, do fweap truly to inquire, and to make a true preientment of things wherewith they be charged^ and not to let from faying the truth, and doing truly, for favour, love, dread, or ma- lice of any perfon, as (iod may help them, and the holy contents of tiiat bonk ; they mult conlider, that in that book is contained God's everlafting truth, his moft holy and eternal word, whereby we have forgivenefs of our fins, and be made inheritors of heaven, to live for ever with (iod's angels and iaints, in joy and glachiels. In the Golpel book is contained alio (iod's terrible threats to obftinate linnersj that will not auicnd their livcsj nor be- lieve of Stvearlngt 6^ lieve the truth of God's holy word ; and the everlafting pain prepared in hell for idolaters, hypocrites, fur falle and vain fwearers, for perjured men, fur falfe wituefs bearers, for falfe condeniners of innocent and guiltle-s men, and for them which for favour hide the crin)es of evil-doers, that they Ihonld not be puniflied. So that whofoever wilfully forfwear tliemfelves upon Chrilt's holy Kvangely, they utterly forfake God's mercy, goodneis, and trnth, the merits of our Saviour Chrift's nativity, life, paflion, death, refurreftion, and afcenfion ; they lefuie the forgivenels of fins, proniifed to all penitent tinners, the joys of heaven, the company with angels and laints for ever : all which benefits and comforts are promifed unto true Chrifiian perfons in the Gofpel. And they, fo being forfvvorn upon the Gofpel, do betake themlelvcs to the Devil's fervice, the mafier of all lies, faltehood, deceit, and perjury, provoking the great indignation and curie of God againfi: them in this life, and the terrible wrath and judgment of our Saviour Chrilt, at the great day ot the lad; judgment, when he lliall jultly judge both the quick and the dead, according to their works. For whofoever forfaketh the truth, for love or diipleafure of any man, or for lucre and profit to himfelf, doth forlake Chrift, and with Judas betray him. And although fuch perjured Though men's falfehood be now kept fecret, yet it fliall be opened perjury do at the laft day, when the fecrets of all men's hearts f"allu,^?'^ed^a"d be manifeft to all the world : and then the truth fliall ap- unpunifh- pear, and accufe them ; and their own confcience, with ed, ic r) thcnt is never a one of all thefe caufes, no, nor yet them ail together, that ean make a true Chriftian tCor. iii. man afraid to die (who is the very member of Clirift, the temple of the Holy Cihoft, the Son of God, and the very inheritor of the everlafting kingdom of heaven :) but plainly contrary, he conceiveth great and many caufes, un- aonbtedly grounded upon the infallible and everlalting truth of the Word of God, which movcth him not only to put away the fear of bodily death, but alfo, for the manifold benefits and lingular commodities, which enfue unto every faiihful perfon by reafon of the fame, to wi(h, defire, anfl long heartily for it. For death fliall be to him no death at all, but a very deliverance from death, from all pains, cares, and forrows, miferies, and wretchedncfs of this world, and the very entry into reft, and a beginning of e\-er]altir,g joy, a tafting of heavenly plealures, fo great, that neither tongue is able to exprcls, ucitlicr eye to ieo, nor ear to hear them ; no, nor any earthly man's heart to conceive them. So exceeding great benefits they be, uhich God our heavenly Father by his mere mercy, and for the love of his Son .Jelus Chriil, hath laid up in {lore, and prepared for them that humi-)ly I'ubmit thenifclves to God's w ill, and ever more unfeignedly love him from the bottom of their hearts. And we oue;ht to believe, that death, being (lain by Chrift, cannot keep any man that fteadfaftly truftcth in Chrift, under his perpetual tyranny and fubjeftion : but that he (liall rife frou) tleath again unto glory at the laft day, appointed by Almighty God, like as C'hrill our 1 lead did rile again, according to God's aj)pointmcnt, the third day. For St. Auguftine faith, The head going befc;rc, the members truft to follow and come after. And St. Paul faith, If Chrift be rifen from the dead, we lliall rife alfo from the fame. And to com- fort all Chriftian perlons herein, holy Scripture calleth this bodily death a ftecp, \Aherein man's fenfes be (as it were) taken from him for a leafon; and yet when he awaketh, he is more frelli than he was when he went to bed. So, although we have our fouls feparated from our bodies for a fealon, yet at the general reiune»Slion we fliall be more frefli, beautiful, and perfect than we be now. For now we be mortal, then fliall we be immortal ; now infefted with divers infirmities, then clearly void of all mortal infir- mities : now wc be fubjecl; to all carnal delircs, tlien we fliall be all fpiritmJ, defiring nothing but God's glory, and thiiiQ-s. agahijl the Fear of Death. ff things eternal. Thus is this bodily death a door or en- teruig unto hfe, and therefore not lb much dreadful (if it be rightly confidered) as it is comfortable; not a mifchief, but a remedy for all mifchief; no enemy, but a friend; not a cruel tyrant, but a gentle guide, leading us not to mor- tality, but to immortality, not to lorrow and pain, but to joy and pleafure, and that to endure for ever, if it be thanktullv taken and accepted as God's meflenger, and patiently borne of us for Chrift's love, that fuffered molt painful death for our love, to redeem us from death eter- nal. Accordingly hereunto St. Paul faith, 07/r life is b id Co\. iii. ifith Chrifi in ^God : but when our life Jhall appear, then Jhall we alfo appear luith hhn in glory. Why then (liall we fear to die, confidering the manifold and comfortable pro- mifes of the Gofpel, and of holy Scriptures ? God the Fa-- » Johnn tber hath given us everlajling life, faith St. .John, and this life is in his Son. He that hath \he Son hath life, and he that hath not the Son bath not life. And thisl'write,{^^th. St. John, ^ ^chnT; to you that believe in the Tiame of the Son of God, ihatjou 7nay know that you have cvrrlajlmg life, and that you do be- lieve upon the 'name of the Son of God. And our Saviour Chriftliiith, He thaChelieveih in me hath Ife everlajling, and io^ri v. / v'ill raife him from death to life at the lajl day. St. Paul iCor. ix. alfo faith", that Chrijl is ordained and made of God our right- lOifnefs, or holinrfs, and redemption, to the intent that he luhich vjill glory Jhould glory in the Lord. St. Paul did contemn and let ^little by all" other things, ejieeviing them as dung, Phil, iiu which before he had in very great price, that he might be found in Chrijl, to have everlafting life, true holinefs, righteoufnefs, and redemption. Finally, St. Paul mak- cth a plain argument on this wiie, If our heavenly Fa- Rom. >iij| ther would not J pare his own natural Son, but did give him to death for us ; how can it be, but that with him hefhould giz'i vs all things P Therefor^;, if we have Chrift, then have we with him, and by him, all good things whatfoever wt can in our hearts wllh or delircj as victory over dealh. fin, and hell : wc have the favour of God, peace with liim, holinefs, wifdom, juftice, power, life, and redemp- tion; we have by him perpetual health;, wealth, joy, and blifs evcrlaftine:. The jS The Second "Part of the Sermon The Second Pari of the Sermo?: cigahifl the Fear of Death. I T hath been heretofore fhewed you, that there be three caufes, wherefore men docomnionly fear death. Firft, the forrowful departhig from worldly goods and pleafures. The iecond, the fear of the pangs and pains that come with death. The laft and principal caufe is, the horrible fear of extreme niilery, and perpetual damnation in time to come. Atid yet none of thefe tliree caufes troubleth good men, becaufe they flay themfelves by true faith, perfect charity, and fure hope of the endlefs joy and blifs cverlalHng, All thofe therefore have great ca\ife to be full of joy that be joined to Chrift with true faith, fleadfai't hope, and perfeft charity, and not to fear death, nor cverlafting dam- nation. For death cannot deprive them of Jefus Chrifl, nor can any (in condemn them that are grafted furely in him, which is their only joy, treafure, and life. Let us repent of our fins, amend our lives, trufl; in his mercy and jatisfa6lion ; and death can neither take him from us, nor us from him. For then (as St. Paul faith) luhether -ice live or Jie, -zve be the Lord's own. And again he laith, Chrijl did die, and rofe again, becaufe hejhould he Lord both of the dead and quick. Then if we be the Lord's own when we be dead, it muft needs follow that fuch temporal death not only cannot harm us, but alio that it fliall be much to our profit, and join us unto God more per- * fe6lly. And thereof the Chriilian heart may furely be certilled by the infallible or undeceivable truth of holy aCor. V. Scripture. It is God, faith St. Paul, ivhich hath prepared us u)iio inwiortalitj ; aiid the favie is he which halh given us an earnejl of the Spirit. Therefore let us be always of good comfort ; for we knovi- that fo long as v\c be in the body, we be (as it were) far from God in a ftrange coimtr}-, fubjecl to many perils, walking without perfect fight and knowledge of Ahnighty God, oidy feeing him by faith in holy Scriptures. But we have a courage and dcfire rather to be at home with God and our Saviour Chriit, far from the body, where we may behokl b.is Cjodhead as he is, face to tace, to our everlafiing comfort. Thefe be St.l'aul's words in effect, whereby we may perceive, that the life iu this world is relembled and likened to a pilgrimage in a agatnji the Tear of "Death, 79 Grange country, far from God ; aiid that death, delivering us from our bodies, doth fend us firaight home into our own country, and niaketh us to dwell prcfently with God for ever, in everlafting reit and quictncfs : fo that to die is no lofs, but profit and winning to all true Chriftian people. What loft th;' thief, that-hanged on the crofs with Chrift, by his bodily death ? Yea,how much did he gain by it ? Did not our Saviour fay unto him, This day thou,Pmlt he ivitb L'-'ke xvi. me in ParadifeP And Lazarus, that pitiful perfon, that lay before the rich man's gate, pained with fores, and pined with hunger, did not death highly profit and promote him, which by the miniftry of angels lent him unto Abra- ham's bofom, a place of reft, joy, and heavenly coufola- tion ? Let us think none other, good Chriftian people, but Chrift hath prepared, and made ready before, the lame joy and felicity for us, that he prepared for Lazarus and the thief. Wherefore, let us Hick unto his falvation and gracious redemption, and believe his word, ferve liini from our hearts, love and obey him; and whatfoever we have done heretofore contrary to his moil holy vv'ill, now let us repent in time, and hereafter iludy to correal our life : and doubt not, but we fliall find him as merciful unto us, as he was either to Lazarus, or to the thief, whofe exam- ples are written in holy Scripture for the comfort of them that be finners, and fabjeft to forrows, miferies, and cala- mities in this world, that thejr fhould not defpair in God's mercy, but ever trufl: thereby to have forgivenefs of their fins, and life everlafting, as Lazarus and the thief had. Thus I truft every Chriftian man perceiveth by the infal- lible or undeceivable word of God, that bodily death can- not harm nor hinder them that truly believe in Chrift, but contrarily fhall profit and promote the Chriftian fouls, which beingtruly penitent for their offences, depart hence in perfeft charity, and in fure truil that God is merciful tQ them, forgiving their fins, for the merits of Jefus Chrift his only natural Son. The fecond cauie why fome do fear death is fore fick- Ttie fecond nefs and grievous pains, which partly come before death, caufe%\hy and partly accompany or come with death, whenlbever it ["^^^^ j^^l^'^jl-, Cometh. This fear is the fear of the frail flefh, and a natural ]3affion belonging unto the nature of a mortal man. But true laith in God's promifes, and regard of the pains and pangs which Chrift upon the crofs fuftered for us miferable fin- ners, with confideration of the joy and everlafting life to come in heaven, will mitigate thofe pains, and moderate this fear, that it fhall never be able to overthrow the hearty de- fire ^0 Ths Second Pari of the Sermon fire and gladnefs, that the ChriRian foul hath to befeparated from this corrupt body, that It may come to the gracious prefencc of our Saviour Jefus Chrift. If we beUeve ftcad- fafily the Word of God, we fliall perceive that fuch bodily ficknefs, pangs of death, or whatfoever dolorous pangs we fuffer, either before or with death, be nothing elfe in Chrif- tian men, but the rod of ovu- 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 light, when Jefus Chrilt (hall be openly (hewed to be the Judge of all the world, or el(e to chartiie and amend in them whatfoever oifendeth his fatherly and gracious goodnefs, left they Ihould perilli cverlaftingly. And this his correft- ing rod is common to all men that be truly his. There- fore let vis cart away the burden of fm that licth too heavy on our necks, and return unto God by true penance and amendment of our lives ; let us with patience run this courfe that is appointed, fufl'ering (for his fake that died for our falvation) all forrov^'s and pangs of death, and death itfelf joyfully, when Godfendeth it to us, having our eyes fixed and fet fart ever upon the Head and Captain of our faith, Jefus Chrift: who (confidering the joy that he ftiould rhil, ii. come unto) cared neither /or thcjhamc nor pain of death, but willingly conforming and framing his will to his Fa- ther's v>--ill, moft patiently fuffered the moft ftiameful and p.iinful death of the crois, being innocent and harmlefs. And now therefore he is exalted in heaven, and cverlaft- ingly fitteth on the right hand of the throne of God the lather. Let us call to our remembrance therefore the life and joys of heaven, that are kept for all them that patiently do fuffer here with Chrift, and confidcr that Chrift fuffered all his painful paflion by finners, and for fmners: and then we ftiall with patience, and the more ea* lily, fuftcr fuch forrows and pains, when they come. Let us not fet at light the chaftifitig of the Lord, nor grudge at liim, nor fall from him, when of him we be corrected : for the Lord loveth thou whom he doth correal, and beatcth every one whom he taketh to be his child. What Hcb. xii. child is thai, faith St. Paul, zvhom the Father loveth^ and doth not chajlifc P If ye be ivilhout God's corredmi (which all his well-beloved and true children have) then hcyoubut baJJards, fmally regarded of (jod, and not his true children. Therefore Iceing, that, when we have on earth oiir carnal fcithers to be our corretrtors, we do fear them, and reve- rently take their correftiun ; (hall we not nmch more be in agatnji the Fear of Death, Zt in fubjecStion to God our fplritual Father, by whom we lliall have everlailing hfe ? And our carnal fathers Ibme- times corre6l us, even as it pleafeth them, without caiife. But this Father jullly corredteth us, either for our fin, to the intent we fhould amend, or for our commodity and wealth, to make us thereby partakers of his holinefs. Furthermore, all correction which God fendeth us in this prefent time feemeth to have no joy and comfort, but Ibrrow and pain, yet it bringeth with it a tafle of God's mercy and goodnefs towards them that be lb corre6led, and a fure hope of God's everlafting confoiatiou in heaven. If then thefe forrows, difeafes, and fickncfles, and alia deatli itfelf, be nothing elle but our heavenly lather's rod, wbereby he certifieth us of his love and gracious favour, whereby he trieth and purifieth us, whereby he giveth unto us holinefs, and certifieth us, that we be his children, and he our merciful Father; ihall not we then with all humility, as obedient and loving children, joyfully kifs our heavenly Father's rod, and ever fay in our heart, with our Saviour Jefus Chrilt, Father, if this anguifh and forrow which I feel, and death which I fee approach, may not pafs, but that thy will is that I muft fuffer them. Thy will be done. The Third Part of the Sermon agahifi the Fear of Death. IN this Sermon againft the fear of Death, two caufes were declared, which commonly move worldly men to be in much fear to die, and yet the fame do nothing trouble the faithful and good livers when death cometh, but rather give them occafion greatly to rejoice, confider- ing that they fliall be delivered from the ibrrow and miiery of this v/orld, and be brought to the great joy and felicity of the life to come. Now the third and ipecial caufe, whyxhe third death indeed is to be feared, is the milerable ftate of the caufe why worldl]^ and ungodly people after their death: but this is^^^^^^ '*^° no caufe at all, why the godly and faithful people fliould fear death, but rather contrariwife ; their godly converfation in this life, and belief in Chrilt, cleaving continually to his mercies, fnould make them to long fore after that life, that remaineth for them undoubtedly after thio bodily death. Of this immortal ftate, (after this tranfitory hfc) where we fliall live evermore in the prefence of God, in joy and reft, after victory over ail ficknefs; forrows, fin, Ct and 5 2 The Third Part of the Sermon and death : there be many plain places of holy Scripture, which confirm the weak confcience againft the fear of all fnch dolors, ficknefles, fin, and bodily death, to alTuage fuch trembling and ungodly fear, and to encourage us with comfort and hope of a blefled ftate after this life. Ephcf. i. St. Paul wifhcth unto the Cphefians, that God the Father of glory luould give unto them tbefpirit of iv'ifdom and revela- tion^ that the eyes of their hearts might give light to know him^ and to perceive how great things he had called them unto, and hozv rich an inheritance he halh prepared after this life for them that pertain nnlo hiin. And St. Paul himfclf declareth the Phil. i. defire of his heart, which \\'as to be diffolved and loofed from his body, and to be with Chrift, which (as he laid) was viuch better for him, although to them it was more jicceffary that he fhould live, which he refufed not for their fakes. Even like as St. Martin faid, Good Lord, if I be neceflary for thy people to do good unto them, I will refufe no la- bour : but elfe for mine own felf, I befeech thee to take my foul. Now the holy fathers of the old Law, and all faithful and righteous men which departed before our Saviour Chrift's afcenfion into heaven, did by death depart from troubles unto red, from the hands of their enemies into the hands of God, from forrows and ficknefles unto joy- ful refrefiiing in Abraham's bofom, a place of all comfort and confolation, as the Scriptures do plainly by manifeft Wifd.iii. words teftify. The Book of Wifdom laith, that the righteous men's fouls be in the hand of God, and no tor- ment fhall touch them. They i'eemed to the eyes of foolifli men to die, and their death was counted mifera- ble, and their departing out of this world wretched; but Wifd.iv. they be in reil. And another place faith, that the righte- ous fhall live for ever, and their reward is with the Lord, and their minds be with God, who is above all : therefore they fliall receive a glorioiis kingdom, and a beautiful crown at the Lord's hand. And in another place die lame book faith, The righteous, though he be prevented with fudden death, neverthelefs he fliall be there, where he fhall be refrefhed. Of Abraham's .bolbm Chrift's words be i'o plain, that a Chriftian man needeth no more proof of it. Now then if this were the ftate of the holy fathers and ri:;-hteous men before the coming of our Sa- viour, atid before he was glorified ; how much more then ought all we to have a fieadtaft faith, and a i'ure hope of this blelfed ftate and condition, after our death? feeing that our Saviour now hath performed the whole work of our againjl the Fear of Deaths 83 our redemption, and is glorioufly afcended into heaven, to prepare our dwelling-places with him, and faid unto his Father, Father, Izvilltbat where I am, m-)' Jcrv ants Jb all /^^Johnxvii. iL'ith mc. And we know, that whatfoever Chrill: will, his Father will the fame ; wherefore it cannot he, but, if we be his faithful fervants, our ibuls lliall be with him, after our departure out of this prefent life. St. Stephen, when he was ftoned to death, even in the midft of his torments, what was his mind moft upon? When he was full of //><' a61s v'n. Holy Ghofl (faith holy Scripture) having his eyes lifted up into heaven, he faiu the glory of God, and Jrfus Jlanding on the right ha?id of Gcd. The which truth, after he had con- fefled boldly before the enemies of Chrift, they drew him out of the city, and there they ftoned him, who cried unto God, laying, LordJfus Chrijl, take myfpirit. And doth not our Saviour fay plainly in St. John's Gofpel, Eerily, verily, ioXinv. J fay untoyou. He that heareth my word, and helieveth on him- that fent me, hath everlajiing life, and cometh not into jfidg- ment, but f hall pafs from death to UfeP Shall we not then think that death to be precious, by the which we pafs unto life ? Therefore it is a true faying of the Prophet, The death Pfal. c-x^;. of the holy and righteous nun is frecious in the Lord' s fight. Holy Simeon, after that he had his heart's defire in feeing our Saviour, that he ever longed for in his life, he em- braced, and took him in his arms, and faid, Now, Lord, let Luht ii. me depart in peace, for mine eyes have beholden that Saviour luhicb thou hajl prepared for all nations. It is truth therefore, that the death of the righteous is called peace, and the benefitof the Lord, as the Church faith, in the name of the righteous departed out of this world. My foul, turn thee to thy refl,for the Lord hath been good to Pfal. cxvi. thee, and rewarded thee. And we fee by holy Scripture, and other ancient hiftories of martyrs, that the holy, faith- ful, and righteous, ever fince Chritt's afcenfion, or going up, in their death did not doubt, but that they v/ent to Chrift in fpirit, which is our life, health, wealth, and fal- vation. John in his holy Revelation law an hundred forty and four thoufand Virgins and Innocents, of whom belaid, Thefe follow the Lamb Jefus Chrijl where foever heApoc.x'w. goeth. And Ihortly after in the fame place he faith, / heard a voice from heaven, faying' unto me, IVrite, happy and hleffed are the dead luhich die in the Lord : from henceforth (fur ely faith the Spirit) they Jhall rejlfrom their fains av.d la- hours, for their works do follotu thcni : ^o tluit then they Cr 2 fliall S4 The Third Tart of tic S,crmm fli.ill reap with joy and comfoit, that which they foweJ with labours and pnius. They that foiv in the Sfirlt^ of the Spirit JJjiill reap cvcrlojl' ing life : let us th<-rcJorc never be ^vcary of well-doing ; for Kvhen the time of reaping or reward comcth, wejhall reap Without any wcarincfs everlajlingjoj. Therefore while lue Gal. vi. have time (as St. Pavil exhortcth us) let us do good to all men, Matth. vi. ond not lay up our treafure in earthy where rujl and moths corrupt it, which ruji (as St. James faith) y^^// bear witnefs againfl us at the great day , condemn us, and fhall (likenioft burning fire) torment onr flcf]]. Let us beware therefore (as we tender our own wealth) that we be not in the num- ber of thoi'o niifcrable, covetous, and wretched men, which James V. St. James biddeth mourn atid lament for their greedy gather- ing and ungodly keeping of goods. Let us be wife in time, and learn to follow the wife example of the wicked Stew- ard. Let us fo wifely order our goods and pofleffions, * committed unto us hereby God for a feafon, that we may truly hear and obey this commandment of our Saviour Luke xvi. Chrifl : I Jay unto you (faith he) make you friends of the Kuiched ^lammon^ that they may receive you into cverlajling tabernacles or dwellings. Riches be called wicked, becaule the world abufeth them unto all wickednefs, which are otherv.'ife the good gifts of God, and the inftruments, whereby God's iervants do truly ferve him in uilng of the fame. He commanded them not to make them rich friends, to get high dignities aild worldly promotions, to give great gifts to rich men that have no need thereof; but to make them friends of poor and miferable men, unto whom what- foever they give, Chrift takcth it as given to himfelf. And tothefe friends Chrill in the Gofpelgiveth fo great honour and pre-eminence, that he faith, they lluill receive them that do good unto them into evcrlafting houfes : not that men fhall be our rewardcrs for our v/ell- doing, but that Chrill will reward us, and take it to be done unto himfelf, vvhatfoever is done to fuch friends. Thus making poor wretches our friends, we make our Saviour Chrifl our friend, whofe members they are : whole mifery as lie taketh for his own mifery, fo their re- lief, fuccour, aiid help he taketh for his fuccour, relief, and help; and will as much thank us and reward us for our ^oodnels flicwcd to them, as if he himfelf had received like benelit at our hands, as he witnelTeth in the Gofpel, Matt. XXV. faying, IVhatfocverye have done to any of thefe fimple per- JbnSy which do believe in ?«<•, that have you done to myfclf. Therefore aga'mjl the Fear of Death, 85 Therefore let us diligently forefee, that our faith and hope, which we have conceived in Almighty God, and in our Sa- viour Chrift, wax notfaint, and that the love, which we bear in hand to bear to him, wax not cold : but let us ftudy daily and diligently to fhew ourlelves to be the true honourers and lovers of God, by keeping of his commandments, by doing of good deeds unto our needy neighbours, relieving, by all means that we can, their poverty with our abun- dance and plenty, their ignorance with our wifdom and learning, and comfort their weaknefs with our ftrength and authority, calling all men back from evil doing by godly counfel and good example, perlevering ftill in well- doing, fo long as we live : fo {hall we not need to fear death for any of thofe three caufes afore-mentioned, nor yet for any other caufe that can be imagined : but contrarily, confidering the manifold ficknelfes, troubles, and forrows of this prefent life, the dangers of this perilous pilgrim- age, and the great encumbrance which our fpirit hath by this linful flefli and frail body, fubjeffc to death : conli- derino* alfo the manifold forrows and dansrerous deceits of this world on every fide, the mtolerable pride, covetouf- nefs, and lechery, in time of profperity ; the impatient murmuring of them that be worldly, in time of adverfity, which ceafe not to withdraw and pluck us from God our Saviour Chrift, from our life, wealth, or everlafting joy and falvation : confidering alfo the innumerable ai- faults of our ghoftly enemy the Devil, with all his fiery darts of ambition, pride, lechery, vain-glory, envy, malice, detraction, or backbiting, with other his innumerable de- ceits, engines, and Inares, luhei-ehy he ^oeth hnJlJy about to i Pet. y. catch all men under his domhiion, ever like a roaring lion, ~ hv all means fearchlng luhom he may dcjovr. The faithful Chriftian man which confidereth all thcfe miferies, perils, and incommodities, (whereunto he is fubjeft ^o long as he here liveth upon earth) and on the other part confider- eth that blelTed and comfortable fiate of the heavenly life to come, and the fweet condition of them that depart in the Lord ; how they are delivered from the continual encum- brances of their mortal and finful body, from all the ma- lice, crafts, and deceits of this world, from all the aflimlts of their ghoftly enemy the Devil, to live in peace, refl;, and endlefs quietnefs, to live in the fellowfhip of innu- merable angels, and with the congregation of perfect and juft men, as patriarchs, prophets, martyrs, and confelfors, and finally unto the prefence of Almighty God, and our Saviour Jefus Chrift : — he that doth confider all thefo G 3 things. 85 The Third Part of the Sermon, (^c. things, andbelieveth them afluredly, as they are to be be- lieved, even from the bottom of his heart, being eftablifiied in God in this true faith, having a quiet conlbience in Chrill, a firm hope and aflTured truft in God's mercyj • through the merits of Jefus Chrift to obtain this quiet- nefs, rert, and everlafting joy, (hall not only be without fear of bodily death, when it comcth, but certainly, as St. Phil. i. Paul did, ib fliall he gladly (according to God's will, and when it pleafeth God to call him out of this life) greatly dcfire in his heart, that he may be rid from all thefe occafions of evil, and live ever to God's pleafure, in perfect obedi- ence of his will, with our Saviour Jefus Chrid; to whole gracious pretence the Lord of his infmite mercy and grace bring us, to reign with him in life everlalling ; to whom, with our heavenly P'ather, and the Holy Ghoftj be glory in worlds without end. Amen. AN AN EXHORTATION CONCERNING Good Order, and Obedience to Riders and Ma- gifirates, A Lmighty God hath created and appointed all things _/^ in heaven, earth, and waters, in a mod excellent and perfect order. In heaven he hath appointed diftinct and leveral orders and ftates of archangels and angels. In earth he hath alligned and appointed kings, princes, tvdth other governors under them, in all good and neceflary order. The water above is kept, and raineth down in due time and feafon. The fun, moon, ftars, rainbow, thunder, lightning, clouds, and all birds of the air, do keep their order. The earth, trees, leeds, plants, herbs, corn, grafs, and all manner of beafts, keep themlelves in order : all the parts of the whole year, as winter, fummer, months, nights, and days, continue in their order: all kinds of fiflies in the fea, rivers, and waters, with all fountains, fprings, yea, the leas themlelves, keep their comely couri'e and order : and man himfelf alfo hath all his parts both within and without, as foul, heart, mind, memory, underftanding, reafon, fpeech, with all and lingular cor- poral members of his body, in a profitable, necefiary, and pleafant order : every degree of people in their vocation, calling, and office, hath appointed to them their duty and order : fome are in high degree, fome in low, fome kings and princes, fome inferiors and fubjetts, priefls and lay- men, luafters and fervants, fathers and children, hulbands and wives, rich and poor; and every one hath need of other; fo that in all things is to be lauded and praifed the goodly order of God, without the which no houfe, no city, no commonwealth can continue and endure, or laft. For where there is no right order, there reigneth all abufe, carnal liberty, enormity, fin, and Babylonical confufion. G 4 Take 9S Tie Flrjl Part of^he Sermon Take away kings, princes, rulers, magiftrates, judgesj and fuch eftates of God's order, no man fliall ride or go by the way unrobbed, no man iliall deep in his own houfe or bed unkillcd, no man fliall keep bis wife, chil- dren, and poireflloiis in quietnefs, all things fliall be com- mon ; and there mud needs follow all mifchicf and utter deftruclion both of fouls, bodies, goods, and conmion- wcalths. But bleflTed be God that we in this realm of England feel not the horrible calamities, miferies, and wretchedncfs, which all they undoubtedly feel and fufter, that lack this godly order: and praifed be God that we know the great excellent benefit of God fliewed to- wards us in this behalf. God hath fent us his high gift, our moll dear Ibvercign King Edward, with a godly, wife, and honourable council, witJh other fuperiorsand inferiors, in a beautiful order, and godly. Wherefore, let us fub- jed, that go The Second Pari of the Sermon. that all perfons having fouls (he excepteth none, nor ex- einpteth none, neither Prieft, Apoftle, nor Prophet, faith St. Chryfoftom,) do owe of bounden duty, and even in confcience, obedience, fubmiffion, and fubjeftion to the higher pozi'crs luh'ich be Jet in authority by God; forafmuch as they be God's lieutenants, God's prefidcnts, God's offi- cers, God's commiflioners, God's judges, ordained of God himfelf, of whom only they have all their power, and all their authority. And the fame St. Paul threateneth no . lefs pain than cverlajling damnation to all dijobedicnt fer- fons, to all reiifters againft this general and common au- thority, forafmuch as they refifl not man, but God ; not man's device and invention, but God's wifdomj God's order, power, and authority. The Second Part of the Sermon of Obedience. FOrafmuch as God hath created and difpofed all things in a comely order, we have been taught in the firfl: Part of the Sermon, concerning good Order and Obedi- ence ; that we ou2;ht alfo in all commonweals to obferve and keep a due order, and to be obedient to the powers, their onlinances and laws; and that all rulers arc appointed of God, for a goodly order to be kept in the world : and ftlfo how the magifirates ought to learn how to rule and go\ern according to God's lawsj and that all lubje6ls are bound to obey them as God's minifters, yea, although they be evil, not only for fear, but alfo for confcience fake. And here, good people, let us all mark diligently, that it is not lawful for inferiors and fubjects, in any caie, to refill and Hand againft the fuperior powers : for St. Paul's words he plain, that luhofocvcr ivithjiandcth, Jhall get to themfehves damnation ; for luhofoever ivithfiandeth^ luith- jlatuleth the ordinance of God. Our Saviour Chrift himfelf, and his Apodles, received many and divers injuries of the unfaithful iind wicked men in authority : yet we never read that they, or any of them, caufed any fcdition or rebellion againft ;uithorlty. We read oft, that they patiently fuf- fcred all troubles, vexations, (landers, pano^s, and pains, and death itfell", obediently, without tumult or reliftance. They connnltted their caufc to him that judgeth righte- oufly, and prayed for their enemies heartily and earneftly. They knew that the authority of the powers was God's ordinance ; and therefore, both in their words and deeds, thcv tanp:ht ever obedience to it, and never taught nor aid of Obedience, 9 1 did the contrary. The wicked judge Pilate faid to Chrift, Knowefi thoic noi, thai I have power to crucify thee, mid have ■power alfo io loofc thee P Jcfus anj-wcred, Thou couldrjl have no power at all aga'injl me. except it lucre given thee fro77i above. Whereby Chrift taught us plainly, that even the wicked rulers have their power and authority from God ; and therefore it is not lawful for their fubje^ls to withftand them, although they abufe their pov/er : much lefs then is it lawful for fub)e61s to withliand their godly and "Chriftian princes, which do not abufe their authority, but ufe the fune to God's glory, and to the profit and commo- dity of God's people. The holy Apoftle Peter commandeth Jervaiits to he obedient to their majlers, not only if they he i Pet. ii. good a}id gentle, hit alfo if they be evil and frozuard : affirm- ing, that the vocation and calling of God's people is to be patient, and of the fuffering fide. And there he bring- eth in the patience of our Saviour Chrift, to perfuade obedience to gov-ernors, yea, although they be wicked and wrong-doers. But let us now hear St. Peter himfelf fpeak, for his words certify beft our confcience: thus he uttereth them in his firft Epiftle; Servants, obey your majlers i Pet.ii. •with fear, not only if they be good and gentle, hut alfo if they he froward. For it is thank-worth)', fa man for confcience toward God endiireih grief, and fufj-er wrong nndejcrved : for luhat praife is it, when ye be beaten for your faults, if ye take it patiently P But when ye do well, if you thenfufcr wrong, and take it patiently, then is there caufe to have thank oj God ; for hereunto verily were ye called : for fo did Chrift. fuffer for us, leaving us an example, that we Jhould follow his Jleps. All thefe be the very words of St. Peter. Holy David alfo teacheth us a good lellbn in this behalf, who was many i Kings times moft cruelly and wrongfully perfecuted of king Saul, ^^"i. ^'^ and many times alfo put in jeopardy and danger of his^^* life by king Saul and his people : yet he neither with- ftood, neither ufed any force or violence againft king Saul, his mortal and deadly enemy ; but did ever to his liege lord and mafter king Saul, moft true, moll diligent, and moft faithful fervice. Infomuch, 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, eafily have flain him : no, he would not fufter any of his fervants once to lay their hand upon king Saul, but prayed to God on this wife : Lord, keep me from doing tb.at thing unto my mafter the Lord's anointed ; keep me that I lay not my hand upon him, feeing he is anointed of the Lord : for as truly as the Lord liveth, (except the Lord J 5 The Sccoyid Tart of the Scnnon Lc:-d fmlte him, or except his day come, or that he go down to war, and perilh in battle,) the Lord be mercltul unto nie, tbat I Inj not my hands vpon the Lord's anointed. And that David might have killed his enemy king Saul, it is evidently proved in the firfl Book of the Kings, both by the cutting off the lap of Saul's garment, and alfo by plain confeflion of king Saul. Alfo another time, as is men- tioned in the fame book, when the mofl unmerciful and moft unkind king Saul did perfecute poor David ; God did again give king Saul into David's hands, by cafling of king Saul and his whole army into a dead Deep ; fo that David and one Abifai with him came in the night into Saul's hoft, where Saul lay fleeping, and his fpear ftuck in the ground at his head. Then laid Abifai unto David, God hath delivered thine enemy into thine hands at this time : no-m therefore let me jm'ite him once luith my fpear to the earth, mid I will not fmitc him again the fecond time ; meaning thereby to have killed him with one llroke, and to have made him fure for ever. And David anfwered and laid to Abifai, Defroy him not; for who can lay his hands on the Lord's anointed, and be guiltlefs? And David faid further- more, As Jure as the Lord liveth, the Lordjhalljmite him, or his day f hall coiue to die, or he fhall defcend, or go down into battle, and there perif) : the Lord keep me from laying my hands upon the Lord's anointed. But take thou now the fpear that is at his head, and the crife of water, and let us go: and fo he did. Here is evidently proved, that we may not withftand nor in any wife hurt an anointed king, which is God's lieutenant, vicegerent, and highcft mi- An objcc- nifter in that country where he is king. But peradventure tion. fome here would fay, that David in his own defence might have killed king Saul lawfully, and with a fafe confcience. Ananfwer. But holy David did know that he might in no wife with- . ftand, hurt, or kill his fovereign lord and king : he did know that he was but king Saul's fubjeft, though he were in great favour v^'ith God, and his enemy king Saul out of (xod's favour. Therefore though he were never fo much provoked, yet he refufed utterly to hurt the Lord's anointed. He durft not, for oflending God and his own confcience, (although he had occafion and opportunity) once lay his hands upon God's high officer the king, whom he did know to be a perfon rei'erved and kept (for his ofifice fake) only to God's pvmiflmient and judgment: ^'^al. therefore he prayeth fo oft and fo earneftly, th.at he lay l.xx^vii-. ^^^^ jy^^ hands upon the J^ord's anointed. And by thefe two examples, holy David (being named in Scripture a man after o/ Obedience. 93 after God's own heart) giveth a general rule nnd leiTon to all fubjec^s in the world, not to withitand their liege lord and king; not to take a iword by their private authority agalnft their king, God's anointed, who only, beareth the fword by God's aut'nority, for the maintenance of the goody and for ihc fiinijhmcnt of the evil; who only by God's law hath the ufe of the fu ord at his conmiand, and alio hath all power, jurifdiftion, regiment, correition, and punifli- ment, as fuprenie governor of all his realms and domi- nions, and that even by the authority of Gbd, and by God's ordinances. Yet another notable ftory and doc- trine is in the fecond Book of the Kings, that maketh alio for this purpofe. When an Amalekite, by king Saul's - Kin^s i. own confent and commandment, had killed king Saul, he went to David, iuppofing to have had great thanks for his meflage, that he had killed David's deadly enemyj and therefore he made great hade 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 perfuade his tidings to be true. But godly David was fo tar from rejoicing at this news, that immediately and forthwith lie rent his clothes off his back, he mourned and wept, and faid to the melfenger, Hoza is it that thou ivafl not afraid to lay thy hands on the Lord's anotnttd to dcjlroyhim? And by and by David made one of his fervants to kill tiie melfenger, faying, Thy blo'jd he on thine oian head, for thine Qzvn viouth hath tejlijied and, ivitnrffed againjl thee, granting that thou hajl flam the Lord's anointed. Thefe examples being fo manifeft and evident, it is an intolerable igno- rance, madnefs, and wickednels, for lubjefts to make any murmuring, rebellion, refiftance, or withftanchng, com- motion, or infurredtion againft their molt dear and moft dread fovereign lord and king, ordained and appointed of God's goodnefs for their commodity, peace, and quiet- nefs. Yet let us believe undoubtedly, good Chridian people, that we may not obey kings, magiit rates, or any other, (though they be our own fathers) if they would command us to do any thing contrary to God's command- ments. In fuch a cale we ought to fay with the Apoftle, IVe muft rather obey God than 7nan. But neverthelefs, inAasvii. that cafe we may not in any wife withftand violently, or rebel againft rulers, or ma.ke any infurreclion, fedition, or tumults, either by force of arms, or otherwifc, againft the anointed of the Lord, or any of his otiiccrs : but we muft in fuch cafe patiently fufter all wrongs, and injuries, refer- ring the judgment of our caufe only to God. Let us fear the 94- 2 Kings xviii. The Third Pari of the Sermon the terrible punifhment of Almighty God aga'inn: traitors and rebellious perfons, by the example of* Korah, Dathan, and Abiram, who repined and grudged againft God's ma- gillrates and officers, and therefore the inrth opened, and Jivalloiued theyn up alii'e. Others, for their wicked mur- nuiring and rebellion, were by a fndden fire, fcnt of God, utterly conlumed ; others, for their froward behaviour to their rulers and governors, God's minifters, were fuddenly ftricken with a foul leprofy ; others were ftinged to death, with wonderful flrange fiery ferpents ; others were fore plagued, fo that there were killed in one day the number of fourteen thoufand and feven hundred, for rebellion againft them whom God had appointed to be in authority. Abfalom alio, rebelling againft his father king David, was punilhed with a ftrange and notable death. The Third Part of the Sermo?i of Obedience^ YE have heard before, in this Sermon of good Order and Obedience, manifeftly proved both by the Scrip- tures and examples, that all lubjefts are bound to obey their magiftrates, and for no caufe to refift, or withftand, or rebel, or make any fcdition againft them, yea, although they be wicked men. And let no man think that he can efcape unpuniflied that committeth treafon, conlpiracy, or rebellion againft his lovereign lord the king, though he conmiit the fame never fo fecretly, cither in thought, w^ord, or deed, never fo privily, in his privy chamber by himfelf, or openly communicating and confulting with others. For treal'on will not be hid, trealbn will out at the length ; God will have that moll deteftable vice both opened and puniflied, for that it is fo directly ag:iinft his ordinance, and againft his high principal judge and anoint- ed on earth. The violence and injury that is conmiitted againft authority is committed againft God, the conmion- weal, and the whole realm, which God will have known^ andcondignly or worthily puniihed one way or other; for it is notably u'ritten of the Wife Man in Scripture, in the Ecelef. X. Book called Eccleliaftes: l^yh the king no evil in thy thought, nor [peak no hurt of him in thj pri'vy chamber : for the' bird of the air Jhall betray thy voice, and with her feathers Jhall leivray thy ivords. Thele leftTons and examples are written for our learning ; therefore let us all fear the moft de- teftable vice of rebellion; ever knowing and remembering, that he that refideth or withliandcth common authority, rcfiftetU of Ohcd'iencc, 95 refidetb or withftanclcth GckI and his ordinance, as it may- be proved by many other places of holy Scripture. And here let us take heed, that we underftand not thele or I'uch other like places (which fo ftraitly command obedience to iuperiors, and io ftraitly piiniilied rebellion and difobedi- ence to the fame) to be meant in any condition of thepre- tenccd or coloured power of the Biftiop of Rome. For truly the Scripture of God alloweth no fuch \ifurped pow- er, full of enormities, abufions, and blafphcmics : but the true meaning of thefe and fuch places be to extol and iet forth God's true ordinance, and the a\ithority of God's anointed kings, and of their officers appointed under them.. And concerning the ufurped power ot the Bifhop of Bome, which lie molt wrongfully chailengeth ns the fuccelfcr of Chrift and Peter ; we may eafily perceive how falfe, feigned, and forged it is, not only in that it hath no fufficient ground in holy Scripture, but alfo by the fruits and do6lrine thereof. For our Saviour Chrift and St. Peter teach mofi: earneftly and agreeably obedience to kings, as to the chief and fupreme rulers in this world, next under God : but the Bifiiop of Rome teacheth, that they that are under him are free from all burdens and charges of the copi- monwealth, and obedience toward their prince, moft clear- ly againft Chrift's do«Elrine and St. Peter's. He ought . therefore rather to be called Antichrift, and the fuccelfor of the Scribes and Pharifees, than Chrift's vicar, or St. Peter's fuccefibr ; feeing that not only in this point, but alfo in other weighty matters of Chriftian religion, in matters of remiffion and forgivenefs of fins, and of falva- tion, he teacheth fo dire6fiy againft both St. Peter, and againft our Saviour Chrift, who not only taught obedience to kings, but alio practifed obedience in their coiiverfation and living : for w^ read that they both paid ti'ibute to the king : and alfo we read, that the holy Virgin Mary, Matt. xvii. mother to our Saviour Chrift, and .lofeph, \\bo was taken \ for his father, at the Emperor's commandment, ivent to theLvkt ii. city of David, named Bethlehem, to be taxed avmng other, and to declare their obedience to the magiftrates, for God's ordinances fake. And here let us not forget the bleffed Virgin Mary's obedience : for although floe was highly in God's favour, and Chrift's natural mother, and was alio great with child at the fame time, and fo nigh her travail, that (he was delivered in her journey, yet ftie gladly with- out any excufe or grudging (for confcience fake) did take that cold and foul winter journey, being in the mean fea- fon io poor that fhe lay in a liable, and there flie was deli- vered 90 The Third Pari of the Sermon vercd of Chrlft. And according to the fame, lo, hon-- S>t» Peter agreeth, writing by exprels words in his firft Epiftle: I Pet. ii. Suhfnii jourfelves. and he fuhjttl^ faith he, unlo kings, as 7into the chief heads, and unto riders, as jDito them that are fent of him for the punip^mcnt of evil doers, and for the praifc of thevi that do tuell ; for fo is the toill of God. I need not to expound thefe words, they be fo plain of thenifelves. St. Peter doth not fay. Submit yourfelves unto me as fu- preme head of the church : neither faith he, Submit yourfeh'es from time to time to my fucceflbrs in Rome : but he faith. Submit yourfelves unto your king, your fu- preme head, and unto thofe that he appointeth in autho- rity vmder him : for that you iliall fo fliew your obedience, It is the will of God, God will that you be in fubjeftion to your head and king. This is God's ordinance, God's com- mandment, and God's holy will, that the whole body of every realm, and all the members and parts of the fame, fhall be fubjccl to their head, their king, and that (as St. J Pet. ii. Peter writeth) for the Lord' s fake ', and (as St. Paul writ- Rom.xiii. g^-]^^ j^^ confience Jake, and not for fear onlj'. Thus we learn by the word of God to yield to our king that is due to our king ; that is, honour, obedience, payments of Rom. xiii. j^^g taxes, cuftoms, tributes, fubfidies, love, and fear. Thus we know partly our bounden duties to common authority ; now let us learn to accomplifli the fame. And let us moft inftantly 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 firft I Tim. ii. PZpiftle : / exhort therefore, that, above all things, prayers, fnppli cations, intcrce(fion$, and giving of thanks be done for all men ; for kings, and for all that be in authority, that luc via)' live a quiet and a peaceable life, with all godlinefs and honejly : for that is good and acceptable, or alloivable in the fight of God our Saviour. Here St. Paul maketh an ear- ueft and an cfpecial exhortation, concerning giving of thanks and prayer for kings and rulers, frying, ylbove all things, as he might fay, in any wife principrdly and chiefly, let prayer he nuulc for kings. Let us heartily thank God for his great and excellent benefit and providence concern- h)g the flatc of kings. Let us pray for them, that they may have Csod's favour, and GckI's protection. Let us pray that they may ever in all things have God before then- eyes. Let us pray that they may have wildom, flrength, juflice, clemency, and zeal to God's glor)'-, to God's verity, to Chriflian iouls, and to the commonwealth. Let us pray that they may rightly ufe their fword and autho- of Obeduncf. 97 authority, for the maintenance and defence of the catholic faith contained in holy Scripture, and of their good and honeft fubieas, for the fear and punitlmient of the evil and vicious people. Let us pray that they may nioft faithfully follow the kings and captains in the Bible, David, Lze- kias, Jofias, andMofes, with fuch other. And let us pray for ourfelves, that we may live godlily in holy and Chril- tian converfation ; fo (hall we have God on our iide, and then let us not fear what man can do agamlt us : lo \ve IhalUivein true obedience, both to our moll mercitulKing in heaven, and to our moll Chrillian King on earth : io fliall we pleafe God, and have the exceeding benefit, peace of confcience, reft and quietnefs here in this world, and after this life we fhall enjoy a better life, reft, peace, and the everlafting blifs of heaven; which he grant us all, that was obedient for us all, even to the death of the crols, Jefus Chrift : to whom, with the Father, and the Holy Ghoftj be all honour and glory, both now and ever. Amen, J, A SER^ SERMON AGAINST IJlioredoyn and Uncleannejs. K LTHOUGH there want not, good Chriftian people, _ great fWarms of vices \\'ortby to be rebuked, (unto fuch decay is true godlinels and virtuous living now come:) vet above other vices, the outrageous Teas of adultery, (or breaking of wedlock) whoredom, fornication, and unclean- nefs, have not only burft in, but alio overflowed almoft the whole world, unto the great diflionour of God, the ex- ceeding infamy of the name of Chrift, the notable decay of true religion, and the utter deftruclion of the public wealth ; and that fo abundantly, that, through the cuf- tomable ufe thereof, this vice is grown unto luch an height, that in a manner among many it is counted no fin at all, but rather a paftime, a dalliance, and but a touch of youth ; not rebuked, but winked at ; not puniflied, but laughed at. Wherefore it is necelTary at this prefent to treat of the fin of v^'horedom and fornication, declaring unto you the greatneis of this fin, and how odious, hateful, and Eiod. XX. abominable it is, and hath alway been reputed before God and all good men, and how grievoufly it hath been pu- nifned both by the law of God, and the laws of divers princes. Again, to fliew you certain remedies, whereby ye may (through the grace of God) efchew this moll de- teftable fin of whoredom and fornication, and lead your lives in all honelly and cleannefs, and that ye may per- ceive that fornication and whoredom are (in the fight of God) moll abominable fins, ye (liall call to remembrance this commandment of God, 'Vkou Jhalt not coiyimit adul- tery: by the which word adulteryy although it be pro- perly The Fhjl Tart of the Sermon of iVhonJom, 99 perly underftood of the unlawful commixtion or joimng toffctber of a inarrled man with any woman beddc his wife or of a wife with any man befide her hufband ; yet thereby is licmitied alfo all unlawful ufe of thole parts, which be ordained for generation. And this one coni- mandment (forbidding adultery) doth futficientiy pamt and let out before our eyes the greatnels ot this Im ot whoredom, and manifeftly decLireth how greatly it ouo;ht to be abhorred of all honeft and taithiul perlons. And that none of us all iLall think himfelf excepted trom this com- mandment, whether he be old or young, married or un- married, man or woman, hear what God the father aith by his molt excellent Prophet Moles; There Jhall ^. r/oDcut..xM, luhore among the daughters of Ifrael, nor no -zohorenyjnger amona- the Ions of Ifrael, , „ , i Itere is whoredom, fornication, and all other unclean- nefs forbidden to all kinds of people, all degrees, and all lu-es without exception. And that we Ihall not doubt, but that this precept or commandment pertameth to us indeed, hear what Chrift (the perfedt teacher ot all truth) iaith in the New Teftament: Ye have beard, fluth Chnlt,Matt.^. that it was faid to them of old time. Thou fhalt not commit adultery : but I fay unto you, IVhofoever jeeth a woman, to have his Ivjl of her, bath committed adultery iinth her already in his heart. Here our Saviour Chrill doth not only con-^ tirm andeftablini the la\v againlt adultery, given m the Old Teilament of God the Father by his lervant Moles, and make it of full llrength, continually to remain among the profeffors of his name in the new law : but he alio (con- demning the grols interpretation of the Scribes and Pha- rifees, which tauglu. that the forefaid commandment only required to abll.liu tVom the outward adulte.ry, and not i'rom the filthy defires and impure lulls,) teacheth us au exaa and full perfection of purity and clean ucfs oi lite, both to keep our bodies undeiiled, and our hearts pure and free from all evil thoughts, carnal delires^ and Helhly confeuts. How can we then l-e free from this command- 7uent, where lb ereat charge is laid upon us ? May a ler- vant do what he\vill in any thing, having commandment of his mafter to the contrary ? Is not Chrill our malter ^ Are not we hi« I'ervants '? How then may we negleft our maftcr's will and pleafure, and follow our own will and fantaly ? Ye are my friends, faith Chrift, f you keep thojelohnxr. ^hi7is[S that I c diflliade and difcounfcl us from whoredom and all un- clean ne Is ! againjl Adultery, k:^ cleannefs ! Your members, faith he^ are the temples af the Holy GhoJ}, which Kvhojoever doth defile, God luilt dejlroy him., as iaith St. Paul. If we be the temple of the Holy Ghoft, how unfitting then is it to drive that holy Sp rit from us through whoredom, and in his place to fet the wicked fpirits of uncleannefs and fornication, and to be joined and do fervicc to them ? Ye are dearly bought, faith i Pet. 1. he ; therefore glorify God in your bodies. Chrift, that inno- cent Lamb of God, hath bought us from the fervitude of the Devil, not with corruptible gold and filver, but with his moft precious and dear heart-blood. To what intent ? That we Ihould fall again into our old uncleannefs andlfaiah Abominable living ? Nay verily ; but that \vc Jhonld ferve^-^^l^' him all the da\s of our life in holme fs a?id right coafriefs ; that we fhould glorify him in our bodies, by purity and clean- nefs of life. He declareth alfo, that our bodies are the mem' hers of Chri/l : how unfeemly a thing is it then to ccafe to be incorporate or embodied and made one with Chrill, and through whoredom to be enjoined and made all one with a whore ? What greater dilhonour or injury can we do to Chrift, than to take aviay from him the members of his body, and to join them to whores, devils, and wicked fpirits ? And what more dilhonour can we do to ourfelves, than through uncleannefs to lofe lb excellent a dignity and freedom, and to become bond-Haves and miferable captives to the fpirits of darkuefs ? Let us therefore con* iider, firft the glory of Chrift, then our eftate, our dignity, and freedom, wdierein God hath fet us, by giving us his holy Spirit ; and let us valiantly defend the fame againft Satan, and all his crafty uffaults, that Chrift may be ho- noured, and that we lofe not our liberty or freedom, but itill remain in one ipirit with him. Moreover, in his "Epiftle to the Ephefians, the blefled Eph. v. Apoftle willeth us to be fo pure and free from adultery, fornication, and all uncleannefs, that 'iue not once name them among us^ fas it bccometh faints) nor fdthiyiefs, nor fool - ijh talking, nor jejling, which are not £07nely, but rather giv- ing oj thanks. For this ye knoiL'ydiith he, that no luhore- i Cor. vi. monger, neither unclean perfon, or covetous perfon, ii'hieh is an idolater, hath a?iy inheritatice in the kin gdorn of Chri/l and of God. And that we fhould remember t.p be holy, pnrel, and free from all uncleannefs, the holy Apoftle calleth us faints, becauie we are fanftitied and made holy by the blood of Chrift, through the Holy Ghoft. Now it we be faints, what have we to do with the man-r ncrs of the Heathen ? St. Peter faith, As he r^phii^h called ^ P«'- ^ H 4 yoii 5f04 The Second "Part of the Sermon you is holy, even Jo he ye holy alfo in yOur converfation^ he- Levit. xiz. caufe it is written^ Be ye holy ^ for 1 am holy. Hitherto have we heard how grievous a fin fornication and whoredom is, and hon' greatly God doth abhor it throughout the whole Script\ire : how can it any otherwife be than a fin of moft abomination, feeing it may not once be named among the Chriftians, much lefs may it in any point be committed. And furely, if we would weigh the greatnefs of this fin, and confider it in the right kind, we (hould find the fin of whoredom to be that mofi: filthy lake, foul puddle, and ftinking fink, whereunto all kinds of fins and evils flow, where alfo they have their refi^ing-place and abiding. For hath not the adulterer a pride in his whoredom ? As the Wife Man faith, They are glad luhen they have done evil, and rejoice in things that are fl;ark naught. Is not the adulterer alfo idle, and delighteth in no godly exercife, but only in that his mofi: filthy and beaftly pleafure ? Is not his mind plucked and utterly drawn away from all virtuous ftudies, and fruitful labours, and only given to carnal and flefhly imagination ? Doth not the whoremon- ger give his mind to gluttony, that he may be the more apt to ferve his lufl:s and carnal pleafures ? Doth not the adulterer give his mind to covetoufnefs, and to polling and pilling of otliers, that he may be the more able to main- tain his harlots and whores, and to continue in his filthy and unlawful love ? Swclleth he not alfo with envy againft others, fearing that his prey fliould be allured and taken away from him ? Again, is he not ireful, and replenifiied with wrath and difpleafure, even againft his beft beloved, if at any time his beaftly and devilifh requefi: be letted ? What fin or kind of fin is it, that is not joined with forni- cation and whoredom ? It is a monfter of many heads ; it receiveth all kinds of vices, and refufeth all kinds of vir- tues. If one feveral lin bringcth damnation, what is to be thought of that fin which is accompanied with all evils, and hath waiting on it whatfoever is hateful to God, dam- nable to man, and pleafant to Satan ? Great is the damnation that hangcth over the heads of fornicators and adulterers. What fiiall I fpeak of other incommodities, which ifTue and flow out of this ftiuking puddle of whoredom ? Is not that treafure. which before all other is mofi: regarded of honcfi pcrfons, the good fame and name of man and woman, loft through whoredom ? Whar p'jirimony or livelihood, what fubfiance,\y hat goods, what riches, doth whoredom fliortly confume and bring to nought t What yaliantnefs and ftrength is many times niado- agalnji Adultery, I05 inade weak, and deflroyed with whoredom ? "What wit is fo fine, that is not beibtted and defaced through whore- dom ? What beauty (although it were never fo excellent) is not disfi:i;ured through v. boredom ? Is not whoredom an enemy to rhe pleafant flower of youth, and brlngeth it not gray hairs and old age before the time ? What gift of nature (although it were never {o precious) is not cor- rupted with whoredom ? Come not many foul and moft loathfome diieafes of whoredom ? From whence come fo many bailards and mifbcgotten children, to the high dif- plealure of God, and difhonour of holy wedlock, but of whoredom ? How many confume all their fubftance and goods, and at the laft fall into fuch extreme poverty, tbat aftf^rward they fteal, and fo are hanged through whoredom ? What contention and manflaughter cometh of whoredom ? How many maidens be deflowered, how many wives cor- rupted, how many widows defiled through whoredom ? How much is the public and commonweal impoveriflied and troubled through whoredom ? How much is God's word contemned and depraved through whoredom and whoremongers ? Of this vice cometh a great part of the divorces, which now-a-days be fo commonly accuftomed and ufed by men's private authority, to the great dilplea- fure of God, and the breach of the moft holy knot and bond of matrimony. For when this moft deteftable fin is once crept into the breaft of the adulterer, fo that he is intangled with unlawful and unchafte love, ftraightways his true and lawful wife is defpifed, her prefence is ab- horred, her company ftinketh and is loathfome, whatfo- ever flie doth is difpraifed : there is no quietnefs in the houfe fo long as fhc is in his fight ; therefore, to make ihort work, fiie muft away, for her hufband can brook her no longer. Thus, through whoredom, is the honeft and harndefs wife put away, and an harlot received in her ftead : and in like fort, it happeneth many times in the wife towards her hufband. O abomination ! Chrift our Saviour, very God and man, coming to reftore the law of his heavenly Father unto the right fenfe, underftanding, and meaning, among other things, reformed the abufe of this law of God. For whereas the .Tews uied a long fuf- ferance, by cuftom, to put away their wives at their plea- iure, for every caufe, ChrifT, correcting that evil curtom, did teach, that if any man tut aivay his luife, and marncth Matt. xix. another^ for any canfcy except only for adultery, (which then was death by the law) he luas an adulterer, and forced alfo hs tuifcj fo divorced^ to commit adulterv, if flie were joined to lo6 Tbe Second Tart of the Sermon to any other man, and the man ahb, fo joined with her, to commit adultery. In what cafe then are thefe adulterers, which for the love of an w-hore put away their true and lawful wife, againft all law, right realoii, and confcience ? O how dam- nable is the itatc wherein they Hand ! Swift deftrud^lion ihall fall on them, if they repent not, and amend not : for God will not fuflcr holy wedlock thus to be difhonoured, hated, and defpifed. He will once punilh this fleflily and ]icentio\is marnicr of living, and caule that this holy ordi- nance (liall be had in reverence and honour. For furely Heb. iii. lucdlock, as the Apoftle faith, is honourable among all men, and the bed undejilcd: hut 'whorernon^ers and fornicators God ivill judge, that is to fay, pimifh and condemn. But to what purpofe is this labour taken to deficribe and fct forth the greatnefs of the fin of whoredom, and the dilcomnio- ^ dities that iffue and flow out of it, leeing that breath and tongue lliall fooner fail any man, than he fliall or may be able to fet it out according to the abomination and hei- noufnefs thereof ? Notwithltanding this is ipokeu to the intent that all men fliould flee whoredom, and live in the fear of God. God grant that it may not be fpoken iu vain. TJie Third Part of the Sermon agalnfi Adultery, TN the Second Part of this Sermon againft Adultery that was laft read, you have learned how earneftly the Scripture warncth us to avoid the fin of adultery, and to embrace cleaimcls of life ; and that through adultery we fall into all kinds of fin, and are made bond-fiaves to the Devil; through cleannels of life we are made members of Chrift ; and finally, how far adultery bringeth a man from all goodnels, and driveth him headlong into all vices, mil- chief, and miiery. Now will 1 declare unto you in or- der, with what grievous puniflunents God in times paft plagued adultery, and how certain worldly princes aHo did punidi it, that ye may perceive that whoredom and forni- cation be fins no lefs dctefiable in the fight of God and ;tll good men, than I have hitherto uttered. In the firft Book ot JSIofes we read, that zuhen mardind began to be multiplied upon tbe earth, tbe men and iromen gave their minds Jo greatly to fe/hlj delii(ht and flthjy pleafure, that tbi-y lived wilhout all far of God. God, feeing this their beaftly ogainjl Adultery. 107 beaftly and abominable living, and perceiving that they amended not, but rather increaled daily more and more in their finful and unclean manners, repented that he had ever made man : and, to (liew how grcrarly he abhorreth adultery, whoredom, fornication, and all uncleannels, he made all the fountains of tlie deep earth to buril out, and the fluices of heaven to be opened, fo that the rain came down upon the earth by the ipace of forty days and forty nights, and by this means dedroyed the whole world, and all mankind, eight perfons only excepted ; that is to lay, Noah, the 'preacher of righteovj'nefs, as St. Peter calleth him, and his wife, his three Ions and their wives. O what a grievous plague did God caft here upon all living crea- tures for the fin of whoredom ! For the which God took vengeance, not only of man, but of all bcafis, fowls, and all living creatures. Manflaughter was committed before ; Gen. iv. yet was not the world deftroyed for that : but for whore- dom all the world (few only excepted) was overflowed with waters, and fo perin)ed. An example worthy to be remembered, that ye may learn to fear God. We read again, that for the filthy fin of unclcannefs, Sodom and Gomorrah, and the other cities nigh unto them, ivere dtjhoy-:d by fire and brimjhne from heaven, fo Gen. Xix» that there was neither man, woman, child, nor beaft, nor yet any thing that grew upon the earth there, left unde- llroyed. Whofe heart trembleth not at the hearing of this hiftory ? Who is fo drowned in whoredom and un- cleannefs, that will not now for ever after leave this abo- minable living, feeing that God ib grievoufly punifl^eth uncleannefs, to rain fire and brimftone from heaven, to dellroy whole cities, to kill man, woman, and child, and all other living creatures there abiding, to confume with fire all that ever grew ? What can be more manifeft to- kens of God's wrath and vengeance again ft uncleannefs and impurity of life ? Mark this hiftory, good people, and fear the vengeance of God. Do you not read alio, that God did J'mite Pharaoh and- his hoitj'e with great plagues^ Gen. xiu becaufe that he ungodlily defired Sarah, the wife of Abra- ham ? Likewife we read of Abimelech, king of Gerar, al- Gen. .\x. though he touched her not by carnal knowledge. Thele plagues and punifjimeuts did God caft upon filthy and un- clean perfons, before the Lav/ was gi^■en, (the law of nature only reigning in the hearts of men) to declare how great love he had to matrimony and wedlock ; and again, how much he abhorreth adultery, fornication, and all unclean- nefs. And when the Law that forbad whoredom wasLcv. xxii. given loS The Third Part of the Sermon given by Mofes to the Jews, did not God command that the breakers thereof fliould be put to death ? The words ot the Law be thcfe ; IVhofo covimittcth adidtery tuith a?iy man's iuife,jhall die the death, both the 7nan and the %voman^ becaufe he hath broken luedlock with his neighbour s ivije. In the Law alio it was commanded, that a damofel and a man taken together in luhoredom, Jhoidd he both /loved to death. Num. XXV. In another place we alio read, that God commanded Mo- fes to take all the head rulers and princes of the people, and to hang them 7ipon gibbets opctdv, that e'very man mi^ht fee them, becaufe they either conunitted, or did notpunifli whoredom. Again, did not God fend fuch a plague among the people for fornication and uncleannefs, that there died in one day three and twenty thoufand ? i pafs over, for lack of time, many other hiftories of the Holy Bible, which declare the grievous vengeance and heavy dilpleafure of God againft whoremongers and adulterers. Certes, this extreme punilliment appointed of God fheweth evidently how grea^^ly God hateth whoredom. And let us not doubt, but that God at this prefent abhorreth all man- ner of uncleannefs, no lefs than he did in the old Law, and will undoubtedly punlfli it, both in this world and in the Pi'ai. V. world to come. For he is a God, that can abide no ivick- ednefs ; therefore ought it to be efchewed of all that ten- der the glory of God, and the falvation of their own fouls. j.Cer. X, St. Paul laith. All thefe things are written for our exam- ple, and to teach us the fear of God, and the obedience to his holy Law. For if God [pared not the natural branches^ neither luill he [pare us that be but grafts, if lue commit the like offence. If God deftroyed many thoufands of people, many cities, yea, the whole world, for whoredom ; let us not flatter ourfelves, and think we fliall efcape free and without punifhment. For he hath promifed in his holy I^aw, to fend moft grievous plagues upon them that tranl- grefs or break his holy conuuandments. Thus have we heard how God punillieth the fin of adultery : let us now hear certain laws, which the civil magiftrates deviled in their countries for the puniihment thereof, that we may learn how uncleannefs hath ever been detefted in all well- ordered cities and commonwealths, and among all honcft laws rJc- perfons. The law among the Lepreians was this, that vifcr! for the when any were taken in adultery, they were bound and paiufhmerit carried three days throuorh the city, and afterwards, as lone: ot whore- , ,. ,/ °ir-/-ii'i/i i ° dom. ^s tney Jived, they were delpiled, and with Ihame and con- fulion counted as perfons void of all honefty. Among the Locreniians, the adulterers had both their eyes thrult out. The againjl Adultery. 