ii : 
 
^0$ of miitfc. 
 
 ^ OCT 15 \ a s 
 
 
SELECTIONS 
 
 FUOM THE 
 
 HOMILIES 
 
 PROTESTANT EPISCOPAL CHURCH; 
 
 PREFACE, 
 
 BY THE 
 
 RT. REV. WILLIAM V MEADE, D. D. 
 
 PUBLISHED BY THE EXECUTIVE COMMITTEE OF THE 
 "FROTESTANT EFISCOPAL SOCIETT FOR THE PRO- 
 MOTION OF EVANGELICAL KNOWLEDGE." 
 
 PHILADELPHIA: 
 FOR SALE AT THE DEPOSITORY, 206 CIIESNUT ST. 
 
ADVERTISEMENT. 
 
 In presenting to the friends of Evangelical Religion, 
 these Selections from the Homilies, the Executive 
 Committee have the satisfaction to believe, that, so far 
 as the Volume extends, it will be found, in all respects, 
 the most accurate that has been published, either in this 
 country or Great Britain. In preparing the work for the 
 press, the Committee diligently consulted all the differ- 
 ent editions within their reach; but, for the most part, 
 followed, as the least faulty, the one issued by the Lon- 
 don Prayer-Book and Homily Society. At the expense 
 of much time and labour, they have thoroughly revised 
 the marginal references — comparing each of them with 
 the sacred text, and where errors existed making the 
 necessary correction — and so arranged the whole, that 
 with the aid of the numeral indices, their application to 
 the subject matter may, at a glance, be seen. 
 
 £gS! i K^p G ra'a, CI,arlC '' }*>• 9 Ge "g° St "^ P»i.adelphia. 
 
 (Hi) 
 
CONTENTS. 
 
 1. A Fruitful Exhortation to the reading of Holy Scrip- 
 
 ture. . ...... 19 
 
 2. Extract from the Tenth Homily of the Second Book, en- 
 
 titled, An Information of them who take offence at 
 certain places of Holy Scripture. . . .26 
 
 3. Of the Misery of all Mankind. . . . .30 
 
 4. Of the Salvation of all Mankind. . . . .38 
 
 5. Of the True and Lively Faith. . . . .49 
 
 6. Extract from the Fifth Homily, entitled, Of Good Works. 61 
 
 7. Of Christian Love and Charity. . . . .65 
 
 8. An Exhortation against the Fear of Death. . . 72 
 
 9. Extract from the Twelfth Homily entitled, Against Strife 
 
 and Contention. . . . . .85 
 
 10. Extract from the Second Homily of the Second Book, 
 
 entitled, Against Peril of Idolatry. . . .90 
 
 11. For Repairing and Keeping Clean of Churches. . . 94 
 
 12. Extract from the Fourth Homily of the Second Book, en- 
 
 titled, Of Good Works. And First, of Fasting, &c. . 100 
 
 13. An Homily of Prayer. . . . .109 
 
 14. Extract from the Eighth Homily of the Second Book, 
 
 entitled, Of the Place and Time of Prayer. . . 128 
 
 15. Extract from the Ninth Homily of the Second Book, en- 
 
 titled, Of Common Prayer and Sacraments. . . 135 
 
 16. Of Aims-Deeds. . . . . . .141 
 
 17. Of the Nativity. . . . . . .157 
 
 18. Of the Passion, for Good-Friday. . . 168 
 
 19. The Second Homily, concerning The Death and Passion 
 
 of our Saviour. ..... 176 
 
 20. Of the Resurrection, for Easter-Sunday. . . . 186 
 
 21. Of the Worthy Receiving of the Sacrament. . . 196 
 
 22. An Homily concerning the Coming Down of the Holy 
 
 Ghost, for Whit-Sunday. . . . .207 
 
 23. Against Idleness. . . . . , 221 
 
 24. Of Repentance and true Reconciliation unto God. . 229 
 
 (iv) 
 
PREFACE. 
 
 The following selection from the Homilies is designed 
 chiefly for the Laity, although it is believed that there 
 are those of the Clergy, who, not possessing, or else 
 having not read the whole volume, will, by those here 
 published, be led to the examination of the rest. Con- 
 sidering the circumstances under which these sermons 
 were issued, the persons by whom they were prepared, 
 the high and repeated sanctions which they have re- 
 ceived, the use for which they were designed, and to 
 which they were put for some time after their publica- 
 tion, the frequent appeals made to their authority from 
 the days of the Reformation to the present time, it may 
 well be asked how it is that so few of the Lay members 
 of the church even possess a copy of the same. One 
 reason for this may readily be found in the size of the 
 volume ; its last and best edition including the canons 
 of the English and American Church, being extended to 
 six hundred and seventy-eight octavo pages. Another 
 may be found in the fact that far the larger part of it is 
 not necessary for these times, nor calculated to interest 
 and edify the modern reader, while there are many ob- 
 solete phrases and foreign allusions, which were so un- 
 suitable that the fathers of the American Church, while, 
 as will be seen in what follows, they adopted and re- 
 commended them in one of the Articles, yet suspended 
 the reading of the same in the Churches, until some 
 revision of them should be made. No such revision has 
 been made, or is likely to be made, and it is a cause 
 of grief to many, that so much valuable matter relating 
 to the doctrines of our religion, as discussed, esta- 
 blished, and set forth at the Reformation, should be 
 locked up in a large volume, and thus kept from the 
 
VI PREFACE. 
 
 important use which might be made of it at the present 
 time, for the benefit of almost all the Laity of our Com- 
 munion. To supply this deficiency, and remedy this 
 evil, is the object of the present selection. It is confi- 
 dently believed, that, in a moderate-sized duodecimo 
 volume, containing about one-third of the octavo edi- 
 tion, there may be comprehended all that is necessary 
 to a full understanding of the views of the Reformers, as 
 to the great doctrines of the Gospel. It is believed that 
 no one will have ground to complain, or will even ven- 
 ture to insinuate, that, in the present selection, any parts 
 are omitted, whose insertion would be desired in order 
 to advocate any particular view which might be taken 
 of some disputed doctrine. Those few expressions 
 which have been quoted by opposing parties, as favour- 
 ing their system, will be found in the Homilies here 
 selected, and in such connection, that every reader will 
 have an opportunity of judging for himself the design 
 and meaning of particular passages, by comparing them 
 with others on the same subject. It so happens that 
 those which are most important now, and at all times, 
 are the more doctrinal and controversial ones, for they 
 were written at a time when the very foundations of our 
 religion were shaken, and required to be established in 
 the minds and hearts of the people. But let not the 
 reader be alarmed at the mention of doctrinal and con- 
 troversial Homilies, and suppose that they are meta- 
 physical and unintelligible disquisitions, concerning 
 matters beyond the reach of the human mind. On the 
 contrary, the Homilies were expressly written for the 
 great body of the people, in the simplest language, and 
 are occupied in setting forth the great truths of man's 
 sinfulness, by means of the fall ; the method of his re- 
 covery by Christ ; justification by faith ; the necessity 
 of renewal by the Holy Ghost ; the sufficiency of the 
 word of God ; the importance of prayer, and the read- 
 ing and hearing of God's word ; the efficacy of the Sacra- 
 ments as means of grace, and the necessity of good 
 works. But all these subjects were sadly misunder- 
 stood and corrupted, at the time the Homilies were writ- 
 ten, as they had been long before, and have been in 
 
PREFACE. VH 
 
 some measure since, even among Protestants, and being 
 ever liable to be misapprehended, they require to be 
 continually explained, and enforced by an appeal to 
 God's unerring word. Most faithfully have they been 
 thus handled in these Homilies by some of the ablest 
 minds which God had enlightened by his word and 
 spirit for carrying on the work of the Reformation,* and 
 we know not where, amongst all the works of men, to 
 direct the anxious inquirer after Gospel truth, for a more 
 faithful, and interesting, and practical exhibition of what 
 is to be believed and done in order to salvation, than to 
 those Homilies which treat on the above-mentioned sub- 
 jects. As, however, they were designed to answer all 
 the purposes of pulpit instruction in many parishes of 
 England where there were no ministers, at the same 
 time disposed and qualified to preach, many other sub- 
 jects are introduced into them, not necessary for these 
 times or for this country, and which may well be left 
 out of an American edition, designed for general use. 
 In the brief notice which will be taken of these dis- 
 courses, according to the order in which they stand, 
 there will be seen, it is confidently believed, the pro- 
 priety of omitting those which are left out. But if any 
 should still question it, and feel disposed to suspect 
 some party design in the omission, we shall have 
 effected one object in the publication of this selection, 
 if such persons shall be induced to procure and exa- 
 mine the whole of this venerable document. We trust, 
 indeed, that for other reasons, if not for the above-men- 
 tioned, many who have never owned or read the two 
 books of the Homilies, though recommended in one of 
 (Dur thirty-nine Articles, will be induced by this abridg- 
 ment of them to be truer Episcopalians, by purchasing 
 and reading every word thereof. Many of them, indeed, 
 would not be very suitable for the pulpit at this day, and 
 some of them have expressions which would injure their 
 effect in a private circle, but all of them may be read to 
 advantage by individuals, while the volume now pre- 
 
 * The composition of the Homilies is generally ascribed to Cranmer 
 and Jewell. 
 
Vlll PREFACE. 
 
 sented to the public might, with great effect, be read by 
 the Lay Reader from the desk, or by the Father or Master 
 to his household. It is true that there is something ob- 
 solete in many of the words and expressions even in 
 these, but that very circumstance has some recommenda- 
 tion in it, for the nervousness of the old English style 
 serves to impress more deeply on the mind the import- 
 ance of the truths set forth. We shall, therefore, be 
 much disappointed if this volume does not prove a most 
 useful and acceptable addition to the family and parish 
 libraries of our church, as well as to many readers 
 beyond its pale. 
 
 Before we present our rapid sketch of the contents of 
 the Book of Homilies, and our reasons for the omission 
 of some, and the selection of others, we will furnish to 
 the reader a brief history of the book itself, which shall 
 be chiefly taken from the preface to the first American 
 edition of it. That preface begins with the publication 
 of the thirty-fifth Article of our Church, which thus 
 reads : 
 
 " The second Book of Homilies, the several titles 
 whereof we have joined under this Article, doth contain 
 a godly and wholesome doctrine, and necessary for these 
 times, as doth the former Book of Homilies, which were 
 set forth in the time of Edward the Sixth, and therefore 
 we judge them to be read in Churches by the Ministers 
 diligently and distinctly, that they may be understood 
 of the people. 
 
 " OF THE NAMES OF THE HOMILIES.* 
 
 "1. Of the right Use of the Church. 2. Against Peril 
 of Idolatry. 3. Of repairing and keeping clean of 
 Churches. 4. Of good Works : first, of Fasting. 5. 
 Against Gluttony and Drunkenness. 6. Against Excess 
 of Apparel. 7. Of Prayer. 8. Of the Place and Time 
 of Prayer. 9. That Common Prayers and Sacraments 
 ought to be ministered in a known tongue. 10. Of the 
 reverent Estimation of God's Word. 11. Of Alms-doing. 
 
 * The names of the Homilies of the first book may be seen in tha 
 article. 
 
PREFACE. IX 
 
 12. Of the Nativity of Christ. 13. Of the Passion of 
 Christ. 14. Of the Resurrection of Christ. 15. Of the 
 worthy receiving of the Sacrament of the Body and 
 Blood of Christ. 16. Of the Gifts of the Holy Ghost. 
 17. For the Rogation-days. 18. Of the State of Matri- 
 mony. 19. Of Repentance. 20. Against Idleness. 
 21. Against. Rebellion. 
 
 " This Article is received in this Church, so far as it 
 declares the Books of Homilies to be an explication of 
 Christian doctrine, and instruction in piety and morals. 
 But all references to the constitution and laws of Eng- 
 land are considered as inapplicable to the circumstances 
 of this Church, which also suspends the order for the 
 reading of said Homilies in churches, until a revision 
 of them may be conveniently made, for the clearing of 
 them, as well from obsolete words and phrases, as from 
 the local references." 
 
 From the journal of the House of Bishops, in General 
 Convention of the same Church, on the 20th day of 
 May, 1814: 
 
 "The House of Bishops, taking into consideration 
 that the two Books of Homilies are referred to in the 
 thirty-fifth Article of this Church, as containing a body of 
 sound Christian doctrine ; and knowing, by their re- 
 spective experience, the scarcity of the volume, render- 
 ing it difficult for some candidates in the ministry to 
 possess opportunities of studying its contents, propose 
 to the House of Clerical and Lay Deputies, to make it a 
 standing instruction to every Bishop, and to the ecclesi- 
 astical authority in every state destitute of a Bishop, to 
 be furnished (as soon as may be) with a copy, or copies 
 of said work, and to require it to be studied by all can- 
 didates for the ministry within their respective bounds; 
 under the expectation, that, when offering for ordination, 
 the knowledge of its contents will be indispensably 
 required." 
 
 In consideration of the above documents, and for 
 the carrying of the design of the letter of them into 
 effect, the editor is encouraged to present to the public 
 this first American edition of the Homilies of the Church 
 of England. Although, in the recognition of them by 
 
the Episcopal Church, there is an exception of whatever 
 is peculiar to the circumstances of a foreign country , 
 and although the obsolete words and phrases are a con- 
 siderable discouragement to the reading of these com- 
 positions in churches, agreeably to their original design, 
 yet will they be found exceedingly edifying to the mem- 
 bers of the Episcopal Church in general, on the grounds 
 intimated in the note to the preceding article, their 
 being " an explication of Christian doctrine, and in- 
 structive in piety and morals." The Clergy have a 
 more important interest in the publication, the contents 
 of it being referred to in the promise, which they sub- 
 scribe at their ordination. The extent in which the 
 Homilies are to be considered as pledging the subscriber 
 of them relatively to doctrine, is well expressed by 
 Bishop Burnet, as follows : " In these Homilies, the 
 Scriptures are often applied as they w T ere then under- 
 stood ; not so critically as they have been explained 
 since that time. But, by this approbation of the two 
 Books of Homilies, it is not meant that every passage of 
 Scripture, or argument that is made use of in them, is 
 always convincing, or that every expression is so severely 
 worded, that it may not need a little correction or ex- 
 planation. All that we profess about them, is only that 
 they 'contain a godly and wholesome doctrine.' This 
 rather relates to the main importance and design of them, 
 than to every passage in them. Though this may be said 
 concerning them, that considering the age they were 
 written in, the imperfection of our language, and 
 some lesser defects, they are two very extraordinary 
 books. Some of them are better writ than others, and 
 are equal to any thing that has been writ upon those 
 subjects since that time. Upon the whole matter, every 
 one who subscribes the articles ought to read them, 
 otherwise he subscribes a blank ; he approves a book 
 implicitly, and binds himself to read it, as he may be 
 required, without knowing any thing concerning it. 
 Tfiis approbation is not to be stretched so far, as to carry 
 in it a special assent to every particular in that whole vol- 
 ume ; but a man must be persuaded of the main of the 
 doctrine that is taught in them." 
 
PREFACE. Xl 
 
 To this may well be added the Preface, as published 
 in the year 1562, which is as follows: 
 
 " Considering how necessary it is, that the word of 
 God, which is the only food of the soul, and that most 
 excellent light that we must walk by, in this our most 
 dangerous pilgrimage, should at all convenient times be 
 preached unto the people, that thereby they may both 
 learn their duty towards God, their prince, and their 
 neighbours, according to the mind of the Holy Ghost, 
 expressed in the Scriptures, and also to avoid the mani- 
 fold enormities which heretofore, by false doctrine, have 
 crept into the Church of God, and how that all they 
 which are appointed ministers have not the gift of 
 preaching sufficiently to instruct the people, which is 
 committed unto them, whereof great inconveniences 
 might rise, and ignorance still be maintained, if some 
 honest remedy be not speedily found and provided : the 
 Queen's most excellent majesty, tendering the soul's 
 health of her loving subjects, and the quieting of their 
 conscience in the chief and principal points of Christian 
 religion, and willing also, by the true setting forth, and 
 pure declaring of God's word, which is the principal 
 guide and leader unto all godliness and virtue, to expel 
 and drive away, as well corrupt, vicious, and ungodly 
 living, as also erroneous and poisoned doctrines, tend- 
 ing to superstition and idolatry, hath, by the advice of 
 her honourable counsellors, for her discharge in this 
 behalf, caused a book of Homilies, which heretofore was 
 set forth by her most loving Brother, a Prince of most 
 worthy memory, Edward the Sixth, to be printed anew, 
 wherein are contained certain wholesome and godly ex- 
 hortations, to move the people to honour and worship 
 Almighty God, and diligently to serve him, every one 
 according to their degree, state, and vocation. All 
 which Homilies her majesty commandeth and straightly 
 chargeth all Parsons, Vicars, Curates, and all others 
 having spiritual cure, every Sunday and Holy-day in the 
 year, at the ministering of the Holy Communion, or if 
 there be no Communion ministered that day, yet after 
 the Gospel and Creed, in such order and place as is ap- 
 pointed in the Book of Common Prayers, to read and 
 
PREFACE. 
 
 declare to their parishioners plainly and distinctly one 
 of the said Homilies, in such order as they stand in the 
 book, except there be a sermon, according as it is en- 
 joined in the book of her Highness' Injunctions, and 
 then for that cause only, and for none other, the reading 
 of the said Homily to be deferred unto the next Sunday 
 or Holy-day following. And when the foresaid Book of 
 Homilies is read over, her majesty's pleasure is, that 
 the same be repeated and read again, in such like sort 
 as was before prescribed. Furthermore, her Highness 
 commandeth, that, notwithstanding this order, the said 
 ecclesiastical persons shall read her Majesty's Injunc- 
 tions at such times, and in such order, as in the* book 
 thereof appointed ; and that the Lord's Prayer, the Arti- 
 cles of Faith, and the Ten Commandments, be openly 
 read unto the people, as in the said Injunctions is spe- 
 cified, that all her people, of what degree or condition 
 soever they be, may learn how to invocate and call upon 
 the name of God, and know what duty they owe both to 
 God and man : so that they may pray, believe, and work 
 according to knowledge, while they shall 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 
 Ghost, be all honour and glory for ever. Amen." 
 
 We now proceed to notice the several Homilies, and 
 in most instances, assign very briefly our reasons for 
 choosing some and omitting others. 
 
 Homily 1st is "A fruitful Exhortation to the reading 
 of Holy Scripture." For the choice of this no reason 
 need be assigned, it being a perpetual duty .to study 
 God's word for ourselves, however some in different 
 ages have doubted the safety of trusting it to all. To 
 this we have added a few pages on the same subject 
 from another Homily, of which mention will be made 
 in due time. 
 
 Homily 2d is entitled, " Of the Misery of all Man- 
 kind." The word misery is here used as synonymous 
 with sinfulness. The Homily is a faithful picture of the 
 depravity and wretchedness of fallen man, and his ab- 
 solute need of a Saviour. It is of course admitted. 
 
 Homily 3d is " Of the Salvation of all Mankind." To 
 
PREFACE. Xlll 
 
 this the article on Justification alludes, as a full exposi- 
 tion of the doctrine of justification by faith. Admitted 
 also. 
 
 Homily 4th is "Of the true and lively Faith." A clear 
 exposition of saving faith, distinguishing it from a dead 
 faith. Admitted. 
 
 Homily 5th, "Of good Works annexed unto Faith." 
 This, like most of the other Homilies, is divided into 
 several parts. We have only selected the first part, be- 
 lieving it to be amply sufficient to exhibit the doctrine 
 of the Homilies on that subject. The two other parts 
 are lengthy expositions of the various works, devices, 
 traditions, idolatries of Jews and Gentiles, which they 
 regarded as good works, to propitiate the Deity, or Dei- 
 ties. There can be no difference of sentiment in re- 
 gard to the contents of these two parts, and they are 
 omitted as unnecessary to fulfil the design of the volume. 
 
 The 6th is " Of Christian Love and Charity," which 
 is inserted, not because of any doctrinal discussions in 
 it, but as a specimen of the faithful exhibition of a great 
 Christian grace. 
 
 The 7th, " On Swearing and Perjury," is omitted. 
 
 The 8th, " On the Declining from God," is omitted, 
 because, if there be any thing in it occasioning difference 
 of opinion, the same may be seen in the Homily on Re- 
 pentance, which is admitted. 
 
 The 9th, " An Exhortation against the fear of Death," 
 is admitted, because, among other excellencies, it strikes 
 effectually at some false views of religion. 
 
 The 10th* " An Exhortation to Obedience," refers to 
 the duty of subjection to rulers and magistrates, and is 
 omitted. 
 
 The 11th, "Against Whoredom and Adultery," is 
 omitted. 
 
 The 12th, " Against Strife and Contention," is omit- 
 ted, with the exception of the first part, which is suffi- 
 cient to exhibit the spirit and design of the whole. 
 
 The 1st Homily of the Second Book, " Of the Right 
 Use of the Church," is omitted, because there is but 
 little room for difference of opinion about any thing con- 
 
 2 
 
XIV PREFACE. 
 
 tained in it, and because the chief matter of it is repeated 
 in the 3d, which is brief and strong in its statements. 
 
 The 2d, " Against Peril of Idolatry, and superfluous 
 decking of Churches." This Homily, divided into three 
 parts, forms a large portion of the volume. Its length, 
 and the pains taken with it, show how important the 
 Reformers deemed it to oppose all tendencies to the 
 undue decoration of churches, lest they lead to idolatry. 
 The Homily would form a volume of itself. We must 
 refer the reader to it, and only admit a few pages as a 
 specimen which will suffice to show the main drift of 
 the whole. 
 
 Homily 3d, " For repairing and keeping clean, and 
 the comely adorning of Churches." This is admitted, 
 and will show that the Reformers did not mean, by the 
 preceding, to encourage negligence as to the temples of 
 religion. 
 
 Homily 4th, " Of good Works ; and first, of Fasting." 
 The first part of this contains a just view of the duty of 
 fasting, and is admitted. The second contains much 
 that is unsuitable to our times and circumstances, and is 
 omitted. 
 
 The 5th, "Against Gluttony and Drunkenness," and 
 the 6th, "Against Excess of Apparel," though contain- 
 ing many excellent things, needful at all times, are 
 omitted because of some expressions which would be 
 considered coarse and harsh at this time. 
 
 The 7th, " An Homily on Prayer," is admitted. 
 
 The 8th, "Of the Place and Time of Prayer." The 
 first part of this is deemed sufficient for this selection, 
 especially as the subject is introduced in two preceding 
 Homilies. 
 
 The 9th, " That Common Prayer and Sacraments 
 ought to be ministered in a tongue that is understood by 
 the hearers." A part of this will suffice. A lengthy 
 argument was formerly needed. 
 
 The 10th, " An Information for them which take 
 offence at certain places of the Holy Scripture." A few 
 pages of this were added to the first Homily. 
 
 The 11th, " On Alms-deeds," is admitted. 
 
PREFACE. XV 
 
 The 12th, "A Sermon on the Nativity;" 13th, "On 
 Good Friday;" 14th, "On the Resurrection;" 15th, 
 " On the Sacrament of the Lord's Supper," and 16th, 
 " For Whit-Sunday," are all admitted, for reasons which 
 need not be mentioned. 
 
 The 17th and 18th, "For Rogation-week, and the 
 State of Matrimony," are omitted. 
 
 The 19th, "Against Idleness," is too important a 
 specimen of the practical preaching of the reformers not 
 to be retained. 
 
 The 20th, " Of Repentance and true Reconciliation 
 unto God," is admitted. 
 
 The 21st, " Against Disobedience and wilful Rebel- 
 lion," is omitted. 
 
 And now, we have only one request to make to the 
 reader, who desires to find out from these Homilies what 
 were the real views of the Reformers as represented in 
 them. Let him take up this volume, or, if they prefer 
 it, the larger one from which it is drawn, in the same 
 manner in which the wise and candid who are in search 
 of truth take up the Bible, or any other book ; let him 
 ascertain the main drift of the writers, see where the 
 emphasis is laid, what the great principles by which par- 
 ticular passages are to be explained ; let him compare 
 one part with another, and thus seek the true design 
 and meaning of the whole. As an instance, let this 
 rule be applied to the oft quoted passage in the third 
 part of the Homily on Salvation, where the expression 
 " after we are baptized or justified," occurs. There are 
 those who affirm that this passage establishes the doc- 
 trine of baptismal justification, makes the words bap- 
 tized and justified to be synonymous, to be convertible 
 terms, so that all who are baptized are justified, and 
 none can be justified who are not baptized. Let the 
 reader not only carefully read over the Homily in which 
 these words are found, but the whole series of Homilies 
 in the larger volume, of more than five hundred octavo 
 pages, to see if he can find any other expression such 
 as this to sustain the view taken of it by some ; let him 
 carefully notice all that is said about justification by 
 faith only — salvation by faith only ; let him read espe- 
 
XVI PREFACE. 
 
 cially, how, in this very Homily, all acts of our own, and 
 graces of the Spirit in us, are utterly excluded from any 
 participation with faith in our justification, and for this 
 reason, that faith " doth directly send us to Christ for re- 
 mission of our sins," and because thereby, as by a hand, 
 (( we embrace the promise of God's mercy, and of the re- 
 mission of our sins, which thing none other of our virtues 
 or works properly doth." Let the reader also turn to 
 the jHomily for Good Friday, and see how often and 
 how emphatically faith is declared to be " the mean of 
 our salvation" yea, ii the only instrument of our salva- 
 tion." Let him compare this one only expression with 
 all that is said on the subject of justification, and see if 
 he can reconcile the much, which is so plain and un- 
 doubted, with the meaning sought to be given to this 
 expression, and the use that is made of it. "Without 
 undertaking to say precisely what was designed to be 
 conveyed in it, we feel confident that the plainest 
 reader will be at no loss to see what was not intended. 
 Let the same rule be faithfully applied to a passage in 
 the Homily for Good Friday, which speaks of our being 
 " washed in our baptism from the filthiness of sin," and 
 we feel confident that the result must be an utter rejec- 
 tion of that view, which some would have us take of it, 
 who maintain that it sets forth the doctrine of a positive 
 renewal of the nature of every child and adult that is 
 baptized. 
 
 Again ; there are those who object to certain expres- 
 sions in the Homily concerning the Sacrament of the 
 Lord's Supper, as seeming to ascribe something exclu- 
 sively to it, which they believe to belong to other means 
 of grace also ; as when it quotes the Fathers, saying that 
 it is " the salve of immortality and sovereign preservative 
 against death;" "a deifical communion;" "the defence 
 of faith ;" " the food of immortality ;" u the conserva- 
 tory to everlasting life." But if such will turn to the 
 first Homily, on reading the Scriptures they will find 
 expressions equally strong, and almost the same in re- 
 gard to them, and to which objections equally valid 
 might be made, because seeming to claim exclusive 
 efficacy to the written word — to truth as read in Scrip- 
 
PREFACE. XV11 
 
 ture, thereby interfering with its efficacy as seen in the 
 Sacraments. Thus it is declared to be " the heavenly 
 meat of our souls ;" " it sanctifieth and maketh us holy ;" 
 w it turneth our souls ;" " it is a sure, steadfast, and ever- 
 lasting instrument of salvation ;" "the words of Holy 
 Scripture be called words of everlasting life, for they be 
 God's instrument, ordained for the same purpose;" 
 i( they have even an heavenly spiritual working in them" 
 Comparing the two Homilies together, and what they 
 say, almost in the same language, of each of these means 
 of grace, we shall see that they ascribe the same effects 
 to both of them, because the same spirit works by the 
 same truth in both, in the one truth being seen, in the 
 other read, the inner man being required to believe and 
 feel in each in order to their efficacy. That such is the 
 proper mode of understanding and reconciling seemingly 
 conflicting passages, might readily be shown by nu- 
 merous quotations from the writings of the Fathers, who 
 meet such objections by this same explanation. Were 
 it consistent with the design of this selection, all the 
 views of doctrines and ordinances set forth in it might 
 be confirmed by abundant quotations from those who 
 were contemporaneous with the authors of the Homilies. 
 A reference to their works, now in the course of repub- 
 lication, will satisfy the reader of this fact. 
 
 Having thus given a brief history of the Homilies, 
 and a plain statement of the design of this selection, it 
 is now commended to the blessing df heaven, and 
 earnestly pressed upon the attention of the Laity of the 
 Church. 
 
A FRUITFUL EXHORTATION 
 
 READING AND KNOWLEDGE OF HOLY SCRIPTURE. 
 
 Unto a Christian man, there can be nothing either more 
 necessary or profitable, than the knowledge of Holy Scripture ; 
 forasmuch as in it is contained God's true word, setting forth 
 his glory, and also man's duty. And there is no truth nor 
 doctrine, necessary for our justification and everlasting salva- 
 tion, but that is, or may be, drawn out of that fountain and 
 well of truth. Therefore as many as be desirous to enter into 
 the right and perfect way unto God, must apply their minds 
 to know Holy Scripture ; without the which, they can neither 
 sufficiently know God and his will, neither their office and 
 duty. And as drink is pleasant to them that be dry, and 
 meat to them that be hungry ; so is the reading, hearing, 
 searching, and studying of Holy Scripture, to them that be de- 
 sirous to know God, or themselves, and to do his will. And 
 their stomachs only do loathe and abhor the heavenly know- 
 ledge and food of God's word, that be so drowned in worldly 
 vanities, that they neither savour God, nor any godliness : for 
 that is the cause why they desire such vanities, rather than 
 the true knowledge of God. As they that are sick of an 
 ague, whatsoever they eat and drink, though it be never so 
 pleasant, yet it is as bitter to them as wormwood ; not for. the 
 bitterness of the meat, but for the corrupt and bitter humour 
 that is in their own tongue and mouth ; even so is the sweet- 
 ness of God's word bitSer, not of itself, but only unto them 
 that have their minds corrupted with long custom of sin and 
 love of this world. 
 
 Therefore, forsaking the corrupt judgment of fleshly men, 
 which care not but for their carcase, let us reverently hear 
 and read Holy Scripture, which is the food of the soul. 1 
 Let us diligently search for the well of life 3 in the books of 
 
 1 Matt. iv. 4. 2 John iv. 14. 
 
 (19) 
 
20 THE FIRST PART OF THE SERMON 
 
 the New and Old Testament, and not run to the stinking 
 puddles of men's traditions, devised by men's imagination, 
 for our justification and salvation. For in Holy Scripture 
 is ftdly contained what we ought to do. and what to eschew, 
 what to believe, what to love, and what to look for at God's 
 hands at length. In these books we shall find the Father 
 from whom, the Son by whom, and the Holy Ghost in 
 whom, all things have their being and keeping up ; and 
 these three persons to be but one God, and one substance. 
 In these books we may learn to know ourselves, how vile and 
 miserable we be ; and also to know God, how good he is of 
 himself, and how he maketh us and all creatures partakers of 
 his goodness. We may learn also in these books to know 
 God's will and pleasure, as much as, for this present time, is 
 convenient for us to know. And, as the great Clerk and godly 
 preacher, St. John Chrysostom, saith, whatsoever is required to 
 the salvation of man, is fully contained in the Scripture of God. 
 He that is ignorant, may there learn and have knowledge. He 
 that is hard-hearted, and an obstinate sinner, shall there find 
 everlasting torments, prepared of God's justice, to make him 
 afraid, and to mollify, or soften, him. He that is oppressed 
 with misery in this world, shall there find relief in the pro- 
 mises of everlasting life, to his great consolation and comfort. 
 He that is wounded by the Devil unto death, shall find there 
 medicine, whereby he may be restored again unto health. If 
 it shall require to teach any truth, or reprove false doctrine, to 
 rebuke any vice, to commend any virtue, to give good coun- 
 sel, to comfort, or to exhort, or to do any other thing requisite 
 for our salvation ; all those things, saith St. Chrysostom, we 
 may learn plentifully of the Scripture. There is, saith Ful- 
 gentius, abundantly enough, both for men to eat, and children 
 to suck. There is whatsoever is meet for all ages, and for all 
 degrees and sorts of men. 
 
 These books, therefore, ought to be much in our hands, 
 in our eyes, in our ears, in our mouths, but most of all in 
 our hearts. For the Scripture of God is the heavenly meat 
 of our souls: 1 the hearing and keeping of it maketh U3 
 blessed, sanctifieth us, and maketh us holy; 3 it turneth 
 our souls; it is a light lantern to our feet; 3 it is a sure, 
 steadfast, and everlasting instrument of salvation ; it giveth 
 wisdom to the humble and lowly hearts ; it comforteth, 
 
 i Matt. iv. 4 ; Luke iv. 4 2 John xvii. 17. 
 
 3 Ps. cxix. 105. 
 
OF THE KNOWLEDGE OF HOLY SCRIPTURE. 21 
 
 maketh glad, cheereth, and cherisheth our conscience ; it is a 
 more excellent jewel, or treasure, than any gold or precious 
 stone ; it is more sweet than honey or honey-comb j 1 it is 
 called the best part, which Mary did choose ; 2 for it hath in it 
 everlasting comfort. The words of Holy Scripture be called 
 words of everlasting life : 3 for they be God's instrument, or- 
 dained for the same purpose. They have power to turn, 
 through God's promise ; and they be effectual through God's 
 assistance ; 4 and, being received in a faithful heart, they have 
 ever an heavenly spiritual working in them. They are lively, 
 quick, and mighty in operation, and sharper than any two- 
 edged sword, and enter through, even unto the dividing 
 asunder of the soul and the spirit, of the joints and the mar- 
 row. 5 Christ calleth him a wise builder, that buildeth upon 
 his word, upon his sure and substantial foundation. 6 By this 
 word of God we shall be judged : for the word that I speak, 
 saith Christ, is it that shall judge in the last day. 7 He that 
 keepeth the word of Christ, is promised the love and favour 
 of God, and that he shall be the dwelling-place or temple of 
 the blessed Trinity. 8 This word whosoever is diligent *to 
 read, and in his heart to print that he readeth, the great af- 
 fection to the transitory things of this world shall be minished 
 in him, and the great desire of heavenly things, that be 
 therein promised of God, shall increase in him. And there 
 is nothing that so much strengtheneth our faith and trust in 
 God, that so much keepeth up innocency and pureness of the 
 heart, and also of outward godly life and conversation, as con- 
 tinual reading and recording of God's word. . For that thing, 
 which by continual use of reading of Holy Scripture, and dili- 
 gent searching of the same, is deeply printed and graven in 
 the heart, at length turneth almost into nature. And, more- 
 over, the effect and virtue of God's word, is to illuminate the 
 ignorant, and to give more light unto them that faithfully and 
 diligently read it ; to comfort their hearts, and to encourage 
 them to perform that which of God is commanded. It 
 teacheth patience in all adversity, in prosperity humbleness ; 
 what honour is due unto God, 9 what mercy and charity to our 
 neighbour. It giveth good counsel in all doubtful things. It 
 showeth of whom we shall look for aid and help in all perils ; 
 and that God is the only giver of victory in all battles and 
 
 1 Ps. xix. 10. 2 Luke x. 42. 3 j h n v j. 47. 
 
 4 Col. i. 6. 6 Heb. iv. 12. 6 Matt. vii. 24. 
 
 7 John xii. 48. 8 John xiv. 23 9 1 Kings xiv. 5-16. 
 
22 THE SECOND PART OF THE SERMON 
 
 temptations of our enemies, bodily and ghostly. 1 And in 
 reading of God's word, he not always most profiteth, that is 
 most ready in turning of the book, or in saying of it without 
 the book ; but he that is most turned into it ; that is most in- 
 spired with the Holy Ghost ; most in his heart and life altered 
 and changed into that thing which he readeth ; he that is 
 daily less and less proud, less wrathful, less covetous, and less 
 desirous of worldly and vain pleasures ; he that daily, for- 
 saking his old vicious life, increaseth in virtue more and more. 
 And, to be short, there is nothing that more maintaineth god- 
 liness of the mind, and driveth away ungodliness, than doth 
 the continual reading or hearing of God's word, if it be joined 
 with a godly mind, and a good affection to know and follow 
 God's will. For without a single eye, pure intent, and good 
 mind, nothing is allowed for good before God. 3 And, on the 
 other side, nothing more darkeneth Christ and the glory of 
 God, nor bringeth in more blindness and all kinds of vices, 
 than doth the ignorance of God's word. 
 
 THE SECOND PART OF THE SERMON OF THE 
 KNOWLEDGE OF HOLY SCRIPTURE. 
 
 In the first part of this Sermon, which exhorteth to the 
 knowledge of Holy Scripture, was declared wherefore the 
 knowledge of the same is necessary and profitable to all men ; 
 and that, by the true knoAvledge and understanding of Scrip- 
 ture, the most necessary points of our duty towards God and 
 our neighbours are also known. 
 
 Now as concerning the same matter you shall hear what 
 followeth. 
 
 If we profess Christ, why be we not ashamed to be ignorant 
 in his doctrine, seeing that every man is ashamed to be ignorant 
 in that learning which he professeth ? That man is ashamed to 
 be called a Philosopher which readeth not the books of philo- 
 sophy ; and to be called a Lawyer, an Astronomer, or a Physi- 
 cian, that is ignorant in the books of law, astronomy, and 
 physic. How can any man, then, say that he professeth Christ 
 and his religion, if he will not apply himself, as far forth as 
 
 1 2 Chron. xx. 9. 2 Matt. vi. 22, 23. 
 