1 09 The Romans in times paft puniflied whoredom, fometime by fire, fometime by iword. If any man among the Egyptians had been taken in adultery, the law was, that he fhould openly, in the prefence of all the people, be fcourged naked with whips, unto the number of a thou- fand ftripes : the v/oman that was taken with him had her nofe cut off, whereby fhe was known ever after to be a whore, and therefore to be abhorred of all men. Among the Arabians, they that were taken in adultery had their heads Ilricken from their bodies. The Athenians pu- niflied whoredom with death in like manner. So like- wife did the barbarous Tartarians. Among the Turks even at this day, they that be taken in adultery, both man and woman, are floned f^raightway to death, without mercy. Thus we fee what godly adls were devifed, in times palt, of the high -powers, for the putting away of whoredom, and for the maintaining of holy matrimony or wedlock, and pure converfation ; and the authors of thefe a6ts were no Chriftians, but the Heathen : yet were they fo inflamed with the love of honefly and purenefs of life, that for the maintenance and confervation or keeping up of that, they made godly ftatates, fuf^ering neither fornication or adul- tery to reign in their realms unpuniflied. Chrifl faid to the people. The Ninevites Jhall rife at the judgment tuith Matt. xii. this nation, (meaning the unfaithful Jews) and Jhall con- demn them : for they repented at the preaching of Jonas: but hehold, faith he, a greater than Jonas is here, (meaning hini- lelf) and yet they repent not. Shall not, think you, like- wife the Locrenfians, Arabians, Athenians, with fiich other, rife up in the judgment and condemn us, foraf- much as they ceafed from their whoredom at the com- mandment of^man; and we have the law and manifeft pre- cepts and commandments of God, and yet forfake we not our filthy converfation ? Truly, truly, it fhall be eafier at the day of judgment to thefe Heathens than to us, except we repent and amend. For though death of body feemetli to us a grievous puniflament in this world for wlioredom ; yet is that pain nothing in comparifon of the grievous tor- ments which adulterers, fornicators, and all unclean per- fons fliall fuifer after this life : for all fuch fhall be ex- cluded and fhut out of the kingdom of heaven, as St. Paul faith, Be not deceived} for neither iuhoremo?igers, nor i Col. vl. ivorjhippers of images, nor adulterers, 7ior effhnmafe perj'ons, p j* ^' nor fodomitcs, nor thieves, nor covetous perfons, nor drunkards, 7ior curfed fpcakers, nor r evil ers, Jhall inherit the kingdo7n of God. And St. John in his Revelation faith. That -zukorc' Apoc. xi. monga'i no The Third Pari cj the So'jnon mov get s Jh all have thnr part iv'ith murderers, forcerers, en-^ chanters y liars, idolaters, and fuch other, in the lake luhich hurneth luith jlre and hrimjlone, ichich is the Jecorid death. The punifhment of the body, ahhongli it be death, hatli an end; but the punifhment of the foul, which St. John Ccdieth thofeeond death, is everlalling ; there fliall be fire Mdtt. xiii. and briniftone, there Ihall be lueeping and gnajhing of teeth ; Silark ix. the •zvorni, that there /hall gnaiu the conjcience of the damned, Jhall never die. O ! whofe heart diftiUeth not even drops of blood, to hear and confider thele things ? If \vc trem- ble and fhake at the hearing and naming of thefe pains, O what fhall they do that {liall feel them, that fhall fufier them, yea, and ever fliall fuflcr, worlds without end ! God liave mercy upon us. Who is now fo drowned in lin, and pall all godlinefs, that he will ict more by filthy and (link- ing pleafure, which foon pafTeth av/ay, than by the lofs of everlafting glory r Again, who will fo give himl'clf to the lufts of the fieil), that he feareth nothing at all the pain of hell-fire ? But let us hear how we mav efchew the fin of whoredom and adultery, that we may walk in the fear of God, and be free from thofe moft grievous and intolerable Remedies torments, which abide all unclean perlons. Now to avoid whereby to fornication, adultery, and all uncleannefs, let us provide avoid torni- (.j^^j. ^bove all things we may keep our hearts pure and adulterv. clean from all evil thoughts and carnal lufts : for if that be once infc(5ted and corrupt, we fall headlong into all kind of ungodlinel's. This fhall we eafily do, if, when we feel inwardly, that Satan our old enemy tempteth us unto whoredom, we by no means confent to his crafty fuggef- tions, but valiantly refift and withftand him ]:)y Itrong faith in the word of God : alleging againfl him always in our heart this commandment of God ; Scriptum cjl, Noji moc^ chabcris : it is written. Thou Jhalt not commit ivhoredom. It fliall be good alio for us ever to live in the fear of God, and to fet before our eyes the grievous threatenings of God againfl all ungodly finners ; and to confider in our mind how filthy, beafily, and fhort that pleafure is, where- unto Satan continually iiirrcth and moveth us : and again, how the pain appointed for that fin is intolerable and everlalling. JMoreo\ er, to ufe a temperance and fobriety in eating aiid drinking, to clchew unclean communica- tion, to avoid all filthy company, to flee idlcnefs, to de- light in reading the holy Scriptures, to watch in godly prayers and virtuous meditation, and at all times to exer- cife fome godly travels, lliall help greatly to the efchew- ing of whoredom. And i agamjl Adult cry . Ill' And here are all degrees to be monlflied, whether they be married or unmarried, to love chaltity and clean nels of life. For the married are bound by the law of God fo purely to love one another, that neither of them feek any fcrange love. The man muft only cleave to his wife, and the wife again only to her hufband : they muft fo delight ©tie in another's company, that none of them covet any other. And as they are bound thus to live together in all godlinefs and honefty, fo likewife it is their duty virtuoudy to bring up their children, and provide that they fall not into Satan's fnare, nor into any uncleannefs, but that they come pure and honed unto holy wedlock, when time re- quiretn. So likewife ought all mafters and rulers to pro- vide that no whoredom, nor any point of uncleaimels, be ufed among their fervants. And again, they that are An- gle, and feel in themfelves that they cannot live with- out the company of a woman, let them get wives of their o\vx\, and ib live godly together : for it is better to marry i Cor. vU. than to hum. And, to wv Old fornication^ faith the Apoftle, let every vian have his own ivife, and every -woman her own hujhand. Fi- nally, all fuch as feel in themfelves a fufficiency and abi- lity, through the working df God's Spirit, to lead a fole and continent life, let them pralfe God for his gift, and feek all means poffible to maintain the fame ; as by read- ing of holy Scriptures, by godly meditations, by continual prayers, and fuch other virtuous exercifes. If we all on this wife will endeavour ourfelves to efchew fornication, adultery, and all uncleannefs, arid lead our lives in all godlinefs and honefty, lerving God with a pure and clean, heart, and glorifying him in our bodies by the leading an iimocent and harmlefs life, we may be lure to be in the number of thofe, of whom our Saviour Chrift fpeaketh in the Gofpel on this maimer, Blefjcd are the pure in heart, Matt. ▼. for they Jhall fee God : to whom alone be all glorv, honour, rule, and power, world without end. A mm. A SER- A SERMON AGAINST Contention and Brawling. THIS day, good Cbriftlan people, fhall be declared unto you, the unprofitableneis and fhameful unho- nefty of contention, ftrlfe, and debate ; to the Intent that, when you fliall fee, as it were in a table painted before your eyes, the evil-favourednefs and deformity of this mod deteftablc vice, your ftomachs may be moved to rife againft it, and to deteft and abhor that fin, which is fo mvich to be hated, and pernicious, and hurtful to all men. But among all kinds of contention, none is more hurtful than iTim. i. is contention in matters of religion. jE/iZ't?:^, faith St. 1? a.\i\^ J oolijh and unlearned qucjl'iojis^ hiozinng that they breed a Tim. ii. Jir'ife. It becometh not the fervaid of God to Jight, or jlrive, but to he meek toward all men. This contention and llrife was in St. Paul's time among the Corinthians, and is at this time among us Engliflinicn. For too many there be, which, upon the ale-benches or other places, delight to fet forth certain queftions, not fo nmch pertaining to edi- fication, as to vain-glory, and fliewing forth of their cun- ning, and fo unfoberly to reafon and difpute, that, when neither part will give place to other, they fall to cliiding and contention, and fometime from hot words to further inconvenience. St. Paul could not abide to hear among the Corinthians thefe words of difcord or dilTenfion, / 1 Cor. iii. ]:,old of Paul, I of Cc'phas, and I of Apollos: what would he then f;iy if he heard thefe words of contention, which be now alniofl: in every man's mouth? lie is a Pharifec, he is a Gofpeller, he is of the new fort, he is of the old faith, he The Flrjl Tart of the Sermon againji Contenthn. ^ II3 lie is a new-broached brother, he is a good catholic fa- ther, he is a fapift, he is an heretic. O how tlie church is divided! O how the cities be cut and mangled! O how the coat of Chrift, that was without feam, is all to rent and torn ! O body mydical of Chrift, where is that holy and happy unity, out of the which v/holbever is, he is not in Chrift ? If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body ? We cannot be joined to Chrift our Head, except we be glued with concord and cha- rity one to another. For he that is not of this unity is not of the Church of Chrift, which is a congregation or unity together, and not a divifion. St. Paul laith. That as iong i Cor. iii. as emulation or envying, contention, and J actions orJeBs be among us, we be carnal, and walk according to thejiejhly man. And St. James faith. If ye have bitter emulation or^^vcit%nu envying, and contention in your hearts, glory not of it : for ivhere contention is, there is iivfleadfafinefs and all evil deeds. And why do we not hear St. Paul, which prayeth us, whereas he might command us, faying, / hefeech you in 1 Cor. i. the name of our hord Jefus Chri/i, that you will fpeak all one thing, and that there be no dijjenjion among you ; but that you will be one whole body, of one mind, and of one opi- nion in the truth. If his defire be reafonable and honeft, ■why do we not grant it ? If. his requeft be for our profit, why do we reful'e it ? And if we lift not to hear his peti- tion of prayer, yet let us hear his exhortation, where he faith, / exhort you, that you walk as it becometh the vocation, Ephef. ir, in which you be called, with all fubmifjion and meeknefs, luith lenity and foftncfs of mind, bearing with one another in charity , Jhidying to keep the unity of the Spirit by the bond of peace : for there is one body, one Spirit, o?ie faitjj, one bap- tifm. There is, faith he, but one body, of the which he can be no lively member, that is at variance with tlie other members. There is one Spirit, which joineth and knitteth all things in one. And how can this one Spirit reign in us, when we among ourfelves be divided ? There is but one faith ; and how can v/e then fay, he is of the old faith, and he is of the new fiith ? There is but one baptiim; and then (liall not all they which be baj)tized be one ? Contention caufeth divilion, wherefore it ought not to be among Chrillians, whom one faith and baptifm joineth in an unity. But if we contemn St. Paul's re- queft and exhortation, yet at the leaft let us regard his earneft entreating, in the which he doth very earneftly charge us, and (as I may fo fpeak.) conjure us in this form and maimer, If there be any confolation in ChriJI, if there phj], y. X i* 114 The Firji Fart of the Sermon H he any comfort of love, if you have any felloivfhip of the Spi- rit, if you have any bowels of pity and compajjion, fulfil my joy, being all alike affected, having one charity, being of one mind, of one opinion, that nothing be done by contention, or v.ain-glory. Who is he, that hath any bowels of pity, that will not be moved with thcl'e words ib pithy? Whole heart is lb ftony, that the I'word of theie words, which be more ihavp than any two-edged I'word, may not cut and break afundcr ? Wherefore, let us endeavour ourfelves to fulfil St. Paul's joy here in this place, which lliall be at length to our great joy in another place. Let us fo read J|j°"J^Jp^'^ the" Scripture, that by reading thereof we may be made turc, ' the better livers, rather than the more contentious difpu- ters. If any thing be necellary to be taught, realoned, or difputed, let us do it with all meeknefs, foftnels, and le- jiity. If any thing iliall chance to be fpoken uncomely, let one bear another's frailty. He that is faulty, let him i:ather amend, than defend that which he hath fpoken amifs, leli he fall by contention from a foolifh error into an obflinate herefy. For it is better to give place meek- ly, than to win the victory with the breach of charity, which chanceth when every man will defend his opinion obltinately. If we be the Chriftian men, why do we not Matth. xi. follow Chrift, who faith. Learn of me, for I am meek and loiuly in heart P A difciple muft learn the leflbn of his fchoolmafter, and a fervant ravift obey the commandment of his mailer ; He that is wife and learned, faith St. James, let hirn Jhew his goodnefs by his good converfation, and fob er- nefs oj his wifdovi. For where there is envy and cnntcntion, thai luifdoni comtth not from God, but is worldly wifdom, viarCs, nvifdom, and devilijh wifdorn. For the wildom that cometh from above, from the fpirit of God, is chafte and pure, corrupted with no evil aftections ; it is quiet, meek, and peaceable, abhorring iill defire of contention ; it is tracta- ble, obedient, not grudging to learn, and to give place to them that teach better for the retormation. For there ilialt never be an end of driving and contention, if we contend who in contention fliall be mailer, and have the overhand : we fliall heap error upon error, if we continue to defend that obftinately, which was fpoken unadviledly. For truth if is, that ftilfncfs in maintaining an opinion prcedeth contention, brawling, and chiding, vihich is a vice among all other moll pernicious and pcftilent to com- mon peace and quietnefs. And as it llandeth betwixt two perlbns and parties, (for no man commonly doth chide with himfelf ) fo it comprehcndeth two mod deteflable ficcs : the one is pickiog of quarrels, with iliarp and con- tentious Tames iii. agaivjl Contention. ^'5 tentlous words : the other ftandeth in froward anfwerin^, and multiplying evil words again. The firft is fo abomi- nable, that St.'Paul laith, If any that is called a brother be ^ Cor. v. a ivorjhipper of idols, a bratoler, a picker of quarrels, a thief, or an extortioner, with him that is fnch a man fee that yc eat not. Now here confider that St. Paul nuinbereth aAp:ainft fcolder, a brawler, or a picker of quarrels, among thieves JJ'^^^'[^';'^_ and idolaters ; and many times there cometh Icfs 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 lels value and efHmation than is his good name. And a thief hurteth but him from whom he ftealeth : but he that hath an evil tongue troubleth all the towft where he dwelleth, and fometime the whole country. And a railing tongue is a peftilence fo full of contagioufnefs, that St. Paul willeth Chriftian men to forbear the company of fuch, and neither to eat nor drhik i Cor. v. ivith them. And whereas he will not that a Chriftian wo- man fliould forfakeher hufband, although he be an Infi- del, or that a Chriftian fervant ftiould depart from his mafter, which is an Infidel and Heathen, and fo fuffereth a Chriftian man to keep company with an Infidel: yet he forbiddeth us to eat or drink with a fcolder, or quarrel- picker. And alfo in the fixth chapter to the Corinthians, he faith thus. Be not deceived •,for neither fornicators , neither ^ Cor. vi, ivorfluppers of idols, neither thieves, nor drunkards, nor curfd fpeakers, Jhatl dzuell in the kingdoin of heaven. It muft needs be a great fault, that doth move and caufe the fa- ther to difinherit his natural fon. And how can it other- wife be, but that this curfedfpeaking muft needs be amoft damnable fin, the which doth caufe God, our moft merci- ful and loving Father, to deprive us of his moft blcftbd kingdom of heaven? Againft the other fin, that ftandeth Agninftfro- in requiting taunt for taunt, fpeaketh Chrift himfelf, i'ay- J^^^. ^"" ing, I fay unto yon, Reffi not evil", but love your enemies, ojid^^.^^^^ ^\ fay well by them that fay evil by you, do well unto them that do evil unto you, and pray for them that do hurt and perfccute you; that you may be the children of your Father which is in heaven, who fuffereth his fun to rife both itpon good and evil, and fendeth his rain both upon the juft and unjujl. To this doftrine of Chrift agreeth very well the teaching of St. Paul, that chofen veifel of God, who ceafeth not to exhort and call upon us, faying, Blefs the?n that cur fe you; blcfs, /Rom. rX\. fay, and curfe not; recompenfc to no man evil for evil; if it be piiffihle (as much as Ueth inyouj live peaceably with all men, 1 2 Tbfi Il5 The Second Part of the Sermon I The Seco7id Part of the Sennon agahift Contention, T hath been declared unto you in this Sermon againfl: Strife and Brawling, what great inconvenience cometh thereby, fpecially of Ivich contention as groweth in mat- ters of religion : and how when as no man will give place to another, there is no end of contention and dif- curd; and that unity, which God requireth of Chriftians, is utterly thereby ncgletb.d and broken ; and that this contention ftandeth chieHy in two points, as in picking of quarrels, and making of froward anfwers. Now ye Rom. xii, fliall hear St. Paul's words, faying, Dearly beloved, avenge not Yourfdt'es, hut rather give place unto wrath ', for it is wr.'tter/, Vengeance is mine, and I will revenge, faith the Lord. Therefore if thine enemy hunger, feed him ; if be tbirjl, give him drink. Be not overcome ivith evil, but over- come evil with goodnefs. All thefe be the words of St. Paul. But they that be full of Itomach, and fet fo much by thcmfclves, that they may not abide fo nmch as one Ancbjec- evil word to be fpoken of them, peradventure will fay. If tion. I be reviled, fliall I Hand ftill, like agoofe, or a fool, with ray finger in my mouth? Shall I be fuch an idiot and di- zard, to fuffer every man to Jpeak upon me what they lift, to rail what they lift, to fpew out all their venom againft meat their pleal'ures ? Is it not convenient, that he that fpeakcth evil fiiould be anfwered accordingly? If I fhall ufe this lenity and foftnefs, I (ball both increafe mine ene- mies frowardnefs, and provoke others to do the like. Such reafons make they, that can fuffer nothing, for the defence JLnanhver. of their impatience. And yet, if, by froward anlwering to a froward perfon, there were hope to remedy his fro- wardnefs, he (liould lei's offend that fo ihould anfwer, doing the fame not of ire or malice, but only of that in- tent, that he that is fo froward or malicious may be re- formed. But he that cannot amend another man's fault, or caimot amend it without his own fault, better it were that one iliould perifh than two. Then if he cannot quiet him with gentle words, at the leall let him not fol- low him in wicked and uncharitable words. If he can pacify him with fufferlrg, let him luffer ; and if not, it js better to fuffer evil than to do evil, to fay well than to fay evil. For to fpcak well againft evil, cometh of the Spirit of God : but to render evil for evil, cometh of the contrary Ipirit. And he that cannot temper nor rule his own anger is but weak and feeble, and rather more • likf againjl Contention * II7 like a woman or a child, than a ftrong man. For the true ftrength and manhnefs is to overcome wrath, and to defpife injuries and other men's foolldmels. And, be- fides this, he that {hall defpife the wrong done unto him by his enemy, every man iliall perceive that it was fpoken or done without caufe: whereas contrarily, he that doth fume and chafe at it fhall help the caufe of his adverfary, giving fufpicion that the thing is true. And in fo going about to revenge evil, we (liew ourfelves to be evil; and while we puniih and revenge another man's folly, we double and augment our own folly. But many pretences find they that be wilful to colour their impatience. Mine enemy, fay they, is not worthy to have gentle words or deeds, being lb full of malice or frowardnefs. The leis he is worthy, the more art thou therefore allowed of God, and the more art thou commended of Chriit, for whofe fiike thou fliouldeft render good for evil, becaufe he hath commanded thee, and alio deferved that thou ihouldeli: fo do. Thy neighbour hath peradventure with a word offended thee : call thou to thy remembrance with how many words and deeds, how grievoufly thou lialt offended thy Lord God. What was man, when Chrift died for him? Was he not his enemy, and unwor- thy to have his favour and mercy ? Even fo, with what gentlenefs and patience doth he forbear, and tolerate, and iiiffer thee, although he is daily offended by thee ? For- give therefore a light trefpafs to thy neighbour, that Chrift may forgive thee many thoufands of trefpaffes, which art every day an offender. For if thou forgive thy brother, being to thee a trefpaffer, then haft thou a fure lign and token that God will forgive thee, to whom all men be debtors and trefpaflcrs. How wouldeft thou have God merciful to thee, if thou wilt be cruel unto thy brother ? Canft thou not find in thy heart to do that towards another, that is thy fellow, which God hath done to thee, that art but his fervant ? Ought not one (inner to forgive another, feeing that Chrift, which was no fui- ner, did pray to his Father for them, that without mercy and defpitefi\lly put him to death r IVho, luhen he "was re- i Pet. ii. I'iled, he did not uje reviling ivords again ; and when he fuj^ fered lurongfully , he did not threaten, but gave all vengeance to the judgment of his Father^ trhich judgeth rightjullj'. And what crackeft thou of thy head, if thou labour not to be in the body ? Thou canft be no member of Chrift, if thou follow not the fteps of Chrift; ivho (as the Pro- Ifu. liii. phet faith) was led to death like a lamh^ not ofeyiing his I 3 mouth 11^ The Second Pari of the Sermon mouth to rr^iUng^ but opening his mouth to praying for Luke xxiii. them that crucified him, faying, Father, J or give them, for A£ls VII. tfj^j cannot tell zuhat they do. Ihe \\'hicli example, anon after Chrift, St. Stephen did follow, and after St. Paul : I Cor. iv. We he evil fpo ken of, faith he, atul lueffeak luell : IFe fuf- ft:r pcrfecution, aful take it patte7itly : Men curfe us, and lue gently intreat. Thus St. Paul taught that he did, and he did that he taught. Blejs you, faith he, lht'7n that perfe- cute you : hlefs you, and curfe not. Is it a great thing to fpeak well to thine advcrfary, to whom Chriil doth com- mand thee to do well? David, when Shimei did call him all to nought, did not chide again, but faid patiently, Sufer him to fpeak evil, if perchance the Lord will have mercy on me. lliltories be full of examples of Heathen men, that took very meekly both opprobrious and re- proachful words, and injurious or wrongful deeds. And fl>all thofe Heathen excel in patience us that profefs Chrift, the teacher and example of all patience ? Lyfan- der, when one did rage againft him, in reviling of him, he was nothing moved, but faid, Go to, go to, fpeak againft me as much and as oft as thou wilt, and leave out nothing, if perchance by this means thou mayeft dif- charge thee of thofe naughty things, with the which it feemeth that thou art full laden. Many men ipeak evil of all men, becaufe they can fpeak well of no man. Af- ter this fort, this wife man avoideth from him the re- proachful words ipoken unto him, imputing and laying them to the natural lickneis of his advcrfary. Pericles, when a certain I'colder or railing fellow did revile him, he anfwered not a word again, but went into a gallery ; and after, towards night, when he went home, thisfcolder followed him, raging Itill more and more, becaufe he law the other to (ct nothing by him : and after that he came to his gate, (being dark night) Pericles commanded one of his fervants to light a torch, and to bring the fcolder home to his own houfe. He did not only with quietnefs fuffer this brawler patiently, but alio recom- penfed an evil turn with a good turn, and that to his enemy. Is it not a thame tor us that profefs Chrift, to be worfe than Heathen people, in a tlnng chiefly per- taining to Chrift's religion ? Shall philolbphy perfuade them more than God's word tliall peri'uade us? Shall na- tural reafon prevail more with them, than religion ftiall with us ? Shall man's wiidom lead them to thule tilings, whercunto the heavenly dc»(itrine cannot lead us ? What blindnefs, wilfulnefs, or rather madnefs is this ! Pericles, being agatnjl Contention, IJf) being provoked to anger with many 'vnllalnons words, anlWered not a word. But we, itirred but with one lit- tle word, what foul work do we make ! How do we fume, rage, Itamp, and frare like mad men ! Many men of every trifle will make a great matter, and of a fpark of a little word will kindle a great fire, taking all things in the worft part. But how much better is it, and more Rcafons to like to the example and doftrine of Chrirt, to make ra-'""^^'"^" • 1' 1 • '11 /•HPT irom quar- ther a greater rault m our neighbour a Imall tault, rea-j-el picking. Ibning with ourfelves. after this fort: He fpake thefe words ; but it w^as in a Hidden heat ; or the drink fpake them, and not he ; or lie i'pake them at the motion of fome other ; or he fpake them being ignorant of the truth ; he fpake them not againit me, but againft him whom he thought me to be. But as touching evil fpeaking, he that is ready to fpeak evil againit other men, firll let him examine iiimfelf, whether he be faultlefs, and clear of the fault wdiich he findeth in another. For it is a fliame, when he, that blameth another for any fault, is guilty himfelf, either in the fame fault, or in a greater. It is a iliame for him tliat is blind to call another man blind ; and it is more (Lame for him that is whole blind to call him blinkard that is but purblind : for this is to fee a ftraw in another man's eye, when a man hath a block in his own eye. Then let him conlider, that he that ufeth to fpeak evil fliall commonly be evil fpoken of again. And he that fpeaketh what he will for his pleafure, ihall be com- pelled to hear what he would not to his difpleafure. Moreover, let him remember that laying, that we J/ja/l Mztt.xW. give an account for every idle luord. How much more then lliall we make reckoning for our (harp, bitter, brawling, and chiding words, which provoke our brother to be angry, and fo to the breach of his charity ? And as touching evil aniwering, although we be never fo much provoked by other men's evil ipeaking, yet we fhall not follow their frowardnefs bv evil anfwering, if we con- fider that anger is a kind of madnefs, and that he which is angry is, as it were, for the time in a phrenzy. Wherefore let him beware, left in his fmy he fpeak anvRs^fonsto thing, whereof afterw ard lie may have juft caufe to be nao'^e "'fn forr)^ And he that will defend that ang-r is not fury, ^''^^''^ ^"'" but that he hath reafon even when he is moft angry ; covering then let him reafon thus with himfelf when he is angry: Now I am fo moved and chafed, that within a Tittle while after I (liall be otherwife minded : wherefore then 1 4 ihouid an- no The Second Pari of the Sermon. fhould I now fpeak anything in mine anger, which here- after, when T would faineft, cannot be changed ? Where- fore fhall I do any thing, now being, as it were, out of my wit, for tiie which, when 1 Ihal) come to myfelf again, I fhall be very fad ? Why doth not reafon, why doth not godlinefs, yea, why doth not Chrift obtain that thing now of me, which hereafter time flmll obtain of me? If a man be called an adulterer, ufurer, drunkard, or by any other fhamcful name, let him coniider earneltly whether he be fo called truly or falfely: if truly, let him amend his fault, that his adverfary may not after wor-, thily charge him with luch ofiences : if thci'e things be laid againll him falfely, yet let him confider whether he hath given any occafion to be fuipe6ted of fuch things ; and fo he may both cut off that fufpicion, whereof this llander did arife, and in other things fliall live more wa- rily. And thus uling ourfelves, we may take no hurt, but rather much good, by the rebukes and (landers of our enemy. For the reproach of an enemy may be to nrany men a quicker fpur to the amendment of their life, than the gentle monition of a friend. Philippus, the king of Macedonia, when he was evil fpoken of by the chief rulers of the city of Athens, he did thank them heartily, becaufe by tliem he was made better, both in liis words and deeds : for I Itudy, jhith he, both by my fayin'gs !d.nd doings to prove them liars. The Third Pdri of the Sermon aga'ivjl Contention. YE heard, in the laft leffon of the Sermon againft Strife and Brawling, how we may anfwer them which maintain their froward fayings in contention, and that will revenge with words fuch evil as other men do them ; and finally how we may according to God's will order ourfelves, and what to confider towards them when we are provoked to contention and Urife with railing words. Now to proceed in the fame matter, you fliall know the right way how to difprove and overcome your adverfary and enemy. This is the beft way to difprove a man's adveriary, io to live, that all which fliall know his honefty may bear witnefs that he is flandered un- 'worthily. If the fault, whereof he is flandered, be fuch, tliat, for the defence of his honefty, he mufl needs make anfwer. agahji Contention. 12 T anf\ver, let him anfwcr quietly and lof'tly on this fafliion, that thofe faults be laid againlt him falfbly. For it is truth that the Wife Man faith, ^^ Jbfi artftier aj/uageth^rowxx, anger, and a bard andjharp av.fiver dothjlir up rage and fury. The fharp anfwer of Nabal provoked David to i Kings cruel vengeance: but the gentle words of Abigail '^''^'* quenched the tire again, that was all in a flame. And a fpecial remedy againll malicious tongues, is to arm our- felves with patience, meeknels, and filence, left with multiplying words with the enemy we be made as evil as he. But they that cannot bear one evil word, perad- An objec venture, for their own excufe, will allege that which is''°"' written, He that dtfp'ifeth his good name is cruel. Alio wePiov. xxvi. read, A?//kL>er a fool according to his foolijhncj's. And our Lord Jelus did hold his peace at certain evil fayings: but to feme he anfwcred diligently. He heard men call him . a SuKiaritariy a carpenter s Jon, a wine drinker; and he held his peace : but when he heard them fay. Thou hajl the Devil within thee, he anfwered to that earneftly. Truth Anfwer, it is indeed, that there is a time, when it is convenient to anjwcr a fool according to his fool ijhnfs, lejl he fioonld fccm in his own conceit to be ^cife. And iometirae it is not pro- fitable to anfuer a fool according to hisfoolifljnej's, Irjl the wife man he made like to the fool. Wlien our infamy, or tiie reproach that is done unto us, is joined with the pe- ril of many, then it is necefl'ary in anfwering to be quick and ready. For we read, that many holy men of good zeal have fharply and fiercely both Ipoken and anfwered tyrants and evil men : which (harp words came not of anger, rancour, or malice, or delire of vengeance, but of a fervent defire to bring them to the true knov.dedge of God, and from ungodly living, by an earneft and fliarp rebuke and chiding. In this zt^al, St. John Baptill called the Pharifees adders' brood : and St. Paul called the Ga- Matt. iil. latians yoo/^ ; and the men of Crete he called liars, e'vil Gsl. iil. heafts, andfluggifh bellies ; and the faKe apolHes he called ^'"^^ '• dogs, and crafty workmen. And his ze£il is godly, and toPhil, iii. be allowed, as it is plainly proved by the example of Chrift, who although he v/ere the fountain and fpring of all meeknefs, gentienefs, and foftnefs, yet he called the obftlnate Scribes and Pharifees, blind guides, fools, paintedMdXt. xxiii, graves, hypocrites, ferpenti, adders' brood, a corrupt and wicked generation. Aifo he rebuketh Peter eagerly, fay- ing. Go behind 7ne, Satan. Likewife St. Paul reproveth Matt. xvi. Elymas, laying, 0 thoufdl of all craft and guile, cncjny to Acts xiii, clljujlice, thou ceafefl not to dejlroy the right ways of God : and mz The Third Part of the Sermon and TimO, lo, the hand of the Lord is upon thee, and ihoufhnlt he blind^ and not fer for a tifne. And St. Peter reprehend- Aclsv. eth Ananias very iliarply, laying, Ananias, how is it that Satan hath fHhd thine heart, that thou fhouldijl tie unto the Holy GhoJiP Tiiis zeal hath been fo fervent in many good men, that it hath ftirred them not only to fpeak bitter and eager words, but alfo to do things, which might feem to fome to be cruel ; but indeed they be very juft, charitable, and godiy, l)eca\i(e they were not done of ire, malice, or contentious mind, but of a fervent mind, to the glory of God, and the corredtion of fm, executed by Johnii. men called to that office. For in this zeal our Lord Jclus Chri{"t did drive with a whip the buyers and fellers out Exod.xxxii. of the temple. Tn this zeal Mofes brake the two Tables, which he had received at God's hand, when he faw the Ifraelites dancing about the calf, and caufed to be killed twenty-four thoufand of his own people. In this zeal Num. XXV. Phineas, the fon of Eleazer, did thrult through with his , ^\L fword Zimri and Cozbi, whom he found together joined examples . or ir-.T7, ,- ° -^ are not to m the act ot uncieannels. Whererore now to return be followed again to contentious words, and fpecially in matters of °^,*^^^^|j^g^"' religion and God's word, (which would be ul'ed with all men be modelly, fobernel's, and chaftity,) the words of St. James called to of- ought to be wcll marked aud borne in memorv, where he feUn^au ^'^^*^'^' '"^"''^^ of conUmtlon rifth all evil. And the' wife King thoritv. Solomon faith, Honour is due fo a man that ktepcth himfelj Piov. XX. from contention ; and all that 7ningle themfdves therewith he fools. And becaufe this vice is fo much hurtful to the fociety of a commonwealth, in all well-ordered cities, thefe common brawlers and Icolders be puniflied with a notable kind of ]min, as to be let on the cucking-llool, pillory, or fuch like. And they be unworthy to live in a commonwealth, the which do as nmch as lieth in them, with brawling and fcolding, to dillurb the quietnefs and peace of the iame. And whereof cometh this conten- tion, llrife, and variance, but of pride and vain-glory ? 1 Pet. V. Let us therefore humble ourfelvcs under the viightv hand of Lukei. God, which hath promifcd to rejl upon them that he huvihlc and low in fpirit. If we be good and quiet Chnftian men, let it appear in our fpecch and tongues. If we have forfaken the Devil, let us ufe no more devilKli tongues. He that hath been a railing fcolder, now let him be a fober counfellor. lie that liath been a mali- . . cious flandcrer, novv- let him be a loving comforter. He that hath been a vain railer, now let him be a ghoftly teacher. He that hatli abufed his tongue in curfnig, now a crain/l Contention. ^^3 now let him ufe it in bleffing. He that hath abufed his tongue in evil-fpeaking, now let him ule it in Ipeakmg well. All bittcrnefs, anger, railing, and blaiphemy, et it be avoided from you. If you may, and if it be poliibie, in no wife be angr)^ But if you may not be clean void of this paffion, yet then fo temper and bridle it, that it ftir you not to contention and brawling. It you be pro- voked with evll-fpeaking, arm yourlelf with patience, lenity, and filence, either ipeaking nothing, or elie being very foft, meek, and gentle in anfwering. Overcome thine adverfarv with benefits and gentlenels ; and, above all things, keep peace and unity. Be bo 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 confclence, and fuch concord and agreement, that with one mouth and mind we may glonty Ctoq, the Fathef of our Lord Jefiis Chriftj to whom be all glory, now and for ever. Amen. Hereafter Jhall follow Sermons of Fcifiingy Prayer, Jims-deeds, of the Nativity, Fajion, Refur- reaion, and Jfcenfwn of our Saviour Chiji : of the due Receiving of his Uejfed Body a?td Blood, under the form of Bread and Wine: againjl Jdlenefs, againji Gluttony and Drunlennefs, againjl Covetoufnefs,agairJi Envy, Ire, and Malice ; with many other matters, as well fruitful as necejfary to the edifying of Chrijtian people, and the increafe of godly living. THE SECOND PART OF HOMILIES Of fuch Matters as were proniifed and entitled in the former Part of HOMILIES. St^i out by the mithor'ity of the late Queen Elizaheth, and to he read in every Farijh Church agrceahlj. AN ADMONITION TO ALL MINISTERS ECCLESIASTICAL. FO R that the Lord doth require of his fervant, whom he hath let over his houflioldj to fhew both faithfulnefs and prudence in his office ; it fhall be necelTary that ye above all other do behave yourfelves moft faithfully and diligently in your lb high a fun6lion : that is, apdy, plainly, and dif- tindlly to read the facred Scriptures, diligently to inftru6l the youth in their Catechifm, gravely and reverently to minifl'er his moft holy Sacraments, prudently alfo to choofe out fuch Homilies as be moft meet for the time, and for the more agreeable jnftru6lion of the people committed to your charge, with fuch dlicretion, that where the Homily m.ay appear too long for one reading, to divide the fame, to be read part in the forenoon, and part in the af- ternoon : and where it may fo chance fome one or other chapter of the Old Teftament to fall in order to be read upon the Sundays or Holy-days, which were better to be changed with fome other of the New Teftament of more edification, it fbtall be well done to fpend your time to conlider well of fuch chapters before- hand, whereby your prudence and dili- jjg An Admonithn to all Min'tjlers EcchJiaJttcaU diligence in your office may appear, fo that your people may have caufe to glorify God for you, and be the readier to embrace your labours, to your bet- ter commendation, to the difcharge of your con- fciences, and their own. THE THE TABLE OF HOMILIES ENSUING. T. Of the Right Vje of the Church. a. Againji Peril of Idolatry . '^, For repairing and keeping clean the Church, 4. Of good JVorhs ', and frj} of Fajhng. 1^. Agairifi Gluttony and Drunkenncls. 6. Again fl Fjxcefs of Apparel . 7. An Homilj of Prayer. 8. Of the Place and Time of Prayer. 9. Of Common Prayer and Sacraments, 10. An hformation of them which take Offence at certain Places of holy Scripture. 11. Of Alms-deeds. 12. Of the Nativity, 13. Of the Pa/Jion,for Good- Friday. 14. Of the RefurreSiion, for Eajler-day. 15. Of the ivorthy Receiving of the Sacrament. 1 5. An Homily concerning the coming down of the Holy GhoJ},fur JVhitJu7iday. ly. An Homily for Rogatio7i-lVeeh. 18. Of the State of Matrimony. 19. Againfl Idlenefs. 20. Of Repentance, and true Reconciliation unto God. 21. An Homily againji Difobedic7icti and wilful Rebellion. ^n 0|i1IIIIHIIIMJiJ«JJIl—l AN HOMILY OF THE Right U/'e of the Church or Temple of God, and of the Reverence due unto the fame. THE FIRST CHAPTER, WHEREAS there appeareth in tbefe days great flacknels and negligence of a great fort of people, in reforting to the Church, there to lerve God their hea- venly Father, according to their moft bounden duty, as alfo much uncomely and unreverent behaviour of many perfons in the fame, when they be there aflembled, and thereby may jull fear arife of the wrath of God, and his dreadful plagues hanging over our heads for our grievous offences in this behalf, amongft other many and great (ins which we daily and hourly commit before the Lord: therefore, for the difcharge of all our confciences, and for the avoiding of the common peril and plague hanging over us, let us confider what may be faid out of God's holy Book concerning this matter, whereunto I pray you give good audience, tor that it is of great weight, and concerneth you all. Although the eternal and income prehenfible Majefly of God, the Lord of heaven and earth, whole feat is heaven, and the earth his footllool, cannot be incloled in temples or houfes made with man's hand, as in dwelling-places able to receive or contain his Majefly, according as is evidently declared by the Pro- phet Ifaiah, and by the doclrine of St. Stephen and St. ifa. Ixvi Paul in the Acts of the Apoliles. And where king Solo- Acts vii. mon (who builded unto the Lord the moft glorious tern- '■^"' ii. 2, pie 13^ The Firjl Part of the Homily I Kings pie that ever was made) faith, Who Jh all he able to luUd ^i"!; .. a meit or ivorthj honj'efor himP If heaven, and the heaven ♦ndvi. (tbove all heavens, canmA contain hhn, how jmich le/'s can that which I have builded P And fiirther confcflctb, What am /, that Ifhonld he able to build thee an houfe, 0 Lord P But yet for this furpofe only it is made, that thou viayr/l regard the prayer of thy fervant, and his humble fuf plication. Much lefs then be our churches meet dwelling-places to receive the incompiehenfibie MajeOy ojf God. And indeed the chief and Ijpecial temples of God, wherein he hath great- eft pleafiire, and moft delighteth to dwell and coi;tinuc in, are the bodies and minds of true ChriTtians, and the chofen people of God, according to tV.e do6i:rine of the holy Scripture, declared in the firft Epittlc to the Corin- ^Cor. iii. thians : Know ye not, faith St. Paul, that ve he the temple of God, and that the Spirit of God divelleth in you. ? If any man defile the temple of God, hitn ivill God dejlrcy. lor the temple of God is holy, which ye are. And again in the : Cor. vi. fame Epiftle : KtWiO ye not that your body is the temple of the Holy Ghofi dwelling in you, whom ye have given )0u of God, and that ye be 7iotyour ow?iP For re' are dearly bought. Glorifj'ye noiv therefore God in your body and in your fpirit, which are God's. And therefore, as our Saviour Thrift JohHir. teacheth in the Gofpel of St. John, they that worjhip God the Father in fpirit and truth, in lubat place forver they do it, •u'orfhip him aright : for fich worfhippers doth God the Fa-' ther look for. For God is a Spirit ; and tbofe that worfhip him mnjl worfhip him in fpirit and truth, faith our Savioxu" Chrift. Yet all this notwithftanding, the material church or temple is a place appointed, as well by the uiage and continual examples expreifed in the Old 'JXtament, as in the New, for the people of God to refort together unto, there to hear God's holy Mord, to call upon his holy name, to give him thanks for his innumerable and un- fpeakable benefits beftowed upon us, and duly and truly to celebrate his holy Sacraments; (in the unfeigned doing and accompliftiing of the which ftandeth that true ajid right worlliipping of God afore mentioned;) and the fame church or temple is by the holy Scriptures, both of the Old Teftament and New, called the Houie and Temple of the Lord, for the peculiar fcrvice there done to his Ma-^ jefty by his people, and for the eflec'^uous prefence of his heavenly grace, wherewith he, by his laid holy word, en^ dueth his people fo there affembled. And to the fald Houfe or Temple of God, at all times, by conmion order appointed, are all people that be godly indeed bound with tfthe Right Vfe of the Church. 133 all diligence to refort, unlefs by ficknefs, or other mod urgent caufes, they be letted therefore. And all the fame lb relbrting thither ought with all quietnels and reve- rence there to behave themfelves, in doing their bounden duty and fervice to Almighty God, in the congregation of his faints. All which things are evident to be proved by God's holy word, as hereafter fliall plainly appear. And firft of all, I will declare by the Scriptures, that it IB called (as it is indeed) the houfe of God, and temple of the Lord. He that fkueareth hy the temple, faith our Sa- John ii. viour C\ixr^,jweare'tb hy it, and him that dwelkth therein,^'^^^' "'"• meaning God the Father; which he aUb expreffeth plain- ly in the Gofpel of St. John, faying, Do not make the bonfe^^^'^ >«• o-f my Father the fjoufe of merchandize. And in the book of til e Pfalms the Prophet David faith, / ivill enter i///oPfa!mv. thine houfe ; I ivill ivorjhip in thy holy temple, in thy fear. And it is almoft in infinite places of the Scripture, efpe- cially in the Prophets and book of Pfalms, called the Houfe of God, or Houfe of the Lord. Sometimes it is named the Tabernacle of the Lord, and fometimes the Exod. xxt. San^uary, that is to fay, the holy place, or houfe of the Lord. And it is likewife called the Houfe of Prayer, asLevit, xix. Solomon, who builded the temple of the Lord at jerufa- ■ Kmgsvni. lem, doth oft call it the houfe of the Lord, in the which * ^^^"' ''' the Lord's name fhould be called upon. And Ifaiah in the fifty-fixth chapter. My houfe Jhall he called the houfe ofifa, U], prayer amongf all nations. Which text our Saviour ChriitMa"- «^'''- allegeth in the New Teflament, as doth appear in three of the Evangelifts, and in the parable of the Pharifee and the Publican, which went to pray : in which parable our Saviour Chrifl faith, They n.uent up into the tejnple to p7-ay . Mzn. xxi. And Anna, tiie holy widow and prophetefs, ferved the Mark li. J.Aird in fajling and prayer in the te?nple night and day. ^^5 i^'** And in the ftory of the Ads it is mentioned, how that A.£t,"ji-,' Peter and John went up into the temple at the hour of prayer. And St. Paul, praying in the temple at Jerufalem, was wrapt in the Spirit, and did fee Jefus fpeaking unto him. And as in all convenient places prayer may be ufed of thtj godly privately ; fo it is moil certain, that the church, or temple, is the due and appointed place for common and public prayer. Now that it is likewife the place of thankfgiving unto the Lord for his innumerable and un- fpeakable benefits beftowed upon us, appeareth notably at the latter end of the Goipel of St. Luke, and the be- Lukcxxiv. ginning of the ftory of the Ads, where it is written, that tbe ApojUrs and Dfciples, after the afcenjion of the Lord, ^.^j jj^ K 3 CC«- J34 7'i>^r Flrjl Part of the Homily continued luith one accord daily hi the. temple^ akvaj'S praifing and hlejfing God. And it is likewife declared in the firlt I Cor. XI. £pii^le to the Corinthians, that the church is the due place appointed for the ufe of the facravicnis. It remaineth now to be declared, that the church, or temple, is the place where the lively word of God (and not man's inventions) onght to be road and taught, and that the people are bound thither with all diliQ;ence to refort ; and this proof likewife to be made by the Scriptures, as hereafter (hall appear. In the fiory of the Acts of the Apodles we read, that Paul and Barnabas preached the word of God in the tem- ples of the Jews at Salamine. And when they came to Afts liii. Antiochia, they entered on the fahbatb-day into the lyna^ gogue, or chnrcb, and fat down ; and after the lejjon, or read- ing oj the Lazu and the Prophets, the ruler of the temple Jent unto them, faying^ Ye men and brethren, if any of you have any exhortation to make u?ito the people, fay it. .And fo Paul jlanding up, and making Jilencr unth his hand, faid, Ye men that he I/raelites, and ye that fear God, give ear, (t^c. preach- ing to them a fermon out of the Scriptures, as there at large appeareth^ And in the fame ftory of the Atts, the feventeenth chapter, is tedified, how Pa\d preached Chrilt out of the Scriptures at Thellalonica. And in the fifteenth chapter, James the Apoftle, in that holv council and af- AtSls XV. fembly of his fellow-apoftles, faith, jMo/es of old time hath in every city certain that preach him in thefynagogues or lem^ pies, ivhere he is read every fahbath-day. By thele places ye may lee the ufage oF reading the Scriptures of the Old Teftament among the Jews in their fynagogues every Jabbath-day, and lermons ufually made upon the fame. How much more then is it convenient that the Scriptures of God, and Ipecially the Golpel of our Saviour Chrifr, fhould be read and expounded unto us, that be Chrilhans, in our churches, fpccially our Saviour Chriit and his Apo- Itles allowing this mo(t godly and necelliiry ufage, and by their examples confirmijig the fame. Matt. iv. It is written in the ftories of the Gofpel in divers places, Mark I. xh&t Jtfus icent round about all Galilee, teaching in their Matt. xiii. fv^igoi^ueSy and preaching the Golpel of the kingdom : in >x. which places is his great diligence in continual preaching Auxk VI. ^jjjI teaching of the people moll evidently let forth. Lukiiv'."* ^^ Lake ye read, how Jcfils, according to his accuf- tomcd ufe, ca7ne into the temple, and how the book of Ifaiah the Prophet -was delivered him, how he read a text therein, ihd made a fermon upon the lime. And of the Righi life of the Church. 135 And In the nineteenth is exprciTed how he tanghi daily Lvkt x\x. in the temple. And it is thus written in the eighth of John : Jejus came again early in the morning into the tern- John viii, pie, and all the people came unto him\ and he fate doiun and taught them. And in the eighteenth of John our Saviour teilitieth before Pilate, that he fpake openly unto the 1' orW, John xviii. and that he ahuays taught in the jynagogue and in the tem- ple, luhither all the Jeivs reforted, a?ul that fecretly he fpake nofhins^. And in St. Luke: Jfiis taught in the te7nple,l'Ukcx%i. and all the people came early in the morniyig unto him, that they might hear him in the temple. Here ye fee as well the diligence of our Saviour in teaching the word of God in the temple daily, and fpe- cially on the fabbath-days, as alfo the readineis of the people rcforting all together, and that early in the morn- ing, into the temple to hear him. The fame example of diligence in preaching the word of God in the temple, fliall ye find in tlie Apoftles, and the people reforting unto them, Acls the fifth. Where the Apoftles, although they had been whipped and fcourged the day before, and by the High Prieft com- manded that they fliould preach no more in the name of Jefus, yet the day following they entered early in the morning into the temple, and did not ceafe to teach and declare Jefus Chrifl. And in fundry other places of the ftory of the A6ts ye (hall find like diligence, both in Aftsxiii. the Apoftles in teaching, and in the people in coming to^^'* ^^^^' the temple to hear God's word. And it is teflitied in the firfl of Luke, that ivhcn Zachary, the holv pricf, and father Luke i= to John Baptift, didfacrifce ivithin ihe temple, all the peo- ple food luithout a long time praying; fuch was their zeal and fervency at that time. And in the fecond of Luke Luke ij. appeareth what great journeys men, women, yea and children took, to come to the teniple on the feafl-day, there to ferve the Lord ; and fpecially tlie example of .Tofeph, the blefied Virgin Mary, mother to our Saviour .fefus Chrift, and of our Saviour Chrilt hirafelf, being yet but a child, whofe examples are worthy for us to follov%^. So that if we would compare our negligence in reforting to the houfe of the Lord, there to ferve him, with the dir ligence of the Jews, in coming daily very early, lome- 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 ftanding long without and praying; we may jufdy in this comparifon condemn our flothfulnefs and negligence, yea plain con- K 4 tempt. 13^ The Firjl Part of the Homily teniptj in coming to the Lord's houfe, {landing fo near unto VIS, fo feldom, and fcarcely at any time. So far is it from a great many of us to come early in the moniing, or give attendance without, who dildain to come into the temple : and yet we ablior the very name of the JewxS, when we hear it, as of a moll wicked and ungodly peo- ple. But it is to be feared, that in this point we be far worfe than the Jews, and that they Ihall rife at the day of judgment to our condenmatioti, who, in comparifon to them, fhcw fuch flacknefs and contempt in rciorting to the houle of the Lord, there to fcrve him, according as we are of duty mod bound. And befides this moft hor- rible dread of God's juft judgment in the gieat day, wc Ihall not in this lifeelcape his heavy hand and vengeance, for this contempt of the houfe of the Lord, and his due fcrvicc in the fame, according as the Lord himfelf threat- cneth in the firft chapter of the Prophet Haggai, after this Haggai i. fort : Bccaufe you have left my houfe defert and luithout companj, laith the Lord, and ye have made hajle every man to his own houfe, for this caufe are the heavens ftayed over you, that they fhould give no de.%u, and the earth is forbidden, that it fhould bring forth her fruit', and I have called drought upon the earth, and upon the mountains, and upon cor?/, and upon ivine, and upon oil, and upon nil things that the earth hringeth forth, and ufon men, and upon heajls, and upon all things that metis hands labour for. Behold, it we be inch worldlings, that we care not tor the eternal judgments of God, (wliich yet of all other are molt dreaclful and hor- rible) wc fliall not eicape the punillunent of God in this world by drought and famine, and the taking away of all worldly commodities, which we as worldlings feem only to regard and care for. Whereas, on the coiurary part, if we would amend this fault or negligence, llothfulnefs arid contempt of the houfe of the Lord, and his due fer- vice there, and with diligence reibrt thirher together, to ferve the Ix)rd with one accord and conlent, in all holi- nefs and righteouitiefs befor-e bin), we have promifes of Matt, xviii. benefits both heavenly and worldly. JVhereJoevir tiuo or three be gathered in jny name, faith our Saviovu' ChriO, there am I in the inidjl of thetn. And what can be more blefled, than to have our Saviour Chrill among us ? Or what again can be more unhappy or mifchievoiis, than to drive our Saviour Chrill from amougll us, to leave a place for his and our moll ancient and mortal enemy, the old dragon and ferpent, Satan the Devil, in the midlt of us ? I ,j' e ',; In the fecond of Luke it is written, hmv that the mother tf the Right Uje of the Church, tf Chr'ijl ami JoJ'eph, when they had long fought Chrill, vvhom they had loft, and could find him no where, tliat at the Lift they fonnd hi?n in the temple, Jtfti fig ju the m'uijl. of the doctors. So if we lack Jefus Chrilt. ^hat is to iky, the Saviour of our fouls and bodies, we Ihall not find him in the market-place, or in the guildhall, umch lels in the alehoufe or tavern, aniongit good fellows, (as they call them) fo foon as we fliall find him in the temple, the Lord's houfe, amongll the teachers and preachers ot his word, where indeed he is to be found. And as concern- ing worldly commodities, we have a fure promii'e of our Saviour Chrift : Seek ye firjl the kingdom of God, and the righteoufMj's thereof, and all thefe things /hull iiilhal he given unto you. And thus wc have in the firlt part of this Homily declared by God's word, that the temple or church is the houie of the Lord, for that the fervice of the Lord (as teaching and hearing of his holy word, call- ing upon his holy name, giving thauke to him for his great and innumerable benefits, and due miniftering of his facraments) is there ufed. And it is likewife declared by the Scriptures, how all godly and Chriftian men and women ought, at times appointed, with diligence to re- fort unto the houfe of the Lord, there to ferve him and to glorify him, as be is moli; worthy, and we moft bound ; to whom be all glory and honour, world without end. jhnen. The Second Part of the Homily of the Rig^ht life of the Church. IT was declared hi the firft part of this Homily, bv God's word, that the temple, or church, is the houle of the Lord, for that the fervice 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 be- nefits, and due miniftering of the facraments) is there ufed. And it is likewife already declared by the Scrip- tures, how all godiy and ChrilHan men and womei» ought, at times appointed, with diligence to refort unto the houfe ot the Lord, there to ferve him, anmch more luorth than the faeriftce of fools, which knozu not luhat evil they do. Speak nothing rafhly there, -neither let thine heart he fivift to utter luords before God : for God is in heaven, and thou art upon the earth ; therefore let thy words he few. Note, well-beloved, what (juietnefs in gelture and behaviour, what filence in talk and words, is required in the houfe of God ; for fo he callcth it. See whether they take heed to their feet, as they be here warned, which never ceafc from uncomely walking and jetting up and down and overthwart the church, Ihewing an evi- dent fignification of notable contempt, both of God, and all good men there prelent : and what heed they take to their tongues and fpeech, which do not only fpeak w'ords fwiftly and ralhiy before the Lord, (which they be here forbidden) but alio oftentimes fpeak filthily, covctouflv, and ungodlily, talking of matters fcarce honelt or lit for the alehoufe or tavern, in the houfe of the Lord ; little confidering that they fpeak before God, who dvvelleth in heaven, (as is here declared) when they be but vermin here creeping upon the earth, in comparifon to his eter- nal Majeily, and lefs regarding that they muft give an ac- Matt, xii ^ount at the great day of eiit:ry idle word, luherejoever it be fpokcn. 140- *^^^^ Second Part of the Homily fpokeyi, much more of filthy, unclean, or wicked words Ipuken in the Lord's houfe, to the great diflionour of his Alajefty, and onence of all that hear them. And indeed, concernino; the people and miilritudc, the temple is pre- pared for them to l^e hearers rather than fpeakcrs, confi- dering that as vvcll the word of God is there read and tanght, \\ hereunto they are bound to give diligent ear with all reverence and liience, as alfo that conmion prayer and thankfgiving are rehearlied and faid by the public I'ni-* niller In the name of the people and the whole multitude prefent, whercunto they, giving their readv audience, I Cor. xiv. Ihould alfent and fay, ylnit/i, as St. Paul teacheth in the firU Epiftle to the Corinthians. And in another place, glorllying God ivitb otu- [pint and mouth ; which cannot be when every man and woman, in feveral pretences of devotion, prayeth privately ; one afking, another giving thanks, another reading doftrine, and not regarding to hear the conmion prayer of the minifter. And peculiarly, what due reverence is to be uled in theminifteringof the lacraments in the temple, theliime St. Paul teacheth to the (Jorinthians, rebuking fuch as did unreverently ule them- t Cor. xi. felves in that behalf. Have ye not boufes to eat and drink in P Ikith he. Do yc dcfpif:. the church or congregation of God r" What Jhnll I Jay unto yon P Shall I praifeyori ? In this I praife you not. And God requireth not only this out\vard reverence of behaviour and filence in his noufe, but all inward reverence in cleanfmg of the thoughts of our hearts, threatening by his Prophet llolea in the ninth Ilofea ix. chapter, that, /or the malkc of the inventions and de-vices of the people, he luill cajl them out of his honfe : Vvhereby is alfo fignified the eternal cafting of them out of his hea- venly houfe and kingdoaj, which is moft horrible. And levit. xix. therefore in the nineteenth of Leviticus God faith, Fear you iL'ilh reverence my fanSuary^ for I am the Lord. And Pfal. V. according to the fame the Prophet David faith, / tuill en^ fer info thine bou/Cy I 'tuill ivorjhip in thy holy temple^ in thy fear : ihewing wliat inward reverence and humblenefs of mind tlie godly man ought to have in the houfe of the Lord. And to allege fomewhat concerning this matter out of the New Telhunent, in wiiat honour God would have his houfe or temple kept, and that by the example of our Saviour Chrift, whole authority ought of good rea- Ibn with all true Chriltians to be of moft weight and efti- ?.!att. xxi. niation. It is written of all the four Kvangelilis, as a Mark xi. rotable a£t, and worthy to be teltilicd bj^ many holy wit- j./hu xi? neifes, how that our Saviour Jclus Chrift, that merciful and of the Right Vfe of the Church. ' 141 find mild Lord, compared for his niceknefs to a flieep fuf- I'a. liij. ferino; with lilence his tiecce to be {liorn from him, and fj-^^j ^'"'' to a himb led without rcfillaiice to the flaughtcr, which uLii v. gave his body to them that did fmite him, anlVvered not him that reviled, nor turned away his face from them that did reproach him and fpit upon him. and, according to his own example, gave precepts of mildnufs and fuffcr- ance to his difciplcs : yet when he leeth the temple and holy houfe of his heavenly Father mil'ordered, polluted, and profaned, ufeth great feverity and iluirpnefs, over- turneth the tables of the exchangers, fubverteth the feats of them that fold doves, maketh a whip of cords, and Ibourgeth out thofe wicked ubufcrs and profaners of the temple of God, faying, My houfe jhall be called the. houf of prayer', hut ye have made it a den of thuiies. And in the fecond of John, Do vd ye make the houfe of my Father the john ii. hoiije of merchand'iz.e P For as it is the houfe of God, when God's fervice is duly done in it ; fo when we wickedly abufe it with wicked talk or covetous bargaining, we make it a den of thieves, or an houfe of merchandize. Yea, and fuch reverence would Chrift fliould be therein, that he would not fafler any veiiljl to be carried throue:h the temple. And whereas our Saviour Chrift (as is be- Mark x\. fore mentioned out of St. Luke) could be found no where (when he was fought) but only in the temple aniongft the doctors ; and now again he exercileth his authority and jurifdiftion, not in ca(tles and princely palaces amongft foldiers, but in the temple : ye may hereby underltand in what place his fpiritual kingdom (wl'.ich he denieth to be of this world) is fooneft to be found, and heft to be*^'^<= V-^~ known of all places in this world. And accordins: to this' '^"1^ 1 f ^ r- • /• 11 ' r • 1 • • • 9>,. , ^^"^s moll example or our Saviour Chriit m the pnmitive Church, grievous. which was nioft holy and godly, and in the which due '•"'^^ f*^n- difcipline with feverity was ufed again ft the wicked, open *^"^j '^'!''*, offenders were not iulfered once to enter into the houi'e of wKc and the Lord, nor admitted to common prayer, and the ufe of more craol the holy lacraments, with other true Chriftians, uiuillj^^",'' they had done open penance before the whole church.^ He wa« And this was pratlifed not only upon mean perfons, but only de- alfo upon the rich, noble, and mighty perfons, yea, upon '''"^'^'^:*^^'^-^ Theodoiius, that puifliuit and mighty emperor, whom, [he'^J-^l-^f. for committing* a grievous and wilful murder, St. Am-ment, un. brofe, biftiop of jMilan, reproved fiiarply, and f did alfo ^'^ '^>"^'^- excomnmnicate the laid emperor, and brought him to {^a'tnig" open penance. And they that were fo juftly exempted be better and banidicd, as it were, from the houfe of the Lord, P'^«^P^rt\t. were •■' 145 The Second Part of the Homily were taken (as they be indeed) for men divided and fepa- rated from Chrifl's church, and in moft dangerous eftatc, i Cor. ▼. yea, as St. Paul faith, cuen given vnto Satan the Devil fr a time, and their company was fhunned and avoided of all godly men and women, until fuch time as they by repent- ance and public penance were reconciled. Such was the honour of the Lord's houfe in men's hearts, and outward reverence alio at that time, and fo horrible a thing was it to be flnit out of the church and houfe of the Lord in thofc days, when religion was moft pure, and nothing fo cornipt as it hatli been of late days. And yet we wjK lingly, either by abfenting ourfelves from the houfe of the Lord, do, as it were, excommimicate ourfelves from the church and fcllowfliip of the faints of God ; or elfe com- ing thither, by uncomely and unreverent behaviovu- there, by hafty, radi, yea, unclean and AAicked thoughts and words before the Lord our God, horribly difhonour his holy houle, the church of God, and his holy name and majefty, to the great danger of our ibuls, yea, and cer- tain danmation alfo, if we do not I'pcedily and earneftly repent us of this wickednefs. Thus ye have heard, dearly beloved, out of God's word, A^'hat reverence is due to the holy houfe of the Lord, how all godly perfons ought with diligence at times appointed thither to repair, how they ought to behave themfelvcs there, with reverence and dread before the Lord, what plagues and pimiflmients, as well temporal as eternal, the Lord in his holy word threatcneth, as well to fuch as neglect to come to his holy houle, as alio to fuch who, coming thither, do \un-everently by gefture or talk there behav(; themfelves. Wherefore if we dclire to have fea- fonable weather, and thereliy to enjoy the good fruits of the earth ; if we will avoid drought and barrennels, thirlt and hunger, which are plagues threatened unto I'uch as make hafte to go to their own houfes, to alehoufes and ta^'erns, and leave the houle of the Lord empty and defo- late; if we abhor to be Icourgcd, not with whips made of cords, out of the material tem]')le only, (as our Saviour Chrift ferved the dcfilcrs of the hoide of God iu Jerula- lem) but alio to be beaten and driven out of the eternal t-iihef. iii. temple and houfe of the Lord (which is his heavenly kingdom) with the iron rod of everlafting danmation, and calt into utter darknels, where is weeping and gnadiing of teeth ; if we fear, dread, and abhor this, I iay, as we have moft juft caufe to do, then let us amend this our negligence and contempt in coming to the houfe of the Lord, nfthc Right Ufe of the Church. , J 43 Lord, this our unreverent behaviour in the houfe of the Lord; and reforting thither diligently together, let us there with reverent hearing of the Lord's holy word, call- ing on the Lord's holy name, giving of hearty thanks unto the Lord for his manifold and ineftimable benefits daily and hourly beftowed upon us, celebrating alfo re- verently the Lord's hjly facranients, forve the Lord in his holy houfe, as becoraeth the fervants of the Lord, in holinefs and righteoufnefs before him all the days of our life ; and then we fliall be aflured after this life to reft in his holy hill, and to dwell in his tabernacle, there to praile and magnify his holy name in the congregation of his faints, in the holy houfe of his eternal kingdom of heaven, which he hath parchafed for us by the death and fliedding of the precious blood of his Son our Saviour Jefus Clirift, to whom, with the Father and the Holy Ghoft, one immortal God, be all honour, glory, praife, and thaukfgiving, world without end. Amen. AN AN HOMILY AGAINST Peril of Idolatry J and filler fiiious Decking of Churches, I'HE FIRST PART. IN what points the true ornaments of the church or temple of God do confifl; and ftand, hatli been declared in the two lafl Homilies, treating of the right ufe of the temple or houfe of God, and of the due reverence that all true Chriftian people are bound to give unto the fame. The fum whereof is, that the church or hovife of God is a place appointed by the holy Scriptures, where the lively word of God ought to be read, taught, and heard, the Lord's holy name called upon by public prayer, hearty thanks given to his Majefty for his infinite and unfpeak- able benefits befiowed upon us, his holy facraments duly and reverently minidered ; and that therefore all that be godly indeed ought both with diligence, at times ap- pointed, to repair together to the laid church, and there with all reverence to ufe and behave themfclves before the Lord. And that the faid church thus godly ufed by the fervants of the Lord, in the Lord's true fervice, for the effcftual prefence of God's grace, wherewith he doth by his holy word and promifbs endue his people there prefent and afTembled, to the attainment, as well of com- modities worldly, necefl'ary for \is, as alio of all heavenly gifts, and life everlalling, is called by the word of God (as it is indeed) the Temple of the Lord, and the Houfe of (jod, iind that therefore the due reverence thereof is Itiried up in the hearts of the godly, by the confideration of The Firji Part of the Sermon againjl Peril of Idolatry, 145 of thefe true ornaments of the faid houfe of God, and not by any outward ceremonies or coftly and glorious deck- ing of the faid houfe or temple of the Lord, contrary to the which moft manifeft doftrinc of the Scriptures, and contrary to the ufage of the primitive church, which was moft pure and uncorrupt, and contrary to the fentences and judgments of the moft ancient, learned, and godly do6tors of the church, (as hereafter Ihall appear) the cor- ruption of thefe latter days hath brought into the church Infinite multitudes of images, and the fame, with other parts of the temple alfo, have decked with gold and filver,. painted with colours, fet them with ftone and pearl, clothed them with filks and precious veftures, fancying untruly that to be the chief decking and adorning of the temple or houfe of God, and that all people lliould be the more moved to the due reverence of the fame, if all corners thereof were glorious, and gliftering with gold and precious ftones. Whereas indeed they by tlie faid images, and fuch glorious decking of the temple, have nothing at all profited (iich as were wife and of under- ftanding ; but have thereby greatly hurt the fimple and unwife, occafioning them thereby to commit moli hor- rible idolatry. And the covetous perfons, by the fame occafion, feeming to worfliip, and peradventure worftiip- ping indeed, not only the images, but alfo the matter of them, gold and filver, as that vice is of all others in the Scriptures peculiarly called idolatry, or worjhipfing o/'Ephef. v. images. Againft the which foul abufes and great enor- ^'*^°^*' '"' mities ftiall be alleged unto you ; firft, the authority of God's holy word, as well out of the Old Teftament, as of the New. And iecondly, the teftimonies of the holy and ancient learned fathers and dot^tors, out of their own works and ancient hiftories ecclefiaftical, both that you may at once know their judgments; and withal under- ftand what manner of ornaments were in the temples in the primitive church, in thofe times which were moft pure and fmcere. Thirdly, the reafons and arguments made for the defence of images or idols, and the outrage- ous decking of temples and churches with gold, filver, pearl, and precious ftones, ftiall be confuted, and fo this whole matter concluded. But left any Ihould take occa- fion by the way, of doubting by words or names, it is thouglit good here to note firft of all, that although in common fpeech we ufe to call the likenei's or fimilitudes of men or other things, images, and not idols : yet the Scriptures ufc the lliid two words (idols and hnagesj in- L difterently 14^; 77v Flrjl Part of the Sermnn differently for one thing alway. They be words of divers tongues and founds, but one in fenfe and figniiication in the Scriptures. The one is taken of the Greek word ETi'crjA.oy, an idol, and the other of the Latin word Imago, an image, and {o both ufcd as Englifii tenns in the tranf- lating of Scriptures indifferently, according as the Sep- tuagintah.ivc in their tranilation in Greek Ei'?av.a, and St. Jerome In his tranflation of the fame places in Latin hath Si7)iid(ichray in Englidi, images. And in the New Tcfta- I John V. ment, that which St. .John ealleth Elcxv.oy, St. Jerome likewife tranflateth Shtiiilachruni, as in all other like places of Scripture ufually he doth fo tranflate. And Tertullian, a moll ancient do<£lor, and well learned in both the tongues, Greek and Latin, interpreting this place of Lib. dc CO- St. John, Be-ware of 7Vc//i-,_that is to fay, faith Tertullian, roiia mill- ^j; ^.j^^ images themfelves : the Latin words, which he ufeth, be Ej/igus and Imago, that is to lay, an image. And therefore it fkilleth not, whether in this procefs we uie the one term or the other, or both together, feeing they both (though not in common I^iglitli Ipcech, yet in Scripture) fignify one thing. And though fome, to blind men's eyes, have heretofore craftily gone about to make them to be taken for words of div-ers figniiications in matters of religion, and have therefore ufually named the likenefs or fimllitude of a thing let up amonglt the heathen Ui their temples, or other places, to be worihipped, .an idol. But the like fimilitude with us, fet up in the church, the place of wordiipping, they call an image, as though thele two words (iJ.ol and imagi) in Scripture, did differ in property and fenfe, which (as is aforefaid) differ only in found and language, and in meaning be in- deed all one, efpecially in the Scriptures and matters of religion. And our images alfo have been, and be, and, if they be publicly fuffcrcd In churches and temples, ever will be alfo v.orfliippcd, and fo idolatry comuiltted to them, as in the laft part of this Homily iliall at large be declared and proN^ed. Wherefore our images in temples and churches be indeed none other but idols, as unto the which idolatry hath been, is, and ever will be com- mitted. And firft of all, the Scriptures of the Old Teftauient, condemning and abhorring as well all idolatry or wor- fhlpping of Ullages, as alfo the very idols or images them- felves, ef[x;cially in temples, are lo many and plentiful, that it were almoft an inlinitc work, and to be contained in no fmall vokmie, to record all the places concerning the again/I Peril of Iclolctry. 147 the fame. For when God had chofen to himfelf a pecu- liar and fpecial people from amonglt all other nations that knew not God, but worfhipped idols and falle gods, he gave mito thcni certain ordinances and laws to be kept and obferved of his i'aid people. But concerning none other matter did he give either more, or more earneft and exprefs laws to his faid people, than thole that con- cerned the true worfhipping of him, and the avoiding and fleeing of idols, and images, and idolatry : for that both the faid idolatry is moft repugnant to the right wor- fhipping of him and his true glory, above all other vices, and that he knew the proncnefs and inclination of man's corrupt kind and nature to that moft odious and abomi- nable vice. Of the which ordinances and laws, fo given by the Lord to his people concerning this matter, I will rehearfe and allege fome that be moft fpecial for this purpofe, that you by them may judge of the reft. In the fourth chapter of the Book named Deuterono- ^eut. iv. my, is a notable place, and moft worthy with all diligence Numb, to be marked, which beginneth thus : And ?ioiu, Ifrael, *^"* /.