OF THE KNOWLEDGE OF HOLY SCRIPTURE. 23 
 
 he can or may conveniently, to read and hear, and so to 
 know, the books of Christ's Gospel and doctrine ? Although 
 other sciences be good, and to be learned, yet no man can 
 deny but this is the chief, and passeth all other incomparably. 
 What excuse shall we therefore make, at the last day, before 
 Christ, that delight to read or hear men's fantasies and inven- 
 tions, more than his most holy Gospel ? and will find no time 
 to do that, which chiefly, above all things, we should do ; and 
 will rather read other things than that, for the which we 
 ought rather to leave reading of all other things ? Let us 
 therefore apply ourselves, as far forth as we can have time 
 and leisure, to know God's word, by ddigent hearing and 
 reading thereof, as many as profess God, and have faith and 
 trust in him. 
 
 But they that have no good affection to God's word, to 
 colour this their fault, allege commonly two vain and 
 feigned excuses. Some go about to excuse them by their 
 own frailness and fearfulness, saying, that they dare not read 
 Holy Scripture, lest through their ignorance they should fall 
 into any error. Others pretend that the difficulty to under- 
 stand it and the hardness thereof, is so great, that it is meet to 
 be read only of Clerks and learned men. 
 
 As touching the first : Ignorance of God's word is the cause 
 of all error ; as Christ himself affirmed to the Sadducees, say- 
 ing, that they erred, because they knew not the Scripture. 1 
 How should they then eschew error, that will be still ignorant ? 
 And how should they come out of ignorance, that will not read 
 nor hear that thing which should give them knowledge ? He 
 that now hath most knowledge, was at the first ignorant ; yet 
 he forbare not to read, for fear he should fall into error ; but he 
 diligently read, lest he should remain in ignorance, and, through 
 ignorance, in error. And if you will not know the truth of 
 God — a thing most necessary for you — lest you fall into error, 
 by the same reason you may then lie still, and never go, lest, 
 if you go, you fall into the mire ; nor eat any good meat, 
 lest you take a surfeit ; nor sow your corn, nor labour in your 
 occupation, nor use your merchandise, for fear you lose your 
 seed, your labour, your stock : and so, by that reason, it should 
 be best for you to live idly, and never to take in hand to do 
 any manner of good thing, lest peradventure some evil thing 
 may chance thereof. And if you be afraid to fall into error 
 by reading of Holy Scripture, I shall show you how you may 
 
 1 Matt. xxii. 29. 
 
24 THE SECOND PART OF THE SERMON 
 
 read it without danger of error. Read it humbly, with a meek 
 and lowly heart, to the intent you may glorify God, and not 
 yourself, with the knowledge of it : and read it not without 
 daily praying to God, that he would direct your reading to 
 good effect ; and take upon you to expound it no further than 
 you can plainly understand it : for, as St. Augustin saith, 
 the knowledge of Holy Scripture is a great, large, and a 
 high place ; but the door is very low, so that the high and 
 arrogant man cannot run in ; but he must stoop low, and 
 humble himself, that shall enter into it. Presumption and 
 arrogancy is the mother of all error ; and humility needeth 
 to fear no error. For humility will only search to know the 
 truth : it will search, and will bring together one place with 
 another ; and where it cannot find out the meaning, it will pray, 
 it will ask of others that know, and will not presumptuouslv 
 and rashly define any thing which it knoweth not. Therefore 
 the humble man may search any truth boldly in the Scripture, 
 without any danger of error. And if he be ignorant, he ought 
 the more to read and to search Holy Scripture, to bring him 
 out of ignorance. I say not nay, but a man may profit 
 with only hearing ; but he may much more profit with both 
 hearing and reading. 
 
 This have I said as touching the fear to read, through igno- 
 rance of the person. 
 
 And concerning the hardness of Scripture ; he that is so weak 
 that he is not able to brook strong meat, yet he may suck the 
 sweet and tender milk, and defer the rest until he wax stronger, 
 and come to more knowledge. For God receiveth the learned 
 and unlearned, and casteth away none, but is indifferent unto 
 all. And the Scripture is full, as well of low valleys, plain 
 ways, and easy for every man .to use and to walk in, as also 
 of high hills and mountains, which few men can climb unto. 
 And whosoever giveth his mind to Holy Scriptures with 
 diligent study and burning desire, it cannot be, saith St. John 
 Chrysostom, that he should be left without help. For either 
 God Almighty will send him some godly doctor to teach him — 
 as he did to instruct the Eunuch, a nobleman of Ethiopia, and 
 treasurer unto Queen Candace ; who having a great affection to 
 read the Scripture, although he understood it not, yet, for the 
 desire that he had unto God's word, God sent his apostle 
 Philip to declare unto him the true sense of the Scripture 
 that he read — or else, if we lack a learned man to instruct 
 and teach us, yet God himself from above will give light unto 
 our minds, and teach us those things which are necessary for 
 
OF THE KNOWLEDGE OF HOLY SCRIPTURE. 25 
 
 us, and wherein we be ignorant. And in another place 
 Ohrysostom saith, that man's human and wordly wisdom, or 
 science is not needful to the understanding of Scripture ; but the 
 revelation of the Holy Ghost, who inspireth the true meaning 
 unto them that with humility and diligence do search there- 
 fore. He that asketh shall have, and he that seeketh shall 
 find, and he that knocketh shall have the door opened. 1 If we 
 read once, twice, or thrice, and understand not, let us not 
 cease so, but still continue reading, praying, asking of others : 
 and so, by still knocking, at the last, the door shall be opened, 
 as St. Augustin saith. Although many things in the Scripture 
 be spoken in obscure mysteries, yet there is nothing spoken 
 under dark mysteries in one place, but the self-same thing in 
 other places is spoken more familiarly and plainly, to the 
 capacity both of learned and unlearned. And those things, in 
 the Scripture, that be plain to understand, and necessary for 
 salvation, every man's duty is to learn them, to print them in 
 memory, and effectually to exercise them ; and, as for the 
 dark mysteries, to be contented to be ignorant in them, until 
 such time as it shall please God to open those things unto him. 
 In the mean season, if he lack either aptness or opportunity, 
 God will not impute it to his folly : but yet it behoveth not, 
 that such as be apt should set aside reading, because some 
 other be unapt to read : nevertheless, for the hardness of such 
 places, the reading of the whole ought not to be set apart. 
 And briefly to conclude : as St. Augustin saith, By the Scrip- 
 ture all men be amended ; weak men be strengthened, and strong 
 men be comforted. So that surely none be enemies to the 
 reading of God's word, but such as either be so ignorant, that 
 they know not how wholesome a thing it is ; or else be so 
 sick, that they hate the most comfortable medicine, that should 
 heal them ; or so ungodly, that they would wish the people 
 still to continue in blindness and ignorance of God. 
 
 Thus we have briefly touched some part of the commodi- 
 ties of God's holy word, which is one of God's chief and 
 principal benefits, given and declared to mankind here on 
 earth. Let us thank God heartily for this his great and 
 special gift, 3 beneficial favour, and fatherly providence ; let 
 us be glad to receive this precious gift of our heavenly Father. 
 Let us hear, read, and know these holy rules, injunctions, and 
 statutes of our Christian religion, and upon that we have 
 made profession to God at our baptism. Let us with fear and 
 
 1 Matt. vii. 7 8. 2 Ps. Ivi. 4. 
 
26 THE SECOND PART OF THE SERMON 
 
 reverence lay up, in the chest of our hearts, these necessary 
 and fruitful lessons ; let us night and day muse, and have 
 meditation and contemplation in them ;* let us ruminate, and, 
 as it were, chew the cud, that we may have the sweet juice, 
 spiritual effect, marrow, honey, kernel, taste, comfort, and con- 
 solation of them. Let us stay, quiet, and certify our consciences, 
 with the most infallible certainty, truth, and perpetual assurance 
 of them. Let us pray to God, the only Author of these heavenly 
 studies, that we may speak, think, believe, live, and depart 
 hence, according to the wholesome doctrine and verities of 
 them. And, by that means, in this world we shall have 
 God's defence, favour, and grace, with the unspeakable solace 
 of peace, and quietness of conscience ; and, after this miserable 
 life, we shall enjoy the endless bliss and glory of heaven : 
 which he grant us all, that died for us all, Jesus Christ : to 
 whom, with the Father and the Holy Ghost, be all honour 
 and glory, both now and everlastingly. Amen. 
 
 [The following pages from the Tenth Homily of the Second 
 Book are so excellent and suitable that they are added to the 
 foregoing.] 
 
 The great utility and profit, that Christian men and women 
 may take — if they will — by hearing and reading the Holy 
 Scriptures, dearly beloved, no heart can sufficiently conceive, 
 much less is any tongue able with words to express. 
 
 Wherefore Satan, our old enemy, seeing the Scriptures to be 
 the very mean, and right way, to bring the people to the true 
 knowledge of God, and that Christian religion is greatly fur- 
 thered by diligent hearing and reading of them, he also perceiving 
 what an hindrance and let they be to him and his kingdom, doth 
 what he can to drive the reading of them out of God's church. 
 And for that end, he hath always stirred up, in one place or 
 other, cruel tyrants, sharp persecutors, and extreme enemies 
 unto God and his infallible truth, to pull with violence the 
 holy Bibles out of the people's hands ; and have most spite- 
 fully destroyed and consumed the same to ashes in the fire, 
 pretending, most untruly, that the much hearing and reading 
 of God's word is an occasion of heresy and carnal liberty, 
 and the overthrow of all good order in all well-ordered com- 
 monweals. If to know God aright be an occasion of evil, 
 then we must needs grant, that the hearing and reading of the 
 
 1 Pe. i. 2. 
 
OF THE KNOWLEDGE OF THE HOLY SCRIPTURE. 27 
 
 Holy Scriptures is the cause of heresy, carnal liberty, and the 
 subversion of all good orders. But the knowledge of God, 
 and of ourselves, is so far from being an occasion of evil, that 
 it is the readiest, yea, the only mean to bridle carnal liberty, 
 and to kill all our fleshly affections. And the ordinary way 
 to attain this knowledge is, with diligence to hear and read 
 the Holy Scriptures. For the whole Scriptures, saith St. Paul, 
 were given by the inspiration of God. 1 And shall we Chris- 
 tian men, think to learn the knowledge of God and of ourselves 
 in any earthly man's work or writing, sooner or better than 
 in the Holy Scriptures, written by the inspiration of the Holy 
 Ghost ? The Scriptures were not brought unto us by the will 
 of man ; but holy men of God, as witnesseth St. Peter, spake 
 as they were moved by the holy Spirit of God. 2 The Holy 
 Ghost is the schoolmaster of truth, which leadeth his scholars, 
 as our saviour Christ saith of him, into all truth. 3 And whoso 
 is not led and taught by this schoolmaster, cannot but fall into 
 deep error, how godly soever his pretence is, what know- 
 ledge and learning soever he hath of all other works and 
 writings, or how fair soever a show or face of truth he hath 
 in the estimation and judgment of the world. 
 
 If some man will say, I would have a true pattern and a per- 
 fect description of an upright life, approved in the sight of God ; 
 can we find, think ye, any better, or any such again, as Christ 
 Jesus is, and his doctrine ? whose virtuous conversation and 
 godly life the Scripture so lively painteth and setteth forth be- 
 fore our eyes, that we, beholding that pattern, might shape and 
 frame our lives, as nigh as may be, agreeable to the perfection 
 of the same. Follow you me, saith St. Paul, as I follow Christ. 4 
 And St. John in his epistle saith, Whoso abideth in Christ, 
 must walk even so as he hath walked before him. 5 And 
 where shall we learn the order of Christ's life, but in the 
 Scripture ? 
 
 Another would have a medicine to heal all diseases and 
 maladies of the mind. Can this be found or gotten other- 
 where than out of God's own book, his sacred Scriptures ? 
 Christ taught so much, when he said to the obstinate Jews, 
 Search the Scriptures, for in them ye think to have eternal 
 life. 6 If the Scriptures contain in them everlasting life, it must 
 needs follow, that they have also present remedy against all 
 that is an hindrance and let unto eternal life. 
 
 1 2 Tim. iii. 16. 2 2 Pet. i. 21. 3 John xvi. 13. 
 
 * 1 Cor. xi. 1. MJohnii. 6. « John v. 39. 
 
28 THE SECOND PART OF THE SERMON 
 
 If we desire the knowledge of heavenly wisdom, why had 
 we rather learn the same of man than of God himself; who, aa 
 St. James saith, is the giver of wisdom ?* Yea, why will we not 
 learn it at Christ's own mouth, who, promising to be present 
 with his church till the world's end, 2 doth perform his promise, 
 in that he is not only with us by his grace and tender pity ; but 
 also in this, that he speaketh presently unto us in the Holy 
 Scriptures, to the great and endless comfort of all them that 
 have any feeling of God at all in them ? Yea, he speaketh 
 now in the Scriptures more profitably to us, than he did by 
 word of mouth to the carnal Jews, when he lived with 
 them here upon earth. For they — I mean the Jews — could 
 neither hear nor see those things which we may now both 
 hear and see, if we will bring with us those ears and eyes 
 that Christ is heard and seen with ; that is, diligence to hear 
 and read his Holy Scriptures, and true faith to believe his most 
 comfortable promises. If one could show but the print of 
 Christ's foot, a great number, I think, would fall down and 
 worship it : but to the Holy Scriptures, where we may see 
 daily, if we will, I will not say the print of his feet only, but 
 the whole shape and lively image of him, alas ! we give little 
 reverence, or none at all. If any could let us see Christ's 
 coat, a sort of us would make hard shift except we might 
 come nigh to gaze upon it, yea, and kiss it too : and yet 
 all the clothes that ever he did wear can nothing so truly nor 
 so lively express him unto us, as do the Scriptures. Christ's 
 images, made in wood, stone, or metal, some men, for the 
 love they bear to Christ, do garnish and beautify the same 
 with pearl, gold, and precious stone : and should we not, 
 good brethren, much rather embrace and reverence God's 
 holy books, the sacred Bible, which do represent Chris* 
 unto us more truly than can any image ? The image can 
 bist express the form or shape of his body, if it can do so 
 much : but the Scriptures do in such sort set forth Christ, 
 that we may see him both God and man ; we may see him, 
 I say, speaking unto us, healing our infirmities, dying for 
 our sins, rising from death for our justification. And, to be 
 short, we may in the Scriptures, so perfectly see whole 
 Christ with the eye of faith, as we, lacking faith, could 
 not with these bodily eyes see him, though he stood now 
 present here before us. 
 
 Let every man, woman, and child, therefore, with all 
 
 1 James i. 5. 2 Matt, xxviii. 20. 
 
OF THE KNOWLEDGE OF THE HOLY SCRIPTURES. 29 
 
 their heart thirst and desire God's Holy Scriptures, love 
 them, embrace them, have their delight and pleasure in hear- 
 ing and reading them, so as at length we may be transformed 
 and changed into them. For the Holy Scriptures are God's 
 treasure-house ; wherein are found all things needful for us to 
 see, to hear, to learn, and to believe, necessary for the attaining 
 of eternal life. 
 
 Thus much is spoken, only to give you a taste of some of 
 the commodities, which ye may take by hearing and reading 
 the Holy Scriptures ; for, as I said in the beginning, no tongue 
 is able to declare and utter all. 
 
 And although it is more clear than the noonday, that to 
 be ignorant of the Scriptures is the cause of error — as Christ 
 saith to the Sadducees, Ye err, not knowing the Scriptures 1 — 
 and that error doth hold back and pluck men away from the 
 knowledge of God; and, as St. Jerome saith, Not to know 
 the Scriptures is to be ignorant of Christ : yet, this notwith- 
 standing, some there be that think it not meet for all sorts of 
 men to read the Scriptures, because they are, as they think, 
 in sundry places stumblingblocks to the unlearned. 
 
 1 Matt. xxii. 29. 
 
A SERMON 
 
 MISERY OF ALL MANKIND, AND OF HIS CONDEMNATION TO 
 DEATH EVERLASTING, BY HIS OWN SIN. 
 
 The Holy Ghost, 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 most universally grafted in all 
 mankind, even from the first infection of our first father Adam. 
 And therefore we read, in many places of Scripture, many 
 notable lessons against this old rooted vice, to teach us the 
 most commendable virtue of humdity, how to know ourselves, 
 and to remember what we be of ourselves. 
 
 In the book of Genesis, Almighty God giveth us all a title 
 and name in our great grandfather Adam ; which ought to 
 warn us all to consider what we be, whereof we be, from 
 whence we came, and whither we shall go, saying thus : In 
 the sweat of thy face shalt thou eat thy bread, till thou be 
 turned again into the ground : for out of it Avast thou taken ; 
 inasmuch as thou art dust, and into dust shalt thou be turned 
 again. 1 Here, as it were in a glass, we may learn to know 
 ourselves to be but ground, earth, and ashes, and that to earth 
 and ashes we shall return. 
 
 Also, the holy patriarch Abraham did well remember this 
 name and title, dust, earth, and ashes, appointed and assigned 
 by God to all mankind : and therefore he calleth himself by 
 that name, when he maketh his earnest prayer for Sodom and 
 Gomorrah. And we read that Judith, Esther, Job, Jeremy, 
 with other holy men and women in the Old Testament, did 
 use sackcloth, 3 and to cast dust and ashes upon their heads, 3 
 when they bewailed their sinful living. They called and 
 cried to God for help and mercy, with such a ceremony of 
 sackcloth, dust, and ashes, 4 that thereby they might declare to 
 
 1 Gen. iii. 19. 2 Jud. iv. 10, and ix. 1. 
 
 3 Job xiii. 12, and xvi. 15. 4 Jer. vi. 26, and xxv. 34. 
 
 (30) 
 
FIRST PART OF THE SERMON OF THE MISERY OF MAN.. 31 
 
 the whole world, what an humble and lowly estimation they 
 had of themselves, and how well they remembered their 
 name and title aforesaid, their vile, corrupt, frail nature, dust, 
 earth, and ashes. The Book of Wisdom also, willing to pull 
 down our proud stomachs, moveth us diligently to remember 
 our mortal and earthly generation, which we have all of him 
 that was first made ;* and that all men, as well kings as sub- 
 jects, come into this world, and go out of the same, in like 
 sort ; that is, as of ourselves, full miserable, as we may daily 
 see. And Almighty God commanded his Prophet Isaiah to 
 make a proclamation, and cry to the whole world : and, Isaiah 
 asking, What shall I cry ? the Lord answered, Cry, that all 
 flesh is grass, and that all the glory thereof is but as the 
 flower of the field : when the grass is withered, the flower 
 falleth away, when the wind of the Lord bloweth upon it. 
 The people surely is grass, the which drieth up, and the 
 flower fadeth away. 3 And the holy man Job, having in him- 
 self great experience of the miserable and sinful estate of man, 
 doth open the same to the world in these words : Man, saith 
 he, that is >orn of a woman, living but a short time, is full of 
 manifold miseries : he springeth up like a flower, and fadeth 
 again ; vanisheth away as it were a shadow, and never con- 
 tinueth in one state. And dost thou judge it meet, O Lord, to 
 open thine eyes upon such a one, and to bring him to judg- 
 ment with thee ? Who can make him clean, that is con- 
 ceived of an unclean seed ? 3 And all men, of their evflness, 
 and natural proneness, be so universally given to sin, that, as 
 the Scripture saith, God repented that ever he made man. 4 
 And by sin his indignation was so much provoked against the 
 world, that he drowned all the world with Noah's flood, ex- 
 cept Noah himself and his little household. 5 
 
 It is not without great cause, that the Scripture of God doth 
 so many times call all men here in this world by this word, 
 earth. O thou earth, earth, earth, saith Jeremiah, hear the word 
 of the Lord. 8 This our right name, calling, and title — earth, 
 earth, earth — pronounced by the prophet, showeth what we be 
 indeed, by whatsoever other style, title, or dignity men do call 
 us. Thus He plainly named us, who knoweth best, both what 
 we be, and what we ought of right to be called. And thus he 
 setteth us forth, speaking by his faithful Apostle St. Paul : All 
 men, Jews and Gentiles, are under sin : there is none righteous, 
 
 1 Wisd. vii. 1. 2 i sa . x ]. 6, 7. 3 Job xiv. 1-4. 
 
 4 Gen. vi. 6. 6 Gen. vii. 17. 6 Jer. xxii. 29. 
 
32 THE FIRST PART OF THE SERMON 
 
 no, not one. There is none that understandeth ; there is none 
 that seeketh after God : they are all gone out of the way ; they 
 are all unprofitable ; there is none that doth good, no, not one. 
 Their throat is an open sepulchre : with their tongues have 
 they used craft and deceit; the poison of serpents is under 
 their lips ; their mouth is full of cursing and bitterness : their 
 feet are swift to shed blood ; destruction and wretchedness are 
 in their ways ; and the way. of peace have they not known : 
 there is no fear of God before their eyes. 1 And in another 
 place St. Paul writeth thus ; God hath wrapped all nations in 
 unbelief, that he might have mercy on all. 3 
 
 The Scripture shutteth up all under sin, that the promise by 
 the faith of Jesus Christ should be given unto them that believe. 8 
 St. Paul in many places painteth us out in our colours, calling us 
 the children of the wrath of God, when we be born : 4 saying also, 
 that we cannot think a good thought of ourselves, much less can 
 we say well, or do well of ourselves. 5 And the Wise Man saith 
 in the Book of Proverbs, The just man falleth seven times a day. 8 
 
 The most tried and approved man, Job, feared all his 
 works. St. John the Baptist, being sanctified in his mother's 
 womb, 7 and praised before he was born, being called an 
 angel, and great before the Lord ; filled even from his birth 
 with the Holy Ghost ; the preparer of the way for our Saviour 
 Christ; and commended of our Saviour Christ to be more than 
 a prophet, and the greatest that ever was born of a woman ; 8 
 yet he plainly granteth that he had need to be washed of 
 Christ: he worthily extolleth and glorifieth his Lord and 
 Master Christ, and humbleth himself as unworthy to unbuckle 
 his shoes ; 9 and giveth all honour and glory to God. So doth 
 St. Paul both oft and evidently confess himself, what he was 
 of himself; ever giving, as a most faithful servant, all praise 
 to his Master and Saviour. So doth blessed St. John the 
 Evangelist, in the name of himself, and of all other holy men — 
 be they never so just — make this open confession: If we say 
 we have no sin, we deceive ourselves, and the truth is not in 
 us : if we acknowledge our sins, God is faithful and just to 
 forgive us our sins, and to cleanse us from all unrighteous- 
 ness. If we say we have not sinned, Ave make him a liar, 
 and his word is not in us. 10 Wherefore the Wise Man, in the 
 
 i Rom. iii. 9-18. 2 Rom. xi. 32. s Gal. iii. 22. 
 
 4 Ephes. ii. 3. 5 2 Cor. iii. 5. 6 Prov. xxiv. 10. 
 
 * Luke i. 15. 8 Luke vii. 26, 28. » Matt. iii. 11. 
 io 1 John i. 8, 10. 
 
OF THE MISERY OF MAN. 33 
 
 book called Ecclesiastes, maketh this true and general con- 
 fession, There is not one just man upon the earth, that doth 
 good, and sinneth not. 1 And David is ashamed of his sin, 
 but not to confess his sin. 3 How oft, how earnestly, and 
 lamentably doth he desire God's great mercy for his great 
 offences, and that God should not enter into judgment with 
 him ! 3 And again, how well weigheth this holy man his sins, 
 when he confesseth, that they be so many in number, and so 
 hid, and hard to understand, 4 that it is in a manner impossible 
 to know, utter, or number them? Wherefore, he having a 
 true, earnest, and deep contemplation and consideration of his 
 sins, and yet not coming to the bottom of them, he maketh 
 supplication to God to forgive him his privy, secret, hid 
 sins : the knowledge of which he cannot attain unto. He 
 weigheth rightly his sins from the original root and spring- 
 head ; perceiving inclinations, provocations, stirrings, stingings, 
 buds, branches, dregs, infections, tastes, feelings, and scents 
 of them to continue in him still. Wherefore he saith, Mark 
 and behold, I was conceived in sins : 5 he saith not sin, but, in 
 the plural number, sins ; forasmuch as out of one, as a foun- 
 tain, spring all the rest. 
 
 Our Saviour Christ saith, There is none good but God ; 8 
 and that we can do nothing that is good without him ; nor 
 can any man come to the Father but by him. 7 He com- 
 mandeth us also to say, that we be unprofitable servants, 
 when we have done all that we can do. 8 He preferreth the 
 penitent publican before the proud, holy, and glorious Pha- 
 risee. 9 He calleth himself a " Physician," but not to them 
 that be whole, but to them that be sick, 10 and have need of 
 his salve for their sore. He teacheth us in our prayers 
 to acknowledge ourselves sinners, and to ask righteousness, 
 and deliverance from all evils, at our heavenly Father's 
 hand. He declareth that the sins of our own hearts do 
 defile our own selves. He teacheth that an evil word or 
 thought deserveth condemnation, affirming, that we shall give 
 an account for every idle word. 11 He saith, He came not to 
 save but the sheep that were utterly lost and cast away. u 
 Therefore few of the proud, just, learned, wise, perfect, and 
 holy Pharisees were saved by him; because they justified 
 
 1 Eccles. vii. 20. 2 Ps. li. 3. 3 Ps. cxliii. 2. 
 
 4 Ps. xix. 12. 5 Ps. li. 5. 6 Mark x. 18 ; Luke xviii. 19. 
 
 7 John xiv. 6. 8 Luke xvii. 10. 9 Luke xviii. 14. 
 
 10 Matt. ix. 12. >' Matt. xii. 36. 12 Matt. xv. 2 i. 
 
34 THE SECOND PART OF THE SERMON 
 
 themselves by their counterfeit holiness before men. Where- 
 fore, good people, let us beware of such hypocrisy, vain-glory, 
 and justifying of ourselves. 
 
 THE SECOND PART OF THE SERMON OF THE 
 MISERY OF MAN. 
 
 Forasmuch as the true knowledge of ourselves is very ne- 
 cessary to come to the right knowledge of God, ye have 
 heard in the last reading, how humbly all godly men always 
 have thought of themselves ; and so to think and judge of 
 themselves, are taught of God their Creator, by his holy word. 
 For of ourselves we be crab-trees, that can bring forth no 
 apples. We be of ourselves of such earth, as can bring forth 
 but weeds, nettles, brambles, briers, cockle, and darnel. Our 
 fruits be declared in the fifth chapter to the Galatians. We 
 have neither faith, charity, hope, patience, chastity, nor any 
 thing else that good is, but of God; and therefore these vir- 
 tues be called there the fruits of the Holy Ghost, 1 and not the 
 fruits of man. 
 
 Let us therefore acknowledge ourselves before God — as 
 we be indeed — miserable and wretched sinners. And let us 
 earnestly repent, and humble ourselves heartily, and cry to 
 God for mercy. Let us all confess with mouth and heart, 
 that we be full of imperfections. Let us know our own 
 works, of what imperfection they be : and then we shall not 
 stand foolishly and arrogantly in our own conceits ; nor chal- 
 lenge any part of justification by our merits or works. For 
 truly there be imperfections in our best works: we do not 
 love God so much as we are bound to do, with all our heart, 
 mind, and power : we do not fear God so much as we ought 
 to do : we do not pray to God, but with great and many im- 
 perfections: we give, forgive, believe, live, and hope imper- 
 fectly : we speak, think, and do imperfectly : we fight against 
 the devil, the world, and the flesh imperfectly. Let us there- 
 fore not be ashamed to confess plainly our state of imperfec- 
 tion : yea, let us not be ashamed to confess imperfection, even 
 
 1 Gal. v. 22. 
 
OF THE MISERY OF MAN. 35 
 
 in all our best works. Let none of us be ashamed to say 
 with holy St. Peter, I am a sinful man. 1 Let us all say, with 
 the holy Prophet David, We have sinned with our fathers; 
 we have done amiss, and dealt wickedly. 2 Let us all make 
 open confession, with the Prodigal son, to our Father, and say 
 with him, We have sinned against Heaven, and before thee, O 
 Father : we are not worthy to be called thy sons. 3 Let us 
 all say, with holy Baruch, O Lord our God, to us is worthily 
 ascribed shame and confusion, and to thee righteousness : we 
 have sinned, we have done wickedly, we have behaved our- 
 selves ungodly in all thy righteousness. 4 Let us all say, with 
 the holy Prophet Daniel, O Lord, righteousness belongeth to 
 thee ; unto us belongeth confusion. We have sinned, we have 
 been naughty, Ave have offended, we have fled from thee, we 
 have gone back from all thy precepts and judgments. 5 So 
 we learn of all good men in Holy Scriptures, to humble 
 ourselves, and to exalt, extol, praise, magnify, and glorify 
 God. 
 
 Thus we have heard how evil we be of ourselves ; how, of 
 ourselves, and by ourselves, we have no goodness, help, nor 
 salvation; but contrariwise, sin, damnation, and death ever- 
 lasting: which if we deeply weigh and consider, we shall 
 the better understand the great mercy of God, and how our 
 salvation cometh only by Christ. For in ourselves, as of 
 ourselves, we find nothing, 8 whereby we may be delivered 
 from this miserable captivity ; into the which we were cast, 
 through the envy of the devil, by breaking of God's com- 
 mandment in our first parent Adam. We are all become 
 unclean: but we all are not able to cleanse ourselves, nor to 
 make one another of us clean. 7 We are by nature the chil- 
 dren of God's wrath: 3 but we are not able to make ourselves 
 the children and inheritors of God's glory. We are sheep 
 that run astray: 9 but we cannot of our own power come 
 again to the sheepfold ; so great is our imperfection and weak- 
 ness. In ourselves therefore may we not glory, which, of 
 ourselves, are nothing but sinful: neither may we rejoice in 
 any works that Ave do ; all which be so imperfect and impure, 
 that they are not able to stand before the righteous judgment- 
 seat of God: as the holy Prophet David saith, Enter not into 
 judgment Avith thy servant, O Lord; for no man that liveth 
 
 ' Luke v. 8. 2 Ps. cvi. 6. 3 Luke xv. 18, 19. 
 
 4 Baruch ii. 6, 12. 5 Dan. ix. 7, 5. 6 2 Cor. iii. 5; Ps. xix. 12. 
 
 7 Ps. xlix. 7. 8 Ephes. ii. 3. 9 1 Pet. ii. 25. 
 
36 THE SECOND PART OF THE SERMON 
 
 sliall be found righteous in thy sight. 1 To God therefore 
 must we flee, or else shall we never find peace, rest, and quiet- 
 ness of conscience, in our hearts. For he is the Father of 
 mercies, and God of all consolation. 9 He is the Lord, with 
 whom is plenteous redemption : 3 he is the God, which of his 
 own mercy saveth us ; and setteth out his charity and exceed- 
 ing love towards us, in that, of his own voluntary goodness, 
 when we were perished, he saved us, and provided an ever- 
 lasting kingdom for us. And all these heavenly treasures are 
 given us, not for our own deserts, merits, or good deeds — 
 which of ourselves we have none — but, of his mere mercy, 
 freely. And for whose sake ? Truly for Jesus Christ's sake, 
 that pure and undefiled Lamb of God. He is that dearly be- 
 loved Son, for whose sake God is fully pacified, satisfied, and 
 set at one with man. He is the Lamb of God which taketh 
 away the sins of the world: 4 of whom only it may be truly 
 spoken, that he did all things well, and in his mouth was found 
 no craft nor subtilty. 5 None but he alone may say, The 
 prince of the world came, and in me he hath nothing. 6 And 
 he alone may also say, Which of you shall reprove me of any 
 fault ? 7 He is the high and everlasting Priest, which hath 
 offered himself once for all 8 upon the altar of the Cross, and 
 with that one oblation hath made perfect for evermore them 
 that are sanctified. 9 He is the alone Mediator between God 
 and man, which paid our ransom to God with his own blood; 10 
 and with that hath he cleansed us all from sin. 11 He is the 
 Physician, which healeth all our diseases. He is that Saviour, 
 which saveth his people from all their sins. 12 To be short, he 
 is that flowing and most plenteous Fountain, of whose fulness 
 all we have received. 13 For in him a'one are all the treasures 
 of the wisdom and knowledge of God hidden. 14 And in him, 
 and by him, have we from God the Father all good things, 
 pertaining either to the body or to the soul. O how much are 
 we bound to this our heavenly Father for his great mercies, 
 which he hath so plenteously declared unto us in Christ Jesus 
 our Lord and Saviour ! What thanks worthy and sufficient can 
 we give to him ? Let us all with one accord burst out with 
 joyful voice, ever praising and magnifying this Lord of mercy, 
 
 > Ps. cxliii. 2. 2 2 Cor. i. 3. 3 Ps. cxxx. 7. 
 
 * John i. 29. 5 1 Pet. ii. 22. 6 Jahn xiv. 30. 
 
 7 John viii. 46. 8 Heb. vii. 27. 9 Heb. x. 14. 
 
 »° 1 Tim. ii. 5, 6. "1 John i. 7 1J Matt. i. 21. 
 
 a John i. 16. > 4 Col. ii. 3. 
 
OF THE MISERY OF MAN. 37 
 
 for his tender kindness showed unto us in his dearly beloved 
 Son Jesus Christ our Lord. 
 
 Hitherto have we heard what we are of ourselves; very 
 sinful, wretched, and damnable. Again, we have heard how 
 that, of ourselves and by ourselves, we are not able either to 
 think a good thought, or work a good deed ; so that we can 
 find in ourselves no hope of salvation, but rather whatsoever 
 maketh unto our destruction. Again, we have heard the ten- 
 der kindness and great mercy of God the Father towards us; 
 and how beneficial he is to us for Christ's sake, without our 
 merits or deserts, even of his own mere mercy and tender 
 goodness. Now, how these exceeding great mercies of God, 
 set abroad in Christ Jesus for us, be obtained; and how we be 
 delivered from the captivity of sin, death, and hell; it shall 
 more at large, with God's help, be declared in the next Ser- 
 mon. In the mean season, yea, and at all times, let us learn 
 to know ourselves, our frailty and weakness, without any 
 cracking or boasting of our own good deeds and merits. Let 
 us also acknowledge the exceeding mercy of God towards us ; 
 and confess, that as of ourselves cometh all evil and damna- 
 tion, so likewise of him cometh all goodness and salvation ; 
 as God himself saith by the Prophet Hosea, Israel, thy de- 
 struction cometh of thyself, but in me only is thy help and 
 comfort. 1 If we thus humbly submit ourselves in the sight 
 of God, we may be sure that, in the time of his visitation, he 
 will lift us up unto the kingdom of his dearly beloved Son, 
 Christ Jesus our Lord : to whom, with the Father, and the 
 Holy Ghost, be all honour and glory for ever, jimen. 
 
 1 Hos. xiii. 9. 
 
A SERMON 
 
 SALVATION OF MANKIND, BY ONLY CHRIST OUR SAVIOUR, 
 FROM SIN AND DEATH EVERLASTING. 
 
 Because all men be sinners and offenders against God, and 
 breakers of his Law and Commandments, therefore can no man, 
 by his own acts, works, and deeds, seem they never so good, 
 be justified, and made righteous before God : but every man, 
 of necessity, is constrained to seek for another righteousness 
 of justification, to be received at God's own hands; that is to 
 say, the forgiveness of his sins and trespasses, in such things 
 as he hath offended. And this justification or righteousness, 
 which we so receive of God's mercy and Christ's merits, em- 
 braced by faith, is taken, accepted, and allowed of God, for 
 our perfect and full justification. 
 
 For the more full understanding hereof, it is our parts and 
 duties ever to remember the great mercy of God ; how 
 that all the Avorld being wrapped in sin by breaking of the 
 Law, God sent his only Son our Saviour Christ into this 
 world, to fulfil the Law for us ; and, by shedding of his most 
 precious blood, to make a sacrifice and satisfaction, or, as it 
 may be called, amends to his Father, for our sins ; to assuage 
 his wrath and indignation conceived against us for the same. 
 Insomuch that infants, being baptized and dying in their 
 infancy, are by this sacrifice washed from their sins, brought 
 to God's favour, and made his children, and inheritors of his 
 kingdom of heaven. And they, which in act or deed do sin 
 after their baptism, when they turn again to God unfeignedly, 
 they are likewise washed by this sacrifice from their sins, in 
 such sort, that there remaineth not any spot of sin, that shall 
 be imputed to their damnation. This is that justification, or 
 righteousness, which St. Paul speaketh of, when he saith, No 
 man is justified by the works of the Law, but freely by faith 
 in Jesus Christ. And again he saith, We believe in Jesus 
 Christ, that we be justified freelv by the faith of Christ, and 
 (38) 
 
THE FIRST PART OF THE SERMON OF SALVATION. 39 
 
 not by the works of the Law ; because that no man shall be 
 justified by the works of the Law. 1 
 
 And although this justification be free unto us, yet it cometh 
 not so freely unto us, that there is no ransom paid therefore at all. 
 
 But here may man's reason be astonished, reasoning after 
 this fashion ; if a ransom be paid for our redemption, then 
 is it not given us freely. For a prisoner that payeth his 
 ransom is not let go freely ; for if he go freely, then he goeth 
 without ransom : for what is it else to go freely, than to be 
 set at liberty without payment of ransom ? 
 
 This reason is satisfied by the great wisdom of God in this 
 mystery of our redemption ; who hath so tempered his jus- 
 tice and mercy together, that he would neither by his 
 justice condemn us unto the everlasting captivity of the 
 devil, and his prison of hell, remediless for ever without 
 mercy ; nor by his mercy deliver us clearly, without justice, 
 or payment of a just ransom : but with his endless mercy 
 he joined his most upright and equal justice. His great 
 mercy he showed unto us in delivering us from our former 
 captivity, without requiring of any ransom to be paid, or 
 amends to be made upon our parts ; which thing by us had 
 been impossible to be done. And, whereas, it lay not in us 
 to do that, he provided a ransom for us ; that was, the most 
 precious body and blood of his own most dear and best be- 
 loved Son Jesus Christ; who, besides this ransom, fulfilled the 
 Law for us perfectly. And so the justice of God and his 
 mercy did embrace together, and fulfilled the mystery of our 
 redemption. And of this justice and mercy of God, knit 
 together, speaketh St. Paul in the third chapter to the Romans ; 
 All have offended and have need of the glory of God ; but 
 are justified freely by his grace, by redemption which is in 
 Jesus Christ; whom God hath set forth to us for a reconciler 
 and peace-maker, through faith in his blood, to show his 
 righteousness. 3 And in the tenth chapter ; Christ is the end 
 of the Law unto righteousness, to every man that believeth. 3 
 And in the eighth chapter ; That which was impossible by the 
 Law, inasmuch as it was weak by the flesh, God sending his 
 own Son in the similitude of sinful flesh, by sin condemned sin 
 in the flesh ; that the righteousness of the Law might be ful- 
 filled in us, which walk not after the flesh, but after the Spirit. 4 
 
 In these foresaid places, the Apostle toucheth specially three 
 things, which must go together in our justification. Upon 
 
 1 Gal. ii. 16. ^ R om . ft. 23-25. 3 Rom. x. 4. * Rom. viii. 3, 4. 
 
40 THE FIRST PART OF THE SERMON 
 
 God's part, his great mercy and grace : upon Christ's part, 
 justice ; that is, the satisfaction of God's justice, or the price 
 of our redemption, by the offering of his body, and shedding of 
 his blood, with fulfilling of the Law perfectly and thoroughly : 
 and upon our part, true and lively faith in the merits of Jesus 
 Christ; which yet is not ours, but by God's working in us. 
 So that in our justification, there is not only God's mercy and 
 grace, but also his justice ; which the Apostle calleth the justice 
 of God ; and it consisteth in paying our ransom and fulfilling of 
 the Law. And so the grace of God doth not shut out the jus- 
 tice of God in our justification; but only shutteth out the jus- 
 tice of man; that is to say, the justice of our works, as to be 
 merits of deserving our justification. And therefore St. Paul 
 declareth here nothing, upon the behalf of man, concerning his 
 justification, but only a true and lively faith ; which neverthe- 
 less is the gift of God, 1 and not man's only work, without 
 God. And yet, that faith doth not shut out repentance, hope, 
 love, dread, and the fear of God, to be joined with faith in 
 every man that is justified ; but it shutteth them out from the 
 office of justifying. So that, although they be all present 
 together in him that is justified, yet they justify not altogether. 
 Neither doth faith shut out the justice of our good works, 
 necessarily to be done afterwards of duty towards God — 
 for we are most bounden to serve God, in doing good deeds 
 commanded by him in his Holy Scripture, all the days 
 of our life — but it excludeth them, so that we may not do 
 them to this intent, to be made just by doing of them. For 
 all the good works, that we can do, be imperfect ; and therefore 
 not able to deserve our justification : but our justification doth 
 come freely, by the mere mercy of God ; and of so great and 
 free mercy, that, whereas all the Avorld was not able of them- 
 selves to pay any part towards their ransom, it pleased our 
 heavenly Father, of his infinite mercy, without any our desert 
 or deserving, to prepare for us the most precious jewels of 
 Christ's body and blood .; whereby our ransom might be fully 
 paid, the Law fulfilled, and his justice fully satisfied. So 
 that Christ is now the righteousness of all them that truly do 
 believe in him. He for them paid their ransom by his death. 
 He for them fulfilled the Law in his life. So that now in him, 
 and by him, every true Christian man may be called a ful- 
 filler of the Law : forasmuch as that which their infirmity 
 lacked, Christ's justice hath supplied. 
 
 1 Eph. ii. 8. 
 
OF THE SALVATION OF MANKIND. 41 
 
 THE SECOND PART OF THE SERMON OF SALVATION. 
 
 Ye have heard, of whom all men ought to seek their justi- 
 fication and righteousness; and how also this righteousness 
 cometh unto men by Christ's death and merits. Ye heard 
 also, how that three things are required to the obtaining of our 
 righteousness; that is, God's mercy, Christ's justice, and a 
 true and lively faith ; out of the which faith spring good 
 works. Also before was declared at large, that no man can 
 be justified by his own good works ; because that no man ful- 
 filleth the Law, according to the strict rigour of the Law. 
 
 And St. Paul, in his Epistle to the Galatians, proveth the 
 same, saying thus ; If there had been any Law given, which 
 could have justified, verily righteousness should have been by 
 the Law. 1 And again he saith ; If righteousness be by the 
 Law, then Christ died in vain. 3 And again he saith; You that 
 are justified by the Law are fallen away from grace. 3 And, 
 furthermore, he writeth to the Ephesians on this wise ; By 
 grace are ye saved through faith ; and that not of yourselves, 
 for it is the gift of God ; and not of works, lest any man should 
 glory. 4 And, to be short, the sum of all Paul's disputation is 
 this ; that if justice come of works, then it cometh not of 
 grace ; and if it come of grace, then it cometh not of works. 5 
 And to this end tend all the Prophets, as St. Peter saith in 
 the tenth of the Acts ; Of Christ all the Prophets, saith St. 
 Peter, do witness, that through his name all they that believe 
 in him shall receive the remission of sins. 6 
 
 And after this wise to be justified, only by this true and 
 lively faith in Christ, speak all the old and ancient authors, 
 both Greeks and Latins ; of whom I will specially rehearse 
 three, Hilary, Basil, and Ambrose. St. Hilary saith these 
 words plainly in the ninth Canon upon Matthew ; Faith only 
 justifieth. And St. Basil, a Greek author, writeth thus ; 
 This is a perfect and whole rejoicing in God, when a man 
 advanceth not himself for his own righteousness; but ac- 
 knowledged! himself to lack true justice and righteousness, 
 and to be justified by the only faith in Christ. And Paul, 
 saith he, doth glory in the contempt of his own righteousness, 
 and that he looketh for the righteousness of God by faith. 7 
 These be the very words of St. Basil. And St. Ambrose, a 
 
 i Gal. iii. 21. 2 Gal. ii. 21. 3 Gal. v. 4. * Ephes. ii. 8, 9. 
 
 6 Rom. xi. 6. 6 Acts x. 43. ' Philip, iii. 9. 
 
 4* 
 
42 THE SECOND PART OF THE SERMON 
 
 Latin author, saith these words ; This is the ordinance of God, 
 that they, which believe in Christ, should be saved without 
 works — by faith only — freely receiving remission of their sins. 
 Consider diligently these words ; Without works — by faith 
 only — freely we receive remission of our sins. What can be 
 spoken more plainly, than to say, that freely — without works — 
 by faith only — we obtain remission of our sins ? These and 
 other like sentences, that we be justified by faith only — freely — 
 and without works, we do read ofttimes in the best and most 
 ancient writers : as, beside Hilary, Basil, and St. Ambrose, 
 before rehearsed, we read the same in Origen, St. Chrysos- 
 tom, St. Cyprian, St. Augustine, Prosper, CEcumenius, Pho- 
 tius, Bernardus, Anselm, and many other authors, Greek and 
 Latin. 
 
 Nevertheless, this sentence, that we be justified by faith 
 only, is not so meant of them, that the said justifying faith 
 is alone in man, without true repentance, hope, charity, dread, 
 and the fear of God, at any time and season. Nor when 
 they say that we be justified freely, do they mean that we 
 should or might afterward be idle, and that nothing should 
 be required on our parts afterward : neither do they mean so 
 to be justified without our good works, that we should do no 
 good works at all; like as shall be more expressed at large here- 
 after. But this saying that we be justified by faith only — 
 freely — and without works, is spoken for to take away clearly 
 all merit of our works, as being unable to deserve our justifica- 
 tion at God's hands ; and thereby most plainly to express the 
 weakness of man, and the goodness of God ; the great infirmity 
 of ourselves, and the might and power of God ; the imper- 
 fection of our own works, and the most abundant grace of our 
 Saviour Christ ; and therefore wholly to ascribe the merit and 
 deserving of our justification unto Christ only, and his most 
 precious blood-shedding. This faith the Holy Scripture 
 teacheth us ; this is the strong rock and foundation of Chris- 
 tian religion ; this doctrine all old and ancient authors of 
 Christ's church do approve ; this doctrine advanceth and 
 setteth forth the true glory of Christ, and beateth down the 
 A'ain-glory of man ; this whosoever denieth, is not to be ac- 
 counted for a Christian man, nor for a setter-forth of Christ's 
 glory ; but for an adversary to Christ and his Gospel, and for 
 a setter-forth of men's vain-glory. 
 
 And although this doctrine be never so true — as it is 
 most true indeed — that we be justified freely, without all 
 merit of our own good works, as St. Paul doth express it ; 
 
OF THE SALVATION OF MANKIND. 43 
 
 and freely by this lively and perfect faith in Christ only, as 
 the ancient authors used to speak it ; yet this true doctrine 
 must be also truly understood, and most plainly declared; 
 lest carnal men should take unjustly occasion thereby to live 
 carnally, after the appetite and will of the world, the flesh, 
 and the devil. And, because no man should err by mis- 
 taking of this doctrine, I shall plainly and shortly so declare 
 the right understanding of the same, that no man shall justly 
 think that he may thereby take any occasion of carnal liberty, 
 to follow the desires of the flesh ; or that thereby any kind 
 of sin shall be committed, or any ungodly living the more 
 used. 
 
 First, you shall understand that, in our justification by 
 Chris*, it is not all one thing, the office of God unto man 
 and the office of man unto God. Justification is not the office 
 of man, but of God ; for man cannot make himself righteous by 
 his own works, neither in part, nor in the whole : for that were 
 the greatest arrogancy and presumption of man, that Antichrist 
 could set up against God, to affirm that a man might by his 
 own works take away and purge his own sins, and so justify 
 himself. But justification is the office of God only; and is 
 not a thing which we render unto him, but which we receive 
 of him ; not which we give to him, but which we take of 
 him, by his free mercy, and by the only merits of his most 
 dearly beloved Son, our only Redeemer, Saviour, and Justifier, 
 Jesus Christ. So that the true understanding of this doctrine — ■ 
 we be justified freely by faith without works, or that we be 
 justified by faith in Christ only — is not, that this our own act, 
 to believe in Christ, or this our faith in Christ, which is within 
 us, doth justify us, and deserve our justification unto us — for 
 that were to count ourselves to be justified by some act or 
 virtue that is within ourselves — but the true understanding 
 and meaning thereof is, that, although we hear God's word, and 
 believe it ; although we have faith, hope, charity, repentance, 
 dread, and fear of God within us, and do never so many good 
 works thereunto ; yet we must renounce the merit of all our 
 said virtues, of faith, hope, charity, and all our other virtues and 
 good deeds, which we either have done, shall do, or can do, 
 as things that be far too weak and insufficient, and imperfect, 
 to deserve remission of our sins, and our justification. And 
 therefore we must trust only in God's mercy, and that sacri- 
 fice which our High Priest and Saviour Christ Jesus, the Son 
 of God, once offered for us upon the cross, to obtain thereby 
 God's grace, and remission, as well of our original sin in bap- 
 
44 THE THIRD PART OF THE SERMON 
 
 lism, as of all actual sin committed by us after our baptism, 
 if we truly repent and turn unfeignedly to him again. So 
 that, as St. John Baptist, although he were never so virtuous 
 and godly a man, yet in this matter of forgiving of sin, he did 
 put the people from him, and appointed them unto Christ, say- 
 ing thus unto them, Behold, yonder is the Lamb of God, which 
 taketh away the sins of the world i 1 even so, as great and as 
 godly a virtue as the lively faith is, yet it putteth us from 
 itself, and remitteth, or appointeth, us unto Christ, for to have 
 only by him remission of our sins, or justification. So that 
 our faith in Christ, as it were, saith unto us thus : It is not 
 I that take away your sins, but it is Christ only ; and to him 
 only I send you for that purpose, forsaking therein all your 
 good virtues, words, thoughts, and works, and only putting 
 your trust in Christ. 
 
 THE THIRD PART OF THE SERMON OF SALVATION. 
 
 It hath been manifestly declared unto you, that no man can 
 fulfil the Law of God ; and therefore by the Law all men are 
 condemned : whereupon it followeth necessarily, that some 
 other thing should be required for our salvation than the Law ; 
 and that is, a true and a lively faith in Christ, bringing forth 
 good works, and a life according to God's commandments. 
 And also you heard the ancient authors' minds of this saying, 
 Faith in Christ only justifieth man, so plainly declared, that 
 you see, that the very true meaning of this proposition, or 
 saying, We be justified by faith in Christ only, according to 
 the meaning of the old ancient authors, is this : We put our 
 faith in Christ, that we be justified by him only; that we be 
 justified by God's free mercy, and the merits of our Saviour 
 Christ only ; and by no virtue or good work of our own, that 
 is in us, or that we can be able to have, or to do, for to de- 
 serve the same ; Christ himself only being the cause merito- 
 rious thereof. 
 
 Here you perceive many words to be used, to avoid con- 
 tention in words, with them that delight to brawl about words ; 
 and also to show the true meaning to avoid evil taking and 
 
 1 John 1. xxix. 
 
OF THE SALVATION OF MANKIND. 45 
 
 misunderstanding : and yet peradventure all will not serve 
 with them that be contentious ; but contenders will ever forge 
 matter of contention, even when they have none occasion 
 thereto. Notwithstanding, such be the less to be passed upon, 
 so that the rest may profit, which will be more desirous to 
 know the truth, than, when it is plain enough, to contend 
 about it, and, with contentious and captious cavillation, to 
 obscure and darken it. Truth it is, that our own works do 
 not justify us, to speak properly of our justification : that is to 
 say, our works do not merit or deserve remission of our sins, 
 and make us, of unjust, just before God : but God of his mere 
 mercy, through the only merits and deservings of his Son 
 Jesus Christ, doth justify us. Nevertheless, because faith 
 doth directly send us to Christ for remission of our sins ; and 
 that, by faith given us of God, we embrace the promise of 
 God's mercy, and of the remission of our sins — which thing 
 none other of our virtues or works properly doth — therefore 
 the Scripture useth to say, that faith without works doth justify. 
 And, forasmuch as it is all one sentence in effect to say, 
 faith without works, and only faith, doth justify us ; there- 
 fore the old ancient Fathers of the Church, from time to time, 
 have uttered our justification with this speech ; Only faith 
 justifieth us : meaning no other thing than St. Paul meant, 
 when he said, Faith Avithout works justifieth us. 1 And, be- 
 cause all this is brought to pass through the only merits and 
 deservings of our Saviour Christ, and not through our merits, 
 or through the merit of any virtue that we have within us, or 
 of any work that cometh from us ; therefore, in that respect 
 of merit and deserving, we forsake, as it were, altogether 
 again, faith, works, and all other virtues. For our own im- 
 perfection is so great, through the corruption of original sin, 
 that all is imperfect that is within us, faith, charity, hope, 
 dread, thoughts, words, and works ; and therefore not apt to 
 merit and deserve any part of our justification for us. And 
 this form of speaking use we, in the humbling of ourselves to 
 God, and to give all the glory to our Saviour Christ, who is 
 best worthy to have it. 
 
 Here you have heard the office of God in our justification, 
 and how we receive it of him freely — by his mercy — without 
 our deserts — through true and lively faith. Now you shall 
 hear the office and duty of a Christian man unto God ; what 
 
 1 Gal. 2. xvi. 
 
46 THE THIRD PART OF THE SERMON 
 
 we ought on our part to render unto God again for his great 
 mercy and goodness. Our office is, not to pass the time of 
 this present life unfruitfully and idly, after that we are bap- 
 tized or justified; not caring how few good works we do, to 
 the glory of God, and profit of our neighbours: much less is 
 it our office, after that we be once made Christ's members, to 
 live contrary to the same ; making ourselves members of the 
 devil, walking after his enticements, and after the suggestions 
 of the world and the flesh ; whereby we know that we do 
 serve the world and the devil, and not God. For that faith, 
 which bringeth forth, without repentance, either evil works, 
 or no good works, 1 is not a right, pure, and lively faith ; but 
 a dead, 3 devilish, counterfeit, and feigned faith, as St. Paul 
 and St. James call it. For even the devils know and believe 
 that Christ was born of a Virgin ; that he fasted forty days 
 and forty nights, without meat and drink ; that he wrought all 
 kind of miracles, declaring himself very God. They believe 
 also, that Christ for our sakes suffered a most painful death, to 
 redeem us from everlasting death ; and that he rose again from 
 death the third day : they believe that he ascended into hea- 
 ven, and that he sitteth on the right hand of the Father, and at 
 the last end of this world shall come again and judge both the 
 quick and the dead. These articles of our faith the devils 
 believe ; and so they believe all things that be written in the 
 New and Old Testament to be true : and yet for all this faith 
 they be but devils remaining still in their damnable estate, 
 lacking the very true Christian faith. For the right and true 
 Christian faith is, not only to believe that Holy Scripture, and 
 all the foresaid articles of our faith, are true ; but also to have 
 a sure trust and confidence in God's merciful promises, to be 
 saved from everlasting damnation by Christ: whereof doth 
 follow a loving heart to obey his commandments. And this 
 true Christian faith neither any devil hath ; nor yet any man, 
 which in the outward profession of his mouth, and in his 
 outward receiving of the sacraments, in coming to the church, 
 and hi all other outward appearances, seemeth to be a Chris- 
 tian man, and yet in his living and deeds showeth the contrary. 
 For how can a man have this true faith, this sure trust and 
 confidence in God, that by the merits of Christ his sins be 
 forgiven, and he reconciled to the favour of God, and to be 
 partaker of the kingdom of heaven by Christ, when he liveth 
 ungodly, and denieth Christ in his deeds ? Surely no such 
 
 1 1 Cor. xiii. 2. 2 James ii. 17. 
 
OF THE SALVATION OF MANKIND. 47 
 
 ungodly man can have this faith and trust in God. For, as 
 they know Christ to be the only Saviour of the world, so they 
 know also that wicked men shall not enjoy the kingdom of 
 God. They know that God hateth unrighteousness; that he 
 will destroy all those that speak untruly ;* that those which 
 have done good works — which cannot be done without a lively 
 faith in Christ — shall come forth unto the resurrection of life, 
 and those that have done evil shall come unto the resurrec- 
 tion of judgment. Very well they know also, that to them 
 that be contentious, and to them that will not be obedient 
 unto the truth, but will obey unrighteousness, shall come 
 indignation, wrath, and affliction, &c. 
 
 Therefore, to conclude, considering the infinite benefits 
 of God, shewed and given unto us mercifully without our 
 deserts ; — who hath not only created us of nothing, and from 
 a piece of vile clay, of his infinite goodness, hath exalted 
 us, as touching our soul, unto his own similitude and like- 
 ness; but also, whereas we were condemned to hell and 
 death everlasting, hath given his own natural Son, being God 
 eternal, immortal, and equal unto himself in power and glory, 
 to be incarnated, and to take our mortal nature upon him, with 
 the infirmities of the same ; and in the same nature to suffer 
 most shameful and painful death for our offences, to the intent 
 to justify us, and to restore us to life everlasting; so making 
 us also his dear children, brethren unto his only Son our 
 Saviour Christ, and inheritors for ever with him of his eter- 
 nal kingdom of heaven : — These great and merciful benefits 
 of God, if they be well considered, do neither minister unto 
 us occasion to be idle, and to live without doing any good 
 works ; neither yet stir us up by any means to do evil 
 things : but contrariwise, if we be not desperate persons, and 
 our hearts harder than stones, they move us to render our- 
 selves unto God wholly, with all our will, hearts, might, and 
 power ; to serve him in all good deeds, obeying his com- 
 mandments during our lives ; to seek in all things his glory 
 and honour, not our sensual pleasures and vain-glory; ever- 
 more dreading willingly to offend such a merciful God and 
 loving Redeemer, in word, thought, or deed. And the said 
 benefits of God, deeply considered, move us, for his sake 
 also, to be ever ready to give ourselves to our neighbours ; 
 and, as much as lieth in us, to study with all our en- 
 deavour to do good to every man. These be the fruits of true 
 
 1 Ps. v. 5, 6. 
 
48 THIRD PART OF THE SERMON OF SALVALVATION. 
 
 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 sanctirication, justification, 
 salvation, and redemption. To whom be ever glory, praise, 
 and honour, world without end. Amen. 
 
A SHORT 
 
 DECLARATION 
 
 OF THE 
 
 TRUE, LIVELY, AND CHRISTIAN FAITH. 
 
 The first coming unto God, good Christian people, is 
 through faith, whereby, as it is declared in the last Sermon, 
 we be justified before God. And lest any man should be de- 
 ceived, for lack of right understanding thereof, it is diligently 
 to be noted, that faith is taken in the Scripture two manner of 
 ways. 
 
 There is one faith, which in Scripture is called a dead 
 faith ; which bringeth forth no good works, 1 but is idle, bar- 
 ren, and unfruitful. And this faith, by the holy Apostle St. 
 James, is compared to the faith of devils; which believe God 
 to be true and just, and tremble for fear, 3 yet they do nothing 
 well, but all evil. And such a manner of faith have the 
 wicked and naughty Christian people ; which confess God, as 
 St. Paul saith, in their mouths, but deny him in their deeds ; 
 \>eing abominable, and Avithout the right faith, and to all good 
 works improvable. 3 And this faith is a persuasion and belief 
 in man's heart, whereby he knoweth that there is a God, and 
 agreeth unto all truth of God's most holy word, contained in 
 Holy Scripture. So that it consisteth only in believing in 
 the word of God, that it is true. And this is not properly 
 called faith. But as he that readeth Caesar's Commentaries, 
 believing the same to be true, hath thereby a knowledge of 
 Caesar's life and notable acts, because he believeth the history 
 of Caesar, yet it is not properly I said, that he believeth in 
 Caesar, of whom he looketh for no help nor benefit : Even 
 so, he that believeth that all that is spoken of God in the Bible 
 is true, and yet liveth so ungodly, that he cannot look to enjoy 
 the promises and benefits of God; although it may be said, 
 
 1 Jamea ii. 17. 2 James ii. 19. 3 Titus i. 16. 
 
 5 (49) 
 
50 THE FIRST PART OF THE 
 
 that such a man hath a faith and belief to the words of God ; 
 yet it is not properly said that he believeth in God, or hath 
 such a faith and trust in God, whereby he may surely look 
 for grace, mercy, and everlasting life at God's hand, but rather 
 for indignation and punishment, according to the merits of his 
 wicked life. For, as it is written in a book, intituled to be of 
 Didymus Alexandrinus, Forasmuch as faith without works is 
 dead, it is not now faith, as a dead man is not a man. This 
 dead faith, therefore, is not the sure and substantial faith which 
 saveth sinners. 
 
 Another faith there is in Scripture, which is not, as the 
 foresaid faith, idle, unfruitful, and dead, but worketh by 
 charity, 1 as St. Paul declareth, which as the other vain faith 
 is called a dead faith, so may this be called a quick or 
 lively faith. And this is not only the common belief of the 
 articles of our faith ; but it is also a true trust and confidence 
 of the mercy of God through our Lord Jesus Christ, and a 
 steadfast hope of all good things to be received at God's hand : 
 and that, although we, through infirmity, or temptation of our 
 ghostly enemy, do fall from him by sin; yet, if we return 
 again unto him by true repentance, that he will forgive and 
 forget our offences for his Son's sake, our Saviour Jesus 
 Christ, and will make us inheritors with him of his everlast- 
 ing kingdom : and that in the mean time, until that kingdom 
 come, he will be our protector and defender in all perils and 
 dangers, whatsoever do chance: and that, though sometime 
 he doth send us sharp adversity, yet that evermore he will 
 be a loving Father unto us ; correcting us for our sin, but not 
 withdrawing his mercy finally from us, if we trust in him, and 
 commit ourselves wholly unto him, hang only upon him, and 
 call upon him, ready to obey and serve him. This is the true, 
 lively, and unfeigned Christian faith, and is not in the mouth 
 and outward profession only, but it liveth, and stirreth inwardly 
 in the heart. And this faith is not without hope and trust in 
 God ; nor without the love of God and of our neighbours ; nor 
 without the fear of God ; nor without the desire to hear God's 
 word, and to follow the same in eschewing evil, and doing 
 gladly all good works. This faith, as St. Paul describeth it, is 
 the sure ground and foundation of the benefits which we ought 
 to look for, 9 and trust to receive of God ; a certificate and sure 
 looking for them, although they yet sensibly appear not unto 
 us. And after he saith, He that cometh to God must believe, 
 
 » Gal. v. 6. 2 Heb. xi. 1. 
 
SERMON OF FAITH. 61 
 
 both that he is, and that he is a merciful rewarder of well-doers. 1 
 And nothing commendeth good men unto God so much as 
 this assured faith and trust in him. 
 
 Of this faith three things are specially to be noted. First, 
 that this faith doth not lie dead in the heart, but is lively and 
 fruitful in bringing forth good works. Secondly, that without 
 it, can no good works be done, that shall be acceptable and 
 pleasant to God. Thirdly, what manner of good works they 
 be that this faith doth bring forth. 
 
 For the first. As the light cannot be hid, but will show 
 forth itself at one place or other ; so a true faith cannot be kept 
 secret, but when occasion is offered, it will break out and 
 show itself by good works. And as the living body of a man 
 ever exerciseth such things as belong to a natural and living 
 body, for nourishment and preservation of the same, as it hath 
 need, opportunity, and occasion ; even so the soul, that hath a 
 lively faith in it, will be doing always some good work, which 
 shall declare that it is living, and will not be unoccupied. 
 Therefore, when men hear in the Scriptures so high com- 
 mendations of faith, that it maketh us to please God, to live 
 with God, and to be the children of God; if then they fancy 
 that they be set at liberty from doing all good works, and 
 may live as they list, they trifle with God, and deceive them- 
 selves. And it is a manifest token that they be far from 
 having the true and lively faith, and also far from knowledge 
 what true faith meaneth. For the very sure and lively Chris- 
 tian faith is, not only to believe all things of God which are 
 contained in Holy Scripture ; but also is an earnest trust and 
 confidence in God, that he doth regard us, and that he is care- 
 ful over us, as the father is over the child whom he doth love ; 
 and that he will be merciful unto us for his only Son's sake ; 
 and that we have our Saviour Christ our perpetual Advocate, 
 and Priest; in whose only merits, oblation, and suffering we 
 do trust that our offences be continually washed and purged, 
 whensoever we, repenting truly, do return to him with our 
 whole heart, steadfastly determining with ourselves, through 
 his grace, to obey and serve him in keeping his command- 
 ments, and never to turn back again to sin. Such is the true 
 faith that the Scripture doth so much commend; the which, 
 when it seeth and considereth what God hath done for us, is 
 also moved, through continual assistance of the Spirit of God, 
 to serve and please him, to keep his favour, to fear his dis- 
 
 « Heb. xi. 6. 
 
52 THE SECOND PART OF THE 
 
 pleasure, to continue his obedient children, showing thankful- 
 ness again by observing or keeping his commandments ; and 
 that freely, for true love chiefly, and not for dread of punish- 
 ment, or love of temporal reward ; considering how clearly, 
 without our deservings, we have received his mercy and 
 pardon freely. 
 
 This true faith will show forth itself, and cannot long be 
 idle ; for as it is written, The just man doth live by his faith. 1 
 He neither sleepeth, nor is idle, when he should wake, and 
 be well occupied. And God by his Prophet Jeremy saith, 
 that he is a happy and blessed man, which hath faith and 
 confidence in God. 2 For he is like a tree set by the water- 
 side, that spreadeth his roots abroad toward the moisture, and 
 feareth not heat when it cometh ; his leaf will be green and 
 will not cease to bring forth his fruit ; 3 even so, faithful men 
 putting away all fear of adversity, will show forth the fruit of 
 their good works, as occasion is offered to do them. 
 
 THE SECOND PART OF THE SERMON OF FAITH. 
 
 Ye have heard in the first part of this Sermon, that there 
 be two kinds of faith ; a dead and an unfruitful faith, and a 
 faith lively, that worketh by charity : the first to be unprofit- 
 able ; the second, necessary for the obtaining of our salvation : 
 the which faith hath charity always joined unto it, and is 
 fruitful, bringing forth all good works. Now as concerning 
 the same matter, you shall hear what followeth. 
 
 The Wise Man saith, He that belie veth in God, will 
 hearken unto his commandments. 4 For if we do not show 
 ourselves faithful in our conversation, the faith which we pre- 
 tend to have is but a feigned faith: because the true Christian 
 faith is manifestly showed by good living, and not by words 
 only ; as St. Augustine saith, Good living cannot be separated 
 from true faith, which worketh by love. And St. Chrysos- 
 tom saith, Faith of itself is full of good works : as soon as a 
 man doth believe, he shall be garnished with them. How 
 plentiful this faith is of good works, and how it maketh the 
 work of one man more acceptable to God than of another, 
 
 1 Habak. ii. 4. 2 Jer. xvii. 7. 3 Ps. i. 3. 4 Ecclus. xxxii. 24, 
 
SERMON OF FAITH. 53 
 
 St. Paul teacheth at large in the eleventh chapter to the 
 Hebrews, saying that faith made the oblation of Abel better 
 than the oblation of Cain. 1 This made Noah to build the 
 ark. a This made Abraham to forsake his country and all his 
 friends, and go into a far country, there to dwell among 
 strangers. 3 So did also Isaac and Jacob, depending, or hang- 
 ing, only on the help and trust that they had in God. And 
 when they came to the country, which God promised them, 
 they would build no cities, towns, nor houses ; but lived like 
 strangers in tents, that might every day be removed. 4 Their 
 trust was so much in God, that they set but little by any 
 worldly thing; for that God had prepared for them better 
 dwelling-places in heaven, of his own foundation and building. 
 This faith made Abraham ready at God's commandment to 
 offer his own son and heir Isaac 5 — whom he loved so well, 
 and by whom he was promised to have innumerable issue ; 
 among the which, One should be born, in whom all nations 
 should be blessed 6 — trusting so much in God, that though he 
 were slain, yet that God was able by his omnipotent power 
 to raise him from death, and perform his promise. He mis- 
 trusted not the promise of God, although unto his reason 
 every thing seemed contrary. He believed verily that God 
 would not forsake him in dearth and famine, that was in the 
 country. And in all other dangers that he was brought unto, 
 he trusted ever that God would be his God, and his Protec- 
 tor and Defender, whatsoever he saw to the contrary. This 
 faith wrought so in the heart of Moses, 7 that he refused to be 
 taken for King Pharaoh's daughter's son, and to have great 
 inheritance in Egypt; thinking it better, with the people of 
 God to have affliction and sorrow, than with naughty men in 
 sin to live pleasantly for a time. 8 By faith he cared not for 
 the threatening of King Pharaoh : 9 for his trust was so in 
 God, that he passed not of the felicity of this world, but looked 
 for the reward to come in heaven ; setting his heart upon the 
 invisible God, as if he had seen him ever present before his 
 eyes. By faith the children of Israel passed through the Red 
 Sea. 10 By faith, the walls of Jericho fell down without stroke, 11 
 and many other wonderful miracles have been wrought. In 
 
 ' Heb. xi. 4 ; Gen. iv. 4. 2 Gen. vi. 22 ; Heb. xi. 7. 
 
 3 Gen. xi. 31 ; xii. 4 ; Heb. xi. 8. 4 Heb. xi. 9. 
 
 8 Gen. xxii. 10; Ecclus. xliv. 20. 6 Gen. xxii. 18. 
 
 i Exod. ii. 1 1. 8 Heb. xi. 24, 25, 26. 
 
 » Heb. xi. 27. ,0 Exod. xiv. 22. 
 11 Josh, vi 20. 
 
 5* 
 
54 THE SECOND PART OF THE 
 
 all good men that heretofore have been, faith hath brought 
 forth their good works, and obtained the promises of God. 
 Faith hath stopped the lions' mouths: 1 faith hath quenched 
 the force of fire: 2 faith hath escaped the sword's edge: faith 
 hath given weak men strength, victory in battle ; overthrown 
 the armies of infidels; raised the dead to life. 3 Faith hath 
 made good men to take adversity in good part: some have 
 been mocked and whipped, bound and cast in prison ; some 
 have lost all their goods, and lived in great poverty; some 
 have wandered in mountains, hills, and wildernesses; some 
 have been racked, some slain, some stoned, some sawn, some 
 rent in pieces, some beheaded, some burnt without mercy, 
 and would not be delivered because they looked to rise again 
 to a better state. 4 
 
 All these Fathers, Martyrs, and other holy men, whom St. 
 Paul spake of, had their faith surely fixed in God, when all 
 the world was against them. They did not only know God 
 to be the Lord, Maker, and Governor of all men in the world ; 
 but also they had a special confidence and trust, that he was 
 and would be their God, their comforter, aider, helper, main- 
 tainer, and defender. This is the Christian faith, which these 
 holy men had, and we also ought to have. And although they 
 were not named Christian men, yet was it a Christian faith 
 that they had : for they looked for all benefits of God the 
 Father, through the merits of his Son Jesus Christ, as we now 
 do. This difference is between them and us, that they looked 
 when Christ should come, and we be in the time when he is 
 come. Therefore, saith St. Augustine, the time is altered and 
 changed, but not the faith. For we have both one faith in 
 one Christ. 5 The same Holy Ghost also that we have, had 
 they, saith St. Paul. For as the Holy Ghost doth teach us 
 to trust in God, and to call upon him as our Father, so did he 
 teach them to say, as it is written, Thou, Lord, art our Father 
 and Redeemer ; and thy name is without beginning, and ever- 
 lasting. 8 God gave them then grace to be his children, as he 
 doth us now. But now, by the coming of our Saviour Christ 
 we have received more abundantly the Spirit of God in our 
 hearts ; whereby we may conceive a greater faith, and a surer 
 trust, than many of them had. But in effect they and we be 
 all one : we have the same faith that they had in God, and 
 they the same that we have. And St. Paul so much extolleth 
 
 1 Dan. vi. 22. 2 Dan. iii. 27. 3 Heb. xi. 34, 35. 
 
 4 Heb. xi. 35-39. * 2 Cor. iv. 13. 6 Is. xliii. 10, 1 1 ; Is. Ixiii. 16. 
 
SERMON OF FAITH. 55 
 
 their faith, because we should no less but rather more, give 
 ourselves wholly unto Christ, both in profession and living, 
 now when Christ is come, than the old fathers did before his 
 coming. And by all the declarations of St. Paul, it is evident, 
 that the true, lively, and Christian faith is no dead, vain, or 
 unfruitful thing, but a thing of perfect virtue, of wonderful 
 operation or working, and strength, bringing forth all good 
 motions and good works. 
 
 All Holy Scripture agreeably beareth witness, that a true 
 lively faith in Christ doth bring forth good works ; and there- 
 fore every man must examine and try himself diligently, to 
 know Avhether he have the same true lively faith in his heart 
 unfeignedly, or not : which he shall know by the fruits 
 thereof. Many that professed the faith of Christ 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 First Epistle confuting, writeth in this wise : 
 Hereby we are certified that we know God, if we observe 
 his commandments. He that saith he knoweth God, and ob- 
 served! not his commandments, is a liar, and the truth is not 
 in him. 1 And again he saith, Whosoever sinneth doth not 
 see God, nor know him : Let no man deceive you, well-be- 
 loved chddren. 3 And moreover he saith, Hereby we know 
 that we be of the truth, and so we shall persuade our hearts 
 before him. For if our own hearts reprove us, God is above 
 .our hearts, and knoweth all things. Well-beloved, if our 
 hearts reprove us not, then have we confidence in God, and 
 shall have of him whatsoever we ask, because we keep his 
 commandments, and do those things that please him. 3 And 
 yet further he saith, Every man that believeth that Jesus is 
 Christ, is born of God ; 4 and we know that whosoever is born 
 of God doth not sin : But he that is begotten of God purgeth 
 himself, and the devil doth not touch him. 5 And finally he 
 concludeth, and showeth the cause why he wrote this Epis- 
 tle, saying, For this cause have I thus written unto you, that 
 you may know that you have everlasting life, which do be- 
 lieve in the Son of God. 6 And in his Third Epistle he con- 
 firmeth the whole matter of faith and works in {ew words, 
 saying, He that doth well is of God, and he that doth evil 
 knoweth not God. 7 And as St. John saith, that the lively 
 knowledge and faith of God bringeth forth good works ; so 
 
 1 1 John ii. 3, 4. 2 1 John iii. 6, 7. 3 1 John iii. 19-23. * 1 John v. 1. 
 6 1 John v. 18. 6 1 John v. 13. 7 3 John 11. 
 