■iriS( of them, if we be wife, that is to fay, if we care for health, and fear deftnul-tion, if we regard the kingdom of God and life everlafting, and dread the -wrath of God and everlafting damnation. For it is not poflible that wc ftiould be woi fhippers of images and the true fer- vants of God alfb, as St. Paul teacheth, in the fecond to the Corinthians, the fixth chapter, affirming cxprefsly that there can be no more content or agree7nent befweni ^ the agalnji Peril of Jdotafr)', I55 the te^nph of God (which all true Chrlftians be) and images, than between righteoufnels and unrig bleouj nets, be- tween light and darknefs, between the faitbjid and the un- faithful, or beiween Cbrijl and the Devil. Which place enforceth both that we Ihould not worHiip images, and that we (liould not have images in the temple, for fear and occafion of worlhipping them, though they be of themfelves things indifferent : for the Chriftian is the holy temple and lively image of God, as the place well declareth, to inch as will read and weigh it. And whereas all godly men did ever abhor that any kneeling and worfliipping or offering Ihould be ufed to themi'elves v\-hen they were alive, (for that it was the honour due to God only) as appeareth in the Acls of the Apottles, by Ai5>s x. St. Peter forbidding it to Cornelius, and by St. Paul and Adis xiy. Barnabas forbidding the fame to the citizens in Lyftra : yet we like mad men fall down before the dead idols or images of Peter and Paul, and give that honour to ftocks and ftones, which they thought abominable to be given to themi'elves being alive. And the good angel of God, as appeareth in the Book of St. .John's Revelation, refufed to be kneeled unto, when that honour was offered him of John: Beware, {'diitYi the angel, that thou do it not, for I am thy fllow-fervant. But the evil angel, Satan, defu'eth nothing lb much as to be kneeled unto, and thereby at once both to rob God of his due honour, and to work the damnation of fuch as make him fo low courtcfy, as in the ftory of the Gofpel appeareth in fundry places. \ea, and he offered our Saviour Chri ft all earthly goods, on the condition that he would kneel 4o\vn and wordhp him. But our Saviour repelleth Satan by the Scriptures, faying, It is written, Thou Jh alt worjhip the Lord thy God, Matt. iv. and him alone /halt thou J erve. But we, by not worfliipping ^-"l^'e ii- and ferving God alone, (as the Scriptures teach us) and by wordiipping of images, contrary to the Scriptures, pluck' Satan to us, and are ready without reward to follow his defire : yea, rather than fail, we will offer him gifts and oblations to receive our fervicc. But let us, brethren, rather follow the counlel of the good angel of God, than the fuggeftion of fubtle Satan, that wicked angel and old ferpent ; who, according to the pride whereby he firft fell, attempteth always by fuch facrilege to deprive God (whom he envieth) of his due honour; and (be- ' caufe his own face is horrible and ugly) to convey it to himfelf by the mediation of gilt (locks and ftones, and withal to make us the enemies of God, and his own fup- pliants 1 3^ The Second Part of the Sermon pliants and flaves, and, in the end, to procure us for a re- ward, everlafting deftru6tion and damnation. Therefore ahove all things, if we take ourfelves to be Chriftians in- deed, (as we be named) let. \is credit the word, obey the law, and follow the doftrine and example of our Saviour and Mafter Chrift, repelling Satan's fuggeftion to idola- try and worfliipping of images, according to the truth alleged and taught out of the Tcftament and Gofpel of our faid heavenly Doctor and Schoolniafter Jcfus Chrill, who is God to be bleffed for ever. Amen. The Second Tart of the Homily agahijt Peiil of Idolatry, Y' 'Oil have heard, well-beloved, in the firft part of this Homily, the do6lrine of the word of God againft idols and images, againll idolatry and worfhipping of images, taken out of the Scriptures of the Old Teflament and the New, and confirmed by the examples as well of the Apoftles as of our Saviour Chrift himlelf. Now al- though our Saviour Chrift taketh not or needeth not any teftimony 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 fun at noontide hath need of the light of a little candle, to put away darkncfs, and to increafe his light: yet, for your further content, it fhall in this fecond part be declared (as in the beginning of the firft part was promifed) that this truth and do«Stnne concerning the forbidding of images, and worfhipping of them, taken out of the holy Scriptures, as well of the Old Teftament as the New, was believed and taught of the old holy fa- thers, and moft ancient learned doctors, and received in the old primitive church, which was moft uncorrupt and pure. And this declaration fhall be made out of the faid holy docior's own writings, and out of the ancient hifto- ries ecclefiafiical to the fame belonging. Tertullian, a moft ancient writer and do o.gree herein, that thefe images came in amoiigft Chri(tia.-n men by fuch as were Gentiles, and aceultomcd to idols, and being con- verted to the faith of Chrill, retained yet lome remnants of gentility not throughly purged: for St. Jerome calleth it an error manifeftly. And the like example we f.ee in the Acts of the Apoftles, of the Jews, who, when they M 2 were 1^4 The Second Fart of the Serftion were converted to Chrift, would have brought in their circuniclfion (whereiinto they were lo long accuflomed) with them, into Chrift's religion. With whom the Afts XV. Apoftk's (namely St. Paul) had much ado for the Itaying of that matter. But of circumcilion was lefs marvel, for that it came firft in by God's onlinance and command- ment. A man may moft juftly wonder of images, ib di- rectly againlt God's holy word and llriet commandment, how they (liould enter in. But images were not yet worfhippcd in Eulebius's time, nor publicly fct up in churches and temples; and they who privately had them did err of a certain zeal, and not by malice : but after- wards they crept out of private houfes into churches, and fo bred tlrlt fuperftition, and lali of all idolatry amongft Chrillians, as hereafter (liall appear. In the time of Thcodofius and Martian, emperors, v^ho reigned about the year of our Lord 460, and 11 17 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 ufed to banquet there fumptuoufly, Pontius Paulinus, bilhop of Nola, caufed the walls of the temple to be painted with ftories taken out of the Old Tellament, that the people beholding and ccniiidering thofe pitlurcs, might the better abftain from too much i'urfeiting and riot. And about the fame time Aurelius Prudcntius, a very, learned and Chriftian poet, declareth how he did fee painted in a church the hillory of the paflion of St. Caf- lian, a fchoolmalter and martyr, whom his own fcholars, at the commandment of the tyrant, tormented with the pricking or flabbing in of their pointels, or brazen pens, into his body, and fo by a thouiaud woimds and more (as iaith Prudcntius) moit cruelly ilew him. And theic were the firit paintings in churches that were notable of antiquity. And fo by this example came in paint- ing, and afterward images of timber and ftone, and other matter, into the churches of Chrillians. Now, if ye well coniider this beginning, men are not fo ready to worihip a pifture on a wall, or in a window, as an em- boITed and gilt image, fet with pearl and ftone. And a procefs of a itory, painted with the geftures and ailions of many perfons, and conunonly the fum of the ftory written withal, hath another ule in it, than one dumb- idol or image Handing by itfelf. But from learning by painted ftories, it came by little and little to idolatry. Which when godly men (as well emperors and learned . blfliops as others) perceived, they commanded that fuch . pictures, againjl Peril of Idolatry. 165 pi(fturcs, images, or Idols, (liould be ufed no moie. And J will, for a declaration thereof, begin with the decree of the ancient Chriftian emperors, Valens and Theodofius II. who reigned about four hundred years after our Saviour Chrift's afcenfion, who forbad that any images Ihould be made or painted privately : for certain it is, that there were none in temples publicly In their time. Thtfe em- perors did write unto the captain of the army attending on the emperors, after this I'ort : " \'^alens and Theodofius, emperors, unto the captain of the army : Whereas we hav^ a diligent care to maintain the religion of God above in all things, we will grant to no man to fet forth, grave, carve, or paint the image of our Saviour Chrill in co- Jours, ftone, or any other matter ; but in udiat place fo- ever it fliall be found, we command that it be taken away, and that all fuch as iliall attempt any thing cont]-ary to our decrees or commandment herein, Ihall be nioit lliarply puniflied." This decree is written in the books named Lilrri yiugiijlales, the Imperial Books, gathered by Tribonianus, Bafilides, Theophilus, Diofcorus, and Satira, men of great authority and learning, at the commandment of the Emperor Juftinian ; and is alleged by Petrus Cri- nltus, a notable learned man, in the ninth book and ninth chapter of his work, entitled De honejia Difciplhia, that Is to fay. Of honeft Learning. Here you fee what Chridian princes of moft ancient times decreed againft images, \\4iich then began to creep in amongft the Chriftians. For it is certain, that by the I'pace of three hundred years, and more, after the death of our Saviour Chrill, and be- fore thefo godly emperors reigned, there were no images publicly in churches or temples. How would the ido- laters glory, if they had fo much antiquity and authority for them, as is here againft them ! Now, Ihortly after thefe days, the Goths, Vandals, Huns, and other barbarous and wicked nations, burfl into Italy, and all parts of the Weft countries of Europe, \^■ith huge and mighty armies, fpoiled all places, deftroyed ci- ties, and burned libraries, fo that learning and true reli- gion went to wrack, and decayed incredibly. And lb the bifliops of thofe latter days being of lefs learning, and in 'the midft of the wars, taking lefs heed alfo than did the bifliops afore, by ignorance of God's word, and ne- gligence of bifnops, and efpecially barbarous princes, not rightly inftrufted in true religion, bearing the rule, images came into the church of Chrill in the faid Weft narts^ where thefe barbarous people ruled, not now \\\ M 3 ^ painted l06 The Second Part of the Sertnon painted cloth only, but embofil-d in ftone, timber, nicta?^ and other like matter, and were not only let up, but be- gan to be vvordiipped alfo. And therefore Serenus, bi- lliop of Malfile, the head town of Gallia Narbonenfis, (now called the Province,) a godly and learned man, who was about lix hmidred years after our Saviour Chrift, i'ee- jng the people, by occalion of images, fall to moit abo- n-;inj;bie idolatrj', brake to pieces all the images of Chriil and flints, which were in that city ; and was therefore complained upon to Gregory, the hrit of that name, bi- fliop of Rome, who was the firlt learned bifliop that did allow the open having of images in churches, that can be known by any writing or hiltory of antiquity. And upon this Gregory do all image-worOuppers at this day ground their defence. Eut as all things that be aniifs have from a toleral'le beginning grown worfe and worfe, till they at the laft became intolerable, fo did this matter of images.. I'irft, men ufed privately liories painted in tables, cloths, and uails. Afterwards grpis and emboOed images pri- vately in their own houfes. Then afterwards, pi6lures firft, and after them, embofled images began to creep inta churches, learned and godly men ever fpeaking againft thfin. Then by ule it was openly maintained, that they rjight be in churches ; but yet forbidden, that they fliould he v/oifliipped. Of which opinion was Gregory,, as by the laid Gregor^^'s Epiftle to the forenamed Sere- nus, bifhop of Mallilc, plainly appeareth. Which Epiftle is to be found in the book of Epiftles of Gregory, or Re- gifter, in the tenth part of the fourth Epiftle, where he hath thefe words : " That thou didll forbid images to be worfliipped, we praife altogether; but that thou didll break tl em, we blame. For it is one thing to worfhip the picture, and another thing by the pidure of the flory to learn what is to be worfliipped. For that which Scripture is to them that read, the lame doth picture per-, form unto idiots, or the unlearned, beholding:" and i'o forth . And after a few words : ^'Therefore it (hould not have ,been broken, which was let up, not to be worfliipped in churches, but only to inflruft the minds of the ignorant." And a little after": " Thus thou fliouldfl have laid. If you will have images in the church for that infiru6lion, wherefore they \\ere made in old time, I do permit that they may be made, and that you may have them, and fhew them ; that not the fight of the ftory, which is opened by the pidure, but that worfliipping, \a hich was inconveniently given to the pidures, did millikc you. And aga'tnjl Peril of Idol at rj . l6'J And if any would make images, not to forbid them, but avoid by all means to worfhip any image." By thele len- iences taken here and thereout of Gregory's Epiltle to Serenus, (for it were too long to rehearle the whole) ye juay underfland whereunto the matter was now come, fix hundred years after Chrift: That the having of images or pictures in the churches were then maintained in the Weft part of the world, (for they were not lb forward yet in the Eaft church,) but the worfhipping of them was utterly for- Ifidden. And you may withal note, that feeing there is no ground for worthipping of images in Gregory's writing, but a plain condemnation thereof, that luch as do worfhip images do unjuftly allege Gregory for them. And fur- ther; if images in the church do not teach men, accord- ing to Gregory's mind, bat rather blind them ; it follow- ctli, that images fliould not be in the church by his fen- tence, who only wovdd they (liould be placed there, to the end that they might teach the ignorant. Where- fore, if it be declared, that images have been, and be woriliipped ; and alfo, that they teach nothing but errors and lies, (which (hall by God's grace hereafter be done ;) I trull that then, by Gregory's own determination, all images and image-wordiippers Ihall be overthrown. But in the mean feafon, Gregory's authority was fo great in all the Weft chvnxh, that by his encouragement men fet up images in all places : but their judgment was not fo good to coniider, why he would have them fet up, but they fell all on heaps to manifeft idolatry, by worfliipping of them, vi'hich B:(hop Sercnus (not without juft caufe) feared would come to pal's. Now if Serenus's judgment, thinking it meet that images, whereunto idolatry was committed, (liould be deilroyed, 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 fullered in churches, lb it were taught that they Ihould not be worlhipped; what ruin of religion, and what mifchief enfued afterward to all Chrif- tcndom, experience hath to our great hurt and forrow proved. Firlt, by the fchilm rifing between the Eaft and the Weft church about the faid images. Next, by the divi- fion of the empire into two parts, by the fame occafion of images, to the great weakening of all Chriftendom ; whereby, laft of all, hath followed the utter overthrow of the Chriftian religion and noble empire in Greece, and all the Eaft parts of the world, and the increafc of INlaho- met's fiilfe religion, and the cruel dominion and tyranny M 4 oi l6S The Second Fart of the Scrmcn. cf the Saracens and Tvirks, who do now hang over oui* necks alfo, that dwell in the Weft parts of the world> ready at all occafions to over-run us. And all this do we owe unto our idols and images^ aiid our Idolatry in wor- fhipping of them. Eutrop.lib. But now give you ear a little to the procefs of the hif- de Rebus tor)-, wherein I do much follow the liiftories of Paulus Diaconus, and others, joined with Eutropius, an old wri- ter. For though fome of the authors Mere favourers of images, yet do they moft plainly and at large proiecute the hiftories of thofe times, whom i^-iptift Platina aifo, iii Tlatinain his Hiftory of Popes, as in the Lives of Coiiftantine and l'""!^°et' Gregory ll. bifliops of Rome, and other places, (where Gjtrg. II. 1^® treateth of this matter) doth chiefly follow. After Gregory's time, Conftantine, bifhop of Rome, affembled a council of bifhops in the Weft church, and did condemn. Philippicus, then emperor, and .John, bifliop of Conftan- tinople, of the herefy of the Monothelites, not without a caufe indeed, but very juftly. When he had lo done, by the confent of the learned about liirn, the faid Conftan- tine, bifliop of Rome, caufcd the images of the ancient fathers, vi'hich had been at thofe fix councils, which were allowed and received of all men, to be painted in the en- try of St. Peter's church at Rome. When the Greeks, had knowledge hereof, they began to difpute and reafon the matter of images with the Latins, and held this opi- nion : that images could have no place in Chriit's church; and the Latins held the contrary, and took part with the images. So the Eaft and Weft churches, which agreed well before, \ipon this contention about images, fell to vit- ter enmity, which was never well reconciled yet. But in the mean feaibn Philippicus and Arthemius, or Anaftafius, emperors, conmianded images and pictures to be pulled down, and rafed out in every place of their dominion. After them came Thcodofuis III. he commanded the de- faced images to be painted again in their places : but this Theodoftus reigned but one year. Leo, the third of that name, fucceeded him ; who was a Syrian born, a very wife, godly, merciful, aid valiant prince. This Leo by proclamation connnanded, that all images, let up in churches to be won'liipped, fliould be ])Kicked down and defaced : and required lj)ecially the Billiop of Ixonic, that he {Iiould do the lame ; and hinifelf, in the mean feafon, cauled all images, that were in the imperial city of Con- ftantinople, to tje gathered on an heap in the midft of the city, and there publicly burned them to afties ; and whited againjl Vcr'd of Idolatry, 169 cn'er, and rafed out all pi6lures, painted upon the walls of the temples ; and puniflied fliarply divers maintainers of images. And when fbme did therefore report him to he a tyrant, he anl'wered, " That iuch of all other were moft juftly punilhed, who neither worfhippcd God aright, nor re- garded the imperial majeftyand authority, but malicioufly rebelled againll wholelome and profitable laws." When Gregorius, the third of that name, biihop of Rome, heard of the Emperor's doings in Greece concerning tlje images, he aflembled a council of Italian bidiops againft him; and there made decrees for images, and that more reverence and honour fnould yet be given to them than was before; and liirred up the Italians agaiufi; the Emperor, firft at Raven- na, and moved them to rebellion. And as Ufpurgenlis and Anthonius, bilhops of Florence, teftify in their Chro-Treafon nicies, he caufed Rome and all Italy, at the leaft, to refufe ■'"'^ '■'^'''^^'•' their obedience, and the payment of any more tribute to j^j'^'.^ice of*^ the Emperor; and lb by treafon and rebellion maintained images. their idolatry. Which example other bKhops oF Rome have continually fo]lovved_, and gone through withal moll lloutly. After this Leo, who reigned thirty-four years, fucceed- ed his fon Conftantine V. who, after his fatlier's example, kept images out of the temples ; and being moved with the council, which Gregory had aifemblcd in Italy, for images againlt his father, he alio aifembled a council of all the learned men and bifliops of Alia and Greece, al- though Ibme writers place this council in Leo Ifam-icus his father's latter days. In this great alfemblv they fat A council in council from the fourth of the Idus of February, to^'samft the fixth of the Idus of Augull, and made concerning the'™**'"" ufe of images this decree: '*' It is not lawful for them that believe in God through Jefus Chrili to have any images, neither of the Creator, nor of any creatures, fet up in temples to be worfhipped ; but rather that all things by the law of God, and for the avoidmg of oifence, ought to be taken out of the churches/' And this decree was ex- ecuted in all places, where any images vv'cre found in Alia or Greece. And the F^mperor lent the determina- tion of this council, holden at Conihantinople, to Paul, then bifhop of Rome, and commanded him to call all hnages out of the churches : which he (truftlng in the friendfhip of Pipine, a mighty j)rince) refufed to do. And both he and his fucceifur Stephanus III. (who aifembled another council in Italy for images) condenmed the Em- peror and the council of Conftantinople of herely ; and made a decree, " That the holy images, (for fo they called them) \^ Tbc Second Part of the Sermon rhcm) of Chrift, the bleffed Virgirij and other fahits, u-cjc jndeetl worthy honour and worlhipping.'" When Conftan- line was dead, Leo IV. his fon, reigned after him, who married a woman of the city of Athens, named Theodora, Or Eiicnc. who alfo was called Irene, by whom he had a fon, named Conftantine VI. and dying whilfl: his Ion was yet young, left the regiment of the empire, and governance of his young ton, to his wife Irene. Thefe things were done in the church about the year of our Lord 760. Note here, 1 pray you, in tliis procefs of the ftory, that in the churches of Alia and Greece there were no images pubhcly by the fpace of aimoft I'cven hundred years. And there is no doubt but the primitive church next the Apoftles' time was moft pure. Note alfo, that when the contention began about images, how of fix Chriilian em- perors, wliO were the chief magiftrates by God's law ta be obeyed, only one, which was Theodofius, who reigned but one year, held with images. All the other em- perors, and all the learned men and bifhops of the Eaft church, and that in aflembled councils, condemned them, bcfides the two emperors before mentioned, Va- lens and I'heodofms II. who were long before thefe times, who ltri6tly forbad, that any imager Ihould be made. And univerfally after this time all the emperors of Greece (only Theodoiius excepted) deftroyed continu- ally all images. Now, on the contrary part, note ye, that the bilhops of Rome, being no ordinary luagiftrates appointed of God, out of their diocefe, but ufurpers of princes authorhy, contrary to God's word, were the maintainers of images againft God's word, and ftirrers up of fedition and rebellion, and workers of continual trea- fon againft their Ibvcreign lords, contrary to God's law, and the ordinances of all human laws, being not only enemies to God, but alfo rebels and traitors againft theij: princes. Thefe be the liril bringers in of images openly into churches. Thel'e be the maintainers of them in the churches : and thefe be the means, whereby they have maintained them ; to wit, confpiracy, treafon, and rebel- lion againft God and their princes. Now to proceed in the hiftory, moft worthy to be known. In the nonage of Conftantine \'I. the Etnprefs Irene, his mother, in whofe hands the regiment of the empire re- mained, \\ as governed much by the advice of Theodore, biihop, and Tharahus, patriarch of Conltantlnople, who prattiled and held with the Bifhop of Rome in maintain- ing of images moft earneftly. By whofe counlel and en- treaty, the Euiprefs firft moft wickedly digged up the body againjl Peril of Idolatry. I'jx body of her father-in-law Conn-antine V. and command-r ed it to be openly burned, and the allies to be thrown into the fea. Which example (as the conftant report goeth) had like to have been put in pra (unto whom images, as the Scriptures teach, be fpecially a fnare,) but the biftiops, and learned men alfo, fall to ido- latry by occafion of images, yea, and make decrees and laws for the maintenance of the fame. So hard is it, and in- deed impoffible, any long time to have images publicly in churches and temples without idolatry, as by the fpace of a little more than one hundred years betwixt Gregory I. forbidding mofi: ftri^lly tlie vi^orfliipping of images, and Gregory III. Paul, and Leo III. bifhops of Rome, with this couricil, commanding and decreeing that images lliould be worfliipped, moft evidently appeareth. Now when Conftantine, the young emperor, came to the age of twenty years, he was daily in lefs and lels efti- mation. For fuch as were about his mother perfuaded her, that it was God's determination, that flie fhould reign alone, and not her fon with her. The ambitious woman, believing the fame, deprived her fon of all im- perial i!ri The Second Pari of the Sermon penal dignity ; and compelled all the men of war, with their captains, to i'wear to her, that thev would not rufTeF her fon Conllantine to reign during her lite. With which indignity the young prince being moved, recovered the regimen of the empne unto himlclf by force ; and beinp: brought up in true religion in his father's time, feeing the luperHition of his mother Irene, and the idolatr)' committed by images, call down, brake, and burned all the idols and images that his mother had fet up. But within a few years after, Irene, the emprefs, taken again into her fon's favour, after file had perfuaded him to put out Nicephorus his inicle's eyes, and to cut out the tongues of his four other uncles, and to forfakc his wife, and by fuch means to bring him into hatred with all his lubjecls ; now further to declare tiiat flie \A'as no change- ling, but the fame woman that had before digged up and burned her father-in-law's body, and that ilie would be as natural a mother as llic had been a kind daughter, feeing the images, which flie loved fo well, and had with fo great cott itt up, daily deitroyed by her own fon, the Emperor, by the help of certain good companions, de- prived her Ion of the empire ; and firft, like a kind and loving mother, put out both his eyes, and laid him in pri- fon, where, after long and many torments, Ihe at the lad mofl: cruelly flew him. In this hiftory, joined to Eutropius, it is A^Titten, that the fun was darkened bv the ipace of feventeen days mod ftrangely and dreadfully, and that all men iaid, that for the horriblcnels of that cruel and unnatural fait of Irene, and the putting out of the Emperor's eyes, the fun had loft his light. But, indeed, God would fignify, by the darknefs of the fun, into what darknefs and blindnefs of ignorance and idolatry Chriflendom (liould fall by the occafion of images. The bright fun of his eternal truth, and light of his holy word, by the mifis and black clouds of men's traditions being blemiilied and darkened, as t5y fundry moft terrible earthquakes, that happened about the fame time, God fig- iiified, that the quiet eftate of true religion fliould by fuch idolatry be moft horribly tofl'cd and turmoiled. And here may you fee what a gracious and \'irtuous lady this Irene was, how loving a niece to her hufband's uncles, ho\\' kind u mother-in-law to her Ion's wife, how loving a daughter to her father-in-law, how natural a mother to her own fon, and what a ftout and valiant captain the bifhops of Rome had of her, for the fet ting up and maintenance of their idols or images. Surely tVicy could not have found a mecter agcinift Vcr'il of IdoJahj, i^^ Vi nieeter patron for the maintenance of fuch a matter, than this Irene, whofe ambition and defire of rule was infatiable, whoi'e treafon, continually lludicd and wrought, was moft abominalole, whofe wicked and unnatural cruelty pafTed Medea and Progne, whofe deteftable parricides have mini- fcered matter to poets to write their horrible tragedies. And yet certain hiftoriographers, who do put in writing all thefe her horrible wickedneffes, for love they had to images, which (lie maintained, do praife her as a godly emprefs, and as fent from God. Such is the blindnefs of falfe fuperftirion, if it once take poffeffion in a man's n)ind, that it will both declare the vices of \^'icked princes, and alfo commend them. But not long after, the laid Irene being fufpe(!^ed to the princes and lords of Greece of treafon, in alienating the empire to Charles king of the Francons, and for praclifing a fecret marriage between herfelf and the faid King, and being convicted of the lame, was by the faid lords depofed and deprived again of the empire, and carried into exile into the iiland Lefbos, where flie ended her lewd life. While thefe tragedies about images were thus working in Greece, the fame queftlori of the vife of images in churches began to be moved in Spain alfo. And at Eli- Another beri, a notable city, now called Granada, was a council couridl of Spanilh bilhops and other learned men alTembled ; and^^^'" , there, atter long deliberation and debating of the matter, it was concluded at length by the whole council, after this fort, in the thirty-fixth Article, We think that pictures ought not to be in churches, Doftors of left that which is honoured or worshipped be painted on ^'^^.'^°""'^'^ vi'alls. And in the forty-fird canon of that council, it is nijoes. thus written: We thought good to admonidi the taith- ful, that, as much as in t]:ieni lieth, they fuffer no images to be in their houles : but if they fear any violence of their fervants, at the lead let them keep themfelves clean and pure from images ; if they do not fo, let them be ac- counted as none of the church. Note here, I pray you, how a whole and great country in tlie weft and fouth parts of Europe, nearer to Rome a great deal than to Greece in fituation of place, do agree with the Greeks againll images, and do not only forbid them in churches, but alfo in private houfes, and do excommunicate them that do the contrary: and another council of the learned Yet another men of all Spain alfo, called Concilium Tolctivium Duodici- council murn, decreed atid determined likewife as;ainft imao-es and'^--^'""^ image-wodliippers. But when thelc decrees ot the Spa- nii'h ■174 5^-^^ Second Part of the Sermon Hifli council at Eliberi came to the knowledge of the Bi- fhop of Home and his adherents, they, fearing left all Germany alfo Mould decree aoiainfl inia2;es and forfake them, thought to prevent the matter, and by live confent and help of the I'rince of Francons (whofe power was then moft great in the weft parts of the world) afTembled a council of Germans at Frankfort, and there procured the Spanifh council againfl images aforementioned to be con- demned by the name of the Felician hercfv, (for that Felix, bifhopofAquitaniajU'as chief in that council,) and obtained that the acts of the fecond Nicene council aflemblcd by Irene, (the holy emprefs whom ye heard of before) and the lentence of the Blfliop of Rome for images, might be re* ceived. For much after this fort do the Papiits report of the hiftory of the council of Frankfort. Notwithltanding the book of Carolus Magnus's own writing, as the title fheweth, which is now put in print, and commonly in men's hands, flieweth the judgment of that Prince, and of the whole council of. Frankfort alfo, to be again ft images, and againft the fecond council of Nice aHembled by Irene for images; and calleth it an arrogant, foolifli, and un- godly council ; and declareth the alfembly of the council of Frankfort to have been directly made and gathered againft the Nicene council, and the errors of the fame. So that it muft needs follow, that either there were in one prince's time two councils aflembled at Frankfort, one contrary to the other, which by no hiftory doth appear ; or elfc that after their cuftom the Popes and Papifts have moft Ihamefully corrupted the council, as their manner is to handle, not only councils, but alfo all hiftories and writings of the olddoftors, falfifyingand corrupting them for the maintenance of their wicked and ungodly purj)oles, as hath in times of lat-e come to light, and doth in our days more and more continually appear moft evidently. The forged Let the forged gift of Conftantine, and the notable attempt ft'andne°"'^° falfify the firlt Nicene council for the Pope's fuprcmacy, 4c. praftifed by popes in St. Auguftine's time, be a witnefs hereof: which practice indeed had then taken efte<^t, had not the diligence and wildom of St. Auguliine, and other learned and godly biftiops in Afric, by their great labour Nicene and charges alfo, refilled and ftopped the fame. Now to council come towards an end of this hiftory, and to ft^ew you the falfified. principal point that came to pal's by the maintenance of imaffes. Whereas, from Conftantinus Magnus's time, until this day, all authority imperial and princely domi- nion of the t-mpire of Rome remained continually in the riciht againjl Peril of Idohihj, 1*;^ light and pofietTion of the emperors, who had tlielr con- tinuance anc\ feat imperial at Conltantinople, the city royal. Leo the third, then bifliop of Rome, feeing the Greek emperors fo bent againft his gods of gold and lilver, tir^iber and ftone, and having the King of the Francons or Frenchmen, named Charles, whole power was exceeding great in the A\"cft countries, very appliable to his mind, for caufes hereafter appearing, imdcr the pretence that they of Conftantinople were for that matter of images under the Pope^s ban and curie, and therefore unworthy to be em- perors, or to bear rule, and for that the emperors of Greece, being far off", were not ready at a beck to defend the Pope againft the Lombards his enemies, and others with whom he had variance : this Leo the third, I fay, attempted a thing exceeding ftrange and unheard of be- fore, and of incredible boldnefs and prefumptiou : for he by his papal authority doth trandate the government of the empire ar.d the crovin and name imperial from the Greeks, and giveth it unto Charles the Great, king of the Francons, not without the confcnt oftheforenanied Irene, emprefs of Greece, who alfo fought to be joined in mar- riage with the laid Charles. For the which caufe the laidThcfe Irene was by the lords of Greece depoled and banidied, '/^'"ss^^^^ as one that had betrayed the empn^e, as yc bcrore have the year ot heard. And the laid princes of Greece did, after the de- our lord privaition of the faid Irene, by common conient, eleft and^^^ create, as they always had done, an emperor named Ni- ■eephorus, whom the Bilhop of Rome, and they of the Weft, would not acknowdedge for their emperor; for they liad already created them another, and io there became two emperors. And the empire, which was before one, was divided into two parts, upon occaHon of idols and images, and the worfliipping of rhcm : even as the king- dom of the Ifraelites was in old time, for the like caufc ot idolatry, divided in King Rehoboam's time. And lo the Billiop of Rome having the favour of Cliarles the Great by this means allured to him, was wondroufly en- hanced in power and authority, and did in all the Weii church, efpecially in Italy, what he lift, where images were fet up, garnilhed, and worlliipped of all forts of men. Eat images were not fo faft fct up, and ^o much honoured in Italy and the Weft, but Nicephorus, emperor of Con- llantinople, and his fucceflbrs Scauratius, the t\\ o Mi- Or, Stau- chaels, Leo, Theophorus, and other emperors their fuc- ratiu^. ceflbrs in the empire of Greece, continually pulled them down, brake them, burned them, and delh-oved them as faft. lyS 'The Second Putt of the ^crmu)l fafl:. And when Tlieodorus the emperor would at the council of Lyons have agreed with the Bifliop of Rome, and have fet up images, he was by the nobles of the empire of Greece deprived, and another chofen in his place ; and fo role a jealoul'y, fufpicion, grudge, hatred, ' ^ and enmity between the Chriflians and empires of the Kafl: countries and Weft, which could never he quenched nor pacified. So that when the Saracens lirft, and after- ward the Turks, invaded the Chriftians, the one part of Chriftendom would not help the other. By realbn whereof at the lad, the noble empire of Greece, and the city im- perial Conftantinople, was loft, and is come into the hands of the Infidels, who now have over-run ahnoft all Chriften- dom, and poirefling paft the middle of Hungary, which is part of the Welt empire, do hang o\er all our heads, to the utter danger of all Chriftendom. Thus we fee what a fea of mifchiefs the maintenance of images hath brought with it ; what an horrible fchifni between the Eaft and the W~eft church; what an hatred between one Cliriftian and aiu)ther ; councils againft councils, church againft church, Chriftiaris againit Chrif- tians, princes againii: princes, rebellions, treafons, un- natural and moft cruel murders ; the daughter digging up and burning her father the emperor's body ; the mo- ther, for love of idols, moft abominably murdering of her own Ion, being an emperor ; at the laft, the tearing in fundcr of Chriftendom and the empire into two pieces, till the Infidels, Saracens and Turks, common enemies to both parts, have moft cruelly vanquiftied, deftroyed, and fubdiied the one part, the whole empire of Greece, Afia the Lefs, Thracia, Macedonia, Epirus, and many other great and goodly countries and provinces, and have Avon a great piece of the other empire, and put the whole in dreadful fear and moft horrible danger. F'or it is not without a juft and great canfe to be dreaded, left as the empire of Rome was even for the like caule of images, and the worfliipping of them, torn in pieces and divided, as was for idolatry the kingdom of Ifrael in old time di- vided; fo like punidmjcnt, as for the like oflence fell upon the Jews, will alio light up 311 us : that is, left the cruel tyrant, and enemy of our connnonwealth and re- ligion, the Turk, by God's juft vengeance, ftiould likewife partly nmrder, and partly lead away into captivity us Chriftians, as did the AlTyrian and Babylonian kings murder and lead away the Ifraelites ; and left the empire of Rome and Chriftian religion be lb utterly brought under aga'wjl Peril of Idolcjiry. ij] under foot, ns was then tlie kingdom of Tfracl and true religion of Cod, whereunto the matter already (as I have declared) {hrewdly inclineth on our part, the greater part of Chriftendom, within lefs than three hundred years fpace, being brought into captivity and moft miferable thraldom vender the Turk, and the noble empire of Greece clean everted. Whereas, if the Chriftians, divided by thefe image-matters, had holden together, no infidels and mifcreauts coiild thus have prevailed againft Chriflendom. And all this mil'ehief and miCery, which Ave have hitherto fallen into, do we owe to our mighty gods of gold and filver, ftock and ftone, in whofe help and defence (where they cannot help themfelves) we have trufted fo long, until our enemies the infidels have overcome and over- run us almoft altogether. Ajuft reward for thoie that have left the mighty living God, the Lord of HofLs, and have Hooped and given the honour due to him to dead blocks and flocks, who have eyes and fee not, feet and cannot go, and fo forth, and are curled of God, and all they that make them, and that put their truft in them. Thus you underftand, well-beloved in our Saviour Chrift, by the judgment of the old learned and godly doctors of the church, and by ancient hiftorics cccleliaiii- cal, agreeing to the verity of God's word, alleged out of the Old Telhiment and the New, that images and image- worlhipping were in the primitive church (which was moft pure and uncorrupt) abhorred and detefted, as abo- minable and contrary to true Chrifiian religion. And that when images began to creep into the church, thcv were not only Ipoken and written againll by godly and learned bifliops, doctors, and clerks, but alio condemned by whole councils of billiops and learned men aifembled together ; yea, the laid images by many C'hriltian emperors and bifhops were defaced, broken, and deftroyed, and that above feven hundred and eight hundred years ago, and that therefore it is not of late da3's, (as fome wou.ld bear you in hand) that images and image- worihipping have been fpoken and written againll. I'^inally, you have heard M'hat milchief and mifery hath by the ocealion ot" the faid images fallen upon whole Chrirtendom, befides the lofs of infinite fouls, which is moft horrible of all. Wherefore let us befeech God, that we, being warned by his holy word, forbidding all idolatry, and by the writing of old godly doctors, and eeclefiaitieal hiltories, v.ritten and pre- Jervcd by God's ordinance for our admonition and warn- ing, may lice from all idolatry, and i'o elcape the honibls N puuiili- "jS The Third Pari of the Sermon puuifliment and plagues, as well worldly as everlafting, tlireatened for the {liine, which God our heavenly Father grant us, for our only Saviour and Mediator, Jefus Chrill's lake. Avicn. The Third Part of the Homily aga'wfi Ima^cs^ mid the "worjliipping of them, containing the Confutation of the priticipdl Arguments ijchich are itfcd to he made for the Maintenance of Images. Jf'hich Part may ferve to infirutl the Curates themfel-ccs, or Men of good Undcrjianding. NOW ye have heard how plainly, how vehenientl}', and that in many places, the Word of God fpeaketh againfl: not only idolatry and worihipping of images, but alfo againrt idols and images thcniielvcs : (I mean always thus herein, in that we be (Urred and provoked by them to worfliip them, and not as though they were limply forbidden by the New^ Teftament, without fuch occafion and danger.) And ye have heard likewile out of hidories ccclefiaftical, the beginning, proceeding, and luccefs of idolatry by images, and the great contention in the chvirch of Chrift about them, to the great trouble and decay of Chriftcndom. And withal ye have heard the fentences of old ancient fathers, and godly learned doftors and bifliops, agalnft images and idolatry, taken out of their own writings. It reniaineth, that fuch reafons as be made for the maintenance of images, and exceilive painting, gilding, and decking, as well of them as of the temples or churches, alfo be anfwered and confuted, jxirtly by appli- cation of fome places before alleged to their reafons, and partly by otherwife anfwering the fame. Which part '' hath the laft place in this treatife, for that it cannot be well underftood of the lueaner fort, nor the arguments of image-maintainers can, without prolixity too nuich te- dious, be anfwered without the knowledge of the treatife going before. And although divers things before men- tioned be here rehearled again, yet this repetition is not fuperfluous, but in a manner necefl'ary, for that the fmiple fort cannot clfe miderltand how the forefaid places are to be applied to the arguments of fuch as do maintain images, wherewith otherwile they might be abui'ed. Firft, it is alleged by them tiiat maintain images, that all laws, prohi])itions, and curfes, noted by us out of the holy Scripture, and fentences of the doaors alfo by us alleged. againjl Peril of Idolatry . 1 7 9 alleged, agaiiifl images and the worfLipping of them, ap- pertaui to the idols of the Gentiles or Pagans, as the idol of Jupiter, Mars, Mercury, &c. and not to our images of God, of Chrilt, and his faints. But it (ball be declared both by God's Word, and the fentenees of the ancient dottors, and judgment of the primitive church, that all images, as well ours as the idols of the Gentiles, be forbidden and unlawful, namely in churches and temples. And firll this is to be replied out of God's Word, that the images of God the Father, the Son, and the Holy Cihoft, cither fe- verally, or the images of the Trinity, which we h.ad \\\ every church, be by the vScriptures cxprel'sly and direilly forbidden and condemned, as appeareth by thele places : The Lord fpake vmto you out of the middle of lire : youDeut. iv, heard the voice or found of his words, but you did fee no form or fliape at all, left peradventvirc you, being de- ceived, fliould make to yourfelf any graven image or likenel's ; and fo forth, as is at large rehearfed in the firft part of this treatife againlt images. And therefore in the old Law, the middle of the propitiatory, which reprc- fented God's feat, was empty, left any ihould take oc- calion to make any fimilitude or likenefs of him. Ifaiah, after he hath fet forth the incomprehcnfible majefty of God, he afketh, To ivhom then lu'ill ye make Godlike? orlfa. xl, ivbat fimll'itude will ye Jet up unto htm ? Shall the car'ver viake him a cawed image ? And fhall the goldfmith cover him wifh gold, or call hini into a form officer plates P And . for the poor man, /hall the image-maker frame an image of timber, that he may have fornewhat 'to fet up alfo? And after this he crieth out: O wretches, heard ye never of this? Hath it not .been preached to you f nee the beginning, hozu by the creation of the laorld, and the greatncfs of the work, they might underjland the ma f- fly of God, the jSIaker and Creator of alt, to he greater tha^i that it ccAild be expreffed or fet forth in a7iy image or bodily fimilitude? Thus far the Prophet Haiah, ^\•ho, from the forty-fourth chapter to the forty-ninth, treateth in a manner of no other thing. And St. Paul, in the A61:s of the Apoftles, evidently teacheth the fame, that no fimilitude can be made tin to God, in gold, A€isxyiy filver,Jione, or any other matter. By thefc and many other places of Script\n-e it is evident, that no image either ought or can be made unto God. For how can God, a nioft pure fpirit, whtnii man never faw, be expreffed by a grofs, bodily, and vifible fimihtudc ? How can the infinite majefty and greatnefs of God, incomprehcnfible to man's zriind, much more not able to be compaffcd with the N % Icnie, l3o The Third Part of the Sermon fenfe, be exprefTed in a fmall and little image ? How carl a dead and dumb image exprel's the living God ? What can an imagCj which, when it is fallen, cannot rii'e up again, which can neither help his friends, nor hurt his enemies, exprefs of the moft puiifant and mighty (iod, wlio alone is able to reward his friends, and to deih'oy his enemies everlaftingly ? A man might juitly cry with the Ilabak. ii, prophet Uabakkvik, Shall Jnch vnagcs Injlruct or teach any thing right of God t' or fliall they become doctors? Where- fore men that have made an image of God, whereby to lionour him, have thereby difhonoured him moll higliK', diniinifbed his majeily, l)leniii]icd his glory, and faliiticd his truth. And therefore St. Paul faith, that fuch as have framed any fimilitude or image of God, like a mor- tal man, or any other likenefs, in timber, ftone, or other Rom. i. matter, have changed his truth into a lie. For both they thought it to be no longer that which it was, a ftock or ftone, and took it to be that which it was not, as God, or an image of God. Wherefore an image of God is not Johnviii. only a lie, but a double lie alio. But the De-vil is a liary (Did the father of lies : wherefore the lying images, which be made of God, to his great diOionour, and horrible danger of his people, came from the Devil. Wherefore they be convitt of foolillmefs and wicked- nefs in making ol images of God, or the Trinity, for that no in)age of God ought or can be made, as by the Scrip- tin"es and good reafon evidently appeareth : yea, and once to deijre an image of God, cometh of iniidelity, thinking not God to be prefent, except they might fee Ibme iign or image of him, as appeareth by the Hebrews in the M ildernei's, willing Aaron to make them gods, whom they might lee go before them. Where they object:, that feeing Haiah and Daniel, by certain defcriptions of God, as fitting on a high feat, 8cc. why may not a ])ainter likewife let him forth in colours to be feen, as it were a judge fitting on a throne, as well as he is defcribed in writing by the prophets, jiseing that fcripture, or writ- ing, aTid piAure difler but a little ? I'irlt, it is to be an- fuered, that things forbidden by (jod's word, as painting of images of God, and things permitted of God, as luch defcriptions ufed of the prophets, be not all one : nei- ther ought, nor can man's reafon (although it fliew never fo goodly) prevail any thing againfl God's exprefs word, and plain llatute-law, as 1 may well term it. Furthermore, the Scripture, altlnnigh it have certain defcriptions of God, yet if you read forward, it expoundeth itfelf, declar- inor. agawjl Peril of Idol a try. i8i ing, that Cod is a pure Spirit, infinite, \\ho replcniflicth Ilea veil and earth, which the picture doth not, nor ex- poundeth iti'elf, but rather, when it hath let God forth in u bodily {iniilitude, leaveth a man there, and will eafily bring one into the herefy of the Anthropomorphites, thinking God to have hands and feet, and to fit as a man doth : which they tliat do (I'uith St. Auguftine in his book De Fide et Symholo, cap. \i!.) fall into that facrilcge, which the Apoftle detclleth in thofc, who have changed the glory of the incorruptible God into the fimilitude of a corruptible man. For it is wickednefs for a Chriltiaii to erecl fuch an image to God in a temple, and nmch more wickednefs to ereA fuch an one in his heart, by be- lieving of it. But to this they reply, that, this reaibn notwithltanding, images of Chrift may be made, for that he took upon him flelh, and became man. It were well that they would firft grant, that they have hitherto done moft wickedly, in making and maintaining of images of God and of the Trinity in every place, whereof they are by force of God's word and good realon convifted ; and then to deicend to the trial for other images. Now concerning their objetStion, that an image of Chrift may be made, the anivver is eaiy : for in God's word and religion, it is not only required whether a thing may be done or no; but alio, whether it be lawful and agreeable to God's word to be done or no. For all wickednefs may be and is daily done, which yet ought not to be done. And the words of the reafons above al- leged out of the Scriptures are, that images neither oiigiit nor can be made unto God. Wherefore to reply, that images of Chrift may be made, except withal it be proved that it is lawful for them to be made, is, rather than to hold one's peace, to fay lomevvhat, but nothing to the purpofe. And yet it appearcth that iio image can be made of Chrift, but a lyi'ig image, (as the Scripture pe- culiarly calleth images lies) for Chrift is God and man. Rom. i. Seeing therefore, that for the Godhead, which is the moft excellent part, no images can be made, it is falfely called the image of Chrift. Wherefore images of Chrift be not only defecls, but alio lies. Which reaibn lerveth alfo for the images of faints, whole fouls, the moft excel- lent parts of them, can by no images be prelented and exprelfed. Wherefore they be no images of faints, wdiofe I'ouis reign in joy with God, but of the bodies of laints, which as yet lie putrefied in the graves. Furthermore, no true image can be made of Chrift's body, for it is un- N \ known iSz Thii T/jird Part of the Scnnon known now of what form and countenance he was. And there be in Greece and at Rome, and in other places, divers images of Chrift, and none of them like to other; and yet every of them aflTirmeth, that theirs is the true and lively in)age of Chriil, which cannot pofllhly be. Wherefore, as foon as an image of Cbrift is made, by and by is a lie made of him, which by God's word is torbidden. Which alfo is true of the images of any faints of antiquity, for that it is unknown of what form and countenance they were. Wherefore feeing that religion ought to be ground- ed upon truth, images, which cannot be without lies, ought not to be made, or put to aiiy ufe of religion, or to be placed in churches and temples, places peculiarly appointed to true religion and I'ervice of God. And thus much, that no true image of God, our Saviour Chrift, or bis faints, can be made : wherewithal is alfo confuted that their allegation, that images be the laymen's books. For it is evident, by that which is afore rehearled, that they teach no things of God, of our Savicur Chrift, and of his faints, but lies and errors. Wherefore, either they be no books, or, if they be, they be falle and lying books, the teachers of all error. And now if it fhould be admitted and granted, that an image of Chriil could truly be made, yet it is unlawful tliat it fliould be made, yea, or that the image of any iaint (liould be made, fpecially to be fet up in temples, to the great and unavoidable danger of idolatry, as hereafter fhall be proved. And firft concerning the image of Chrifl, that though it might be had truly, yet it were imlawful to have it in churches publicly. It is a notable Lib. i. c. ;4. place in Irenceus, who reproved the heretics, called Giiof- tici, for that they carried about the image of Chrift, made truly after his own proportion in Pilate's time, (as they faid) and therefore more to be citeemed than thole lying images of him, which we now have. The \\ hich Gngi- tici alfo ufed to fet garlands upon the head of the laid image, to lliew their affc(!-tion to it. — But to go to God's word. Be not, I pray you, the words of the Scriptures plain ? I.e-it. ^y-y'i. Bt:zrare Icj} thou, being dece'ii'cd, make to thyfelf {to lay, to s "/*n" ^"^y ^^'"^ °^' religion) any grai'en wuige, or any fimUitnde of Fufilr. o.riy thing, &^c. And cur fed be the man that maketh a graven Similitudo. or. molten huagc, aboyninalion before the Lord, &c. Be not ^^".'; our images I'uch ? Be not our images of Chrift and his iaints either carved, or molten, or call, or fimililudes of men and women ? It is hai>py that we have not followed the Gentiles in making of irndges of bcalls, fiOies, and ver- agalnjl Peril of Idolatry » 1 8.3 vermines alfo. Notwithftanding, the image of an horfe, ?.s alfo the image of the afs that Chrill rode on, have in divers places been brought into the church and temple of God. And is not that which is written in the beginning of the Lord's moll holy law, and daily read unto you, moft evident alio ? Thou Jhalt not make any I'lkencfs of any thingExod, xx. in hcave?i above, hi earth hc?icath, or in the water under the earth, &e. Could any more be forbidden and laid than this : either of the kinds of images, which be either carved, molten, or otherwifc fnnilirudes ; or of things, whereof images are forbidden to be made ? Are not all things eitherln heaven, earth, or water under the earth ? And'^be not our images of Chrill and his faints likenelfes of things in heaven, earth, or in the water ? If they con- tinue in their former anfwer, that thefe prohibitions con- cern the idols of the Gentiles, and not our images ; firll, that anfwer is already confuted, concerning the images of God and the Trinity, at large, and concerning the^ images of Chrift alfo, by Irenosus. And that the law of God is likewife to be underftood againft all our images, as well of Chrill as his faints, in temples and churches, appeareth further by the judgment of the old doctors, and primitive church. Epiphanius renting a painted cloth, wherein was the pifture of Chritt, or of fome faint, affirming it to be againft our religion, that any fuch image (hould be had in the temple or church, (as is before at large declared) judged, that not only idols of the Gen- tiles, but that all images of Chrift and his faints alio, were forbidden by God's word and our religion. Laelantius affirming it to be certain, that no true religion can be where any image or picture is, (as is before declared) judged, that as well all images and piclures, as the idols of the Gentiles, were forbidden, elfe would he not fo ge- nerally have fpoken and pronounced of them. And St. f-ib. iv. Auguitine (as is before alleged) greatly alloweth M.^^3;.^,p^; Varro, affirming that religion is moft pure without ;„ pfai. images; and faith himlelf, images be of more force xxxvi. & to crook an unhappy foul, than to teach and inltruft it. cj^iii- And he faith further, Every child, yea, every beaft know- eth that it is not God that they fee. Wherefore then doth the Holy Ghoft fo often admonilh us of that which all men know ? Whereunto St. Auguftine anfvvereth us : For, faith he, when images are placed in temples, and let in honourable fublimitv, and begin once to be wor- Ihipped, forthwith breedeth the moft vile affeftion of er- ror. This is St. Auguftine's judgment of images in >- 4 "^ churches, J §4 Tfj^ Third Piirl of the ScrmoL chiirclics, that by and by tlney breed error and idolatr}'. TheChrUtian emperors, the learned biiliops, all the learn- ed men of Afia, Grceee, and Spain, allembled in counciJs at Conrtantino|)le and in Spain Icven and eight hundred years ago, a)ul more, condemning and dc(h-oying all images, as well of Chrift as of the faints, fet up by the Chriftians, (as is before at large deelared) teltify, that they underfiood God's word ib, that it forbad our images, Wifd. xiv. as well as the idols of the Cientiles. And as it is written, Origen. Wiicl. xiv. that images were not from the beginijing, nei- ^°lV*i ^,' ther lliall they continue to the end : lb were they not in &viii. Cy- the beginnnig m the prnintive church ; God grant they prianus mav in the end be delb^oyed. For all Chriftians in the contra Do- p|-ij)-iitive church, as Ori;::en ajrainlt Celfns, Cyprian alio, and Arnobms do tefVify, were fore charged and com- plained on, that they had no altars nor images. Wherefore did they not, I pray you, conform thcmlelves to the Gentiles in making of images, but for lack of them fuftained their heavy difpleafure, if they had taken it to be lawful by God's word to have images ? It is evident, therefore, that they took all images to be unlawful in the church or temple of God, and therefore had none, (though the Gentiles therefore were moft highly difpleaied) follow- A^s V. ing this rule, IVe mujl obey God rather than men. And Zephyrus, in his notes upon the Apology of TertuUian, gathereth, that all his vehement periuafion Ihould be but cold, except we know this once for all, that Chriftian men in his time did moii: hate images, with their orna- luents. And Irenoeas (as is above declared) reproveth the heretics called Gnoftici, for that tht;y carried about the image of Clirilh And therefore the primitive church, which is Ipecially to be followed, as moit incor- rupt and pure, had publicly in churches neither idols of the (icntiles, nor any other images, as things direclly forbidden by God's word. And thus it is declared by God's word, the fentences of the doctors, and the judg- ment of the primitive church, which was moil pure and fincere, that all images, as well ours as the idols of the Gentiles, be by (jod's w oid forbitlden, and therefore un- lawful, Ipecially in temples and churches. Now if they ^as their cullom is) llee to this anfwer, that God's word forbiddeth not ablbiutelv all images to be Diade, but that they fliould not be made to be worfliipped ; and that therefore we may have images, fo we worfliip them not, for that they be things inditl'crent, which may be abufed, or well ufed. Which leemetli alio to be the agahijl Peril of Idolatry, l8^ juclgnient of Damafcene and Gregory I. as is above cle- ^f^"''^^ clared. And this is one of their chief allegations for the q'J,"^'^'^^|'j^J] maintenance of images, which have been alleged fince Greg, in Gregory the firft's time. ^^P'ft- ^'^ Well then, we be come to their fecond allegation, j^j^^j""^ which in part we would not ftick to grant them. For we arc not fo fuperftitious, or fcrupulous, that v/e do abhor citlier flowers wrought in carpets, hangings, and other arras; either images of princes, printed or (tamped in their coins, which when Chrift did fee 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 themfelves. But we would admit and grant them, that images uled for no religion, or fuperftition rather, we mean images of none worfliipped, nor in danger to be worlliipped of any, may be fuffered. But images placed pviblicly in temples caimot poffibly be without danger of worihipping and idolatry, wherefore they are not pub- Origen. licly to be had or fuffered in temples and churches. The com. Cel, Jews, to whom this law was lirit given; (and yet being 'ijo^phAn- moral commandment, and not ceremonial, as all doftors tiq. l. xvii. interpret it, it bindeth us as well as them :) the Jews, I c.o.l.xviii. fay, who lliould have the true fenfe and meaning of God's '^'^■/^^"'* lavv', fo peculiarly given vu)to them, neither had in the beginning any images publicly in their temple, (as Ori- gen and Jofephus at large declare) neither, after the reili- tution of the temple, would by any means confent to He- rod, Pilate, or Petronius, that images Ihould be placed only in the temple at Jerufalem, although no worfliipping of images was required at their hands ; but rather offered themfelves to the death, than to allent that images fhould once be placed in the temple of God ; neither would they fuffer any image-maker among them. And Origen addeci this caufe, left their minds (liould be plucked from God, to the contemplation of earthly things. And they are nmch commended for this earneft 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 di- rectly forbidden by God's word, will never come to the truth of our religion, whilll the ftambling-blocks of images remain amongil us, and lie in their way. If they object yet the brazen ferpent, which Mofcs did fet up, or the images of the cherubims, or any other images, which the Jews had in their temple, the anfwer is eafy : We nmft in religion obey God's general law, which bindeth all men, and not follow examples of particular dilpenfa- tion. 1 86' The Third Part of the Sermon tion, which be no warrants for us ; elfe we may by the fame reafon rcfume circumcifion and facrifichig of beafts, and other rites permitted to tlie Jews. Neither can thofe ijiiages of chcnibims, fet in fecret where no man might come, nor behold, be any example for our public fetting up of images in churches and temples. But to let the Jews go. Where they lay that images, fo they be not worlhippedj as things indifferent may be tolerable in temjjles and churches ; we infer and lay for the ad- verfative, that all our images of God, our Saviour Chrirt, and his faints, publicly let up in temples and churches, places peculiarly appointed to the true worfliipping of God, be not things indifferent, nor tolerable, but againft (jod's law and commandment, taking their own inter- pretation and expofition of it. Firft, for that all images, lb fet up publicly, have been worfhipped of the unlearned and fimple fort ill ortly after they have been publicly fo fet up, and in conclufion, of the wile and learned alfo. Secondly, for that they are \\"or(liipped in fundry places now in our time alio. And thirdly, for that it is impoflible that images of God, Chrift, or his faints, can be fuffcred (efpecially in temples and churches) any while or ipace, without wor- fliipping of them : and that idolatry, which is moff abo- minable before God, cannot poffibly be efcaped and avoided, without the abolifliing and defiruftion of images and piftures in temples and churches, for that idolati-y is to images, fpeeially in temples and churches, an inl'epa- rable accident, (as they term it;) fo that images in churches and idolatry go always both together, and that therefore the one cannot be avoided, except the other, Jpecially in all public places, be deftroyed. Wliercfore, to make images, and publicly to let them up in the temples and churches, places appointed peculiarly to the lervice of God, is to make images to the ul'e of religion, and not only againft this precept. Thou (halt make no man- ner of wutges\ but againft this 'Mo ^ Thou Jh alt not bo-io dozun to them, nor ivorjhip them. For they being fet up, have been, be, and ever will be worfhipped. And the full proof of that which in the beginning of the firft part of this trcfttiie was touched, is here to be made and per- formed ; to wit, that our images and idols of the Gentiles be all one, as well in the things themfelves, as alfo in that our images have been before, be now, and ever will be worlhipped, in like form and manner, as the idols of the againjl Peril of Idolatry^ j8^ the Gentiles were worflilppcd, fo long as they be fullered in churches and temples. Whereupon it foUoweth, that our images in churches have been, be, and ever will be, none other but abominable idols, and be therefore no things indiflerent. And every of thefe parts fliall be proved in order, as hereafter followeth. And firil, that our images and the idols of the Gen- Simulachr^ tiles be all one concerning themfelves, is moft evident, |J^^'J^^J^^ the matter of them being gold, filver, or other metal, ec aum-n. ftone, wood, clay, or plaller, as were the idols of the F^file, il. Gentiles; and fo being either molten or caft, either J^|;j'^'^^' J' carved, graven, hcwen, or otherwife formed and fafliioned fimuia.! * after the fimilitude and likcnefs of man or woman, bech um dead and dumb works of man's hands, having mouths "P^^^^^ ^^J and fpeak not, eyes and fee not, hands and feel not, feet^ij^m. ' and go not, and fo, as well in form as matter, be altoge- ther like the idols of the Gentiles. Infomuch that all' the titles, which be given to the idols in the Scriptures, may be verified of cur images. Wherefore, no doubt but the like curfes which are mentioned in the Scriptures will light upon the makers and worfluppers of them both. Secondly, that they have been and be worfliipoed in our time, in like form and manner as were the idols of the Gentiles, is now to be proved. And for that idolatry ftandeth chiefly in the mind, it fiiall in this part firft be proved, that our image-maintainers have had and have the fame opinions and judgment of faints, whofe images they have made and worlliipped, as the Gentiles idolaters had of their gods. And afterwards (liall be declared, that our image-maintainers and worlhippers have uied and ufe the lame outward rites and manner of honouring and worfliipping their images, as the Gentiles did ufe be- fore their idols ; and that therefore they commit idolatry, as well inwardly and outwardly, as did the wicked Gen- tiles idolaters. And concerning the firft part of the idolatrous opinions of our image-maintainers. What, I pray you, be fuch faints with us, to whom we attribute the defence of cer- tain countries, fpoiling God of his due honour herein, but Dii Tutelares of the Gentiles idolaters? Such as were Dii Tutela- Belus to the Babylonians and Aflyrians, Ofiris and Ifis tores, the Egyptians, Vulcan to the Lemnians, and to fuch other. What be i'uch iaints, to whom the fafeguard of certain cities are appointed, but Dii Praefides with the Dii Prscfi- Gentiles idolaters ? Such as were at Delphos, Apollo ; at dcs. Athens, Minerva j at Carthage, Juno; at Rome, Quirinus; &c. 