56 THE SECOND FART OF THE 
 
 saith he likewise of hope and charity, that they cannot stand 
 with evil living. Of hope he writeth thus : We know that 
 when God shall appear, we shall be like unto him, for we 
 shall see him even as he is : And whosoever hath this hope in 
 him doth purify himself, like as God is pure. 1 And of charity 
 he saith these words : He that doth keep God's word and 
 commandment, in him is truly the perfect love of God. a And 
 again he saith, This is the love of God, that we should keep 
 his commandments. 3 And St. John wrote not this as a sub- 
 tile saying, devised of his own fantasy ; butvis a most certain 
 and necessary truth, taught unto him by Christ himself, the 
 eternal and infallible Verity ; who in many places doth most 
 clearly affirm, that faith, hope, and charity cannot consist, or 
 stand, without good and godly works. Of faith he saith, He 
 that believeth on the Son hath everlasting life ; but he that 
 believeth not on the Son shall not see that life, but the wrath 
 of God remaineth upon him. 4 And the same he confirmeth 
 with a double oath, saying, Verily, verily, I say unto you, 
 He that believeth on me hath everlasting life. 5 Now foras- 
 much as he that believeth in Christ hath everlasting life, it 
 must needs consequently follow, that he that hath this faith 
 must have also good works, and be studious to observe God's 
 commandments obediently. For to them that have evil 
 works, and lead their life in disobedience and transgression, 
 or breaking of God's commandments, without repentance, 
 pertaineth not everlasting life, but everlasting death, as Christ 
 himself saith : They that do well shall go into life eternal ; 
 but they that do evil shall go into everlasting fire. 6 And again 
 he saith, I am the first letter and the last, the beginning and 
 the ending : To him that is athirst I will give of the well of 
 the water of life freely : He that hath the victory shall have 
 all things, and I will be his God, and he shall be my son ; 
 but they that be fearful, mistrusting God, and lacking faith, 
 they that be cursed people, and murtherers, and fornicators, 
 and sorcerers, and idolaters, and all liars, shall have their por- 
 tion in the lake that burnetii with fire and brimstone, which 
 is the second death. 7 And as Christ undoubtedly affirmeth, 
 that true faith bringeth forth good works, so doth he say like- 
 wise of charity, Whosoever hath my commandments, and 
 keepeth them, that is he that loveth me. 8 And after he saith, 
 
 i 1 John iii. 2, 3. 2 1 John ii. 5. 3 1 John v. 3. 
 
 « John iii. 36. 6 John vi. 47. 6 Matt. xxv. 46. 
 
 " Eev. xxi. 6-9. 8 John xiv. 21. 
 
SERMON OF FAITH. 57 
 
 He that loveth me will keep my word, and he that loveth me 
 not keepeth not my words. 1 And as the love of God is tried 
 by good works, so is the fear of God also ; as the Wise Man 
 saith, The dread of God putteth away sin. a And also he saith, 
 He that feareth God will do good works. 3 
 
 THE THIRD PART OF THE SERMON OF FAITH. 
 
 You have heard in the second part of this Sermon, that no 
 man should think that he hath that lively faith which Scrip- 
 ture commandeth, when he liveth not obediently to God's 
 laws ; for all good works spring out of that faith : and also 
 it hath been declared unto you by examples, that faith maketh 
 men steadfast, quiet, and patient in all affliction. Now as 
 concerning the same matter, you shall hear what folio weth. 
 A man may soon deceive himself, and think in his own fan- 
 tasy that he by faith knoweth God, loveth him, feareth him, 
 belongeth to him, when in very deed he doth nothing less. 
 For the trial of all these things is a very godly and Christian 
 life. He that feeleth his heart set to seek God's honour, and 
 studieth to know the will and commandments of God, and to 
 frame himself thereunto, and leadeth not his life after the desire 
 of his own flesh, to serve the devil by sin, but setteth his 
 mind to serve God for God's own sake, and for His sake also to 
 love all his neighbours, whether they be friends or adversaries, 
 doing good to every man, as opportunity serveth, and willingly 
 hurting no man ; such a man may well rejoice in God, per- 
 ceiving by the trade of his life that he unfeignedly hath the 
 right knowledge of God, a lively faith, a steadfast hope, a 
 true and unfeigned love and fear of God. But he that casteth 
 away the yoke of God's commandments from his neck ; and 
 giveth himself to live without true repentance, after his own 
 sensual mind and pleasure, not regarding to know God's word, 
 and much less to live according thereunto ; such a man clearly 
 deceiveth himself, and seeth not his own heart, if he thinketh 
 that he either knoweth God, loveth him, feareth him, or 
 trusteth in him. 
 
 1 John xiv. 23-25. 2 Ecclus. i. 21. 3 Ecclus. xv. 1. 
 
58 THE THIRD PART OF THE SERMON 
 
 Some peradventure fancy in themselves that they belong 
 to God, although they live in sin ; and so thev come to the 
 Church, and shew themselves as God's dear children. But 
 St. John saith plainly, If we say that we have any company 
 with God, and walk in darkness, we do lie. 1 
 
 Others do vainly think that they know and love God, 
 although they pass not of his commandments. But St. John 
 saith clearly, He that saith, I know God, and keepeth not his 
 commandments, is a liar. a 
 
 Some falsely persuade themselves, that they love God, 
 when they hate their neighbours. But St. John saith mani- 
 festly, If any man say, I love God, and yet hateth his brother, 
 he is a liar. 3 He that saith that he is in the light, and hateth 
 his brother, he is still in darkness. He that loveth his brother 
 dwelleth in the light ; but he that hateth his brother is in 
 darkness, and walketh in darkness, and knoweth not whither 
 he goeth : for darkness hath blinded his eyes.* And more- 
 over he saith, Hereby we manifestly know the children 
 of God from the children of the devil : He that doth not 
 righteously is not the child of God, nor he that hateth his 
 brother. 5 
 
 Deceive not yourselves, therefore, thinking that you have 
 faith in God, or that you love God, or do trust in him, or do 
 fear him, when you live in sin : for then your ungodly and 
 sinful life declareth the contrary, whatsoever you say or think. 
 It pertaineth to a Christian man to have this true Christian 
 faith ; and to try himself whether he hath it or no ; and to 
 know what belongeth to it, and how it doth work in him. It 
 is not the world that we can trust to ; the world, and all that 
 is therein, is but vanity. It is God that must be our defence 
 and protection against all temptation of wickedness and sin, 
 errors, superstition, idolatry, and all evil. If all the world 
 were on our side, and God against us, what could the world 
 avail us ? Therefore let us set our whole faith and trust in 
 God, and neither the world, the devil, nor all the power of 
 them, shall prevail against us. Let us therefore, good Chris- 
 tian people, try and examine our faith, Avhat it is ; let us not 
 natter ourselves, but look upon our works, and so judge of 
 our faith what it is. Christ himself speaketh of this matter, 
 and saith, The tree is known by the fruit. 6 Therefore let us 
 do good works, and thereby declare our faith to be the lively 
 
 1 1 John i. 6.- 2i j hn ii. 4. 3 1 John iv. 20. 
 
 * 1 John ii. 9-12 M j onn Hi. io. « Luke vi. 44. 
 
OF FAITH. 59 
 
 Christian faith. Let us, by such virtues as ought to spring 
 out of faith, show our election to be sure and stable ; as St. 
 Peter teacheth, Endeavour yourselves to make your calling 
 and election certain by good works. 1 And also he saith, 
 Minister or declare in your faith virtue, in virtue knowledge, 
 in knowledge temperance, in temperance patience, in patience 
 godliness, in godliness brotherly charity, in brotherly charity 
 love. 3 So shall we show indeed that we have the very lively 
 Christian faith ; and may so both certify our conscience the 
 better that we be in the right faith, and also by these means 
 confirm other men. If these fruits do not follow, we do but 
 mock with God, deceive ourselves, and also other men. Well 
 may we bear the name of Christian men, but we do lack the 
 true faith diat doth belong thereunto : for true faith doth ever 
 bring forth good works ; as St. James saith, Show me thy 
 faith by thy deeds. 3 Thy deeds and works must be an open 
 testimonial of thy faith : otherwise thy faith, being without 
 good works, is but the Devil's faith, the faith of the wicked, 
 a fantasy of faith, and not a true Christian faith. And like 
 as the devils and evil people be nothing the better for their 
 counterfeit faith, but it is unto them the more cause of damna- 
 tion ; so they that be christened, and have received knowledge 
 of God and of Christ's merits ; and yet of a set purpose do 
 live idly, without good works ; thinking the name of a naked 
 faith to be either sufficient for them, or else, setting their 
 minds upon vain pleasures of this world, do live in sin with- 
 out repentance, not uttering the fruits that do belong to such 
 an high profession ; upon such presumptuous persons and 
 wilful sinners must needs remain the great vengeance of God, 
 and eternal punishment in hell, prepared for the unjust and 
 wicked livers. 
 
 Therefore as you profess the name of Christ, good Chris- 
 tian people, let no such fantasy and imagination of faith at 
 any time beguile you ; but be sure of your faith ; try it by 
 your living ; look upon the fruits that come of it ; mark the 
 increase of love and charity by it towards God and your 
 neighbour ; and so shall you perceive it to be a true lively 
 faith. If you feel and perceive such a faith in you, rejoice 
 in it ; and be diligent to maintain it and keep it still in you ; 
 let it be daily increasing, and more and more be well working ; 
 and so shall you be sure that you shall please God by this 
 faith ; and at the length, as other faithful men have done 
 
 « 2 Peter i. 10. 2 2 Peter i. 5, 6, 7. 3 James ii. 18. 
 
60 THE THIRD PART OF THE SERMON OF FAITH. 
 
 before, so shall you, when his will is, come to him, and 
 receive the end and final reward of your faith, as St. 
 Peter nameth it, the salvation of your souls. 1 The which 
 God grant us, that hath promised the same unto his faith- 
 ful ; to whom be all honour and glory, world without end. 
 Amen. 
 
 i 1 Peter i. 9. 
 
A SERMON 
 
 GOOD WORKS ANNEXED UNTO FAITH. 
 
 In the last Sermon was declared unto you, what tne lively 
 and true faith of the Christian man is : that it causeth not a 
 man to be idle, but to be occupied in bringing forth good 
 works, as occasion serveth. 
 
 Now, by God's grace, shall be declared the second thing 
 that before was noted of faith, That without it can no good 
 work be done, acceptable and pleasant unto God. For as a 
 branch cannot bear fruit of itself, saith our Saviour Christ, 
 except it abide in the vine ; so cannot you, except you abide 
 in me. I am the vine, and you are the branches : he that 
 abideth in me, and I in him, he bringeth forth much fruit : 
 for without me you can do nothing. 1 And St. Paul proveth, 
 that Enoch had faith, because he pleased God ; For without 
 faith, saith he, it is not possible to please God. 3 And again, 
 to the Romans, he saith, Whatsoever work is done without 
 faith, it is sin. 3 Faith giveth life to the soul ; and they be 
 as much dead to God that lack faith, as they be to the world 
 whose bodies lack souls. Without faith, all that is done of 
 us is but dead before God, although the work seem never so 
 gay and glorious before man. Even as the picture graven or 
 painted is but a dead representation of the thing itself, and is 
 without life, or any manner of moving : so be the works of 
 all unfaithful persons before God. They do appear to be 
 lively works, and indeed they be but dead, not availing to 
 the everlasting life : they be but shadows and shows of lively 
 and good things, and not good and lively things indeed. For 
 true faith doth give life to the works ; and out of such faith 
 come good works, that be very good works indeed ; and 
 without faith no work is good before God, as saith St. Augus- 
 tine. We must set no good works before faith, nor think 
 
 1 John xv. 4, 5. 2 Heb. xi. 5, 6. > Rom. xiv. 23. 
 
 6 (61) 
 
62 A SERMON OF GOOD WORKS. 
 
 that before faith a man may do any good work : for such 
 works, although they seem unto men to be praiseworthy, yet 
 indeed they be but vain, and not allowed before God. They 
 be as the course of an horse that runneth out of the way, 
 which taketh great labour, but to no purpose. Let no man, 
 therefore, saith he, reckon upon his good works before his 
 faith ; whereas faith was not, good works were not. The 
 intent, saith he, maketh the good works ; but faith must guide 
 and order the intent of man. And Christ saith, If thine eye 
 be naught, thy whole body is full of darkness. 1 The eye 
 doth signify the intent, saith St. Augustine, wherewith a man 
 doth a thing. So that he which doth not his good works 
 with a godly intent, and a true faith that worketh by love, 
 the whole body beside, that is to say, all the whole number 
 of his works, is dark, and there is no light in them. For 
 good deeds be not measured by the facts themselves, and so 
 discerned from vices ; but by the ends and intents, for the 
 which they be done. If a heathen man clothe the naked, 
 feed the hungry, and do such other like works ; yet, because 
 he doth them not in faith for the honour and love of God, 
 they be but dead, vain, and fruitless works to him. Faith is 
 it that doth commend the work to God : for, as St. Augustine 
 saith, Whether thou wilt or no, that work, that cometh not 
 of faith, is naught : where the faith of Christ is not the foun- 
 dation, there is no good work, what building soever we make. 
 There is one work, in the which be all good works, that is 
 faith which worketh by charity : if thou have it, thou hast 
 the ground of all good works ; for the virtues of strength, 
 wisdom, temperance, and justice, be all referred unto this 
 same faith. Without this faith we have not them, but only 
 the names and shadows of them : as St. Augustine saith ; All 
 the life of them that lack the true faith is sin ; and nothing is 
 good without him that is the Author of goodness : where 
 he is not, there is but feigned virtue, although it be in the 
 best works. And St. Augustine, declaring this verse of the 
 Psalm, The turtle hath found a nest where she may keep her 
 young birds, 2 saith that Jews, Heretics, and Pagans do good 
 works ; they clothe the naked, feed the poor, and do other 
 works of mercy : but because they be not done in the true 
 faith, therefore the birds be lost. But if they remain in 
 faith, then faith is the nest and safeguards of their birds ; that 
 
 1 Matt. vi. 23. 2 P3. lxxxiv. 3. 
 
A SERMON OF GOOD WORKS. 63 
 
 is to say, safeguard of their good works, that the reward of 
 them be not utterly lost. 
 
 And this matter, which St. Augustine at large in many 
 books disputeth, St. Ambrose concludeth in feAv words, say- 
 ing ; He that by nature would withstand vice, either by natu- 
 ral will or reason, he doth in vain garnish the time of this life, 
 and attaineth not the very true virtues : for without the wor- 
 shipping of the true God, that which seemeth to be virtue is 
 vice. 
 
 And yet most plainly to this purpose writeth St. John 
 Chrysostom, in this wise ; You shall find many which have 
 not the true faith, and be not of the flock of Christ, and yet, 
 as it appeareth, they flourish in good works of mercy : you 
 shall find them full of pity, compassion, and given to justice ; 
 and yet, for all that, they have no fruit of their works, because 
 the chief work lacketh. For when the Jews asked of Christ, 
 what they should do to work good works, he answered, 
 This is the work of God, to believe in him whom he sent :* 
 so that he called faith the work of God. And as soon as a 
 man hath faith, anon he shall flourish in good works : for 
 faith of itself is full of good works ; and nothing is good with- 
 out faith. And for a similitude he saith, that they which 
 glister and shine 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, first have life, and after be nourished ; so 
 must our faith in Christ go before, and after be nourished 
 with good works. And life may be without nourishment, but 
 nourishment cannot be without life. A man must needs be 
 nourished by good works ; but first he must have faith. He 
 that doth good deeds, yet without faith, he hath no life. I can 
 show a man that by faith without works lived, and came to 
 heaven : but without faith never man had life. The thief, 
 that was hanged when Christ suffered, did believe only, and 
 the most merciful God justified him. And because no man 
 shall say again, that he lacked time to do good works, for else 
 he would have done them ; truth it is, and I will not contend 
 therein ; but this I will surely affirm, that faith only saved 
 him. If he had lived, and not regarded faith and the works 
 
 1 John vi. 29. 
 
64 A SERMON OF GOOD WORKS. 
 
 thereof, he should have lost his salvation again. But this is 
 the effect that I say, that faith by itself saved him ; but works 
 by themselves never justified any man. Here ye have heard 
 the mind of St. Chrysostom ; whereby you may perceive, 
 that neither faith is without works — having opportunity 
 thereto — nor works can avail to everlasting life, without faith. 
 
A SERMON 
 
 CHRISTIAN LOVE AND CHARITY. 
 
 Of all things that be good to be taught unto Christian 
 people, there is nothing more necessary to be spoken of, and 
 daily called upon, than charity : as well for that all manner 
 of works of righteousness be contained in it ; as also that the 
 decay thereof is the ruin or fall of the world, the banishment, 
 of virtue, and the cause of all vice. And forsomuch as almost 
 every man maketh and frameth to himself charity after his 
 own appetite ; and, how detestable soever his life be both 
 unto God and man, yet he persuadeth himself still that he 
 hath charity : therefore you shall hear now a true and plain 
 description or setting forth of charity, not of men's imagina- 
 tion, but of the very words and example of our Saviour Jesus 
 Christ. In which description or setting forth, every man, as 
 it were in a glass, may consider himself, and see plainly 
 without error, whether he be in the true charity or not. 
 
 Charity is, to love God with all our heart, all our life, and 
 all our powers and strength. With all our heart ; that is to 
 say, that our heart, mind, and study be set to believe his word, 
 to trust in him, and to love him above all other things that we 
 love best in heaven or in earth. With all our life ; that is to 
 say, that our chief joy and delight be set upon him and his 
 honour ; and our whole life given unto the service of him 
 above all things, with him to live and die, and to forsake all 
 other things rather than him : for he that loveth his father or 
 mother, son or daughter, house or land, more than me, saith 
 Christ, is not worthy to have me. 1 With all our powers ; 
 that is to say, that with our hands and feet, with our eyes and 
 ears, our mouths and tongues, and with all other parts and 
 powers both of body and soul, we should be given to the 
 keeping and fulfilling of his commandments. This is the first 
 
 i Matt. x. 37; Mark x. 29. 
 
 6* (65) 
 
66 THE FIRST PART OF THE 
 
 and principal part of charity ; but it is not the whole : for 
 charity is also to love every man, good and evil, friend and 
 foe ; and whatsoever cause be given to the contrary, yet 
 nevertheless to bear good will and heart unto every man : to 
 use ourselves well unto them, as well in words and counte- 
 nance, as in all our outward acts and deeds : for so Christ 
 himself taught, and so also he performed in deed. Of the love 
 of God he taught on this wise unto a Doctor of the law, that 
 asked him which was the great and chief commandment in 
 the Law : Love thy Lord God, said Christ, with all thy heart, 
 with all thy soul, and with all thy mind. 1 And of the love 
 that we ought to have among ourselves each to other, he 
 teacheth us thus : You have heard it taught in times past, 
 Thou shalt love thy friend, and hate thy foe : but I tell you, 
 Love your enemies ; speak well of them that defame and 
 speak evil of you ; do well to them that hate you ; pray for 
 them that vex and persecute you ; that you may be the chil- 
 dren of your Father that is in heaven : for he maketh his sun 
 to rise both upon the evil and good, and sendeth rain to the 
 just and unjust. For if you love them that love you, what 
 reward shall you have ? Do not the Publicans likewise ? 
 And if you speak well only of them that be your brethren 
 and dearly beloved friends, what great matter is that ? Do 
 not the heathen the same also ? 2 These be the very words 
 of our Saviour Christ himself, touching the love of our neigh- 
 bour. And forasmuch as the Pharisees, with their most pesti- 
 lent traditions and false interpretations, and glosses, had cor- 
 rupted and almost clearly stopped up this pure well of God's 
 lively word ; teaching that this love and charity pertained 
 only to a man's friends, and that it was sufficient for a man 
 to love them which do love him, and to hate his foes : there- 
 fore Christ opened this well again ; purged it and scoured it 
 by giving unto his godly law of charity a true and clear in- 
 terpretation, which is this ; that we ought to love every man, 
 both Mend and foe : adding thereto what commodity we shall 
 have thereby, and what incommodity by doing the contrary. 
 What thing can we wish so good for us, as the eternal hea- 
 venly Father to reckon and take us for his children ? And 
 this shall we be sure of, saith Christ, if we love every man 
 without exception. And if we do otherwise, saith he, we be 
 no better than the Pharisees, Publicans, and Heathen : and 
 shall have our reward with them ; that is, to be shut out from 
 
 1 Matt. xxii. 37. 2 Matt. v. 43-48. 
 
SERMON OF CIIARITY. 67 
 
 the number of God's chosen children, and from his everlast- 
 ing inheritance in heaven. 
 
 Thus of true charity Christ taught, that every man is bound 
 to love God above all things ; and to love every man, friend 
 and foe. And thus likewise he did use himself, exhorting his 
 adversaries, rebuking the faults of his adversaries ; and when 
 he could not amend them, yet he prayed for them. First, he 
 loved God his Father above all things ; so much, that he 
 sought not his own glory and will, but the glory and will of 
 his Father. I seek not, said he, mine own will, but the will 
 of him that sent me. 1 Nor refused he to die, to satisfy his 
 F ther's will ; saying, If it may be, let this cup of death pass 
 from me ; if not, thy will be done, and not mine. 3 He loved 
 not only his friends ; but also his enemies ; which in their 
 hearts bore exceeding great hatred against him, and with their 
 tongues spake all evil of him, and in their acts and deeds pur- 
 sued him with all their might and power, even unto death : 
 yet all this notwithstanding, he withdrew not his favour from 
 them ; but still loved them, preached unto them of love, re- 
 buked their false doctrine, their wicked living, and did good 
 unto them, patiently taking whatsoever they spake or did 
 against him. AVhen they gave him evil words, he gave none 
 evil again; when they did strike him, he did not smite again; 
 and when he suffered death, he did not slay them, nor threaten 
 them, but prayed for them, and did put all things to his Fa- 
 ther's will. And as a sheep that is led unto the shambles to 
 be slain, and as a lamb that is shorn of his fleece, maketh no 
 noise nor resistance ; even so went he to his death without 
 any repugnance, or opening of his mouth to say any evil. 3 
 
 Thus have I set forth unto you what charity is, as well by 
 the doctrine as by the example of Christ himself: whereby 
 also every man may without error know himself, what state 
 and condition he standeth in ; whether he be in charity, and 
 so the child of the Father in heaven, or not. For, although 
 almost every man persuadeth himself to be in charity, yet let 
 him examine none other man but his own heart, his life and 
 conversation ; and he shall not be deceived, but truly discern 
 and judge whether he be in perfect charity or not. For he 
 that followeth not his own appetite and will, but giveth him- 
 self earnestly to God to do all his will and commandments, he 
 may be sure that he loveth God above all things : and else, 
 surely he loveth him not, whatsoever he pretend ; as Christ 
 
 1 Johii v. 30. 2 Matt. xxvi. 39. 3 Isa. liii. 7 ; Acts viii. 32 v 
 
OS THE SECOND PART OF THE 
 
 said, If ye love me, keep my commandments. 1 For he that 
 knoweth my commandments, and kecpeth them, he it is, saith 
 Christ, that loveth me. 2 And again he saith, He that loveth 
 me, will keep my word : and my Father will love him ; and 
 we will both come to him, and dwell with him : and he that 
 loveth me not, will not keep my words. 3 And likewise, he 
 that beareth a good heart and mind, and nseth well his tongue 
 and deeds unto every man, friend and foe, he may know 
 thereby that he hath charity. And then he is sure also that 
 Almighty God taketh him for his dearly beloved son ; as St. 
 John saith, Hereby manifestly are known the children of God 
 from the children of the devil ; for whosoever doth not love 
 his brother, belongeth not unto God.* 
 
 THE SECOND PART OF THE SERMON OF CHARITY. 
 
 You have heard a plain and fruitful setting forth of charity, 
 and how profitable and necessary a thing charity is ; how 
 charity stretcheth itself both to God and man, friend and foe, 
 and that by the doctrine and example of Christ; and also 
 who may certify himself whether he be hi perfect charity or 
 not. Now, as concerning the same matter it followeth. The 
 perverse nature of man, corrupt with sin, and destitute of 
 God's word and grace, thinketh it against all reason, that a 
 man should love his enemy; and hath many persuasions 
 which bring him to the contrary. Against all which reasons, 
 we ought as well to set the teaching as the living of our Sa- 
 viour Christ ; who loving us, when we were his enemies, 
 doth teach us to love our enemies. He did patiently take for 
 us many reproaches ; suffered beating and most cruel death : 
 Therefore we be no members of him, if we will not follow 
 him. Christ, saith St. Peter, suffered for us, leaving us an 
 example that we should follow him. 5 
 
 Furthermore, we must consider, that to love our friends, is 
 no more but that which thieves, adulterers, homicides, and all 
 wicked persons do : insomuch that Jews, Turks, Infidels, and 
 all brute beasts, do love them that be their friends ; of whom 
 
 1 John xiv. 15. 2 John xiv. 21. 3 John xiv. 23, 24. 
 
 « 1 John hi. 10. 6 1 Pet. ii. 21. 
 
SERMON OF CHAIUTV. 69 
 
 they have their living, or any other benefits. But to love 
 enemies, is the proper condition only of them that be the 
 children of God, the disciples and followers of Christ. Not- 
 withstanding, man's froward and corrupt nature weigheth over 
 deeply many times the offence and displeasure done unto him 
 by enemies ; and thinketh it a burden intolerable, to be bound 
 to love them that hate him. But the burden should be easy 
 enough, if, on the other side, every man would consider, what 
 displeasure he hath done to his enemy again, and what plea- 
 sure he hath received of his enemy. And if Ave find no equal 
 or even recompence, neither in receiving pleasures of. our 
 enemy, nor in requiting displeasures unto him again ; then 
 let us ponder the displeasures which we have done against 
 Almighty God ; how often and how grievously we have 
 offended him : whereof if we will have of God forgiveness, 
 there is none other remedy but to forgive the offences done 
 unto us ; which be very small in comparison of our offences 
 done against God. And if we consider that he which hath 
 offended us deserveth not to be forgiven of us ; let us con- 
 sider again, that we much less deserve to be forgiven of God. 
 And although our enemy deserve not to be forgiven for his 
 own sake, yet we ought to forgive him for God's love ; con- 
 sidering how great and many benefits we have received of him 
 without our deserts ; and that Christ hath deserved of us, that 
 for his sake we should forgive them their trespasses com- 
 mitted against us. 
 
 But here may rise a necessary question to be dissolved. If 
 charity require to think, speak, and do well unto every man, 
 both good and evil ; how can Magistrates execute justice 
 upon malefactors or evil-doers with charity ? How can they 
 cast evil men in prison, take away their goods, and some- 
 times their lives, according to laws, if charity will not suffer 
 them so to do ? 
 
 Hereunto is a plain and a brief answer ; That plagues and 
 punishments be not evil of themselves, if they be well taken 
 of the harmless : and to an evil man they are both good and 
 necessary ; and may be executed according to charity, and 
 with charity should be executed. For declaration whereof, 
 you shall understand that charity hath two offices, the one 
 contrary to the other, and yet both necessary to be used 
 upon men of contrary sort and disposition. The one office 
 of charity is, to cherish good and harmless men ; not to op- 
 press them with false accusations ; but to encourage them 
 with rewards to do well, and to continue in well doing ; de- 
 
70 THE SECOND PART OF THE 
 
 fending- them with the sword from their adversaries. And the 
 office of bishops and pastors is, to praise good men for well 
 doing, that they may continue therein ; and to rebuke and 
 correct by the word of God the offences and crimes of all 
 evil-disposed persons. For the other office of charity is, to 
 rebuke, correct, and punish vice, without regard of persons ; 
 and is to be used against them only that be evil men, and 
 malefactors or evil-doers. And that it is as well the office of 
 charity to rebuke, punish, and correct them that be evil, as it 
 is to cherish and reward them that be good and harmless, 
 St. Paul declareth, writing to the Romans ; saying, That the 
 high powers are ordained of God, not to be dreadful to them 
 that do well but unto malefactors ; to draw the sword to take 
 vengeance of him that committeth the sin. 1 And St. Paul 
 biddeth Timothy stoutly and earnestly to rebuke sin by the 
 word of God. 2 So that both offices should be diligently exe- 
 cuted, to fight against the kingdom of the devil ; the Preacher 
 with the word, and the Governor with the sword : else they 
 neither love God nor them whom they govern ; if, for lack 
 of correction they wilfully suffer God to be offended, and 
 them whom they govern to perish. For as every loving 
 father correcteth his natural son when he doth amiss, or else 
 he loveth him not ; so all Governors of realms, countries, 
 towns, and houses, should lovingly correct them which be 
 offenders under their governance, and cherish them which 
 live innocently, if they have any respect either unto God and 
 their office, or love unto them of whom they have governance. 
 And such rebukes and punishments of them that offend must 
 be done in due time ; lest by delay the offenders fall head- 
 long into all manner of mischief; and not only be evil them- 
 selves, but also do hurt unto many men, drawing others, by 
 their evil example, to sin and outrage after them : as one 
 thief may both rob many men, and also make many thieves ; 
 and one seditious person may allure many, and annoy a whole 
 town or country. And such evil persons that be so great 
 offenders of God and the commonweal, charity requireth to 
 be cut off from the body of the commonweal, lest they cor- 
 rupt other good and honest persons ; like as a good Surgeon 
 cutteth away a rotten and festered member, for love he hath 
 to the whole body, lest it infect other members adjoining 
 unto it. 
 
 Thus it is declared unto you, what true charity or Chris- 
 
 « Kom. xiii. 1-4. - 1 Tim. v. 20 
 
SERMON OF CHARITY. 71 
 
 tian love is, so plainly that no man need to be deceived : 
 which love whosoever keepeth, not only toward God, whom 
 he is bound to love above all tilings, but also toward his 
 neighbour, as well friend as foe, it shall surely keep him from 
 all offence of God, and just offence of man. Therefore bear 
 well away this one short lesson ; That by true Christian 
 charity, God ought to be loved, above all things ; and all 
 men ought to be loved, good and evil, friend and foe ; and to 
 all such we ought, as we may, to do good ; those that be 
 good, of love to encourage and cherish, because they be good ; 
 and those that be evil, of love to procure and seek their cor- 
 rection and due punishment, that they may thereby either be 
 brought to goodness, or at the least, that God and the com- 
 monwealth may be the less hurt and offended. And if we 
 thus direct our life by Christian love and charity, then Christ 
 doth promise and assure us, that he loveth us ; that we be the 
 children of our heavenly Father ; reconciled to his favour ; 
 very members of Christ ; and that, after this short time of 
 this present and mortal life, we shall have with him everlast- 
 ing life in his everlasting kingdom of heaven. Therefore to 
 him, with the Father, and the Holy Ghost, be all honour and 
 glory, now and for ever. Amen, 
 
AN EXHORTATION 
 
 THE FEAR OF DEATH. 
 
 It is not to be marvelled that worldly men do fear to die. 
 For death depriveth them of all worldly honours, riches, and 
 possessions, in the fruition whereof the worldly man counteth 
 himself happy, so long as he may enjoy them at his own 
 pleasure : and otherwise, if he be dispossessed of the same 
 without hope of recovery, then he can no otherwise think of 
 himself, but that he is unhappy ; because he hath lost his 
 worldly joy and pleasure. Alas, thinketh this carnal man, 
 shall I now depart for ever from all my honours, all my trea- 
 sure ; from my country, friends, riches, possessions, and 
 worldly pleasures, which are my joy and heart's delight? 
 Alas, that ever that day should come, when all these I must 
 bid farewell at once, and never enjoy any of them after. 
 Wherefore it is not without great cause spoken of the Wise 
 Man, O death, how bitter and sour is the remembrance of 
 thee to a man that liveth in peace and prosperity in his sub- 
 stance ; to a man living at ease, leading his life after his own 
 mind without trouble, and is therewithal well pampered and 
 fed I 1 There be other men, whom this world doth not so 
 greatly laugh upon, but rather vex and oppress with poverty, 
 sickness, or some other adversity : yet they do fear death, 
 partly because the flesh abhorreth naturally its own sorrow- 
 ful dissolution, which death doth threaten to them ; and 
 partly by reason of sicknesses and painful diseases, which 
 be most strong pangs and agonies in the flesh, and use com- 
 monly to come to sick men before death, or at the least 
 accompany death, whensoever it cometh. 
 
 Although these two causes seem great and weighty to a 
 worldly man, whereupon he is moved to fear death ; yet there 
 is another cause much greater than any of these afore rehearsed, 
 
 1 Ecclus. xli. 1. 
 (72) 
 
EXHORTATION AGAINST THE FEAR OF DEATH. 73 
 
 for which indeed he hath just cause to fear death ; and that 
 is, the state and condition whereunto, at the last end, death 
 bringeth all them that have their hearts fixed upon this world, 
 without repentance and amendment. This state and condi- 
 tion is called the second death ; which unto all such shall 
 ensue after this bodily death. And this is that death which 
 indeed ought to be dreaded and feared : for it is an everlast- 
 ing loss, without remedy, of the grace and favour of God, 
 and of everlasting joy, pleasure, and felicity. And it is not 
 only the loss for ever of all these eternal pleasures ; but also 
 it is the condemnation both of body and soul, without either 
 appellation or hope of redemption, unto everlasting pains in 
 hell. Unto this state death sent the unmerciful and ungodly 
 rich man, that Luke speaketh of in his Gospel ;* who living in 
 all wealth and pleasure in this world, and cherishing himself 
 daily with dainty fare and gorgeous apparel, despised po©r 
 Lazarus, that lay pitiful at his gate, miserably plagued and 
 full of sores, and also grievously pined with hunger. Both 
 these two were arrested by death ; which sent Lazarus, the 
 poor miserable man, by angels anon unto Abraham's bosom ; 
 a place of rest, pleasure, and consolation : but the unmerciful 
 rich man descended down into hell ; and being in torments, he 
 cried for comfort, complaining of the intolerable pain that he 
 suffered in that flame of fire : but it was too late. So unto 
 this place bodily death sendeth all them that in this world 
 have their joy and felicity ; all them that in this world be 
 unfaithful unto God, and uncharitable unto their neighbours, 
 so dying without repentance and hope of God's mercy. 
 Wherefore it is no marvel, that the worldly man feareth 
 death : for he hath much more cause so to do, than he him- 
 self doth consider. 
 
 Thus we see three causes why worldly men fear death. 
 One, because they shall lose thereby their worldly honours, 
 riches, possessions, and all their heart's desires : another 
 because of the painful diseases and bitter pangs, which com- 
 monly men suffer, either before or at the time of death : but 
 the chief cause above all other, is the dread of the miserable 
 state of eternal damnation both of body and soul, which they 
 fear shall follow, after their departing from the worldly 
 pleasures of this present life. 
 
 For these causes be all mortal men, which be given to the 
 love of this world, both in fear and state of death through sin, 
 
 1 Luke xvi. 19-26. 
 7 
 
74 THE FIRST PART OF THE EXHORTATION 
 
 as the holy Apostle saith, 1 so long as they live here in this 
 world. 
 
 But, everlasting thanks be to Almighty God for ever, there 
 is never a one of all these causes, no, nor yet they altogether, 
 that can make a true Christian man afraid to die — who is the 
 very member of Christ, the temple of the Holy Ghost, 3 the 
 son of God, and the very inheritor of the everlasting kingdom 
 of heaven — but plainly contrary, he conceiveth great and 
 many causes, undoubtedly grounded upon the infallible and 
 everlasting truth of the Word of God, which move him, not 
 only to put away the fear of bodily death, but also, for the 
 manifold benefits and singular commodities, which ensue unto 
 every faithful person by reason of the same, to wish, desire, 
 and long heartily for it. For death shall be to him no death 
 at all ; but a very deliverance from death, from all pains, 
 cares, and sorrows, miseries, and wretchedness of this world ; 
 and the very entry into rest ; and a beginning of everlasting 
 joy; a tasting of heavenly pleasures, so great, that neither 
 tongue is able to express, neither eye to see, nor ear to hear 
 them, no, nor any earthly man's heart to conceive them. 8 So 
 exceeding great benefits they be, which God our heavenly 
 Father, by his mere mercy, and for the love of his Son Jesus 
 Christ, hath laid up in store, and prepared for them that hum- 
 bly submit themselves to God's will, and evermore unfeign- 
 edly love him from the bottom of their hearts. And we ought 
 to believe, that death, being slain by Christ, cannot keep any 
 man that steadfastly trusteth in Christ, under his perpetual 
 tyranny and subjection ; but that he shall rise from death 
 again unto glory at the last day, appointed by Almighty God, 
 like as Christ our head did rise again, according to God's ap- 
 pointment, the third day. For St. Augustine saith, The Head 
 going before, the members trust to follow and come after. 
 And St. Paul saith, If Christ be risen from the dead, we shall 
 rise also from the same. 4 And to comfort all Christian per- 
 sons herein, Holy Scripture calleth this bodily death a' sleep ; 
 wherein man's senses be, as it were, taken from him for a 
 season, and yet, when he awaketh, he is more fresh than he 
 was when he went to bed. So, although we have our souls 
 separated from our bodies for a season, yet at the general 
 resurrection we shall be more fresh, beautiful, and perfect 
 than we be now. For now we be mortal ; then shall we be 
 
 » Heb. ii. 15. 2 1 Cor. iii. 16. 3 1 Cor. ii. 9. * 1 Cor. xv. 20. 
 
AGAINST THE FEAR OF DEATH. 75 
 
 immortal : now infected with divers infirmities ; then clearly- 
 void of all mortal infirmities : now we be subject to all car- 
 nal desires ; then we shall be all spiritual, desiring nothing 
 but God's glory, and things eternal. 
 