'ib^ The Third Part of the. Sermon ^Q. What Ix' inch iaints, to whonij contrary to the ufc of the primitive church, temples and churches he huildccl, JDii Patron i.iwicl altars ere(^tcd, but Dii Fatroni of the Gentiles idola- ters ? Such as were in the Capitol, .luj/iter; in l^nphus Temple, Venus ; in Kphel'us 'JVinj)lc, Diana; and iuoh like. Alas, we fecm in thus thinking and doing to liave learned our religion, not out of Ciod's word, but out of the Pagan poets, who fay, luxccjjere omnes ndjtis, arifquc. reVitlhy Dii, quibus iviperium hoc Jjetcrat, &c. That is to lay. All the gods, by whole defence this empire Hood, ;ire gone out of the temples, and have forlaken their altars. And where one laint hath images in divers places, the lame faint hadi divers names thereof, moll Jike to the Goitiles. \\ hen you hear of our Lady of W'alfingliam, our Lady of Ipfwieh, our Lady of Wilfdon, and fucii others ; what is it but an imitation of the Cen- tiles idolaters ? Diana Agrotura. Diana Coriphea, Diana Jilphelia, ^c. \''enus Cypria, \'enus Paphia, \^emis Gnidia. Whereby is evidently meant, that the faint for the image iake llioukl in thofe places, yea, in the images them- I'elves, have a dwelling, w hich is the ground of their idolatry. For where no images be, they have no luch means. Terentius Varro Iheweth, that there were three hundred .lupiters in his time: there were no fewer Ve- neres and Diana's ; we had no fewer Chriltophers, La- dies, and Marv Magdalens, and other faints. Ocnomaus and Hefiodus lliew, that in their time there were thirty thoufand gods. I think we had no fewer faints, to whom we gave the honour due to (jod. And they have not only Ipoiled the true living (Jod of his due honour in temples, cities, countries, and lands, by fuch devices and inventions, as the Gentiles idolaters have done before them : but the fea and waters have as well Ipeeial faints with them, as they had gods with the (jentiles, Neptune, Triton, Nercus, Caftor and Pollux, N'enus, and fuch other : in whole places become St. Chriltopher, St. Cle- ment, and divers other, and fpecially our Lady, to \\ honi Diipmen ling Ave, tnaris Jhila. Neither hath the fire leaped the idolatrous inventions. For, inltead of Vulcan and Vefta, the Gentiles' gods of the tire, our men have placed St. Agatha, and make letters on her day for to i]ueneh fire with. Every artificer and profehion hath his Ipeeial faint, as a peculiar god. As for example, fcholars liave St. Nicholas ami St. Gregory; painters, St. Luke ; neither lack Ibldiers their Mars, nor lovers their Venus, amongft Chriftians. All difeafes have their fpecial Iaints, as agahijl Peril of Idol airy. l5) as gods the curcrs of them ; the pox St. Kochc, the fall- ing-evil St. Cornells, the tooth-ache St. ApolUn, Sec. Keithcr do healls nor cattle lack their gods with us; for St. Loy is the horfcleech, and St. Anthony the fwine- herd, &c. Where is God's providence and due honour in the mean liiafoa ? Who faith, The bfwjcns be m'me, ami the earth is mine, the whole luorld and all that in it is: I do give. -viSory, and I put to flight : of me be all counfels and help, &'e. Except I keep the city, in vain doth he ivatch that icrfielh it: Thou, Lord,fJ:ialt 'fave both men and beajis. But Ave have left him neither heaven, nor earth, nor v\ater, iior country, nor city, peace nor war to rule and govern, neither men, nor heafts. nor their difeafes to cure ; that a godly man might juftly for zealous indignation cry out, O heaven, O earth, and feas, what madnefs and wicked- nefs agalnU God are men fallen into ! What difnonour do the creatures to their Creator and Maker ! And if we re- member God fometimes, yet, becaufe we doubt of his ability or will to help, we join to him another helper, as if he were a noun adjeAive, iifmg thefe layings : fuch as learn, God and St. Nicholas be my Ipeed : fuch as neefe, God help and St. John : to the horfe, God and St. I.oy lave thee. Tlius are we become like horfes and nmles, which have no underftanding. For is there not one God only, who by his power and wifdom made all things, and by his providence governeth the fame, and by his goodncfs maintaineth and faveth them ? Be not all tJ/nigs (f LmUy by him, and through him ? Wliy doit thou turn from the Creator to the creatures ? This is tljc manner of the Gentiles idolaters : but thou art a Chriltian, and therefore by Cinift alone halt accefs to God the Father, and help of him only. Thele things lU'e not written to any reproach of the iaiiits themfelves, who were the true fervants of God, and did give all honour to him, taking none unto themfelves, and are blefied fouls with God; but againft our foolilhnefs and wickednels, making of the true fervants of God, falfe gods, by attri- buting to them the power and honour which is God's, and due to him only. And for that we have fuch opinions of the power and ready help of faints, all our legends, hynms, fequences, and malles, did contain Ito- ries, lauds, and praifes of them, and prayers to them ; yea, and fermons alfo altogether of them, and to their praifes, God's word being clean laid afide. And this we do alto- gether agreeable to the faints, as did the Gentiles idola- ters to their falle gods. For thefe opinions which men have had of mortal perfons, were thev never fo holv, the ' old tgo The Third Part cf the Bermoft old mofl: godly aft d learned Chrlrtians have written againfl the feigned gods of the Gentiles, and Chriftian princes have deftroyed their images, who, if they were now liv- ing, would doubtlefs likewile both write againft our falfe opinions of faints^ and alfo deflroy their images. For it is evident, that our image-main tainers have the fame opinion of faints which the Gentiles had of their falfe gods, and thereby are moved to make them images, as the Gentiles did. If anfwer be made, that they make faints but interceffors to God, and means for fuch things as they would obtain of God : that is, even after the Gentiles' idolatrous uflige, to make them of faints, gods, MeJiov- called Dii Medioximi, to be mean interceflbrs and helpers uui Du. ^Q God, as though he did not hear, or fhould be weary if he did all alone. So did the Gentiles teach, that there was one chief power working by other, as means ', and fo they made all gods fubjccl to fate or deliiny ; as Lvi- cian in his Dialogues feigncth that Neptune made fuit to Mercury, that he might fpeak with Jupiter. And there- fore in this alio, it is moft evident, that our image- maintainers be all one in opinion with the Gentiles ido- laters. Now remaineth the third part, that their rites and ce- remonies, in honouring and u-orfliipping of the images or faints, be all one with the rites which the Gentiles idola- ters ufed in honouring their idols. Firft, what meaneth it, that Chriftians, after the example of the Gentiles idolaters, go on pilgrimage to vifit images, where they have the like at home, but that they have a greater opinion of holinefs and virtue in fome images, than other fome, like as the Gentiles idolaters had ? Which is the readieft wav to bring them to idolatry by worfliipping of Amosv. them, and direi!:~tly againft God's word, who faith, Seek me, and ye Jhall live; and do not feck Bethel; enter not into Gilgal, neither go to JBeer/heba. And againft fuch as had any fupcrftition in the holinefs of the place, as though they (liould be heard for the place's fake, faying. Our Fa- thers itor/Jjipped in this mounlaiji: and yc faj^ that at Jeru- j'aleni is the place ivherc men Jhould iL-orJh'ip ; our Saviour John IT. Chrill pronounceth, Believe me, the hour comet h, ivhen jou Jhall ivorjhip the Father neither in this mountain, nor at Je- rufalem ; hut true luorjhippers ^mll uorjlnp the Father in fpirit and truth. But it is too well known, that by fuch pilsci^image going, Lady Venus and her fon Cupid were rather worfhipped wantonly in the flefli, than God the Father, and our Saviour Chrift his Son, truly worfliipped in the fnlrit. And aga'injl Peril of Idolatry. i^I And it was very ao;reeable (as St. Paul teacheth) tliatRom, i. they which tell to idolatiy, which is fpiritual tbriiicatioii, fliould alio tall into carnal fornication, and all unclean- iiefs, by the jufl judgments of God, ddh'er'ing thcni o\'cr to ahominabh- concupilccnces. What nieaneth it, that Chrilliaii men, after the ufe of the (jentiles idolaters, cap and kneel before images ? which, if they had any fenfc and gratitude, would kneel before men, carpenters, mafons, plallerers, founders, and goldfmiths, their makers and framers, by \^hofe means they have attained this honour, which elfe iliould have been evil-favoured and rude lumps of clay, or plafter, pieces of timber, ilone, br metal, without fhape or fafliion, and fo without all eitimation and honour, as that idol in the Pagan Poet confefleth, faying, *' I was once a vile Iforatius. block, but now I am become a god," &c. What a fond thing is it for man, who hath life and reafon, to bow Adorare. himfclf to a dead and infenfible image, the work of his own hand! Is not this Hooping and kneeling before Gen. xs Hi. them, adoration of them, which is forbidden fo earneftly ''^^'"• by God's word ? Let fuch a§ fo fall down before images of faints, know and confefs that they exhibit that honour to dead rtocks and 'tones, which the faints themfelves, Peter, Paul, and Barnabas, would not to be g;iven to them i Kings 5. being alive ; \\'hich the angel of God forbiddeth to be •'^'-"ts f. xiv, given to him. And if they fay they exhibit inch honour ^°*" *'*" 7iot to the image, but to the faint whom it reprcfentefh, they are convicted of folly, to believe that they plcafe faints with that honour, which they abhor as a Ipoil of God's honour : for they be no changelings ; but now both having greater underftanding, and more fervent love of God, do more abhor to deprive him of his due honour : and being now like unto the angels of God, do with angels flee to take unto them by flicrilege the ho- nour due to God : and herewithal is confuted their lewd di(iin(5fion of Latria and Dulia; where it is evident, that the faints of God cannot abide, that as much as any out- ward worOiipping be done or exhibited to them. But Satan, God's enemy, defiring to rob God of his honour, defireth exceedingly that fuch honour might be given to him. Wherefore thole which give the honour due to Matt. ir. the Creator, to any creature, do fervice acceptable to no faints, who be the friends of God, but unto Satan, God and man's mortal and fworn enemy. And to attribute fuch defire of divine honour to faints, is to blot them with a moft odious and deviliih ignominy and villany. and ex XXV, jgZ *The Third Part of the Sermon and indeed of fiiints to make them Satans and very devils, ■vvhole property is to challenge to thcuifelves the honour which is due to God only. And furthermore, in that they fay that they do not worfliip the images, as the Gentiles did their idols, but God and the faints, whom the images do reprefent; and therefore that their doings before images be not like the idolatry of the Gentiles before their idols; St. Augudine, Laftantius, and Clemens, do prove evidently, that by this their anfwer they be all one with the Gentiles Auguft. idolaters. The Gentiles (faith St. Augufline) which feem to be of the purer religion, fay. We worfliip not the Images, but by the corporal image we do behold the figns of the things which we ought to worlhip. Laaan. And LatTtantius faith, The Gentiles fay, we fear not 1. ii. inft. the images, but them after whofe likenefs the images be made, and to whofe names they be confecrated. Thus far La6lantius. And Clemens faith, That ferpent tlie T)evil uttereth thefe words by the mouth of certain men : AV'e, to the honour of the invilible God, worOiip vifible images : which furely is moft falfe. See how, in ufing the lame ex'cufes which the Gentiles idolaters pretended, they fhew themfelves to join with them in idolatry. For, not- withltanding this excul'e, St. Auguftine, Clemens, and LaAantius prove them idolaters, x^nd Clemens faith. That the ferpent, the Devil, putteth fuch excufes in the mouth of idolaters. And the Scriptures fay, they wor- fhip the flocks and flones, (notwithllanding this excnle) even as our image-maintainers do. And Ezekiel there- fore calleth the gods of the AlVyrians, ftocks and ftoncs, although they were but images of their gods, So are our images of God and the laints named by the names of God and his iaints, after the ufcof the (ientiles. And the fame Clemens faith thus, in the iimie book: 'J'hey dare not give the name of the emperor to any other, for he punifheth his otVender and traitor by and by : but they dare give the name of (jod to others, be- caufe he for repentance fulTcreth his offenders. And even fo do our image- wortliippcrs give both names of God and the faints, and alio the honour due to ( lod, to their images, even as did the Cjentiles idolaters to their idols. What Ihould it mean, that they, according as did the Gentiles idolaters, light candles at noon-time, or at niidnioht, before them, but therewith to honour them ? For olTier ule is theie none in iv> doing. For in the day it againjl Vail of Idolatry, 193 it needeth not, but was ever a proverb of foolifhnefs, 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 ufe nor honour thereof. And concerning this candle-lighting, it is notable that Laftantius, above a thouiand years ago, hath written after this manner; IfLib.vi. In- they would behold the heavenly light of the fun, then ^'t- "p. 2. fliould they perceive that God hath no need of their candles, v\'ho for the ufe of man hath made lo goodly a light. And whereas in fo little a circle of the lun, which for the great diftance feemeth to be no greater than a man's head, there is fo great brightnefs, that the fight of man's eye is not able to behold it, but if one Iteadfaftly look upon it a while, his eyes will be dulled and blinded with darknefs. How great light, how great clearnefs may we think to be v^ith God, with whom is no night nor darknefs ? And fo forth. And by and by he faith, Seemeth he therefore to be in his right mind, who offereth up to the Giver of light the light of a wax candle for a gift? He requir- eth another light of us, which is not fmoky, but bright and clear, even the light of the mind and under- fi an ding. And {liortly after he faith. But their gods, becaufe they be earthly, have need of light, lelt they remain in darknefs, v\' hole worfhippers, becaufe they underltand no heav^enly thing, do draw religion, which they ufe, down to the earth, in the which, being dark of nature, is need of light. Wherefore they give to their gods no heaven- ly, but the earthly underftanding of mortal men. And therefore they believe thofe things to be neceifary and pleafant unto them, which are fo to us, who liave need either of meat when we be hungry, or drink when we be thirdy, or clothing when we be a cold, or when tlie fun is fet, candle light, that we may fee. Thus far Lac- tantius, and much more, too long here to write, of ca-n-^ ~ die-lighting in temples before images and idols for reli- gion : whereby appeareth both the foollilmefs thereof, and alfo that in opinion and a6t we do agree altogether in our candle -religion with the Gentiles idolaters. What meaneth it that they, after the example of the Gentiles idolaters, burn incenfe, offer up gold to images, hang up crutches, chains, and Ihips, legs, arms, and whole men and women of wax, before images, as though by them, or laints (as they fay) they were delivered from lamenefs, ficknefs, captivity, or fliipwreck ? Is not this colere imagines, to worlhip images, fo earnelily forbidden o in 191. The Third Tart of the Sfrm«?t in God's word ? If they deny it, let them read the eleventh chapter of Daniel the Prophet, who faith of Antichrift, He Jhall luorjhip God, whofn bis fathers kneiu tioty with gold, fiver, a?id luith precious jlonrs, and other Colere. ihingrs of pleafure: in which place the Latin word is Colet. And in the fecond of Paralipomenon, the twenty-ninth chapter, all the outward rites and ceremonies, as burning of incenfc, and liich other, wherewith God in the temple Cukus, was honoured, is called Cnltus, (to lay) worfhipping, which is forbidden ftriftly by God's word to be given to images. Do not all ftories eccleliaftical declare, that our holy martyrs, rather than they would bow and kneel, or offer up one crum of incenfe before an image or idol, have fufi'ered a thoufand kinds of moft horrible and dreadful death ? And what excufes foever they make, yet that all this running on pilgrimage, burning of in- cenfe and candles, hanging up of crutches, chains, fliips, arms, legs, and whole men and women of wax, kneeling and holding up of hands, is done to the images, appearetn by this, that where no images be, or where they have been, and be taken a.way, they do no fuch things at all. But all the places frequented when the images were there, now they be taken away, be forfaken and left de- fert; nay, now they hate and abhor the place deadly ; which is an evident proof, that that which they did before was done in refpecl of the images. Wherefore, when we fee men and women on heaps go on pilgrimage to images, kneel before them, hold up their hands before them, let up candles, burn incenfe before them, offer up gold and filver unto them, hang up fliips, crutches, chains, men and women of wax before them, attributing health and Safeguard, the gifts of God, to them, or the faints whom they reprefent, as they rather would have it ; who, I fay, who can doubt, but that our image-maintainers, agree- ing in all idolatrous opinions, outward rites and ceremo- ' nies, with the Gentiles idolaters, agree alfo with them in committing mofl: abominable idolatry ; and to increafe this madnefs, wicked men, which have the keeping of fuch images, for their greater lucre and advantage, after the example of the Gentiles idolaters, have reported and fpread abroad, as well by lying tales as written fables, divers miracles of images : as that fuch an image mira- culoufly was lent from heaven, even like the Palladium, or Magna Diana Ephefiorum. Such another was as mi- raculoufly found in the earth, as the man's head was in the Capitol, or the horfe's head in Capua. Such an image was brought by angels. Such an one came itfelt' far ngamfiVeril of Idolatry, J 95 far from the Eaft to the Weft, as dame Fortune fled to Rome. Such an image of our Lady was painted by St. Luke, wliom of a phyfician they have made a painter for that purpofe. Such an one an hundred yokes of oxen could not move, ]tke Bona Dea, whom the (hip could not carry, or Jupiter Oiympius, wliich laughed the artificers to fcorn, that went about to remove him to Rome. Some images, though they were hard and ftony, yet, for tender heart and pity, wept. Some, hke CaRor and Pollux, helping their friendfe in battle, fweat, as marble pillars do in dampifli weather. Some ipeak more monilroudy than ever did Balaam's afs, who had life and breath in him. Such a cripple came and faluted this faint of oak, and by and by he was made whole; and lo, here hangeth his crutch. Such an one in a tempeft vowed to St. Chrillo- pher, and fcaped; and behold, here is his Ihip of wax. Such an one by St. Leonard's help brake out of prifon ; and fee where his fetters hang. And infinite thoufands more miracles, by like or more (hamelefs lies were re- ported. Thus do our image-maintainers in earneft apply to their images all fuch miracles, as the Gentiles have feigned of their idols. And if it were to be admitted, that fome miraculous a6ls were by illufion of the Devil done where images be ; (for it is evident that the moll part were feigned lies, and crafty jugglings of men) yet followeth it not therefore, that fuch images are either to be honoured, or fuffered to remain, no more than Heze- kiah left the brazen ferpent undeltroyed, when it was worfliipped, although it were both fet up by God's com- ' mandment, and alio approved by a great and true miracle, for as many as beheld it were by and by healed: neither ought miracles to perfuade us to do contrary to God's word. For the Scriptures have for a warning hereof forefhewed, that the kingdom of Antichr'ijl Jhall be mighty in miracles and wonders.^ to the Jirong illufion of all the re- probates. But in this they pais the folly and wickednefs of the Gentiles, that they honour and worfljip the relics and bones of our faints, which prove that they be mortal men and dead, and therefore no gods to be worfliipped, which the Gentiles would never confefs of their gods for very fliame. But the relics we muft kifs and offer unto, fpecially on relic-funday. And while we offer, (that we ihould not be weary, or repent us of our coll) the mufic and minftrelfy goeth merrily all the offertory time, with praifing and calling upon thole faints, whole relics be then in prefence. Yea, and the wat^r alio, o 2, wherein Jgio The Third Pari of the Sermon ■wherein thofe relics have been clipped, mud with great ' reverence be refcrved, as very holy and cffeilual. Is this Homilia de agreeable to St. Chryfoftom, who writeth thus of re- feptem ]j(,g > a £)^ ^^^ regard the afhes of the faints' bodies, nor bjeis. t^^ relics of their fleih and bones, confunied with time : but open the eyes of thy faith, and behold them clothed with heavenly virtue, and the grace of the Holy Ghoft, and Ihining with the brightnefs of the heavenly light.'* But our idolaters found too much vantage of relics andre« lie-water, to follow St. Chryibftom's counfel. And becaufe relics were fo gainful, few places there were but they had relics provided for them. And for more plenty of re- lics, fome one faint had many heads, one in one place, and another in another place. Some had fix arms and tw^enty-fix fingers. And w^here our Lord bare his crofs alone, if all the pieces of the relics thereof were ga- thered together, the greateft (hip in England would fcarcely bear them ; and yet the greateft part of it, they fay, doth yet remain in the hands of the Infidels, for the which they pray on their beads bidding, that they may get it alio in their hands, for fuch godly ufe and purpofe. And not only the bones of the faints, but every thing ap- pertaining to them w^as an holy relic. In fome place they offer a iWord, in fome the icabbard, in fome a fhoe, in Ibme-a faddle that had been fet upon Ibme holy horfe, in fome the coals wherewith St. Laurence \\'as roaited, in fome places the tail of the afs which our Lord Jefus Chrift fate on, to be kilTed and offered unto for a relic. For rather than they would lack a relic, they would offer you a horfe-bone, inftead of a virgin's arm, or the tail of the als to be kiffed and offered unto for relics. O wicked, impudent, moft ffiamelefs men, the devilers of thefe things ! O filly, foolifh, and daftardly daws, and more beaflly than the afs wdiofe tail they killed, that be- lieve fuch things. Now God be m.erciful to fuch mife- rable and filly Chriftians, who by the fraud and falfehood of thofe which {hould have taught them the way of truth and life, have been made not only more wicked than the Gentiles idolaters, but alfo no wifer than afles, horfes, and mules, which have no underllanding. Of thefe things already rehearled, it is evident, that our image-maintainers have not only made images, and fet them up in temples, as did the Gentiles idolaters their idols ; but alfo that they have had the fame idol- atrous opinions of the faints, to whom they have made imagci, which the Gentiles idolaters had of their falfe gods; againji Peril of Idolatry. 1 97 gods ; and have not only worfliipped their images with the fame rites, ceremonies, fuperftition, and all circum- ftances, as did the Gentiles idolaters their idols, but in many points alfo have tar exceeded them in all wicked- nefs, fooliflmefs, and madnei's. And if this be not fulfi- cient to prove them image-worfliipperSj that is to fay, idolaters, lo, you fliall hear their own open confellion ; I mean, not only the decrees of the iecond Nicene council under Irene, the Roman council mider Gregory III. in which, as they teach that images are to be honoured and worfhipped, as is before declared; fo yet do they it warily and fearfully, in comparifon to the blafphemous bold blazing of manifeft idoJatry to be done to images, fet forth of late, even in thefe our days,- the light of God's truth fo fliining, that above other abominable doings and writings, a man would marvel moft at their impudent, fliamelefs, and moft fliameful bluftering boldnefs, who would not at the leaft have chofen them a time of more darknefs, as meeter to utter their horrible blafphemies in ; but have now taken an harlot's face, not purpofed to bluih in fetting abroad the furniture of their fpiritual whoredom. And here the plain blafphemy of the re- verend father in God, James Naclantus, billiop of Clu- gium, written in his expolition of St. Paul's Epiltle to the Romans, and the firll chapter, and put in print now of late at Venice, may Hand inftead of all, whofe words of image- worfhipping be thefe in Latin, as he did write them, not one fyilable altered. Ergo non j'olum fatendum ejl,jideles in ecclcfia a dor are co- ram imagine, {id 7iormidli ad cautclam forte loquuntur) fed et adorare imaginem, fine quo 'uolueris fcrupulo, quin et eo illani vcnerantur cultu, quo ct prototypon ejus propter quod Ji illud hahet adorare latria, et illa'latria : Ji dulia, vel hyperduUa, et ilia pariter ejufjnodi cultu adoranda efl. The fenfe whereof in Englifli is this ; Therefore it is not only to be confelTed, that the faithful in the church do worihip before an image, (as fome peradventure do wa- rily fpeak) but alfo do worfliip the image itfelf, without any Icruple or doubt at all : yea, and they wordiip the image with the fame kind of worfliip, wherewith they worihip the copy of the image, or the thing whereafter the image is made. Wherefore if the copy itfelf is to be worfliipped with divine honour, (as is God the Father, Chrift, and the Holy Gholt) the image of them is alfo to be worfhipped with divine honour. If the copy ought 03 to 198 Gregor. F-pift. ad Serenum Maflll. Of image worship- ping. Matt, xriii Drnt. xxvii. Lev. xix. The Third "Part of the Sermon to be worfliipped with inferior honour or higher worHiip, the image allb is to be worfhipped with the fame honour and worfhip. Thus far hath Naclantus, whofe blafphe- mies let Pope Gregorius I. confute, and by his authority damn them to hell, as his fucceffors have horribly thun- dered, f'or although Gregory permitteth images to be had, yet he forbiddeth them by any means to be wor- fhipped, and praifeth much Bifhop Serenus for the forbid- ding the worfhipping of them, and willeth him to teach the people to avoid by all means to worHiip any image. But Naclantus bloweth forth his blalbhemous idolatry, willing images to be worfliippcd with tne highcft kind of adoration and worfhip : and left fuch wholeibme do-ires are the fcripture of idiots and fmiple perfons, is de ii.icw,- worthy t-o be coiifidered. For as it hath been touched in tiio 1. iv. divers places before, how they be books teaching nothing '* ^^' but lifs, as bv St. I^uil in the firft chapter to the Romans evidently appeareth, of the images of God; fo what man- ner of books and fcripture thefe painted and gilt images of faints be unto the common people, note well I pray you. For after that oar preachers iliall have inftru<^ted and exhorted the people to the following of the virtues of the faints, as contempt of this world, poverty, fober- nefs, chaftity, and fuch like virtues, which undoubtedly were in the faints ; think you, as foon as they turn their faces from the preacher, and look upon the graven books and painted fcripture of the glorious gilt im.ages and idols, all ihining and glittering with metal and ftone, and co- vered witli jjrecious veftures, or elfe with Chterea in Terence, behold a painted tabic, wherein is let forth by the art of the painter, an image, vv^ith a nice and wanton apparel and countenance, more hke to Venus or Flora, than Mary Magdalen; or if like to Mary Magdalen, it is when fhe played the harlot, rather than when fhe wept for her fins;— when, I fay, they turn about from the preacher, to thefe books and fchoolmafters, and painted fcriptures, fliall they not find them lying books ? teach- ing other manner of leflbns, of cfteenling of riches, of pride, and vanity in apparel, of niccnefs and wantonnefs, and peradventurc of whoredom, as Chaerea of like pi6lares was taught. And in Lucian, one learned of Venus Gni- dia a lelfon too abominable here to be remembered. Be not thefe, think you, pretty books and fcriptures for iim- f)le people, and elpecially for wives and young maidens to ook in, read on, and learn fuch leiTbns of r What will they -think either of the preacher, \\'ho taught them con- trary lefPons of the faints, and therefore by thefe carved debtors are charged with a lie, or of the faints them- felves, if they believe thefe graven books and painted fcriptures of them, who make the faints, now reigning in heaven Qgahijl Vcr'il (jj Idolatry. ftil heaven with God, to their great diilionour, fchoolniafters of fuch vanity, which they in their life-time mofl ab- horred ? For what leflbns of contempt of riches, and \-a- n:ty of this world, can fuch books, fo bcfmeared with gold, fet with precious ftones, covered with (ilks, teach? What JefTons of fobernefs and chaftity can our women learn of thefe pictured Icriptures, with their nice apparel and wanton looks? But away, for flianie, with thefe co- loured cloaks of idolatry, of the books and icriptures of images and piftures to teach idiots, nay, to make idiots and flark fools and beafts of Chrillians. Do men, I pray you, when they have the fame books at home with them, run on pilgrimas^e to feek like books at Rome, Com- poflella, or Jeruialcm, ^o be taught by them, when they have the like to learn at home? Do men reverence fome books, and defpife and fet light by other of the fame fort? Do men kneel before their books, light candles at noon- time, burn incenle. offer up gold and lilver, and other gifts, to their books? Do men either feign or believe miracles to be wrought by their books? I am fure that the New Teflament of our Saviour Jefus Chrift, containing the word of life, is a more lively, exprcfs, and true image of our Saviour, than all carved, graven, molten, and painted images in the world be; and yet none of all thefe things lie done to that book or fcripture of the Goi'pel of our Sa- viour, which be done to images or pictures, the books and fcriptures of laymen and idiots, as they call them. Where- fore, call them what they lift, it is niolt evident by their deeds, that they make of them no other books nor fcrip- ture, than fuch as teach mofl filthy and horrible idolatry, as the ufers of fuch bocks daily prove by continual prac- tiling the iarae. O books and fcriptures, in the which the devilifli fchoolmafter, Satan, hath penned the lewd leflbns of wicked idolatry, for his daftardly difciples and fcho- lars to behold, read, and learn, to God's moll high dif- honour, and their moft horrible damnation. Have not we been much bound, think you, to thofe \^'hich lliould have taught us the truth out of God's Book and his holy Scripture, that they have Ihut up that Book and Scripture from us, and none of us fo bold as once to open it, or read in it ? and inftead thereof, to fpread us abroad thefe goodly, carved, and gilded books and painted fcriptures, to teach us 'fuch good and godly leflbns ? Have not they done well, afier they ceafed to ftand in pulpits themfeJvcs, and to teach the people conunitted to their inftrudtion, keeping filence of God's word, 22 Z The Third Pari of the Sermon \^'ord, and become dumb dogs, (as the Prophet callcth them) to fet up in their ftead, on every pillar and corner of the church, fuch goodly doctors, as dumb, but more wicked than themfelves be ? We need not to complain of the lack of one dumb parlon, having fo many dumb de- vilifli vicars (I mean thefe idols and painted puppets) to teach in their ftead. Now in the mean feafon, whilfl the dumb and dearl idols ftand thus decked and clothed, contrary to (jod's law and commandment, the poor Chriftian people, the lively images of God, commended to us lb tenderly by our Saviour Chrift, as moft dear to , him, ftand naked, fhivering for cold, and their teeth chat- tering in their heads, and no man covereth them, are pined with hunger and thirlt, and no man giveth them a penny to refrelh them ; whereas pounds be rea;dy at all times (contrary to God's will) to deck and trim dead ftocks and ftones, which neither feel cold, hunger, nor thirlt. Clemens hath a notable fentence concerning this mat- ter, laying thus; ''That ferpent the devil doth by the mouth of certain men utter thefe words; IVe, for the ho- nour of the hi-vifihle God, do tuorfhip vifihle images: which doubtlcfs is moll falfe. For if you will truly honour the image of God, you Hiall, by doing well to man, honour the true image of God, in him. For the image of God is in every man: but the likenefs of God is not in every one, but in thofe only which have a godly heart and pure mind. If you will therefore truly honour the image of God, we do declare to you the truth, that 1 ye do well to man, who Is made after the image of God, that you give honour and reverence to him, and refrefh the hungry with meat, the thirfty with drink, the naked with clothes, the fick with attendance, the ftranger har- bourlcfs with lodging, the prifoners M'ith i>eceflaries : and this ihall be accounted as truly beiiowed upon God. And thefe things are fo direolly appertaining to God's honour, that whoibever doth not this, ihall feem to have re- proached and done villany to the image of God. For what honour of God is this, to run to images of ftock and ftone, and to honour vain and dead figures of God, and to defpile man, in whoui is the true image of God?" And by and by after he faith, " Underftand ye there- fore that this is the fuggeftion of the I'crpent Satan, lurking within you, which perfuadcth you that you are godly, when you honour inlcnliblc and dead images, and that }ou be not ungodly, when you hurt or leave unluc- coured againjl Vail of Idolatry. 7.1^ coured the lively and reafonable creatures.'* All thefe be the words of Clemens. Note, I pray you, how this mofl ancient and learned doiSlor, within one hundred years of our Saviour Chrift's time, moft plainly teacheth, that no fervice of God, or religion acceptable to him, can be in honouring of dead images ; but in fuccouring of the poor, tiie lively images of God, according to St. James, who laith, This is the pire and true religion before God the Father^ to fuccour fatherlefs and motherlcfs children, and ividows in their aJfiiBion, and to keep himfclf undcfiled from this ivorld. True religion then, and pleafmg of God, ftandeth not in making, fetting up, painting, gilding, clothing and deckii^.g 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 kiffing of them, cappijig, kneeling, offering to them, iucenung of them, fetting up of candies, hanging up of legs, arms, or whole bodies of wax before them, or praying and allcing ot them, or of faints, things belonging only to God to give. But all thefe thit.gs be vain and abominable, and moft damnable before God. Wherefore all fuch do not only beftow their money and labour in vain ; but w4th their pains and coft purchafe to themfelves God's wrath and utter indignation, and everlafting dam- nation both of body and ibul. For ye have heard it evidently proved in thefe homilies againft idolatry, by God's word, the dottors of the church, ecclefiaftical hiftories, reafon and experience, that images have been and be worihipoed, and fo idolatry committed to them by infinite multitudes, to the great offence of God's majefty, and danger of infinite fouls; and that idolatry cannot pofiibly be feparated from images fet up in churches and temples, gilded and decked glorioufly, and that therefore our images be indeed very idols, ^nd fo all the prohibitions, laws, curfes, threatenings of horrible plagues, as well temporal as eternal, contained in the holy Scripture, concerning idols and the makers and maintainers, and worfhippers of them, appertain alfo to our images fet up in churches and temples, and to the makers, maintainers, and worlhippers of them.. And all thofe names of abomination, which God's word In the holy Scriptures giveth to the idols of the Gen- tiles, 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. 224 The Third Part of the Sermon vanities, lies, deceits, uncleannefs, filthincfs, dung, mif- chief, and abomination before the Lord. Wherefore God's horrible wrath, and our moll dreadful dan- ger cannot be avoided, without the dettruclion and utter abollfning of all images and idols out of the church and temple of God, which to accomplifh, God put in the minds of all Chriftian princes. And in the mean time, let us take heed and be wife, O ye beloved of the Lord, and let us have no ftrange gods, but one only God, who made us when we were John xvii. nothing, the Father of our Lord Jefus Chri^, who redeemed us when we were loft, and with his holy Spirit doth fanotify us. For this is life everlafting, to know him to be the only true God, and Jefus Chrift, whom he hath lent. Let us honour and worlhip for religion's fake none but hira ; and him let us worfhip and ho- nour as he will himfelf, and hath declared by his wordy that he will be honoured and worfliipped, not in nor by images or idols, which he hath nioft ftriclly forbidden, neither in kneeling, lighting of candles, bun\ing of in- cenfe, ofi'ering up of gifts unto images and idols, to be- lieve that we fliall pleafe him; for all thele be abomina- John Sv. ^Jqj^ before God : but let us honour and worfliip God in fpirit and in truth, fearing and loving him above all things, trufting in him only, calling upon him, and praying to him only, praifmg and lauding of him only, and all other in him, and for him. For fucli vi'orfliippers doth our heavenly Father love, who is a moft pure Spirit, and therefore will be worfhipped in fpirit and in truth. And fuch worfliippers were Abra- ham, Mofes, David, Elias, Peter, Paul, John, and all other the holy Patriarchs, Prophets, Apoftlcs, Martyrs, and all true Saints of God, who all, as the true friends of God, v/ere enemies and dcftroycrs of images and idols^ as the enemies of God and his true religion. Wherefore take heed and be wife, O ye beloved of the Lord, and that which others, contrary to God's word, beftow "U'ickedly, and to their damnation, upon dead ftocks and ftones (no images, but enemies of God and his faints) that beftow ye, as the faithful fcrvants of God, according to God's word, mercifully upon poor men and women, fatherlefs children, widows, lick perlbns, ftrangers, prifoners, and fuch others that be in any ne- ceftity, that ye may, at that great day of the Lord, hear that moft blelfed and comfortable laying of our Saviour Chrift: Conic, je llt'jjcd, into the kingdom of my Father, pre- pared cga'injl Fcril of Idolatry. 9,2^ pared foryou before the hcginning of the ivorld. Fori was hun- gry, and ye gave me meat\ thlrjiy, and ye gave me drink', naked, and ye clothed me; h arbour lefs, and ye lodged me \ in prifon, and ye vifiLed me ; fick, and ye comforted me. For zahat- focverye have done for the poor and needy in my name, and for my fake, that have ye done for me. To the which his heaven- ly kingdom, God the Father ofmercies bring us, for Jefus Chrift's fake, our only Saviour, Mediator, and Advocate, to whom with the Holy Ghoft, one immortal, invilible, and moll glorious God, be all honour, and thankfgiving, iiud glory, world without end. Amen. AN AN HOMILY FOR Repairing and keeping clean, and comely adorning of 'T is a common cuflom ufed of all men, when they in- tend to have their friends or neighbours to come to their honfes to eat or drink with them, or to have any folemn affenibly to treat and talk of any matter, they will have their houfes, which they keep in continual repara- tions, to be clean and fine, left they fhould be counted lluttifli, or little to regard their friends and neighbours. How nmch more then ought the houfe of God, which we commonly call the church, to be fufficiently repaired in all places, and to be honourably adorned and garniili- ed, and to be kept clean, and iv/eet, to the comfort of the people that fliall refort thereunto ! It appeareth in the holy Scripture, how God's houfe, which was called his holy temple, and was the mother church of all Jewiy, fell fometimes into decay, and was ~ oftentimes profaned and defiled, through the negligence and ungodlinefs of fuch as had the charge thereof. But when godly kings and governors were in place, then connnandment was given forthwith, that the church and temple of God fhould be repaired, and the devotion of the people to be gathered for the reparation of the i'ame. J. Kings xii. We read in the fecond Book of the Kings, how that King Joas, being a godly prince, gave commandment to the priefts to convert certain offerings of the people towards the reparation and amendment of God's temple. 2 Kings Like commandment gave that moft godly King Jofias, *^"* concerning the reparation and re-edification ot God's temple, which in his time he found in fore decay. It hath pleafed Almighty God, that thefe hiftories touching the The Sennofifor repairing and keeping clean Churches. 227 the re-edifying and repairing of his holy temple, fliould be written at large, to the end we fhould be taught thereby; firfr, tha't God is well plealed, that his peo- ple Oiould have a convenient place to refort unto, and to come together, to praife and magnify God's holy name. And fecondly, he is highly pleafed with all thofe, which diligently and zealouflv go about to amend and rellore fuch places as are appointed for the congregation of God's peonle to refort unto, and wherein they humbly and jointly render thanks to God for his benefits,_ and with one heart and voice praife his holy name. Thirdly, God was fore difplealed with his people, becaufe they builded, decked, and trinn-ned up their ow n houfes, and iuffered God's houfe to be in ruin and decay, to lie uncomely and fulfomely. VvHierefore God was fore grieved with them, and plagued them, as appeareth in the Prophet IJaggai. Thus faith the Lord: Is it time for j'ou to (kuell m j'oz^r I laggai i. ceiled houfes, and the Lord's houfe not regarded P Ye have lozced much,,and gathered in hut little ; your meat and your \-lothcs have neither filed ycii, 7ior made you warm\ and he that had his luagcs, put it in a hottomlefs purfe. By thefe plagues, which (iod laid upon his people for neglefting of his temple, it may evidently appear, that God will have his temple, his church, the place where his con- gregation ihall refort to magnify him, well edified, well repaired, and well maintained. Some, neither regarding godlinefs, nor the place of godly exerciie, will lay, the temple in the old law was commanded to be built and repaired by God himfelf, becaufe it had great promifos annexed unto it, and becaufe it was a figure, a facramcnt, or a lignifjcation of Chrifi:, and alio of his church. To this may be eafily anfwered ; lirft, that our churches are not dettitute of promifes, foraimuch as our Saviour Chrift faith, li'lMre tivo or three are gathered together in my ruwie, there am I in the viidfl among them. A great number therefore coming to church together in the name of Chrift, have there, that is to fay in the church, tlieir God and Saviour Jefus Chriii, prelent among the congregation of his faithful people, by his grace, by his favour and godly afiif lance, according to his molt affurcd and com- ibrtable promifes. Why then ought not Chriftian people to build them temples and churches, having as great pro- mifes of the prelence of God, as ever had Solomon for the material temple, which he did build ? As touching the other point, that Solomon's temple v^'as a figure of Chrill: \\q know that now in the time of the clear liglit of Chrift Jefus, a 2 the 2a8 The Se:r?noi:Jor repairing the Son of God, all iliadows, figures, and fignificatlons are utterly gone, all vain and unproH table ceremonies, both Jcwifli and Ileathenlfli, fully abolillied. And therefore our churches are not fet up for ligures and fignlfications of Mefilahs and ChrKt to come, but for other godly and necetrary purpofes ; that is to fay, that like as every n)au luith liisov»n houfe to abide in, to refrefli himfelf in, to reft in, with fuch like commodities; i'o zVlmighty God will have his houfe and place, whitber the whole pariili aiid con- grt^gatlon fliall refort, which is called the church and temple of God, for that the church, which is the company of (jod's people, doth there aflenjble and come together to fcrve him. Not meaning hereby, that the Lord, whtMu tb.e heaven of heavens is not able to hold or compriJe, doth dwell in the church of lime and ilone, made with man's hands, as wholly aiid only contained there within, and no where elfc; for fo he never dwelt in Solomon's temple. Moreover, the church or temple is counted and called holy, yet not of itfelf, but becaufe God's peo])le rcforting tliereur.to are holy, and exercife th.emfclves in holy and heavenly, things. And to tlie intent yc may UTiderliand further, why churches were built among Chrblian people, this was the greatcft confideration ; that God might have his place, and that God might have his time, duly to be honoured and ferved of the whole multi- tude in the parilh : lirft, there to hear and learn the blefi'ed v.'ord and will of the everlafting God. Secondly, that there the bleifed Ihcraments, which our Lord aj;d , Saviour Chrift Jelus hath ordained and appointed, fliould be duly, reverently, and decently miniftered. Thirdl)-, that there the whole multitude of God's people in the parilh Ihould with one voice and heart call uj)on the name of God, magnify and jjraife the name of God, ren- der earnelt and hearty thanks to our heavenly Father for his heap of benefits dally and jjlentifidly poured upon us, not forgetting to beitow our ahns upon God's poor, to the intent God may blefs us the more richly. Thus ye may well perceive and under (tand wherefore churches were built and fet up amongtt Chriftian people, and dedicated and appoiiited to thele godly ules, and wholly exempted from all filthy, profane, and worldly ufes. Wherefore all they that have little mind or devotion to repair and build God's tenrple, are to be counted people of much ungodlinefs, fpurning againll good order in Chrill's church, deipifing the true honour of God, with evil ex- amples offending and hindering their neighbours, other- wile aiLil kciphii^ chilli Cljurchci. 2,2,^) ^\•j^e well and godly diipofc'd. Tha world thiiiketh it but a triilc to lee their church in ruin aiid decay. But wJKilb doth not lay to their hch/nig hands, they fin againlt God and his holy congregation, l^or if it had not been fin to negleft and llightly regard the re-edifying and building up again of his temple, God would not have been fo much grieved, and fo focn have plagued Ins peo- ple, becaufc they builded and decked their own houies fo gorgeoully, and defpifed the houle of God their Lord. It is (in and (hame to lee fo many churches {o ruinous, and fo foully decayed, almoft in every corner. If a man's pri- vate houi'e, wherein he dwelleth, be decayed, he will never ceafe till it be reitored up again. Yea, if his barn, where he kecpeth his corn, be out of reparations, what diligence ufeth he to make it in pcrfec-t Itatc again ! If his fiable for his boric, yea, the lly for liis fvvine, be not able to hold out water and wind, how careful is he to do coil thereon ! And fliall we be fo mindful of our common bale houfes, deputed to fo vile en)ploynient, and be for- getful towards the houfe of God, wherein be treated the words of our eternal lalvation, wherein be miniftered the facramcnts and myfteries of our redemption ? The foun- tain of our regeneration is there prelented unto us, the par- taking of the body and blood of our Saviour Chrift is there offered vinto us ; and fliall we not cfieem the place, where fo heavenly things are handled ? Wherefore, if ye have any reverence to the fervice of God, if ye have any com- ViVon hoTicfi:v, if ye have any conleience in keeping of ne- ceilliryand godly ordinances, keep your churches in good repair, whereby ye fliall not only pleafe Ciod, and deierve his manifold blellings, but alfo deierve the good report of all godly people. The fecond point, which appertaineth to the mainte- nance of Ciod's houie, is to have it well adorned, and comely and clean kept : which things may lie the more eafil}' reformed, when the churcli is well repaired. For like as men are well refreflied and comforted, when they find their houfes having ail things in good order, and all corners clean and Iweet ; i^o when God's houfe, the church, is well adorned, with places convenient to fit in, with the pulpit for the preacher, with the Lord's table for the miniltration of his holy fupper, with the font to chriften in, and alfo is kept clean, comely, and Iweetly, the people are more defirous and the more comforted to refort thither, and to tarry there the whole time appoint- ed them. VVith what earneflncfs, with what vehement Q ■? zeal 230 The Sirmonfor repairing Matt, xxl. zeal did our Saviour Chrift drive tlie buyers and fellers out of the temple of God, and hurled down tlie tables of the changers of u)oney, and the feats of the dove-fellers, and could not abide any man to carry a velTel through the temple ! He- told them, that they had made his Fa- ther's houfe a den of thieves, paitly through their fnper- ftition,, hypocrify, falfe worfjiip, falfc doctrine, and infa- tiablc covetoufncfs, and partly through contempt, abuf- ing that place with walking and talking, witli worldly matters without all fear of Cod, and due reverence to that pl.ice. V»' hat dens of thieves the churches of Enfrland have been made by tl:e blaJphemous buyitig and leiling the moll precious body and blood of ChriR in the mais, as the world was made to believe, at dirig.^s, at months minds, at trentalls, in abbeys and chantrit-i-, belide other horrible abufes, (God's holy* name be bleflcd for ever) which we now fee and underiland. All theie abomina- tions they that fupply the room ofChrifl have cleanlbd and purged the chuK-hes of England of, taking away all fuch fuliomenefs and filthinefs, as through blind devotion and ignorance hath crept into the church thelc many Imndred years. Wherefore, O ye good Chriftian people, ye dearly beloved in Chrift Jelus, ye that glory not in worldly and vain religion, in fantalticai adorning and decking, but rejoice in neart to fee the glory of God truly fet forth, and the churches reftored to their ancient and godly ufe, render your hearty thanks to the goodnefs of Almighty God, \\\\o hath in our days ftirred up the hearts, not oidy of his godly preachers and minifters, but alio of his fiithful and moit Chriflian magiftrates and governors, to bring fuch godi)- things to pafs. And forafnuich as your churches are fconred and fwept from the finful and fu])erfdtious filtliinefs, wherewith they were dcHled atid disfigured, do ye your parts, good peo- ple, to keep your churches comely and clean ; futl'er them not to be defded with rain and weather, with dung of doves and owls, (lares and choughs, and other filthinefs, as it is foul and lamentable to behold in many places of this cour.try. It is the houie of prayer, not the houfe of talking, of walking, of brawling, of minlirelfy, ot hawks, and dogs. Provoke not the dilplealure and plagues of God, for deliDifing and abufing his holy houfe, as tiic wicked Jew s did. But have God in your heart, be obe- dient to his blefiTed will, bind yourfelves every njan and woman to your power toward the rej)arations and clean keeping of the clmrch, to the intent that ye may be par- takers and heeping clean Churches. 13; takers of God's manifold bleflings, and that ye may be the better encouraged to refort to your pariih-church, there to learn yovxr duty towards God and your neigh- bour, there to be prefent and partakers of Chrid's holy facraments, there to render thanks to your heavenly Fa- ther for the manifold benefits, which he daily poureth upon you^ there to pray together, and to call upon God's holy name, which be bleff'ed world without end. Amen, a I AN AN HOMILY OF Good IVorh. Ajulfirjly of Fajlhig. THE life which we live in this world, good Chriftian people, is of the free benefit of God lent us, yet not to ufe it at our pleafure, after our own fleflily will, but to trade over the fame in thofe works which are befecmine; them that are become new creatures in Chrift. Thele Eph. ii. works the Apoftle calleth g-od works, faying, JVe are God's li'orhiianfhip, created in Cbriji Jejus to good luorks, luh'ich God hath ordained^ that lue Jhoidd ^ualk in them. And yet his meaning is not by thele words ro induce us to have any affiance, or to put any confidence in our works, as by the merit and defcrving of them to purchale to ourlelves and others remillion of fin, and fo confe- quently everlalling life ; for that were mere blalpheniy again ft God's mercy, and great derogation to the blood- fliedding of our Saviour Jellis Chrifl. For it is o' the free grace and mercy of God, by the mediation of the blood of his Son, Jeflis Chrift, without merit or delerving on our part, that our fins are forgiven us, that we are re- conciled and brought again into his favour, and are made Aug.de Di- heirs of his heavenly kingdom: Grace, faith St. Au- ver. Quart. g^^(^j,]g^ belonging to God, who doth call us; and then fib.i.'quLft. ^'^^'^'^ l'>c good works, whofoever receiveth grace. Good a8. works then bring not forth grace, but are brought forth by grace. 11ie wheel, faith he, turneth round, not to the end that it may be made round ; but becaufe it is firfl made round, therefore it turnetli round. So, no man doth good works, to receive grace by his good works; but becaufe lie hath firll received grace, therefore confe- quently The Firjl Part of the Sermon ofFuJling. 233 qucntly he doth good works. And in another place he Aug. dc faith, Good works go not hcFore in him which f]i;i!l after- ^'^'^ .^"^ ward be iuftilied: but 2;ood works do follow after, when a,._^_^", "^' •' ■ o , ' Cup* 4* man is tirfl; juililied. St. Paul therefore teacheth, that wc nnift do good works for divers refpec^Vs : fit ft, to fliew ourfelv-es obedient children unto our heavenly Father, who hath ordained them, that we fhould walk in them. Secondly, for that they are good declarations and te(^i- nionies of our juftilication. Thirdly, that others, ieeing our good works, m;iy the rather by them be rtirrcd up and excited to glorify our Father which is in heaven. Let us not therefore be ilack to do good works, feeh^g it is the will of Cfod that we lliould walk in them, alluring ourlelves that at the laft day every man fliall receive of God for his labour done in true riiith, a greater reward than his works^ have deferved. And bccaule fomewliat fhall now be fpoken of one particular good work, whof'e commendation is both in the Law and in the Golpel, thus much- is laid in the beginning generallj'- of all good works : firlt, to remove out of the way of the limple and luilearned this dangerous ftumbling-block, that any man fhould go about to purchaie or buy heaven with his works. Secondly, to take away, fo much as may be, from envious minds and llanderous tongues, all juft occa- lion of llanderous fpeaking, as though good works were rejected. This good work which now ihall be treated of is fafting, which is found in the Scriptures to be of two forts ; the one outward, pertaining to the body ; the other inward, in the heart and mind. This outward fafl is an abftinence from meat, drink, and all natural food, yea from all delicious plealures and delecfations worldlv. When this outward faft pertaineth to one particular man, or to a few, and not the whole nuniber of the people, for caufes which hereafter lliall be declared, then it is called a private faft : but when the whole multitude of men, women, and children, in a townlliip or city, yea through a whole country, do faft, it is called a public faft. Such was that faft which the whole multitude of the children of Ilrael were conuuandod to keep the tenth daj- of the feventh luonth, bccauie Almighty (jod appointed that day to be a cleanfmg day, a day of atonement, a time of reconciliation, a day wherein the people were cleanled from their lins. The order and manner how it was done is written in the fixteenth and twenty-third chapters of i.evit. xvi. Leviticus. That day the people did lament, mourn, weep, and xxiii. and •Z^^ The Frrfl Pari of the Smnon and bewail their former fins. Aiu< whofoevcr upon that clay did not humble his foul, bewailing his fins, as is f;ud, abltaininc; iVom all bodily food until the evening, that Joul (faitli the Almighty God) /ho id d be dtjirovcd from among his people. \\"e do not read that Moles ordained, by order of law, any days of public faft throughout the whole year, more than that one day. The Jews not- withitanding had more times of conimon falling, which Zach. viii. the Prophet Zachary recitcth to be the fad of the fourth, the faft of the fifth, the fail of the feventh, and the fait of the tenth month. But for that it appeareth not in the Law when they were inftituted, it is to be judged, that thofe other times of faffing, more than the tail of the l"e- venth month, were ordained among the Jews, by the ap- pointment of their governors, rather of devotion, than by ati exprefs commandmcp.t given from God. Upon the ordinance of this general faft, good men took occafion to appoint to themCclves private fafts, at fuch times as they did either carneftly lament and bewail their finful lives, or did addict themfelves to more fervent prayer, that it might pleafe God to turn his wratli from tb.cm, when cither they were admoniftied and brought to the con- fideratlon thereof by the preaching of the Prophets, or otherwife when they law prefent danger to hang over their heads. This Ibrrowfulncfs of heart, joined with fafting, they uttered fomctimes by their outward be- haviour and gefture of bodv, putting on fackcloth, fprin- kling themfelves with afhes and duft, and fitting or lying upon the earth. For when good men feel in tliemlelves the heavy burthen of fin, fee danmation 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 forrowfulnefs of heart for their oifcnces, and cannot but accufc theniielves, and open this their grief unto Al- mighty God, and call vnito him for mercy, 'Jliis being done leriouOy, their mind is 16 occupied, partly with for- row and heavinefs, partly with an earneft defire to be de- livered from this danger of hell and danmation, that all de- fire of meat and drink is laid apart, and loathlbmencfs of all worldly things and plcafurc cometh in place; fo that Jiothing tiicn liketh them more, than to weep, to lament, to mourn, and, both w ith words and behaviour of body, to fiiew themlehes weary of this life. Thus did David faft, when he made interceflion to Almighty God for the child's life, begotten in adultery of Bathfheba, Uriah's wife. wife. King Abab fan:> nothing by man's judgn^ent : and yet our Saviour Chrift preferreth t!ie poor Publican v/ithout fafting, before him with his faft. The caufe why he doth fo is manifeft ; for the Publican having no good works at all to truft unto, yielded up himfelf unto God, confefling his fins, and hoped certainly to be laved by God's free mercy only. The Pharifee gloried and truflcd fo much to his works, that he thought hiinlelf fure enough vinthout mercy, and that he fliould come to heaven by his fafting, and other deeds. To this end ferveth that parable ; for it is fpoken to them that trufted in themfelves, that they were righte- ous, and dei'pifed others. , Now, becaufe the Phariiee di- reolcth his works to an evil end, feeking by them juftili- cation, which indeed is the proper work of Gcnl without our merits, his fafting twice in the week, and all his other works, tliough they were never fo many, and feemed to the world never fo good and holy, yet in very deed before God they are altogether evil and abominable. The mark alio, that the hypocrites flioot at u ith their fall, is, to ap- pear lioly in the eye of the world, and fo to win com- mendation and praife of men. But our Saviour Chrift Matth. vi. faith of them, /bey hai>c their rr--u'ard; that is, they have praife and commendation of men, but of God tliey have none at all. For whatfbever tendeth to an evil end is it- felf, by that evil end, made evil alfb. Again, fo long as we keep ungodlinefs in our hearts, and fufier wicked thoughts to tarry there, though we fafl as oft as did either St. Paul or John Baptifl, and keep it as firit-lly as did the Ninevites, yet fhall it be not only unprolitable to us, but alio a thing that greatly difi)k\ifeth Almighty Cjod. For Ifaiah i. he failh that his joul ahhorrclh cnui baleth fueh JaJt'wgSyjyea, they arc a burthen unto bini, (jjuI he is zvearj of beariiig them. And therefore he imeigheth mofl fliarply againft ^ Ifaiah Iviii. them, faying by the mouth of the Prophet Ifaiah, Behohi\ ivheti you fiijl ^ your lujl remauuth jlill , for je do vo lefs vio- le7iee to your debtors. Lo, ye fajl to Jlrife and debate^ and to f mite with .the ^fijl of iviekednefs^ Kozc ye Jholl not Jhjl- thuif ofFajTing. 2Z9 thus, that yon may mahe your voice to he heard alovg. Think ye this fall ph'nfeth me, that a man Jhould chajleti himfdffor a day P Should that he called afajling^ or a day that pleafeth the Lord P Now, clearly beloved, feeing that Almighty God allowcth not our fait for the work's iake, but chiefly relpecleth our heart, how it is affecled, and then efteemeth our faft either good or evil, by the end that it lerveth for 5 it is our part to rend our hearts, and 3)ot our garments, as we are advertifed by the Prophet Joel; that is, our forrow and mourning mull be inward in Joel ii. heart, and not in outw;ird Ihew only; yea, it is requifite that lirft, before all things^ we cleanleour hearts from fin, and then direct our fall to fuch an end as God will allow- to be good. There be three ends, whereunto if our faft be dirocled, it is then a work profitable to us, and accepted of God. The firlt is, to ehaftile the fieili, that it be not too wan- ton, but tamed and brought in fubjertion to tlic ipirit. This refpeel had St. Paul in his faft, when he ikid, /iCor. ix- chajlife my body, and. bring it into Juhjet'tion, Icjl hv any mraris it comcth to pafs, that, luhen I have preached to others, I my- felf be found a caft-a-uay. The fecond, that the fpirit may be more earneft and fervent to prayer. To this end fafted the Proj)hets and Teachers that were at Antioch, before they fent forth Acts xiii. Paul and Barnabas to preach the Gofpel. The fame two Apoftles f.ifted for the like purpole, when they commended to God, by their earneft prayers, the con- gregations that were at Antioch, Pifidia, Iconium, and Aas xiv. Lyftra^ as we read in the A61s of the Apoftles. The third, that our fait be a te(i;iniony and witnefs with us betore God, of our humble fubmiilion to his high ]\Ja- jefty, when we confefs and acknowledge our fins unto him, and are inwardly touched with forrowfulneis of heart, bewailing the lame in the aflli(.'-l:ion of our bodies. Thefe are the three ends or right ules of fafting. The firft belot]geth moft proj)erly to private tafts : the other two are common, as well to public fafts, as to private : and thus much fi;r the ufe of fafting Lord have mercy upon us, and give us grace, that while we live in this miferable world, we may through thy help bring forth this and fuch other fruits of the Spirit, commended and commanded in thy holv word, to the glory of thy name, and to our comforts, that, after the race of this wretched life, we may live evcrlaftingly with tliec in thv heavenly kin2:doin. J40 The Second Part of the Sermon kingdom, not for the merits and worthincfs of onr works, but for thy mercies 1at. v. eth gluttony and drunkennefs among thole horrible crimes, with the which (as he faith) no man fliould in- herit the kingdom of heaven. He reckoneth them among the deeds of the flefli, and coupleth them with idolatry, whoredom, and murder, which are the greateft offences that can be named among men. For the fnil fpoileth God of his honour; the fecond defileth his holy temple, that is to wit, our own bodies; the third maketh us companions of Cain in the (laughter of our brethren ; and whofo committeth them, as St. Paul faith, cannot inherit the kingdom of God. Certainly, that fin is very ) odious and loathfome before the face of God, which caui'eth him to turn his favourable countenance fo tar from us, that he iliould clean bar us out of the doors, and difinherit us of his heavenly kingdom. But he fo much abhorreth all beaftly banquetting, that, by his Son our Saviour Chrift in the Gofpel, he declareth his terrible in- dignation againft all belly-gods, in that he pronounceth them accurfed, faying, IVoc b^ to you that are full, for ye Luke vi. Jhall hunger. And by the Prophet Il'aiah he crieth out, II oc he to you that rfe up early, to give yourf elves to drunken- Ha. v. tufs, and jet all your mind fo on drinhing, that you fit fiuill- ing thereat until it he night. The harp, the lute, the f halm, and plenty of wine are at your fcajh : but the luorks of the Lordye do not behold, neither confidcr the -works of his hands. il oe be unto you that are /hong to drink luim, and are mighty t'j advance drunkennefs. Here the Prophet plainly teach- eth, that feading and banquetting make men forgetful of their duty towards God, when they give themfelves to all kinds of pleafures, not confidering nor regarding the works of the Lord, wdio hath created meats and drinks, as St. Paul faith, to be received thankfully of them that i Tim. It. believe and know the truth. So that the very beholding of thele creatures (being the handy-^^'ork of Almighty God) might teach us to ufe them thankfully, as God hath ordained. Therefore they are without excufe before God, which either filthily feed themfelves, not refpefting the fandtilication which is by the word of God and prayer, or ell'e unthankfully abufe the good creatures of God by furfeiting and drunkeiniefs, forafmuch as God's ordinances in his creatures plainly forbid it. They that give themfelves therefore to bibbing and banquetting, being B50 The Sermon aga'injl being without all confideration of God's judgments, are luddenly opprelled in the day of vengeance. Therefore Luke xxi. Chrift: faith to his difciplcs, Take heed to your f elves, hji at any time your hearts be overcome ivtth furfcUhig and drunk- ennefs^ and cares of this ziwrld, and fo that day come on you Luke xii. iinavjnres. WlKifoever then will take warning at Chrift, let him take heed to himfelf, leit his heart being over- whelmed by furfeiting, and drowned in drunkennefs, he be taken unawares u-ith that unthrifty fervant, ivh'ich, thinking not on his majler's coming, began tojmite his JeUoiu- fervants, and to eat, and to drink, and to be drunken, and being fuddenly taken, hath his juft reward with unbe- lieving hypocrites; they that ufe to drink deeply, and to feed at full, (wallowing themfelves in all kind of wicked- nefs) are brought adeep in that {lumbering forgetfulnefs of God's holy will and commandments. Therefore Al- Jocli. mighty God crieth by the Prophet Joel, Azuake ye drunk- ards, %i'eep and hoiul all ye drinkers of'u^ine, hecauje the neiu ivine (hall be pulled from your mouth, flere the Lord terribly threatcneth to withdraw his benefits from fuch as abufe them, and to pull tlie cup from the mouth of drunkards. Here we may learn, not to ileep in drunkennefs and i'urfeiting, lell God deprive us of the ufe of his creatures, when we unkindly abufe them. For certainly the Lord our God will not only take away his benefits when they are unthankfully abufed, but alio, in his wrath and heavy dilpleafure, take vengeance on fuch Gen. iii. as immoderately abufe them. If our firft parents, Adam and Eve, had not obeyed their greedy appetite in eating the forbidden fruit, neither had they loll the fruition of God's benefits which they then enjoyed in Paradife, nei- ther had tliey brought fo many mifchiefs both to them- felves, and to all their pofi:erity. But when they palTed the bounds that God appointed them, as unworthy of God's benefits, they are expelled and driven out of Para- dife; they may no longer cat the fruits of that garden, which by excels they had fo much abufed. As tranf- grefl'ors of God's commandment, they and their polterity are brought to a perpetual fhame and confufion; and as accurfcd of God, they mull; now fweat for their living, which before had abundance at their plcalure; even fo, if we in eating and drinking exceed, when God of his large liberality I'endeth plenty, he will foon change plenty into fcarcenels. And whereas we gloried in fulnefs, he will make us empty, and confound us with penury ; yea, we {hall be compelled to labour and travel with pains, in feeking Gluttony and Drunhnnefs. 251 "leeking for that which wc fomethne enjoyed at eafe. Thus the Lord will not leave them unpuniflicd, who, not regarding his works, follow the lulls and appetites of their own hearts. The Patriarch Noah, whom the Apo-'^e-erii, ftlc calleth the preacher of righteoufnels, a man exceed- "' ingly in God's favour, is in holy Scripture made an ex- ample, whereby vve may learn to avoid drunken iiels. ■ For when he had poured in wine more than was conve- nient, in filthy manner he lay naked in his tent, his pri- vities difcovered. And whereas fometime he was fo much efteemed, he is now become a laughing-ftock to his wncked Ion Cham, no Imall grief to Sem and Japhet, his other two fons, which were aHiamed of their father's beaftly behavio\ir. Here we may note that diunkennel's bringeth with it fhame and derillon, io that it never efcapeth vxnpuniihed. Lot, in like manner being over- Lot. come with u'ine, committed abominable Inceil with his own daughters. So will Almighty God giv^e over drunk- - ards to the fliamcful lufts of their own hearts. Here is Lot by drinking fallen fo far befide himfelf, that he knoweth Tiot his own daughters. Who would have thought that an old man in that heavy cafe, h/iving loft his wife and all that he had, wliich had feen even now God's vengeance in fearful manner declared on the five cities for their vicious living, ihould be fo far pad the re- membrance of his duty ? But men overcome with drink are altogether mad, as Seneca liiith. He was deceived Epift. 84. by his daughters : but now many deceive themfelves, never thinking that God by his terrible puniflmients vi'ill be avenged on them that ottend by excefs ! It is no fmall plague that Lot purchafed by his dnmkennefs. For he had copulation n\oft filthily with his own danghters, which conceived thereby, fo that the matter is brought to light ; it can no longer be hid. Two inceftuous chil- dren are born, Amnion and Moab, of whom came two nations, the Ammonites and Moabites, abhorred of God, and cruel adverfaries to his people the Ifraelites. Lo, Lot hath gotten to himfelf, by drinking, forrow and care, with perpetual infamy and reproach unto the world's end. If God fpared not his fervant Lot, being otherwile a godly man, nephew unto Abraham, one that entertained the angels of God; what will he do to thele beallly belly-flaves, which, void of all godlinefs or virtuous beha- viour, not once, but continually day and night, give themfelves wholly to bibbing and banquetting ? But let \is yet further behold the terrible examples of God's in- dignation 2^ a T.he Sermon againjl dignation agahift fucli as greedily follow their unfatiable 2Snm. xiii.lults. Amnon the Ibii ot" David, feaiting hiir.lclf with /vmnon. j-jjg brother Abfaloni, is cruelly murdered ot' his own Judith xiii, brother. Holoternes, a valiant and mighty captain, be- ing overwhelmed with wine, had his head ftricken from his (houlders by that filly woman Judith. Simon the high pried, and his two fons, Mattathias and Judas, be- ing entertained of Ptolemv the fon of Abobus, who had before married vSimon's daughter, after much eating and drinking were traitoroully murdered of their own kinf- Exod, man. If the Ifraelites had not given themrdves to belly- xxxii, cheer, they had never fo often fallen to idolatry. Nei- ther would we at this day be fo addifted to fuperliition, were it not that we fo much efteemed tlie filling of our f C )r. X. bellies. The Ifraelites, when they ferved idols, /^//f doiun to eat and drink, and roj'c agatii to play, as the Scripture re- porteth; therefore fceking to ferve their bellies, they for- i'ook the fervice of the Lord their God. So are we drawn to confent unto wickednels, when our hearts are over- whelmed by drunkennefs and feafting. So Herod fetting his mind on banquttting, was content to grant, that the Matt. xiv. holy man of God, John Baptiit, fliould be beheaded at the requeft of his whore's daughter. Had not the rich glutton been ib greedily given to the pampering of his belly, he would never have been fo uiimerciful to the Luke xvi. poor f^azarus, neither had he felt the torments of the un- quenchable fire. What was the caufe that God fo horri- Ezek. xvi. bly puniihed Sodom and Gomorrah? Was it not their proud banquetting and continual idlenefs, which caufed them to be ib lewd of life, and fo unmerciful towards the poor ? What fhall we now think of the horrible excefs, whereby fo many have periihed, and been brought to Alexander, deftruction ? Jlie great Alexander, after that he had con- 3ucred the whole world, was himfelf overcome by runkenuefs, infomuch that, being drunken, he Hew his faithful friend Clirus, whereof, when he was Ibber, he was lo much afhauied, that for anguilh of heart he wiilied death. Yet notwithftanding, after this he left not his banquetting; but in one night fwilled in fo much wine, that he fell into a fever, and when as by no means he would abrtain from wine, within few days after in mifera- ble fort he ended his life. The conqueror of the whole world is made a flave by excefs, and becometh fo mad, that he murdercth his dear friend; he is plagued with for- row, fiiame, and grief of heart for his intemperance ; yet can he not leave it 3 he is kept in captivity ; and he, which Gluttony and Drunlenncfs. ijl which fometiiTie had ("ubdued many, is beccmie a fubjeA to the vile belly. So are drunkards and gluttons altoge- ther without power ot themlelves; and the more they drink, the drier they wax; one banquet provoketh an- other; they ftudy to' Jill their greedy ftomachs. There- fore it is commonly laid, jl drunken man is aliuays dry, and yl glutton s gut is never Jilled. Unfatiable truly are the afledions and lufts of man's heart, and therefore we mufl learn to bridle them with the fear of God, lb that we yield not to our own lufts, left we kindle God's indigna- tion againft ourfelves, when we leek to I'atisfy our beaflly appetite. St. Paul teacheth us, zuhcther lue eat or drink, i Cor. x. or luhatfoever lue do, to do all to the glory of God. Where he appointeth, as it were by a mealure, how much a man may eat and drink : that is to wit, fo much that the mind be not made fluggiili by cramming in meat, and poviring in drink, fo that it cannot lift up itfelftothe glory and praile of God. Whoioever he ije then, that by eating and drinkitig maketh himfelf unfit to fervc God, let him not think to elcape unpunidied. Ye have heard how much Almighty God detefteth the abufe of his creatures, as he himielf deciareth, as well by his holy word, as alfo by the fearful examples of his juft judgment. Now if neither the v/ord of God can reftrain our raging lufts and greedy appetites, neither the manifeft examples of God's vengeance fear us from riotous and exceflive eating and drmking, let us yet coniider the ma- nifold milchiels that proceed thereof, fo (liall we know the tree by the fruits. It hurteth the body, it infcclieth the mind, it wafteth the fubftance, and is noilome to the neighbours. But who is able to exprefs the manifold dangers and inconveniences that follow of intemperate diet? Oft Cometh hidden death by banquetting; fome- times the members are diifolved, and fo the whole body is brought into a miferable ftate. He that eatetb and drinketh immeafurably, kindleth ofttimes fuch an u.nna- tural heat in his body, that his appetite is provoked thereby to defire more than it fliould, or elfe it ovei'cometh his ftomach, and filleth al! the body fidl of (luggifliuefs, makes it unable and unfit to ferve either God or man, not nouriftiing the body, but hurting it ; and laft of all, bringing many kinds of incurable difeales, whereof en - fueth fometimes defperate death. But what ftioukl \ need to lay any more in this behalf? For except God blefs our meats, and give them ftrength to feed us; again, except God give ftrength to nature to digelt, io that we may S^4 ^'^^ Sermon againji may take profit b\- them, either (Tiall we filthily vomit them up a^ain, or clle fliall they lie ftinking in our bo- dies, as in a loathfome fink and channel, and fo diverfely infeft the whole body. And furely the l3lefling of God is \o far from fuch as ufe riotous banquetting, that in their faces be fonictimcs feen the exprefs tokens of this intem- Prov. xxiii. perancy : as Solomon noteth in his Proverbs. To ivhom is luoe ? faith he, to lahovi is forroiu P To luhom is jir'ife ? To luhom is hraxvVing P To whom are zuouf/ds without caufe P And Jor suborn is the redriefs of eyes P Even to them that tarry long at the unne. Mark, I befeech you, the terrible tokens of God's indignation : woe and forrow, ftrife and brawling, wounds without caufe, disfigured face, and rednels of eyes, are to be looked for, when men fet thenifelves to excefs and gormandize, devifing all means to incrcafe their greedy appetites by tempering the wine, and laucing it in "fuch iort, that it may be more dele^lable and pleafant unto them. It were expedient that fuch delicate peribns Oiould be ruled by Solomon, who, in confideration of the aforefaid inconveniences, for- Prov. xxiii. biddcth the very fight of wine. Look not r/pon the luine, faith he, luhcn it is red, and iL'ben it Jhciveth his colour in the cup, or gocth dozun pleafantly : for in the end thereof it luill bite like a ferpent, and hurt like a cockatrice. Thine eyes fhall look upo?i f range ivonien, and thine heart fhall fpeak lettMl things ; ajid thou fh alt be as one that Jlccpeth in the niidf of the Jea^ and as he that flcepeth on the top of the innjl. They have Jtricken me, thou [halt fay, hut I was not Jick; they have beaten me, hut I felt it not', therefore will I feek it yet JlilL Certainly that mufi: needs be very hurtful which biteth and infecteth like a poifoned ferpent, whereby men are brought to filthy fornication, which caufeth the heart to devii'e mifchieh He doubtlefs is in great danger that (leepeth in the midfi: of the fea, for foon he is overwhelmed with waves. He is like to fall fud- denly that lleepeth on the top of the mafi. And furely he hath loft his lienfes, that cannot feel when he is Ih'icken, that knovveth not when he is beaten. So, furfciting and drunkennefs bites by the belly, and caufeth continual gnawing in the ftomach, brings men to whoredom and lewdnels of heart, with dangers unfpeakable ; fo that men arc bereaved and robbed of their Icnles, and are al- together without power of thcmfelves. Who feeth not now the mifcrablc eftate, whcrcinlo men are brought by thefe foul filthy monliers, gluttony and drunkennefs ? The body is fo much difquicted by them, that as Jefus the Gluttony anil Drunhnnefs. 2^^ ttie fon of Sirach affirmeth, The wfatlahle feeder 7ie-verEcdns. jleepeth quietly, J'uch an unmeafurahle heat is htndled,*^^^' whereof enfue'th continual ache and pain to the zchole body. And no lets truly the mind is alfo annoyed by furfeiting banquets : for fonietimes men are ftricken with frenzy of mind, and are brought in like manner to mere madncfs; Ibme wax fo brutifli and blockilli, that they become alto- gether void of underftandiTig. It is an horrible thing that any man fliould maim himfelf in any men^ber : but for a man of his own accord to bereave himfelf of his wits, is a mifchief intolerable. The Prophet Hofea, in the fourth chapter, faith, that JFi?ie and drnnkcnnefs take Hofea iv. away the heart. Alas then, that any man ihould yield unto that, whereby he might bereave himfelf of the pof- feflion of his own heart. Wine and women lead wife men out of the war, and hrifig men of underjlanding to refroof andjhame, faith Jefus the fon of Sirach. Yea, he afkcth, Ecdus.xix. what is the life of man that is overcome with drunken- * nefs. JVine drunken with excefs maketh hit t erne fs rfmind, Ecclus. and caufeth brazvling and frifel In magiftrates^ it caufeth '^^^'• cruelty inltead of juftice, as that wife philofopher Plato perceived right well, when he affirmed, that a drunken man hath a tyrannous heart, and therefore will rule at his pleafure, contrary to right and realon. And certainly drunkenr.efs maketh men forget both law and equity, which caufed King Solomon fo llriftly to charge that noProv.xxxii. wine lliould be given unto rulers, left peradventure by di^inking they forget what the law appointeth them, and lb change the judgment of all the children of the poor. Therefore among all forts of men, exceliive drinking is mofl intolerable" in a magiftrate or man of authority, as Plato faith : for a drunkard knoweth not where he is De Repub. himfelf. If then a man of authority ihould be a drunk- ''"^^ "'• ard, alas! how might he be a guide unto other men, itanding in need of a governor himfelf! Befides this, a drunken man can keep nothing fecret : many fond, fool- ifli, and filthy words are fpoken, when men are at their banquets. Drunkennefs, as Seneca affinneth, difcovereth all wickednefs, and bringeth it to light; it removeth all Ihamefaftuefs, and increafeth all mifchief. The proud man, being drunken, uttereth his pride, the cruel man his cruelty, and the envious man his envy, fo that no vice can lie hid in a drunkard. Moreover, in that he know- eth not himfelf, he fumbleth and llammereth in his fpeech, ftaggereth to and fro in his going, beholding no- thing Iteadtaftly with his ftaring eyes, believeth that the houfe 2^6 The Sermon againjl hoiife runneth round about him. It is evident that the mind is brought clean out of frame by exceffive drink- ing, fo that •ivbojoevcr is deceived by wine or firong drink, Prov. XX. hccometh^ as Solomon faith, a mocker^ or madman, fo that he can never beicife. If any man think that he may drink much wine, and yet be well in his wits, he may as well fuppofe, 'IS Seneca faith, that when he hath drunken poifon, he iliall not die. For wherefoever exceffive drink- ing is, there mufl needs follow perturbation of mind; and where tlie belly is ftuficd with dainty ftire, there the mind Is opprclfed with flothful fluggUhnefs. A full belly Ad Sore- niaketh a grofs underflanding, laith St. Bernard, and rem. Ser. i^m^.}^ ineat maketh a weary mind. But alas, now-a- days, men pafs little either for body or mind ; fo they have worldly wealth and riches abundant to fatisfy their unmeafurable lufis, they care not what they do. They are not afliamed to (hew their drunken faces, and to play the madman openly. They think themfelves in good cafe, and that all is well with them, if they be not pinch- ed by lack and poverty. Left any of us therefore might take occafion to flatter himfelf in this beafily kind of ex- cefs, by the abundance of riches, let us call to mind what Solomon writetli in the tvvenry-firft of his Proverbs, ProT. xxi. Ue that loveth ivine and j at fare ^ Jh all never be rich, faith he. And in the twenty-third chapter he maketh a vehe- Prov, xxiii. ment exhortation on this wife : Keep not company with drunkards a7ul gluttons, for the glutton and drunkard fh all come to poverty. He that draweth his patrimony 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, muft needs be an unthrift, and come to beggary. But fome will fay, what need any to find fault with this ? He hurteth no- man but himfelf, he is no man's foe but his own. In- deed I know this is commonly Jpokcn in defence of thefe beaitiy belly-gods: but it is eaiy to fee how hurtful they are, not only to thenilclves, but alio to the common- wealth, by their example. Every one that meeteth them is troubled with brawling and contentious language, and ofttimes raging in beaftly lufts, JJike high-fed horj'es, they neioh on their neis^hbours luives, 'as .Jeremy faith, and de- file their children and daughters. Their (.'xample is evil to them among whom they dwell ; they arc an occafion of clVencc to many ; and w hilft they walte tiieir fubftance in bancjuetting, their own houfehold is not provided of things neeelfary, their wives and their children arc evilly treat- ed. againjl Gluttotiy and Drunkennefs , 257 C(3, they have not wherewith to relieve their poor neigh- bours in time of ncceffity, as they might have, if they lived fobcrly. They are unprofitable to the common- wealth I for a drunkard is neither fit to rule, nor to be ruled. They are a (lander to the church or congregation of Cljrift, and therefore St. Paul doth excommunicate i Cor. v* them among whoremongers, idolaters, covetous perfons, and extortioners, forbidding Chriftians to eat with any fuch. Let us therefore, good people, efchew, every one of us, all intemperancy, let us love fobriety and moderate diet, oft give oarfelves to abftinency and falling, whereby ' the mind of man is more lifted up to God, more ready to all godly exercifes, as prayer, hearing and reading God's word, to his fpiritual comfort. Finally, wholoever re- gardeth the health and fafety of his own body, or wiflieth always to be well in his wits, or defireth quietnefs of mind, and abhorreth fury and madnefs, he that would be rich, and efcape poverty, he that is willing to live with- out the hurt of his neighbour, a profitable member of the conmion wealth, a Chriftian without (lander of Chrill and his church, let him avoid all riotous and excellive ban- quetting, let him learn to keep fuch meafure as behovetli him that profefilbth true godlinefs, let him follow St. Paul's rule, and fo eat and drink to the glory and praife of God, who hath created all things to be foberly ufed with thankfgiving, to whom be all honour and glory for €!ver. Amen. AN AN H O M I L Y AGAINST Excefs of Apparel, "ttT^HEREAS ye have heretofore becji excited and V V ftiired to ufe temperance of meats and drinks, and to avoid the excefs thereof, many ways hurtful to the ftate of the commonwealth, and Ko odious before Al- mighty God, being the author and giver of fuch crea- tures, to comfort and ftablifh our frail nature \\ ith thanks unto him, and not by abufing of them to provoke his li- berality to lisvere puniiliing of that diforder. In like manner it is convenient, that ye be admoniflied of an- other foul and chargeable excels : I mean of apparel, at thefe days fo gorgeous, that neither Almighty God by his word can itay our proud curiofity in the iame, neither yet godly and neceflkry laws, made by our princes, and oft repeated with the penalties, can Vjridle this deteftablc abufe, whereby both God is openly contemned, and the prince's laws manifeftly difobeyed, to the great peril of the realm. Wherefore, that fobriety alfo in this excefs may be efpied among us, I fliall declai'e unto you, both the moderate ufe of apparel, approved by God in his holy vvord, and alio the abufes thereof, \\hich he forbiddetn and difillowcth, as it may appear by the inconveniences which daily increafe, by the ju(t judorment of God, where that mealiire is not kept, which lie himfelf hath appointed. If we confider the end and purpofe where- unto Almighty God hath ordained his creatures, we fliall eafily perceive that he alioweth us apparel, not only for necemties Hike, but alfo for an honell comelinefs. Even as in herbs, trees, and fundry fruits, we have not only divers neceflary ules, but alfo the pleafant light and fwcet fmell, to delight us withal, w herein we may be- ^lold the lingular love of God towards mankind, in that he ^be Sermon agamjl Exccfs of Apparel. 259 lie hath provided both to relieve our necefTities, and alfo to refrefh our lenfes with an honeft atid moderate recrea- tion. Therefore David, in the hundred and fourth Plklm, piai. civ. confefling God's careful providence, flievv'eth that God not only provideth things neceffary for men, as herbs and other meats, but alfo iiich things as may rejoice and comfort, as ivine to make glad the hearty oils and ointments to make the face to Jhine. So that they are altogether paft the limits of humanity, who, yielding only to neceffity, forbid the lawful fruition of (Jod's benefits. With whofe traditions we may not be led, if we give ear to St. Paul, writing to the Coloffians, willing them not to hearken Coloff. li. unto fuch men as I'hall (cxy. Touch not, tajie not, handle not ; fuperftitioufly bereaving them of the fruition of God's creatures. And no lefs truly ought we to beware, left, under pretence of Chriftian liberty, we take licence to do what we lift, advancing ourfelves in fumptuous apparel, and defpiiing others, preparing ourfelves in fine bravery, to wanton, lewd, and unchafte behaviour. To the avoid- ing whereof, it behoveth us to be mindful of four ^Mlons, 4 Leflbnj. taught in holy Scripture, whereby we (liall learn to tem- per ourfelves, and to reftrain our immoderate alTeelions, to that meafure which God hath appointed. The firfl is, i. that we make not provifion for the flefh, to acconiplifli Rom. xiii. the lufts thereof, witli coitly apparel, as that harlot did, of whom Solomon fpeaketh. Proverbs vii. which perfumed?io\'.v\\, her bed, and decked it ivith cojilj ornaments of lEgjpt, to the filfilling of her le%vd lufl : but rather ought we by moderate temperance to cut off all occafions, whereby the flelh might get the viftory. The lecond is written by St. 2. Paul, in the feventh chapter of his firft EpilHe to the Co- 1 Cor. vii. rinthians, where he teacheth us to ufe this world as though we uied it not: whereby he cutteth away not only all ambi- tion, pride, and vain pomp in apparel ; bat alfo all inor- dinate care and affection, which withdraweth us from the contemplation of heavenly things, and confideration of our duty towards God. They that are much occupied in caring for things pertaining to the body, are moil commonly negligent and carelefs in matters concerning the foul. Therefore our Saviour Chrift willeth ^us not to Matt. >i. take thought luhat ive Jhall eat, or luhat %ue fhall drink, or ivherewith ive jh all he clothed; hut rather to fee k the king- dom of God, and the righteoufnefs thereof Whereby vve may learn to beware, left we ufe thofe things to our iiin- drance, which God hath ordained for our comfort and furtherance towards his kii^.gdom. The third is, that we 3- s 2 take 26o The Sermon againjl Eixcefs of Apparel. take in good part our eftate and condition, and content ovirfclves with that which God fendeth, whether it he much or Httle. lie that is afl)anied of hale and finiple attire, will he proud of gorgeous apparel, if he may get Pliil. iv it. We muft learn theretore of the Apofile St. Paul both to ufe plenty, and alfo to fufler penury, remembering that we nuift yield accounts of thofe things wl^ich we have received unto liim wlio ahhorreth all excefs, pride, ofien- tation, and vanity, who alfo utterly condenmeth and dif- alloweth whatfoever draweth us from our duty towards God, or diminiOieth our charity towards our neighbours and chilchen, whom we ought to love as ourfelves. The 4- fourth ancj lad rule is, that every man behold and confi- der his own vocation, in as much as God hath appoint- ed every man his degree and office, within tlic limits whereof it behoveth him to keep hinifelf. Therefore all may not look to wear like apparel, but every one accord- ing to his degree, as God hath placed him. Which, if it were obferved, many one doubtlefs fliould be compelled to wear a rufl'et-coat, which now ruffleth in filks and A^elvets, fpending more 1)y the year in fumptuous apparel, than their fathers received for the w hole revenue of their lands. But alas, now-a-days, how many niay we behold occupied wholly iti pamjicring the flefli, taking no care at all, but only hov/ to deck themfelves, fetting their affec- tion altogether on worldly bravery, abufing God's good- nefs vv'hen he fendeth plenty, to latisfy their wanton lufts, having no regard to the degree wherein God hath Drut. xxix. placed them. The Ifraelites were contented with fuch apparel as God gave them, although it were bafe and fimple. And God fo bleffed them, that their flioes and clothes lafted them forty years ; yea, and thofe clothes, which their fathers liad worn, their children were con- tented to ufe afterwards. But we are never contented, and therefore we profper not; fo that moft commonly he that ruffleth in his Aibles, in his fine furred gown, corked flippers, trim bufkins, and warm mittens, is more ready to chill for cold, than the poor labouring 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 fuch as our fathers have left us ; we think not that fufficient or good enough for us. We muff have one gown for the day, another for the niglit; one long, another ffiort ; one for winter, another for lunnuer; one through furred, another but faced; one for the working- day, another for the holy-day; one of this colour, another of The Sermon againjl Excefs of Apparel. 35l of that colour; one of cloth, another of filk or damaOc. We muft have change of apparel, one afore dinner, and an- other after ; one of the Spanidi fafliion, another Turkey : and to be brief, never content with fufficient. Our Saviour Chrirt bade his difciples they fliould not have two coats : Matt, x, but the mod men, far unlike to his fcholars, have their prefi'cs fo full of apparel, that inanv know not how many Ibrts they have. Which thing caufed St. James to pro- nounce this terrible curfe againft i'uch wealthy world- lings : Go to, ye rich men; weep and hoiul on your lurrlched- l^mesv, ne I s that J]} all come upon you: your riches are corrupt, and your garments are moth-eaten: yc have lived in pleajure on the earth, and in ivantonnejs ;ye have nouriflud your hearts, as in the day of /laughter. Mark, I befeec'h you, St. James calleth them miferable, notwithftanding their riches and plenty of apparel, forafmuch as they pamper their bodies to their own dcftruAion. What was the Luke xvi. rich glutton the better for his fine fare and coftly appa- rel ? Did not he nourith himfelf to be tormented in hell- fire ? Let us learn therefore to content ourfclves, having food and raiment, as St. Paul teacheth, lelt, defiring to be i Tim. vi. enriched with abundance, we fall into temptations, fnares, and many noifome lufts, which drown men in perdition and deftru(S;ion . Certainly, fuch as delight in gorgeous apparel are commonly puffed up with pride, and tilled with divers vanities. So were the daughters of Sion and people of Jerufalem, whom Ilaiah the Prophet threaten- H"''- '"• eth, becaufe they walked with ftretched-out necks and wandering eyes, mincing as they went, and nicely tread- ing with their feet, that Almighty God would make their heads bald, and difcover their lecret fhame. In that day, laith he, /hall the Lord take away the ornament of the Jlippers, and the cauls, and the round attires, and the fwect balls, and- the bracelets, and the attires of the hiad, and the Jlops, and the head-bands, and the tablets, and the ear-rings, the rings, and the mufflers, the coflly apparel, and the veils, and 'zvimples, and the crfping-pins, and the glafjes, and the fine linen, and the hoods, and the lawns. So that Almighty God would not fuffer his benefits to be vainly and wan- tonly abuled, no not of that people whom he moll ten- derly loved, and had cbofen to himfelf before all other. No lefs truly is the vanity that is ufed among us in thefe days. For the proud and haughty flomachs of the daughters of England are fb maintained with divers dif- guifed forts of coflly apparel, that, as Tertullian, an an- Apolos?. cient father, faith, there is left no difference in apparel ^°^- G^"- s 3 betvNCcn 26z The Sermon againjl Exccfs of Apparel. between an honeft matron and a common llrumpet. Yea, many men are beeome fo effeminate, that they care not what they Ipend in dirguifing themfelves, ever defir- ing new toys, and inventing new faihions. Therefore a certain man, that would pitture every countryman in his accuftomed apparel, when he had painted other nations, he piclured the Englilliman all naked, and gave him cloth under his arm, and bade him make it himfelf as he thought bcft, for he changed his faihion fo often, that he knew not how to make it. Thus with our tantaltical de- vices we make ourfelvcs laughing-ftocks to other na- tions; while one fpendeth his patrimony upon pounces and cuts, another belloweth more on a dancing ihirt, than might fuffice to buy him honed and comely apparel for his whole body. Some hang their revenues about their necks, ruffling in their ruffs, and many a onejeopard- cth his bell joint, to maintain himfelf in fumptuous rai- ment. And every man, nothing confidering his eftate and condition, feeketh to excel other in coftly attire. Whereby it cometh to pais, that, in abundance and plenty of all things, we yet complain of want and penury, while one man fpendeth that which might ferve a multitude, and no man diikibuteth of the abundance which he hath received, and all men exccffively wafte that which lliould ferve to fupply the neceliitics of other. There hath been very good provifion made againd fuch abufes, by divers good and wholefome laws ; which if they were prailifed as they ought to be of all true fubje6ls, they might in fome part lerve to diniinidi this raging and riot- ous excels in apparel : but, alas ! there appeareth amongft us little fear and obedience, either of (jod or man. Therefore muft we needs look for God's fearful ven- geance from heaven, to overthrow our prcfumption and .Afts lii. pride, as he overthrew Herod, who in his royal apparel, forgetting God, was fniitten of an angel, and eaten up of worms. By which terrible example, God hath taught us, that we are but worms meat, although we pauiper our- felves never fo much in gorgeous ap])arel. Here wo may learn that which .leius the Ion of Sirach Ecc'.js. i. teachcth, not tu be proud of clothing and raiment, neither to gxall ourjelvfs in the day e lack. Vet, to the intent we might acknowledge him to be the giver of all good things, and behave ourielves thankfully towards him in that behalf, loving, fearing, and worflii])- ping him fmcerely and truly, as we ought to do, he hath prolitably and wii'ely ordained, that in time of necellity we fliould hunible ourfelves in his (ight, pour out the fe- crets of our heart before him, and crave help at his hands, with continual, earneft, cvnd devout prayer. By the mouth of his holy Prophet David he faith on this wife : Pfiii. 1. Call upon vie hi the days of thy trouble, and I ivill deliver thee. Likewife in the Gofpel, by the mouth of his vvell- -Matt. VII. ])cloved Son Chrift, he faith, ylfki and iljhall be given you\ knock, and it Jhall be opened : for ivhofoever ajketh, receiv- cth ; ivhdfoever feeketh, findeth ; end to him that knocketh, it Jhall be opened. St. Paul alfo moft agreeably confent- \\\rr The F'lrjl Part of the Sdinon conctrn'ing Vraycr. 369 ing hereunto, willclh men to fray every ivhere, and to con- i Tim. ii. thme therein with thaiihfgiving. Neither cloth the hlelTed^'"'''- '^'• Apoftle St. janies in this point any thing dilfent, but earneftly exhorting all men to dihgent prayer, faith, Ifs^m. i. a)ij man laek -wifdom^ let him ajk it of God, which giveth liberally to all men, and reproaeheth no man. Alfo in an- other place. Pray one for a?iother, laith he, that ye may hel-asi\.\\ healed: for the nghteous mans prayer availeth much, if it he fervent. What other thing are we taught by tl}cfc and fuch other places, but only this, that Almighty God, notwith (landing his heavenly wifdom and foreknowledge, will be prayed unto, that he will be called upon, that he will have us no lefs willing on our part to afk, than he on his part is willing to give ? Therefore moil: fond and foolifh is the opi\iion and reafon of thofe men, which therefore think all prayer to be fuperfluous and vain, be- caufe God fearcheth the heart and the reins, and knoweth the meaning of the fpirit before we a(k. For if this flefhly and carnal reafon were fufficient to diiannul prayer, then whv did our Saviour Chriit fo often cry to his dif- ciples. Watch and pray ? Why did he prefcribe them aLukexxii. form of prayer, faying, When ye pray, pray after this fort : ^i^^x.^^\^ Our Father, which art in heaven, &'c. Why did he pray fo often and fo earneftly himfelf before his paffion ? Fi- nally, why did the Apoftles, immediately after his afcen-Aasi. fion, gather thenifelves together into one feveral place, and there continue a long time in prayer ? Either they mull condemn Chriil and his Apoltles of extreme folly, or elfe they mult needs grant, that prayer is a thing moll necelfary for all men, at all times, and in all places. Sure it is,~that there is nothing more expedient or need- ful for mankind in all the world, than prayer. Pray al- ways, faith St. Paul, with all ??ianner of prayer and fuppli- Ephef. vi. cation, and %uatch therefore xuith all diligence. Alfo in another place_, he willeth us to pray continually, without any i ThefT. v. intermifjlon or ceajing; meaning thereby that we ought never to flack or faint in prayer, but to continue therein to our lii^es' end. A number of other fuch places might here be alleged of like eff'ecl, I mean, to declare the great ne- ceflity and ufe of prayer : but what need many proofs in a plain matter ? i'eeing there is no man fo ignorant but he knoweth, no man {o blind but he feeth, that prayer is a thing moll needful in all ellates and degrees of men. For only by the help hereof we attiiin to thofe heavenly and everlalting trealures, which God our heavenly Father })ath rcferved and laid up for his children in hi§ dear and jqIj^ j^.j well- «70 The Fnfl Part of the Scrriion U'cli -beloved Son Jefus Chrift, with this covcnnnt and proniilb moft allurcdly eonfirnied and fealed unto us, that, if we a(k, v.e fh all receive. Now the great necefiity of prayer being fufficlently known, that our minds and hearts may be the more provoked and ftirred thereunto, let us briefly confider what wonderful Urength and power it hath to bring llrange and migliry things to pafs. We read in the Exod. i. Book of Exodus, that .lofliua, fighting againft the Ama- lekites, did conquer and ovtrcome them, not fo much by virtue of his own ftrcngth, as by the earneil and conti- nual prayer of Mofes, who as long as he held up his hands to God, \'o long did llrael prt-vail; but when he fainted, and let liis liands down, then did Amalck and his people prevail : inlonuuh that Aaron and Hur, being in the mount with liini, were tain to flay up his hands until the going down of the fun, otherwife had the people of God thai day been utterly difcomfited, and put to flight. Jofhua X. Alfb we read in another place of Jofliua himfcjf, how he at tiie bclieging of Gibeon, making his humble petition to Almighty God, canted the fun and the irioon to ftay tlieir courle, and to Hand fiill in the midfl of heaven for the Ipacc of a whole day, until fuch time as the people were fufficiently avenged upon their enemies. sChroii. And was not Jehofaphat's prayer of great force and xx. ftrength, when God at his requeft caufed his enemies to fall out among thcmfelves, and wilfully to dellroy ojie another ? Who can niarvtl enougli at the efliecl and vir- 1 Kings tue of Ehjah's prayer? lie, being a man fubjedl to aflec- *^'"' tions as we are, prayed to the Lord that it might not rain, and there fell no rain upon the earth for the fpace of three years and fix months. Again, he prayed that it might rain, and there fell great plenty, lo that the earth brought forth her increalc niofl abundantlv. It were too long to tell of Judith, Either, Sufannah, and of divers other godlj'- men and women, how greatly they prevailed in all tlieir doings, by giving their minds earnedly and devoutly to prayer. Let it be fufficient at Aug. Ser. this time to conclude with the faylngs of Auguftine and £/' ''- Chryfoltom, whereof the one calleth prayer the key of ChMK Sup. ^^"^^'^" j ^^■''^ other plainly affirmeth, that there is nothing Matt. xxii. in all the world more ftrong than a man that giveth him- felf to fervent prayer. Now then, dearly beloved, feeing prayer is fo needful a thing, and of fo great ftrength before God, let us, accord- ing as we arc taught by tlic example of Chrill and his Apollles, concerning Prayer. 5.*jl Apoftles, be earnefl and diligent in calling on the name of the Lord. Let us never faint, never flack, never give over; but let us daily and hourly, early and late, in feafon and out of feafon, be occupied in godly meditations and prayers. What if we obtain not our petitions at the firft ? Yet let us not be difcouraged, yet let us continually cry and call upon God : he will Turely hear us at letigth, if for no other caufe, yet for very importunity's fake. Remember the parable of the unrighteous judge and the poor widow, Luke iviii. how (lie by her importunate means caufed him to do her juftice againli: her adverfary, although othervkife he feared neither God nor man. Shall not God much more aiiii- it is i-dJ\di., Abraham is ignorant of us, and Ifrael hioweth ns nrd. ^-^^-^^^ -^ ^ His mind therefore is this, not that we ftiould put any cap. 10. religion in worfliipping of them, or praying unto them ; but that we ftiould honour them by following their vir- tvious and godly life. For, as he witneflbth in another place, the martyrs, and holy men in times paft, were wont after their death to be remembered and named of the T prielt 274 I'he Second T? art of the Sermot pried at divine fervice; but never to be invocated of called upon. And why fo ? Becaufe the prieft, faith he, is God's prieft, and not theirs : whereby he is bound to call upon God, and not upon thein. John V. Thus you lee, that the authority both of the Scripture, and alfo of Auguftine, doth not permit, that we (liould pray unto them. O that all men would lludioufly read ana fearch the Scriptures ! then fliould they not be drowned in ignorance, but fliould eafily perceive the truth, as well of this point cf doctrine, as of all the reft. For there doth the Holy Ghoft plainly teach us, that Chrift is our only Mediator and Interceflbr with God, and that we muft not feek and run to another. If any I John ii. man Jinncth, faith St. .John, ive have an advocate ivith the Father, Jc'vs Chrijl the righteous ; and he is the propitia- I Tim. ii. tionfor our fi,.;. St. Paul alfo laith, There is one God, and one Mediator iltiveen God and fnan, even the man JeJ'us Chrijl. John xiv, Whereunto agreeth the teftimony of our Saviour himfelf, witneffing that no man cometh to the Father, but only by him, who is the way, the truth, the life, yea, and the only door, whereby we'm.uft enter into the kingdom of John X. heaven, becaufe God is pleafed in no other but in him. For which caufe alfo he crieth, and calleth vuito us, that Matth.xi. we ihould come unto him, faying, Come unto t.-ic all ye that labour and he heavy laden, and IJhall rejrejh you. Would Chrift have us fo neceftarily come unto him ? and ftiall we nioft unthankfully leave him, and run unto other ? This is even that which God fo greatly complaineth of by his Prophet Jereniy, faying, My people have committed tvjo vrcat ojjences \ they have forjakcn me the fountain of the ivaters of life, and have digged to theriij elves broken pits, thai can hold no water. Is not that man, think yovi, unwile, that will run for water to a little brook, when he may as well go to the head-fpring? Even fo may his wifdom be juftly fufpefted, that will flee unto faints in time of necef- iity, when he may boldly and without fear declare his grief, and direct his prayer unto the Lord himfelf. If God were ftrange, or dangerous to be talked withal, then might we juftly draw back, and feek to fome other. Pfal. cxlv. But the Lord is nigh unto all them that call upon him in Judith ix. faith and truth. And the prayer of the humble and meek hath always pleafed him. What if we be finncrs, ftiall we not therefore pray unto God ? or ftiall we de- fpair to obtain any thing at his hands? Why did Chrift then teach us to alk forgivenefs of our fins, laying, And forgive us our trefpajjes^ as we forgive them that trefpafs aguinjl concerning Prayer* %JS GgainJ} us P Shall we think that the faints are more mer- ' citlil in hearing finners, than God ? David laith, that tb^ Lord is full of compa(Jion and mercy ^floiu to anger ^ fl/zJP^'al'Ciii. of great kindnefs. St. Paul faith, that he is rich in mercy 'E^'hcLn. toward all them that call upon him. And he himfelf by the mouth of his Prophet Ifaiah faith, For a little zvhile ICalah li. have Ifoifahen thee, hut with great compqlfion zcill I gather thee : for a moment in mine answer I have hid my face from thee, but 'with evcrlajling mercy I have had compaffion upon thee. Therefore the fins of any man ought not to with- hold him from praying unto the Lord his God. But if he be truly penitent and fteadfall in faith, let him afl'ure himfelf that the Lord will be merciful unto him, and hear his prayers. O but I dare not (will fome man fay) trouble God at all times with my prayers: we fee that in kings' houfes, and courts of princes, men cannot be admitted, vm- lefs they firft ufe the help and means of fome fpecial no- bleman, to come to the Ipeech of the king, and to obtain the thing that they would have. To this reafon doth St. Ambrof. Ambrofe anfvver very well, writing upon the firft chapter pP'^'''^^P''* to tlie Romans. Therefore, iaith he, we ufe to go unto the king by officers and noblemen, becaufe the king is a mortal man, and knoweth not to whom he may com- mit the government of the commonwealth. But to have God our friend, from whom nothing is hid, we need not any helper, that (liould further us with his good word, but only a devout and godly mind. And if it be fo, that we need one to entreat for us, why may we not •ontent ourfelves with that one Mediator, which is at theHeb..vii. right hand of God the Father, and there liveth for ever to make interceffion for us ? As the blood of Chrift did redeem us on the crofs, and cleanle us from our fins ; even fo it is now able to lave all them that come unto - God by it. For Chrift, fitting in heaven, hath an everlaft- ing priefthood, and always prayeth to' his Father for them that be penitent, obtainiiig by virtue of his wounds, which are evermore in the fight of God, not only per- feft remififion of our fins, but alio all other necefl'aries tliat we lack in this world ; fo that this only Mediator is Matth. vi. fufficient in heaven, and needeth no others to help him. |f"'"^- Why then do we pray one for another in this life ? fome '^Tim. ii'. man perchance will here demand. Forfooth we are willed fo to do, by the exprefs commandment both of Chrilt and his difciples, to declare therein, as well the faith that we have in Chrift towards God, as alfo the mu- tual charity that wx bear one towards another, in that we T % pity 275 The Second Part of the Sermon pity our brother's cafe, and make our humble petition to God tor him. J3ut that we (liould pray unto iaints, nei- ther have we any commandment in all the Scripture, nor yet example which we may fafely follow. So that be- ing done without authority of God's word, it lacketh the ground of faith, and therefore cannot be acceptable Hebr. xi. before God. For whatfoever is riot of faith is Jin. And Rom'. xJ ^^^ Apoftle faith, that Faith cometh by hearing, and hearing by the iL'ord of God. Yet thou wilt obje6l further, that the faints in heaven do pray for us, and that their prayer proceedeth of an earneft charity, that they have towards their brethren on earth. Whereto it may be well an- fwercd, firft, 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, concluding, that becaufe they did pray for men on earth, therefore they do much more the fame now in heaven ; then may it be faid by the fame reafon, that as oft as we do weep on earth, they do alfo weep in heaven, becaufe while they lived in this world, it ia mod certain and furc they did ib. And for that place which is written in the Apocalypfe, namely, that the angel did ofiTer up the prayers of the laints upon the golden altar, it is properly meant, and ought properly to be underftood, of thofe faints that are yet living on earth, and not of them that are dead; otherwife what need were it that the angel iliould offer up their prayers, being now in heaven before the face of Almighty God? Eut admit the faints do pray for us, yet do we not know how, whether fpecially for them which call upon them, or elfe generally for all men, wilhing- well to every man alike. If they pray fpecially for them which call upon them, then it is like they hear our prayers, and alio know our hearts defire. Which thing to be falfe, xt, is already proved, both by the Scriptures, and alio by the authority of Auguftine. Let us not therefore put our trufl: or confidence in the faints or martyrs that be dead. Let us not call upon them, nor dedre help at their hands : but let us always lift up our hearts to God, in the name of his dear Son Chrift, for whole fake as God hath pro- mifed to hear our prayer, fo he will truly perform it. Invocation is a thing proper unto God, which if we attribute unto the faints, it Ibundeth to their reproach, neither can they well bear it at our hands. Whcni Paul had healed a certain lame man, which was impotent in Aas xiv. his feet, at Ly lira, the people would have done facrifice unto him and Barnabas 3 who rending their clothes re- fufed concerning Prayer. 277 fufed it, and exhorted them to worfliip the true God. Likewise in the Revelation, when St. John fell before the Apoc. xix. angel's feet to worfliip him, the angel would not per- mit him to do it, but commanded him that he fliould worfl^iip God. Which examples declare unto us, that the faints 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 underllandeth all things, he only can help us at all times, and in all places, he fuflereth the fun to fliine upon the good and the bad, he feedeth the young ravens that cry unto him, he faveth both man and beaft, he will not that anyone hair of our headfliall perifli, but is always ready to help and preferve all them that put their truft in him, according as he hath promifed, faying, Before they cally I will anjiver ; and ivhiljt they fpeak^ I zuill hear. Ifaiah Ixv* Let us not therefore any thing miftruft his goodnefs, let- us not fear to come before the throne of his mercy, let us not feek the aid and help of faints, but let us come bold- ly ourfelves, nothing doubting but God for Chrift's fake, in whom he is well pleafed, will hear us without a fpokefman, and accomplifli our defire in all fuch things as fliall be agreeable to his moft holy will. So faith Chry- Chryfoft. foftom, an ancient do6lor of the church, and fo muft we^^'p^"^"^ fteadfaftly believe, not becaufe he faith it, but much Evang. more becaufe it is the do6lrine of our Saviour Chrift him- felf, who hath promifed, that if we pray to the Father in his name, we fliali certainly be heard, both to the relief of our neceffities, and alfo to the lalvation of our fouls, which he hath purchafed unto us, not with gold or filver, but with his precious blood fhed once for all upon the crofs. To him therefore, with the Father and the Holy Ghoft, three perfons and one God, be all honour, praife, and glory, for ever and ever, ylmen. The Third Part of the Homily concerning Prayer. YE were taught in the other part of this Sermon, unto whom ye ought to direft your prayers in time of need and neceffity, that is to wit, not unto angels or faints, but unto the eternal and ever-living God, who, be- caufe he is merciful, is always ready to hear us, when we call upon him in true and perfect faith. And becaufe he T 3 is 178 The Third Part of the Sermon 5s Omnipotent, he can eafilv perform and bring to pafs the thing that we reqiicft to have at his hands. To doubt of his power, it were a plain point of infidehty, and clean againft the doftrine of the Holy Ghoft, which teacheth that he is all in all. And as touching his good will in rfal. 1. this behalf, we have exprefs telllmonies in Scripture, how that he will help vis, and alfo deliver us, if we call upon him in time of trouble. So that, in both thefe refpe6ls, we ought rather to call upon him than upon any other. Nei- ther ought any man therefore to doubt to come boldly Pfal. evil. ;^j,itQ God, bccaufeheis a linner. For the Lord, as the Pro- phet David iaith, is gracious and Tnerciful;yca, his mercy and goodntfs endureth for c-ver. He that lent his own Son into the world to fave finners, will he not alio hear finners, if with a true penitent heart and a fteadfaft faith they I Johni. pray unto him ? Yea, if lue acknowledge our ji7is, God is faithful and juj} to forgive us our fins ^ and to cleanfe us from all unrighteoifnefs, as v/e are plainly taught by the exam- ples of David, Peter, Mary Magdalen, the PubHcan, and divers others. And whereas we mufi: needs uie the help of fome Mediator and Interceflbr, let us content ourfelves with him that is the true and only Mediator of the New Teftament, namely, the Lord and Saviour Jefus Chrift. I John ii. For, as St. John Iaith, If any man fin, we have an Advocate with the Father, Jcfus Chrijl the righteous, %vho is the propi- tiation for our fins. And St. Paul in his lirrt EpifUe to Ti- rTim. ii. mothy faith, There is one God, and one Mediator between God and man, even the man Jefus Chrifi, who gave himfelf a ranfom for all men, to be a tcfihnony in due time. Now after this doftrine eftablifbed, you fliall be in- ftructed for what kind of things, and what kind of perfons, ye ought to make your prayers unto God. It greatly behoveth all men, when they pray, to confider well and diligently with t!>enifelves what they afk and require at God's hands,. left, if they defire that thing which they ought not, their petitions be made void, and of none effc6t. There came on a time unto Agefilaus the king, a certain importunate fuitor, who requclted him in a niat- ter earneftly, faying, Sir, and it pleafe your Grace, you did once promife me. Truth, quoth the king, if it be juft that thou requireft, then 1 promifed thee ; other- wife I did only fpeak it, and not promife it. The man would not be fo anfwered at the king's hand; but ftill urging him more and more, fiiid, It becometh a king to perform the leaft word he hath fpoken, yea, if he fliould only beck with his head. No more, faith the king, than it concerning Vraj'er, 279 it behoveth one, that cometh to a king, to fpeak and a(k thofe things which are rightful and honeft. Thus the king call off this unreafonable and importunate fuitor. Now, if fo great confideration 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 juftice and equity, neither will ad- mit any vain, foolifb, or unjuft petition! Therefore it fhall be good and profitable, througbly to confider and deter- mine with ourfelves, what things we may lawfully afk of God, without fear of repulfe, and alfo what kind of per- fons we are bound to commend unto God in our daily prayers. Two things are chiefly to be refpecled ia every good and godly man's prayer : his own neceffity, and the glory of Almighty God. Neceffity belongeth either outwardly to the body, or elfe inwardly to the foul. Which part of man, becaufe it is much more pre- cious and excellent than the other, therefore we ought firft of all to crave fuch things as properly belong to the falvation thereof; as the gift of repentance, the gift of faith, the gift of charity and good works, remiffion and forgivenefs of fins, patience in adverlity, lowllnefs in prof- perity, and fuch o\her like fruits of the Spirit, as hope. Gal. t, Jove, joy, peace, long-fuft'ering, gentlenefs, goodnefs, meeknels, and temperance ; which things God requlreth of all them that profels themfelves to be his children, faying unto them in this wife; Let your light fojhine be-M3X\h,r. fore vien^ that they may fee your good ivorks, and glorify your Father which is in heaven. And in another place alio he laith. Seek ye firjl the kingdom of God, and his ri^Z'^- Matth. vi. eoufnefs, a?id then all other things /hall be given unto you. Wherein he putteth us in mind, that our chief and great- eft care ought to be for thofe things which pertain to the hccilth and fafeguard of the foul, becaufe ive have here, as the Apoftle faith, no cQnti7nmig city, but do feck after another Uch. xiii. in the zuorld to come. Now when we have fufficiently prayed for things be- longing to the foul, then may we lawfully, and with fiife confcience, pray alfo for our bodily necellities, as meat, drink, clothing, health of body, deliverance out of priibn, good luck in our dally affairs, and fo forth, according as we lliall have need. Whereof, what better example can we defire to have, than of Chrlit hlmfelf, who taught his difclples, and all other Chriftlan men, firft to pray for heavenly things, and afterward for earthly things, as is to be feen in that prayer which he left unto his church, com- Matth. vi, T 4 monly ^"^^ *'* aSo The Third Part of the Sermon monly 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, faj'ing, Afk of vie kvhatfoevcr thou luilty and I ii>i/l give it thee. Solomon made his humble prayer, and alked a wife and prudent heart, that might judge and uudjrftand what were good, and what were ill; what were godly, and what were un- godly ; what were righteous, and what were unrighteous in the fight of the Lord. It pleafd God tuondroujh that he bad a Iked this thing. And Godj'aidunto him, Becaufe thou hajl requejhd this zrord, and hajl not defired many days and long ■years upon the earth, neither abundance of riches and goods, ■nnr yet the life of thine enemies luhich hate thee, but hajl dc- fired iviflom tofil in judgment ; behold I have done unto thee accordinsr to thy words ; / have given thee a li'ife heart, full of knoivledge and underfianding, fo that there was never any like thee before time, neither Jh all he in time to come. More- over, I have be/ides this given thee that which thou hajl not required, namely, loorldly luealth and riches, princely honour and glory, f(j that thou finilt therein aljb pafs all kifigs that ever %oere. Note this example, how Solomon being put to his choice to afk of God whatfoever he would, requefted not vain and tranfitory things, but the high and heavenly treafures of wifdom ; and that, in lb do- ing, he obcaineth, as it were in recompenee, both riches and honom*. Wherein is given us to underftand, that, in our daily prayers, we fliould chieily and principally afk thofe things v/hich concern the kingdom of God, and the falvation of our own fouls, nothing doubting but all other things fliall (according to the promife of Ciirifi:) be given unto us. But here we muil take heed that we forget not that other ^^nd, whereof mention was made before, namely, the glory of God. Which unlels we mind, and fet 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 fbns of Zebcdee came unto Jeius, w-orfliipping him, and faying. Grant that my two fons may Jit t?i thy kingdom, the one on thy right hand, and the other at thy left hand. In this petition flie did not refpe^t the glory of God, but plainly declared the ambition and vain-glory of her own mind; for which cauie Ihe was alibmofl worthily repelled and rebukedat the Lord's hand. In like manner we A6ls viii. read in the Aifs of one Simon Magus, a fbrcerer, hozv that he, perceiving that through laying on of the A,pojlles' hands the Ihlj Ghojl was given, ojff'ered them money, faying. Give me afo concerning Frayer, sSl alfo thtspozucr, that on ivhomfoever I lay viy hands, he may re^ ccive the Holy Ghoji. In making this requeft, he fought not the honour and glory of God, but his own private gain and lucre, thinking to get great llore of money by this feat; and therefore it was jullly faid unto him, Thy money peri/h unth thee, hecaufe thou thinkejl that the gift of God 7miy be obtained with mojiey. By thefe and I'uch other examples we are taught, whenfoever we make our prayers unto God, chiefly to refpeft the honour and glory of his name. Whereof we have this general precept in the Apoftle Paul ; Whether' ye eat or drink, or %vhatfoever ye do, i Cor. x. look that ye do it to the glory of God. Which tliing we ^j"^^'^'^'^'^ fliall beft of all do, if we follow the example of our Sa- Luke'xxii.' viour Chrift, who praying that the bitter cup of death might pafs from him, would not therein have his own will fulfilled, but referred the whole matter to the good will and pleafure of his Father. And hitherto concerning thofe things, that we may lawfully and boldly afk of God. Now it followeth, that we declare what kind of per- fons we are bound in conlbience to pray for. St. Paul, writing to Timothy, exhorteth him to make prayers and i Tim. ii. fupplications for all men, exempting none, of what degree or Itate foever they be. In which place he inaketh men- tion by name of kings and rulers which are in authority, putting us thereby to acknowledge how greatly it con- cerneth the profit of the commonwealth, to pray dili- gently for the higher powers. Neither is it without good caufe, that he doth fo often in all his EpilUes crave Coloff. it. the prayers of God's people for himfclf. For in fo doing, R^'^- xv. he declareth to the world how expedient and needful it " '^'^'^'^- "'• is daily to call upon God for the minirters of his holy word and facraments, tliat they may have the door ofEphef. t!. utterance opened unto them, that they may truly under- ftand the Scriptures, that they may effeftvialiy preach the fame unto the people, and bring forth the true fruits thereof, to the example of all other. After this fort did the congregation continually pray for Peter at .Jerufalem, and for Paul among the Gentiles, A.fts xii. to the great increafe and furtherance of Chrilt's Gofpel. And if we, following their good example herein, will fludy to do the like, doubtlefs it cannot be expreifed how greatly we fhall both help ourfelves, and alfo pleafe God. To difcourfe and run through all degrees of perfons it were too long. Therefore ye fliall briefly take this one conclufion flSa The Third Part of the Sermon conclufion for al] ; whomfoever we are bound by exprefs commandment to love, for thofe alfo are we bound in conl'cience to pray. But we are bound by exprefs com- mandment to love all men as ourf elves : therefore we are alfo bound to pray for all men, even as well as if it were for ourfelves, notwithftanding we know them to be our extreme and deadly enemies : for fo doth our Saviour Matt. V. Chrift plainly teach us in his Gofpel, faying, Love jour enemies, blefs them that ciirfe you, do good to them that hate you, pray for them that ferfeaite you, that ye may he the chil- dren of your Father u'hich is in beav-en. And as he taught his diiciples, fo did he pra6life himfelf in his life-time, Luke XX iii. praying for his enemies upon the crofs, and defiring his Father to forgive them, becaufe they knew not what ASs vii. they did. As did alio that holy and bleifed martyr Ste- phen, when he was cruelly floned to death of the ftub- born and ftift-neckcd Jews ; to the example of all them that will truly and unfeignedly follow their Lord and Mafter Chrilt in tliis iniferable and mortal life. Now, to entreat of that quefiion, whether we ought to pray for them that are depirted out of this world, or no ? Wherein, if we will cleave only unto the word of God, then mud we needs grant, that we have no commandment fo to do. For the Scripture doth acknowledge but two places after this life : the one proper to the ele6l and bleflfed of God, the other to the reprobate and damned fouls ; as may be well gathered by the parable of Lazarus Luke xvi. and the rich man : which place St. Aviguftine expound- Liii. 11. i^^g^ faith in this wife ; That which Abraham fpeaketh qu^":! I. iinto the rich man in Luke's Gofpel, namely, that the cap. 38. jnft cannot go into thofe places where the wicked are tormented ; what other thing doth it fignify, but only this, that the jufi, by reafon of God's judgment, which may not be revoked, can fliew no deed of mercy in help- ing them which after this life are caft into prifon, until they pay the uttcrmoll farthing ? Thefe words, as they confound the opinion of helping the dead by prayer, 16 they do clean confute and take away the vain error of purgatory, which is grounded upon the faying of the Gofpel, Thoufljalt not depart thence, untd thou hajt paid the utfermoji farthing. Now doth St. Auguftine lay, that thofe men which are caft into prifon after this life, on that condition, may in no wile be holpen, though we would help them never fo much. And why ? Becaufe the fentence of God is unchangeable, and cannot be re- voked again. Therefore let us not deceive ourfelves, thinking concerning Prayer, 483 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 i'aith, M'^hen the tree fallcth, Ecclef. xi, whether it be toward the J'oitth, or toward the north, in what place foevcr the tree falleth, there it lieth : meaning thereby, that every mortal man dieth either in the ftate of falvation or damnation, according as the words of the Evangelift John do alfo plainly import, faying, He thatiohnin, lelitveth on the Son of God hath eternal life : but he that helie-veth not on the Son Jhall rwjer fee life, but the zvrath of God ahideth upon him. Where is then the third place, which they call purgatory ? Or where fliall our prayers help and profit the dead? St. Augulline doth only ac-Lib.v. Hy- knowledge two places after this life, heaven and hell, pogno- As for the third place, he doth plainly deny that there is hS'i'l " "* any fuch to be found in all Scripture. Chryfoftom like- Homil. v. wife is of this mind, that, unlefs we wafli away our fms in "" Cyprian. this prefent world, we (hall find no comfort afterward. """"^^^ . , V, ^ • /- • 1 1 r 1 1 1 metnanum. And St, Cyprian laith, that, alter death, repentance and forrow of pain fhall be without fruit; weeping alfo fliall be in vain, and prayer fhall be to no purpole. Therefore he counfelleth all men to make provifion for themfelves while they may, becaufe, when they are once departed out of this life, there is no place for repentance, nor yet for fatisfa&ion. Let thefe and fuch other places be fufficient to take away the grofs error of purgatory out of our heads ; nei- ther let us dream any more, that the fouls of the dead are any thing at all holpen by our prayers : but, as the Scrip- ture teacheth us, let us think that the ibul of man, pafling out of the body, goeth ftraightways either to heaven, or elfe to hell, whereof the one needeth no prayer^ the other is without redemption. The only purgatory, wherein we muft trufl to be faved, is the death and blood of Cbrift, which if we apprehend with a true and fieadfafl faith, it purgeth and cleanfeth us from all our fins, even as well as if he were now hanging upon the crofs. The blood of\ Johni. Cbrif, faith St. John, hath cleanfed us from all fin. The blood of Chriji, faith St. Paul, hath purged our confcienccs Heb. ix. from dead works, to ferve the living God. Alfo in another place he faith, IVe he j'anBified and made holy by the offer- Heb, x. ing up of the body ofJcfus Chrifi done once for all. Yea, he addeth more, faying, IVith the one oblation of his blej/ed ihidem. body and precious blood, he hath made perfeB for ever and ever, all them that are fanBifed. This tlien is that pur- gatory, wherein all Chriflian men put their whole trufl and 284 The Third Part of the Sermon concerning Vrayer, and confidence, nothing doubting, but if they truly re- pent them of their fins, and die in perfecl faith, that then they Hiall forthwith pafs from death to hfe. If this kind of purgation will not fervc them, let them never hope to be releafed by other men's prayers, though they fliould continue thortin unto the world's end. He that cannot be faved by faith in Chrilt's blood, how iliall he look to be delivered by man's intercellions ? Hath Ciod more re- ipecl to man on earth, than he hath to Chrift in heaven ? I John ii. If any man Jin, iaith St. John, iL>t' have an advocate with the Father, even Jcfus Chriji the righteous, and he is the pro- pitiafiunfor our /ins. But we mult take heed that we call upon this advocate while we have fpace given us in this life, left, when we are once dead, there be no hope of fal- vation left unto us. For as every man fleepeth with his own caul'e, fo e\ery man (hall rife again with his own caufe. And look in what ftate he dieth, in the fame ftate he (hall be alfo judged, whether it be to falvation or damnation. Let us not therefore dream either of purga- tory, or of prayer for the fouls of them that be dead : but let us earneftly and diligently pray for them which are exprefsly conmianded in holy Scripture, namely, for kings and rulers, for minifters of God's holy word and facraments, for the faints of this world, otherwife called the faithful ; to be fliort, for all men living, be they never fo great enemies to God and his people, as .Tews, Turks, Pagans, Infidels, Heretics, 8cc. Then fliall we truly fulfil the commandment of God in that behalf, and plainly declare ouifelves to be the true children of our heavenly Fnther, who fuflereth the fun to fliine upon the good and the bad, and the rain to fall upon the jull and the unji^ft. For which, and all other benefits moft abundantly beftowed iipon mankind from the beginviing, let us give him hearty thanks, as we are moft bound, and praife his name for ever and ever. Amen, AN eSest^ AN HOMILY OF THE Place and Time of Prayer. GOD, through his ahnighty power, wifdom, and goodnefs, created in the beginning heaven and earth, die fun, the moon, the ftars, the fowls of the air, the beafts of the earth, the liihes in the fea, and all other creatures, for the ufe and commodity of man, whom alio he had created to his own image and likenefs, and given him the ule and government over them all, to the end he fhould ufe them in fuch Ibrt as he bad given him in charge and commandment, and alio that he fliould de- clare himfelf thankful and kind for all thofe benefits, \o liberally and lb gracioufly bellowed upon him, utterly without any deferviug on his behalf. And although we ought at all times, and in all places, to have in remem- brance, and to be thankful to our gracious Lord, accord- ing as it is written, I luUl magmfy the Lord at all times : pfal. cifu and again, Wherefoever the Lord beareth rule, 0 my fotdy praife the Lord : yet it appeareth to be God's good will and pleafure, that we iliould at fpecial times, and in fpe- cial places, gather ourfelves together, to the intent his name might be renowned, and his glory fet forth in the congregation and alTcmbly of his faints. As concerning the time which Almighty God hath appointed his people to aflemble together folemnly, it doth appear by the fourth commandment of God : Remember, laith God, that thou hecp holy the Sabbath-day. Upon the which day, as is plain in the Acls of the Apoftles, the people accuftomably Afls xiii. reforted together, and heard diligently the Law and the Prophets read among them. And albeit this command- ment of God doth not bind Chrillian people fo ftraitly to obferve and keep the utter ceremonies of the Sabbath- day, as It was given unto the Jews, as touching the for- bearing of work and labour in time of great neceffity, and a85 The Firfl Part of the Sermon anci as touching the precife keeping of the feventh day^' after tlie manner of the Jews; for we keep now the firft day, which is our Sunday, and make that our Sabbath, that is, our day of reft, in the honour of our Saviour Chrift; who as upon that day rofe from death, conquering the fame mod triumphantly : yet notwithftanding, what- foever is found in the commandment appertaining to the ]avv of nature, as a thing moft godly, mod juft, and need- ful for the fetting forth of God's glory, it ought to be retained and kept of all good Chriftian people. And therefore, by this commandment, we ought to have a time, as one day in the week, wherein we ought to reft, yea, from our lawful and needful works. For like as it appeareth by this commandment, that no man in the fix days ought to be flothful or idle, but diligently to labour in that ftate wherein God hath fet him : even fo, God hath given exprefs charge to all men, that upon the Sab- bath-day, which is now our Sunday, they fhould ceafe from all weekly and work-day labour, to the intent that like as God himfelf wrought fix days, and refted the feventh, and blefled and fan6lified it, and confecrated it to quietnefs and reft from labour ; even fo God's obedient people (liould ufe the Sunday liolily, and reft from their conuTion and daily buiincfs, and alfo give themfelves wholly to heavenly exerclfes of God's true religion and fervice. So that God doth not only command the ob- fervation of this holy day, but alfo by his own example doth ftir and provoke us to the diligent keeping of the fame. Good natural children will not only become obe- dient to the commandment of their parents, but alfo have a diligent eye to their doings, and gladly follow the fame. So if we will be the children of our heavenly Father, we muft be careful to keep the Chriftian Sabbath- day, which is the Sunday, not only for that it is God's exprefs conniiandmcnt, but alio to declare ourielves 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- mandment was to have a folemn time and ftanding day in the week, wherein the people ftiould come together and have in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obedient people. This example and com- mandment of God, the godly Chriftian people began to follow immediately after the afcenfion of our ix)rd Chrift, and began to choofe them a ftanding day of the week to come of the Place and Time of Praj'er. ^"7 come together in : yet not the feventh day, vv-hlch the Jews kept ; but the Lord's day, the day of the Lord's re- furre6lion, the day after the feventh day, which is the firft day of the week. Of the which day mention is made by St. Paul on this wife : Li tbefrjl day of the Sab- » Cor. xvi. hath, let every man lay up what he thinketh good ; meaning for the poor. By the firll day of the Sabbath is meant our Sunday, which is the firft day after the .Tews' ieventh day. And in the Apocalypfe it is more plain, whereas' St. John faith, I was in the J'pirit upon the Lord's day. Apoc i. Sithence which time God's people hath always, in all ages, without any gainfaying, ufed to come together vipon the Sunday, to celebrate and honour tlie Lord's Numb, xt, blefled name, and carefully to keep that day in holy red and quietnefs, both man, v/oman, child, I'ervant, and ftranger. For the tranfgreffion and breach of which day, God hath declared himfelf much to be grieved, as it may appear by him, who, for gathering of flicks on the Sab- bath-day, was ftoned to death. But alas, all thcfe not- vvithftanding, it is lamentiible to fee the wicked boldnefs of thofe that will be counted God's people, who pals no- thing at all of keeping and hallowing the Sunday. And thefe people are of two forts. The one fort, if they have any bufinefs to do, though there be no extreme need, they mufl not fpare for the Sunday, they mufl ride and journey on the Sunday, they muft drive and carry on the Sunday, they nuift row and ferry on the Sunday, they mufl buy and fell on the Sunday, they muft keep markets and fairs on the Sunday : finally, they ufe all days alike, work-days and holy-days all are one. The other fort is worfe. For although they will not travel nor labour on the Sunday, as they do on the week-day ; yet they will not reft in holinels, as God commandeth ; but they reft in ungodlinefs and filthinefs, prancing in their pride, pranking and pricking, pointing and painting themfelves, to be gorgeous and gay : they reft in excels and fuper- fluity, in gluttony and drunkennefs, like rats and fwine : they refl in brawling and railing, in quarrelling and fighting : they refl in wantonnefs, in toyifh talking, in lilthy fleflilinefs ; fo that it doth too evidently appear that God is more difhonoured, and the Devil better ferved on the Sunday, than upon all the days in the week befides. And I alfure you, the beafts, which are commanded to reft on the Sunday, honour God better than this kind of people : for they offend not God, they break not their holy-days. Wherefore, O ye people of Godj lay your hands 288 The Flrjl Part of the Sernton hands upon your hearts, repent and amend this grievous and dangerous wickednefs, Hand in awe of the command- ment of God. gladly follow the example of God himfelf, be not difobedient to the godly order of Chrift's church, ufed and kept from the Apoftles' time mitil this day. Fear the difpleafure and juft plagues of Almighty God, if ye be negligent and forbear not labouring and travelling on the Sabbath-day or Sunday, and do not refort toge- 'thcr to celebrate and magnify God's bleffed name, in quiet holinefs and godly reverence. Nov\^ concerning the place where the people of God ought to relbrt together, and where clpecialiy tliey ought to celebrate and I'anctify the Sabbath-day, that is the Sun- day, the day of holy relL That place is called God's Tem- ple, or the Church, becaufe the company and congrega- tion of God's people (which is properly called the Church) do there aflTemble themfelves on the days appointed for fuch affemblies and meetings. And forafnnich as Al- mighty God hath appointed a fpecial time to be honoured in, it is very meet, godly, and alfo neceflary, that there fhould be a place appointed, where thefe people fliould meet and refort, to ferve their gracious God and merciful Father. Truth it is, the holy Patriarchs for a great number of years had neither temple nor church to refort unto. The caule was, they were not ftaid in any place, but were in a continual peregrination and wandering, that they could not conveniently build any church. But fo ioon as God had delivered his people from their enemies, and fet them in fome liberty in the wildernefs, he let them up a coftly and a curious tabernacle, which was as it were the parifh-church, a place to refort unto of the whole multitude, a place to have his facrifices made in, and other obfervances and rites to be ufed in. Further- more, after that God, according to the truth of his pro- mife, had placed and quietly fettled his people in the Land of Canaan, now called Jewry, he conmianded a great and magnificent temple to be built by King Solomon, as feldom the like hath been fcen ; a temple lo decked and adorned, fo gorgeoufly garnilhed, as was meet and expe- dient for people of tliat time, which would be allured and flirred with nothing ib much, as with fuch outward goodly gay things. This was now the temple of God, endued alio with many gifts and fundry promifes. This was the public church, and the mother-church of all Jewry. Here was God honoured and fcrved. Hither was the Avhole realm of all the Ifraclites bound to come at three of the Place and Time of Prayer, $89 three folemn feafts in the year, to ferve their Lord God here. But let us proceed further. In the time of Chrift and his Apoftles, there were yet no temples nor churches for Chriftian men. For why ? They were always for the mod part in perfccution, vexation, and trouble, fo that there could be no liberty nor licence obtained for that purpofe. Yet God delighted much that they fliould often refort together in a place, and therefore after his alcenfion they remained together in an upper chamber ; fometimes they entered into the temple, fometimes into the fynagogues, fometimes they were in prilon, fome- times in their hcifes, fometimes in the fields, &c. And this continued fo long till the faith of Chrift Jefus began to multiply in a great part of the world. Now when diver;- realms were eftabliihed in God's true religion, and Gc^^' had given them peace and quietnefs, then began kii'gs, noblemen, and the people alfi), ftirred up with a godly zeal and ferventncfs, to build up temples and churches, whither the people might refort, the better to do their duty towards God, and to keep holy their Sab- bath-day, the day of reft. And to thele temples have the Chriftians cuftomably ufed to refort from time to time, as unto meet places, where they might with com- mon confent praife and magnify God's name, yielding him thanks for the benefits that he daily poureth upon them, both mercifully and abundantly, where they might alfo hear his holy word read, expounded, and preached lincerely, and receive his holy facraments niiniftered unto them duly and purely. True it is, that the chief and fpecial temples of God, wherein he hath greatcft pleafure, and moft delighteth to dwell, are the bodies and minds of true Chriftians, and the chofen people of God, according to the doctrine of holy Scriptures, declared by St. Paul. Know ye not, faith he, that ye be the temple ofi Cor, iii. God, and that the fpirit of God doth diveli in you P The temple of God is holy, which ye are. And again in the fame Epiftle, Knoiuye not that your body is the temple of the 1 Cox vi; Holy Ghojl dwelling in yoi(, whom you have given you of God, and that ye be not your ozun P Yet this notvi'ithftand- ing, God doth allow the material temple made with lime and ftone (fo oft as his people come together into it, to praife his holy name) to be his houfe, and the place where he hath promifed to be prefent, and where he will hear the prayers of them that call upon him. The which thing both Chrift and his Apoftles, v/ith all the reft of tlie holy Fathers, do fufficiently declare by this : that al- u belt 1X^Q The Flrjl Part of the^Sermon belt they certainly Icnew that their prayers were heard In what place foever they made them, though it were in caves, in woods, and in defarts ; yet, fo oft as they could conveniently, they relbrted to the material temples, there with the reft of the congregation to join in prayer and true worfhip. Wherefore, dearly beloved, you that profefs yourfelvcs to be Chriftians, and glory in that name, difdain not to follow the example of your inafter Chrift, whofe fcholars you lay you be ; ihew you to be like thcni whofe I'chool- luates you take upon you to be, that is, the Apoftles and Difciples of Chrift. Lift up pure hands, with clean hearts, in all places and at all times. But do the fame in the temples and churches upon the Sabbath-days alfo. Our godJy predeceffors, and the ancient fathers of the primitive church, fpared not their goods to build churches; no, they fpared not their lives in time of perfecution, and to hazard their blood, that they might allemble thcm- felves together in churches. And (liall we fpare a little labour to come to churches ? Shall neither their example, nor our duty, nor the commodities, that thereby fliould come unto us, niove us ? If we will declare ourielves to have the fear of God, if we will (hew ourfelves true Chriftians, if we will be the followers of Chrift our Mafter, and of thofe godly fathers tiiat have lived before lis, and now have received the reward of true and taithtul Chriftians, we muft both willingly, earneftly, and reve- rently coiue unto the material churches and temples to pray, as unto fit places appointed for that ufe, and that upon the Sabbath-day, as at moft convenient time for God's people to ceafe from bodily and worldly bufmefs, to give themfelves to lioly reft and godly contemplation, pertaining to the lervice of Almighty God : whereby we may reconcile ourfelves to God, be partakers of his holy facraments, and be devout hearers of his holy word, fb to be enabiidicd in faith to God ward, in hope againft all adverlity, and in charity toward our neighbours. And thus running our courfe as good Chliftian people, we may at the laft attain the reward of everlaithig glory, through the merits of our Saviour .lefus Chrift ; to whom with the Father and the Holy Ghoft be all honour and glory. Amen. The of the Vlace and Time of Prayer, 29! The Second Part of the Ho??iiIy of the Place and Time of Prayer, IT hath been declared unto you, good Chriftiiui people, in the former fermon read unto you, at v/hat time, and into vA^hat place ye fliall come together to praife God. Now I intend to let before your eyes, firfl, how zealous and defirous ye ought to be to come to your church. Secondly, how fore God is grieved with them that do defpifo, or little regard to come to the church upon the holy reftful day. It may well appear by the Scriptures, that many of the godly Ifraeiites, being now in captivity for their fins among the Babylonians, full often wilhed and defired to be again at Jerul'alem. And at their re- turn, through God's goodnefs, (though many of the peo- ple were negligent) yet the fathers were marvellous de- vout to build up the temple, that God's people might re- pair thither, to honour him. And King David, vviien he was a banifhed man out of his country, out of Jerufaleni the holy city, from the fandiuary, from the holy place, and from the tabernacle of God ; what defire, what fer- ventnefs was in him toward that holy place ! What wifh- ings and prayers made he to God to be a dweller in the houfe of the Lord ! One thing, laith he, have I a^fkcd of the Lord, and this ivill I Jiill crave, that I may refort and have my diuell'ing in the houfe of the Lord, fo long as I live. Again, 0 hotu Ijoyedzvhen I heard thefe luords : We Jhall go into the Lord's houfe. And in other places of the Pfalms he declareth for what intent and purpofe he hathPfal. cxxii, fuch a fervent defire to enter into the temple and church of the Lord : 1 zuill fall dozun, faith he, and •worjhip in the holy temple of the Lord. Again, / have appeared i7i ^Zy; Pfal, Ixiii, holy place, that I inight behold thy might and poiutr, that I might behold thy glory and magnifcnice. Finally, he faith, I ivill fheiu forth thy name to my brethren, I ivill praif thee in the 7nidjt of the CG?