 Thus is this bodily death a door or entering unto life ; and 
 therefore not so much dreadful, if it be rightly considered, as 
 it is comfortable : not a mischief, but a remedy for all mischief: 
 no enemy, but a friend : not a cruel tyrant, but a gentle guide ; 
 leading us not to mortality but to immortality, not to sorrow 
 and pain but to joy and pleasure, and that to endure for ever; 
 if it be thankfully taken and accepted as God's messenger, 
 and patiently borne of us for Christ's love, that suffered most 
 painful death for our love, to redeem us from death eternal. 
 According hereunto St. Paul saith, Our life is hid with Christ 
 in God ; but when our life shall appear, then shall we also 
 appear with him in glory. 1 Why then shall we fear to die, 
 considering the manifold and comfortable promises ef the 
 Gospel, and of Holy Scriptures ? God the Father hath given 
 us everlasting life, saith St. John, and this life is in his Son. 3 
 He that hath the Son hath life ; and he that hath not the Son 
 hath not life. And this I write, saith St. John, to you that 
 believe in the name of the Son of God, that you may know 
 that you have everlasting life, and that you do believe upon 
 the name of the Son of God. 3 And our Saviour Christ saith, 
 He that believeth in me hath life everlasting, and I will raise 
 him from death to life at the last day. 4 St. Paul also saith, that 
 Christ is ordained and made of God our righteousness, our 
 holiness and redemption, to the intent that he which will glory 
 should glory in the Lord. 5 St. Paul did contemn and set 
 little by all other things ; esteeming them as dung, which 
 before he had in very great price ; that he might be found in 
 Christ, to have everlasting life, true holiness, righteousness, 
 and redemption. 6 Finally, St. Paul maketh a plain argument 
 in this wise ; If our heavenly Father would not spare his own 
 natural Son, but did give him to death for us ; how can it be, 
 that with him he should not give us all things V Therefore 
 if we have Christ, then have we, with him and by him, all 
 good things whatsoever we can in our hearts wish or desire, 
 as victory over death, sin, and hell ; we have the favour of 
 God, peace with him, holiness, wisdom, justice, power, life, 
 
 1 Col. iii. 3, 4. 2 lJohnv. 11. 3 1 John v. 12, 13. 
 
 4 John vi. 40. 6 1 Cor. i. 30, 31. 6 Phil. iii. 8, 9. 
 
 7 Rom. viii. 32. 
 
76 THE SECOND PART OF THE EXHORTATION 
 
 and redemption ; we have by him perpetual health, wealth, 
 joy, and bliss everlasting. 
 
 THE SECOND PART OF THE SERMON AGAINST 
 THE FEAR OF DEATH. 
 
 It hath been heretofore showed you, that there be three 
 causes, wherefore men do commonly fear death. First, the 
 sorrowful departing from worldly goods and pleasures. The 
 second, the fear of the pangs and pains that come with death. 
 The last and principal cause is, the horrible fear of extreme 
 misery, and perpetual damnation in time to come. And yet 
 none of these three causes troubleth good men ; because they 
 stay themselves by true faith, perfect charity, and sure hope 
 of the endless joy and bliss everlasting. 
 
 All those therefore have great cause to be full of joy, that 
 be joined to Christ with true faith, steadfast hope, and perfect 
 charity ; and not to fear death, nor everlasting damnation. 
 For death cannot deprive them of Jesus Christ; nor can any 
 sin condemn them that are grafted surely in him, which is 
 their only joy, treasure, and life. Let us repent of our sins, 
 amend our lives, trust in his mercy, and satisfaction; and 
 death can neither take him from us, nor us from him. For 
 then, as St. Paul saith, whether we live or die, we be the 
 Lord's own. 1 And again he saith, Christ did die, and rose 
 again, because he should be Lord both of the dead and quick. 3 
 Then, if we be the Lord's own when we be dead, it must 
 needs follow that such temporal death not only cannot harm 
 us, but also that it shall be much to our profit, and join us 
 unto God more perfectly. And thereof the Christian heart 
 may surely be certified by the infallible or undeceivable truth 
 of Holy Scripture. It is God, saith St. Paul, which hath 
 prepared us unto immortality : and the same is he which hath 
 given us an earnest of the Spirit. 3 Therefore let us be always 
 of good comfort; for we know that so long as we be in the 
 body, we be as it were far from God in a strange country, 
 subject to many perils, walking without perfect sight and 
 
 1 Rom. xiv. 8. 2 R om , x i v . 9. 3 2 Cor. v. 5. 
 
AGAINST THE FEAR OF DEATH. 77 
 
 knowledge of Almighty God, only seeing him by faith in 
 Holy Scriptures. But we have a courage and desire rather 
 to be at home with God and our Saviour Christ, far from the 
 body; where we may behold his Godhead, as he is, face to 
 face, to our everlasting comfort. These be St. Paul's words 
 in effect: whereby we may perceive, that the life in this world 
 is resembled and likened to a pilgrimage in a strange country, 
 far from God ; and that death, delivering us from our bodies, 
 doth send us straight home into our own country, and maketh 
 us to dwell presently with God for ever, in everlasting rest 
 and quietness: so that to die is no loss, but profit and winning 
 to all true Christian people. What lost the thief, that hanged 
 on the cross with Christ, by his bodily death? Yea, how 
 much did he gain by it ! Did not our Saviour say unto him, 
 This day thou shalt be with me in Paradise V- And Lazarus, 
 that pitiful person, that lay before the rich man's gate, pained 
 with sores, and pined with hunger; did not death highly pro- 
 fit and promote him, which by the ministry of angels sent him 
 unto Abraham's bosom, 3 a place of rest, joy, and heavenly 
 consolation ? Let us think none other, good Christian people, 
 but Christ hath prepared, and made ready before, the same 
 joy and felicity for us, that he prepared for Lazarus and the 
 thief. Wherefore, let us stick unto his salvation and gracious 
 redemption ; and believe his word, serve him from our hearts, 
 love and obey him : and whatsoever we have done heretofore 
 contrary to his most holy will, now let us repent in time, and 
 hereafter study to correct our life : and doubt not, but we shall 
 find him as merciful unto us, as he was either to Lazarus, or 
 to the thief: whose examples are written in Holy Scripture 
 for the comfort of them that be sinners, and subject to sorrows, 
 miseries, and calamities in this world; that they should not 
 despair in God's mercy, but ever trust thereby to have for- 
 giveness of their sins, and life everlasting, as Lazarus and the 
 thief had. Thus I trust every Christian man perceiveth by 
 the infallible or undeceivable word of God, that bodily death 
 cannot harm nor hinder them that truly believe in Christ; but 
 contrariwise shall profit and promote the Christian souls, 
 which being truly penitent for their offences, depart hence in 
 perfect charity, and in sure trust that God is merciful to them, 
 forgiving their sins, for the merits of Jesus Christ his only 
 natural Son. 
 
 The second cause why some do fear death, is sore sickness 
 
 1 Luke xxiii. 43. 2 Luke xvi. 22. 
 
78 THE SECOND PART OF THE EXHORTATION 
 
 and grievous pains, which partly come before death, and 
 partly accompany or come with death, whensoever it cometh. 
 This fear is the fear of the frail flesh, and a natural passion 
 belonging unto the nature of a mortal man. But true faith in 
 God's promises, and regard of the pains and pangs which 
 Christ upon the crpss suffered for us miserable sinners, with 
 consideration of the joy and everlasting life to come in hea- 
 ven, will mitigate those pains, and moderate this fear, that it 
 shall never be able to overthrow the hearty desire and glad- 
 ness, that the Christian soul hath to be separated from this 
 corrupt body, that it may come to the gracious presence of our 
 Saviour Jesus Christ. If we believe steadfastly the Word of 
 God, we shall perceive that such bodily sickness, pangs of death, 
 or whatsoever dolorous pangs we suffer either before or with 
 death, be nothing else in Christian men but the rod of our hea- 
 venly and loving Father ; wherewith he mercifully correcteth 
 us, either to try and declare the faith of his patient children that 
 they may be found laudable, glorious, and honourable in his 
 sight, when Jesus Christ shall be openly shewed to be the 
 Judge of all the world, or else to chastise and amend in them 
 whatsoever offendeth his fatherly and gracious goodness, lest 
 they should perish everlastingly. And this his correcting rod 
 is common to all them that be truly his. Therefore let us 
 cast away the burden of sin that lieth so heavy on our necks, 
 and return unto God by true penance and amendment of our 
 lives. Let us with patience run this course that is appointed ; 
 suffering, for his sake that died for our salvation, all sorrows 
 and pangs of death, and death itself joyfully, when God send- 
 eth it to us ; having our eyes fixed and set fast ever upon the 
 Head and Captain of our faith, Jesus Christ; who, consider- 
 ing the joy that he should come unto, cared neither for the 
 shame nor pain of death, 1 but willingly conforming and framing 
 his will to his Father's will, most patiently suffered the most 
 shameful and painful death of the cross, 2 being innocent and 
 harmless. And now therefore he is exalted in heaven, and 
 everlastingly sitteth on the right hand of the throne of God the 
 Father. Let us call to our remembrance therefore the life and 
 joys of heaven, that are kept for all them that patiently do suffer 
 here with Christ; and consider that Christ suffered all his pain- 
 ful passion by sinners, and for sinners ; and then we shall with 
 patience, and the more easily, suffer such sorrows and pains, 
 when they come. Let us not set at light the chastising of the 
 
 1 Heb. xii. 2. 2 Phil. ii. 8. 
 
AGAINST THE FEAR OF DEATH. 79 
 
 Lord; nor grudge at him, nor fall from him, when of him we 
 be corrected : for the Lord loveth them whom he doth correct, 
 and beateth every one whom he taketh to be his child. 1 What 
 child is that, saith St. Paul, whom the Father loveth, and doth 
 not chastise ? If ye be without God's correction — which all 
 his well-beloved and true children have — then be you but 
 bastards, smally regarded of God, and not his true children. 2 
 
 Therefore seeing that, when we have on earth our carnal 
 fathers to be our correctors, we do fear them, and reverently 
 take their correction; shall we not much more be in subjection 
 to God our spiritual Father, by whom we shall have everlast- 
 ing life ? And our carnal fathers sometimes correct us, even 
 as it pleaseth them, without cause : but this Father justly cor- 
 recteth us ; either for our sin, to the intent we should amend ; 
 or for our commodity and wealth, to make us thereby par- 
 takers of his holiness. Furthermore all correction, which 
 God sendeth us in this present time, seemeth to have no joy 
 and comfort, but sorrow and pain: yet it bringeth with it a 
 taste of God's mercy and goodness towards them that be so 
 corrected, and a sure hope of God's everlasting consolation in 
 heaven. If then these sorrows, diseases, and sicknesses, and 
 also death itself, be nothing else but our heavenly Father's 
 rod ; whereby he certifieth us of his love and gracious favour, 
 whereby he trieth and purifieth us, whereby he giveth unto 
 us holiness, and certifieth us that, we be his children, and he 
 our merciful Father ; shall not we then with all humility, as 
 obedient and loving children, joyfully kiss our heavenly 
 Father's rod; and ever say in our heart, with our Saviour 
 Jesus Christ, Father, if this anguish and sorrow which I feel, 
 and death which I see approach, may not pass, but that thy 
 will is that I must suffer them, Thy will be done ? 3 
 
 THE THIRD PART OF THE SERMON AGAINST THE 
 FEAR OF DEATH. 
 
 In this Sermon against the Fear of Death, two causes were 
 declared, which commonly move worldly men to be in much 
 fear to die : and yet the same do nothing trouble the faithful 
 
 1 Heb. xii. 6. 2 Heb. xii. 8. 3 Matt. xxvi. 38, 39. 
 
80 THE THIRD PART OF THE EXHORTATION 
 
 and good livers, when death cometh ; but rather give them 
 occasion greatly to rejoice, considering that they shall be de- 
 livered from the sorrow and misery of this world, and be 
 brought to the great joy and felicity of the life to come. 
 
 Now the third and special cause, why death indeed is to 
 be feared, is the miserable state of the worldly and ungodly 
 people after their death. But this is no cause at all, why 
 the godly and faithful people should fear death : but rather 
 contrariwise, their godly conversation in this life, and belief 
 in Christ, cleaving continually to his merits, should make 
 them to long sore after that life, that remaineth for them un- 
 doubtedly after this bodily death. Of this immortal state, after 
 this transitory life ; where we shall live evermore in the pre- 
 sence of God, in joy and rest, after victory over all sickness, 
 sorrows, sin, and death ; there be many plain places of Holy 
 Scripture, which confirm the weak conscience against the 
 fear of all such dolors, sicknesses, sin, and bodily death ; to 
 assuage such trembling and ungodly fear ; and to encourage 
 us with comfort and hope of a blessed state after this life. 
 St. Paul wisheth unto the Ephesians, that God the Father of 
 glory would give unto them the spirit of wisdom and revela- 
 tion ; that the eyes of their hearts might have light to know 
 him, and to perceive how great things he had called them 
 unto, and how rich an inheritance he hath prepared after this 
 life, for them that pertain unto him. 1 And St. Paul himself 
 declareth the desire of his heart ; which was to be dissolved 
 and loosed from his body, and to be with Christ : which, as 
 he said, was much better for him, although to them it was 
 more necessary that he should live ; 2 which he refused not for 
 their sakes. Even like as St. Martin said, Good Lord, if I 
 be necessary for thy people to do good unto them, I will re- 
 fuse no labour : but else for mine own self, I beseech thee to 
 take my soul. 
 
 Now the holy fathers of the old Law, and all faithful and 
 righteous men which departed before our Saviour Christ's 
 ascension into heaven, did by death depart from troubles unto 
 rest, from the hands of their enemies into the hands of God, 
 from sorrows and sicknesses unto joyful refreshing in Abra- 
 ham's bosom, a place of all comfort and consolation, as the 
 Scriptures do plainly by manifest words testify. The Book 
 of Wisdom saith, that the righteous men's souls be in the 
 hand of God, and no torment shall touch them. They seemed 
 
 1 Ephes. i. 17, 18. 2 Phil. i. 23, 24. 
 
AGAINST THE FEAR OF DEATH. 81 
 
 to the eyes of foolish men to die, and their death was counted 
 miserable, and their departing out of this world wretched ; but 
 they be in rest. 1 And another place saith, that the righteous 
 shall live for ever, and their reward is with the Lord, and their 
 minds be with God, who is above all : therefore they shall 
 receive a glorious kingdom, and a beautiful crown at the 
 Lord's hand. 2 And in another place the same book saith, The 
 righteous, though he be prevented with sudden death, never- 
 theless he shall be there, where he shall be refreshed. 3 Of 
 Abraham's bosom Christ's words be so plain, that a Christian 
 man needeth no more proof of it. Now then if this were the 
 state of the holy fathers and righteous men, before the coming 
 of our Saviour, and before he was glorified ; how much more 
 then ought all we to have a steadfast faith, and a sure hope 
 of this blessed state and condition, after our death ; seeing 
 that our Saviour now hath performed the whole work of our 
 redemption, and is gloriously ascended into heaven, to pre- 
 pare our dwelling-places with him, and said unto his Father, 
 Father, I will that where I am my servants shall be with me. 4 
 And we know, that whatsoever Christ will, his Father will 
 the same : wherefore it cannot be, but, if we be his faithful 
 servants, our souls shall be with him after our departure out 
 of this present life. St. Stephen when he was stoned to 
 death, even in the midst of his torments, what was his mind 
 most upon ? When he was full of the Holy Ghost, saith Holy 
 Scripture, having his eyes lifted up into heaven, he saw the 
 glory of God, and Jesus standing on the right hand of God. 5 
 The which truth after he had confessed boldly before the ene- 
 mies of Christ, they drew him out of the city, and there they 
 stoned him ; who cried unto God, saying, Lord Jesus Christ, 
 take my spirit. 8 And doth not our Saviour say plainly in St. 
 John's Gospel, Verily, verily, I say unto you, He that heareth 
 my word, and believeth on him that sent me, hath everlasting 
 life, and cometh not into judgment, but shall pass from death 
 to life P Shall we not then think that death to be precious, 
 by the which we pass unto life ? 
 
 Therefore it is a true saying of the Prophet, The death of 
 the holy and righteous men is precious in the Lord's sight. 8 
 Holy Simeon, after that he had his heart's desire in seeing 
 our Saviour — that he ever longed for in all his life — he era- 
 
 1 Wisd. iii. 1-3. 2 Wisd. v. 15, 16. 3 Wisd. iv. 7. 
 
 4 John xvii. 24. B Acts vii. 55. 6 Acts vii. 59. 
 
 7 John v. 24. 8 Ps. cxvi. 15. 
 
82 THE THIRD TART OF THE EXHORTATION 
 
 braced or took him in his arms, and said ; Now, Lord, let me 
 depart in peace, for mine eyes have beholden that Saviour 
 which thou hast prepared for all nations. 1 
 
 It is truth therefore, that the death of the righteous is called 
 peace, and the benefit of the Lord ; as the Church saith, in 
 the name of the righteous departed out of this world ; My 
 soul, turn thee to thy rest, for the Lord hath been good to 
 thee, and rewarded thee. 3 And we see by Holy Scripture, 
 and other ancient histories of martyrs, that the holy, faithful, 
 and righteous, ever since Christ's ascension, or going up, in 
 their death did not doubt but that they went to Christ in 
 spirit, which is our life, health, wealth, and salvation. John 
 in his holy Revelation saw an hundred forty and four 
 thousand Virgins and Innocents, of whom he said, These 
 follow the Lamb Jesus Christ wheresoever he goeth. 3 And 
 shortly after in the same place he saith ; I heard a voice from 
 heaven saying unto me, Write, happy and, blessed are the 
 dead which die in the Lord : from henceforth surely, saith 
 the Spirit, they shall rest from their pains and labours ; for 
 their works do follow them : 4 so that then they shall reap 
 with joy and comfort, that which they sowed with labours 
 and pains. 
 
 They that sow in the Spirit, of the Spirit shall reap ever- 
 lasting life. Let us therefore never be weary of well-doing : 
 for when the time of reaping or reward cometh, we shall reap, 
 without any weariness, everlasting joy. 5 Therefore while we 
 have time, as St. Paul exhorteth us, let us do good to all 
 men ; 8 and not lay up our treasure in earth, where rust and 
 moths corrupt it : 7 which rust, as St. James saith, shall bear 
 witness against us at the great day, condemn us, and shall like 
 most burning fire torment our flesh. 8 Let us beware there- 
 fore, as we tender our own wealth, that we be not in the 
 number of those miserable, covetous, and wretched men, 
 which St. James biddeth mourn and lament for their greedy 
 gathering and ungodly keeping of goods. 9 Let us be wise in 
 time, and learn to follow the wise example of the wicked 
 Steward. Let us so wisely order our goods and possessions, 
 committed unto us here by God for a season, that we may 
 truly hear and obey this commandment of our Saviour Christ : 
 I say unto you, saith he, make you friends of the wicked 
 
 1 Luke ii. 29-32. 2 Ps. cxvi. 7. 3 Rev. xiv. 4. 
 
 * Rev. xiv. 13. 6 Gal. vi. 8, 9. 6 Gal. vi. 10. 
 
 7 Matt. vi. 19. 8 James v. 3. 9 James v. 1 
 
AGAINST THE FEAR OF DEATH. 83 
 
 mammon, that they may receive you into everlasting taber- 
 nacles or dwellings. 1 Riches be called wicked, because the 
 world abuseth them unto all wickedness, which are otherwise 
 the good gifts of God, and the instruments whereby God's 
 servants do truly serve him in using of the same. He com- 
 manded them not to make them rich friends, to get high dig- 
 nities and worldly promotions, to give great gifts to rich men 
 that have no need thereof; but to make them friends of poor 
 and miserable men, unto whom whatsoever they give, Christ 
 taketh it as given to himself. And to these friends Christ in 
 the Gospel giveth so great honour and pre-eminence, that he 
 saith, they shall receive them that do good unto them into 
 everlasting houses ; not that men shall be our rewarders for 
 our well-doing, but that Christ will reward us, and take it to 
 be done unto himself, whatsoever is done to such friends. 
 
 Thus making poor wretches our friends, we make our 
 Saviour Christ our friend, whose members they are : whose 
 misery as he taketh for his own misery, so their relief, suc- 
 cour, and help, he taketh for his succour, relief, and help ; 
 and will as much thank us and reward us for our goodness 
 shewed to them, as if he himself had received like benefit at 
 our hands : as he witnesseth in the Gospel, saying, What- 
 soever ye have done to any of these simple persons, which 
 do believe in me, that have you done to myself. 3 Therefore 
 let us diligently foresee, that our faith and hope, which we 
 have conceived in Almighty God and in our Saviour Christ, 
 wax not faint ; and that the love, which we bear in hand to 
 bear to him, wax not cold : but let us study daily and dili- 
 gently to show ourselves 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 abundance and plenty, their 
 ignorance with our wisdom and learning, and comfort their 
 weakness with our strength and authority ; calling all men 
 back from evil-doing by godly counsel and good example, 
 persevering still in well-doing, so long as we live. So shall 
 we not need to fear death for any of those three causes afore- 
 mentioned, nor yet for any other cause that can be imagined. 
 But contrarily, considering the manifold sicknesses, troubles, 
 and sorrows of the present life, the dangers of this perilous 
 pilgrimage, and the great encumbrance which our spirit hath 
 by this sinful flesh and frail body, subject to death ; Con- 
 
 1 Luke xvi. 9. 2 Matt. xxv. 40. 
 
84 EXHORTATION AGAINST THE FEAR OF DEATH. 
 
 sidering also the manifold sorrows and dangerous deceits of 
 this world on every side ; the intolerable pride, covetous- 
 ness, and lechery, in time of prosperity ; the impatient 
 murmuring of them that be worldly, in time of adversity ; 
 which cease not to withdraw and pluck us from God, our 
 Saviour Christ, from our life, wealth, or everlasting joy and 
 salvation ; Considering also the innumerable assaults of our 
 ghostly enemy the devil, with all his fiery darts of ambition, 
 pride, lechery, vain-glory, envy, malice, detraction, or back- 
 biting, with other his innumerable deceits, engines, and snares, 
 whereby he goeth busily about to catch all men under his 
 dominion, ever like a roaring lion, by all means searching 
 whom he may devour i 1 The faithful Christian man which 
 considereth all these miseries, perds, and incommodities ; 
 whereunto he is subject so long as he here liveth upon earth; 
 and on the other part considereth that blessed and comfortable 
 state of the heavenly life to come, and the sweet condition 
 of them that depart in the Lord ; — how they are delivered 
 from the continual encumbrances of their mortal and sinful 
 body ; from all the malice, crafts, and deceits of this world ; 
 from all the assaults of their ghostly enemy the devil ; to live 
 in peace, rest, and endless quietness ; to live in the fellowship 
 of innumerable Angels, and with the congregation of perfect 
 just men, as Patriarchs, Prophets, Martyrs, and Confessors; 
 and finally unto the presence of Almighty God and our Saviour 
 Jesus Christ: — He that doth consider all these things; and 
 believeth them assuredly as they are to be believed, even 
 from the bottom of his heart; being established in God in 
 this true faith, having a quiet conscience in Christ, a firm 
 hope and assured trust in God's mercy, through the merits 
 of Jesus Christ, to obtain this quietness, rest, and everlasting 
 joy ; shall not only be without fear of bodily death when it 
 cometh, but certainly, as St. Paul did, so shall he gladly — 
 according to God's will, and when it pleaseth God to call 
 him out of this life — greatly desire in his heart, that he may 
 be rid from all these occasions of evil, and live ever to God's 
 pleasure, in perfect obedience of his will, with our Saviour 
 Jesus Christ : 3 to whose gracious presence the Lord of his 
 infinite mercy and grace bring us, to reign with him in life 
 everlasting : to whom, with our heavenly Father, and the 
 Holy Ghost, be glory in worlds without end. Amen. 
 
 1 1 Pet. v. 8. 2 Phil. i. 23. 
 
A SERMON 
 
 CONTENTION AND BRAWLING. 
 
 This day, good Christian people, shall be declared unto 
 you, the unprofitableness and shameful unhonesty of conten- 
 tion, strife, and debate ; to the intent that, when you shall see, 
 as it were in a table painted before your eyes, the evil- 
 favouredness and deformity of this most detestable vice, your 
 stomachs may be moved to rise against it, and to detest and 
 abhor that sin, which is so much to be hated, and so per- 
 nicious and hurtful to all men. 
 
 But among all kinds of contention, none is more hurtful 
 than is contention in matters of religion. Eschew, saith St. 
 Paul, foolish and unlearned questions, knowing, that they breed 
 strife. 1 It becometh not the servant of God to fight, or strive, 
 but to be meek toward all men. 3 This contention and strife 
 was in St. Paul's time among the Corinthians, and is at this 
 time among us Englishmen. For too many there be, which, 
 upon the ale-benches, or other places, delight to set forth cer- 
 tain questions, not so much pertaining to edification, as to 
 vain-glory, and shewing forth of their cunning ; and so un- 
 soberly to reason and dispute, that, when neither part will 
 give place to other, they fall to chiding and contention, and 
 sometime from hot words to further inconvenience. St. Paul 
 could not abide to hear among the Corinthians these words of 
 discord or dissension, I hold of Paul, I of Cephas, and I of 
 Apollos : 3 what would he then say, if he heard these words 
 of contention, which be now almost in every man's mouth, 
 He is a Pharisee, he is a Gospeller, he is of the new sort, he 
 is of the old faith, he is a new-broached Brother, he is a good 
 catholic Father, he is a Papist, he is an Heretic ? O how the 
 Church is divided ! O how the cities be cut and mangled ! 
 O how the coat of Christ, that was without seam, is all to rent 
 
 1 2 Tim. ii. 23. 2 2 Tim. ii. 24. 3 1 Cor. iii. 4. 
 
 8 (85) 
 
86 A SERMON AGAINST 
 
 and torn ! O body mystical of Christ, where is that holy and 
 happy unity, out of the which whosoever is, he is not in 
 Christ 1 If one member be pulled from another, where is the 
 body ? If the body be drawn from the head, where is the life 
 of the body? We cannot be joined to Christ our Head, ex- 
 cept we be glued with concord and charity one to another. 
 For he that is not in this unity, is not of the Church of Christ, 
 which is a congregation or unity together, and not a division. 
 St. Paul saith, That as long as emulation or envying, conten- 
 tion, and factions or sects, be among us, we be carnal, and 
 walk according to the fleshly man. 1 And St. James saith, If 
 ye have bitter emulation or envying, and contention, in your 
 hearts, glory not of it : for where contention is, there is un- 
 steadfastness, and all evil deeds. 3 And why do we not hear 
 St. Paul, which prayeth us — whereas he might command us — 
 saying, I beseech you in the name of our Lord Jesus Christ, 
 that you will speak all one thing, and that there be no dissen- 
 sion among you ; but that you will be one whole body, of one 
 mind, and of one opinion in the truth. 3 If his desire be rea- 
 sonable and honest, why do we not grant it ? If his request 
 be for our profit, why do we refuse it ? And if we list not to 
 hear his petition or prayer, yet let us hear his exhortation ; 
 where he saith, I exhort you that you walk as it becometh the 
 vocation in which you be called, with all submission and 
 meekness, with lenity and softness of mind, bearing with one 
 another in charity, studying to keep the unity of the Spirit by 
 the bond of peace : for there is one body, one Spirit, one 
 faith, one baptism. 4 There is, saith he, but one body: of the 
 which he can be no lively member, that is at variance with 
 the other members. There is one Spirit, which joineth and 
 knitteth all things in one. . And how can this one Spirit reign 
 in us, when we among ourselves be divided ? There is but 
 one faith: and how can we then say, he is of the old faith, 
 and he is of the new faith ? There is but one baptism : and 
 then shall not all they which be baptized be one ? Contention 
 causeth division : wherefore it ought not to be among Chris- 
 tians, whom one faith and baptism joineth in an unity. But 
 if we contemn St. Paul's request and exhortation, yet at the 
 least let us regard his earnest entreating; in the which he 
 doth very earnestly charge us, and, as I may so speak, conjure 
 us, in this form and manner ; If there be any consolation in 
 Christ, if there be any comfort of love, if you have any fel- 
 
 1 1 Cor. iii. 3. 2 James iii 14, 16. 3 1 Cor. i. 10. 4 Ephes. iv. 1-5. 
 
CONTENTION AND BRAWLING. 87 
 
 lowship of the Spirit, if you have any bowels of pity and 
 compassion, fulfil my joy; being all like affected, having one 
 charity, being of one mind, of one opinion; that nothing be 
 done by contention, or vain glory. 1 
 
 Who is he, that hath any bowels of pity, that will not be 
 moved with these words so pithy 1 Whose heart is so stony, 
 that the sword of these words, which be more sharp than any 
 two-edged sword, may not cut and break asunder ? Where- 
 fore, let us endeavour ourselves to fulfil St. Paul's joy here in 
 this place ; which shall be at length to our great joy in another 
 place. Let us so read the Scripture, that by reading thereof 
 we may be made the better livers, rather than the more con- 
 tentious disputers. If any thing be necessary to be taught, 
 reasoned, or disputed, let us do it-with all meekness, softness, 
 and lenity. If any thing shall chance to be spoken uncomely, 
 let one bear another's frailty. He that is faulty, let him rather 
 amend, than defend that which he hath spoken amiss ; lest 
 he fall by contention from a foolish error into an obstinate 
 heresy. For it is better to give place meekly, than to win 
 the victory with the breach of charity ; which chanceth when 
 every man will defend his opinion obstinately. If we be 
 Christian men, why do we not follow Christ, who saith, 
 Learn of me, for I am meek and lowly in heart ? a A Disciple 
 must learn the lesson of his Schoolmaster, and a Servant 
 must obey the commandment of his Master : He that is wise 
 and learned, saith St. James, let him show his goodness by 
 his good conversation, and soberness of his wisdom. For 
 where there is envy and contention, that wisdom cometh not 
 from God, but is worldly wisdom, man's wisdom, and devilish 
 wisdom. 3 For the wisdom that cometh from above, from the 
 Spirit of God, is chaste and pure, corrupted with no evil 
 affections ; it is quiet, meek, and peaceable, abhorring all de- 
 sire of contention ; it is tractable, obedient, not grudging to 
 learn, and to give place to them that teach better for their 
 reformation. For there shall never be an end of striving and 
 contention, if we contend who in contention shall be master, 
 and have the overhand : we shall heap error upon error, if we 
 continue to defend that obstinately, which was spoken unad- 
 visedly. For truth it is that stiffness in maintaining an opinion 
 breedeth contention, brawling, and chiding ; which is a vice 
 among all other most pernicious and pestilent to common 
 peace and quietness. And as it standeth betwixt two persons 
 
 1 Philip, ii. 1, 2, 3. 2 Matt. xi. 29. 3 James iii. 13-17. 
 
88 A SERMON AGAINST 
 
 and parties — for no man commonly doth chide with himself— 
 so it comprehendeth two most detestable vices : The one is, 
 picking of quarrels, with sharp and contentious words ; the 
 other standeth in froward answering, and multiplying evil 
 words again. 
 
 The first is so abominable, that St. Paul saith, If any that 
 is called a brother be a worshipper of idols, a brawler, a picker 
 of quarrels, a thief, or an extortioner, with him that is such a 
 man see that ye eat not. 1 Now here consider that St. Paul 
 numbereth a scolder, a brawler, or a picker of quarrels, 
 among thieves and idolaters : and many times there cometh 
 less hurt of a thief, than of a railing tongue : for the one 
 taketh away a man's good name ; the other taketh but his 
 riches, which is of much less value and estimation than is his 
 good name. And a thief hurteth but him from whom he 
 stealeth ; but he that hath an evil tongue troubleth all the 
 town where he dwelleth, and sometime the whole country. 
 And a railing tongue is a pestilence so full of contagiousness, 
 that St. Paul willeth Christian men to forbear the company of 
 such, and neither to eat nor drink with them. 1 And whereas he 
 will not that a Christian woman should forsake her husband, 
 although he be an Infidel, or that a Christian servant should 
 depart from his master, which is an Infidel and Heathen, and 
 so suffereth a Christian man to keep company with an Infidel ; 
 yet he forbiddeth us to eat or drink with a scolder, or quarrel 
 picker. And also in the sixth chapter to the Corinthians, he 
 saith thus, Be not deceived ■ for neither fornicators, neither 
 worshippers of idols, neither thieves, nor drunkards, nor 
 cursed speakers, shall dwell in the kingdom of heaven. 3 It 
 must needs be a great fault, that doth move and cause the 
 father to disinherit his natural son. And how can it other- 
 wise be, but that this cursed speaking must needs be a most 
 damnable sin ; the which doth cause God, our most merciful 
 and loving Father, to deprive us of his most blessed kingdom 
 of heaven ? 
 
 Against the other sin, that standeth in requiting taunt for 
 taunt, speaketh Christ himself, saying, I say unto you, Resist 
 not evil ; but love your enemies, and say well by them that 
 say evil by you, do well unto them that do evil unto you, and 
 pray for them that do hurt and persecute you ; that you may 
 be the children of your Father which is in heaven ; who suf- 
 fereth his sun to rise both upon good and evil, and sendeth 
 
 1 1 Cor. v. 11. 2 1 Cor. vi. 9, 10. 
 
CONTENTION AND BRAWLING. 89 
 
 his rain both upon the just and unjust. 1 To this doctrine of 
 Christ agreeth very well the teaching of St. Paul, that chosen 
 vessel of God, who ceaseth not to exhort and call upon us, 
 saying, Bless them that curse you ; bless, I say, and curse 
 not ; recompense to no man evil for evil ; if it be possible, as 
 much as lieth in you, live peaceably with all men. 3 
 
 1 Matt. v. 39, 44, 45 2 Rom. xii. 14, 17, 18. 
 
EXTRACT 
 
 FROM THE 
 
 SECOND HOMILY OF THE SECOND BOOK 
 
 ENTITLED 
 
 AN HOMILY 
 
 PERIL OF IDOLATRY, AND SUPERFLUOUS DECKING OF 
 CHURCHES. 
 
 In what points the true ornaments of the church or temple 
 of God do consist and stand, hath been declared in the two 
 last Homilies, treating of the Right use of the Temple or 
 House of God, and of the due Reverence that all true Christian 
 people are bound to give unto the same. The sum whereof 
 is, That the church or house of God is a place appointed by 
 the Holy Scriptures, where the lively word of God ought to 
 be read, taught, and heard, the Lord's holy name called upon 
 by public prayer, hearty thanks given to his Majesty for his 
 infinite and unspeakable benefits bestowed upon us, his holy 
 Sacraments duly and reverently ministered ; and that therefore 
 all that be godly indeed ought both with diligence, at times 
 appointed, to repair together to the said church, and there 
 with all reverence to use and behave themselves before the 
 Lord : and that the said church, thus godly used by the ser- 
 vants of the Lord, in the Lord's true service, for the effectual 
 presence of God's grace — wherewith he doth by his holy 
 word and promises endue his people, there present and 
 assembled, to the attainment, as well of commodities worldly, 
 necessary for us, as also of all heavenly gifts, and life ever- 
 lasting — is called by the word of God, as it is indeed, the 
 temple of the Lord, and the house of God ; and that therefore 
 the due reverence thereof is stirred up in the hearts of the 
 godly, by the consideration of these true ornaments of the 
 said house of God, and not by any outward ceremonies or 
 (90) 
 
A SERMON AGAINST PERIL OF IDOLATRY. Ql 
 
 costly and glorious decking of the said house or temple of the 
 Lord. Contrary to the which most manifest doctrine of the 
 Scriptures ; and contrary to the usage of the primitive church, 
 which was most pure and uncorrupt ; and contrary to the 
 sentences and judgments of the most ancient, learned, and 
 godly Doctors of the Church — as hereafter shall appear — 
 the corruption of these latter days hath brought into the church 
 infinite multitudes of images ; and the same, with other parts 
 of the temple also, have decked with gold and silver, painted 
 with colours, set them with stone and pearl, clothed them with 
 silks and precious vestures, fancying untruly that to be the 
 chief decking and adorning of the temple or house of God, 
 and that all people should be the more moved to the due 
 reverence of the same, if all corners thereof were glorious, 
 and glistering Avith gold and precious stones. Whereas indeed 
 they by the said images, and such glorious decking of the 
 temple, have nothing at all profited such as were wise and 
 of understanding ; but have thereby greatly hurt the simple 
 and unwise, occasioning them thereby to commit most hor- 
 rible idolatry. . And the covetous persons, by the same occa- 
 sion, seeming to worship, and peradventure worshipping 
 indeed, not only the images, but also the matter of them, gold 
 and silver, as that vice is of all others in the Scriptures pecu- 
 liarly called idolatry, or worshipping of images. 1 
 
 Against the which foul abuses and great enormities shall 
 be alleged unto you ; first, the authority of God's holy word, 
 as well out of the Old Testament as of the New. And 
 secondly, the testimonies of the holy and ancient learned 
 Fathers and Doctors, out of their own works and ancient his- 
 tories ecclesiastical ; both that you may at once know their 
 judgments, and withal understand what manner of ornaments 
 were in the temples in the primitive church, in those times 
 which were most pure and sincere. Thirdly, the reasons 
 and arguments made for the defence of images or idols, and 
 the outrageous decking of temples and churches with gold, 
 silver, pearl, and precious stones, shall be confuted ; and so 
 this whole matter concluded. 
 