/gregation. Why then had David fuch an earnefi: defire to the houfe of God ? Firfi, becaufe there he would worOiip and honour God. Secondly, there he would have a contemplation and a fight of the power and glory of God. Thirdly, there he would praife the name of God, with all the congregation and company of the people. Thefe confiderations of this blefled pro- phet of God ought to ftir up and kindle in us the like earnelt defire to refort to the church, efpecially upon the u 3 holy 59'* The Second Part of the Scrmo7i holy rcftful clays, there to do our duties, and to fcrve God, there to call to remembrance how God even of his mere mercy, and for the glory of his name fake, worketh mightily to conferve us in health, wealth, and godlinefs, and mightily prelerveth us from the aifaults and rages of our fierce and cruel enemies, and there joyfully in the number of his faithful people to praife and magnify the Lord's holy name. Set before your eyes alfo that ancient father Simeon, of whom the Scripture fpeaketh thus, to his great com- mendation, and an encouragement for us to do the like. Luke II. There luas a man at Jertifalem, named Simeon, a juji man, fearing God: he came by the Spirit of God into the temple, and was told hjy the fainc Spirit, that hejhould not die before he faiu the anointed of the Lord. In the temple his pro- mile was fulfilled, in the temple he faw Chrift, and took him in his arms, in the temple he brake out into the mighty praife of God his Lord, ylnna a prophetefs, an old ividow, departed out of the tetnplc, giving herfelf to prayer and fajVing day and night: and jhe comijig abotit the fame time, luas likeiuije infpired, and confcffed, andjpahe of the Lord to all them that looktd for the redemption of IJracl. This blefll'd man and this blefied woman were not difap- pointed of wonderful fruit, commodity, and comfort, which God fent them, by their diligent reforting to God's holy temple. Now ye fliall hear how grievoufly God hath been offended with his people, for that they paffed fo little upon his holy temple, and foully either defpifed or abufed the fame. Which thing may plainly appear by the notable plagues and puniftiments which God hath laid upon his people ; efpecially in this, that he (lined up their adveifaries horribly to beat down, and ut- terly to deliroy his holy temple with a perpetual defola- tion. Alas, how many churches, countries, and king- doms of Chriflian people have of late years been plucked down, and over-run, and left wafte, with grievous and jntoleraljlc tyranny and cruelty of the enemy of our Lord Chrift, the great Turk, who hath fo univerfally fcourged the Chriftians, that never the like was heard or read of ! Above thirty years j:)aft, the great Turk had over-run, conquered, and brought into his dominion and fubje6lion, twenty Chriftian kingdoms, turning away the people from the faith of Chrifi, poifoning them with the devilifh religion of wicked Mahomet, and either deftroy- ing their churches utterly, or filthily abufmg them with their wicked and dcteftable errors. And now this great- Turk, of the "Place and Tme of Prayer, 395 Turk, this bitter and (harp fconrge of God's vengeance, is even at hand in this part of Chrirtendom, in Europe, at the borders of Italy, at the borders of Germany, greedily gaping to devour us, to over-run our country, to deftroy our churches alfo, unleis we repent our finful life, and refort more diligently to the church to honour God, to learn his blefl'ed will, and to fulfil the fame. The Jews in their time provoked juftly the vengeance of God, for that partly they abufed his holy temple with the deteft- able idolatry of the heathen, and fuperftitious vanities of their own inventions, contrary to God's commandment; partly they reforted unto it as hypocrites, Ipotted, im- brued, and foully defiled with all kind of wickednefs and finful life ; partly many of them pafled little upon the holy temple, and cared not whether they came thither or no. And have not the Chriftians of late days, and even in our days alio, in like manner provoked the difpleafure and indignation of Almighty God? partly becaufe they have profaned and defiled their churches with heathenifli and Jewidi abufes, with images and idols, with numbers of altars, too too fuperftitioully and intolerably abufed, with grofs aJDufing and filthy corrupting of the Lord's holy Supper, the blelfed facrament of his Body and Blood, with an infinite number of toys and trifles of their own devices, to make a goodly outward fhew, and to deface the plain, fimple, and fincere religion of Chrift Jefus ; partly, they relbrt to the church like hypocrites, full of all iniquity and finful life, having a vain and dan- gerous fancy and perluafion, that if they come to the church, befprinkle them with holy water, hear a mafs, and be blelted with the chalice, though they underrtand not one word of the whole fervice, nor feel one motion of repentance in their hearts, all is well, all is fure. Fie upon fuch mocking and blaipheming of God's holy ordinance. Churches were made for another purpofe, that is, to relbrt thither, and to lerve God truly, there to learn his bleifed will, there to call upon his mighty name, there to ufe the holy iacraments, there to travail hovi^ to be in charity with thy neighbour, there to have thy poor and needy neighbour in remembrance, from thence to depart better and more godly than thou camelt thither. Finally, God's ven- geance hath been and is daily provoked, becaufe much wicked people pafs nothing to refort to the church, either for that they are io fore blinded, that they underftand nothing of God and godlinefs, and care not with devilifh example to oftcnd their neighbours, or elfe for that they u 3 fe© ^94 ^^'-' Second Part of the Sermon fee the church altogether fcourcd of fuch gay gazing fights, as their grofs fantafy was greatly delighted with, becaul'e they fee the falfe religion abandoned, and the true reftorcd, which ieemeth an unfavour)'^ thing to their unfavoury tafte ; as may appear by this, that a woman faid to her neighbour, " Alas, GoHip, what Ihall we do at church, fince all the faints are taken away, fince all the goodly fights we were wont to have ar^* gone, fince we cannot hear the like piping, finging, 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 thofc things which difpleafed God fo fore, and filthily defiled his holy houfe and his place of prayer, for the which he hath juftly dcftroyed many nations, according t Cor. iii. to the laying of St. Paulj If any man defile the temple of God, God ivill him dtjlroy. And this ougb.t we greatly to praile God for, that luch fuperftitious and idolatrous man- ners as were utterly naught, and defaced God's glory, are utterly aboliilied, as they mofl; jvxftly delerved : and yet thofe things that either God was honoured with, or his peojjle edified, are decently retained, and in our churches comely praftifed. But now, forafmuch as ye perceive It is God's determinate pleafure ye Ihould refort imto your churches upon the day of holy reft ; feting ye hear^ what difpleafure God conceiveth, what plagues he poureth upon his difobedient people ; feeing ye underftand what blelfings of God are given, what heavenly commo- dities come to fuch people as defiroufly and zealoufly ufe to relorV unto their churches; feeing alio ye are now- friendly lildden, and jointly called, beware that ye flack not your duty, take heed that you fnti'er nothing to let yoa hereafter to come to the church at fuch times as you are ordinarily appointed and commanded. Our Saviour Chrift telleth in a parable, that a great fuppcr vc^as prepared, guefis were bidden, many excufed them lei ves, and would not come : / tell you, laith Chrift, vone of them that ivere called Jh all tajle of my flipper, l^his great 1 upper is the true religion of Almighty God, whc rewith he will be worfbipped in the due receiving of his lacraments, and fincere preaching and hearing of his holv word, and prac- tifing the lame by godly converfation. This feaft is now prepared in God's banquetting-houfe, the church ; you are thereunto called and jointly bidden: if you refufe to come, and make your exeules, the fame will be anlwercd to you that vv as unto them. Now come therefore, dearly beloved. of the Vlace and Time of PrayeK ^95 beloved, without delay, and cheerfully enter Into God's feafting-houfe, and become partakers of the benefits pro- vided and prepared for you. But fee that ye come thither with your holy-day garment, not like hypocrites, not of a cuftom and tor manner's fake, not with loathfomenefs, as though ye had rather not come than come, if ye were at your liberty. For God hateth and puniflieth fuch coun- terfeit hypocrites, as appeareth by Chrift's former parable. Mj friend, faitli God, hoiu cameji thou in '■without a tved~ ding-garment P And therefore comma7ided his fervants to bind him hand and foot, and to cajl him into utter darknefs, luhcrefhall he ii'ecping, and wailing, and gnafhing 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 fay, come with a cheer- ful and a godly mind, come to feek God's glory, and to be tliankful unto him, come to be at one with thy neighbour, and to enter in friendfhip and charity with him. Confider that all tliy doings (link before the face of God, if thou be not in charity with thy neighbour. Come with an heart fifted and cleanfed from worldly and carnal affe(!:lions and defires, (liake off all vain thoughts which may hinder thee from God's true fervice. The bird, when fhe will fly, fliaketh her wings : fliake and prepare thy- felf to fly higher than all the birds in the air, that, after thy duty duly done in this earthly temple and church, thou mayeft fly up, and be received into the glorious temple of God in heaven, through Chrifl: Jefus our Lord; to whom with the Father and the Holy Ghoft be all glory and honour. Amen. 4J4 AN AN HOMILY, WHEREIN IS DECLARED, That Common Prayer and Sacraments ought to he minijlcred in a tongue that is imderjiocd of the hearers. J\ MONG the manifold exercifes of God's people, dear Chriftians, there is none more neceflary for all eftates, and at all times, than is public Prayer, and the due uf'e of Sacraments. For in the firft we beg at God's hands all fuch things, as otherwife we cannot ob- tain : and in the other he enibraceth us, and offereth himfelf to be embraced of us. Knowing therefore that thefe two exercifes are fo necclfary for us, let us not think it unmeet to confider, firft what Prayer is, and what a Sacrament is; and then, how many forts of Prayers there be, and how many Sacraments; fo fhall we the better urjderftand how to ufe them aright. To know what Auguft. de they be, St. Aue;uftine teachcth us in his book, entitled, Ani'ma." ^^ ^^^^ Spirit and the Soul: he faith thus of prayer j ^' Prayer is (faitli he) the devotion of the mind, that is to fay, the returning to God, through a godly and humble affeftion, which affection is a certain willing and Iweet inclining of the mind itfelf towards God." And in the Auguft. fecond Book againft the Adverfary of the Law and the ''^ Adv"" Prophets, he calleth Sacraments holy (igns. And writing larios Legis to Bonifacius of the baptilin of infants, he faith, "If et Prcph. Sacraments had not a certain fimilitude of thofe things Aiigiift. ad whereof they be Sacranients, they fliould be no Sacra- p^^ ' ments at all. And of this fimilitude they do for the moft part receive the names of the felf-fame things they fig- nify." By thefe words of vSt. Auguftine it appeareth, that he aliowcth tlie common delcription of a Sacrament, which is, that It is avifiole fign of an invifible grace ; that is to fay, that fetteth out to the eyes and other outward fenfgs OfComfnon Prayer and Sacramentt, t97 fenfes the inward working of God's free mercy, and doth, as it were, feal in our hearts the promiies of God. And fo v/as Circumcifion a Sacrament, which preached unto the outward ienfes the inward cutting away of the forefkin of tiie heart, and fealed and made fure in the heaiis of the circumcifed the promife of God touching the promifed leed that they looked for. Now let us fee how many forts of Prayer, and how many Sacraments there be. In the Scriptures we read of three forts of Prayer, whereof two are private, and the third is com- mon. The firft is that which St. Paul fpeaketh of in his Epiftle to Timothy, faying, I ivill that men pray in ^-i/^r); ' Tim, iu place, lifting up pure hands^ ivitho^it nvrath or Jlriinng. And it is the devout lifting up of the mind to God, without the uttering of the heart's grief or defire by open voice. Of this prayer we have example in the firil Book of Samuel, in Anna the mother of Samuel, when in ' Sam. L the heavinefs of her heart (lie prayed in the temple, defir- ing to be made fruitful. She prayed in her heart, faith the text, hiit thtrc was no voice heard. After this fort mud all Chriftians pray, not once in a week, or once in a day only ; but, as St. Paul writeth to the Theflalonians, i Thcff. iiL Without ceajing. And as St. James writeth. The coniinuah^mes r, prayer ofaji'Jl man is of much force. The fecond fort of Prayer is Ipoken of in the Gofpel of Matthew, where it is faid. When thou prayejl, enter into thy fecret clofet ; and, Matth. vi, ivhen thou hajl /hut the door to thee, pray unto thy Father in fecret', and thy Father, ivhich feeth in fecret, fhall reward thee. Of this fort of Prayer there be fundiy examples in the JScriptures; but it (hall fuffice to rehearfe one, which is written in the A6ls of the Apoftles. Cornelius, a devout man, a captain of the Italian army, Aas x, faith to Peter, that being in his houfe in prayer at the ninth hour, there appeared to him one in a white gar- ment, Sec. This man prayed unto God in fecret, and was rewarded openly. Thefe be the two private forts of Prayer: the one mental, that is to fay, the devout lifting up of the mind to God ; and the other vocal, that is to fay, the fecret uttering of the griefs and defires of the heart with words, but yet in a fecret clofet, or fome folitary place. The third fort of Prayer is public or common. Of this Prayer fpeaketh our Saviour Chrift, when he faith. If two of you f hall agree upon earth iipon any Matth, thing, whatfoeveryefhall afk, my Father which is in heaven ''^'''• JbalL do it for you: for wherefoever tivo or three he gathered together in my name, there am I in the midjl of them. Al- though 498 Pfal. 1. James v. Jonah iii. Joel ii. Efther iv. Judith viii Acls lii. Ifdi. xxix. Idatth. XV DjCojnmon Prajer and Sacrai/wn/f. though God hath promifed to hear us when we pray pri- vately, ib it be done faithfully and devoutly; (for he faith. Call upon me hi the day nf thy trouble^ and. / tvill hear thee. And Ellas ^ he'in^ but a mortal man^ faith St. James, prayed^ and heaven luas Jhut three years and Jix months ; and aQain he frayed, and the heaven gave rain :) yet by the hilioiics of the Bible it appearcth, that public and com- mon Prayer is moft available before Ood, and therefore is much to be lamented that it is no better efteemed among ns, which profcis to be but one body in Chrift. When the city of Nineveh was threatened to be deftroyed within forty days, the prince and the people joined tbemfelves together in public prayer and fading, and were preferved. In the Prophet Joel, God commanded a falling to be proclaimed, and the people to be gathered together, voung and old, man and woman, and are taught to fay with one voice, Spare us, 0 Lord, /pare thy people, and let not thine inheritance be brought to conjujion. When the Jews fhould have been deftroyecl all in one day through the malice of Haman, at the commandment of Efther they fafled and prayed, and were preferved. When Ho- lophernes bcfieged Bethulia, by the advice of Judith they fafted and prayed, and were delivered. When Peter was in prifon, the congregation joined themfelves together in prayer, and Peter was wonderfully deli- \^red. By thefe hiftorics it appeareth, that common or public Prayer is of great force to ol")tain mercy and deliverance at our heavenly Father's hand. Therefore, brethren, I befeech you, even for the ten- der mercies of God, let us no longer be negligent in this behalf: but as the people willing to receive at God's hand fuch good things as in the common Prayer of the church are craved, let us join ourfelves together in the place of common Prayer, and with one voice and one heart beg at our heavenly Father all thofe things which he knoweth to be necelVary for us. 1 forbid you not private Prayer, but I exhort you to efteem com- mon Prayer as it is worthy. And before all things, be fure that, in all thefe three forts of Prayer, your minds be devoutly lifted up to God, elfe are your prayers to no purpofe ; and this faying fhall be verified in you ; This people honouretb me ivitb their lips, but their heart is Jar Jrom me. Thus much for the three forts of Prayer, whereof we read in the Scriptures. Now with like, or rather more brevity, you iliall hear how many Sacra- ments there be^ that were inftituted by our Saviour Chrift, Of Common Prayer and Sacramcnis, ^^^ Chrift, and are to be continued, and received of every. Chriftian in due time and order, and for fuch purpofe as our Saviour Chrift willed them to be received. And as for the number of them, if they fliouH be confidered according to the exa6t fignification of a Sacrament, namely, for the vifible figus, exprefsly commanded in the New Teftament, whereunto is annexed the promife of free forgivenefs of our fins, and of our holinefs and joining in Chrill, there be but two ; namely, Baptifm, and the Supper of the Lord. For although Ablblutioa hath the promife of forgivenefs of fin ; yet by the ex- prefs word of the New Teftament it hath not this pro- mife annexed and tied to the vifible fign, which is im- pofition of hands. For this vifible fign (I mean laying on of bands) is not exprefsly commanded in the New Teftament to be ufed in Abfolution, as the vifible figns in Baptifm and the Lord's Supper are : and thereibre Abfolution is no fuch Sacrament as Baptifm and the Communion are. And though the ordering of minifi:ers hath this vifible fign and promil'e; yet it lacks the pro- mife of remifllion of fin, as all other Sacraments befides the two above named do. Therefore neither it, nor any other Sacrament elfe, be fuch Sacraments as Baptifm and the Communion are. But in a general acception, the name of a Sacrament may be attributed to any thing, whereby an holy thing is fignified. In which underfianding of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and ufed for lupplying the number of the feven Sacra- ments; but alfo to divers and fundry other ceremonies, as to oil, wafliing of feet, and fuch like ; not meaning thereby to repute them as Sacraments, in the fame figni- fication that the two forenamed Sacraments are. And Dionyfius, therefore St. Auguftine, weighing the true fignification Bernard, de and the exacl meaning of the word, writing to Januarius, mTnTetAb. and alfo in the third Book of Chriftian Doftrine, affirmeth, lut. Pedum. that the Sacraments of the Chriltians, as they are raoft excellent in fignification, fo are they moft few in number; and in both places maketh mention exprefsly of two, the Sacrament of Baptifm, and the Supper of the Lord. And although there are retained by the order of the church of England, befides theie two, certain other rites and cere- monies about the inltitutions of minifiers in the church, Matrimony, Confirmation of the Children, by examining them of their knowledge in the Articles of the faith, and joining thereto the prayers of the church for them, and likewile <^0o Of Common Prayer and Sacraments. likewifc for the Vifitation of the Sick ; yet no man ought to take thefe for Sacraments, in fuch fignification and meaning as the Sacraments of Baptifm and the Lord's Supper are : but either for godly itates of Hfe, neceffary in Chrift's church, and therefore worthy to be fet forth by pubhc a6lion and folcmnity, by the miniftry of the church, or elfe judged to be fuch ordinances as may make for the inrtru6lion, comfort, and edification of Chrifi's church. NovA'-, underftanding fufficicntly what Prayer is, and what a Sacrament is alfo ; and how many forts of Prayers there be, and how many Sacraments of our Saviour Chriil's inUitutiiMi ; let us fee whether the Scriptures and examples of the primitive church will allow any vocal Prayer, that is, when the mouth uttereth the peti- tions with voice, or any manner of Sacrament, or other public or common rite or action, pertaining to the profit and edifying of the vmlearned, to be miniftered in a tongue unknown, or not underltood of the minifier or people : yea, and whether any pcrlbn may privately ufe any vocal Prayer in a language that he hirnielf underiUndeth not. To this queftion we nuiit anfwcr. No. And firlt of com- mon Prayer and adminiftration of Sacraments. Al- though reafon, if it j night rule, would foon perluade us to have our common Prayer and adminiftration of the Sacraments in a known tongue, both for that to pray conmionly, is for a multitude to afk one and the felf- fame thing with one voice, and one confent of mind; and to adminilier a Sacrament is, by the outward word and element to preach to the receiver the inward and invifible grace of God ; and alfo for that both thele exercifes were firft infiituted, and are ftill continued, to the end that the congregation of Chrill might from time to time be put in remembrance of their unity in Chrift, and that, as members all of one body, they ought, both in prayers and otherwile, to feek and defire one another's commo- dity, and not their own without others : yet fhall we not need to tlee to reafons and proofs in this matter, fith we have both the plain and manifell words of the Scripture, and alfo the cotifent of the moft learned and ancient writers, to conunend the prayers of the congregation in 1 Cot. xiv. a known tongue. Firft, Paul to the Corinthians faith, ' Let all tbiii^s he done to ed'/Jying. Which cannot be, unlefs common Prayers and adminiftration of Sacraments be in a tongue known to the people. For where the prayers ipoken by the minifter, and the words in the adminiftration Of Common Prayer and Sacraments. %ox adminiftration of the Sacraments, be not underftood of them that be prefent, they cannot thereby be edified. For, as, when the trumpet that is blown in the field giveth an uncertain found, no man is thereby ftirred up to pre- pare himfelf to the fight ; and as, when an inftrument of mufic maketh no diftin^t found, no man can tell what is piped : even fo, when Prayers or adniiniftvation of Sacra- ments fliall be in a tor.gue unknown to the hearers, which of them fhall be thereby ftirred up to lift up his mind to God, and to beg with the minifter at God's hand, thofe things which in the words of his Prayers the mi- nifter alketh ? or who ihall in the minillration of the Sacraments underftand what invifible grace is to be craved of the hearer, to be wrought in the inward man? Truly no man at all. For, faith St. Paul, He that fpeaketb ire a tongue unknotvn, JJmU be to the hearer an alien, which in a Chriftian congregation is a great abfurdity. For ive are not Jlr angers one to another, hut we are the Ephef. ii. Citizens of the faints, and of the houfehold of God, yea, and^ A^'t' members of one body. And therefore whilft our minifter is in rehearfing the prayer that is made in the name of us all, we muft give diligent ears to the words fpoken by him, and in heart beg at God's hand thofe things that he beggeth in words. And to fignify that we do lb, we lay 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, unlefs we underftand what is fpoken. There- fore it is required of neceflky, that the common Prayer be had in a tongue that the hearers do underftand. If ever it had been tolerable to ufe ftrange tongues in the congre- gations, the lame might have been in the time of Paul and the other Apoftlcs, when they were miraculoufly endued with gifts of tongues. For it might then have per- fuaded fome to embrace the Gofpel, when they had heard men that were Hebrews born, and unlearned, fpeak the Greek, the Latin, and other languages. But Paul thought it not tolerable then : and (hall we uje it now, when no man cometh by that knowledge of tongues, otherwlfe than by diligent and earneft ftudy? God forbid. For we fhould by that means bring all our church exerciies to frivolous fuperftition, and make them altogether unfi-uit- ful. Luke writeth, that when Peter and John wereA^tsjv. difcharged by the princes and high-priefts of Jerufalem, they came to their fellows, and told them all that the princes of the priefts and elders had Ipoken to them. JVhicb when they heard, they lifted up their i^oice together fo God with one $0% Of Common Prayer and Sacraments. one ajfevt, andfa'idy Lord, thou art he that hajl made heaven and earth, thefea, and all things that are in them, ^c. Thu8 could they not have done, if they had prayed in a rtrange tongiie, that they had not underftood. And no doubt of it, they did not all fpeak with feveral voices, but i'ome one of them Ipake in the name of them all, and the reft, giving diligent ear to his words, confented thereunto, and therefore it is faid, that they lifted up their voice together. St. Luke faith not, their voices, as many ; but their voice, as one. That one voice therefore was in fuch language as they all underftood, othcrwife they could not have lifted it \ip with the confent of their hearts: for no man can give confent of the thing that he knoweth not.' As touching the times before the coming of Chrift, there was never man yet that would affirm, that either the people of God, or other, had their Prayers or adniiniftrations of the Sacraments, or Sacrifices, in a tongue that they themfelves underllood not. As for the time linceChrirt, till thatufurped power of Rome began to i'pread itfelf, and to in force all the nations of Europe to have the Romifh language in admiration, it appeareth, by the confent of the nioft ancient and learned writers, that there was no ftrangs or unknown tongue uled in the congregation of Chriltians. Juftiiius Jultinus Martyr, who lived about one hundred and Apol. 2. fixty years after Chrift, faith thus of the adniiniftration of the Lord's Supper in his time : " Upon the Sunday af- lemblies are made, both of them that dwell in cities, and of them that dwell in the country alfo. Amongft whom, as much as may be, the writings of the Apoftles and Pro- phets are read. Afterwards, when the reader doth ceafe, the chief minifter maketh an exhortation, exhorting them to follow honeft things. After this, we rife all together^ and offer prayers; which being ended, as we have faid, bread and wine, and water, are brought forth : then the liead minifier offereth prayers and thankfgiving with all his power, and the people anfwer, Amen." Thefe words, with their circumfiances, being duly contidered, do de- clare plainly, that not only the Scriptures were read in a known tongue, but alfo that Prayer was made in the lame, in the congregations of Jufiin's time. Bafilius Magnus and Johannes Chryfbf^omus did in their time prctcribe public orders of public adminiflration, which they call Liturgies; and in them they appointed the peo- ple to anfwer to the prayers of the nnnifter fbmetimc, Amen, fonietime, Lord have mercy upon ns, fometinie. And ivit/j Of Common Prayer and Sacraments. ' 30^ ivlth thy fpirit, and, We have our hearts lifted up 7inio the Lord, ^c. Which anfvvers the people could not have made in due time, if the prayers had not been in a tongue that they underftood. The fame Bafil, writing to theEpift. Ixiii, clergy of Neocaefarea, faith thus of his ufage in common Prayer, appointing one to begin the fong, the red follow : and fo with divers fongs and prayers palling over the night, at the dawning of the day all together (even as it were with one mouth and one heart) they fi'ig unto the Lord a fong of confefiion, every man framing unto him- felf meet words of repentance. In another place he faith, *^ If the fea be fair, how is not the ailembly of the con- gregation much more fair, in which a joined found of men, women, and children, (as it were of the waves beating on the (hore) is fent forth in our prayers unto our God r" Mark his words ; '' A joined found (faith he) ofBufil. men, women, and children:" which cannot be, unlefs ^"'^^^ '^' they all underftand the tongue wherein the prayer is faid. And Chryfoftom upon the words of Paul faith, So foon as the people hear thefe v\'ords, IForld zuithont end, they all ' Cor. xiv. do forthwith anfwer, Amen. This could they not do, un- lefs they underftood the word fpoken by the prieft. Dio- Dionyf. Cy- nyfius laith, that hymns were faid of the whole multitude P?''^"'^®''; or people m the aduiinutration or the L-ommunion. Cyprian Dominica. laith, the prieft doth prepare the minds of the brethren! with a preface before the prayer, faying, hift vp your'' hearts ; that whilft the people doth anfwer, JVe have our' hearts If ted up to the Lord, they be admonilhed that they ought to think on none other thing than the Lord. St. Anibrol'e writing upon the words of St. Paul faith. This 1 Cor. x\r, is it that he faith, becaufe he, which fpeaketh in an un- known tongue, fpeaketh to God, for he knoweth all things : but men know not, and therefore there is no pro-" fit of this thing. And again upon thele words : " If thou blefs, or give thanks with the fpirit, how fhall he that oc- cupieth the room of the unlearned fay. Amen, at thy giv- ing of thanks, feeing he underftandeth not what thou fayeft ?" This is, faith Ambrofe, if thou fpeak the praii'e of God in a tongue unknown to the hearers. For the unlearned hearing that which he underftandeth not, knoweth not the end of the prayer, and anfwereth not Amen : which word is as much to fay, as truth, that the bleiling or thankfgiving may be confirmed. For the con- firmation of the prayer is fulfilled by them that do an- fwer, Amen, that all things fpoken might he confirmed in the minds of the hearers, through the teftiniony of the truth. 504 Of Common Prayer and Sacraments, truth. And after many weighty words, to the fame end he faith, The conclufion is this, thatncuhing {houM be done in the church in vain ; and that this thinjj; ought chiefly to be laboured for, that the unlearned alio night t.ike profit, left any part of the body fhould be dark through ignorance. And left any man (iiould think all this to be meant of preacliing, and not of prayer, he taketh occafion of thefe words of St. Paul, If there be not an interpnter, let hivi heep f J. nice in the churr.h, to fay as followcth : Let him pray i'ecretly, or fpeak to God, who heareth all things that be dumb : for in the church muft he fpeak that may profit all perfons. St. Hierom, w riting \ipon thefc words I Cor. xiv. of St. Paul, Ho-v fhall he that fiipplieth the place of the un- learned, (Sc. faith, It is the layman, whom Paul un- derftandeth here to be in the place of the ignorant man, which hath no ecclcfiaftical office : Hoio Jhall he a-ufwer Amen to the pr aver that he underllandeth not? And a little- after, upon the words of. St. -Paul, For if I Jhould pray in a tongue, &"€. he faith thus; This is Paul's meaning: If any man fpeak in ftrange and unknown tongues, his mind is made unfruitful, no:; to hinilclf, but to the hear- er: for whatfoever is fpoken, he knoweth it not. St. Pfal. xviii. Auguftine, ^^■riting upon the eighteenth Pfahr}, faith> What this iliould be, we ought to underltand, that we may fing with reafon of man, and not with chattering of birds. For owls, popinjays, ravens, pies, and other fuch like birds, are taught by men to prate they know not what i but to fing with underi^anding is given by God's holy will to the nature of man. Again, the i'anie Augultine Oe Magift. faith. There needeth no fpcech when vi^e pray, laving per- haps, as the priefts do, for to declare their meaning, not that God, but th;it men may hear them. And lb being put in remembrance by confenting with the prieft, they may hang upon God. I'hus are we taught, both by the Scripture and ancient doctors, that, in the adminiilration of common Prayer and Sacraments, no tongue unknown to the hearers ought to be ufed. So that lor the fatisfy- ing of a Chriftiau man's confcience we need to fpend no more time in this matter. But yet to ftop the mouths of the adverfaries, which ftay themlelvcs mucli upon general de- crees, it fliall be good to add to thelc tefilnionies of Scrip- tures and dodr^tors, one Conftitution, made by Jultinian the emperor, who lived five hundred twenty and feven years after Chrift, and was emperor of Koine. The Conliitu- Novel. Con- tion is this : " We command that all bifhops and priefis ftit. 13. do celebrate the holy oblation, and the prayers ufed in holy Of Common "Prayer and Sacraments, 3*^5 holy baptifm ; not fpeaking low, but with a clear 'or loud voice, which may be heard of the people, that thereby the mind of the hearers may be ftirred up with great de- votion, in uttering the prayers of the Lord God; for fo the holy Apoftle teacheth, in his firrt Epillle to the Co- rinthians, laying, Truly, if thou only hlcfa or give thanks in fpirit, hozu doth he, that occupicth the place of the unlearned^ fay Aynen at that thy giving thanks unto God? for he vnder- Jiandcth not ivhat thou Jayejl. Thou verily fivtji thanks zuell ; but the other is not edified. And again, in- the EpiCtle to the Romans, he faith, With the heart a man helieveth unto right eoufnefs, and with the mouth confcfjion is made untofal- I'ation. Therefore for thefe caul'e.s it is convenient, that, among other prayers, thofe things alio, which are fpoken in the holy oblation, be uttered and fpol^^en of the moll religious bifliops and priefts, unto our Lord Jefus Chrift our God, with the Father and the Holy Ghoft, with a loud voice. And let the mofi: religious priells know this, that if they negleft any of thefe things, that they (hall give an account for them in the dreadful judgment of the great God, and our Saviour Jcfus Chrift. Neither will we, when we know it, reit and leave it unreveuged."" This emperor, as Sabellicus writeth, favoured the Bl- iliop of Rome; and yet we fee how plain a decree he mak- cth, for praying and adminiftering of Sacraments in a known tongue, that the devotion of the hearers might be ftirred up by knowledge, contrary to the judgment of them that would have ignorance to make devotion. He maketh it alfo a matter of danmation to do thefe things in a tongue that the hearers underfland not. Let us therefore conclude with God, and all good men's allent, that no common Prayer, or Sacraments, ought to be mi- nillered in a tongue that is not underftood of the hearers. Now a word or two of private Prayer in an unknown tongue. We took in hand where we began to Ipeak of this matter, not only to prove that no common Prayer, or adminiUration of Sacraments, ought to be in a tongue unknown to the hearers, but alfo that no perlon ought to pray privately in that tongue that he himfelf underltand- eth not. Which thing Ihall not be hard to prove, if we forget not \\'hat Pravcr is. For if Prayer be that devo- tion of the mind, which enforceth the heart to lift up itlelf to God, how ihould it be laid, that that pcrfon pray- eth, that underftandeth not the words that his tongue I'peaketh in Prayer ? Yea, how can it be faid that he fpeaketh ? For to fpeak is, by voice to utter the thought X of go6 Of Co7?imon Prayer and Sacraments, of the mind. And the voice that a man uttercth in fpeaking is nothing clfe hut the mclVcngcr of the mind, to bring abroad the knowledge of that which otherwife lieth fccret in the heart, and cannot be known, according J Cor. ii. to that which St. Paul writeth; JVhat- man, faith he, hioweth the things that appertain to man, favin^ only the Jpirit of man, luhich is in man F He, therefore, that doth not underftand the voices that his tongue doth utter, can- not properly be faid to Ipeak, but rather to counterfeit as parrots, and fuch other birds, ufe to counterfeit men's voices. No man, therefore, that feareth to provoke the wrath of God againft himfelf, will be fo bold to I'peak of God unadvifedly, without regard of reverent underftanding, in his prelence, but he will prepare his heart before he prefume to fpeak unto God. And therefore in our com- mon Prayer the minillcr dotli oftevitimes lay, Let us pray, meaning thereby to admonidi the people, that thev fliould prepare their ears to hear what he fliould crave at God's hand, and their hearts to confent to the fame, and their tongues to fay Amen at the end thereof. On this Ibrt did the Prophet David prepare his heart, when he faid, Pfal. Ivii. ]\ly heart is ready, 0 my God, my heart is ready, I luill Jing and declare a pfalrd. The Je-.vs alfo, when in the time of Judith they did with all their heart pray God to viiit his people of Ifrael, had fo prepared their hearts before they began to pray. After this fort had Manafles prepared his iChron.iij. heart before he prayed, and faid, And nozu, 0 Lord, do I hoiv the knees df my heart, ajVing of thee part of thy 7)u'rciful kindnefs. When the heart is thus prepared, the voice ut- tered from the heart is harmonious in the ears of God : otherwiie he regardeth it not to accept it. But forafmuch as the perlbn, that lo babblcth his words without ienfe in the preience of God, iheweth himfelf not to regard the majefty of him that he fpeaketh to ; he taketh him as a contenmer of his Almighty Majefly, and giveth him his reward among hypocrites, which make an outward llicw of holincfs, but their hearts are full of abominable thoughts, even in the time of their prayers. For it is the heart that the Lord looketh upon, as it is written iSam, xvi. in the hiftory of Kings. If we therefore will that our prayers be not abominable before God, let us fo prepare our hearts before we pray, and fo underftand the things that we afk when we pray, that both our hearts and voices may together found in the ears of Clod's Majefty; and then we fliall not fail to receive at his hand the things that wc afk, as good men which have been before us Of Common Prajer and Sacraments.' 307' us did, and fo have from time to time received that which, for their fouls health, they did at any time defire. St. Aufruftine feemeth to bear in this matter; for he laith thus of them, which being brought up in grammar and rhetoric, are converted to Chrift, and fo muft be inftru6l- ed in Chriftian religion: " Let them know alfo (faith he) De Cate- that it is not the voice, hut the afte6lion of the mind, that'^^'^""^'^ Cometh to the eai-s of God." And fo fliall it come topafs, ' "*' that if haply they fliall mark that fomc bifliops or mini- flcrs in the church do call upon God, either with bar- barous words, or with words diforilcrcd, or that they un- derftand not, or do diforderly divide the words that they pronounce, they fliall not laugh them to fcorn. Hitherto he feemeth to bear with praying in an unknown tongue. But in the next fentence he openeth his mind thus : Not for that thefe things ought not to be amended, that the people may fay Amen to that which they do plainly un- derftand. But yet thefe godly things nndt be borne withal of thefe catechifls, or inftruC-^ors of the faith, that they may learn, that as in the common place, where matters are pleaded, the goodnefs of an oration confifteth in found, fo in the church it confifteth in devotion. So that he alloweth not the praying in a tongue not underftood of him that prayeth : but he inflru6leth the fkilful orator to bear with the rude tongue of the devout fimple mini- fter. To conclude : If the lack of underftanding the words that are fpoken in the congregation do make them unfruitful to the hearers, how fhould not the fame make the words read unfruitful to the reader ? The merciful goodnefs of God grant us his grace to call upon him as we ought to do, to his glory and our endlefs felicity; which we fliall do, if v/e humble ourfelves in his fight, and in all our prayers, both common and private, have our minds fully fixed upon him. For the prayer of thcin that him^ Ecdus. hie themfeivesjhall pierce through the clouds, and till it drazu ^^^^''■ nigh unto God, it laill not be anikvcrcd'j and till the Mojl High do regard it, it luill not depart. And the Lord ivHl not he Jlack, hut he ivill deliver the jufi, and execute judg" onent. To him therefore be all honour and glory, for ever iind ever. Amen, X 2 AN AN INFORMATION For them which take offence at certain Flaces of tnf holy Scripture. THE FIRST PART. THE great titility and profit, that Chriftian men and women may take, if they will, by hearing and reading the holy Scriptures, (dearly beloved) no heart can fufficiently conceive, much lefs is my tongue able with words to exprefs. Wherefore Satan, our enemy, feeing the Scriptures to be the very mean and right way to bring the peo])le to the true knowledge of God, and that Chrillian religion is greatly furthered by diligent hearing and reading of them, he alfo perceiving what an hin- drance and let they be to him and his kingdom, doth what he can to drive the reading of them out of God's church. And for that end he hath alv\ ays ftirred up, in one place or other, cruel tyrants, Iharp perfecutors, and extreme enemies unto God and his infallible truth, to Eull with violence the holy Bibles out of the people's ands, and have moll: IpitefuUy deftroyed and confunied the fame to alhcs in the fire, pretending, moft untruly, that the much hearing and reading of Ciod's word is an occafion of herefy and carnal liberty, and the overthrow of all good order in all vvell-f)rdcrcd connnon weals. If to know God aright be an occaiion of evil, then we muft needs grant, that the hearing and reading of the holy' Scriptures is the caufe of herefy, carnal liberty, and the fubvcr- The Firjl Part of the Information, Mc, 3<^9 fubverfion of all good orders. But the knowledge of God and of oi\rl'elvcs is io far from being an occafion of evil, that it is the readied, yea, the only mean to bridle carnal liberty, and to kill all our flefldy affedlions. And the ordinary way to attain this knowledge is, with dili- gence to hear and read the holy Scriptures. For the whole Scriptures, faith St. Paul, tverc ghc?i by the infpiration of zTiva/viU, GoiL And fludl we Chriftian men think to learn the knowledge of God and of ourfelves in any earthly man's work or writing, Iboner or better than in the holy Scrip- tures,^ written by the infpiration of the Holy Ghoft? The Scriptiires lucre ?iot brought unto us by the will of man : but holy mm of God, as witneffeth St. Peter, fpalc as they - Pet. i. ivcre mo-jcd by the holy Spirit of God. The Holy Ghoft is the fchoolnmftcr of truth, which leadeth his fcholars, as our Saviour faith of him, into all truth. And whofo isJohnxvi, not led and taught by this fchoolmafter, cannot but fall into deep error, how godly foever his pretence is, what knowledge and learning foever he hath of all other works and writings, or how fair foever a (liew or face of truth he hath in the eftimation and judgment of the world. If fome man will fay, I would have a true pat- tern and a perfcA defcription of an upright life, approved in the fight of God ; can we find, think ye, any better, or any fuch again, as Chrift Jefus is, and his doftrine? whofe virtuous converfation and godly life the Scripture fo lively paintcth and fetteth forth before om- eyes, that we, beholding that pattern, might fliape and frame our lives, as nigh as may be, agreeable to the perfeivi alfo. If any man luill contend to take t}}y coat from th-je^ lut Inm have cloak and all. Let not tl:y left hand know ivhat thy right hand doth. If thine Matt. x\\n. eye, thine hand, or thy foot of end thee, pull out thine eye, cm off thine hand, or thy foot, and cajl it from thee. If thine enemy, faith St. Paul, he an hungred, give him meat -, Rom. xii. ij he he thirfly, give him drink : fo doing, thou Jhalt heap hot 316 The Second Part of the Tiiformation hot hiirnhig coals upon his head. Thefe fentences, good people, unto a natural man fecm mere ablurdities, con- I Cor. ii. trary to all realon. For a natural man^ as St. Paul faith, undcrflandcth not the things that belong to God, neither can hefo long as old Adam dzfclleth in him. Chrifi: therefore meaneth, that he would have his faithful fervants fo far from vengeance, and refilling wrong, that he would rather have hiui ready to fuller another wrong, than by refifting to break charity, and to be out of patience. He would have our good deeds fo far from all carnal refpecls, that he would not have our nigheft 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 forfake them. Thus if ye will be profitable hearers and readers of the holy Scriptures, ye muft firll deny yourfelves, and keep under your carnal fenfes, taken by the outward words, and fearch the in\^'ard meaning: reafon mull give place to God's holy Spirit ; you muft fubmit your Avorldly wifdom and judgment unto his divine wifdom and judg- ment. Conlider that the Scripture, in what ftrange form foever it be pronounced, is the word of the living God. Let that always come to your remembrance, which is lo oft repeated of the prophet Efaias, The mojith of the Lord, faith he, hath fpoken it ; and almighty and everlajUng God, who with his only word created heaven and earth, hath decreed it ; the Lord of Ho/Is, whofe ways are in the Jeas, whoje paths are iii the deep luaters, that Lord and God, by whole -zrord all things in heaven and in earth are created, governed, and prefrved, hath fo provided it. The God of Gods, and Lord of all Lords, yea, God that is God alone, rncompreherifihle, almighty, and everlajling, he hath fpoken it, it is his word. It cannot therefore be but truth, whi'ch procecdeth from the God of all truth : it cannot be but wifely and prudently commanded, what Almighty God hath deviled, how vainly foever, through want of grace, we mil'erable wretches do imagine and judge ot PLilm 1, his moft holy word. The prophet David, delbribing au happy man, i'mxh, Ble/Jed is the man that doth not walk after the counfel of the ungodly, nor Jl and in the way of fin- ners, not fit in the feat of ihefconful. There are three forts of people, whofe company the prophet would have him to lice and avoid, which llu^ll be an happy man, and partaker of God's bleOing. Firft, he may not walk after the counfel of the ungodly. Secondly, he may mtjland cf certain "Places of the Scripture, ^tj in ths way of f inner s. Thirdly, he mujl not Jit In the feat of the fcornful. By thefe three I'orts of people, ungodly men, finners, and icorners, all impiety is figuified, and fully exprefled. By the ungodly he underdandeth thole which have no regard of Almighty God, being void of all faith, whofe hearts and minds are ^o let upon the world, that they Itudy only how to accompli ili their worldl}' practices, their carnal imaginations, their filthy luft and delire, without any fear of God. The fecond fort he calleth finners ; not fuch as do fall through igno- rance, or of frailnefs; for then who fliould be found free? What man ever lived upon earth, Chrill only excepted, but he hath finned? The pijl man falL-th f even th?ies, ancfftov. xxW. ■rifeth again. Though the godly do fall, yet they walk not on purpofely in fin, they (land not (till to continue and tarry in fin, they fit not down like carelefs men, without all fear of God's juft puniflunent for fin ; but defying fin, through God's great grace and infinite mercy, they rife again, and fight againi't fin. The prophet then calleth them finners, whole hearts are clean turned from God, and whofe whole converfation of life is nothing but fin ; they delight fo much in the fame, that they choofe continually to abide and dwell in fin. The third fort he calleth fcorners, that is, a fort of men, whofe hearts are fo ftuffed with malice, that they are not contented to dwell in fin, and to lead their lives in all kind of wicked- nefs ; but alio they do contemn and fcorn in other 11 godlinefs, true religion, all honefty and virtue. Of the two firft forts of men, I will not lay but they may take repentance, and be converted unto God. Of the third fort, I think I may, without danger of God's judgment, pronounce, that never any yet converted unto God by repentance, but continued fi:ill in their abominable wickednefs, heaping up to themfelves damnation, againfi; the day of God's inevitable judgment. Examples of fuch fcorners, we read in the fecond book of Chronicles : 2 Chrot^ When the good king Hezekiah, in the beginning of his*^^* reign, had deftroyed idolatry, purged the temple, and , reformed religion in his realm, he lent meflfengers into every city, to gather the people unto Jerufalera, to folem- nize the feaft of Eafter, in fuch fort as God had appointed. The pofi;s went from city to city, through the land of Ephraim and Manaifes, even unto Zabulon. And what did the people, think ye? Did they laud and praife the name of the Lord, which had giv^en them io good a king, fo zealous a prince to aboliih idolatry, and to refl;ore a2:ain 31-5 The Second Tart of the Jnforinai}(M again God's true religion? No. no. The Scripture faith. The people laughed them to fcorn, avd mocked the king's mejfengcrs. And in the laft chapter of the fame book it is written, that .''i/;«/^/6/)' God^ having compaffion upon his people, Jent his mtjjeugers, the prophets, unto them, to call them jrom their ahonunahle idolatry and luiched kind of living. But ihej' mocked his jnr//t'ngers, they defpil'ed his zuords, and mif- u/cd his prophets, until the lurath of the Lord aroje agninjl his people, and tdl there '•was no remedy: for he gave them up into the hands of their cne?mes, even unto Nubuchodonofor, iinj of Babylon, zuho fpoiled them of their goods, burnt their city, and led them, their ivives, 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, Avhen Noah told them that God would take vengeance upon them for their fins. The flood thercfcjre came fud- denly upon them, and drowned them, with the wholeworld. Lot preached to the Sodomites, that, except they re- pented, both they and their city iliould be deftroyed. They thought his fayings impoHible to be true, they icorncd and mocked his admonition, and reputed him as an old doting fool. But when God by his holy angels had taken I^ot, his wife, and two daughters from among them, he rained down lire and brimlione Irom heaven, and burnt up thofe Icorners and mockers of his holy word. And what eftiniation had Chrilt's dodlrine among the Scribes and Pharifees? What reward had he among them? The Gofpel reporteth thus: The Pharifees, which were covetous, did fcorn him in his doiHrine. O then ye lee that worldly rich men fcorn the dot'irine of their iklvation. The worldly wiic men i'corn the do^lrine of Chrilt, as foolifhneis to their underftanding. Thefe fcorners have ever been, and ever fliall be to the world's >Pcf. iii. end. For St. Vatcr vrophtHcd, that Jiich /'corners Jhould he in the luorld before the latter day. Take heed therefore, my brethren, take heed, be ye not fcorners of (jod's moft lioly word; provoke him not to pour out his wrath now upon you, as he did then upon thofe gybers and mockers. liC not uilfal murderers of your own fouls. Turn unto (iod while there is yet time of mercy; ye fl)all eH"e re- pent it in the world to c^ime, when it fhall be too late, for there fliall be judgment without mercy. This might futfice to admoniih us, and caufe us henceforth to reve- rence God's holy Scriptures; but all men have not faith. This therefore lliall not fatisfy and content all men's minds: but as fbnie are carnal, lo they will ftill continue, and of certain Tlnces of the Scripture, 3^5 ftnd abufe the Scriptures carnally, to their greater damna- tion. The unlearned and unjlable, laith St. Peter, ^crTvr^ 2 Pet. iii. the holy Scriptures to their otun dejlrutlion. J ejus Chriji^ as St. Paul faith, is to the Jews an offence, to the Gentiles i Cor. i. fool'i/hntfs ; but to God's children, as well of the Jews as of the Gentiles, he is the power and irifdofn of God. The holy Luke ii. man Simeon faith, that he is Jet forth for the fall and rifn g again of many in Ifrael. As Chrift Jefus is a fall to the reprobate, which yet periili through their own default ; fo is his word, yea, the whole book of God, a caufe of damnation unto them, through their incredulity. And as he is a riling up to none other than thofe which are God's children by adoption ; fo is his word, yea, the ■whole Scripture, the power of God to falvation to them only that do believe it. Chriit himlelf, the Prophets before him, the Apoftles after him, all the true minifters of God's holy word, yea, every word in God's book, is unto the reprobate the favour of death unto death. Chriit Jefus, the Prophets, the Apoftles, and all the true minifters of his word, yea, every jot and tittle in the holv Scripture, have been, is, and lliall be for evermore, the favour of life unto eternal life, unto all thofe wliofc hearts God hath purified by true faith. Let us earneftly ~ take heed that we make no jefting-ftock of the books of holy Scriptures. The more obfcure and dark the fayings be to our underftanding, the further let us think ourfelves to be from God, and his holy Spirit, who was the author of them. Let us with more reverence endeavour ourfelves to fearch out the wiidom hidden in the outward bark of the Scripture. If we cannot under- ftand the fenfe and the reafon of the faying, yet let us not be fcorners, jefters, and deriders, for that is the utter- moft token and iiliew of a reprobate, of a plain enemy to God and his wifdom. They be not idle fables to jeft at, which God doth ferioufly pronounce ; and for ferious mat- ters let us elleem them. And though in fundry places' of the Scriptures be fet out divers rites and ceremonies, oblations and facrifices ; let us not think ftrange of them, but refer them to the times and people for whom they ferved, although yet to learned men they be not unpro- fitable to be confidered, but to be expounded as figures and Ihadovvs of things and perfons, afterward opcnlv re- vealed in the New Tedament. Though the rehearial of the genealogies and pedigrees of the fathers be not to much edillcation of the plain ignorant people j yet is there ;;o The Second Part of the Informatiari there nothing fo impertinently uttered in all thewhole book of the Bible, but may ferve to fpiritual purpofe in fomc refpefl;, to all iVich as will beflow their labours to fearch out the meanings. Thel'e may not be condemned, bccaufc tiiey ferve not to our underftanding, nor make to our edification. But let us turn our labour to undcrftand, and to carry away fuch fentenccs and ilories, as- be more fit for our capacity and inftruction. And whereas we read in divers Pfalms how David did wifh to the adverlarics of God Ibmetimes flianic, rebuke, and confufion ; fometime the decay of their ofl'spring and iffiic, fometime that they might perilh and come fuddcnly to deftruclion, as he did wilh to the captains of the Philiftines : Cafl forth, faith he, thy lightnhig, and tiur them \f)oot ont thine arroivs, and con fume theni\ with luch other manner of imprecations : yet ought \\'e not to be offended at fuch prayers of David, being a Prophet as he was, lingulariy beloved of God, and rapt in fpirit, with an ardent zeal to God's glory. He Ipake not of a private hatred, and in a ftomach againfl their per- fons ; but wifiied fpiritually the deftruclion of liich corrupt errors and vices, which reigned in all devilifh perfons fet againd God. He was of like mind as St. Paul was, when he did deliver IJymeneusand Alexander, with the notorious fornicator, to Satan, to their tem- poral confufion, that their fpirit might be laved againll the day of the Lord. And when David did profels in fomc places, that he hated the wicked, yet in other places of his Pfalms he profefleth, that he hated them with a perfert hate, not with a nialicious liate, to the Imrt of the foul. Which perfetlion of Ipirit, becaulc it cannot be performed in us, fo corrupted in aftcclions as we be, we ouglu not to ule in our pri\ate caufes the like words in form, for that we cannot fulfil the like words in fenfe. Let us not therefore be offended, but fearch out the realbn of fuch words before we be of- fended, that we may the more reverently judge of fuch J layings, though ftrange to our carnal underftandings, * yet to them that be fpiritually minded, judged to be zcalouily and godly pronounced. God therefore, for his mercies lake, vouchlafe to purify our minds through faith in his Son Jcfus Chrlft, and to inftil the heavenly drops of his grace into our hard flony hearts, to fupple the fame, that we be not contenniers and deriders of his juliiliiblc word j but that Vviih all humblenefs of mind and of certain Places of the Scripture, ^%l and Chrlftian reverence, we may endeavour ourfelves to hear and to read his facred Scriptures, and inwardly fo to digeft them, as (hall be to the comfort of our ibulsj fan ftifi cation of his holy name : to whom with the Son and the Holy Ghoft, three perfons, and one living God, be all laud, honour, and praife, for ever and ever* Amen. AN AN HOMILY OP Alms-Deeds, and Mercifuhefs towards the Poor and Needy» AMONGST the manifold duties that Almighty God requireth of his faithful fervants the true Chriflians, by the which he would that both his name (liould 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 n)crcy and pity fliewed upon the poor, which be afflicted with any kind of mifery. And yet this notwithflanding, fuch is the {lothful (luggillinels of our dull nature to that which is good and godly, that we are almoft in nothing more negligent and lefs careful than we are therein. It is therefore a very neceflary thing, that God's people fhould awake their fleepy minds, and confider their duty on this behalf. And meet it is that all true Chriftians fhould defiroufly feek and learn what God by his holy Word doth herein require of them : that firft knowing their duty, (whereof many by their (lacknefs feem to be very ig- norant) they may afterwards diligently endeavour to per- form the fame. By the which both the godly charitable perfons may be encouraged to go forwards and continue m their merciful deeds of alms-giving to the poor, and alfo fuch as hitherto have either neglected or contemned it, may yet now at length, when they fliall hear how much it appertaineth to them, advifedly confider it, and virtuoufly apply themlelves thereunto. And to the intent that every one of you may the better underftand that which is taught, and alfo eafilier bear away, and fo take more fruit of that fhall be faid, whea The Firji Part of the Sermon of Alms-Deeds. 3*^ ■when feveral matters are feverally handled ; I mind- particularly, and in this order, to fpcak and intreat of thefe points. Firfl, I will fliew how earneftly Almighty God in his holy Word doth exa6l the doing of alms-deeds of us,- and how acceptable they be unto him. Secondly, How profitable it is for us to ufe them, and what commodity and fruit they will bring unto us. Thirdly and lafily, T will fhew out of God's Word, that ■whofo is liberal to the poor, and reheveth th'jm pleiite- oufly, fliall notwithiianding have I'umcient for himfelf, and evermore be without danger of penury and fcarcity. Concerning the lirft, which is the acceptation and dig- nity, or price of alms-deeds before God : know this, that to help and fuccour the poor in their need and mifery pleafeth God fo much, that, as the holy Scripture in fundry places recordeth, nothing can be more thankfully taken or accepted of God. For lirll: we read, that Almighty God doth account that to be given and to be beltovved upon himfelf, that is beftowed upon the poor: for fo doth the Holy Ghofi: teftify unto us by the Wife Man, faying, /aVProT. xix, that hath prty upan the poor Icndcth icnto the' Lord hwifclf. And Chrilt in the Gofpel avoucheth, and> as a moft cer- tain truth bindeth it with an oath, that the alms beftowed upon the poor was bellowed upon him, and fo fhall be reckoned at the laft day. For thus he faith to the chari- table alms-givers, when he fitteth as Judge in the doom, to give fentence of every man according to his deferts : Verily 1 fay unto von, luhatfoe'urr good and raercifiil deed you Matt, xxts did 7ipou a?iy oj the lea/i of theje my hrethren^ ye did the fame imto me. In relieving their hunger, ye relieved mine; in quenching their thirft, ye quenched inine ; in clothing them, ye clothed me; andv/henye harboured them, ye lodged me alio ; when ye vifited them, being fick in prifon, ye vifited me. For as he that hath re- ceived a prince's embafiadors, and entertaineththem well, doth honour the prince from whom thole embaffadors do come; lb he that receiveth the poor and needy, and helpeth them in their affliction and dilirci's, doth thereby receive and honour Chrilt their Maftcr, who, as he was poor and needy himfelf Avhilft he lived here amongft us, to work the myftery of our falvation, at his departure hence he promil'ed in his ftead to fend unto us thofe that were poor, by whole means his abfence llioald be I'up- plied : and therefore that we would do unto him, we mull; do unto them. And for this caufe doth the Almighty God fay unto Mofes, The land luhere'in you dwell Jh all Deut, xy;. y 'i 7iiver P4 The Firji Part of the Sermm nevir he without poor men: becaufe he would have continual trial of his people, whether they loved him or no, that in fliewinff themielves obedient unto his will, they might certainly affure themfelves of his love and favour towards them, and nothing doubt, but that as his law and ordi- nance (wherein he commanded them that they ITiould open their hand unto their brethren that were poor and needy in the land) were accepted of them, and willingly performed ; fo he would on his part lovingly accept them, and truly perform his promifes that he had made unto them. The holy Apoftles and Difciples of Chrift, who, by reafon of his daily converfation, faw by his deeds, and heard in his do£lrine, how much he tendered the poor ; the godly Fathers alfo, that were both before and fince Chrifl, endued without doubt with the Holy Gholt, and raoft certainly certified of God's holy will ; they both do moft earnefdy exhort us, and in all their writings almoft continually admonifh us, that we would remember the poor, and bellow our charitable alms upon them. St, iThcff. V. Paul cricthunto us after this fort; Comfort the feeble viind- ed, lift up the iveak^ mid he charitable towards all tfieru Heb. xiii. And again. To do sood to the poor, and to dillrihute alms gladly, fee that thou do not forget, for zuith fuch facrifices God Ifa. Iviii. is pleafed. Ifaiah the Prophet teacheth on this wife : Deal thy bread to the hungry, and bring the poor wandering homt to thy houfe. When thou feeji the naked, fee thou clothe hinif and hide not thy face from thy poor neighbour, neither defptfe Tobit iv. thou thine own flefh. And the holy father Tobit giveth this counfel ; Give alms, faith he, of thine own goods, and turn never thy face from the poor ; eat thy bread with the hungry, and cover the naked with thy clothes. And the Ad Pop, learned and godly Doftor Chryfoftom giveth admonition : Antioch. j^^,^ merciful alms be always zvith us as a garment ; that is, xxxv! ^^ mindful as we will be to put our garments upon us, to cover our nakednefs, to defend us from the cold, and to fheiv ourf elves comely ; fo mindful let us be at all times and feafons, that we give alms to the poor, and fbew ourf elves viercifid towards them. But what mean thefe often admonitions and earneft exhortations of the Prophets, Apoftles, Fathers, and holy Doctors ? Surely, as they were faithful to God ward, and therefore difcharged their duty truly, in telling us what was God's will; fo, of a fingular love tons ward, they laboured not only to inform us, but alfo to per- fuade us, that to give alms, and to fuccour the poor and needy, was a very acceptable thing, and an high facrifice to God, wherein he greatly delighted, and had a fingular pleafure. of Alms-Beeds^ 3 ^5 pleafure. For fo doth the Wife Man, the fon of Sirach, teach us, faying, Whofo is merciful aad giveth alms, he of- Ecclus. fereth the right thank-offering. And he addcth thereunto, ^*'''''. The right thank-offering maketh the altar fat, and a fweet ftnell it is before the Highcji; it is acceptable bfore God, and fhall yiever be forgotten. And the truth of this do6lrine is verified hy the ex- amples of thofe holy and charitable fathers, of whom we read in the Scriptures, that they were given to merciful compaffion towards the poor, and charitable relieving of their neceffities. Such a one was Abraham, in whom God had fo great pleafure, that he vouchfafcd to come unto him in form of an angel, and to be entertained of him at his houfe. Such was his kinfman Lot, whom God fo favoured for receiving his meffengers into his houfe, which otherwife fliould have lain in the (Ireet, that he faved him with his whole family from the deftrufition of Sodom and Gomorrah. Such were the holy fathers Job and Tobit, with many others, who felt moft fenfible proofs of God's fpecial love towards them. And as all thefe by their mercifulneis and tender compaffion, which they (hewed to the miferable affliiSled members of Chrill, in the relieving, helping, and fuccouring them with their tempoi-al goods in this hfe, obtained God's favour, and were dear, acceptable, and plealant in his fight ; fo now they themfelves take pleafure in the fruition of God, in the pleafantjoys of heaven, and are alfo in God's eternal Word let before us, as perfe6l examples ever before our eyes, both how we fliall pleafc God in this mortal life, and alfo how we may come to live in joy with them in everlafting pleafure and felicity. For mofl true is that faying which Auguftine hath, that the giving of alms and relieving of the poor is the right way to heaven. Via Ccsli pauper ejl; The poor man, faith he, is the luay to heaven. They ufed in times paft to fet in highway fides the pi6lure of Mercury, pointing with his finger which was the right way to the town. And we ufe in crofs-ways to let up a wooden or ftone crofs, to admonifh the travelling man which way he muft turn, when he Cometh thither, to dire6l his journey aright. But God's word (as St. Auguftine faith) hath fet in the way to heaven the poor man and his houfe, fo that whofo will go aright thither, and not turn out of the way, muft go by the poor. The poor man is that JMercury that fhall fet us the ready way : and if we look well to this mark, we fliall not wander much out of the right path. The y 3 manner •^ The Firji Part ef the Sermon manner of wife -worldly men amongft us Is, that if they know a man of a meatier eftate than thcmfelves to be in favour witli the prince, or any other nobleman, whom they either fear or hn-e, fuch a one they will be glad to benefit and pleafure, that, when they have need, they may- become their fpokefman, either to obtain a commodity, or to efcape a difplcafurc. Now furely it ought to be a fhame to us, that worldly men for temporal things, that lad but for a fealbn, fliould be more wiie and provident in procuring them, than we in heavenly. Our Saviour Chrifl teliilieth of poor men, that they are dear unto him, and that he loveth them efpecially ; for he calleth them his little ones, by a name of tender love : he faith they be his brethren. And St. James faith, that God hath chofen them to be the heirs of his kingdom. Hath not James i. God, faith he, chofen the poor of this irorld to himfelf, to make them hereafter the rich heirs o/^ that kitigelom which he hath prnmijed to them that love him r' And we know that the prayer which they make for us fhall be acceptable and regarded of God, their complaint (liall be heard alio. Thereof doth Jefus the fon of Sirach certainly aflure us, Ecclu?. iv. faying, If the poor coviflain of thee in the hit t erne fs of his fouJ, his prayer Jhall he heard', ei'en he that made him fJyall hear him. 13e courteous therefore unto the poor. We know alfo, that he who acknowlcdgeth hlmfelf to be their mailer and patron, and refufeth not to take them for his iervants, is both able to pleafure and difpleafure us, and that we Hand every hour in need of his help. Why fliould we then be either negligent or unwilling to pro- cure their friend (liip and favour, by the which alfo we may be affured to get his favour, that is both able and willing to do us all pleafures that are for our commodity and wealth ? Chrift doth tleclare by this, how much he accepteth our charitable aflcx'-^ion toward the poor, in that he promileth 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 kingdbm of heaven. No doubt is it therefore that God rcgardeth highly that which he re- wardeth i"o liberally. For he that promifeth a princely recompence for a beggarly benevolence, dcclareth that he is more delighted with the giving, than with the gift, and that he as much efteemeth the doing of the thing, as the fruit and commodity that cometh of it. Wholb therefore hath hitherto negle6ted 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 do- ings fif Alms-Dceds, 327 ings are accepted, and thankfully taken at God's hands, which he will requite with double and treble. For fo faith the Wife Man : He which Jheiveth mercy to the ■poor, doth lay his money in hank to the Lord, for a large intereji and gain ; the gain being chiefly the poflbflion of the life everlailing, through the merits of our Saviour Jefus Chrift : to whom \\'ith the Father and the Holy Ghoft be all honour and glory for ever. Amcn^ The Second Fart 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 neceflity, is fo acceptable unto our Saviour Chrift, that he counteth that to be done to himfelf, that we do for his fake unto them. Ye have heard alfo how earneftly both the Apoftles, Prophets, holy Fathers, and Do6lors, do ex- hort us unto the fame. And ye fee how well-beloved and dear unto God they were, whom the Scriptures re- port unto us to have been good alms-men. Wherefore if either their good examples, or the wholefome counfel of godly fathers, or the love of Chrift, whofe efpecial fa- vour we may be aflured by this nieans to obtain, may move us, or do any thing at all with us ; let us provide us, that from henceforth we fliew unto God ward this thankful fervice, to be mindful and ready to help them that be poor and in mifery. Now will I this fecond time that I entreat of alms- deeds, iliew unto you how profitable it is for us to exer- cife them, and what fruit thereby fhall arife unto us, if we do them faithfully. Our Saviour Chrift in the Gofpel teacheth us, that it proflteth a man nothing to have in pofleflion all the riches of the whole \A'orld, and the wealth or glory thereof^ if in the mean feafon he lofe his foul, or do that thing whereby it Ihould become captive unto death, fin, and hell-fire. By the which faying, he not only inftructeth us how much the foul's health is to be preferred before worldly commodities ; but it alfo ferveth to ftir up our minds, and to prick us forwards to feek diligently, and learn by what means we may pre- ferve and keep our fouls ever in fafety ; that is, how we may recover our health, if it be loft or impaired, and how it may be defended and maintained, if once we have it. Yea, he teacheth us alfo thereby to efteem that as a pre- cious medicine, and an ineftimable jewel, that hath fuch y 4 ftrength 328 Thi Second Part of the Sermon flrength and virtue in it, that can either procure or pre- ferve fo incomparable a treafure. For if we greatly re- gard that medicine orfalvc, that is able to heal lundry and grievous difeafes of the body, much more will we efteem that which hath like power over the foul. And becaufe we might be better afllired both to know and to have in readinefs that fo profitable a remedy j he, as a mod faitli- ful and loving teacher, flieweth himfelf both what it is, end where we may find it, and how we may ufe and apply it. For when both he and his Difciplcs \A-ere grievoufly accufed of the Pliarifccs, to have defiled their fouls in breaking the conftitutions of the Elders, becaufe they went to meat, and waflied not their hands before, accord- ing to the cuftom of the .lews ; Chrift anfwering their fuperftitious complaint, teacheth them an efpecial remedy how to keep clean their fouls, notwithltanding the breach of fuch fuperftitious orders : Give alms^ iaith he, and be- Luke xi. hold all things are clean unto you. He teacheth them, that to be merciful and charitable in helping the poor, is the means to keep the foul pure and clean in the fight of God. We are taught therefore by this, that merciful alms-dealing is profitable to purge the foul from the infeftion and filthy fpots of fin. The fame lefi^bn doth the Holy Ghoft aifo teach in fundry places of the Scripture, Tobit iv. faying, Mcrcifulncfs and alms-giving purgeth from all ftns, and dt'Uvercthfrorn death, and Juffereth not the foul to come into darknefs. A great confidence may they have before the high God, that fhew mercy and compaffion to them tiiat are afflifted. The wife Preacher, the fon of Sirach, lS«clus.T. confirmcth the fame, when he faith. That as water quench- eth burning fire^ evenfo 7ncrcy and alms rejijleth and recon- cile fh Jins. And fure it is, that mercifulncfs quaileth the heat of fin fo much, that they fliall not take hold upon man to hurt him ; or if ye have by any infirmity or weak- nefs been touched and annoyed with them, ftraightways (hall mercifulncfs wipe and wafli away, as falvcs and re- medics to heal their fores and grievous difeafes. And thereupon that holy father Cyprian taketh good occafion to e.xhort earnefily to the merciful works of giving alms and helping the poor, and there he admonifheth to confi- der how u'holefome and profitable it is to relieve the needy, and help the afflided, by the which we may purge our fins, and heal our wounded fouls. Hut yet lomu will fay unto me, if alms-giving, and our charitable works towards the poor, be able to wafli away fms, to reconcile us to God, to deliver us from the penl of of Aims-Deeds. 3^^? of damnation, and make us the fons and heirs of God's kingdom ; then are Chrift's merits defaced, and his blood fhed in vain ; then are we juftified by works, and by our deeds may we merit heaven ; then do we in vain beheve that Chrift died for to put away our fins, and that he rofe for our juftification, as St. Paul teacheth. But ye fliall underlland, dearly beloved, that neither thofe places of the Scripture before alleged, neither the doftrlne of the blefled martyr Cyprian, neither any other godly and learned man, when they, in extolling the dignity, profit, fruit, and effect of virtuous and liberal aims, do fay that it wafheth away fins, and bringeth us to the favour of God, do mean, that our work and charitable deed is the origi- nal caufe of our acception before God, or that for the dignity or worthinefs thereof our fins may be waflied away, and we purged and cleanfed of all the fpots of our iniquity ; for that were indeed to deface Chrifi:, and to defraud him of his glory. But they mean this, and this is the underftanding of thofe and fuch like fayings, that God of his mercy and fpecial favour towards them, whom he hath appointed to everlafling lalvation, hath fo offered his grace efpecially, and they have fo received it fruit- fully, that although, by reafon of their finful living out- wardly, they feemed before to have been the children of ■wrath and perdition ; yet now the Spirit of God mightily working in them, unto obedience to God's will and com- mandments, they declare by their outward deeds and life, in the {hewing of mercy and charity, (which cannot come but of the Spirit of God, and his efpecial grace) that they are the undoubted children of God appointed to ever- lafiiing life. And fo, as by their wickednefs and ungodly living they (hewed themfelves according to the judg- ment of men, which follow the outward appearance, to be reprobates and cafl:aways ; fo now by their obedience unto God's holy will, and by their mercifulnefs and ten- der pity, (wherein they Ihew themfelves to be like unto God, who is the fountain and fpring of all mercy,) they declare openly and manifeftly unto the fight of men, that they are the Ions of God, and eleft of him unto falvation. For as the good fruit is not the caufe that the tree is good, but the tree mufl: firft be good before it can bring forth good fruit ', fo the good deeds of man are not the caufe that maketh man good, but he is firft made good by the fpirit and grace of God, that eflfeftually worketh in him, and afterward he bringeth forth good fruits. And then as the good fruit doth argue the goodneis of the tree. 23 (> The Second Part of the Sertnon tree, fo doth the good and merciful deed of the man ai'* gue and certainly prove the goodnefs of him that doth it, according to Chrift's fayings : Ye Jlnill hnoiu them by their fruits. And if any man will obje6l, that evil and naughty men do fometimes by their deeds appear to be very godly and virtuous; I will anfwer, fo doth the crab and choak-pcar fcem outwardly to have fometime as fair a red, and as mellow a colour, as the fruit that is good Indeed. But he that will bite and take a tafte, fliall eafily judge betwixt the lour bittcrnefs of the one, and the fweet Ikvourinefs of the other. And as the true Chriltian man, in thankfulnefs of his heart, for the redemption of his foul purchafed by Chrift's death, flicweth kindly by the fruit of his faith his obedience to God ; ib the other^ as a merchant with God, doth all for his own gain, thinking to win heaven by the merit of his works, and fo defaceth and oblcureth the price of Chrift's blood, who only wrought our purgation. The meaning then of thefe fayings in the Scriptures and other holy writings ; Alvis-dceds do ivajh away our Jins ; and, 'Mercy to the poor doth blot out our offences, is, that we doing thefe things according to God's will and our duty, have our fins in- deed wailied away, and our oflenccs blotted out ; not for the worthinefs of them, but by the grace of God which worketh all in all, and that for the promife that God hath made to them that are obedient unto his command- ment, that he which is the truth might be juftified in performing the truth due to his true promife. Alms- deeds do wafti away our fms, bccaufe God doth vouchfafe then to repute us as clean and pure, when we do them lor his lake, and not becaule they deferve or merit our purging, or for that they have any fuch ftrength and vir- tue in themfelves. I know that fome men, too much addiiit to the advancing of their works, will not be con- tented with this anfwer; and no marvel, for. fuch men can no anfwer content or fuHice. Wherefore leaving them to their own wilful fenlc, we will rather have re- gard to the rcafonable and godly, who as they moll cer- tainly know and perfuade themfelves, that all goodnefs, all bounty, all mercy, all benefits, all forgivenefs of fins, and whatlbever can be named good and profitable, either for the body or for the foul, do come only of God's mercy and mere favour, and not of themfelves ; ib though they do never fo many and fo excellent good deeds, yet are they never pufled up with the vain confidence of them. And though they he;u" iud read in Cod's word, and other- of Alms-Deeds, ^^l, otlier-where in godly men's works, that alms-deeds, mercy, and cbaritableneis, doth wafh av\'ay fin, and blot out iniquity ; yet do they not arrogantly and proudly ftick and truft unto them, or brag tbemfelves of them, as the proud PhariCee did, lelt with the I'harifee they fhould be condemned : but rather with the humble and poor Publican confels themi'elves finfid wretches, unworthy to look up to heaven, calling and craving for mercy, that with tbe Publican they may be pronounced of Chri ft to be juftified. The godly do learn that when the Scrip- tures fay, that by good and merciful works we are re- conciled to God's favour, we are taught then to know what Cbrill by his intercelhon and mediation obtaineth for us of his Father, when we be obedient to his will; yea, they learn in fuch manner of fpeaking a comfortable ■iu-gument of Grod's fmgular favour and love, that attri- buteth that unto us and to our doings, that he by his Spirit workcth in us, and through his grace procureth for us. And yet this notwithftanding, they cry out with St. Paul, 0 ii-n-icbc's thai lue are ; and acknoudedge, as Chrift teacheth, that when they have all done, they are hut nnprtjfdabJe fervants ; and with the blelfed King David, in refpeft of the Juft judgments of God, they do tremble, and fay, Who Jhall be able to abide it, Lord if thoic ludt gii'e fentencc according to our deferts P Thus they humble tbemfelves, and are exalted of God ; they count themielves vile, and of God are counted pure and clean ; they condemn tbemfelves, and are juftilied of God ; they think tbemfelves 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 mer- ciful dealing of alms, and of God's elpecial mercy and goodnefs are made partakers of thole fruits that his word hath promifed. Let us then follow their examples, and both fhew obediently in our lives thofe works of mercy that we are commanded, and have that right opinion and judgment of them that we are taught; and we ihall in like manner, as they, be made partakers, and feel the fruits and rewards that follow fuch godly living, fo iliall we know by proof what profit and commodity doth coma of giving of alms and fuccouring of the poor. Th fje 23 J The Third Part of the Sermon The Third Part of the Sermon of Alms-Deeds, YE have already heard two parts of this treatife of Alms-deeds. The firft, how pleafant and accept- able before God the doing of them is ; the feeond, how much it behoveth us, and how profitable it is to apply ourfelves unto them. Now in the third part will I take away that let, that hindereth many from doing them. There be many, that wlien they hear how acceptable a thing in the fight of God the giving of alms is, and how much God extendeth his favour towards them that are merciful, and what fruits and conunodities do come to them by it, they wifh very gladly with themfelves that they alio might obtain thele benefits, and be counted fuch of God as whom he would love or do for. But yet thele men are with greedy covetoufnefs fo pulled back, that they will not beftow one halfpenny, or one piece of bread, that they might be thought worthy of God's be- nefits, and fo to come into his favour. For they are ever- more fearful, and doubting, left by often giving, although it were but a little at a time, they fhould confume their goods, and fo impoverilli themfelves, that even themfelves at the length fhould not be able to live, but fliould be driven to beg, and live of other men's alms. And thus they feek excufes to withhold themfelves from the favour of God, and choofe with pinching covetoufnefs rather to lean unto the Devil, than by charitable mercifulnefs either to come unto Chrift, or to fuffer Chrift to come unto them. O that we had fome cunning and (kilful phyfician, that were able to purge them of this fo pefti- lent an himiour, that fo fore infe(9:eth, not their bodies, but their minds, and fo by corrupting their fouls bringeth their bodies and fouls into danger of hell-fire ! Now letl there be any fuch among us, dearly beloved, let us dili- gently fearch for that phyfician, which is Jelus Chrifi, and earneltly labour that of his mercy he will truly in- ftruc"t us, and give us a prefent remedy again ft fo perilo\is a difeafe. Hearken then, whofoever thou art that fear- eft left by giving to the poor thou ftiouldeft bring thyfelf to beggary. That which thou takeft from thylelf to be- llow upon Chrift can never be confumed and wafted away. Wherein thou flialt not believe me, but if thou have faith, and be a true Chriftian, believe the Holy Ghoft, give credit to the authority of God's word that thus teacheth. For thus faitli the Ploly Ghoft by Solo- mon, tj Alms-Deeds, ^^$ nion, He that givcth unto the foor JJjall never tvanf. Men fuppofe that by hoarding and laying up ftill, they fliall at length be rich, and that by diftributing and hiying out, although it be for molt nccefifary and godly ul'cs, they fliall be brought to poverty. But the Holy Gholl, which knoweth all truth, teacheth us another leflbn, contrary to this. He teacheth us that there is a kind of di (pend- ing that fliall never diminifli the itock, and a kind of fav- ing that fliall bring a man to extreme poverty. For where he faith, that the good alms -man Jhall never hav$ fcarcity, he addetli, but he that turneth azvay his eyes frotn ficvh as be in nece(pJy,JJ-UiU fuffcr great poverty h'lvi- J'elf. How far different then is the judgment of man from the judgment of the Holy Ghoft ! The holy Apo- flle Paul, a man full of the Holy Ghoft, and made privy even of the fecret will of God, teacheth, that the liberal alms-giver fliall not thereby be impoveriflied. He that \Cqx.\x. minijlereth, faith he, J'eed unto the J'ozuer, lu'ill viin'ijler aljo bread unto you for food; yea, he will multiply your feed, and increafe the fruits of your right coiifnefs. He is not content to advertifc them that they fliall not lack, but he Iheweth them alfo in what fort God will provide for them. Even as he provided feed for the lower in multiplying it, and giving great increafe; fo he will mul- tiply their goods, and increafe them, that there fliall be great abundance. And left we fliould think his fiiyings to be but words, and not truth, we have an example thereof in the firft Book of Kings, which doth confirm and leal it up as a moft certain truth. The poor widow that received the banifhed Prophet of God, Elias, when as ftie had but a handful of meal in a veifel, and a little oil in a crufe, whereof flie would make a cake for herfelf and her Ion, that after they had eaten that, they might die, becaufe in that great famine there was no more food to be gotten : yet when flie gave part thereof to Elias, and defrauded her own hungry belly, mercifully to relieve him, fhe was fo bleifed of God, that neither the meal nor the oil was confumed all the time while that famine did laft, but thereof both the Prophet Elias, flie, and her fon, were fufficiently nouriflied and had enough. Oh confider this example, ye unbelieving and faithlefs covetous perlons, who difcredit God's word, and think his power diminilhed ! This poor w^oman, in the time of an extreme and long dearth, had but one handful of meal and a little crufe of oil ; her only fon was ready to perifli before her face for hunger, and flie herfelf like to pine away : ^24 The Third Part nf the Sermon away ; and yet when tlie poor Prophet came, and aflced part, flic was fo nihidful of nicrcifulncls, that (Itc forgot her own miiery j and rather tlian Ihe would omit the oc- calion given to give alms, and work a work of righteouf- nefs, Ihe was content presently to hazard her own and her fon's life. And yon, who have great plenty of meats and drinks, great flore of moth-eaten apparel, yea, many of you great heaps of gold and filvcr, and he that hath lead hath niore than I'ulTicient, now in this time, when, thanks be to God, no great faniine doth opprefs you, your children being well clothed and well fed, and no danger of death for famine to be feared, will rather caft doubts and perils of unlikely penury, than you will part with any piece of your i'uperfluities, to help and fuccour the pc^or, hungry, and naked Chrift, that cometh to your doors a begging. This poor and filly widow never caft dovibts in all Iier miiery what wants flie herfelf fhould; have, fhe never diftrufted the promife tliat God made to her by the Prophet, but ftraightway w^ent about to relieve the hungry Prophet of God, yea, preferring his neceffity before her own. But we, like unbelieving wretches, be- fore we will give one mite, Ave will caft a thouland doubts, of dauirer, whether that will ftand us in any ftead, that Avc give to the poor, whether we Ihould not have need of it at any other time, and whether here it would not have been more profitably beftovved. So that it is more hard to wrench a ftrong nail (as the proverb faith) out of a poft, than to v^ring a farthing out of our fingers. There is neither the fear nor the love of God before our eyes ; Ave will more efteem a mite, than we either defire God's kingdom, or fear the Devil's dungeon. Hearken, there- fore, ye mercilefs mii'ers, what will be the end of this your \umicrciful dealing. As certainly as God nouriflied this poor v/idow in the time of famine, and increafed her little ftore, fo that (lie had enough, and felt no penury, ■when other pined away ; fo certainly iliall God plague you with poverty in the nudft of plenty. Then wherv other have abundance and be fed at full, you fhall utterly Avafte and confume away yourfelves, your ftore ftiall be deftroyed, your goods plucked from you, all your glory and wealth fliall perifli ; and that which when you had you might have enjoyed yourfelves in peace, and might have bellowed upon other moft godly, ye li.all feck with Ibrrow and fighs, and no where fliall find it. For your UTmicrcifulnels towards other, yc fhall find no man that will fhcw mercy towards you. Y'ou that had ftony hearts toward* a/Ahns-Beeds. 335 towards other, fhall find all the creatures of God io you ward as hard as brafs and iron. Alas, what fury and iTiadnefs doth poflefs our minds, that in a matter of truth and certainty we will not give credit to the truth, tefti- fying unto that which is moft certain ! Chrift faith, that ij wc luill Jirji feck the kingdom of God, and do the works of rightcoufnefs thereof, ive fhall not he left dejlitutd, all other ihings Jhall be given ta us plcntcoufly . Nay, fay we, I will firft look that I be able to live myfelf^ and be fure that I have enough for me and mine ; and if I have any thing over, I will beftow it to get God's favour, and the pooy fhall then have part with nie. See, I pray you, the perverfe judgment of men ; we have more care to nourifh the carcafe, than we have fear to fee our foul periHi. And, as Cyprian faith, whilfl we ftand in Sermon.d« doubt left our goods fail in being over liberal, we put it Ekemofy- out of doubt, that our life and health faileth in not be- "^' ing liberal at all. Whilft we are careful for diminifliing of our ftock, we are altogether carelefs to diminifli our-r felves. We love Mammon, and lofe our fouls. We fear left our patrimony fhould perifh from us ; but we fear not left we fliould perifli for it. Thus do we perverfely love that which wc Ihould hate, and hate that which we flioukl love ; we be negligent where we fhould be care- ful, and careful where we need not. Thus vain fear to lack ourfelves, if we give to the poor, is much like the fear of children and fools, which when they fee the bright glimmering of a glafs, they do imagine ftraight- vs^ay that it is the lightning, and yet the brightnefs of a glafs never was the lightning. Even lb, when we ima- gine that by fpending upon the poor, a man may come to poverty, we are caft into a vain fear; for we never heard or knew, that by that means any man came to mifery, and was left deftitute, and not confidered of God. Nay, we read to the contrary in the Scripture, (as I have before fhewed, and as by infinite teftimonies and examples may be proved,) that whofoever ferveth God faithfully and un- feignedly in any vocation, God will not fufier him to de- cay, much lefs to periih. The Holy Ghoft teacheth us by Solomon, that the hard will not Juffcr the foul of the?ror.xMii. righteous to perifh for hunger. And therefore David faith unto all them that are merciful, 0 fear the Lord^ye that be his faints, for they that fear him lack 7iothing. The lions do lack and fuffer hunger \ hut they which feck the hord fhall want no manner of thing that is good. When Klias was in i King* the defart, God fed him by the miniftry of a raven, that^^"- evening 33<5 The Third Fart of the Sermon ofAlms-Beeds, evening and morning brought him fufficient vi<9;ua]s. When Daniel was flmt up ui the lions' den, God pre- pared meat for him, and lent it thither to him. And there was the faying of David fulfilled, The llovs do lack andfuffcr hunger ; but they which feck the Lord Jh all if ant no good thing. For while the lions, which (liould have been fed with his flefli, roared for hunger and defire of their prey, whereof they had no power, although it were prelent before them, he in the mean time was frefh fed from God, that (hould with his flefli have filled the lions. So mightily doth God work to preferve and maintain thofe whom he lovcth ; fo careful is he alfo to feed them who in any ftate or vocation do vinfeignedly ferve him. And ihall we now think that he will be unmindflil 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 fervice for it : and will he fee us lack necefla- ries when we do him true fervice ? Can a man think that he that feedeth Chrift, can be forfaken of Chrifl, and left without food ? or v\ ill Chrift deny earthly things unto them, whom he promifeth heavenly things for his true fer- vice ? It cannot be therefore, dear brethren, that by giv- ing of alms we fhould at any time want ourfelves ; or that we, which relieve other men's need, fhould ourfelves be opprelTed with penury. It is contrary to God's word, it repugneth with his promife, it is againft Chrift's pro- perty and nature to fuffer it, it is the crafty furmile of the Devil to perluade us it. Wherefore ftick not to give alms freely, and truft notwithftanding, that God's good- nefs will minifter unto us fufiiciency and plenty, fo long as we fhall live in this tranfitory life, and after oiur days here well fpcnt in his fervice, and the love of our bre- thren, we lliall be crowned with everlafting glory, to reign with Chrift our Saviour in heaven : to whom with the Father and the Holy Ghoft be all honour and glory for ever. Amen, AN AN HOMILY OR SERMON CONCERNING ^he Nafivify and Birth of our Saviour Jefus Chrifl. AMONG all the creatures that God made in the beginning of the world moft excellent and won- derful in their kind, there was none, as the Scripture beareth witnefs, to be compared almoft in any point unto Man, who as well in body as foul exceeded all other, no lefs than the Sun in brightnefs and light exceedeth every fmall and little ftar in the firmament. He was made according to the image Jind fin)ilitude of God, he was endued with all kind of heavenly gifts, he had no fpot of uncleannels in him, he was found and perfeft in all parts, both outwardly and inwardly, his reafon was uncorrupt, his underftanding was pure and good, his vvill was obedient and godlv, he was made altogether like unto God in righteoufncfs, and holinefs, in wildom, in truth ; to be fhort, in all kind of pcrfe6lion. When he was thus created and made, Almighty God, in token of his great love towards him, chofe out a fpe- cial place of the earth for him, namely, Paradife, where he liyed in all tranquillity and pleafure, having great abun- dance of worldly goods, and lacking nothing that he might juftly require, or defire to have. For, as it is laid, Go^ Pfalm ii. made h'nn lord and ruler over all the ^vorks of his hands ^ that hejhouldhave binder his feet allfhccp and oxen, all beajls of thefleldy all foivls of the air, allffhes of thefea, and nfe them always at his oiun pleafure, according as he fhould have need. Was not this a mirror of perfe£lion ? Was not this » full, perfect, and blefled eftat(jr Could any thing elfe be z well 238 The Sermon of the NiUhnly. well added hereunto, or greater felicity defired In this vvofld ? But as the common nature of all men is, in time of protperity and wealth, to forget not only themfelves, bu^ alio God ; even fo did this firfl: man 7\.dam, who having but one commandment at: God's hand, namely, that he fliould not eat of the fruit of knowledge of good and ill, did notwithitanding, mod imniindfully, or rather moft wilfully break it, in forgetting the flraight charge of his Maker, and giving ear to the crafty fuggeltion of that wicked ferpent the Devil. Whereby it came to pafs, that as before he was blelTed, fo now he was accurfed ; as before he was loved, fo now he was abhorred ; as before he was moft beautiful and precious, fo now he was moft vile and wretched in the fight of his Lord and Maker : inftead of the image of God, he was now become the - image of the Devil ; inftead of the citizen of heaven, he was become the bond-flave of hell, having in himfelf no one part of his former purity and clean nefs, but being al- together Ipotted and defiled ; infomuch that now he feemed to be nothing elfe but a lump of fin, and there- fore by the juft judgment of God was condemned to everlalting death. This fo great and miferable a plague, if it had only refted on Adam, who firft offended, it had been fo much the eafier, and might the better have been borne. But it fell not only on him, but alfo on his pofte- rity and children for ever, fo that the whole brood of Adam's flefti ftiould fuftain the felf-fame fall and punifti- ment, which their forefather by his oiience molt juftly had deferved. St. Paul in the fifth chapter to the Ro- mans faith, Bj the offence of onlv Adujn, the fault came upon all men to condemyiatlon, and by one man's di/'ohedience many were madefniners. By which words we are taught, that as in Adam all men univerfally finned, fo in Adam all men univerfally received the reward of fin ; that is to fay, became mortal, and fubject unto death, having in themfelves nothing but everiafting damnation both of body and foul. They became^ as David faith, corrupt and abominable, they went all otit of the tcay, there zuas none that did good, no not o?te. 0 what a miferable and woeful ftatc was this, that the fin of one man Ihould deftroy and condemn all men, that nothing in all the world mieht be looked for, but only pangs of death, and pains ot hell ! Had it been any marvel if mankind had been utterly driven to defperation, being thus fallen from life to death, from falvation to deftru6lion, from heaven to hell ? But behold the great goodnefs and tender jnercy of God in hifi The Sermon of the Nativity. 33 9? his behalf : albeit man's vvickednefs and finful behaviour was fucb, that it deferved not in any part to be forgiven; yet to the intent he might not be clean delntute of all hope and comfort in time to come, he ordained a new- covenant, and made a fure promife thereof, namely, that he would lend a Meflias or Mediator into the world, which lliould make interceilion, and put himfelf as a ftay between both parties, to pacify the wrath and indignation conceived againft fm, and to deliver man out of the mile- rable curfe and curfed mifery, whereinto he was fallen headlong by dilbbeying the will and commandment of the only Lord and Maker. This covenant and promife was firlt made unto Adam himlelf immediately after his fall, as we read in the third of Genefis, where God faid to the ferpent on this wile; I will put enmity between thee and the woman, between thy Jeed and her Jced. He Jhall break thine head, and thonjhalt bruij'e his heel. Afterward the I'elf-fame covenant was alio more am.ply and plainly renewed unto Abraham, w'here God promifed him, that in his feed all nations and families of the earth Jhould be blejjed. Again, it was continued and confirmed Gen. xx»j. unto Tfaac in the lame form of words as it was before unto his father. And to the intent that mankind might not deipair, but always live in hope, Almighty God never ceafed to publifli, repeat, confirm, and continue the fame, by divers and fundry teftiraonies of his Prophets; who, for the better perfuafion of the thing, prophefied the time, the place, the manner, and circumflance of his birth, the afHidtion of his life, the kind of his death, the glory of his refurrettion , the receiving of his kingdom, the deliverance of his people, with all other circuniftances belonging thereunto. Ifaiah prophefied that he Jhould be horn of a virgin, and called Emanuel. Micah prophefied that he Jhould be born in Bethlehem, a place of Jewry. Eze- kiel prophefied that he Jhould come ofihejiock and lineage of David. Daniel prophefied that all nations and languages Jhould ferve him. Zechariah prophefied that he Jhould come in poverty, riding upon an aj's. Malachi prophefied that he Jhould fend Elias before him, which was John the Baptijl. Jeremiah prophefied that he Jhould be fold for thirty pieces of fiver, &'c. And all this was done, that the promife and covenant of God, made unto Abraham and his pofte- rity concerning the redemption of the world, might be credited and lully believed. Noiu, as the Apofi:le Paul faith, when thefulnefs of time was come, that is, the per- fe6lioa and coiirfe of years, appointed from the begin- z % ning» 9^0 The Sermon of the Nativity, ning, then God, according to his former covenant and pro- mife, fent a Mc/fias, otheriuije called a Mediator, unto the ivorld ; not fuch a one as Mofes luas, net fuch a one as Jujhua, Said, or David ii-as, but fuch a one as Jhould deliver mankind from the bitter curjc oj the Laiv, and make perfeU fatisfa£lion by his death for the fins of all people ; iiamelj, he fent his drar and only Son Jcfus Chrift, born (as the Apo- ftle faith) of a luoiuan, and made under the Laiv, that he might redeem them that were in bondage of the Laiv, and make them the children of God by adoption. Was not this a wonderful great love towards us that were his profelTed and open enemies, towards us that were by nature the children of wrath, and fire-brands of hell-fire ? In this, faith St. John, appeared the great love of God, that he fent bis only begotten Son into the irorld to fave us, luhen lae were his extreme enemies. Herein is love, not that lue loved him, but that he loved us, and fent his Son to be a reconcilia- Roin. V. tion for our fins. St. Paul alio laith, Chrijl, tvhen lue ivere yet of no Jlrength, died for us hei)ti( ungodly. Doubtlefs a man will fcarce die for a righteous man. Peradventure fome one durjl die for him of ivho7n they have received good. But God fetteth out his love towards us, in that he fent Chrijl to die for us, when lue were yet void of all goodnefs. This and fuch other comparifons doth the Apoftle ufe, to amplify and fct forth the tender mercy and great good- nefs of God, declared towards mankind, in fending down a Saviour from heaven, even Chrift the Lord. Which one benefit among all other is lb great and wonderful, that neither tongue can well exprefs it, neither heart think it, much lefs give fufficicnt thatiks to God for it. But here is a great controverfy between us and the Jews, whether the fame Jefus, which was born of the Virgin Mary, be the true Meffias, and true Saviour of the world, fo long promifed and prophefied of before. They, as they arc, and have been always, proud and fliff-necked, 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 Meflias (hall corae, not as Chrift did, like a poor pilgrim and meek foul riding upon an afs ; but like a valiant and mighty king, in great royalty and honour. Not as Chrift did, vvitli a few fiihermen, and men of fmall eftimation in the world ; but with a great army of Itrong men, with a great train of wife and nolile men, as knights, lords, carls, dukes, princes, and fo forth. Neither do they think that their Meflias iliall llanderoufly fuHcr death, as Chrift The Sermon of the Nafwlty, ' ^i Chrift did ; but tliat he fliall ftoutly conquer and man* fully I'ubdue all his enemies, and finally obtain fuch a kingdom on earth, as never was lieen from the beginning. While they feign unto themfelves after this fort a Mef- fias of their own brain^ they deceive themfelves, and ac- count Chrift as an abjetl and fcorn of the world. There- fore Chrtji crucified, as St. Paul laith, is imlo the Jeivs a Jlumbling- block, and to the Gcntihs foolifhricls, hccaufe they think it an ahfurd thing, and contrary to all reajon, that d Redeemer and Saviour of the luhole ivorld Jhoiild be handled- after fuch a fort as he was ; namely, [corned, rennhd^fcourg- ed, condemned, and lajl of all cruelly hanged. This, I fay, feemed in their eyes flrange, and moft abfurd, and there- fore neither they would at that time, neither will they as yet, acknowledge Chrift to be their Meffias and Saviour. But we, dearly beloved, that hope and look to be faved, nuift both fteadfaftly believe, and alfo boldly confefs, that the fame Jefus, which was born of the Virgin Mary, was the true Meffias and Mediator between God and man, promifed and prophefied of fo long before. For as the Apoftle writeth. With the heart man helieveth vnto righ- Rom. x,, teoufnefs, and with the mouth confefion is made unto falva- tion. Again in the fame place, IVhofocver helieveth in him fhall never he afhamed nor confounded. Whereto alfo agreeth the teftimony of St. John, written in the fourth chapter of his firft general Epiftle, on this wife : IVhofO' ever confefj'eth that Jefus is the So7i of God, he dzuelleth in God, and God in hiyn. There is no doubt, but in this point all Chriftian men are fully and perfectly perfuaded. Yet fliall it not be a loft labour to inftruA and furnifh you with a few places concerning this matter, that ye may be able to ftop the blafphemous mouths of all them that moft Jewiilily, or rather devilifhly, fhall at any time go about to teach or maintain the contrary. Firft, ye have the witnefs and teftimony of the Angel Gabriel, declared as well to Za- chary the high-prieft, as alfo to the blefled Virgin. Secondly, ye have the witnefs and teftimony of John the Baptift, pointing unto Chrift, and faying, Behold the Lamh of God, that taketh atuay thejins of the world. Thirdly, ye have the witnefs and teftimony of God the Father, who thundered from heaven, and faid. This is iny dearly bc" loved Son, in whom I am well pie afed; hear hi?n. Fourthly, ye have the witnefs and teftimony of the Holy Ghoft, which came down from heaven in manner of a dove, and lighted upon him in time of his baptifm. To thefe z 3 might J4* 1"^^ Sermon of the Nativilj. might be added a great number more, namely, the wit- nels and teftimony of the wife men that came to Herod, the witnefs and teflnnony of Simeon and Anna, the wit- nefs and teftimony of Andrew and Philip, Nathaniel and Peter, Nicodcnnis and Martha, with divers other : but it were too long to repeat all, and a few places are fufficient ill fo plain a matter, fpecially among them that are al- ready perfuaded. Therefore, if the privy imps of Anti- chrift, and crafty inftruments of the Pcvil, fliall attempt or go about to \vithd'\iw you from this true Mefiias, and f)erfuade you to look for another that is not yet come ; et them not in any cafe feduce you, but confirm your- felves with thele and fuch other teltimonics of holy Scrip- ture, which are fo fure and certain, that all the Devils in hell fhall never be able to withftand them. For as truly as God liveth, fo truly was Jefus Chrill the true Meffias and Saviour of the world, even the fame Jefus, which, as this day, was born of the Virgin Mary, without all help of man, only by the power and operation of the Holy Ghoft. Concerning whofe nature and fubftance, becaufc divers and fundry herefiies are rifen in thefe our days, through the motion and fuggeftion of Satan ; therefore it (hall be needful and profitable for your inftruction, to fpeak a word or two alfo of this part. We are evidently taught in the Scripture, that our Lord and Saviour Chrift con- fifteth of two feveral natures, of his manhood, being thereby perfect man, and of his Godhead, being thereby John i. perfeft God. It is written. The JVcrd, that is to fay, the Rom. viii. lecond Pcrfon in Trinity, became Jie/h. God fending his ozvn Son in the JlmUitude of finf id flejh , fulfilled thofe fb'mgs Phil. ii. luh'ich the Laiu could not. Chr'iji' being inform of God, took on him the form of a fervant^ and 'was made like unto man, 1 Tim. lii. being found in Jhape as a vian. God luas fheiced in flefh, jufiificd in fpirit, feen of angels, preached to the Gentiles, be- lieved nn 171 the 'world, and receii'ed- up in glory. Alio in another place : There is one God, afid one Mediator betiueen God and man, even the man Jefus Chrijl. Thefe be plain places for the proof and declaration of both natures, united and knit together in one Chrift. Let us diligently confider and weigh the works that he did whilft he lived on earth, and we (liall thereby alfo perceive the felf-fame thing to be moft true. In tliat he did hunger and third, eat and drink, fleep and wake, in that he preached his Oofpel to the people, in that he wept and forrowed for Jerulalem, in that he paid tribute for himfelf and Peter, in The Sermon of the Nativity, 34> in that he died and fuffered death ; what other thing did lie elle declare, but only this, that he was perfe6t man as we are? For which caufe he is called in holy Scripture fometime the Son of David, fometime the Sou of man, fometimc the Son of Mary, Ibmetime the Son of Jofeph, and fo forth. Now in that he forgave fins, in that he wrought miracles, in that he did call 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 feas at his conunandment, in that he walked on the water, in that he rofe from death to life, in that he afcended into hea- ven, and fo forth ; what other thing did he Ihew therein, but only that he was perfect God, coequal with the Fa- ther as touching his Deity ? Therefore he faith. The Fa- ther and 1 are all one, which is to be underltood of his Godhead. For as touching his manhood, he faith. The Father is greater than I am. Where are now thofe Mar- cionites, that deny Chrill to have been born in the flefh, or to have been perfeft man ? Where are now thofe Arians, which deny Chrift to have been perfect God, of equal fubflance with the Father ? If there be any fuch, we may eafily reprove theni with thefe teiVimonies of God's word, and fuch other. Whereunto I am moft fure they fliall never be able to anfwer. For the necelfity of our falvation did require fuch a Mediator and Saviour, as under one perlbn ihould be a partaker of both natures : it was requifite he ihould be man, it was alio requifite he fliould be God. For as the tranfgreliion came by man, fo was it meet the latisfa6lion ihould be made by man. And becauie death, according to St. Paul, is the juil ilipend and reward of fin, therefore to appeafe the wrath of God, and to fatisfy his juftice, it was expedient that our Mediator iliould be fuch a one, as might take upon him the fins of mankind, and ibftain the'due puniili- ment thereof, namely death. Moreover, he came in fleib, and in the felf-lame flefh afcended into heaven, to declare and tefi:ify unto us, that all faithful people which ilead- , faftly believe in him ihall likewife come unto the iame manfion-place, whereunto he, being our chief Captain, is gone before. Lait of all, he became man, that we there- by might receive the greater comfort, as well in our prayers, as alfo in our adverfity, confidering with our- felves, that we have a Mediator that is true man as we are, who alfo is touched with our infirmities, and was tempted even in like fort as we are. For theic and fun- z 4 dry 344 ^'^^ Sermon of the Nativity, dry other caufes, it was moft needful he (hould come, as he did in the flefli. But becaufe no creature, in that he is only a creature, hath or may have power to deftroy death, and give litej to overcome hell, and purchaie heaven ; to remit fins, and give righteouiiielis ; therefore it was needful that our Meflias, whofe proper duty and office that was, {hould be not only full and perfect man, but alfo full and perfect God, to the intent he might more fully and perfe6lly IVIatt. iii, make fatisfa6tion for mankind. God faith. This is my ivdl-hcloi'cd So7ij in whom I am well pleajed. By which place we learn, that Chrift appeafed and quenched the ■wrath of his Father, not in that he was only the Son ot man 5 but much more in that he was the Son of God. Thus ye have heard declared out of the Scriptures, that .Tefus Chrift was the true Meflias and Saviour of the world, that he was by nature and fubftance perfeft God and perfect man, and for what caufe it was expedient it Ihould be lb. Now that we may be the more mindful and thankful unto God in this behalf, let us briefly con- iider, and call to mind the manifold and great benefits that we have received by the nativity and birth of this our Meflias and Saviour. Before Chrift's coming into the world, all men unlver- fally in Adam were nothing elfe but a wicked and crooked generation, rotten and corrupt trees, flony ground, full of brambles and briers, loft flieep, prodigal Ions, naughty unprofitable fervants, unrighteous ftewards, workers of iniquity, the brood of adders, blind guides, fitting in darknefs and in the fliadow of death ; to be fliort, nothing clfe but children of perdition, and inhe- ritors of hell-fire. To this doth St. Paul bear witnefs in divers places of his Epiftles, and Chrift alfo himfelf in fundry places of his Gofpel. 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 pleafant branches, children of light, citizens of hea- ven, flieop of his fold, members of his body, heirs of his kingdom, his true friends and brethren, fvveet and lively bread, the elect and chofen people of God. For as St. Peter faith in his firft Epiftle and fecond chapter. He bare our Jins in his body upon the crofs ; he healed us, and made us whole hy his Jiripcs : and whereas before we were Jbccp going ajlray^ he by his coming brought us home again i9 the The Sermon of the Nativity, $45 ihe true Shepherd and Bijhop of our fouls, maitng vs a chojhi generation, a royal priejlhood, an holy nation, a parti' cular people of God, in that he died for our off-hices, and rofe for our jujlif cation. St. Paul to Timothy, the third chap- ter ; We were, faith he, in times fajl, univife, difohedient, deceived, ferving divers lujls and plcafurcs, living in hatred^ envy, malicioufnefs, and fo forth. But after the loving kindnefs of God our Saviour ap- peared towards mankind, not according to the rightcouf- nefs that vi^e had done, but according to his great mercy, he faved us by the fountain of the new birth, and by the renewing of the Holy Ghoft, which he poured upon us abundantly, through Jefus Chrift our Saviour, that we, being once juftified by his grace, ihould be heirs of eter- nal life, through hope and faith in his blood. In thefe and fuch other places is fet out before our eyes, as it were in a gials, the abundant grace of God, received in Chriit Jefus, which is fo much the more wonderful, becaufe it came not of any delert of ours, but Matt. il. of his mere and tender mercy, even then when we were l^a"- v. his extreme enemies. But for the better underftanding'!°^" ^^'"* and confideration of this thing, let us behold the end of john vUi. bis coming, fo {hall we perceive what great commodity Matt. ix. and profit his nativity hath brought unto us miferable j ^^"* ".'.* and iinful creatures. The end of his coming was tocoloff. i.' fave and deliver his people, to fulfil the law for us, to Heb. x. bear witnefs unto the truth, to teach and preach the^°"^*"'* words of his Father, to give light unto the world, to call finners to repentance, to refrefti them that labour and be heavy laden, to caft out the prince of this world, to re- concile us in the body of his flefli, to dilTolve the works of the Devil ; laft of all, to become a propitiation for our iins, and not for ours only, but alio for the fins of the whole world. Thefe were the chief ends wherefore Chrifl became man, not for any profit that fhould come to himfelf there- by, but only for our fakes, that we might underftand the will of God, be partakers of his heavenly light, be de- livered out of the Devil's claws, releafed from the bur- den of fin, juftified through faith in his blood, and fi- nally received up into everlafting glory, there to reign with him for ever. Was not this a great and fingular love of Chrift towards mankind, that, being the exprefs and lively image of God, he would notwithftanding humble himfelf, and take upon him the form of a fer- vant, and that only to fave and redeem us ? O how much are 34<^ The Sermon of the Naiivitj\ are we bound to the goodnefs of God in this behalf! How many thanks and praifcs do we owe unto him for this our falvation, wrought by liis dear and only Sou Chrid ! wlio became a pilgrim in earth, to make us citi- zens in hejiven ; who became the fon of man, to make us the fons of God ; who became obedient to the law, to deliver us from the curfe of the law ; who became poor, to make us rich ; vile, to make us precious ; fubje6l to death, to make us live for ever. What greater love could we filly creatures defire or wilh to have at God's hands ? Tiierefore, dearly beloved, let us not forget this ex- ceeding love of our I^ord and Saviour, let us not (liew ourfelves unmindful or unthankful toward him : but let us love him, fear him, obey him, and ferve him. Let us confefs him with our mouths, praife him with our tongues, believe on him with our hearts, and glorify him with our good works. Chrift is the light, let us receive the light. Chrid is the truth, let us beheve the truth, Chrill is the way, let us follow the way. And becaufe he is our only mailer, our only teacher, our only fliep- herd, and chief captain ; therefore let us become his fer- vants, his fcholars, his Oieep, and his foldiers. As for fin, the flefh, the world, and the Devil, whofe fervants and bondflaves we were before Chrift's coming, let us utterly cad them ofl", and defy them, as the chief and only enemies of our foul. And feeing we ai'e once delivered from their cruel tyranny by Chrilt, let us never fall into . their hands again, left we chance to be in a worfe cale than ever we were before. Happy are they, faith the Scripture, that continue to the end. Be faithful, iaith God, until death ^ and I -will give thee a crou>n of hfe. Again, he faith in another place. He that putteth his hand unto the plough, and lookcth hack, is not meet for the kingdom of God. 7"herefore let us be ftrong, fteadfaft, and unmoveable, abounding always in the works of the Lord. Let us re- ceive Chrift, not for a time, but for ever ; let us believe his word, not for a time, but for ever ; let us become his fervants,^ not for a time, but for ever ; in confideration that he hath redeemed and i'aved 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 Ghoft be all honour, praife, and glory, for ever and ever. Amen. AN AN HOMILY FOR Good-Friday, concerning the Death and Pajfion of our Saviour Jefus Chriji. IT (liould not become us, well-beloved in Cbnft, being that people which be redeemed from the Devil, from fin and death, and from everlaiiing damnation, by Chrift, to fufFer this time to pals forth without any meditation and remembrance of that excellent work of our redemp- tion, wrought as about this time, through the great mercy and charity of bur Saviour Jefus Chrift, for us wretched finners, and his mortal enemies. For if a mortal man's deed, done to the behoof of the commonwealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby ; how much more readily fhould we have in memory this excellent a6l and benefit of Chrift's death ? whereby he hath purchafed for us the undoubted pardon and forgivenefs of our fins, whereby he made at one the Father of heaven with us, in fuch wife, that he taketh us now for his loving children, and for the true inheritors, with Chrift his natural Son, of the kingdom of heaven. And verily fo nmch more doth Chrift's kindnefs appear unto us, in that it pleafed him to deliver himfelf of all his goodly honour, whicli he was equally in with his Father in heaven, and to come down into this vale of mifery, to be made mortal man, and to be in the ftate of a moft low fervant, ferving us for our wealth and profit ; us, I fay, which were his fworn ene- mies, which had renounced his holy law and command- ments, and followed the lufts and linful pleafures of our corrupt nature. And yet, I fay, did Chrift put himfelf Coloff. H. between God's deferved wrath and our fin, 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 -^^8 The Sermon of the Vajfion us to have paid. And without payment, God the Father could never be - rity indifferently, as well to one as to another, as well Xa friend as foe, like obedient children, after the example of our Father in heaven. For if Chrifl iua% obedient to his Father even to the death, and that the moji fhameful death, (as the Jews efteemed it) the death of the crofs ; luhy fhould lue not be obedient to God in lower foinfs of charity and pa- tience P Let us forgive then our neighbours their f7n all faults, as God for ChrijV s fake hath forgiven us our great. It is not meet that we fhould crave forgivcnefs of our great offences at God's hands, and yet \\ ill not forgive the fmall trcfpaffes of our neighbours againrt us. We do call for mercy in vain, if we will not fliew mercy to our neighbours. For if we will not put wrath and difplea- fure forth of our hearts to our Chriltian brother, no more will God forgive the difplcafure and wrath that our fins have del'erved before him. For under this condition doth God forgive us, if we forgive other. It becometh not Chrlftian men to be liard one to another, nor yet to think their neighbour unworthy to be forgiven. For howfo- ever unworthy he is, yet is Chrift worthy to have thee do thus much for his fake; he hath dcferved it of thee, that thou fliouldft forgive thy neighbour. And God is alfo to be obeyed, which commandeth us to forgive, if we will have any part of the pardon which our Saviour Chrift purchafcd once of God the Father, by fliedding of his precious blood. Nothing becometh Chrift's fcrvants fo Jam. Y. nmch as mercy and compaflion. Let us then be favour- able one to another, and pray we one for another, that we may be healed from all frailties of our life, the lefs to offend one the other ; and that we may be of one mind Eph. V. *"^^ *^"*^ fpirit, agreeing together in brotherly love and concord, even like the dear children of God. By thefe means fliall wo mo^'e God to be merciful unto our fins, yea, and we fliall be hereby the more ready to receive our Saviour and Maker in his blcffcd facrament, to our evcrlafting comfort and health of foul. Chrift delighteth to for Good' Friday. 353 to enter and dwell in that foul where love and charity ruleth, and where peace and concord is i'een. For thus writeth St. John ; God is charity ; be that ahideth in charitj>, i John iv. abiddthr in Gud, and God in him. And by this, faith he, i John ii. ive /hall know that we he of God^ if wc Jove our brethren. Yea, and by this Jh all we know that we he delivered from death to life, if we love one another. But he whtch hateth his brother, faith the fame Apoftle, ahideth. in death, even in » John ii. the danger of everlajling death, and is moreovtr the child of damnation and of the Devil, curfcd of God, and hated ffo long as he fo remaineth) of God and all his heavenly com- pany. For as peace and charity make us the blefled chil- dren of Almighty God, fo doth hatred and envy make us the curi'ed children of the Devil. God give us all grace Rom. Tili. to follow Chrill's examples in peace and in charity, in patience and fufferance, that we now may have him our guelt to enter and dwell within us, fo as we may be in full furety, having fuch a pledge of our falvation. If we have him and his favour, we may be fure we have the favour of God by his means. For he fitteth on the right hand of God his P^'ather, as our proclor and attorney, pleading and fuing for us in all our needs and neceffities. Wherefore, if we want any gift of godly wifdom, we may a(k it of God for Chriit's lake, and we IhalThave it. Let us confider and examine ourlelves, in what want we be concerning this virtue of charity and patience. If we fee that our hearts be nothing inclined thereunto, in for- giving them that liave offended againft us, then let us knowledge our want, and wiih to God to have it. But if we want it, and fee in ourfelvcs no defire thereunto, ve- rily we be in a dangerous cafe before God, and have need to make much earnelt prayer to God, that we may have fuch an heart changed, to the grafting in of a new. For unlefs we forgive other, we lliall never be forgiven of God. No, not all the prayers .-md good w^orks of other can pacify God unto us, unlets we be at peace, and at one with our neighbour. Nor all our deeds and good works can move God to forgive us our debts to him, except w^e forgive to other. He fetteth more by mercy than by fa- crifice. Mercy moved our Saviour Chrill to fufl'er for his enemies : it becometh us then to follow his example. For it Ihall little avail us to have in meditation the fruits and price of his paflion, to magnify them, and to delight or trult in them, except we have in mind his examples in paflion to follow them. If we thus therefore conlider Chriit's death, and will ftick thereto with fall faith for A a the 2^4 ^^^ Sermon of the PaJJionfor Good-Friday . the merit and deferving thereof, and will alfo frame our- felves in fuch wife to bellow ourfelves, and all that we have by charity, to the behoof of our neighbour, as Chrift fpent himfelf wholly for onr profit, then do we truly remember Chrift's death : and being thus followers of Chrift's fteps, we fliall be fure to follow him thither, where he fitteth now with the Father and the Holy Ghoft : to whom be all honov\r and glory. Jmen, TH£ THE SECOND HOMILY CONCERNING The Death and Pajfion of our Saviour Chr'ifi, THAT we may the better conceive the ffrcat mercy and goodnefs of our Saviour Chrift, m fuffering -death univerfally for all men, it behoveth us to defcend into the bottom of our confcience^ and deeply to confider the fird and principal caufe w^herefore he was compelled fo to do. When our great grandfather Adam had broken Gen. v. God's commandment, in eating the apple forbidden him in Paradife, at the motion and fuggeftion of his wife, he purchafed thereby, not only to himfelf, but alfo to his pofterity for ever, thejuft wrath and indignation of God, who, according to his former fentence pronounced at the giving of the commandment, condemned both him and all his to everlafting death, both of body and foul. For it was faid unto him, ThouJJjalt eat freely of e'very tree iwGcn.,ii. the garden : but as touching the tree of knowledge of good and ill, tlmufhaU in m wife eat of it : for in what hour fo- erjer thou eatejl thereof ^ thou fhalt die the death. Now as the Lord had fpoken, fo it came to pafs. Adam took, upon him to eat thereof, and in fo doing he died the death, that is to fay, he became mortal, he Joit the favour of God, he was caft out of Paradife, he was no longer a citizen of heaven, but a firebrand of hell, and a bond- flave to the Devil. To this doth our Saviour bear wit- nefs in the Gofpel, calling us lojl fheep, which hu-ve gonehnktxv. afray, and wandered from the true Shepherd of our fouls. To this alfo doth St. Paul bear witnefs, faying, that by the Rom. v. offence of only Adam, death came upon all men to condemna- tion. So that now neither he, or any of his, had any right or intereft at all in the kingdom of heaven, but were become plain reprobates and caftaways, being per- petually damned to the everlafting pains of hell-fire. In A a 2 this SS^ The Seco7ul Sermon of f^c Paffion, thk fo great mifery and wretchednefs, if mankind could luive recovered himfelf again, and obtained forgivenefs at God's hands, then had his cafe been Ibniewhat tolerable, becaule he might have attempted lome way how to deli- ver himfelt" from eternal death. But tliere was no way left unto him, he could do nothing that might pacify God's wrath, he \\'as altogether unprofitable in that be- half. There luas not one that did i^ood, no not one. And how then could he work his own Iklvation ? Should he go about to pacify God's heavy dilpleafure by ottering up burnt-facritices, according as it was ordained in the old Heb. ix. Law ? hv offering tip the blood of oxen, the blood of calves, the blood of goats, the blood of kiMhi, and fo forth r O thele things were of no force nor Itrength to take away fins, they could not put away the anger of God, they could not, cool the heat of his wratli^ nor yet bring mankind into favour again,- they were but only figures and lliadows of things to con:ie, and nothing eli'e. Read the Epiltle to Hcb. X. (he Hebrews; there (hall yovi.Tin.d tliiis matter largely dif- cufied, there fliall vou learn in moft plain words, that the. bloody facrifice of the old Law was unperfe6l, and not able to deli\'er man from tlie ftate of danuiation by any means; lo that mankind, in tru(tii]g thereunto, mould truft to a broken ftaff, and in the end deceive himlblf. AVliat (liQuld he then do ? Should he go about to ferve aujd keep the Law of God divided into t\vo tables, and fo purchale to himfelf eternal life ? Indeed, if Adam and his pollerity had been able to fatisfy aiid fulfil the Law per- fe6lly, in loving God above all things, and their neigh- bour as thcmielves, then (liouid they have eafily quench- ed the Lord's wrath, and eicaped the terrible fentence of eternal death pronounced againft them by the mouth of Lakcx. Almighty God. For it is written, Do thus, and thoufhalt live ; that is to fay, fulfil my connnandments, keep thy- felf upright and perfeft in then) according to my will; then fiialt thou live, and not die. Here is eternal life promifed with this condition, and fo, that they keep and obferve the Law. But fuch vvas the frailty of mankind after his fall, luch was his weaknefs and imbecillity, that he could not walk uprightly in God's connnandments, though he would never fo fain ; but daily and hourly fell from his bounden duty, offending the Lord his God di- vers ways, to the great increale ot his eondenmation, in- fomuch that the Prophet David crieth out on this wife : Pfal. V. y'lll have gone ajlray, all are become unprofitable, there is none that doth goody no not one. In tliis cafe what profit could The Second Sermon tf the PaJJtoh. 357 could he have by tl^e Law? None at all. For as St. James iliith, He ibatjhali ohferve the lubole Laiu, and yet i^'^^^ ». faileth in one point, is become guilty of all. Aud in the Book of Deuteronomy it is vvritten, Curpd be be, faith Deut.xxvil. God, luhich abide th not in all things that are written in the book of the Law, to do tbcm. Beliold, :'ie Law brin.geth a curfe with it, and maketh it guilty, not becaufc it is of itfelf naught or unholy, (God forbid we fliould fo think) but becaufe the frailty of our finful flefli is fucb, that we can never fulfil it, according to tlie perfection that the Lord requireth. Could Adam then, think you, hope or truft to be faved by the Law ? No, he could not. But the more he looked on the Lav/, the more he faw his own dam- nation fet before his eyes, as it were in a clear glafs. So that now of himfelf he was moft wretched and miferable, deftitute of all hope, and never able to pa- cify God's heavy dilplcafure, nor yet to efcape the terri- ble judgment of God, whereunto he and all his pollerity were fillen, by dilobeying the lirait commandment of the Lord their God. But 0 the abundant riches of God's 'Rom. \'u great viercy ! 0 the jmfpcakable goodnefs of his heavenly luijdom I IVhm all hope of right conjnej's was paji on our part, ivhcn ive had nothing in ourj'elves, whereby we might quench his burning wrath, and work the falvation of our own fouls, and rife out of the miferable ejlate wherein we lav ; then, even then did Chrift the Son of God, by the ap~ fointmcnt of his Father, come down from heaven, to be wounded for our fahcs, to he reputed with the wicked, to be condemned unto death, to take upon hhn the reward of our fens, and to give his body to be broken on the crofs for our 'offences. He, faith the Prophet Ifaiah, (meaning Chrift) hath borney^^^^ Iv. our infirmities, and hath carried our [arrows', the chaff ement of cur peace was upon him, and by his jlripes we were made whole. St. Paul likewife faith, God made him a facrifce f on Cox. v. our fins, which knew not fin, that zve floould be made the righteoiifnefs of God hy him. And St. Peter moft agreeably writing in this behalf, faith, Chrijt hath once died and ft f- feredfir our fens, the jufefor iheunjnft, &c. To thefe might 'be added an infinite number of other places to the fame ef- fedl : but thel'e few fhall be fafficient for this time. Now then (as it was faid in the beginning) let us ponder and weigh the caule 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 elfe on our part but only the A a 3 tranfgreffion 35 8 The Second Sermon of the "PaJJion, tranfgreflion and fin of mankind. When the angel came to warn Jofeph that he fhould not fear to take Mary to his wife, did he not therefore will the child's name to be called Jefus, becaufe he fliould fave his people from their fins ? When John the Baptift; preached Chrift, and (hewed him to the people with his finger, did he not John i. plainly fay unto them, Behold the Lanib of God, which taheth azuav tbejlns of the ivorld P When the woman of Matth.»x. Canaan befought Chrift to help her daughter, which was poffefiTed with a devil, did he not openly confefs that be ivas fent to fave the loft Jheep of the houfe of Ifrael, by giving his life for their fins P It was fin then, O man, even thy fin, that caufed Chrift, the only Son of God, to be crucified in the flefti, and to fuffer the moft vile and fian- derous death of the crofs. If thou hadft kept thyfelf upright, if thou hadft obferv^ed the commandments, if thou hadft not prefumed to tranfgrefs the will of God in Horn. V. thy firft father Adam, then Chrift, being in form of God, needed not to have taken upon him the fhape of a fer- x'ant; being immortal in heaven, he needed not to be- come mortal on earth; being the true bread of the foul, he needed not to hunger ; being the healthful water of life, he needed not to tliirft ; being life itfelf, he needed not to have fufFered death. But to thefe and many other fuch extremities was he driven by thy fin, which was fo manifold and great, that God could be only pleafed in him, and none other. Canft thou think of this, O fin- ful man, and not tremble within thyfelf? Canft thou hear it quietly, without remorfe of confcience, and for- row of heart? Did Chrift fuft'er his pafi!ion for thee, and wilt thou fhew no compaflion towards him ? While Chrift was yet hanging on the crofs, and yielding up the ghoft, Mat. xxvii.the Scripture witneflTeth that the veil of the temple did rent in tzvain, and the earth did quake, that thejlones clave afun- der, that the graves did open, and the dead bodies rife ; and (hall the heart of man be nothing moved to remember how grlevoufiy and cruelly he was handled of the Jews for our fins ? Shall man (new himfelf to be more hard- hearted than ftones, to have lefs compaflion than dead bodies ? Call to mind, O finful creature, and fet before thine eyes Chrift crucified : think thou feeft his body Wretched out in length upon the crofs, his head crowned with ftiarp thorns, and his hands and his feet pierced with nails, his heart opened with a long (pear, his fle(b rent and torn with whips, his brows fweating water and blood 1 think thou heareft him now crying in an intoler- able The Second Sermon of the Vaffion. 359 able agony to his Father, and faying, My God, viy God, luhy haft thou forfaken tncP Couldll thou behold this wo- ful light, or hear this mournful voice, without tears, con- fidering that he fuffered all this, not for any defert of his own, but only for the grievoufnefs of thy (ins ? O that mankind (liould put the everlafting Son of God to fuch pains ! O that we fhould be the occafion of his death, and the only caufe of his condemnation ! May we not juftly cry, woe worth the time that ever we finned ? O my brethren, let this image of Chrift cnicified be always printed in our hearts; let it ftir us up to the hatred of fin, and provoke our minds to the earned love of Almighty God. For why? is not fin, think you, a grievous thing in his fight, feeing, for the tranfgreffing of God's precept in eating of one apple, he condemned all the world to perpetual death, and vi^ould not be pacified, but only with the blood of his ov^ai Son ? True, yea, mofl: true is that faying of David, Thou, 0 Lord, hatef all them that Pfalm r. work iniquity, neither Jhall the wicked and evil man dzuell with thee. By the mouth of his holy Prophet Ifaiah, he cried mainly out againll finners, and faith, IVoe be unto Ifaiah v. you that draw iniquity with cords oj vanity, and fn as it luere luith cart-ropes. Did he not give a plain token how greatly he hated and abhorred fin, when he drowned all the world, fave Gen. vii. only eight perfons; when he deft:royed Sodom and Go- Gen. xix. morrah with fire and brimftone; when in three days fpace he killed with peftilence threefcore and ten thoufand for = Sam. David's offence: when he drowned Pharaoh and all his hoft^"'^; JK xocl XlV in the Red Sea; when he turned Nabuchodonofor the king Daniel iv.' into the form of a brute beafi, creeping upon all four; when 2 Sam. he fuffered Achitophel and Judas to hang themfelves upon 'i^'". the remorfe of fin, which was fo terrible to their eyes ? ' A thoufand fuch examples are to be found in Scripture, if a man would ftand to feek them out. But wdiat need we ? This one example, which we have now in hand, is of more force, and ought more to move us, than all the reft. Chrijl being the Son of God, and pcrfti God himfelf, who never committed fin, was compelled to come doii>nfro?n heaven, to give his body to be brutfed and broken on the crofs for our fins. Was not this a manifefl: token of God's great wrath and difpleafure towards fin, that he could be pacified by no other means, but only by the fweet and precious blood of his dear Son ? O fin, fin, that ever thou ihouldell drive Chrift to fuch extremity ! Woe worth the time that ever thou cameft into the world. But what A a 4 booteth ^66 The Second Scrfiion of the PaJJioti. booteth it now to bewail ? Sin is come, and fo come that Prov. xxiv. it cannot be avoided. There it ?:o man living, no not the jufteji man on the earth, hut he fallcth fei'cji times a day, as Solomon faith. And ovu' Saviour Chrift, although he hath delivered us from fin, yet not io that we fliall be free from committing fin ; but fo that it (hall not be im- Rom.vi. puted to our condemnation. He hath taken upon him the jjijl reiuard of fin, luhieh luas death, and by death hath O'uer- thrown death ; that ive believing in him might live for ever, and not die. Ought not this to engender extreme hatred of fin in us, to confider that it did vif)lently, as it were, pluck God out of heaven, to make him feel the horrors and pains of death ? O that we would fometimes confider this in the midft of our pomps and pleafures : it would bridle the out rage oufnefs of the fledi, it would abate and affiiage our carnal affections, it would relirain our flefidy appetites, that we iliould not run at randon^, as we com- monly do. To commit fin wilfully and defperately, with- out fear of God, is nothing ellc but to crucify Chrift anew, as we are exprefsly taught in the Epiftle to the HeW. vi. Hebrews. Which thing if it were deeply prnited in all men's hearts, then (hould not fin reign every where fo much as it doth, to the great grief and torment of Chrili now fitting in heaven. Let us therefore remember, and always bear in mind Chrift crucified, that thereby we may be inwardly moved both to abhor fin throughly, and alfo with an earneft and zealous heart to love God. For this is another fruit, which tlie memorial of Chrift's death ought to work in us, an earneft and in:ifeigned love towards God. So God Juhn iii, loved the luorld, faitii St. .fohn, that he gave his only begot- ten So7!, that ivhofoever belie veth in him /hould not peri/b^ but have life everlajltng. If God declared fo great love towards us his filly creatures, how can we of right but love hhii again r Was not this a fure pledge of his love, to give us his own Son from heaven ? He might have given us an angel if he would, or fome other creature, and yet iliould his love have been far above our deferts. Now he gave us not an angel, but his Son. And what Son ? His only Son, his natural Son, his well-beloved Son, even that Son whom he had made lord and ruler of all things. Was not this a fiugular token of great love ? But to A\'hom did he give him ? He gave him to the whole world; that is to lay, to Adam, and all that fliould come after him. O Lord, what had Adam, or any other man, deferved at God's hands, that he Ihould give us his own The Second Sermon of the PtiJ/ion, ^6t own Son ? We are all miferable perfons, iinful perfons, damnable pcribns, julily driven out of Paradilc, juftly excluded from heaven, jurtl}^ condennied to hell-tire : and yet (foe a wonderful token of God's love) he gave us his only begotten Son, us 1 fay, that were his extreme and deadly enemies, that we, by virtue of his blood Ihed upon the crofs, might be clean purged from our fins, and made righteous again in his fight. Who can choole but marvel, to hear that God fliould iliew fuch unipeakable love towards us, that were his deadly enemies ? Indeed, O mortal man, thou oughteft of right to marvel at it, and to acknowledge therein God's great goodnefs, and mercy towards mankind, which is fo wonderful, that no lielh, be it never fo worldly wife, may well conceive it, or exprefs it. For, as St. Paul teftifieth, God greatly commendeth Rom- v. and felteih out his love to-iuards tts, in that he Jent his So?i Chrijl to die for us, iid-H-n lOe ivere yet fmners, and open ene- mies of his name. If we had in any manner of wife de- fer\'ed it at his hands, then had it been no marvel at all : but there was no dei'ert on our part, wherefore he flionld do it. Therefore, thou finful creature, when thou hearell that God gave his Son to die for the fins of the world, think not he did it for any delert or goodnefs that w^as in thee, for thou waft then the bondOave of the devil : but fall down upon thy knees, and cry with the Prophet David, 0 Lord, what is man, that thou art Jo mind-V{d\.vmi, fill of him \ or the fon of man, that thou fo re^ardeji him? And leeing he hath fo greatly loved thee, endeavour thy- felf to love him again, with all thy heart, with all thy foul, and with all thy ftrength, that therein thou mayeft appear not to be unworthy of his love. I report me to thine own confcience, whether thou wouldeft not think thy love ill beltowed upon him, that could not find in his heart to love thee again ? If this be true, (as it is moll true) then think how greatly it behoveth thee in duty to love God, which hath fo greatly loved thee, that he hath not fpared his own only Son from fo cruel and ihameful a death for thy fake. And hitherto concerning the cauic of Chrift's death and paffion, which as it was on our part moll horrible and grievous fin, fo on the other fide it was the free gift of God, proceeding of his mere and tender love towards mankind, wiihout any merit or delert of our part. The Lord for his mercies fake grant that we never forget this great benefit of our falvation in Chrift Jeiu, but that we always fhew ovn'felves thankful for it, abhorring all kind of wickednels and fin, and applying our minds wholly ^Sz The Second Sermon of the Pa/Jio7i. wholly to the fervice of God, and the diligent keeping of his commandments. Now it remalneth that T (hew unto you, how to apply Chritt's death and paflion to our con)fort, as a medicine to our wounds, lb that it may work the lame effeS: in us wherefore it was given, nanitly, the health and ialvation of our fouls. For as it profiteth a man nothing to have falve, unlefs it be well applied to the part infecced; fo the ' death of Chrirl (liall Rand us in no force, unlels we apply it to ourlelves in luch iort as God hath appointed. Al- mighty God commonly worketh by means, and in this thing he hath alfo ordained a certain n:ean, whereby wemay^ take fruit and profit to our fouls' health. What mean is that ? Forfooth it is faith. Not an un- • conftant or wavering faith, but a lure, Iteadtiaft, grounded, John lii. and unf'.'igned faith . God /ait his Son into ihe worlds faith St. John. To what end? That luhofoever betieveth in himjhould not perijh, but have life everlajling. Mark thefe words, that luhnJoeKJcr belicvdh in him. Here is the mean whereby we muft apply the fruits of Chrift's death unto our deadly woimd. Here is the mean, whereby we muft obtain eter- nal life; namely, faith. For, as St. Paul teachcth in his Rom. X. Epiltle to the Romans, ivith the heart man believeth unto right eon fnefs, and luith the mouth confejjlon is inade unto fal- vation. Paul being demanded of the keeper of the prilon, AQsxvi. zuhnt he Jhould do to he faved ? made this anfwer : Believe in the Lord Jefus, fo /halt thou and thine houf both be faved. After the Evangelift had defcribed and let forth unto us at large the life and the death of the Lord Jefus, in the end he John XX. concludeth with thefe words: Thfe things are luritten, that ive may believe Jefus Chrijl to be the Son of' Gody and through faith obtain eternal life. To conclude with the words of Rom. X. St. Paul, which are thefe : Chrijl is the end of the Laic unto falvatio-'jfor every one that doth believe. By this then you may well perceive, that the only mean and inftrument of falvation required of our parts is faith ; that is to fay, a fure truft and confidence in the mercies of God ; whereby we perfuade ourfelves, that God both hath, and will for- give our fm^, that he hath accepted us again into his fa- vour, that he hath releafed us from the bonds of damna- tion, and received us again into the number of his eleft people, not for our merits or deierts, but only and folely for the merits of Chrift's death and paffion, who became man for our fakes, and humbled himfelf to fuftain the re- proach of tlie crofs, that we thereby might be faved, and made inheritors of the kingdom of heaven. This faith is required The Second Sermon of the TaJJion. 