 But lest any should take occasion, by the way, of doubting 
 by words or names, it is thought good here to note first of all, 
 that although in common speech we use to call the likeness or 
 similitudes of men or other things, images, and not idols ; yet 
 the Scriptures use the said two words, Idols and Images, in- 
 
 1 Ephes. v. 5 ; Coloss. iii. 5. 
 
92 A SERMON AGAINST 
 
 differently for one thing alway. They be words of divers 
 tongues and sounds, but one in sense and signification in the 
 Scriptures. The one is taken of the Greek word Ki.Sujt.ov, an 
 idol ; and the other of the Latin word Imago, an image ; and 
 so both used as English terms in the translating of Scriptures 
 indifferently, according as the Septuaginta have in their trans- 
 lation in Greek Ei&ojia, and St. Jerome in his translation of 
 the same places in Latin hath Simulachra ; in English, Images. 
 And in the New Testament, that which St. John calleth 
 Etfiw^oi/, 1 St. Jerome likewise translateth Simulachrum, as in 
 all other like places of Scripture usually he doth so translate. 
 And Tertullian, a most ancient Doctor, and well learned in 
 both the tongues, Greek and Latin, interpreting this place of 
 St. John, Beware of Idols — that is to say, saith Tertullian, of 
 the images themselves — the Latin words which he useth be, 
 Effigies and Imago, that is to say, an image. And therefore 
 it skilleth not, whether in this process we use the one term or 
 the other, or both together, seeing they both — though not in 
 common English speech, yet in Scripture — signify one thing. 
 And though some, to blind men's eyes, have heretofore craftily 
 gone about to make them to be taken for words of diverse 
 significations in matters of religion, and have therefore usually 
 named the likeness or similitude of a thing set ixp amongst the 
 Heathen in their temples, or other places, to be worshipped, 
 an idol ; but the like similitude with us, set up in the church, 
 the place of worshipping, they call an image : as though these 
 two words, Idol and Image, in Scripture, did differ in property 
 and sense; which, as is aforesaid, differ only in sound and 
 language, and in meaning be indeed all one, especially in the 
 Scriptures and matters of religion. And our images also have 
 been, and be, and, if they be publicly suffered in churches 
 and temples, ever will be also worshipped, and so idolatry 
 committed to them ; as in the last part of this Homily shall at 
 large be declared and proved. Wherefore our images in tem- 
 ples and churches be indeed none other but idols, as unto the 
 which idolatry hath been, is, and ever will be committed. 
 
 And first of all, the Scriptures of the Old Testament, con- 
 demning and abhorring as well all idolatry or worshipping of 
 images, as also the very idols or images themselves, especially 
 in temples, are so many and plentiful, that it were almost an 
 infinite work, and to be contained in no small volume, to 
 record all the places concerning the same. For when God 
 
 » 1 John v. 21. 
 
PERIL OF IDOLATRY. 93 
 
 had chosen to himself a peculiar and special people from 
 amongst all other nations that knew not God but worshipped 
 idols and false gods, he gave unto them certain ordinances 
 and laws to be kept and observed of his said people. But 
 concerning none other matter did he give either more, or more 
 earnest and express, laws to his said people, than those that 
 concerned the true worshipping of him, and the avoiding and 
 fleeing of idols, and images, and idolatry: for that both the 
 said idolatry is most repugnant to the right worshipping of 
 him and his true glory, above all other vices, and that he 
 knew the proneness and inclination of man's corrupt kind and 
 nature to that most odious and abominable vice. Of the which 
 ordinances and laws, so given by the Lord to his people con- 
 cerning this matter, I wdl rehearse and allege some that be 
 most special for this purpose, that you by them may judge of 
 the rest. 
 
AN HOMILY 
 
 REPAIRING, AND KEEPING CLEAN, AND COMELY ADORNING, 
 OF CHURCHES. 
 
 It is a common custom used of all men, when they intend 
 to have their friends or neighbours to come to their houses to 
 eat or drink with them, or to have any solemn assembly to 
 treat and talk of any matter, they will have their houses — 
 which they keep in continual reparations — to be clean and 
 fine ; lest they should be counted sluttish, or little to regard 
 their friends and neighbours. How much more then ought 
 the house of God, which we commonly call the Church, to 
 be sufficiently repaired in all places, and to be honourably 
 adorned and garnished, and to be kept clean and sweet, to the 
 comfort of the people that shall resort thereunto ! 
 
 It appeareth in the Holy Scripture, how God's house, 
 which was called his holy temple, and was the mother church 
 of all Jewry, fell sometimes into decay, and was oftentimes 
 profaned and defiled, through the negligence and ungodliness 
 of such as had the charge thereof. But when godly Kings 
 and Governors were in place, then commandment was given 
 forthwith that the church and temple of God should be re- 
 paired, and the devotion of the people to be gathered for the 
 reparation of the same. We read in the Second Book of the 
 Kings, how that King Joas, being a godly Prince, gave com- 
 mandment to the priests to convert certain offerings of the 
 people towards the reparation and amendment of God's 
 temple. 1 Like commandment gave that most godly King 
 Josias, concerning the reparation and re-edification of God's 
 temple, which in his time he found in sore decay. 2 
 
 It hath pleased Almighty God* that these histories touch- 
 ing the re-edifying and repairing of his holy temple, should 
 be written at large, to the end we should be taught thereby ; 
 First, that God is well pleased, that his people should have a 
 
 « 2 Kings xii. 4, 5. 2 2 Kings xxii. 3-7 
 
 (94) 
 
A SERMON FOR REPAIRING OF CHURCHES. 95 
 
 convenient place to resort unto, and to come together, to 
 praise and magnify God's holy name. And, Secondly, he is 
 highly pleased with all those which diligently and zealously 
 go about to amend and restore such places as are appointed 
 for the congregation of God's people to resort unto, and 
 wherein they humbly and jointly render thanks to God for his 
 benefits, and with one heart and voice praise his holy name. 
 Thirdly, God was sore displeased with his people, because 
 they builded, decked, and trimmed up their own houses, 
 and suffered God's house to be in ruin and decay, to lie 
 uncomely and fulsomely. Wherefore God was sore grieved 
 with them, and plagued them, as appeareth in the Prophet 
 Haggai. Thus saith the Lord : Is it time for you to dwell 
 in your ceiled houses, and the Lord's house not regarded ? 
 Ye have sowed much, and gathered in but little ; your meat 
 and your clothes have neither filled you, nor made you warm ; 
 and he that had his wages, put it in a bottomless purse P 
 By these plagues, which God laid upon his people for neglect- 
 ing of his temple, it may evidently appear, that God will 
 have his temple, his church, the place where his congrega- 
 tion shall resort to magnify him, well edified, well repaired, 
 and well maintained. 
 
 Some, neither regarding godliness nor the place of godly 
 exercise, will say, the temple in the old law was commanded 
 to be built and repaired by God himself, because it had great 
 promises annexed unto it, and because it was a figure, a Sa- 
 crament, or a signification of Christ, and also of his Church. 
 
 To this may be easily answered ; First, that our churches 
 are not destitute of promises ; forasmuch as our Saviour 
 Christ saith, Where two or three are gathered together in my 
 name, there am I in the midst among them. 3 A great num- 
 ber therefore coming to church together in the name of Christ, 
 have there, that is to say in the church, their God and Saviour, 
 Christ Jesus, present among the congregation of his faithful 
 people, by his grace, by his favour and godly assistance, 
 according to his most assured and comfortable promises. Why 
 then ought not Christian people to build them temples and 
 churches, having as great promises of the presence of God, 
 as ever had Solomon for the material temple, which he did 
 build ? 
 
 As touching the other point, that Solomon's temple was a 
 figure of Christ: we know that now in the time of the clear 
 
 1 Haggai i. 4, 6. 2 Matt, xviii. 20. 
 
90 A SERMON FOR THE 
 
 light of Christ Jesus, the Son of God, all shadows, figures, 
 and significations are utterly gone, all vain and unprofitable 
 ceremonies, both Jewish and Heathenish, fully abolished. 
 And therefore our churches are not set up for figures and 
 significations of Messias and Christ to come, but for other 
 godly and necessary purposes ; that is to say, that like as 
 every man hath his own house to abide in, to refresh himself 
 in, to rest in, with such like commodities ; so Almighty God will 
 have his house and place, whither the whole parish and con- 
 gregation shall resort ; which is called the church and temple 
 of God, for that the church, which is the company of God's 
 people, doth there assemble and come together to serve him. 
 Not meaning hereby, that the Lord, whom the heaven of 
 heavens is not able to hold or comprise, doth dwell in the 
 church of lime and stone, made with man's hands, as wholly 
 and only contained there within, and no where else ; for so 
 he never dwelt in Solomon's temple. Moreover, the church 
 or temple is counted and called holy, yet not of itself, but 
 because God's people resorting thereunto are holy, and exer- 
 cise themselves in holy and heavenly things. And to the 
 intent ye may understand further, why churches were built 
 among Christian people, this was the greatest consideration, 
 that God might have his place, and that God might have his 
 time, duly to be honoured and served of the whole multitude 
 in the parish : First, there to hear and learn the blessed word 
 and will of the everlasting God : Secondly, that there the 
 blessed Sacraments, which our Lord and Saviour Christ Jesus 
 hath ordained and appointed, should be duly, reverently, and 
 decently ministered : Thirdly, that there the whole multitude 
 of God's people in the parish should with one voice and heart 
 call upon the name of God, magnify and praise the name of 
 God, render earnest and hearty thanks to our heavenly Father 
 for his heap of benefits daily and plentifully poured upon us, 
 not forgetting to bestow our alms upon God's poor, to the 
 intent God may bless us the more richly. Thus ye may 
 well perceive and understand wherefore churches were built 
 and set up amongst Christian people, and dedicated and ap- 
 pointed to these godly uses, and wholly exempted from all 
 filthy, profane, and worldly uses. 
 
 Wherefore all they that have little mind or devotion to re- 
 pair and build God's temple, are to be counted people of 
 much ungodliness : spurning against good order in Christ's 
 church, despising the true honour of God, with evil examples 
 offending and hindering their neighbours, otherwise well and 
 
REPAIRING OF CHURCHES. 97 
 
 godly disposed. The world thinketh it but a trifle to see their 
 church in ruin and decay. But whoso doth not lay to their 
 helping hands, they sin against God and his holy congrega- 
 tion. For if it had not been sin to neglect and slightly regard 
 the re-edifying and building up again of his temple, God 
 would not have been so much grieved, and so soon have 
 plagued his people, because they builded and decked their 
 own houses so gorgeously, and despised the house of God 
 their Lord. It is a sin and shame to see so many churches 
 so ruinous, and so foully decayed, almost in every corner. If 
 a man's private house, wherein he dwelleth, be decayed, he 
 will never cease till it be restored up again. Yea, if his 
 barn, where he keepeth his corn, be out of reparations, what 
 diligence useth he to make it in perfect state again ! If his 
 stable for his horse, yea, the sty for his swine, be not able to 
 hold out water and wind, how careful is he to do cost thereon ! 
 And shall we be so mindful of our common base houses, de- 
 puted to so vile employment, and be forgetful towards the 
 house of God ; wherein be treated the words of our eternal 
 salvation, wherein be ministered the sacraments and mysteries 
 of our redemption ? The fountain of our regeneration is there 
 presented unto us ; the partaking of the body and blood of our 
 Saviour Christ is there offered unto us ; and shall we not 
 esteem the place where so heavenly things are handled ? 
 Wherefore, if ye have any reverence to the service of God, 
 if ye have any common honesty, if ye have any conscience 
 in keeping of necessary and godly ordinances, keep your 
 churches in good repair ; whereby ye shall not only please 
 God and deserve his manifold blessings, but also deserve the 
 good report of all godly people. 
 
 The second point, which appertaineth to the maintenance 
 of God's house, is to have it well adorned, and comely and 
 clean kept ; which thing may be the more easfly performed, 
 when the church is well repaired. For like as men are well 
 refreshed and comforted, when they find their houses having 
 all things in good order, and all corners clean and sweet ; so 
 when God's house*, the church, is well adorned, with places 
 convenient to sit in, with the pulpit for the Preacher, with the 
 Lord's table for the ministration of his holy supper, with the 
 font to christen in, and also is kept clean, comely, and sweetly, 
 the people are more desirous and the more comforted to 
 rosort thither, and to tarry there the whole time appointed 
 them. With what earnestness, with what vehement zeal, did 
 our Saviour Christ drive the buyers and sellers out of the 
 
 9 
 
99 A SERMON FOR THE 
 
 temple of God, and hurled down the tables of the changers of 
 money, and the seats of the dove-sellers, and could not abide 
 that any man should carry a vessel through the temple. 1 He 
 told them, that they had made his Father's house a den of 
 thieves ; partly through their superstition, hypocrisy, false 
 worship, false doctrine, and insatiable covetousness ; and 
 partly through contempt, abusing that place with walking and 
 talking, with worldly matters, without all fear of God, and 
 due reverence to that place. 3 What dens of thieves the 
 churches of England have been made by the blasphemous 
 buying and selling of the most precious body and blood of 
 Christ in the Mass — as the world was made to believe — at 
 Diriges, at Months' Minds, at Trentalls, in Abbeys and 
 Chantries, beside other horrible abuses — God's holy name 
 be blessed for ever — we now see and understand. All these 
 abominations, they that supply the room of Christ, have 
 cleansed and purged the churches of England of; taking 
 away all such fulsomeness and filthiness as through blind de- 
 votion and ignorance hath crept into the church these many 
 hundred years. Wherefore, O ye good Christian people, ye 
 dearly beloved in Christ Jesus, ye that glory not in worldly 
 and vain religion, in fantastical adorning and decking, but re- 
 joice in heart to see the glory of God truly set forth, and the 
 churches restored to their ancient and godly use, render your 
 most hearty thanks to the goodness of Almighty God, who 
 hath in our days stirred up the hearts not only of his godly 
 Preachers and Ministers, but also of his faithful and most 
 Christian Magistrates and Governors, to bring such godly 
 things to pass. 
 
 And forasmuch as your churches are scoured and swept 
 from the sinful and superstitious filthiness, wherewith they 
 were defiled and disfigured, do ye your parts, good people, to 
 keep your churches comely and clean ; suffer them not to be 
 defiled with rain and weather, with dung of doves and owls, 
 stares and choughs, and other filthiness, as it is foul and 
 lamentable to behold in many places of this country. It is 
 the house of prayer, not the house of talking, of walking, of 
 brawling, of minstrelsy, of hawks, and dogs. Provoke not 
 the displeasure and plagues of God, for despising and abusing 
 his holy house, as the wicked Jews did. But have God in 
 your heart ; be obedient to his blessed will ; bind yourselves 
 every man and woman to your power toward the reparations 
 
 1 Matt. xxi. 12 ; John ii. 15. 2 Mark xi. 17; Luke xix. 46. 
 
REPAIRING OF CHURCHES. 99 
 
 and clean keeping of the church, to the intent that ye may be 
 partakers of God's manifold blessings, and that ye may be the 
 better encouraged to resort to your parish-church, there to 
 learn your duty towards God and your neighbour, there to be 
 present and partakers of Christ's holy Sacraments, there to 
 render thanks to your heavenly Father for the manifold bene- 
 fits which he daily poureth upon you, there to pray together, 
 and to call upon God's holy name ; which be blessed world 
 without end. Amen. 
 
AN HOMILY 
 
 GOOD WORKS. AND FIRST, OF FASTING. 
 
 The life which we live in this world, good Christian peo- 
 ple, is of the free benefit of God lent us ; yet not to use it at 
 our pleasure, after our own fleshly will, but to trade over the 
 same in those works which are beseeming them, that are be- 
 come new creatures in Christ. These works the Apostle 
 calleth good works, saying, We are God's workmanship, cre- 
 ated in Christ Jesus to good works, which God hath ordained 
 that we should walk in them. 1 
 
 And yet his meaning is not by these words to induce us to 
 have any affiance, or to put any confidence, in our works, as 
 by the merit and deserving of them to purchase to ourselves 
 and others remission of sin, and so consequently everlasting 
 life ; for that were mere blasphemy against God's mercy, and 
 great derogation to the blood-shedding of our Saviour Jesus 
 Christ. For it is of the free grace and mercy of God, by the 
 mediation of the blood of his Son Jesus Christ, without merit 
 or deserving on our part, that our sins are forgiven us, that 
 we are reconciled and brought again into his favour, and are 
 made heirs of his heavenly kingdom. Grace, saith St. Au- 
 gustine, belongeth to God, who doth call us ; and then hath 
 he good works, whosoever receiveth grace. Good works then 
 bring not forth grace, but are brought forth by grace. The 
 wheel, saith he, turneth round, not to the end that it may be 
 made round ; but, because it is first made round, therefore it 
 turneth round. So no man doth good works, to receive grace 
 by his good works ; but, because he hath first received grace, 
 therefore consequently he doth good works. And in another 
 place he saith, Good works go not before in him which shall 
 afterward be justified ; but good works do follow after, when 
 a man is first justified. St. Paul therefore teacheth, that we 
 
 (100) 
 
 > Eph. ii. 10. 
 
SERMON OF GOOD WORK3. 101 
 
 must do good works for divers respects : First, to shew our- 
 selves obedient children unto our heavenly Father, who hath 
 ordained them, that we should walk in them : Secondly, for 
 that they are good declarations and testimonies of our Justifi- 
 cation : Thirdly, that others, seeing our good works, may the 
 rather by them be stirred up and excited to glorify our Father 
 which is in heaven. 
 
 Let us not therefore be slack to do good works, seeing it is 
 the will of God that we should walk in them ; assuring our- 
 selves that at the last day every man shall receive of God, for 
 his labour done in true faith, a greater reward than his works 
 have deserved. 
 
 And because somewhat shall now be spoken of one particu- 
 lar good work, whose commendation is both in the Law and 
 in the Gospel, thus much is said in the beginning generally 
 of all good works : First, to remove out of the way of the 
 simple and unlearned this dangerous stumbling-block, that any 
 man should go about to purchase or buy heaven with his 
 works : Secondly, to take away, so much as may be, from 
 envious minds and slanderous tongues, all just occasion of 
 slanderous speaking, as though good works were rejected. 
 
 This good work, which now shall be treated of, is Fasting : 
 which is found in the Scriptures to be of two sorts ; the one 
 outward, pertaining to the body; the other inward, in the 
 heart and mind. 
 
 This outward fast is an abstinence from meat, drink, and 
 all natural food, yea, from all delicious pleasures and delecta- 
 tions worldly. When this outward fast pertaineth to one par- 
 ticular man, or to a few and not the whole number of the 
 people for causes which hereafter shall be declared, then it is 
 called a Private Fast : but when the whole multitude of men, 
 women, and children, in a township or city, yea, through a 
 whole country, do fast, it is called a Public Fast. Such was 
 that Fast which the whole multitude of the children of Israel 
 were commanded to keep the tenth day of the seventh month, 
 because Almighty God appointed that day to be a cleansing 
 day, a day of atonement, a time of reconciliation, a day where- 
 in the people were cleansed from their sins. The order and 
 manner how it was done is written in the sixteenth and twen- 
 ty-third chapters of Leviticus. 1 That day the people did 
 lament, mourn, weep, and bewail their former sins. And 
 whosoever upon that day did not humble his soul, bewailing 
 
 1 Levit. xvi. 29, 30 ; Levit. xxiii. 27-32. 
 9* 
 
102 SERMON OF FASTING. 
 
 his sins — as is said — abstaining from all bodily food until the 
 evening, that soul, saith the Almighty God, should be destroyed 
 from among his people. We do not read that Moses ordained, 
 by order of law, any days of public fast throughout the whole 
 year, more than that one day. The Jews notwithstanding 
 had more times of common fasting; which the Prophet 
 Zachary reciteth to be the fast of the fourth, the fast of the 
 fifth, the fast of the seventh, and the fast of the tenth month. 1 
 But for that it appeareth not in the Levitical Law when they 
 were instituted, it is to be judged, that those other times of 
 fasting more than the fast of the seventh month, were ordained 
 among the Jews, by the appointment of their Governors, 
 rather of devotion, than by any express commandment given 
 from God. 
 
 Upon the ordinance of this general fast, good men took 
 occasion to appoint to themselves private fasts, at such times 
 as they did either earnestly lament and bewail their sinful 
 lives, or did addict themselves to more fervent prayer, that it 
 might please God to turn his wrath from them, when either 
 they were admonished and brought to the consideration there- 
 of by the preaching of the Prophets, or otherwise when they 
 saw present danger to hang over their heads. This sorrow- 
 fulness of heart, joined with fasting, they uttered sometimes 
 by their outward behaviour and gesture of body : putting on 
 sackcloth, sprinkling themselves with ashes and dust, and 
 sitting or lying upon the earth. For when good men feel in 
 themselves the heavy burthen of sin, see damnation to be the 
 reward of it, and behold with the eye of their mind the horror 
 of hell; they tremble, they quake, and are inwardly touched 
 with sorrowfulness of heart for their offences, and cannot but 
 accuse themselves, and open this their grief unto Almighty 
 God, and call upon him for mercy. This being done seriously, 
 their mind is so occupied, partly with sorrow and heaviness, 
 partly with an earnest desire to be delivered from this danger 
 of hell and damnation, that all desire of meat and drink is laid 
 apart, and loathsomeness of all worldly things and pleasures 
 cometh in place ; so that nothing then liketh them more, than 
 to weep, to lament, to mourn, and, both with words and be- 
 haviour of body, to show themselves weary of this life. Thus 
 did David fast, when he made intercession to Almighty God 
 for the child's life, begotten in adultery of Bathsheba, Uriah's 
 wife. 2 King Ahab fasted, after this sort, when it repented 
 
 1 Zach. viii. 19. 2 j g am . x ii. ie. 
 
SERMON OF FASTING. 103 
 
 him of murdering of Naboth, bewailing his own sinful doings. 1 
 Such was the Ninevites' fast, brought to repentance by Jonas' 
 preaching. 3 When forty thousand of the Israelites were slain 
 in battle against the Benjamites, the Scripture saith, All the 
 children of Israel, and the whole multitude of the people, 
 went to Bethel, and sate there weeping before the Lord, and 
 fasted all that day until night. 3 So did Daniel, 4 Esther, 5 
 Nehemiah, 8 and many others in the Old Testament, fast. 
 
 But if any man will say, It is true, so they fasted indeed ; 
 but we are not now under the yoke of the Law, we are set at 
 liberty by the freedom of the Gospel ; therefore those rites 
 and customs of the old Law bind not us, except it can be 
 shewed by the Scriptures of the New Testament, or by ex- 
 amples out of the same, that fasting now under the Gospel is 
 a restraint of meat, drink, and all bodily food and pleasures 
 from the body, as before. 
 
 First, that we ought to fast, is a truth more manifest, than 
 that it should here need to be proved ; the Scriptures which 
 teach the same are evident. The doubt therefore is, whether, 
 when we fast, we ought to withhold from our bodies all meat 
 and drink during the time of our fast, or no ? That we ought 
 so to do, may be well gathered upon a question moved by 
 the Pharisees to Christ, and by his answer again to the same. 
 Why, say they, do John's disciples fast often, and pray, and 
 we likewise ; but thy disciples eat and drink, and fast not at 
 all? 7 In this smooth question they couch up subtilly this 
 argument or reason : Whoso fasteth not, that man is not of 
 God: for fasting and prayer are works both commended and 
 commanded of God in the Scriptures ; and all good men, 
 from Moses till this time, as well the Prophets as others, have 
 exercised themselves in these works. John also and his dis- 
 ciples at this day do fast oft, and pray much ; and so do we 
 the Pharisees in like manner: but thy disciples fast not at all, 
 which if thou wilt deny, we can easily prove it. For whoso- 
 ever eateth and drinketh, fasteth not. Thy disciples eat and 
 drink, therefore they fast not. Of this we conclude, say they, 
 necessarily, that neither art thou, nor yet thy disciples, of God. 
 Christ maketh answer, saying, Can ye make that the children 
 of the wedding shall fast, Avhile the Bridegroom is with them ? 
 The days shall come, when the Bridegroom shall be taken from 
 
 1 1 Kings xxi. 27. 2 Jonah iii. 5. 3 Judges xx. 36. 
 
 4 Dan. x. 35. s Esth. iv. 16. 6 Neh. i. 4. 
 
 7 Luke v. 33. 
 
104 SERMON OF FASTING. 
 
 them : in those days shall they fast. 1 Our Saviour Christ, 
 like a good master, defendeth the innocency of his disciples 
 against the malice of the arrogant Pharisees, and proveth that 
 his disciples are not guilty of transgressing any jot of God's 
 Law, although as then they fasted not ; and in his answer 
 reproveth the Pharisees of superstition and ignorance. Super- 
 stition, because they put a religion in their doings, and as- 
 cribed holiness to the outward work wrought, not regarding 
 to what end fasting is ordained. Of ignorance, for that they 
 could not discern between time and time. They knew not 
 that there is a time of rejoicing and mirth, and a time again of 
 lamentation and mourning, which both he teacheth in his 
 answer; as shall be touched more largely hereafter, when we 
 shall shew what time is most fit to fast in. But here, be- 
 loved, let us note, that our Saviour Christ, in making his 
 answer to their questions, denied not, but confessed that his 
 disciples fasted not, and therefore agreeth to the Pharisees in 
 this, as unto a manifest truth, that Avhoso eateth and drinketh, 
 fasteth not. 
 
 Fasting then, even by Christ's assent, is a withholding of 
 meat, drink, and all natural food from the body, for the deter- 
 mined time of fasting. And that it was used in the primitive 
 church, appeareth most evidently by the Chalcedon Council, 
 one of the four first general councils. The Fathers assembled 
 there, to the number of six hundred and thirty, considering 
 with themselves how acceptable a thing fasting is to God, 
 when it is used according to his word ; again, having before 
 their eyes also the great abuses of the same crept into the 
 church at those days, through the negligence of them which 
 should have taught the people the right use thereof, and by 
 vain glosses devised of men ; to reform the said abuses, and to 
 restore this so good and godly a work to the true use thereof, 
 decreed in that council, that every person, as well in his pri- 
 vate as public fast, should continue all the day without meat 
 and drink, till after the evening prayer. And whosoever did 
 eat or drink before the evening prayer was ended, should be 
 accounted and reputed not to consider the purity of his fast. 
 This canon teacheth so evidently how fasting was used in the 
 primitive church, as by words it cannot be more plainly ex- 
 pressed. 
 
 Fasting then, by the decree of those six hundred and thirty 
 fathers, grounding their determination in this matter upon 
 
 > Luke v. 34, 35. 
 
6ERM0N OP FASTING. 105 
 
 the sacred Scriptures, and long continued usage or practice 
 both of the Prophets and other godly persons before the 
 coming of Christ, and also of the Apostles and other devout 
 men in the' New Testament, is a withholding of meat, drink, 
 and all natural food from the body, for the determined time 
 of fasting. 
 
 Thus much is spoken hitherto to make plain unto you 
 what fasting is. Now hereafter shall be shewed the true 
 and right use of fasting. 
 
 Good works are not all of one sort. For some are of 
 themselves, and of their own proper nature, always good ; as 
 to love God above all things, to love thy neighbour as thy- 
 self, to honour thy father and mother, to honour the higher 
 powers, to give to every man that which is his due, and such 
 like. Other works there be which, considered in themselves 
 without further respect, are of their own nature merely indif- 
 ferent ; that is, neither good nor evil, but take their denomi- 
 nation of the use or end whereunto they serve. Which 
 works having a good end, are called good works, and are 
 so indeed ; but yet that cometh not of themselves, but of the 
 good end, whereunto they are referred. On the other side, 
 if the end that they serve unto be evil, it cannot then other- 
 wise be, but that they must needs be evil also. 
 
 Of this sort of works is fasting ; which of itself is a thing 
 merely indifferent, but is made better or worse by the end 
 that it serveth unto. For when it respecteth a good end, it is a 
 good work ; but, the end being evil, the work itself is also evil. 
 
 To fast then, with this persuasion of mind, that our fasting 
 and other good works can make us good, perfect, and just 
 men, and finally bring us to heaven, is a devilish persuasion ; 
 and That fast is so far off from pleasing of God, that it refuseth 
 his mercy, and is altogether derogatory to the merits of Christ's 
 death, and his precious blood-shedding. This doth the par- 
 able of the Pharisee and the Publican teach. Two men, 
 saith Christ, went up together into the temple to pray ; the one 
 a Pharisee, the other a Publican. The Pharisee stood and 
 prayed thus with himself: I thank thee, O God, that I am 
 not as other men are, extortioners, unjust, adulterers, and as 
 this Publican is : I fast twice in the week, I give tithes of all 
 that I possess. The Publican stood afar off, and would not 
 lift up his eyes to heaven ; but smote his breast, and said, 
 God be merciful to me a sinner. 1 In the person of this Pha- 
 
 1 Luke xviii. 10-13 
 
106 SERMON OF FASTING. 
 
 risee, our Saviour Christ setteth out to the eye and to the 
 judgment of the world, a perfect, just, and righteous man; such 
 a one as is not spotted with those vices that men commonly 
 are infected with — extortion, bribery, polling and pilling their 
 neighbour, robbers and spoilers of commonweals, crafty, and 
 subtil in chopping and changing, using false weights and detest- 
 able perjury in their buying and selling, fornicators, adulterers, 
 and vicious livers. The Pharisee was no such man, neither 
 faulty in any such like notorious crime. But where other 
 transgressed by leaving things undone, which yet the Law re- 
 quired, this man did more than was requisite by the Law : for 
 he fasted twice in the week, and gave tithes of all that he had. 
 What could the world then justly blame in this man ? Yea, 
 what outward thing more could be desired to be in him, to make 
 him a perfect and a more just man ? Truly, nothing by 
 Man's judgment : and yet our Saviour Christ preferreth the 
 poor Publican without fasting, before him with his fast. The 
 cause why he doth so is manifest ; for the Publican having 
 no good works at all to trust unto, yielded up himself unto 
 God, confessing his sins, and hoped certainly to be saved 
 by God's free mercy only. The Pharisee gloried and trusted 
 so much to his works, that he thought himself sure enough 
 without mercy, and that he should come to heaven by his 
 fasting and other deeds. To this end serveth that parable : 
 for it is spoken to them that trusted in themselves that they 
 were righteous, and despised others. Now, because the Pha- 
 risee directeth his works to an evil end, seeking by them jus- 
 tification — which indeed is the proper work of God without 
 our merits — his fasting twice in the week, and all his other 
 works, though they were never so many, and seemed to the 
 world never so good and holy, yet in very deed before God 
 they are altogether evil and abominable. 
 
 The mark also, that the hypocrites shoot at with their fast, 
 is, to appear holy in the eye of the world, and so to win com- 
 mendation and praise of men. But our Saviour Christ saith 
 of them, They have their reward ;* that is, they have praise 
 and commendation of men, but of God they have none at all. 
 For whatsoever tendeth to an evil end, is itself, by that evil 
 end, made evil also. 
 
 Again, so long as we keep ungodliness in our hearts, and 
 suffer wicked thoughts to tarry there, though we fast as oft as 
 did either St. Paul or John Baptist, and keep it as strictly as 
 
 1 Matt. vi. 2. 
 
SERMON OF FASTING. 107 
 
 did the Ninevites, yet shall it be not only unprofitable to us, 
 but also a thing that greatly displeaseth Almighty God. For 
 he saith that his soul abhorreth and hateth such fastings, yea, 
 they are a burthen unto him, and he is weary of bearing 
 them. 1 And therefore, he inveigheth most sharply against 
 them, saying by the mouth of the Prophet Isaiah, Behold, 
 when you fast, your lust remaineth still, for you do no less 
 violence to your debtors. Lo, ye fast to strife and debate, 
 and to smite with the fist of wickedness. Now ye shall not 
 fast thus, that you may make your voice to be heard above. 
 Think ye this fast pleaseth me, that a man should chasten 
 himself for a day ? Should that be called a fasting, or a day 
 that pleaseth the Lord ; a Now, dearly beloved, seeing that 
 Almighty God alloweth not our fast for the work's sake, but 
 chiefly respecteth our heart, how it is affected ; and then 
 esteemeth our fast either good or evil, by the end that it 
 serveth for ; it is our part to rend our hearts, and not our 
 garments, as we are advertised by the Prophet Joel ; 3 that is, 
 our sorrow and mourning must be inward in heart, and not 
 in outward shew only ; yea, it is requisite that first, before 
 all things, we cleanse our hearts from sin, and then direct our 
 fast to such an end as God will allow to be good. 
 
 There be three ends, whereunto if our fast be directed, it 
 is then a work profitable to us, and accepted of God. 
 
 The first is, to chastise the flesh, that it be not too wanton, 
 but tamed and brought in subjection to the spirit. This 
 respect had St. Paul in his fast, when he said, I chastise my 
 body, and bring it into subjection, lest by any means it cometh 
 to pass, that, when I have preached to others, I myself be 
 found a cast-away. 4 
 
 The second, that the spirit may be more earnest and fervent 
 to prayer. To this end fasted the Prophets and Teachers 
 that were at Antioch, before they sent forth Paul and Barna- 
 bas to preach the Gospel. 5 The same two Apostles fasted 
 for the like purpose, when they commended to God, by their 
 earnest prayers, the congregations that were at Antioch, Pisi- 
 dia, Iconium, and Lystra ; as we read in the Acts of the 
 Apostles. 6 
 
 The third, that our fast be a testimony and witness with 
 us before God, of our humble submission to his high Majesty, 
 when we confess and acknowledge our sins unto him, and are 
 
 i Isaiah i. 13, 14. 2 Isaiah lviii. 3, 4, 5. 3 Joel ii. 12, 13. 
 * 1 Cor. k. 27. 5 Acts xiii. 2, 3. 6 Acts xiv. 21-23. 
 
108 SERMON OF FASTING. 
 
 inwardly touched with sorrowfulness of heart, bewailing the 
 same in the affliction of our bodies. These are three ends 
 or right uses of fasting. The first belongeth most properly to 
 private fasts : the other two are common, as well to public 
 fasts, as to private: and thus much for the use of fasting. 
 Lord have mercy upon us, and give us grace, that while we 
 live in this miserable world, we may through thy help bring 
 forth this and such other fruits of the Spirit, commended and 
 commanded in thy holy word, to the glory of thy name, and 
 to our comforts, that, after the race of this wretched life, we 
 may live everlastingly with thee in thy heavenly kingdom, 
 not for the merits and worthiness of our works, but for thy 
 mercies' sake and the merits of thy dear son Jesus Christ : 
 to whom, with thee and the Holy Ghost, be all laud, honour 
 and glory, for ever and ever. Amen. 
 
AN HOMILY OH SERMON 
 
 CONCERNING PRAYER. 
 
 There is nothing in all man's life, well-beloved in our Sa- 
 viour Christ, so needful to be spoken of, and daily to be called 
 upon, as hearty, zealous, and devout prayer ; the necessity 
 whereof is so great, that without it nothing may be well ob- 
 tained at God's hand. For, as the Apostle James saith, Every 
 good and perfect gift cometh from above, and proceedeth 
 from the Father of lights ;* who is also said to be rich and 
 liberal towards all them that call upon him ; 2 not because 
 he either will not or cannot give without asking, but because 
 he hath appointed prayer as an ordinary means between him 
 and us. 
 
 There is no doubt but he always knoweth what we have 
 need of, 3 and is always most ready to give abundance of 
 those things that we lack. Yet, to the intent we might ac- 
 knowledge him to be the giver of all good things, and behave 
 ourselves thankfully towards him in that behalf, loving, fear- 
 ing, and worshipping him sincerely and truly, as we ought to 
 do ; he hath profitably and wisely ordained, that in time of 
 necessity we should humble ourselves in his sight, pour out 
 the secrets of our heart before him, and crave help at his 
 hands, with continual, earnest, and devout prayer. By the 
 mouth of his holy Prophet David he saith on this wise : Call 
 upon me in the days of thy trouble, and I will deliver thee. 4 
 Iiikewise in the Gospel, by the mouth of his well-beloved Son 
 Christ, he saith, Ask, and it shall be given you ; knock, and 
 it shall be opened : for whosoever asketh, receiveth ; whoso- 
 ever seeketh, findeth ; and to him that knocketh, it shall be 
 opened. 5 St. Paul also most agreeably consenting hereunto, 
 willeth' men to pray every where, 8 and to continue therein 
 
 1 James i. 17. 2 Rom. x. 12. 3 Matt. vi. 32. 
 
 * Ps. 1. 15. 6 Matt. vii. 7, 8. 6 1 Tim. ii. 8 ; Phil. iv. 6. 
 
 10 (109) 
 
110 THE FIRST PART OF THE 
 
 with thanksgiving. 1 Neither doth the Messed Apostle St. 
 James in this point any thing dissent, but, earnestly exhort- 
 ing all men to diligent prayer, saith, If any man lack wisdom, 
 let him ask it of God, which giveth liberally to all men, and 
 reproacheth no man. 3 Also, in another place, Pray one for 
 another, saith he, that ye may be healed : for the righteous 
 man's prayer availeth much, if it be fervent. 3 What other 
 thing are we taught by these and such other places, but only 
 this, that Almighty God, notwithstanding his heavenly wisdom 
 and foreknowledge, will be prayed unto ; that he will be called 
 upon ; that he will have us no less willing on our part to ask, 
 than he on his part is willing to give 1 
 
 Therefore most fond and foolish is the opinion and reason 
 of those men, which therefore think all prayer to be super- 
 fluous and vain, because God searcheth the heart and the 
 reins, and knoweth the meaning of the spirit before we ask. 4 
 For if this fleshly and carnal reason were sufficient to disan- 
 nul prayer, then why did our Saviour Christ so often cry to 
 his disciples, Watch and pray ? 5 Why did he prescribe them 
 a form of prayer, saying, When ye pray, pray after this sort : 
 Our Father, which art in heaven, &c. ? 6 Why did he pray 
 so often and so earnestly himself before his passion ? Finally, 
 why did the Apostles, immediately after his ascension, gather 
 themselves together into one several place, and there continue 
 a long time in prayer V Either they must condemn Christ 
 and his Apostles of extreme folly, or else they must needs 
 grant, that prayer is a thing most necessary for all men, at 
 all times, and in all places. Sure it is, that there is nothing 
 more expedient or needful for mankind, in all the world, than 
 prayer. Pray always, saith St. Paul, with all manner of 
 prayer and supplication, and watch thereto Avith all diligence. 8 
 Also in another place, he willeth us to pray continually, with- 
 out any intermission or ceasing ; 9 meaning thereby that we 
 ought never to slack or faint in prayer, but to continue 
 therein to our lives' end. A number of other such places 
 might here be alleged of like effect ; I mean, to declare the 
 great necessity and use of prayer : but what need many proofs 
 in a plain matter ? seeing there is no man so ignorant but he 
 knoweth, no man so blind but he seeth, that prayer is a thing 
 
 » Col. iv. 2, 3. 2 James i. 5. 3 James v. 16. 
 