3^3 required at our bands. And this if we keep fteadfaftly at our hearts, there is no doubt, but we fliall obtain i'alva- tion at God's hands, as did Abraham, Ilaac, and Jacob, Gen. xt. of whom the Scripture faith, that they believed, afid it was Rom. vii. i7?ip?,ti,'d unto them for righteoufncfs. Was it imputed unto them only ? and fhall it not be imputed unto us alfo ? Yes, if we have the fame faith as they had, it {liall be as truly imputed unto us for righteoufnefs, as it was unto them. For it is one faith that muft fave both us and them, even a fure and fteadfaft faith in Chrill Jefus j who, as ye have heard, came into the world for this end, that vjhofocver believe in himjhould not pcrl/h, but have life -^ohn iii. everlajliiig. But here we mull take heed that we do not halt with God through an unconttant and wavering faith, but that it be ftrong and ileadfall to our lives' end. He that J^mes i, ivcivereth, faith St. James, is like a luave ofthejca', neither let that man think that he Jhall obtain any thing at God's Matth. xiv, hands. Peter coming to Chrift upon the water, becaufe he fainted in faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared leil we fhall fiiik as Peter did ; not into the water, but into the bot- tomiei's pit of hell-fire. Therefore I fay unto you, that we mull apprehend the merits of Chrifl's death and paf- fion by faith, and that with a ftrong and fleadfaft faith, nothing doubting, but that Chrift, by his own oblation and once offering of himfelf upon the crofs, hath taken away our fins, and hath reftored us again into God's favour, fo fully and perfectly, that no other facrifice for fin fliall hereafter be requifite or needfid in all the world. Thus have you heard in few words the mean, whereby we muft apply the fruits and merits of Chrift's death unto us, fo that it may work thefalvation of our fouls; namely, a lure, fteadfaft, perfeft and grounded faith. For as all they which beheld fteadfaftly the brazen ferpent were Num. xxi. healed and delivered, at the very fight thereof, from their'^^^'^ '"• corporal difeafes and bodily ftings; even lb all they which behold Chrift crucified with a true and lively faith fhall imdoubtedly be delivered from the grievous wounds of the foul, be they never fo deadly or many in number. There- fore, dearly beloved, if we chance at any time, through frailty of the flelh, to fall into fin, (as it cannot be chofen, but we muft needs fall often) and if we feel the heavy burden thereof to prefs our fouls, tormenting us with the fear of death, hell, and damnation ; let us then ufe that mean which God hath appointed in his word, to wit, the mean of faith, which is the only inftrument of falvation now 564 The Second Sermon (>f the Taffion. now left unto us. Let us fteadfaftly beholfl Chrift cruci- fied with the eyes of our heart. Let us only trufl to be fared by his death and paffion, and to have our fins clean wafhed away tii rough his moil: precious blood, that in the end of the world, when he fliall come again to judge both the quick and the dead, he may receive us into his heaven- ly kingdom, and place us in the number of his cleft and chofen people, there to be partakers of that immortal and everlafting life, which he hath purchafed unto us by vir- tue of his bloody wounds: to him therefore, with the Fa- ther and the Holy Ghoft, be all honour and glory, world without end. ^men. AN AN HOMILY OF THE RefurreBion of our Saviour Jefus Chrijl. FOR EASTER-DAY. IF ever at any time the greatncfs or excellency of any matter, fpiritual or temporal, hath ftirred up your minds to give diligent ear, good Chriftian people, and well- beloved in our Lord and Saviour Jeius Chril?, I doubt not but that I (hall have you now at this prefent feafon moft diligent and ready hearers of the matter which I have at this time to open unto 3'ou. For I come to declare that great and moft comfortable article of our Chriftian reli- gion and faith, the refurreclion of our Lord Jefus. So great furely is the matter of this article, and of fo great weight and importance, that it was thought worthy to keep our faid Saviour ftill on earth forty days after he was rifen from death to life, to the confirmation and eftablifhment thereof in the hearts of his Difcipies. So that (as Luke clearly teftifieth in the iirft chapter of the Afts of the Apoftlcs) he luas converfant with his Dif- cipies by the fpace of forty days continually together, to the intent he would in his perlon, being now glorified, teach and inftru6l them, which ftiould be the teachers of other, fully and in moft abfolute and perfe6t wife the truth of this moft Chriftian article, which is the ground and foundation of our whole religion, before he would afcend up to his Father into the heavens, there to receive the glory of his moft triumphant conqueft and victory. Af- furedly, fo highly comfortable is this article to our con- fciences, that it is even the very lock and key of all our Chriftian religion and faith. I/it were not true, faith the holy 365 The Sermon of the RefurreSlion. a Cor, XT. holy Apoftle Paul, that Chfiji rofe 'again, then our preaching ivere in vain^ your fnilh ivhich you have received ive^-e but void^ye luereyet in the danp^er of your Jins, If Chriji be not rifen again^ laitb the Apolllc, then arc thiy in very evil cafe, and utterly perifhed, that he entered their fleep in Chriji\ then are ive the mojl miferable if all 7nen, ivhich have our hopefxed in ChrijL if he be yet under the poiuer of death j and as yet not refiored to his blfs again. But noia he is rifen again from death, iaitb the Apodle Paul, to be the jirjl-fruits of them that be afleep, to the i?itent to raije them to evcrlafing life again : yea, if it were not true that Chrifl is rifen again, then were it neither true that he is afcend- ed up to heaven, nor that he ient down from heaven unto us the Holy Ghoft, nor that he fitteth on the right hand of his heavenly Father, havirg the rule of heaven and earth, Pfal. xvii. reigning, as the Prophet {d\\\\, frojufea to fca', nor that he {hould after this world be the judge as well of the Hving as of the dead, to give reward to the good, and judgment to the evil. That thefe links therefore of our faith fhould all hang together in fteadfail eftablifiiment and confirma- tion, it plealed our Saviour not flraiglitway to withdraw himfelf from the bodily prefence and fight of his Difci- plesj but he chofe out forty days, wherein he would de- clare unto them by manifold and mofi: ftrong arguments and tokens, that he had conquered death, and that he Lukezxiv. was alfo truly rifen again to lite. He began, faith Luke, at Mofes and all the Frophets, and expounded unto thevi the prophecies that were zuritten in all the Scriptures oj hivi, to the intent to confirm the truth rf his refurreilion, hng before fpoken of: which he verified indeed, as it is declared very apparently and manifeftly, by his oft appearance to fun- Matt, dry perfons at fundry times. Firft, he font his angels to xxviii. tj^g fepulchre, who did fliew unto certain women the empty grave, faying, that the burial linen remained therem. And by thefe figns were thefe women fully in- ftruded that he was rifen again, and fo did they tefiify John XX. It openly. After this Jefus himfelf appeared to Mary- Magdalen, and after that to certain other women, and ftraight afterward he appeared to Peter, then to the two Difciples, which were going to Emmaus. Ue appeared to I Cor. XY. the Difciples alfo, as they were gathered together, for fear of the Jews, the door Ihut. At another time he was Luke xxiv. feeu at the Sea of Tiberias of Peter and Thomas, and of other Diiciples, when they were fifliing. Me v/as feen of John xxi. more than five hundred brethren in the mount of Galilee, where Jefus appointed them to be by his angel, when he laid. The Sermon of the KefurreSi'ion, ^6y faid, Behold, he Jhall go before you into Galilee ; there fhall ye fee him, as he hath f aid unto you. After this he appeared unto James, and laft of all he was vifibly feen of all the Apoftles, at fuch time as he was taken up into heaven. Aflsi. Thus at fundry times he (hewed himfelf after he was rifen again, to confirm and ftablifli this article. And in thefe revelations fometime he fliewed them his hands, his feet, and his fide, and bade them touch him, that they (hould not take him for a ghoft or a fpirit. Sometime he alfo did eat with them, but ever he was talking with them of the everlafi.ing kingdom of God, to aflure the truth of his refurreftion. For then he opened their underfanJing, that^^^^^^^^^- they might perceive the Scriptiires, and faul nnto them, Thus it is written, and thus it behoved Chriji to f'tiffer^ and to rife from death the third day, and that there fhould be preached openly in his name pardon and remijjion of fins to all the na- tions of the luorld. Ye fee, good Chriftian people, how neceffary this article of our faith is, feeing it was proved of Chrift himfelf by fuch evident reafons and tokens, by fo long time and fpace. Now therefore, as our Saviour was diligent for our comfort and inftruftion to declare it ; fo let us be as ready in our belief to receive it to our com- fort and inftruh\\.\r. luhence %ve look for a Saviour, even ^the Lord Jefus Chriii, ii'hich fhall chartge our vile bodies, that they may he fafhioned like his glorious body, ivhich he Jh all do by the fame fo-'wcr B b tnherebj 370 The Sermon of the Rcfurre^ion. luherehy he rojefrom death, and ivherehj/ hejhall he able to fuhdue. all things unto himfelf. Thus, good Chriftlan peo- ple, forafmuch as ye have heard thefc lb great and excel- lent benefits of Chrift's mighty and glorious rel'urre6lion, as how that he hath ranlbmed fin, overcome the Devil, death and hell, and hath vio\orlou(ly gotten the better hand of them all, to make us free and fafe from them, and knowing that we be by this benefit of his refurrec- tion rifen with him by our faith unto life everlafting, be- ing in full furety of our hope, that we fliall have our bodies likewiie ralfed again from death, to have them glorified in immortality, and joined to his glorious body, having in the mean while his holy Spirit within our hearts, as a feal and pledge of our e\ erlalling inheritance : by whofe afliftance we be replenilhed with all righteouf- nefs, by whofe power we fliall be able to fubdue all our evil affcAions, rifing againft the pleafure of God : — thefe things, I fay, \\ ell confidered, let us now in the reft of our life declare our faith that we have in this moll fruit- ful article, by framing ourfelves thereunto, in rifing daily from fin to righteoufnefs and holincfs of life. For luhat a Pet. ii. Jhall it ai'ail us, faith St. Peter, to he efcapcd and delivered from the flit hinefs of the tvorld, through the knowledge of the Lord and Swuiour Jtfus Chrijl, ij lue he entangled again ihcrexvith^ and be oftrcome again t Certainly it had been bet- ter, faith he, never to have known the way of righteoufnefs, than, after it is known and received, to turn back again from the holy commandment of God given unto 7cs. For fo fliall the proverb have place in us, where it is faid, The dog is returned to his vomit again, and the fow that was wajhed to her luallowing in the mire again. What a fliame were it for us, being thus fo clearly and freely wallied from our fin, to return to the filthinefs thereof again ! What a folly were it, thus endowed with righteoufnefs, to lofe it again ! What madnefs were it to lofe the inheritance that we be now let in, for the vile and tranfitory pleafure of fin ! And what an unkindnefs lliould it be, where our Saviour Chrift of his mercy is come to us, to dwell with us as our gueft, to drive him from us, and to banifii him violently out of our fouls, and infiead of him, in whom is all grace and virtue, to receive the ungracious fpirit of the Devil, the founder of all naughtincis and milch icf! How can we find in our hearts to Ihew fuch extreme un- kindnefs to Chrift, which hath now fo gently called us to mercy, and offered himfelf unto us, and he now entered •within us ? Yea, how dare we be fo bold to renounce the prclcnce The Sermon of the "RefurreBioji. 371 prefence of the Father, the Son, and the Holy Ghoft ; (for where one is, there is God all whole in majefty, to- ffether with all his power, vvifdom, and goodnefs,) and tear not, I fay, the danger and peril of fo traitorous a de- fiance and departure? Good Chriftian hrethren and lifters, advife yourfelves, conlider the dignity that ye be now let in, let no folly lofe the thing that grace hath fo pre- cioufly offered and purchafed, let not wilfulnefs and blindnefs put out fo great light that is now Ihewed unto you. Only fake good hearts unto you, a7id put upon you allEphtL vi. tor armour of God, that ye may jiand againji your enemies , ivhkh ^uould again fubdue you, and bring you into their thraldom. Remember ye be bought from your vain converfa- i Pet. i. tion, and that your freedom is purchafed neither luith gold nor Jili'er, but with the price of the precious blood of that inno- cent Lamb Jefus Chrijl, zuhich was ordained to the fame pur- fofe before the world was made. But he was fo declared in the latter time of grace for your fakes, which by him have your faith in God, who hath railed him from death, and hath given him glory, that you fliould have your faith and hope towards God. Therefore as you have hi- therto followed the vain lufts of your minds, and fo dif- pleafed God to the danger of your fouls ; fo now, like obedient children thus purified by faith, give yourfelves to walk that way which God moveth you to, that ye may receive the end of your faith, the falvation of your fouls. And as you have given your bodies to unrighte- i Pcti. ouiiicfs, to fm after fin ; lb now give yourfelves to righte- oufnefs, to be lan6tilied therein. If ye delight in this article of our faith, that Chrift is rifen again from death to life, then follow you the example of his refurre6lion, as St. Paul exhorteth us, faying, ^i" zue be buried with Rom, \'u Chrif by our haptijm into death,, fo let us daily die to Jin, mortifying and killing the cvd defres and motions thereof. And as Chrijl was raifed up from death by the glory of the Father, fo let its rife to a n^w lije, and zvalk continually therein, that we may liketuife as natural children live a con- 'vcrCation to move men to glorfy our Father luhich is in hea- ven. If we then he rifen with Chrift by our faith to the hope v^ztt. v. of everhi/iing life, let us rife alfo with Chrif, ajcer his ex- ample, to a new Ufe, and leave our old : JVe jhall then he truly rifen, ifwefeekfor things that be heathen ly, if we have our affection on things that be above, and not on things that he on the earth. If ye defire to know what theie earthly things be which ye (liould put off, and what be the hea- venly things above, that ye fliould feek and enfue, St. B b a Paul 37« Coloir.jii. James i. Phil. iii. Luke i. John V. ColofT. iii The Sermon of the Rt'furrcSlion. Paul in the Epiftle to the Coloffiaiis dcclareth, when he exhorteth us thus : Mortify jour earthly members, aiid old offtBion of fin, as Jornication, imchtinmis, unnatural lujiy evil conciipijcencci, and covctoufriefs, luhich is worjhipping of idols', for the ivhich things, the ivratb of God is luojit to fall on the children of unbelief ; in ivhich things once ye walked^ luhenyc lived in them. But noiv put ye clfo aiuay from you, ivrath, fiercenefs , malicioufnefs, cur fed fpeaking,flthy ff cak- ing, out of your mouths. Lie not one to another , that the old man with his luorks be put off, and the new he put on. Thcfe be the earthly things which St. Paul moved you to caft from you, and to pluck your hearts from them : for in following thefe, ye declare yourfelves earthly and worldly. Theie be the fruits of the earthly Adam. Thele fhould you daily kill by good diligence, in with- ftanding the defires of then), that ye might rife to righte- cufnefs. Let your aff'e£lio7i from henctforth he fet on hea- venly things, fue and fearch for mercy, kindnefs, meeknefs, pa- tience, forbearing one another, and forgiving one another. If any man have a quarrel to another, as Chrifl forgave you, even fo do ye. If thefe and fuch other heavenly virtues ye enfue in the refidue of your life, ye (hall (hew plainly that ye be rifen with ChriU, and that yc be tb.e heavenly chil- dren of your Father in heaven ; from whom, as from the giver, Cometh theie graces and gifts. Ye Ihall prove by this maimer, that your converfation' is in heaven, where your hojie is ; and not on earth, following the beaftly appetites of the flefh. Ve muil confider that ye be there- fore cleanicd and renewed, that ye Ihould from henceforth ferve God in holinefs and righteoufneis all the days of your li\cs, that ye may reign with him in everlafting life. If ye rcfufe I'o great grace, whereto ye be called, what other thing do ye, than heap to you damnation more and more, and fo provoke God to caft his difpleafure upon you, and to revenge this mockage of his holy facra- ments in fo great abuling of them ? Apply yourfelves, good friends, to live in Chrill, that Chrilt may ftill live in you, whofe favour and alfutance if ye have, then have ye everluding life already within you, then can nothing hurt you. Whatfoever is hitherto done and committed, Chriil, ye fee, hath offered you pardon, and clearly received you to his favour again, in full furety whereof ye have him now inhabiting and dwelling within you. Only {liew yourfelves thankful in your lives, determine with yourfelves to rcfufe and avoid all fuch things in your con- verfations as fliould offend his eyes of mercy. Endeavour your- The Sermon of the UeJurrcBion* 373 vourfelves that way to rife up again, which way ye fell into the well or pit of fin. If by your tongue you have offended, now thereby rife again, and glorify God there- with ; accuUoni it to laud and praiie the name of God, as ye have therewith dilhorioured it. And as ye have hurt the name of your neighbour, or otherwife hindered him, fo now intend to reliore it to him again. For without reftitution God accepteth not your confeffion, nor yet Rcftitmion. your repentance. It is not enough to forfake evil, except you fet your courage to do good. By what occafion Ibever you have offended, turn now the occafion to the honouring of God, and profit of your neighbour. Truth Pfal. xxxvi. it is that fin is flrong, and affections unruly. Hard it is to fubdue and refiit our nature, fo corrupt and leavened wath the lour bitterneis of the poifon, which we received by the inheritance of our old father Adam. But yd /rtif Matt, vi. good courage, faith our Saviour Chrifi:, /or I have overcome the ivorld, and all other enejnit'sforj'ou. Si?i ^^fball ?iot have foivcr over you, for ye he now under grace, laith St. Paul. Rom. vi. Thoug)^ your power be weak, yet Chrid is rifen again to ftrengthen you in your battle, his holy Spirit (hall help Rom. viii. your infirmities. In truft of his mercy, take you in hand to purge this old leaven of fin, that corrupteth and four- eth the fweetnefs of our life before God; that ye may i Cor. v. be as new and frc(h dough, void of all four leaven of wickednefs; fo fiiall ye fliew yourfelves to be fweet bread to God, that he may have his delight in you. I fay, kill and offer you up the worldly and earthly affeftions of your bodies. For Chrift our Eafl:er Lamb is offered up for us, to flay the power of fin, to deliver us from the danger thereof, and to give us example to die to fin in our lives. As the .Tews did eat their Eafier Lamb, and keep their feafl in remembrance of their deliverance out of Egypt ; even lo let us keep our Eafter feait in the thankful remembrance of Chriff's benefits, which he hath plentifully wrought for us by his rel'urreclion and palling to his Father, whereby v/e are deliyered from the capti- vity and thraldom of all our enemies. Let us in like manner pal's over the affections of our old converfation, that we may be delivered from the bondage thereof, and rife with Chrift. The .lews kept their fealt in ahftaining Esod. TJi, from leavened bread by the ipace of feven days. Let us Chriftian folk keep our holy-day in fpiritual manner j that is, in ahftaining, not from material leavened bread, but from the old leaven of fin, the leaven of malicioufnefs and wickednefs. Let us caft from us the leaven of cor- B b 3 rupt 374 '^''^'' Sermon of tlw ^cfurreSlion. rupt (loftrlne, that will infc6l our fouls. Let us keep our feaft the whole terui of our life, with eating the bread of purenel's, of gocily life, and truth of ChrilVs doctrine. Thus {hall we declare that Chrili's gifts and graces have their efl[e(?t in us, and that we have the right belief and knowledge of his holv refurreotion : where truly, if we apply our faith to the virtue thereof in our life, and con- form us to the example and fignification meant thereby, we (liall be fure to rile hereafter to cverlading glory, by the goodnefs and mercy of our Lord Jeiiis Chrilt : to whom with the Father and the Holy Choil be all glory, ■ thankfgiving, and praife, w injinita fccuhrum J'ccula, Amen. AN "■sm AN HOMILY, OF THE IVortliy receiving ami reverent ejleeni'ing of the Sacrament of the Body and Blood of Chr'iji, THE great love of our Saviour Chrift towards man^ kind, good Chriltian people, doth not only appear in that dear-bought benefit of our redemption and ialva- tion by his death and paffion, but alfo in that he fo kindly provided, that the fame moft merciful work might be had in continual remembrance, to take lome place in us, and not be fruftrate of his end and purpofe. For as tender parents are not content to procure for their chil- dren coflly poffefTions and livelihood, but take order that the fame may be conferved and come to their ufe ; fo our Lord and Saviour thought it not fufficient to purchafe for us his Father's favour again, (which is that deep fountain of all goodnefs and eternal life) hwX. alfo invented the ways moft wifely, whereby they might redound to our commodity and profit. Amongft the which 4nea.ns is the public celebration of the memory of his precious death at the Lord's table. Which although it feem of fmall virtue to fome, yet being rightly done by the faith- ful, it doth not only help their weaknefs (who by their poifoned nature readier to remember injuries than bene- iits) but ftrengtheneth and comforteth their inward man with peace and gladnefs, and maketh them thankful to their Redeemer, with diligent care and godly converfa- tion. And as of old time God. decreed his wondrous Exod. xii, benefits of the deliverance of his people, to be kept in memory by the eating of the paifover, with his rites and ceremonies J fo our loving Saviour hath ordained and eftablilhed the remembrance of his great mercy expretfed in his palfion, in the inllitution of his heavenly fupper, Matt, xxvi, B b 4 where 37^ 1'he Virjl Pari of the Sermon I por. xi. where every one of us nuift be guefts and not gazers, eaters and not lookers, feeding oiirfelves, and not hiring others to feed for us, that we may live by our o\\'n meat, and not to perifli for hunger whilft other devour all. To Luke xi. this his commandment forceth us, faying, Do \e this, I Cor. vi. drmkye all of this. To this his promife enticeth, 7'/'/^ is my lody^ which is given for joii. ; I his is my blood, luhich is Matt. \x\\.Jhed for you. So then of ncccllity we muft be ourfelves partakers of this tabic, and not beholders of other : fo we muft addrcfs ourfelves to frequent the faiue in re- verent and comely manner, left as phytic provided for the body, being milufed, more hurteth than profiteth ; fo this comfortable medicine of the foul undecently re- ceived tendeth to our greater harm and forrow. And St. I Cor. xi. Paul faith, He that catdb and drinketh unworthily, eateth and drinketh his own damnation. Wherefore, that it be not faid to us, as it was to the gueft of that great fup- Matt. xxii. per, Friend, hotu camejl thou in, not having the marriage^ garment P and that we may fruitfully ufe St. Paul's coun- 1 Cor. xi. (qI, I^et a man prove himft'lf and fo eat of that bread, and drink of that cup ; we muft certainly know, that three things be rcquilite in him which would feemly, as becom- eth fuch high myfteries, refort to the Lord's table. That is, firft, a right and worthy eftlmation and underftanding of this myftery. Secondly, to come in a fure faith. And thirdly, to have newnefs or purenefs of life to fucceed the receiving of the fame. But, before all other things, this we muft be fure of efpecially, that this lupper be in fuch wife done and mi- niftered, as our Lord and Saviour did, and commanded to be done, as his holy Apoftles ufed it, and the good fathers in the primitive church frequented it. For (as that wor- thy man St. Ambrofc faith) lie is unworthy of the Lord, that otlierwife doth celebrate that myftery, than it was delivered by him. Neither can he be devout, that other- wife doth prefume than it was given by the Author. We muft then take heed, left of the memory, it be made a facrifice; left, of a communion, it be made a private eat- ing ; left, of two parts, we have but one ; left, applying it for the dead, we lole the fruit that be alive. Let us ra- ther in thcfe matters follow the advice of Cyprian in the like cafeR ; that is, cleave faft to the lirft beginning, hold tali the Lord's tradition, do that in the. Lord's commemo- ration which he himlelf did, he hinifelf commanded, and his Apoftles confirmed. This caution or forelight if we uie, theo may we fee thole things that be requifite iti the \\orthy concerning the Sacrament^ 377 worthy receiver, wliereof this was the firft, that we have a right underllanding of the thing itfelf. As concerning which thing, this we may affuredly perfuade ourleltes, that the ignorant man can neither worthily efveem nor efleAually ul'e thoie marvellous graces and benefits ofiered and exhibited in that (upper ; but either will lightly re- gard them, to no I'mall offence, or utterly condemn them, to his utter deftruction. So that by his negligence he de- ierveth the plagues of God to fall upon him, and by con- tempt he deferveth everlalting perdition. To avoid then thefe harms, ufe the advice ot the Wife Man, who willeth Prov. xxiii. thee, when thou fitteft at an earthly king's table, to take diligent heed what things are fet before thee. So now much more at the King of kings' table, thou muft care- fully fearch and know what dainties are provided for thy foul, whither thou art come, not to feed thy fenles and belly to corruption, but thy inward man to immortality and life; nor to confider the earthly creatures which thou feeft, but the heavenly graces which thy faith beholdeth. For this table is not, faith Chryfoftom, for chattering jays, but for eagles, who fly thither where the dead body lieth. And if this advertifeinent of man cannot perfuade us to refort to the Lord's table with under- llanding, fee the counfel of God in the hke matter, who •charged his people to teach their pollerity, not only the rites and ceremonies of the palfover, but the caufe and end thereof: whence we may learn, that both more per- fe6t knowledge is required at this time at our hands, and that the ignorant cannot with fruit and profit exercife himfelf in the Lord's Sacraments. But to come nigher to the matter : St, Paul blaming the Corinthians for the profaning of the Lord's Supper, concludeth that ignorance both of the thing itfelf, and the fignification thereof, was the caufe of their abufe : For they came thither unreverenily, not difcernmg the Lord's body. Ought not we then by the motion of the Wife Man, by the wifdom of God, by the fearful example of the Corinthians, to take advifed heed, that we thruft not ourfelves to this table with rude and unreverent ignorance, the fmart whereof Chrift's church hath rued and lamented thefe many days and years ? For what hath been the caufe of tlie ruin of God's religion, but the ignorance hereof? What hath been the caufe of this grofs idolatry, but the ignorance hereof ? What hath been the caul'e of this mummifh mailing, but the ignorance hereof? Yea, what hath been, and what is at 37^ The Firjl Part of the Sermon at this day the caufe of this want of love and charitj', but the ignorance hereof ? Let us therefore fo travel to un- derltand the Lord's Supper, that we be no caufe of the decaj' of God's worHiip, of no idolatry, of no dumb niaf- fing, of no hate and malice ; fo may we the boldlier Ai?ls i. liave accefs thither to our comfort. Neither need we to think, that fuch exac^ knowledge is required of every man, that he be able to difculs.all high points in the Mat. xxvi. do6trinc thereof : but tlms nmch we mull be fure to hold, that in the Supper of the Lord there is no vain ceremony, no bare fign, no vmtrue ligure of a thing ab- i Cor. xi. fent : But, as the Scriptvne faith, the Table of the Lord^ the Bread aiid Cup of the Lord, the Memory of Chnjl, the Anmtticiat'ion of his death, yea, the Communion of the Body and Blood- of the Lord, in a_ viar-vellous incorporation, which by the operation of the Holy Ghoji (the very bond of our con- jun3ion ivith Cbrill) is throui(h Jaith ^vrought ia the fouls of the faUhftd, iclMrtbv not ony their fouls live to eternal life^ but thev furely trujl to ii'in their bodies a refurreBion to im- mortalily. The true underftanding of this fruition and union, which is betwixt the body and the head, betwixt iren.lib.iv. the truc believers and Chrift, the ancient Catholic Fa- cu)). .u- thers both perceiving themfelves, and connnending to ^•^"r^u'^r'^' their people, were not afraid to call this fupper, fome Dionyiius. Oi them, tl)e lalve or immortalitjr and lovereign preler- Origen.Op-vative againit death ; other, a deilical communion; other, tat. Cyji. dc ^^ fwcet dainties of our Saviour, the pledge of eternal mini.Atha.^^t;''^th, the defence of faith, the hope of the refurre6lion ; de Pec. in Other, the food of immortality, the healthful grace, and Spin Sarict. j-j-i^j coniervatory to everlafting life. xVll which fayings both of the holy Scripture and godly men, truly attri- buted to this celelbal baiujuet and fealt, if we would often call to mind, O how would they inflame our hearts to defire the participation of thefe myfteries, and often- times to covet after this bread, continually to thirll for this food ! Not as efpecially regarding the terrene and earthly creatures which remain ; but always holding faft and cleaving by faith to the rock, whence we may luck the fweetnei's of everlaliing faU'ation. And to be brief, thus much more the faitljful iee, hear, and know the favourable mercies of God fealed, the fatisfaclion by Clnilt towards us confirmed, and the reminion of lin eftabliOied. Here they may feel wrought the tranquil- lity of confciencc, the increafe of faith, the ftrcngthening of hope, the large ipreading abroad of brotherly kind- nels, with many other fundry graces of God. The tafte whereof conctrning the Sacrament* 379- whereof they cannot attain unto, \v\\o be drowned in the deep dirty lake of blindnefs and ignorance. From the which, O beloved, waili yourfelves with the living waters of God's word, whence you may j^erceive and know, both the fpiritual food of tliis collly iupper, and the happy truftings and efFe6ls that the fame doth bring with it. Now it followeth to have with tliis knowledge a fure and conrtant faith, not only that the death of Chrilt is available for the redemption of all the world, for the remiffion of fins, and reconciliation with God the Fa- ther; but alio that he hath made upon his crofs a full and fufficient facrifice for thee, a perfc Cor. x. althovigh the people were partakers of the Scicraments under Mofes, yet for that Tome of them were fUll wor- jfhippers of images, whoremongers, tempters of Chrill, murmurers, and coveting after evil things, God overthrew thofe in the wildernefs, and that for our example ; that is, that we Chriftians fhould take heed we refort unto our Sacraments with holinefs of life, not trufting in the out- ward receiving of them, and infefted with corrupt and uncharitable manners. For this fentence of God muft always be juftified : / ivill have mercy, and not facrijice. Wherefore, faith Bafil, it behoveth him that comethDeBap. to the Body and Blood of Ch rift, in commemoration of '''^- '•*-'• 3* him that died and rofe again, not only to be pure from all filthinefs of the flefli and fpirit, left he eat and drink his own condemnation, but alfo to fliev/ out evidently a memory of him that died and rofe again for us, in this point, that ye be mortified to fin and the \A'orld, to live now to God in Chrift Jefus our Lord. So then we muft Ihew outward teftimony, in following the fignification of Chrift's death ; amongit the which this is not efteemed leaft, to render thanks to Almighty God for all his bene- fits, briefly comprifed in the death, paflion, and refur* reftion of his dearly beloved Son. The which thing, becaufe we ought chiefly at this table to folemnizc, the godly Fathers named it Eucharijlla, that is, tbankigiving : as if they ftiould have faid. Now above all other times ye ought to laud and praife God. Now may you behold the matter, the caufe, the beginning, and the end of all thankfgiving. Now if you flack, ye fliew yourfelves moft unthankful, and that no other benefit can evt-r ftir you to thank God, who fo little regard here {o many, io wonderful, and fo proMtable benefits. Seeing then that the name and thing itfelf doth moni'li us of thanks, let us, as St. Paul faith, ojfcr aUuays to God the hoft oryij-Heb. xiii. crifice of praife by Chrijij that is, the fruit of the lips which confefs 383 The Second Part of the Sermon Pfalm 1. conpf's his name. For as David fingeth, He that offereth to God thanks mid praife^ ho7ioureth him. But how few be there of thankful perfons, In comparifon to the unthank- Lukc xTii, ful ! Lo, ten lepers in the Gofpel were healed, and but one only returned to give thanks for his health. Yea, happy it were, if among forty communicants we could fee two unfeignedly give thanks. So unkind we be, fo oblivious w'Q, be, fo proud beggars we be, that partly we care not for our own commodity, partly we know not our duty to God, and chiefly we will not confefs all that we receive. Yea, and if we be forced by God's power to do it, yet we handle it fo coldly, fo drily, that our lips praife him, but our hearts difpraife him ; our tongues blefs him, but our life curfeth him; our words worfliip him, but our works didionour him. O let us therefore learn to give God here thanks aright, and fo to agnize his exceeding graces poured upon us, that they being fliut up in the treafure-houfe of our heart, may in due time and feafon in our life and converfation appear to the glorifying of his holy name. Furthermore, for newnefs of life, it is to be noted that St. Paul writeth. That ivc hang inany, arc one bread and one body ; for all be partakers of one bread : declaring thereby not only our communion with Chrift, but that unity alfo, wherein they that eat at this table ihoukl be knit together. For by diffenfion, vain-glory, ambition, itrife, envying, contempt, hatred, or malice, they (Iiould not be dilfcvered ; but fo joined by the bond of love in one myftical body, as the corns of that bread in one loaf. In reipet^t of which ih-aight knot of charity, the true Chriftians in the primitive church called this fupper. Love. As if they fhould fay, none ought to fit down there that were out of love and charity, who bare grudge and vengeance in his heart, who alfo did not profefs his kind affcftion by fome charitable relief for fome part of tlie congregation. And this was their praii-lice. O hea- venly banquet then lb ufed ! O godly gucfls, who fo elteemed this feaft ! But O wretched creatures that we be at thefe days, who be witho\it reconciliation of our brethren whom we have oflbndcd, witl^out liitisfying them whom we have caufed to fill, without any kind of thought or companion toward them whom we might eafily relieve, without any confcience of ilander, diidain, niilreport, di- vilion, rancour, or inw ard bitternels. Yea, being accum- Gen. iv. bcred with the cloaked hatred of Cain, with the long coloured concerning the Sacrament, 3^3 coloured malice of Efau, with the diiTcnibled falfchood of Gen. xxvii. Joab ; dare ve prelume to come up to thele lacred and " ^'^"^' '"' fearful myfteries ? O rnau, whither ruftell thou una to ra'ife up them that are fallen with the ivord. The Prophet David crieth to have this gift, faying, Open thou my lips, -pfalml. O Lord, and my mouth Jh all Jhezu forth thy praife. For our Saviour Chrift alfo in the Gofpel faith to his Difciples, //Matth.x, is 7tot you that fpeak, but the Spirit of your Father which is laithin you. All which teftimonies of holy Scripture do fufficiently declare, that the myftery in the tongues be- tokeneth the preaching of the Gofpel, and the open con- feffion of the Chriftian faith, in all them that are pofTcfled with the Holy Ghofl. So that if any man be a dumb Chrif- tian, not profefling his faith openly, but cloaking and colouring himfelf for fear of danger in time to come, he giveth men occalion, juflly, and with good confcience, to doubt left he have not the grace of the Holy Ghofl within him, becaufe he is tongue-tied, and doth not fpeak. Thus then have ye heard the firft inftitution of this feaft of Pentecoft, or Whitfuntide, as well in the old c c 3 Law 388 The Firjl Part of the ScrmcJi Law among the Jews, as alfo in the time of the Gofpel among the Chriftians. Now let us confider what the Holy Choft Is, and how conl'equent]y he worketh his miraculous works towards mankind. The Hojy Glioft is a fpiritual and divine fub- ftance, the third Perfon in the Deity, diftincl from the Fa- ther and the Son, and yet proceeding from them both : which thing to be true, both the Creed of Athanafius beareth witnefs, and may be alio cafily proved by mod plain teftimonies of God's holy Word. When Chrift was baptized of John in the river Jordan, wc read that the Holy Ghoft came down in form of a dove, and that the Pather thundered from heaven, laying, 7 his is my dear Matth. iii. and "iuell-beiovcd Son, in ivhom I am ivtil fLaJed. Where note three divers and dlftindl Perfons, the Father, the Son, and the Holy Ghoft; which all notwithftanding are not three Gods, but one God. Likewife, when Chrift did firft inftitute and ordain the Sacrament of Bap- tifm, he fent his Difciples into the whole world, willing Mat. xxviii. them to baptize all nations, in the ncimc of the Father, the Son, and the Holy Ghoji. And in another place he faith, John \\. I u>ill pray unto my Father, and he Jhall gii'e you another Joha ii. Comforter. Again, When the Comforter Jhall come, luhoni I wilt fend from, my Father, ^c. Thei'e and luch other places of the New Teftament do fo plainly and evidently confirm the diftin6\ion of the Holy Ghoft from the other Perfons in the Trinity, that no man poftibly can doubt thereof, unlefs he will blafpheme the everlafting truth of God's Word. As for his proper nature and iubftance, it is altogether one with God the Father, and God the Son, that is to fay, fpiritual, eternal, uncreated, incomprehen- fible, almighty; to be ftiort, he is even God and Lord everlafting. Therefore he is called the Spirit of the Fa- ther, therefore he is faid to proceed from the Father and the Son, and therefore he was equally joined with them in the commlfiion that the Apofties had to baptize all na- tions. But that this may appear more feiifibly to the eyefl of all men, it ftiall be requifite to come to the other part, namely, to the wonderful and heavenly works of the Holy Ghoft, which plainly declare unto the world his mighty and divine power. Firft, it is evident that he did wonderfully govern and dire6l the hearts of the Patriarchs and Prophets in old time, illuminating their minds with tlie knowledge of the true Mellias, and giving them ut- terance to prophefy of things that ftiould come to pafs long for Whitfunday. 389 long time after. For, as St. Peter witnefleth, the ^ro-^Pet. i. pbecy came not in old time by the will of man ; hut the holy men of God [pake as they ivere moved inwardly by the Holy Ghoji. jVnd of Zacbary the high Pried it is faid in tie Golpel, that he hein^full of the Holy Gbojl, prophfied and^^'^^ «• praifed God. So did alfo Simeon, Anna, Mary, and di- vers other, to the great wonder and admiration of all men. Moreover, was not the Holy Ghoft a miglity worker in the coneeption and the nativity of Chrift our Saviour? St. Matthew faith, that the bleffed Virgin Matth.i. WAS found with child of the Holy Ghoft, before Jofeph and flie came together. And the angel Gabriel did ex- prefsly tell her, that it fliould come to pais, faying, TZ>6^Lukei, Holy Gholl /hall come upon thee, and the pozuer of the moft High Jhall ovcrjhadmu thee, A marvellous matter, that a woman fliould conceive and bear a child without the knowledge of man. But where the Holy Ghoft worketh, there nothing is impoflible, as may further alfo appear by the inward regeneration and fan6lification of mankind. When Chrift laid to Nicodemus, Unlefs a man he Z'or/z John iii. aneiu, of tuater and the Spirit, he cannot enter into the kitig- dom of God, he was greatly amazed in his mind, and be- gan to reafon with Chrift, demanding bozo a man might he horn lubich luas old P Can he enter, faith he, into his mo- ther's womb again, and fo he horn anezu P Behold a lively pattern of a fleflily and carnal man. He had little or no intelligence of the Holy Ghoft, and therefore he goeth bluntly to work, and alketh how this thing were poffible to be true : whereas othei-wife if he had known the great power of the Holy Ghoft in this behalf, that it is he which inwardly worketh the regeneration and new birth of mankind, he would never have marvelled at Chrlfl's words, but would rather take occafion thereby to pralfe and glorify God. For as there are three feveral and fundry perfons in the Deity ; fo have they three feve- ral and I'undry oilices proper unto each of them. The Father to create, the Son to redeem, the Holy Ghoft to ikn6lify and regenerate. Whereof the laft, the more it is hid from our underftandlng, the more it ought to move all men to wonder at the lecret and mighty working of God's holy Spirit, which is within us. For it is the Holy Ghoft, and no other thing, that doth quicken the minds of men, ftirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God, luch as otherwife of their own crooked and perverfe nature they lliould never have. c c 3 Thai 390 The Firjl Part of the Sermon John V. That which is horn of the Spirit is fpirit. As who fliould fay, man of his own nature is fleflily and carnal, cor- rupt and naught, finful and difobedient to God, without any fpurk of goodnefs in him, without any virtuous or godly motion^ only given to evil thoughts and wicked deeds. As for the works of the Spirit, the fruits of taith, charitable and godly motions, if he liave any at all in him, they proceed only of the Holy Ghort, who is the only worker of our fanclification, and maketh us new men in Chrift Jefus. Did not God's holy Spirit miracu- iSam.xvii.louily work in the child David, when of a poor fiiepherd he became a princely prophet? Did not God's holy Spirit Matth. ix. miraculoufiy work in Matthew, fitting at the receipt of ciflom, when of a proud publican he became an humble and lowly Evangelift ? And who can choofe but marvel to confider, that Peter iliould become of a (imple fiflier a chief and mighty Apoftle ? Paul of a cruel and bloody perfecutor, a faithful difciple of Chrift, to teach the Gen- tiles? Such is the power of the Holy Ghoft to regenerate men, and as it were to bring them forth anew, fo that they fliall be nothing like the men that they were before. Neither doth he think it fuHicient inwardly to work the fpiritual and new birth of man, unleis he do alfo dwell 1 Cor. iii. and abide in him. Knozv ye not^ laith St. Paul, that ye are the temple of God, and that his Spirit d%velleth in yon ? Knoiu ye not that your bodies are the temples of the Holy Ghofl, luhich is luithin you P Again he faith. You are not in the Rom.viii. ffjh, but in the Spirit, For luhy P The Spirit of God dzL'clleth in you. To this agreeth the doctrine of St. I John ii. Jolm, writing on this wile: The anointing which ye have received (he meaueth the Holy Ghoft) divelleth in you. And the doftrine of Peter faith the iame, who hath thefe J Pet. iv. words : The Spirit of glory and of God rejlclh upon you. O what comfort is this to the heart of a true Chriftian, to Rom. V. think that the Holy Ghoft dvvclleth within him ! // God be ivith us, as the Apoftle faith, ^vbo can be againjl us P O but how ftiall I know that the Holy Ghoft is within me ? iome man perchance will fay. Forfooth, as the tree is knoivn by his fruit, fo is alfo the hl.iy (ihoji. The fruits of Gal. V. the Holy Ghoft (according to the mind of St. Paul) are thefe : love, joy, peace, long-fuffering, gentlenefs, good- nefs, faithfulnefs, meeknels, temperance, &c. Contrari- wlfe, the deeds of the flefti are tiiele : adultery, fornica- tion, inieleannefs,wantonn(."ls, idolatry, witchcraft, hatred, debate, emulation, v^rath, contention, fedition, herefy, envy, murder, drunkeunefs, gluttony, and fuch like. Here for Whitfiinday, 39' Here is now that glafs, wherein thou muft behold thyfelf, and difcern whether thou have the Holy Ghoft within thee, or the fpirit of the flefh. If thou fee that thy works be virtuous and good, confonant to the pre- fcript rule of God's word, favouring and tafting not of the flefh, but of the Spirit, then affure thyfelf that thou art endued with the Holy Gholl : otherwife, in thinking well of thyfelf, thou doft nothing elfe but deceive thyfelf. The Holy Gh<3fl: doth always declare himfelf by his fruit- ful and gracious gifts, namely, by the word of wifdom, by the word of knowledge, which is the underftanding of the Scriptures by faith, in doing of miracles, by healing i Cor. xii, them that are difeafed, by prophecy, which is the declara- tion of God's myfteries, by diicerning of fpirits, diverfities of tongues, interpretation of tongues, and fo forth. All which gifts, as they proceed from one Spirit, and are feve- rally given to man according to the meafurable diftribution ofthe Holy Ghoft; even fo do theybringmen,and not with- out good caufe, into a wonderful admiration of God's divine power. Who will not marvel at that which is Avritten in the A6ls of the Apoftles, to hear their bold confeflion be- A£is vi fore the council at Jerufalem ; and to confider that they went away with joy and gladnefs, rejoicing that they vi^ere counted worthy to fuffer rebukes and checks for the name and faith of Chrift Jefus. This was the mighty work of the Holy Ghoft, who, becaufe he giveth patience and joyfulnefs of heart in temptation and affli6lion, hath therefore worthily obtained this name in holy Scripture, to be called a Comforter. Who will not alfo marvel to read the learned and heavenly fermons of Peter and the Difciples, confidering that they were never brought up in fchool of learning, but called even from their nets, to fupply the rooms of Apoftles ? This was likewife thejo^nxiv. mighty work of the Holy Ghoft, who, becaufe he doth inftruome and their adherents are not the true church of Chrift, JorWhitfiinday, 395 Chrlft, much lefs then to be taken as chief heads and rulers of the fame. Whofoever, faith he, do dilTent tromAuguft. the Scriptures concerning the head, akhough they be centra Pe- found in all places where the church is appointed, yet are |^.jf^'^^' ^' they not in the church : a plain place, concluding direft- cap. 4. ly againft the church of Rome. Where is now the Holy Ghoft, which they fo (loutly do claim to themfelves ? Where is now the Spirit of Truth, that will not fuffer them in any wile to err ? If it be polfible to be there, where the true church is not, then is it at liome ; other- wife it is but a vain brag, and nothing elfe. St. Paul, as ye have heard before^ faith. If any man have not the Spirit of Chi-iji, the fame is ?iot his. And by turning the words, it may be truly faid, If any man be not of Chriji, the fame hath not the Spirit. Now to difcern who are truly his, and who not, we have this rule given us ; that his fheep do ahuavs hear his voice. And St. John faith. He that is John x. of God'heareth God's word. Whereof it folio weth, thaff"^'"^'"' ' the Popes, in not hearing Chrift's voice, as they ought to do, but preferring their own decrees before the exprefs word of God, do plainly argue to the world that they are not of Chrift, nor yet poffelfed with his Spirit. But here they will allege for themlelves, that there are divers ne- cefTary points not expreffed in holy Scripture, which were left to the revelation of the Holy Ghoft ; who being John xvi, given to the church, according to Chrift's promife, hath taught many things from time to time, which the Apo- (lles could not then bear. To this we may eafily aniwer by the plain words of Chrift, teaching us that the proper office of the Holy Ghoft is, not to inftitute and bring in new ordinances, contrary to his do6trine before taught ; but (hall come and declare thofe things which he had before taught, fo that it might be v/ell and truly under- ftocd. When the Holy Ghoji, faith he, /hall come, he Jhall lead you into all truth. What truth doth he mean ? John xvl. Any other than he himfelf had before expreffed in his word ? No. For he faith, He [hall take of mine, andiohn xvu Jhe^v unto you. Again, he fhail bring you in rcmem- . brance of all things that I have told you. It is not then the duty and part of any Chriftian, under pretence of the Holy Ghoft, to bring in his own dream^s and flmtafies into the church : but he muft diligently provide tljat his doftrine and decrees be agreet'.ble to Chrift's holy Tefta- meut ; otherwife, m making tlje Holy Ghoft the author thereof, he doth blalpheme and belie the Holy Ghoft to his own condemnation. Now 39^ "^^^ Second Tart of the Sermon Now to leave their do6lnne, and to come to other points. What iliall we think or judge of the Pope's in- tolerable pride ? The Scripture faith, that Godre/ijleth the proud, and fhezui'th grace to the hunihle. Alfo it pronounceth Matth. V. them blefl'ed -zvlnch are poor in fpirit, proniifing that they which humble themfelves (hall be exalted. And Chrift Matth. xi. our Saviour wilieth all his to learn of him, hecaufe he is humble and m,ek. As for pride, St. Gregory laith, it is the root of all mifchief. And St. Augurtine's judg- ment is this, that it maketh men devils. Can any man then, which either hath or fl^.all read the Popes' lives, juflly fay that they had the Holy Gholt within them ? Firft, as touching that they mmH be termed univerfal Bifhops and Heads of all Chriftian churches through the .^ ... world ; we have the judgment of Gregory exprefsly Epiii. 7*6. againft them; who, writing to Mauritius the emperor, 78. condemneth John, bilhop of Conftantinople, in that be- half, calling him the Prince of pride, Lucifer's Succeffor, Scrm. '. de''-"^^ ^^''^- Forerunner of Antichrift. St. Bernard alfo agree- Rcfur. ing thereunto, faith, What greater pride can there be, Dom. than that one man fliould prefer his own judgment be- fore the whole congregation, as though he only had . , ^ the Spirit of God ? And Chryfoftom pronounceth a terri- rain itb. iii.^^s fentcnce againft them, affirming plainly, that who- foever leeketh to be chief in earth Ihall lind confufion in heaven ; and that he which itriveth for the fupremacy lliali not be reputed among the fervants of Chrift. Again - Chr\foft. ^^ faith. To defire a good work, it is good ; but to fup. Mat. covet the chief degree of honour, it is mere vanity. Do not thefe places futficientlv convince their outrageous pride, in ulurping to themfelves a fupcriority above all other, as well minifters and bidiops, as kings alfo and emperors ? But as the lion is known by his claws, fo let us learn to know thefe men by their deeds. What SHbell. En- fliall wc fav of him that made the noble King Danda- nead. 9. l^s to be tied by the neck with a chain, and to lie flat hb. vu. down before his table, there to gnaw bones like a dog ? Shall we think that he had God's holy Spirit within him, and not rather the fpirit of the devil ? Such a tyrant was Pope Clement the fixth. What ihall we iky of him that proudly and contcmptuoufly trod Frederic the emperor under his feet, applying the verfe of the PJalm unto him- Pfalm Ix. felf, Thou (halt go upon the lion and the adder, the young lion and the dragnn thoujhalt tread under thy footp Shall we fay that he had God's holy Spirit within him, and not rather the fpirit of the devil .^ Such a tyrant was Pope Alexander the fw Whitfunday. 397 the third. Wlmt fliall we lay of him that armed and animated the fon againft the father, cauf'ug him to be taken, and to be cnielly iami(hed to death,- contrary to the law both of God, and alfo of nature ? Shall we fay that he had God's holy Spirit within him, and not rather the fpirit of the devil ? Such a tyrant was Pope Pafcal the fecond. What fliall we fay of him that came into his popedom like a fox, that reigned like a lion, and died like a dog? Shall wc fay that he had God's holy Spirit within him, and not rather the fpirit of the devil ? Such a tyrant was Pope Boniface the eighth. What ihall we fay of him that made Plenry the emperor, with his wife and his young child, to ftand at the gates of th^ city in the rough winter, bare footed and bare legged, only clothed in linfey woolfey, eating nothing from morning to night, and that for the fpace of three days ? Shall we fay that he had God's holy Spirit within lilm, and not rather the fpirit of the devil? Such a tyrant was Pope Hildebrand, moft worthy to be called a firebrand, if we fliall term him as he hath beft deferved. Many other examples might here be alleged ; as of Pope Joan the harlot, that was de- livered of a child in the high ftreet, going folenuily in pro- cefTion ; of Pope Julius the lid. that wilfully caft St. Peter's keys into the river Tiberis ; of Pope Urban the Vlth. that caufed five cardinals to be put in facks, and cruelly drowned; of Pope Sergius the Hid. that perfecuted the dead body of Formofus his predeceflbr, when it had been buried eight years ; of Pope John the XlVth. of that name, who having his enemy delivered itito his hands, caufed him firli: to be flripped ftark naked, his beard to be fliaven, and to be hanged up a whole day by the hair, then to be let upon an afs with his face backward toward the tail, to be carried round about the city in defpite, to be miferably beaten with rods, laft of all, to be thrufl out of his country, and to be baniflied for ever. But to conclude, and make an end, ye fhall briefly take this fliort lelTon ; wherefoever ye find the fpirit of arrogance and pride, the fpirit of envy, hatred, contention, cruelty, nuu-dcr, ex- tortion, witchcraft, necromancy, &c. allure yourielvcs that there is the fpirit of the devil, and not of God, albeit they pretend outwardly to the world never fo much holinels. For as the Gofpel teacheth us, the Spirit of .fefus is a good Spirit, an holy Spirit, a fweet Spirit, a lowly Spirit, a nierci- ful Spirit, full of charity and love, full of forgivenefs and pity, not renderingevil for evil, extremity for extremity, but overcoming evil with good, and reiuitting all oifence even from 59^ Tf>e Second Pari of the Sermon for Whitfunday, from the heart. According to which rule, if any man live uprightly, of him it may be fafely pronounced, that he hath the Holy Gholl within him : if not, then it is a plain token that he doth ufurp the name of the Holy Ghoft in vain. Therefore, dearly beloved, according to -T John iv. the good counfcl of St. John, Believe not every fpirit, but frji try them whether ihcy he of God or 710. Many fh all Mat. XXIV. ^oOT^ hi my name, faith Chrift, and fh all transform thcmfelves into angels of light, deceiving fifit be poljibhj the '■.ery eleEl. They fhall come unto you in flieep's clothing, being in- wardly cruel and ravening wolves. They fliall have an outward fhew of great holinefs and innocency of life, fo that ye (liall hardly or not at all difcern them. But the Matth. vii. rule that ye muft follow is this, To judge them by their fruits. Which if they be wicked and naught, then it is unpoffible that the tree of whom they proceed iliould be good. Such were all the Popes and Prelates of Rome for the moft part, as doth well appear in the ftory of their lives, and therefore they are worthily accounted among the num- ber offalfe Prophets, and falfe Chrifts, which deceived the Luke vi. world a long while. The Lord of heaven and earth de- fend us from their tyranny and pride, that they never en- ter into his vineyard again, to the difturbance of his filly poor flock ; but that they may be utterly confounded and put to flight in all parts of the world: and he of his great mercy fo work in all men's hearts, by the mighty power of the Holy Ghofl:, that the comfortable Gofpel of his Son Chrifl; may be truly preached, truly received, and truly followed in all places, to the beating down of fin, death, the Pope, the Devil, and all the kingdom of Anti- chrirt, that like fcattercd and difperfed flieep, being at length gathered into one fold, we may in the end reft all together in the bofoni of Abraham, Ilaac, and Jacob, there to be partakers of eternal and everlafting life, through the merits and death of Jefus Chrifi: our Sa- viour. Avien, AN AN HOMILY FOR THE Days of Rogation TVeeh, That all good things come from God. I AM purpofed this day, good devout Chriftian people, to declare unto you the moft deferved praife and com- mendation of Almighty God, not only in the confidera- tion of the marvellous creation of this world, or for con- fervation and governance thereof, wherein his great power and wifdom might excellently appear to move us to honour and dread him ; but moft elpecially in confi- deration of his liberal and large goodnefs, whicli he daily beftoweth on us his reafonable creatures, for whofe fake he made the whole univerfal world, with all the commo- dities and goods therein; which his fingular goodnefs well and diligently remembered on our part fliould move us, as duty is, again with hearty affection to love him, and with word and deed to praife him and ferve him all the days of our life. And to this matter, being ib worthy to entreat of, and fo profitable for you to hear, I trurt I Ihall not need with much circumitance of words to ftir you to give your attendance to hear what (liall be faid. Only I would wifh your affetlion inflamed in iecret wife within yourfelf, to raife up fome motion of thanklgiving to the goodnefs of Almighty God, in every fuch point as fhall be opened by my declaration particularly unto you. For elfe what (hall it avail us to hear and know the great goodnefs of God towards us, to know that whatloever is good 400 T/^ Flrjl Part of the Sermon good proceedeth from him, as from the principal foun- tain and the only author ; or to know that whatfoever is fent from him muft needs be good and wholefome ; if the hearing of fuch matter nioveth us no further but to know it only ? What availeth it the wife men of the world to have knowledge of the power and divinity of God, by the fecret infpiration of him, where they did not honour and glorify him in their knowledge as God ? What praife was it to them, by the confideration of the creation of the world, to behold his goodneis, and not to be thankful to him again for his ereatures ? What other thins: deferved this blindnefs and for^etfulnefs of them at God's hands, but utter forfaking ot him ? And fo forfaken of God, they could not but fall into extreme ignorance and error. And although they much efteemed themfelves in their wits and knowledge, and gloried in their wiidom ; yet vaniflied they away blindly, in their thoughts became fools, and perifhed in their folly. There can be none other end of fuch as draw nigh to God by knowledge, and yet depart from him in unthank- fulnefs, but utter deftru6lion. This experience faw David Pfal. Ixxiii. in his days. For in his Pfalm he faith, Bfhold, they ivhicb withdraw themfelves from thee fhall per'ifh, for thou hafl deftroyed them all that are frayed from thee. This experience was perceived to be true of that holy Jcr. XV. Prophet Jeremiah: 0 Lord, faith he, whatfoever they he that forfake thee Jhall he confounded ; they that depart from thee Jh all he zuritten in the earthy and foon forgotten. It profiteth not, good people, to hear the goodnefs of God declared unto us, if our hearts be not enflamed thereby to honour and thank him. It profited not the Jews, which were God's elecl people, to hear much of God, feeing that he was not received in their hearts by faith, nor thanked for his benefits beftowed upon them : their un- thankfulnefs was the caufe of their deftru6lion. Let us efchew the manner of thcfe before reliearfed, and follow rather the example of that holy Apoitle St. Paul, wlio when in a deep meditation he did behold the marvellous proceedings of Alnnghty God, and confidered his iiifinite goodnefs in the ordering of his creatures, he burft out Rom, xi. into this conclufion : Snrely, faith he, of him, by him, and in him, he all things. And this once pronounced, he liuck not ftill at this point, but forthwith thereupon joined to thefe words : To him he glory and prnifefor ever. Amen. Upon the ground of which words of St, Paul, good au- dience, I purpofe to build my exhortation of this day unto for Rogation Weel, ^01 an to you. Wherein I fliall do my endeavour, ilrft, to prove unto you that all good tilings come down unto us from above, from the Father of light. Secondly, that Jefus Chrift, his Son and our Saviour, is the mean, by whom we receive his liberal goodnefs. Thirdly, that in the power and virtue of the Holy Ghoft we be made meet and able to receive his gifts and graces. Which things diftin6lly and advifedly confidcred in our minds, muft needs compel us in molt low reverence, after our bounden duty, always to render him thanks again, in fome teftification of our good hearts for his deferts unto ' us. And that the entreating of this matter in hand may be to the glory of Almighty God, let us in one faitb and charity call upon the Father of mercy, from whom Cometh every good gift and every perfe6l gift, by the mediation of his well -beloved Son our Saviour, that w^e may be affifted with the prefence of his holy Spirit, and profitably on both parts, to demean ourfelves in fpeaking and hearkening to the falvation of our fouls. In the beginning of my fpeaking unto you, good Chriftian people, fuppofe not that 1 do take upon me to declare unto you the excellent power, or the incompara- ble wifdom of Almighty God, as though I would have you believe that it might be expreffed unto you by words ; nay, it may not be thought, that that thing may be comprehended by man's words, that is incomprehen- (ible. And too much arrogancy it were for duft and allies to think that he can worthily declare his Maker. It paffeth far the dark underllanding; and wifdom of a mortal man, to fpeak fufficiently of that divine Majefty, which the angels cannot uudcrftand. We fliall therefore lay apart to fpeak of the profound and unfearchable na- ture of Almighty God, rather acknowledging our weak- ncfs, than ramly to attempt what is above all man's ca- pacity to compafs. It (hall better fuffice us in low hu- mility to reverence and dread his Majefty, which we can- not coniprife, than by overmuch curious fearching to be overcharged with the glory. We fliall rather turn our whole contemplation to anfwer a while his goodnefs to- wards us, wherein we fliall be much more profitably oc- cupied, and more may we be bold to iearch. To confidcr the great power he is of, can but make us dread and fear. To conflder his high wifdom, might utterly difcomfort our frailty to have any thing to do with him : but in con- lideration of his ineftimable goodnefs, we take good heart again to tiull well unto him. By his goodnefs VvC be. D d afl'ured 40 Z The l^'irjl Part of the Ser77i07i afiTured to take him for our refuge, our hope and com- fort, our merciful Father, in all the courfe of our lives. His power and wifdom compelletii us to take him for God Omnipotent, Invifible, having rule in heaven and earth, having all things in his fubjeftion, and will have none in council with him, nor any to alk the rcafon of Dan. xi. J^ig doing. For he viay do luhat lihcth him, and none can rcjift hhn. For he luorketh all things in his fecret judgment Prov. xvi. to his oivn pleafnre, yea, even the iviched to damnation^ faith Solomon. By the reafon of his nature, he is called in Ileb. xi. Scripture confuming fire, he is called a terrible and fear- ful God. Of this behalf, therefore, we have no familiarity, no accefs unto him; but his goodiiefs again tempercth the rigour of his high power, and maketh us bold, and put- teth us in hope that he will be converfant with us, and eafy unto us. It is his goodnefs that moveth him to fay in Scripture, It is my delight to he with the children of men. It is his goodnefs that moveth him to call us unto him, to ofler us his friendfliip and prefenee. It is his goodnefs that pa- tiently fufl'ereth our ilraying from him, and fuffereth us long, to win us to repentance. It is of his goodnefs that Prov. viii, vve be created reafonable creatures, where elfe he might have made us brute beafts. It was his mercy to have us born among the number of Chriflian people, and thereby in a much more nighnefs to lalvation, where we might have been born (if his goodnefs had not been) among the Paynims, clean void from God, and the hope of everlaft- ing life. And what other thing doth his loving and gentle voice, fpoken in his word, where he calleth us to his prefenee and friendfliip, but declare his goodnefs only, without regard of our worthinefs ? And what other^ thing doth ftir him to call us to him, when we be ftrayed from him, to fuller us patiently, to win us to repentance, but only his (ingular goodnefs, no whit of our deferving ' Let them all come together that be now glorified in hea- ven, and let us hear what anfwer they will make in thefe points before rehearfed, whether their firit creation was in God's goodnefs, or of themfelves. Forfooth, David would make anfwer for them all, and fay, Knotv ye for furcty, even the Lord is God; he hath made ns, and not ivf- ourfelves. If they were afked again, who ihould be thanked for their regeneration, for their juflification, and for their falvation ? whether their deferts, or God's goodnefs only ? although in this point every one con- tefs fufliciently the truth of this matter in his own per- Ibn; for Rogation Week, 4®: fon ; yet let David anfwer by the mouth of them all at this time, who cannot choofe but fay, Not to tis^ 0 Lord, not to us, but to thy name give all the thanks, for thy loving mercy, and for thy truth fake. If we (Iiould afk again, from whence came their glorious works and deeds, which they wrought in their lives, wherewith God was fo highly pjeafed and worfliipped by them ? let Ibnie other witnefs be brought in, to teftify this matter, that in the mouth of two or three may the truth be known. Verily, that holy Prophet Ilaiah beareih record, andlfa. xxvi. faith, 0 Lord, it is thou of thy goodnfs that hajl %vrought all our ivorks in us, not tve ourfelvcs. And to uphold the truth of this matter, againft all jufticiaries and hypocrites, which rob Almighty God of his honour, and afcribe it to themfelves, St. Paul bringeth in his belief : We he not, i Cor. iii. faith \\e., fujfficient of ourf elves, as of our J elves, once to think h.di% xv\\* any thing : but all 07ir ablenefs is of God's goodnefs. For he it is, in whom %ve have all our being, our living, and moving. If ye will know furthermore where they had their gifts and faciifices, which they offered continually in their lives to Almighty God, they cannot but agree with Da- vid, where he faith, Of thy liberal hand, 0 Lord^ we have received that we e;ave tinto thee. If this holy company therefore confel's fo conftantly, that all the goods and graces, wherev^-ith they were endued in foul, came of the goodnefs of God only ; what more can be laid to prove that all that is good cometh from Almighty God ? Is it meet to think that all fpiritual goodnefs cometh from God above only ; and that other good things, either of nature or of fortune (as we call them) come of any other caufe ? Doth God of his goodnefs adorn the foul with all the powers thereof, as it is ; and come the gifts of the body, wherewith it is endued, from any other ? If he doth the more, cannot he do the lefs ? *' To juftify a linner, to new create him from a wicked perfon to a righte- ous man, is a greater a6t," faith St. Auguftine, " than to make luch a new heaven and earth as is already made.'* We muft needs agree, that whatlbever good thing is in us, of grace, of nature, or of fortune, is of God only, as the only Author and Worker. ^And yet it is not to be thought that God hath created all this whole univerfal world as it is, and, thus once made, hath giveii it u.p to be ruled and ufed after our own wits and device, and fo taketh no more charge thereof. As we fee the fiiipwright, after he hath brought his fliip to a perfed end, t|ien delivereth it to the mariners, and D d 3 taketh 404 The Firjl Tart of the Sermon takcth no more care thereof. Nay, God hath not fo created the world, that he is carclefs of it : but he ftill prefcrveth it by his goodnefs, he lUU ftayeth it in his creation. For ell'e without his fpccial goodnefs it could not ftand long in this condition. And therefore St. Paul Heh. II. laith, tliat he prelorveth all things, and beareth them up Hcb. iii. ^jj] j,j i-jjg Word, Icii. they Oiould fall without him to their nothing again, whereof they were made. If his eipecial goodnefs were not every where prelent, every creature fliould be out of order, and no creature fhould have his property, \\-herein he was fiift created. He is therefore invifible every where, and in every creature, and filleth both heaven and earth with his prefence : in the fire, to give heat ; in the water, to give moiihire; in the earth, to give fruit ; in the heart, to give his ftrength ; yea, in our bread and drink is he, to give us nourifhment, where without him the bread and drink cannot give fuftenance, nor the herb health, as the Wife Wifd. xvi. Man plainly confefleth it, faying, li is not the incrcafe of fruits thai fccdeth men ; hut it is thy ivord, O Lord, ivhich prefermeth them that trujl in thee. And Mofes agrceth to Deut. viii. the fame, when he faith, Man's life rejleth not in bread Q?dj\ but in every word ivhich proceedetb out of God's mouth. It "Wifd. xvii. is neither the herb nor the plajler, that girelh health of the^n- f elves; but thy word, 0 Lord, faith the Wife Man, irhich hcaleth all things. It is not therefore the power of the creatures which worketh their eftefts, but the goodnefs of God which worketh in them. In his Word truly do all things confift. By that fame Word that heaven and earth were made, by the lame are they upholden, main- ^ Pet iii. tained, and kept in order, faith St. Peter, and fliall be till Almighty God fhall withdraw his power from them, and fpeak their diflblution. If it were not thus, that the goodnefs of God were efire6tually in his creatures to rule tliem, how could it be that the main fea, ib raging and labouring to overflow the earth, could be kept within his bounds and banks, as it is ? That holy man Job evidently Ijpied the goodnefs of God in this point, and confelfed, that if he had not a Ipecial goodnels to the prefervation of the earth, it could not l)ut fhortlv be overflowed of the lea. How could it be that the elements, fo divers aud contrary as they be among themfelves, fliould yet agree and abide together in a concord, without de(lruCl:ion one of another, to ferve our ufe, if it came not only of God's goodnefs fo to temper them ? How could the fire not burn and confume all things, if it were let loofe to go whither for Rogation IVeel. 4*^5 whither it would, and not ftaid in its fphere by the good- nefs of God, meaiurably to heat thefe inferior creatures to their riping ? Confider the huge fubftance of the earth, fo heavy and great as it is : how could it fo ftand llably in the Ipace as it doth, if God's goodnefs referved it not fo for us to travel on ? It is thou, 0 Lord, faith David, Pfal. ciii. luhich hnjl f 01171 (led the earth in his liability, mid during thy luord it Jhall yie-ver reel or fall dozun. Confider the great ftrong beafts and fifhes, far paffing the ftrength of man ; how fierce foever they be and ftrong, yet by the goodnefs of God they prevail not agaivifl us, but are under our fub- je6lion, and ferve oar ufe. Of whom Ciime the invention thus to fubdue them, and make them fit for our commo- dities ? Was it by man's brain ? Nay, rather this inven- tion came by the goodneisof God, which infpired man's underftanding to have his purpofe of every creature. Who was it, faith Job, that put "luill and wijdom in man's head. Job hut God only, his goodnefs P And as the fame faith again, *''^^"'' I percei'je that every man hath ei mind ; hut it is the infpi- ration of the Almighty that giveth underjlanding. It could not be, verily, good Chriftian people, that man of his own wit upholden fliould invent fo many and divers devices in all crafts and fciences, except the goodnefs of Al- mighty God had been prefent with men, and had ftirred their \\ its and ftudies of purpofe to know the natures and difpolitions of all his creatures, to ferve us fufficiently in our needs and neceffities : yea, not only to lerve our neceffities, but to ferve our pleafures and delight, more than nec^fiity requireth. So liberal is God's goodnefs to us, to provoke us to thank him, if any hearts we have. The Wife Man, in his contemplation by himfelf, could not but grant this thing to be true, which I reafon unto you. In his hands, faith he, he lue, and our words, and all 07.