 4 Rom. viii. 27. fl Luke xxi. 36 ; Luke xxii. 46 ; Mark xiv. 38. 
 
 6 Matt. vi. 9-13. 7 Acts i. 14. 8 Ephes. vi. 18. 
 
 9 1 Thess. v. 17. 
 
SERMON CONCERNING PRAYER. Ill 
 
 most needful in all estates and degrees of men. For only by 
 the help hereof we attain to those heavenly and everlasting 
 treasures, which God our heavenly Father hath reserved and 
 laid up for his children, in his dear and well-beloved Son 
 Jesus Christ, with this covenant and promise most assuredly 
 confirmed and sealed unto us, that, if we ask, we shall 
 receive. 1 
 
 Now, the great necessity of prayer being sufficiently known, 
 that our minds and hearts may be the more provoked and 
 stirred thereunto, let us briefly consider what wonderful 
 strength and power it hath to bring strange and mighty things 
 to pass. We read in the Book of Exodus, that Joshua, fight- 
 ing against the Amalekites, did conquer and overcome them, 
 not so much by virtue of his own strength, as by the earnest 
 and continual prayer of Moses ; who as long as he held up 
 his hands to God, so long did Israel prevail ; but when he 
 fainted, and let his hands down, then did Amalek and his 
 people prevail : insomuch that Aaron and Hur, being in the 
 mount with him, were fain to stay up his hands until the 
 going down of the sun ; 2 otherwise had the people of God 
 that day been utterly discomfited and put to flight. Also we 
 read in another place of Joshua himself, Iioav he at the be- 
 sieging of Gibeon, making his humble petition to Almighty 
 God, caused the sun and moon to stay their course, and to 
 stand still in the midst of heaven for the space of a whole 
 day, until such time as the people were sufficiently avenged 
 upon their enemies. 3 And was not Jehosaphat's prayer of 
 great force and strength, when God at his request caused his 
 enemies to fall out among themselves, and wilfully to destroy 
 one another ? 4 Who can marvel enough at the effect and 
 virtue of Elijah's prayer? He, being a man subject to affec- 
 tions as we are, prayed to the Lord that it might not rain, and 
 there fell no rain upon the earth for the space of three years 
 and six months. Again, he prayed that it might rain, and 
 there fell great plenty, so that the earth brought forth her in- 
 crease most abundantly. 5 It were too long to tell of Judith, 
 Esther, Susannah, and of divers other godly men and women, 
 how greatly they prevailed in all their doings, by giving their 
 minds earnestly and devoutly to prayer. Let it be sufficient, 
 at this time, to conclude with the sayings of Augustine and 
 
 1 John xiv. 13, 14; Jehn xvi. 23, 24. 2 Exod. xvii. 11, 12. 
 
 3 Joshua x. 12, 13. 4 2 Chron. xx. 18, 23. 
 
 6 1 Kings xvii. 1 ; xviii. 42-45; James v. 17, 18. 
 
112 THE FIRST PART OF THE 
 
 Chysostom ; whereof the one calleth prayer the key of 
 heaven ; the other plainly affirmeth, that there is nothing in 
 all the world more strong, than a man that giveth himself to 
 fervent prayer. 
 
 Now then, dearly beloved, seeing prayer is so needful a 
 thing, and of so great strength before God, let us, according 
 as we are taught by the example of Christ and his Apostles, 
 be earnest and diligent in calling on the name of the Lord. 
 Let us never faint, never slack, never give over ; but let us 
 daily and hourly, early and late, in season and out of season, 
 be occupied in godly meditations and prayers. What, if we 
 obtain not our petitions at the first ? Yet let us not be dis- 
 couraged, yet let us continually cry and call upon God : he 
 will surely hear us at length, if for no other cause, yet for 
 very importunity's sake. Remember the parable of the un- 
 righteous judge and the poor widow ; how she by her impor- 
 tunate means caused him to do her justice against her adver- 
 sary, although otherwise he feared neither God nor man. 1 
 Shall not God much more avenge his elect, saith our Saviour 
 Christ, which cry unto him day and night ? 2 Thus he taught 
 his disciples, and in them all other true Christian men, to 
 pray always, and never to faint or shrink. Remember also 
 the example of the woman of Canaan, how she was rejected 
 of Christ, and called dog, as one most unworthy of any benefit 
 at his hands : yet she gave not over, but followed him still, 
 crying and calling unto him to be good and merciful unto her 
 daughter. And at length, by very importunity, she obtained 
 her request. 3 O let us learn by these examples to be earnest 
 and fervent in prayer, assuring ourselves, that whatsoever we 
 ask of God the Father, in the name of his Son Christ, and 
 according to his will, he will undoubtedly grant it. 4 He is 
 truth itself; and as truly as he hath promised it, so truly will 
 he perform it. God, for his great mercies' sake, so work in 
 our hearts by his Holy Spirit, that we may always make our 
 humble prayers unto him, as we ought to do, and always ob- 
 tain the thing which we ask, through Jesus Christ our Lord : 
 to whom, with the Father and the Holy Ghost, be all honour 
 and glory, world without end. Amen. 
 
 1 Luke xviii. 1-5. 2 Luke xviii. 7. 
 
 3 Matt. xv. 22-28. 4 John xvi. 23. 
 
SERMON CONCERNING PRAYER. 113 
 
 THE SECOND PART OF THE HOMILY CONCERNING 
 PRAYER 
 
 In the First Part of this Sermon ye heard the great neces- 
 sity, and also the great force, of devout and earnest prayer 
 declared and proved unto you, both by divers weighty testi- 
 monies, and also by sundry good examples of Holy Scripture. 
 
 Now shall you learn whom you ought to call upon, and to 
 whom you ought always to direct your prayers. 
 
 We are evidently taught in God's Holy Testament, that 
 Almighty God is the only fountain and well-spring of all good- 
 ness ; and that, whatsoever we have in this world, we receive 
 it only at his hands. To this effect serveth the place of St. 
 James : Every good and perfect gift, saith he, cometh from 
 above, and proceedeth from the Father of lights. 1 To this 
 effect also serveth the testimony of Paul, in divers places of 
 his Epistles, witnessing that the spirit of wisdom, the spirit 
 of knowledge and revelation, yea, every good and heavenly 
 gift, as faith, hope, charity, grace, and peace, cometh only and 
 solely of God. In consideration whereof, he bursteth out into 
 a sudden passion, and saith, O man, what thing hast thou, 
 which thou hast not received : Therefore, whensoever we need 
 or lack any thing, pertaining either to the body or to the soul, 
 it behoveth us to run only unto God, who is the only giver of 
 all good things. 3 Our Saviour Christ in the Gospel, teaching 
 his disciples how they should pray, sendeth them to the Father 
 in his name, saying, Verily, verily, I say unto you, whatso- 
 ever ye ask the Father in my name, he will give it unto you. 3 
 And in another place, When ye pray, pray after this sort : 
 Our Father, which art in heaven, &c. 4 And doth not God 
 himself, by the mouth of his Prophet David, will and com- 
 mand us to call upon him ? 5 The Apostle wisheth grace and 
 peace to all them that call on the name of the Lord, and of 
 his Son Jesus Christ ; 6 as doth also the Prophet Joel, saying, 
 And it shall come to pass, that whosoever shall call on the 
 name of the Lord shall be saved. 7 
 
 Thus then it is plain by the infallible word of truth and 
 life, that in all our necessities we must flee unto God, direct 
 our prayers unto him, call upon his holy name, desire help at 
 
 1 James i. 17. 2 1 Cor. iv. 7. 3 John xvi. 23. 
 
 * Matt. vi. 9 ; Luke xi. 2. 5 Ps. 1. 15. 
 
 5 1 Cor. ii. 3 ; Philip, i. 2 ; Ephes. vi. 24. i Joel ii. 32 ; Acts ii. 21. 
 10* 
 
114 THE SECOND PART OF THE 
 
 his hands, and at none other's ; whereof if ye will yet have a 
 further reason, mark that which followeth. 
 
 There are certain conditions most requisite to be found in 
 every such a one as must be called upon ; which if they be 
 not found in him unto whom we pray, then doth our prayer 
 avail us nothing, but is altogether in vain. The first is this, 
 that he, to whom we make our prayers, be able to help us. 
 The second is, that he will help us. The third is, that he 
 be such a one as may hear our prayers. The fourth is, that 
 he understand better than we ourselves what we lack, and how 
 far we have need of help. 
 
 If these things be to be found in any other saving only God, 
 then may we lawfully call upon some other besides God. But 
 what man is so gross, but he well understandeth that these 
 things are only proper to him which is omnipotent, and 
 knoweth all things, even the very secrets of the heart ; that is 
 to say, only and to God alone ? Whereof it followeth, that 
 we must call neither upon Angel, nor yet upon Saint, but only 
 and solely upon God ; as St. Paul doth write, How shall men 
 call upon him in whom they have not believed ?* So that in- 
 vocation or prayer may not be made without faith in him on 
 whom we call ; but that we must first believe in him, before 
 we can make our prayer unto him. Whereupon we must 
 only and solely pray unto God : for to say that we should 
 believe either in Angel or Saint, or in any other living crea- 
 ture, were most horrible blasphemy against God and his holy 
 word : neither ought this fancy to enter into the heart of any 
 Christian man ; because we are expressly taught, in the word 
 of the Lord, only to repose our faith in the blessed Trinity ; 
 in whose only name we are also baptized, according to the 
 express commandment of our Saviour Jesus Christ, in the last 
 of St. Matthew. 3 
 
 But that the truth hereof may the better appear, even to 
 them that be most simple and unlearned, let us consider what 
 prayer is. St. Augustine calleth it a lifting up of the mind to 
 God ; that is to say, an humble and lowly pouring out of the 
 heart to God. Isidorus saith, that it is an affection of the 
 heart, and not a labour of the lips. So that, by these places, 
 true prayer doth consist not so much in the outward sound 
 and voice of words, as in the inward groaning and crying of 
 the heart to God. 
 
 Now then, is there any Angel, any Virgin, any Patriarch 
 
 1 Rom. x. 14. 2 Matt, xxviii. 19. 
 
SERMON CONCERNING PRAYER. 115 
 
 or Prophet among the dead, that can understand or know the 
 meaning of the heart ? The Scripture saith, It is God that 
 searcheth the heart and the reins, and that he only knoweth 
 the hearts of the children of men. 1 As for the Saints, they 
 have so little knowledge of the secrets of the heart, that many 
 of the ancient Fathers greatly doubt whether they know any 
 thing at all, that is commonly done on earth. And albeit 
 some think they do, yet St. Augustine, a Doctor of great au- 
 thority and also antiquity, hath this opinion of them ; That 
 they know no more what we do on earth, than we know what 
 they do in heaven. For proof whereof, he allegeth the words 
 of Isaiah the Prophet, where it is said, Abraham is ignorant 
 of us, and Israel knoweth us not. 2 His mind therefore is this, 
 not that we should put any religion in worshipping of them, 
 or praying unto them ; but that we should honour them by 
 following their virtuous and godly life. For, as he witnesseth 
 in another place, the Martyrs, and holy men in times past, 
 were wont after their death to be remembered and named of 
 the Priest at Divine Service ; but never to be invocated or 
 called upon. And why so ? Because the Priest, saith he, is 
 God's Priest, and not theirs ; whereby he is bound to call upon 
 God, and not upon them. 
 
 Thus you see, that the authority both of the Scripture, and 
 also of Augustine, doth not permit that we should pray unto 
 them. O that all men would studiously read and search the 
 Scriptures ! then should they not be drowned in ignorance, 
 but should easily perceive the truth, as well of this point of 
 doctrine, as of all the rest. For there doth the Holy Ghost 
 plainly teach us, that Christ is our only Mediator and Inter- 
 cessor with God, and that we must seek and run to no other. 
 If any man sinneth, saith St. John, we have an advocate with 
 the Father, Jesus Christ the righteous ; and he is the propi- 
 tiation for our sins. 3 St. Paul also saith, There is one God, 
 and one Mediator between God and man, even the man 
 Jesus Christ. 4 Whereunto agreeth the testimony of our Sa- 
 viour himself, Avitnessing that no man cometh to the Father, 
 but only by him, who is the way, the truth, the life, 5 yea, and 
 the only door, whereby we must enter into the kingdom of 
 heaven, 6 beoause God is pleased in no other but in him. 7 For 
 which cause also he crieth, and calleth unto us, that we should 
 
 1 Ps. vii. 9 ; Rev. ii. 23 ; Jer. xvii. 10 ; 2 Chron. vi. 30. 2 Isa. Ixiii. 16. 
 3 1 John ii. 1, 2. 4 1 Tim. ii. 5. 6 John xiv. 6. 
 
 6 John x. 9. 7 Matt. xvii. 5. 
 
116 THE SECOND PART OF THE 
 
 come unto him, saying, Come unto me all ye that labour and 
 be heavy laden, and I shall refresh you. 1 Would Christ have 
 us so necessarily come unto him ? and shall we most un- 
 thankfully leave him, and run unto other ? This is even that 
 which God so greatly complaineth of by his Prophet Jeremy, 
 saying, My people have committed two great offences ; they 
 have forsaken me the fountain of the waters of life, and have 
 digged to themselves broken pits, that can hold no water. 3 Is 
 not that man, think you, unwise, that will run for water to a 
 little brook, when he may as well go to the head spring ? 
 Even so may his wisdom be justly suspected, that will flee 
 unto Saints in time of necessity, when he may boldly and 
 without fear declare his grief, and direct his prayer, unto the 
 Lord himself. 
 
 If God were strange, or dangerous to be talked withal, then 
 might we justly draw back, and seek to some otber. But the 
 Lord is nigh unto all them that call upon him in faith and 
 and truth: 3 and the prayer of the humble and meek 4 hath 
 always pleased him. "What if we be sinners, shall we not 
 therefore pray unto God ? or shall we despair to obtain any 
 thing at his hands? Why did Christ then teach us to ask for- 
 giveness of our sins, saying, And forgive us our trespasses, as 
 we forgive them that trespass against us ? s Shall we think 
 that the saints are more merciful in hearing sinners, than God ? 
 David saith, that the Lord is full of compassion and mercy, 
 slow to anger, and of great kindness. 6 St. Paul saith, that he 
 is rich in mercy toward all them that call upon him. 7 - And 
 he himself by the mouth of his Prophet Isaiah saith, For a 
 little while have I forsaken thee, but with great compassion 
 will I gather thee : for a moment in mine anger I have hid 
 my face from thee, but with everlasting mercy have I had 
 compassion upon thee. 8 Therefore the sins of any man ought 
 not to withhold him from praying unto the Lord his God. 
 But, if he be truly penitent and steadfast in faith, let him assure 
 himself that the Lord will be merciful unto him, and hear his 
 prayers. 
 
 O but I dare not, will some man say, trouble God at all 
 times with my prayers ; we see that in King's houses, and 
 courts of Princes, men cannot be admitted, unless they first 
 use the help and means of some special Nobleman, to come to 
 
 ' Matt. xi. 28. 2 Jer. ii. 13. » Ps. cxlv. 18. 
 
 4 Judith ix. 11. 5 Matt. vi. 12. 6 Ps. ciii. 8. 
 
 7 Ephes. ii. 4. 8 Isa. liv. 7, 8. 
 
SERMON CONCERNING PRAYER. 117 
 
 the speech of the King, and to obtain the thing that they 
 would have. 
 
 To this reason doth St. Ambrose answer very well, writing 
 upon the first chapter to the Romans. Therefore, saith he, 
 we use to go unto the King by Officers and Noblemen, be- 
 cause the King is a mortal man, and knoweth not to whom he 
 may commit the government of the commonwealth. But to 
 have God our friend, from whom nothing is hid, we need not 
 any helper, that should further us with his good word, but 
 only a devout and godly mind. And if it be so, that we need 
 one to entreat for us, why may we not content ourselves with 
 that one Mediator, which is at the right hand of God the 
 Father, and there liveth for ever to make intercession for us ?* 
 As the blood of Christ did redeem us on the cross, and cleanse 
 us from our sins ; even so it is now able to save all them that 
 come unto God by it. For Christ, sitting in heaven, hath an 
 everlasting priesthood, and always prayeth to his Father for 
 them that be penitent, obtaining by virtue of his wounds, 
 which are evermore in the sight of God, not only perfect 
 remission of our sins, 2 but also all other necessaries that we 
 lack in this world; 3 so that this only Mediator* is sufficient in 
 heaven, and needeth no others to help him. 5 
 
 Why then do we pray one for another in this life 1 some 
 man perchance will here demand. Forsooth we are willed 
 so to do, by the express commandment both of Christ and his 
 disciples ; to declare therein, as well the faith that we have in 
 Christ towards God, as also the mutual charity that we bear 
 one towards another, in that we pity our brother's case, and 
 make our humble petition to God for him. But that we 
 should pray unto saints, neither have we any commandment 
 in all the Scripture, nor yet example which we may safely 
 follow. So that, being done without authority of God's word, 
 it lackelh the ground of faith, and therefore cannot be accept- 
 able before God. 6 For whatsoever is not of faith is sin. 7 And 
 the Apostle saith, that faith cometh by hearing, and hearing 
 by the word of God. 8 
 
 Yet thou wilt object further, that the saints in heaven do 
 pray for us, and that their prayer proceedeth of an earnest 
 charity, that they have towards their brethren on earth. 
 
 Whereto it may be well answered, first, that no man know- 
 
 1 Heb. vii. 25. 2 James v. 15. 3 Matt. vi. 33. 
 
 < 1 Tim. ii. 5. 5 Coloss. iv. 12 « Heb. xi. 6. 
 
 ' Rom. xiv. 23. s Rom. x. 17. 
 
118 THE SECOND PART OF THE 
 
 eth whether they do pray for us, or no. And if any will go 
 about to prove it by the nature of charity, concluding, that, 
 because they did pray for men on earth, therefore they do 
 much more the same now in heaven ; then may it be said by 
 the same reason, that as oft as we do weep on earth, they do 
 also weep in heaven, because while they lived in this world, 
 it is most certain and sure they did so. And for that place 
 which is written in the Apocalypse, namely, that the angel 
 did offer up the prayers of the saints upon the golden altar, 1 it 
 is properly meant, and ought properly to be understood, of 
 those saints that are yet living on earth, and not of them that 
 are dead ; otherwise what need were it that the Angel should 
 offer up their prayers being now in heaven before the face of 
 Almighty God ? But admit the saints do pray for us, yet do 
 we not know how, whether specially for them which call 
 upon them, or else generally for all men, wishing well to 
 every man alike. If they pray specially for them which call 
 upon them, then it is like they hear our prayers, and also 
 know our hearts' desire. Which thing to be false, it is already 
 proved, both by the Scriptures, and also by the authority of 
 Augustine. 
 
 Let us not, therefore, put our trust or confidence in the 
 Saints or Martyrs that be dead. Let us not call upon them, 
 nor desire help at their hands : but let us always lift up our 
 hearts to God, in the name of his dear Son Christ, for whose 
 sake, as God hath promised to hear our prayer, so he will 
 truly perform it. Invocation is a thing proper unto God; 
 which if we attribute unto the saints, it soundeth to their 
 reproach, neither can they well bear it at our hands. When 
 Paul had healed a certain lame man, which was impotent in 
 his feet, at Lystra, the . people would have done sacrifice to 
 him and Barnabas ; who rending their clothes refused it, and 
 exhorted them to worship the true God. 3 Likewise in the 
 Revelation, when St. John fell before the Angel's feet to wor- 
 ship him, the Angel would not permit him to do it, but com- 
 manded him that he should worship God. 3 Which examples 
 declare unto us, that the Saints and Angels in heaven will not 
 have us to do any honour unto them, that is due and proper 
 unto God. He only is our Father ; he only is omnipotent ; 
 he only knoweth and understandeth all things ; he only can 
 help us at all times, and in all places : He suffereth the sun 
 to shine upon the good and the bad ; he feedeth the young 
 
 1 Rev. viii. 3. 2 Acts xiv. 8-18. 3 Rev. xix. 10; Rev. xxii. 8, 9. 
 
SERMON CONCERNING PRAYER. 119 
 
 ravens that cry unto him ;* he saveth both man and beast ; he 
 will not that any one hair of our head shall perish, but is 
 always ready to help and preserve all them that put their trust 
 in him; according as he hath promised, saying, Before they* 
 call I will answer, and whilst they speak I will hear. 2 Let us 
 not, therefore, any thing mistrust his goodness ; let us not fear 
 to come before the throne of his mercy ; let us not seek the 
 aid and help of saints; but let us come boldly ourselves, 
 nothing doubting but God for Christ's sake, in whom he is 
 well pleased, will hear us without a spokesman, and accom- 
 plish our desire in all such things as shall be agreeable to his 
 most holy will. So saith Chrysostom, an ancient Doctor of 
 the church ; and so must we steadfastly believe, not because 
 he saith it, but much more because it is the doctrine of our 
 Saviour Christ himself; Avho hath promised, that, if we pray 
 to the Father in his name, we shall certainly be heard, both 
 to the relief of our necessities, and also to the salvation of our 
 souls; which he hath purchased unto us, not with gold or 
 silver, but with his precious blood shed once for all upon the 
 cross. 
 
 To him, therefore, with the Father and the Holy Ghost, 
 three persons and one God, be all honour, praise, and glory, 
 for ever and ever. Amen. 
 
 THE THIRD PART OF THE HOMILY CONCERNING 
 PRAYER. 
 
 Ye were taught, in the other part of this Sermon, unto 
 whom ye ought to direct your prayers in time of need and 
 necessity ; that is to wit, not unto Angels or Saints, but unto 
 the eternal and ever-living God ; 3 who, because he is merci- 
 ful, is always ready to hear us, when we call upon him in 
 true and perfect faith. 4 And because he is omnipotent, he 
 can easily perform and bring to pass the thing that we request 
 to have at his hands. To doubt of his power, it were a plain 
 point of infidelity, and clean against the doctrine of the Holy 
 Ghost, which teacheth that he is all in all. And as touching 
 
 1 Luke xii. 24. 2 Isa. lxv. 24. 3 Job. xxii. 27. 4 Zech. xiii. 9. 
 
120 THE THIRD PART OF THE 
 
 his good will in this behalf, we have express testimonies in 
 Scripture, how that he will help us, and also deliver us, if 
 we call upon him in time of trouble. 1 So that in both respects, 
 ^ve ought rather to call upon him than upon any other. 
 Neither ought any man therefore to doubt to come boldly 
 unto God, because he is a sinner. 3 For the Lord, as the 
 Prophet David saith, is gracious and merciful ; yea, his mercy 
 and goodness endureth for ever. 3 : He that sent his own Son 
 into the world to save sinners, will he not also hear sinners, 
 if with a true penitent heart and a steadfast faith they pray 
 unto him ? Yea, if we acknowledge our sins, God is faithful 
 and just to forgive us our sins, and to cleanse us from all 
 unrighteousness; 4 as we are plainly taught by the examples 
 of David, 5 Peter, Mary Magdalen, 6 the Publican, and divers 
 others. . And whereas we must needs use the help of some 
 mediator and intercessor, let us content ourselves with him 
 that is the true and only Mediator of the New Testament, 
 namely, the Lord and Saviour Jesus Christ. For, as St. 
 John saith, If any man sin, we have an advocate with the 
 Father, Jesus Christ the righteous, who is the propitiation for 
 our sins. 7 And St. Paul in his First Epistle to Timothy 
 saith, There is one God, and one Mediator between God and 
 man, even the man Jesus Christ, who gave himself a ransom 
 for all men, to be a testimony in due time. 8 
 
 Now after this doctrine established, you shall be instructed 
 for what kind of things, and what kind of persons, ye ought 
 to make your prayers unto God. 
 
 It greatly behoveth all men, when they pray, to consider 
 well and diligently with themselves, what they ask and re- 
 quire at God's hand ; lest, if they desire that thing which 
 they ought not, their petitions be made void, and of none 
 effect. There came, on a time, unto Agesilaus the King, a 
 certain importunate suitor, who requested him in a matter 
 earnestly saying, Sir, and it please your Grace, you did once 
 promise me. Truth, quoth the King, if it be just that thou 
 requirest, then I promised thee ; otherwise I did only speak it, 
 and not promise it. The man would not be so answered at 
 the King's hand ; but still urging him more and more, said, 
 It becometh a King to perform the least word he hath spoken, 
 yea, if he should only beck with his head. No more, saith 
 
 1 Ps. 1. 15. 2 1 Tim. i. 16. 3 Ps. cvii. 1. 
 
 4 1 John i. 9. 5 2 Sam. xii. 13. 6 Luke vii. 50. 
 
 M John ii. 1,2 8 1 Tim. ii. 5, 6. 
 
SERMON CONCERNING PRAYER. 121 
 
 the King, than it behoveth one, that cometh to a King, to 
 speak and ask those things which are rightful and honest. 
 Thus the King cast oft" this unreasonable and importunate 
 suitor. 
 
 Now, if so great consideration be to be had, when we 
 kneel before an earthly king, how much more ought to be 
 had when we kneel before the heavenly King ; who is only 
 delighted with justice and equity, neither will admit any vain, 
 foolish, or unjust petition ! Therefore it shall be good and 
 profitable, thoroughly to consider and determine with our- 
 selves, what things we may lawfully ask of God, without fear 
 of repulse ; and also what kind of persons we are bound to 
 commend unto God in our daily prayers. 
 
 Two things are chiefly to be respected in every good and 
 godly man's prayer : his own necessity, and the glory of 
 Almighty God. 
 
 Necessity belongeth either outwardly to the body, or else 
 inwardly to the soul. Which part of man, because it is 
 much more precious and excellent than the other, therefore 
 we ought first of all to crave such things as properly belong 
 to the salvation thereof; as the gift of repentance, the gift of 
 faith, the gift of charity and good works, remission and for- 
 giveness of sins, patience in adversity, lowliness hi prosperity, 
 and such other like fruits of the Spirit, as hope, love, joy, 
 peace, long-suffering, gentleness, goodness, meekness, and 
 temperance, 1 which things God requireth of all them that 
 profess themselves to be his children, saying unto them in this 
 wise, Let your light so shine before men, that they may see 
 your good works, and glorify your Father which is in heaven. 3 
 And in another place also he saith, Seek ye first the kingdom 
 of God, and his righteousness, and then all other things shall 
 be given unto you. 3 Wherein he putteth us in mind, that 
 our chief and greatest care ought to be for those things which 
 pertain to the health and safeguard of the soul, because we 
 have here, as the Apostle saith, no continuing city, but do 
 seek after another in the world to come. 4 
 
 Now when we have sufficiently prayed for things belong- 
 ing to the soul, then may we lawfully, and with safe con- 
 science, pray also for our bodily necessities, as meat, drink, 
 clothing, health of body, deliverance out of prison, good luck 
 in our daily affairs, and so forth, according as we shall have 
 
 1 Gal. v. 22. 2 Matt. v. 16. 
 
 3 Matt. vi. 33. 4 Heb. xiii. 14. 
 
 11 
 
122 THE THtRD PART OF THE 
 
 need. Whereof, what better example can we desire to have, 
 than of Christ himself, who taught his disciples and all other 
 Christian men, first to pray for heavenly things, and after- 
 ward for earthly things ; as is to be seen in that prayer which 
 he left unto his church, commonly called the Lord's Prayer f* 
 In the Third Book of Kings, and third chapter, it is written, 
 that God appeared by night in a dream unto Solomon the 
 King, saying, Ask of me whatsoever thou wilt, and I will 
 give it thee. 2 Solomon made his humble prayer, and asked 
 a wise and prudent heart, that might judge and understand, 
 what were good, and what were ill, what were godly, and 
 what were ungodly, what were righteous, and what were 
 unrighteous, in the sight of the Lord. 3 It pleased God won- 
 drously that he had asked this thing. And God said unto 
 him, Because thou hast requested this word, and hast not 
 desired many days and long years upon the earth, neither 
 abundance of riches and goods, nor yet the life of thine 
 enemies which hate thee, but hast desired wisdom to sit in 
 judgment ; Behold, I have done unto thee according to thy 
 words ; I have given thee a wise heart, full of knowledge and 
 understanding, so that there was never any like thee before 
 time, neither shall be in time to come. Moreover, I have 
 besides this given thee that which thou hast not required, 
 namely, worldly wealth and riches, princely honour and 
 glory, so that thou shalt therein also pass all Kings that ever 
 were. 4 ; Note in this example, how Solomon, being put to 
 his choice to ask of God whatsoever he would, requested not 
 vain and transitory things, but the high and heavenly treasures 
 of wisdom ; and that, in so doing, he obtaineth, as it were in 
 recompense, both riches and honour. Wherein is given us 
 to understand, that, in our daily prayers, we should chiefly 
 and principally ask those things which concern the kingdom 
 of God, and the salvation of our own souls, nothing doubting 
 but all other things shall — according to the promise of Christ — 
 be given unto us. 
 
 But here we must take heed that we forget not that other 
 end, whereof mention was made before, namely, the glory of 
 God. Which unless we mind, and set before our eyes in 
 making our prayers, we may not look to be heard, or to 
 receive any thing of the Lord. In the twentieth chapter of 
 Matthew, the mother of the two sons of Zebedee came unto 
 
 1 Matt. vi. 9-13 ; Luke xi. 2-5. 2 1 Kings iii. 5. 
 
 8 1 Kings iii. 9. * 1 Kings ii. 10-14. 
 
SERMON CONCERNING PRAYER. 123 
 
 Jesus, worshipping him, and saying, Grant that my two sons 
 may sit in thy kingdom, the one on thy right hand, and the 
 other at thy left hand. 1 In this petition she did not respect 
 the glory of God, but plainly declared the ambition and vain- 
 glory of her own mind ; for which cause she was also most 
 worthily repelled and rebuked at the Lord's hand. In like 
 manner we read in the Acts of one Simon Magus, a sorcerer, 
 how that he, perceiving that through laying on of the Apos- 
 tles' hands the Holy Ghost was given, offered them money, 
 saying, Give me also this power, that, on whomsoever I lay 
 my hands, he may receive the Holy Ghost. 3 In making this 
 request, he sought not the honour and glory of God, but his 
 own private gain and lucre, thinking to get great store of 
 money by this feat ; and therefore it was justly said unto 
 him, Thy money perish with thee, because thou thinkest that 
 the gift of God may be obtained with money. 3 By these and 
 such other examples we are taught, whensoever we make our 
 prayers unto God, chiefly to respect the honour and glory of 
 his name. Whereof we have this general precept in the 
 Apostle Paul ; Whether ye eat or drink, or whatsoever ye 
 do, look that ye do it to the glory of God. 4 Which thing we 
 shall best of all do, if we follow the example of our Saviour 
 Christ, who, praying that the bitter cup of death might pass 
 from him, 5 would not therein have his own will fulfilled, but 
 referred the whole matter to the good will and pleasure of his 
 Father. 6 
 
 And hitherto concerning those things, that we may law- 
 fully and boldly ask of God. Now it followeth, that we 
 declare what kind of persons we are bound in conscience to 
 pray for. 
 
 St. Paul, writing to Timothy, exhorteth him to make 
 prayers and supplications for all men, exempting none, of 
 what degree or state soever they be. 7 In which place he 
 maketh mention by name of Kings and Rulers which are in 
 authority ; putting us thereby to knowledge, how greatly it 
 concerneth the profit of the commonwealth, to pray diligently 
 for the higher powers. Neither is it without good cause, that 
 he doth so often in all his Epistles crave the prayers of God's 
 
 1 Matt. xx. 20, 21 ; Mark x. 37. 2 Acts viii. 18, 19. 
 
 3 Acts viii. 20. 4 1 Cor. x. 31 ; Coloss. iii. 17. 
 
 6 Matt. xxvi. 39 ; Heb. v. 7. 6 Luke xxii. 42 ; Mark xiv. 36. 
 * 1 Tim. ii. 1, 2. 
 
124 THE THIRD TART OF THE 
 
 people for himself. 1 For in so doing, he declareth to the 
 world, how expedient and needful it is, daily to call upon God 
 for the Ministers of his holy word and sacraments, that they 
 may have the door of utterance opened unto them, that they 
 may truly understand the Scriptures, that they may effectually 
 preach the same unto the people, and bring forth the true 
 fruits thereof, to the example of all other. After this sort did 
 the congregation continually pray for Peter at Jerusalem, 3 and 
 for Paul among the Gentiles, to the great increase and fur- 
 therance of Christ's Gospel. And if we, following their good 
 example herein, will study to do the like, doubtless it cannot 
 be expressed how greatly we shall both help ourselves, and 
 also please God. 
 
 To discourse and run through all degrees of persons, it were 
 too long. Therefore ye shall briefly take this one conclusion 
 for all : Whomsoever we are bound by express commandment 
 to love, for those also are we bound in conscience to pray. 
 But we are bound by express commandment to love all men 
 as ourselves : therefore we are also bound to pray for all men, 
 even as well as if it were for ourselves, notwithstanding we 
 know them to be our extreme and deadly enemies : 3 for so 
 doth our Saviour Christ plainly teach us in his holy Gospel, 
 saying, Love your enemies, bless them that curse you, do 
 good to them that hate you, pray for them that persecute you ; 
 that ye may be the children of your Father which is in heaven. 4 
 And as he taught his disciples, so did he practise himself in 
 his lifetime, praying for his enemies upon the cross, and de- 
 siring his Father to forgive them, because they knew not what 
 they did. 5 As did also that holy and blessed martyr Stephen, 
 when he was cruelly stoned to death of the stubborn and 
 stiff-necked Jews, 6 to the example of all them that will truly 
 and unfeignedly follow their Lord and Master Christ in this 
 miserable and mortal life. 
 
 Now, to entreat of that question, whether we ought to pray 
 for them that are departed out of this world, or no. Wherein, 
 if we will cleave only unto the word of God, then must we 
 needs grant, that we have no commandment so to do. For 
 the Scripture doth acknowledge but two places after this life ; 
 
 1 Coloss. iv. 3; Rom. xv. 30; 2 Thess. iii. I ; Ephes. vi. 19; 1 Thess. 
 v. 35; 2 Cor. i. 11. 
 
 2 Acts xii. 5. 3 Luke vi. 27, 28. 4 Matt. v. 44, 45. 
 6 Luke xxiii. 34. 6 Acts vii, 60. 
 
SERMON CONCERNING PRAYER. 125 
 
 the one proper to the elect and blessed of God, the other to 
 the reprobate and damned souls ; as may be well gathered by 
 the parable of Lazarus and the rich man ;* which place St. 
 A ugustine expounding, saith in this wise : That which Abra- 
 ham speaketh unto the rich man in Luke's Gospel — namely, 
 that the just cannot go into those places where the wicked are 
 tormented — what other thing doth it signify, but only this, 
 that the just, by reason of God's judgment, which may not be 
 revoked, can show no deed of mercy in helping them, which 
 after this life are cast into prison, until they pay the uttermost 
 farthing ? These words, as they confound the opinion of help- 
 ing the dead by prayer, so they do clean confute and take 
 away the vain error of purgatory, which is grounded upon 
 this saying of the Gospel, Thou shalt not depart thence, until 
 thou hast paid the uttermost farthing. 3 Now doth St. Augus- 
 tine say, that those men which are cast into prison after this 
 life on that condition, may in no wise be holpen, though we 
 would help them never so much. And why ? Because the 
 sentence of God is unchangeable, and cannot be revoked 
 again. Therefore, let us not deceive ourselves, thinking that 
 either we may help other, or other may help us by their good 
 and charitable prayers in time to come. For, as the Preacher 
 saith, When the tree falleth, whether it be toward the south 
 or toward the north, in what place soever the tree falleth, 
 there it lieth ; 3 meaning thereby, that every mortal man dieth 
 either in the state of salvation or damnation : according as the 
 words of the Evangelist John do also plainly import, saying, 
 He that believeth on the Son of God hath eternal life ; but he 
 that believeth not on the Son shall never see life, but the 
 wrath of God abideth upon him. 4 Where is then the third 
 place, which they call purgatory ? Or where shall our prayers 
 help and profit the dead 1 St. Augustine doth only acknow- 
 ledge two places after this life, heaven and hell. As for the 
 third place, he doth plainly deny that there is any such to be 
 found in all Scripture. Chrysostom likewise is of this mind, 
 that, unless we wash away our sins in this present woi'ld, we 
 shall find no comfort afterward. And St. Cyprian saith, that, 
 after death, repentance and sorrow of pain shall be without 
 fruit ; weeping also shall be in vain, and prayer shall be to no 
 purpose. Therefore he counselled! all men to make provi- 
 sion for themselves while they may, because, when they are 
 
 1 Luke xvi. 19-27. 2 Matt. v. 26. 3 Eccles. xi. 3. 4 John iii. 36. 
 11* 
 
126 THE THIRD PART OF THE 
 
 once departed out of this life, there is no place for repentance, 
 nor yet for satisfaction. 
 
 Let these and such other places be sufficient to take away 
 the gross error of purgatory out of our heads : neither let us 
 dream any more, that the souls of the dead are any thing at all 
 holpen by our prayers : but, as the Scripture teacheth us, let 
 us think that the soul of man, passing out of the body, goeth 
 straightways either to heaven, or else to hell, whereof the one 
 needeth no prayer, the other is without redemption. 
 
 The only purgatory, wherein we must trust to be saved, is 
 the death and blood of Christ ; which if we apprehend with a 
 true and steadfast faith, it purgeth and cleanseth us from all 
 our sins, even as well as if he were now hanging upon the 
 cross. The blood of Christ, saith St. John, hath cleansed us 
 from all sin. 1 The blood of Christ, saith St. Paul, hath 
 purged our consciences from dead works, to serve the living 
 God. 3 Also in another place he saith, We be sanctified and 
 made holy by the offering up of the body of Jesus Christ done 
 once for all. 3 Yea, he addeth more, saying, With the one 
 oblation of his blessed body and precious blood, he hath made 
 perfect for ever and ever, all them that are sanctified. 4 This 
 then is that purgatory, wherein all Christian men must put 
 their whole trust and confidence ; nothing doubting, but if 
 they truly repent them of their sins, and die in perfect faith, 
 that then they shall forthwith pass from death to life. If this 
 kind of purgation will not serve them, let them never hope to 
 be released by other men's prayers, though they should con- 
 tinue therein unto the world's end. He that cannot be saved 
 by faith in Christ's blood, how shall he look to be delivered 
 by man's intercessions ? Hath God more respect to man on 
 eardi, than he hath to Christ in heaven ? If any man sin, 
 saith St. John, we have an advocate with the Father, even 
 Jesus Christ the righteous, and he is the propitiation for our 
 sins. 5 But we must take heed that we call upon this Advo- 
 cate, while we have space given us in this life ; lest, when we 
 are once dead, there be no hope of salvation left unto us. 
 For, as every man sleepeth with his own cause, so every man 
 shall rise again with his own cause. And look, in what state 
 he dieth, in the same state he shall be also judged, whether it 
 be to salvation or damnation. 
 
 Let us not therefore dream either of purgatory, or of prayer 
 
 i 1 John i. 7. 2 Heb. ix. 14. 3 Heb. x. 10. 
 
 « Heb. x. 14. s 1 John ii. 1, 2. 
 
SERMON CONCERNING PRAYER. 127 
 
 for the souls of them that be dead ; but let us earnestly and 
 diligently pray for them which are expressly commanded in 
 Holy Scripture, namely, for Kings and Rulers, for Ministers 
 of God's holy word and sacraments, for the saints of this 
 world, otherwise called the faithful ; to be short, for all men 
 living, be they never so great enemies to God and his people, 
 as Jews, Turks, Pagans, Infidels, Heretics, &c. Then shall 
 we truly fulfil the commandment of God in that behalf, and 
 plainly declare ourselves to be the true children of our hea- 
 venly Father ; who suffereth the sun to shine upon the good 
 and the bad, and the rain to fall upon the just and the unjust. 
 For which, and all other benefits most abundantly bestowed 
 upon mankind from the beginning, let us give him hearty 
 thanks, as we are most bound, and praise his name for ever 
 and ever. Amen. 
 
AN HOMILY 
 
 PLACE AND TIME OF PRAYER. 
 
 God, through his almighty power, wisdom, and goodness, 
 created in the beginning heaven and earth, the sun, the moon, 
 the stars, the fowls of the air, the beasts of the earth, the fishes 
 in the sea, and all other creatures, for the use and commodity 
 of man ; whom also he had created to his own image and 
 likeness, and given him the use and government over them 
 all, to the end he should use them in such sort as he had 
 given him in charge and commandment; and also that he 
 should declare himself thankful and kind for all those benefits, 
 so liberally and so graciously bestowed upon him, utterly 
 without any deserving on his behalf. And although we ought 
 at all times and in all places, to have in remembrance, and to 
 be thankful to, our gracious Lord — according as it is written, 
 I will magnify the Lord at all times i 1 and again, wheresoever 
 the Lord beareth rule, O my soul, praise the Lord 3 — yet it 
 appeareth to be God's good will and pleasure, that we should 
 at special times, and in special places, gather ourselves to- 
 gether to the intent his name might be renowned, and his 
 glory set forth in the congregation and assembly of his 
 saints. 
 
 As concerning the time, which Almighty God hath ap- 
 pointed his people to assemble together solemnly, it doth 
 appear by the Fourth Commandment of God : Remember, 
 saith God, that thou keep holy the Sabbath-day. 3 Upon the 
 which day, as is plain in the Acts of the Apostles, 4 the people 
 accustomably resorted together, and heard diligently the Law 
 and the Prophets read among them. And albeit this com- 
 mandment of God doth not bind Christian people so straitly 
 to observe and keep the utter ceremonies of the Sabbath-day, 
 as it was given unto the Jews, as touching the forbearing of 
 work and labour in time of great necessity, and as touching 
 
 1 Ps. xxxiv. 1. 2 p 3< c iii. 22. 3 Exodus xx. 8. 4 Acts xiii. 14. 
 (128) 
 
SERMON OF THE PLACE AND TIME OF PRAYER. 129 
 
 the precise keeping of the seventh day, after the manner of 
 the Jews : — for we keep now the first day, which is our Sun- 
 day, and make that our Sabbath, that is, our day of rest, in 
 the honour of our Saviour Christ, who, as upon that day, rose 
 from death, conquering the same most triumphantly : — yet, 
 notwithstanding, whatsoever is found in the commandment 
 appertaining to the law of nature, as a thing most godly, most 
 just, and needful for the setting forth of God's glory, it ought 
 to be retained and kept of all good Christian people. And 
 therefore, by this commandment, we ought to have a time, as 
 one day in the week, wherein we ought to rest, yea, from our 
 lawful and needful works. For, like as it appeareth by this 
 commandment, that no man in the six days ought to be sloth- 
 ful or idle, but diligently to labour in that state wherein God 
 hath set him : even so, God hath given express charge to all 
 men, that upon the Sabbath-day, which is now our Sunday, 
 they should cease from all weekly and work-day labour, to 
 the intent that like as God himself wrought six days, and 
 rested the seventh, and blessed and sanctified it, and conse- 
 crated it to quietness and rest from labour ;* even so God's 
 obedient people should use the Sunday holily, and rest from 
 their common and daily business, and also give themselves 
 wholly to heavenly exercises of God's true religion and ser- 
 vice. So that God doth not only command the observation 
 of this holy day, but also by his own example doth stir and 
 provoke us to the diligent keeping of the same. Good natural 
 children will not only become obedient to the commandment 
 of their parents, but also have a diligent eye to their doings, 
 and gladly follow the same. So, if we will be the children 
 of our heavenly Father, we must be careful to keep the Chris- 
 tian Sabbath-day — which is the Sunday — not only for that it 
 is God's express commandment, but also to declare ourselves 
 to be loving children, in following the example of our gracious 
 Lord and Father. 
 
 Thus it may plainly appear, that God's will and command- 
 ment was to have a solemn time and standing day in the 
 week, wherein the people should come together, and have in 
 remembrance his wonderful benefits, and to render him thanks 
 for them, as appertained! to loving, kind, and obedient people. 
 
 This example and commandment of God, the godly Chris- 
 tian people began to follow, immediately after the ascension 
 of our Lord Christ, and began to choose them a standing day 
 
 1 Gen. ii. 2, 3. 
 
130 SERMON OF THE 
 
 of the week to come together in ; yet not the seventh day— 
 which the Jews kept — but the Lord's day, the day of the 
 Lord's resurrection, the day after the seventh day, which is 
 the first day of the week. Of the which day mention is made 
 by St. Paul on this wise : In the first day of the Sabbath, let 
 every man lay up what he thinketh good ;* meaning for the 
 poor. By the first day of the Sabbath is meant our Sunday ; 
 which is the first day after the Jew's seventh day. And in 
 the Apocalypse it is more plain, whereas St. John saith, I 
 was in the spirit upon the Lord's day. 3 Sithence which time 
 God's people hath always, in all ages, without any gainsay- 
 ing, used to come together upon the Sunday ; to celebrate and 
 honour the Lord's blessed name, and carefully to keep that 
 day in holy rest and quietness, both man, woman, child, ser- 
 vant, and stranger. For the transgression and breach of 
 which day, God hath declared himself much to be grieved ; 
 as it may appear by him, who, for gathering of sticks on the 
 Sabbath-day, was stoned to death. 3 
 
 But, alas ! all these notwithstanding, it is lamentable to see 
 the wicked boldness of those that will be counted God's peo- 
 ple, who pass nothing at all of keeping and hallowing the 
 Sunday. And these people are of two sorts. The one sort, 
 if they have any business to do, though there be no extreme 
 need, they must not spare for the Sunday ; they must ride 
 and journey on the Sunday; they must drive and carry on 
 the Sunday ; they must row and ferry on the Sunday ; they 
 must buy and sell on the Sunday; they must keep markets 
 and fairs on the Sunday ; finally they use all days alike ; 
 work-days and holy-days all are one. The other sort is 
 worse. For although they will not travel nor labour on the 
 Sunday as they do on the week-day ; yet they will not rest in 
 holiness, as God commandeth ; but they rest in ungodliness 
 and filthiness, prancing in their pride, pranking and pricking, 
 pointing and painting themselves, to be gorgeous and gay: 
 they rest in excess and superfluity, in gluttony and drunken- 
 ness, like rats and swine : they rest in brawling and railing, 
 in quarrelling and fighting : they rest in wantonness, in toyish 
 talking, in filthy fleshliness : so that it doth too evidently 
 appear that God is more dishonoured, and the devil better 
 served, on the Sunday, than upon all the days of the week 
 besides. And I assure you, the beasts, which are commanded 
 to rest on the Sunday, honour God better than this kind of 
 
 1 1 Cor. xvi. 2. 2 Rev. i. 10. 3 Numb. xv. 32-36. 
 
PLACE AND TIME OF PRAYER. 131 
 
 people : for they offend not God, they break not their holy 
 day. 
 
 Wherefore, ye people of God, lay your hands upon your 
 hearts ; repent and amend this grievous and dangerous wick- 
 edness; stand in awe of the commandment of God; gladly 
 follow the example of God himself; be not disobedient to the 
 godly order of Christ's church, used and kept from the Apos- 
 tles' time until this day. Fear the displeasure and just plagues 
 of Almighty God, if ye be negligent, and forbear not labouring 
 and travelling on the Sabbath-day or Sunday, and do not 
 resort together to celebrate and magnify God's blessed name, 
 in quiet holiness and godly reverence. 
 
 Now concerning the place, where the people of God ought 
 to resort together, and where especially they ought to celebrate 
 and sanctify the Sabbath-day, that is the Sunday, the day of 
 holy rest. That place is called God's Temple, or the Church; 
 because the company and congregation of God's people — 
 which is properly called the Church — doth there assemble 
 themselves on the days appointed for such assemblies and 
 meetings. And, forasmuch as Almighty God hath appointed 
 a special time to be honoured in, it is very meet, godly, and 
 also necessary, that there should be a place appointed, where 
 these people should meet and resort, to serve their gracious 
 God and merciful Father. 
 
 Truth it is, the holy Patriarchs, for a great number of years, 
 had neither temple nor church to resort unto. The cause was, 
 they were not staid in any place, but were in a continual 
 peregrination and wandering, that they could not conveniently 
 build any church. But, so soon as God had delivered his 
 people from their enemies, and set them in some liberty in the 
 wilderness, he set them up a costly and a curious tabernacle ;* 
 which was, as it were, the parish-church, a place to resort 
 unto of the whole multitude, a place to have his sacrifices 
 made in, and other observances and rites to be used in. Fur- 
 thermore, after that God, according to the truth of his promise, 
 had placed and quietly settled his people in the land of Ca- 
 naan — now called Jewry — he commanded a great and mag- 
 nificent temple to be built by King Solomon, 2 as seldom the 
 like hath been seen ; a temple so decked and adorned, so 
 gorgeously garnished, as was meet and expedient for people 
 of that time, which would be allured and stirred with nothing 
 so much, as with such outward goodly gay things. This 
 
 1 Exod. xl. 2. 2 1 Kings v. 5. 
 
132 SERMON OF THE 
 
 was now the temple of God, endued also with many gifts and 
 sundry promises. This was the public church, and the 
 mother-church of all Jewry. Here was God honoured and 
 served. Hither was the whole realm of all the Israelites 
 bound to come at three solemn feasts in the year, to serve 
 their Lord God here. 
 
 But let us proceed further. In the time of Christ and his 
 Apostles, there were yet no temples nor churches for Chris- 
 tian men. For why? They were always for the most part 
 in persecution, vexation, and trouble ; so that there could be 
 no liberty nor license obtained for that purpose. Yet God 
 delighted much that they should often resort together in a 
 place ; and therefore after his ascension they remained toge- 
 ther in an upper chamber ;* sometimes they entered into the 
 temple, 3 sometimes into the synagogues, 3 sometimes they 
 were in prison, 4 sometimes in their houses, sometimes in 
 the fields, 5 &c. And this continued so long till the faith of 
 Christ Jesus began to multiply in a great part of the world. 
 Now when divers realms were established in God's true reli- 
 gion, and God had given them peace and quietness, then began 
 Kings, Noblemen, and the people also, stirred up with a 
 godly zeal and ferventness, to build up temples and churches, 
 whither the people might resort, the better to do their duty 
 towards God, and to keep holy their Sabbath-day, the day 
 of rest. And to these temples have the Christians customably 
 used to resort from time to time, as unto meet places, where 
 they might with common consent praise and magnify God's 
 name, yielding him thanks for the benefits that he daily poureth 
 upon them, both mercifully and abundantly ; where they 
 might also hear his holy word read, expounded, and preached 
 sincerely, and receive his holy sacraments ministered unto 
 them duly and purely. 
 
 True it is, that the chief and special temples of God, 
 wherein he hath greatest pleasure, and most delighteth to 
 dwell, are the bodies and minds of true Christians, and the 
 chosen people of God ; according to the doctrine of Holy 
 Scriptures, declared by St. Paul : Know ye not, saith he, 
 that ye be the temple of God, and that the Spirit of God doth 
 dwell in you ? 6 The temple of God is holy, which ye are. 7 
 And again in the same Epistle, Know ye not that your body 
 
 1 Acts i. 13. 2 Acts ii. 46 ; iii. 1. 3 Acts xviii. 4 ; xiv. 1. 
 4 Acts v. 18. 6 Acts xvi. 13. 6 1 Cor. iii. 16. 
 
 7 1 Cor. iii. 17. 
 
PLACE AND TIME OF PRAYER 133 
 
 is the temple of the Holy Ghost dwelling in you ; whom you 
 have given you of God, and that ye be not your own T 1 Yet, 
 this notwithstanding, God doth allow the material temple 
 made with lime and stone, so oft as his people come together 
 into it, to praise his holy name, to be his house, and the 
 place where he hath promised to be present, and where he 
 will hear the prayers of them that call upon him. The Avhich 
 thing both Christ and his Apostles, with all the rest of the 
 holy fathers, do sufficiently declare by this, That albeit they 
 certainly knew that their prayers were heard in what place 
 soever they made them — though it were in caves, in woods, 
 and in deserts — yet, so oft as they could conveniently, they 
 resorted to the material temples, there with the rest of the 
 congregation to join in prayer and true worship. 
 
 Wherefore, dearly beloved, you that profess yourselves to 
 be Christians, and glory in that name, disdain not to follow 
 the example of your Master Christ, whose scholars you say 
 you be ; shew you to be like them whose schoolmates you 
 take upon you to be, that is, the Apostles and Disciples of 
 Christ. Lift up pure hands, with clean hearts, in all places, 
 and at all times. But do the same in the temples and churches 
 upon the Sabbath-days also. Our godly predecessors, and 
 the ancient Fathers of the primitive church, spared not their 
 goods to build churches ; no they spared not to venture their 
 lives in time of persecution, and to hazard their blood, that 
 they might assemble themselves together in churches. And 
 shall we spare a little labour to come to churches ? Shall 
 neither their example, nor our duty, nor the commodities, 
 that thereby should come unto us, move us ? 
 
 If we will declare ourselves to have the fear of God, if we 
 will shew ourselves true Christians, if we will be the followers 
 of Christ our Master, and of those godly fathers that have 
 lived before us, and now have received the reward of true 
 and faithful Christians ; we must both willingly, earnestly, 
 and reverently, come unto the material churches and temples 
 to pray, as unto fit places appointed for that use : and that 
 upon the Sabbath-day, as at most convenient time for God's 
 people to cease from bodily and worldly business, to give 
 themselves to holy rest and godly contemplation, pertaining 
 to the service of Almighty God ; whereby we may reconcile 
 ourselves to God, be partakers of his holy sacraments, and be 
 devout hearers of his holy word ; so to be established in faith 
 
 1 1 Cor. vi. 19. 
 12 
 
134 SERMON OF THE PLACE AND TIME OF PRAYER. 
 
 to God ward, in hope against all adversity, and in charity 
 toward our neighbours. And thus running our course as good 
 Christian people, we may at the last attain the reward of 
 everlasting glory, through the merits of our Saviour Jesus 
 Christ ; to whom, with the Father and the Holy Ghost, be 
 all honour and glory. Amen. 
 
EXTRACT 
 
 FROM THE 
 
 NINTH HOMILY OF THE SECOND BOOK 
 
 ENTITLED 
 
 AN HOMILY 
 
 WHEREIN IS DECLARED, THAT 
 
 COMMON PRAYER AND SACRAMENTS OUGHT TO BE MINIS- 
 TERED IN A TONGUE THAT IS UNDERSTOOD. OF THE 
 HEARERS. 
 
 Among the manifold exercises of God's people, dear Chris- 
 tians, there is none more necessary for all estates, and at all 
 times, than is public Prayer, and the due use of Sacraments. 
 For in the first we beg at God's hand all such things, as other- 
 wise we cannot obtain : and in the other he embraceth us, 
 and offereth himself to be embraced of us. Knowing, there- 
 fore, that these two exercises are so necessary for us, let us 
 not think it unmeet to consider, First, what prayer is, and 
 what a sacrament is ; and then, how many sorts of prayers 
 there be, and how many sacraments : so shall we the better 
 understand how to use them aright. 
 
 To know what they be, St. Augustine teacheth us in his 
 book, entitled, Of the Spirit and the Soul. He saith thus 
 of prayer ; Prayer is, saith he, the devotion of the mind ; 
 that is to say, The returning to God, through a godly and 
 humble affection ; which affection is a certain willing and 
 sweet inclining of the mind itself towards God. And in the 
 second Book against the Adversary of the Law and the Pro- 
 phets, he calleth sacraments holy signs. And writing to 
 Bonifacius of the baptism of infants, he saith, If sacraments 
 had not a certain similitude of those things, whereof they be 
 sacraments, they should be no sacraments at all. And, of 
 this similitude, they do for the most part receive the names 
 
 (135) 
 
136 OF COMMON PRAYER 
 
 of the self-same things they signify. By these words of St. 
 Augustine it appeareth, that he alloweth the common descrip- 
 tion of a sacrament, which is, that it is a visible sign of an 
 invisible grace : that is to say, that setteth out to the eyes 
 and other outward senses, the inward working of God's free 
 mercy ; and doth, as it were, seal in our hearts the promises 
 of God. And so was Circumcision a sacrament ; which 
 preached unto the outward senses the inward cutting away of 
 the foreskin of the heart, and sealed and made sure, in the 
 hearts of the circumcised, the promise of God touching the 
 promised seed that they looked for. 
 
 Now let us see how many sorts of Prayer, and how many 
 Sacraments there be. 
 
 In the Scriptures we read of three sorts of Prayer ; 
 whereof two are private, and the third is common. 
 
 The first is that which St. Paul speaketh of in his Epistle 
 to Timothy, saying, I will that men pray in every place, 
 lifting up pure hands without wrath or striving. 1 And it is 
 the devout lifting up of the mind to God, without the uttering 
 of the heart's grief or desire by open voice. Of this prayer 
 we have example in the First Book of Samuel, in Anna 
 the mother of Samuel, when in the heaviness of her heart 
 she prayed in the temple, desiring to be made fruitful. She 
 prayed in her heart, saith the text, but there was no voice 
 heard. 3 . After this sort must all Christians pray, not once in 
 a week, or once in a day only ; but, as St. Paul writeth to 
 the Thessalonians, without ceasing. 3 And as St. James 
 writeth, The continual prayer of a just man is of much force. 4 
 
 The second sort of Prayer is spoken of in the Gospel of 
 Matthew ; where it is said, When thou prayest, enter into thy 
 secret closet ; and, when thou hast shut the door to thee, 
 pray unto thy Father in secret ; and thy Father, which seeth 
 in secret, shall reward thee. 5 Of this sort of prayer there be 
 sundry examples in the Scriptures ; but it shall suffice to 
 rehearse one, which is written in the Acts of the Apostles. 
 Cornelius, a devout man, a Captain of the Italian army, saith 
 to Peter, that, being in his house in prayer at the ninth hour, 
 there appeared unto him one in a white garment, 8 &c. This 
 man prayed unto God in secret, and was rewarded openly. 
 These be the two private sorts of prayer : the one mental, 
 that is to say, the devout lifting up of the mind to God ; and 
 
 " 1 Tim. ii. 8. 2 1 Sam. i. 13. 3 1 Thess. v. 17. 
 
 4 James v. 16. s Matt. vi. 6. 6 Acts x. 30. 
 
AND SACRAMENTS. 137 
 
 the other vocal, that is to say, the secret uttering of the griefs 
 and desires of the heart with words, but yet in a secret closet 
 or some solitary place. 
 
 The third sort of prayer is public or common. Of this 
 prayer speaketh our Saviour Christ, when he saith, If two of 
 you shall agree upon earth upon any thing, whatsoever ye 
 shall ask, my Father which is in heaven shall do it for you ; 
 for wheresoever two or three be gathered together in my 
 name, there am I in the midst of them. 1 Although God hath 
 promised to hear us when we pray privately, so it be done 
 faithfully and devoutly — for he saith, Call upon me in the 
 day of thy trouble, and I will hear thee : 2 and Elias, being but 
 a mortal man, saith St. James, prayed, and heaven was shut 
 three years and six months ; and again he prayed, and the 
 heaven gave rain 3 — yet by the histories of the Bible it ap- 
 peareth, that public and common prayer is most available 
 before God ; and therefore is much to be lamented that it is 
 no better esteemed among us, which profess to be but one 
 body in Christ. When the city of Nineveh was threatened 
 to be destroyed within forty days, the Prince and the people 
 joined themselves together in public prayer and fasting, and 
 were preserved. 4 In the Prophet Joel, God commanded a 
 fasting to be proclaimed, and the people to be gathered 
 together, young and old, man and woman, and are taught to 
 say with one voice, Spare us, O Lord, spare thy people, and 
 let not thine inheritance be brought to confusion. 5 When 
 the Jews should have been destroyed all in one day through 
 the malice of Haman, at the commandment of Esther they 
 fasted and prayed, and were preserved. 6 When Holophernes 
 besieged Bethulia, by the advice of Judith they fasted and 
 prayed, and were delivered. When Peter was in prison, the 
 congregation joined themselves together in prayer, 7 and Peter 
 was wonderfully delivered. By these histories it appeareth, 
 that common or public prayer is of great force to obtain 
 mercy and deliverance at our heavenly Father's hand. 
 
 Therefore, brethren, I beseech you, even for the tender 
 mercies of God, let us no longer be negligent in this behalf: 
 but, as a people willing to receive at God's hand such good 
 things as in the common prayer of the Church are craved, 
 let us join ourselves together in the place of common prayer, 
 
 1 Matt, xviii. 19, 20. 2 Ps. 1. 15. 3 James v. 17, 18. 
 
 * Jonah iii. 4-10. s Joel ii. 15-17. 6 Esther iv. 16. 
 
 ? Acts xii. 5. 
 
 12* 
 
138 OF COMMON PRAYER 
 
 and, with one voice and one heart, beg of our heavenly Father 
 all those things, which he knoweth to be necessary for us. 
 I forbid you not private prayer, but I exhort you to esteem 
 common prayer as it is worthy. And before all things, be 
 sure that, in all these three sorts of prayer, your minds be 
 devoutly lifted up to God : else are your prayers to no pur- 
 pose, and this saying shall be verified in you ; This people 
 honoureth me with their lips, but their heart is far from me. 1 
 
 Thus much for the three sorts of Prayer, whereof we read 
 in the Scriptures. 
 
 Now with like, or rather more brevity, you shall hear how 
 many Sacraments there be, that were instituted by our Saviour 
 Christ, and are to be continued, and received of every Chris- 
 tian in due time and order, and for such purpose as our Saviour 
 Christ willed them to be received. And as for the number 
 of them, if they should be considered according to the exact 
 signification of a sacrament — namely, for the visible signs 
 expressly commanded in the New Testament, whereunto is 
 annexed the promise of free forgiveness of our sins, and of 
 our holiness and joining in Christ — there be but two ; namely, 
 Baptism, and the Supper of the Lord. For although Abso- 
 lution hath the promise of forgiveness of sin ; yet by the ex- 
 press word of the New Testament it hath not this promise 
 annexed and tied to the visible sign, which is imposition of 
 hands. For this visible sign — I mean laying on of hands — 
 is not expressly commanded in the New Testament to be 
 used in Absolution, as the visible signs in Baptism and the 
 Lord's Supper are : and therefore Absolution is no such sacra- 
 ment as Baptism and the Communion are. And though the 
 Ordering of Ministers hath this visible sign and promise ; yet 
 it lacks the promise of remission of sin, as all other sacraments 
 besides the two above named do. Therefore neither it, nor 
 any other sacrament else, be such sacraments as Baptism 
 and the Communion are. But in a general acception, the 
 name of a sacrament may be attributed to any thing, whereby 
 an holy thing is signified. In which understanding of the 
 word, the ancient writers have given this name, not only to 
 the other five, commonly of late years taken and used for sup- 
 plying the number of the seven sacraments ; but also to 
 divers and sundry other ceremonies, as to oil, washing of 
 feet, and such like : not meaning thereby to repute them as 
 sacraments, in the same signification that the two forenamed 
 
 1 Isaiah xxix. 13 
 
AND SACRAMENTS. 139 
 
 6acraments are. And therefore St. Augustine, weighing the 
 true signification and the exact meaning of the word, writing 
 to Januarius, and also in the Third Book of Christian Doc- 
 trine, affirmeth, that the Sacraments of the Christians, as they 
 are most excellent in signification, so are they most few in 
 number ; and in both places maketh mention expressly of 
 two, the sacrament of Baptism, and the Supper of the Lord. 
 And, although there are retained by the order of the Church 
 of England, besides these two, certain other rites and cere- 
 monies about the Institution of Ministers in the Church, Ma- 
 trimony, Confirmation of Children, by examining them of 
 their knowledge'in the articles of the faith, and joining thereto 
 the prayers of the Church for them, and likewise for the Visi- 
 tation of the Sick ; yet no man ought to take these for sacra- 
 ments in such signification and meaning as the sacraments of 
 Baptism and the Lord's Supper are ; but either for godly 
 states of life, necessary in Christ's Church, and therefore 
 worthy to be set forth by public action and solemnity, by the 
 ministry of the Church, or else judged to be such ordinances, 
 as may make for the instruction, comfort, and edification of 
 Christ's Church. 
 
 Now, understanding sufficiently what Prayer is, and what 
 a Sacrament is also ; and how many sorts of prayers there 
 be, and how many sacraments of our Saviour Christ's institu- 
 tion ; let us see whether the Scriptures, and examples of the 
 primitive church, will allow any vocal prayer — that is, when 
 the mouth uttereth the petitions with voice — or any manner 
 of sacrament, or other public or common rite or action, 
 pertaining to the profit and edifying of the unlearned, to be 
 ministered in a tongue unknown, or not understood of the 
 Minister or people ; yea, and whether any person may pri- 
 vately use any vocal prayer in a language that he himself 
 understandeth not. 
 
 To this question we must answer, No. 
 
 And first of common Prayer and administration of Sacra- 
 ments. Although reason, if it might rule, would soon per- 
 suade us to have our common prayer and administration of 
 the sacraments in a known tongue — both for that to pray 
 commonly, is for a multitude to ask one and the self-same 
 thing with one voice, and one consent of mind ; and to ad- 
 minister a sacrament is, by the outward word and element to 
 preach to the receiver the inward and invisible grace of God ; 
 and also for that both these exercises were first instituted, and 
 are still continued, to the end that the congregation of Christ 
 
140 OF COMMON PRAYER AND SACRAMENTS. 
 
 might, from time to time, be put in remembrance of their 
 unity in Christ, and that, as members all of one body, they 
 ought, both in prayers and otherwise, to seek and desire one 
 another's commodity, and not their own without others' — yet 
 shall we not need to flee to reasons and proofs in this matter, 
 sith we have both the plain and manifest words of the Scrip- 
 ture, and also the consent of the most learned and ancient 
 writers, to commend the prayers of the congregation in a 
 known tongue. First, Paul to the Corinthians saith, Let all 
 things be done to edifying. 1 Which cannot be, unless com- 
 mon prayers and administration of sacraments, be in a tongue 
 known to the people. For where the prayers spoken by the 
 Minister, and the words in the administration of the sacra- 
 ments, be not understood of them that be present, they cannot 
 thereby be edified. For, as, when the trumpet that is blown 
 in the field giveth an uncertain sound, no man is thereby 
 stirred up to prepare himself to the fight ; and as, when an 
 instrument of music maketh no distinct sound, no man can tell 
 what is piped : even so, when prayers or administration of 
 sacraments shall be in a tongue unknown to the hearers, 
 which of them shall be thereby stirred up to lift up his mind 
 to God, and to beg with the Minister, at God's hand, those 
 things which in the words of his prayers the Minister asketh ? 
 or who shall, in the ministration of the sacraments, understand 
 what invisible grace is to be craved of the hearer, to be 
 wrought in the inward man ? Truly, no man at all. For, 
 saith St. Paul, He that speaketh in a tongue unknown, shall 
 be to the hearer an alien : 3 which in a Christian congregation 
 is a great absurdity. 
 
 1 1 Cor. xiv. 26. 2 1 Cor. xiv. 11. 
 
AN HOMILY 
 
 ALMS-DEEDS, AND MERCIFULNESS TOWARDS THE POOR 
 AND NEEDY. 
 
 Amongst the manifold duties, that Almighty God requireth 
 of his faithful servants, the true Christians ; by the which he 
 would that both his Name should be glorified, and the cer- 
 tainty of their vocation declared : there is none that is either 
 more acceptable unto him, or more profitable for them, than 
 are the works of mercy and pity showed upon the poor, which 
 be afflicted with any kind of misery. And yet this notwith- 
 standing, such is the slothful sluggishness of our dull nature 
 to that which is good and godly, that we are almost in nothing 
 more negligent and less careful than we are therein. It is, 
 therefore, a very necessary thing, that God's people should 
 awake their sleepy minds, and consider their duty on this be- 
 half. And meet it is, that all true Christians should desirously 
 seek and learn, what God by his holy Word doth herein re- 
 quire of them ; that, first, knowing their duty — whereof many 
 by their slackness seem to be very ignorant — they may after- 
 wards diligently endeavour to perform the same. By the 
 which, both the godly charitable persons may be encouraged 
 to go forwards, and continue in their merciful deeds of alms- 
 giving to the poor ; and also, such as hitherto have either 
 neglected or contemned it, may yet now at length, when they 
 shall hear how much it appertaineth to them, advisedly con- 
 sider it, and virtuously apply themselves thereunto. 
 
 And to the intent that every one of you may the better un- 
 derstand that which is taught, and also easilier bear away, and 
 so take more fruit of, that shall be said, when several matters 
 are severally handled ; I mind particularly, and in this order, 
 to speak and entreat of these points. 
 
 First, I will show, how earnestly Almighty God, in his 
 Holy Word, doth exact the doing of alms-deeds of us, and 
 how acceptable they be unto him. 
 
 (141) 
 
142 THE FIRST PART OF THE 
 
 Secondly, how profitable it is for us to use them, and what 
 commodity and fruit they will bring unto us. 
 
 Thirdly and lastly, I will show out of God's word, that, 
 whoso is liberal to the poor, and relieveth them plenteously, 
 shall notwithstanding have sufficient for himself, and evermore 
 be without danger of penury and scarcity - 
 
 Concerning the first — which is the acceptation and dignity, 
 or price of alms-deeds before God — know this ; that to help 
 and succour the poor in their need and misery, pleaseth God 
 so much, that, as the Holy Scripture in sundry places re- 
 cordeth, nothing can be more thankfully taken or accepted of 
 God. For, first, we read, that Almighty God doth account 
 that to be given and to be bestowed upon himself, that is be- 
 stowed upon the poor : for so doth the Holy Ghost testify 
 unto us by the Wise Man, saying, He that hath pity upon 
 the poor lendeth unto the Lord himself. 1 And Christ in 
 the Gospel avoucheth, and as a most certain truth bindeth 
 it with an oath, that the alms bestowed upon the poor was 
 bestowed upon him, and so shall be reckoned at the last day : 
 for thus he saith to the charitable alms-givers, when he sitteth 
 as Judge in the doom, to give sentence of every man accord- 
 ing to his deserts ; Verily I say unto you, whatsoever good 
 and merciful deed you did upon any of the least of these my 
 brethren, ye did the same unto me. 2 In relieving their hunger, 
 ye relieved mine ; in quenching their thirst, ye quenched 
 mine ; in clothing them, ye clothed me ; and when ye har- 
 boured them, ye lodged me also ; when ye visited them, being 
 sick, or in prison, ye visited me. For as he that hath received 
 a Prince's embassadors, and entertaineth them well, doth 
 honour the Prince from whom those embassadors do come ; 
 so he that receiveth the poor and needy, and helpeth them in 
 their affliction and distress, doth thereby receive and honour 
 Christ their Master ; who, as he was poor and needy, him- 
 self, whilst he lived here amongst us, to work the mystery of 
 our salvation ; so, at his departure hence, he promised, in his 
 stead, to send unto us those that were poor, by whose means 
 his absence should be supplied ; and therefore, That we 
 would do unto him, we must do unto them. 
 
 And for this cause doth Almighty God say unto Moses, 
 The land wherein you dwell shall never be without poor 
 men ; 3 because he would have continual trial of his people, 
 whether they loved him or no ; that, in showing themselves 
 
 1 Prov. xix. 17. 2 Matt. xxv. 40. 3 Deut. xv. 11. 
 
SERMON OF ALMS-DEEDS. 143 
 
 obedient unto his will, they might certainly assure themselves 
 of his love and favour towards them, and nothing doubt, but 
 that, as his law and ordinance — wherein he commanded them, 
 that they should open their hand unto their brethren that were 
 poor and needy in the land — were accepted of them, and 
 willingly performed ; so he would on his part lovingly ac- 
 cept them, and truly perform his promises that he had made 
 unto them. 
 
 The holy Apostles and Disciples of Christ, who, by reason 
 of his daily conversation, saw by his deeds, and heard in his 
 doctrine, how much he tendered the poor ; the godly Fathers 
 also, that were both before and since Christ, endued without 
 doubt with the Holy Ghost, and most certainly certified of 
 God's holy will ; they both do most earnestly exhort us, and 
 in all their writings almost continually admonish us, that we 
 would remember the poor, and bestow our charitable alms 
 upon them. St. Paul crieth unto us after this sort : Comfort 
 the feeble-minded, lift up the weak, and be charitable towards 
 all men. 1 And again, To do good to the poor, and to dis- 
 tribute alms gladly, see that thou do not forget ; for with such 
 sacrifices God is pleased. 3 Isaiah the Prophet teacheth on 
 this wise ; Deal thy bread to the hungry, and bring the poor 
 wandering home to thy house. When thou seest the naked, 
 see thou clothe him ; and hide not thy face from thy poor 
 neighbour ; neither despise thou thine own flesh. 3 
 
 And the holy father Tobit giveth this counsel ; Give alms, 
 saith he, of thine own goods, and turn never thy face from 
 the poor ; 4 eat thy bread with the hungry, and cover the naked 
 with thy clothes. And the learned and godly Doctor, Chry- 
 sostom, giveth admonition : Let merciful alms be always with 
 us as a garment : that is, as mindful as we will be to put our 
 garments upon us, to cover our nakedness, to defend us from 
 the cold, and to show ourselves comely ; so mindful let us be 
 at all times and seasons, that we give alms to the poor, and 
 shew ourselves merciful towards them. 
 
 But what mean these often admonitions and earnest exhor- 
 tations of the Prophets, Apostles, Fathers, and holy Doctors ? 
 Surely, as they were faithful to Godward, and therefore dis- 
 charged their duty truly, in telling us what was God's will ; 
 so, of a singular love to us ward, they laboured not only to 
 inform us, but also to persuade us, that to give alms, and to 
 succour the poor and needy, was a very acceptable thing, and 
 
 » 1 Thess. v. 14. 2 Heb. xiii. 16. 3 Isa. lviii. 7. 4 Tobit iv. 7, 16. 
 
144 THE FIRST PART OF THE 
 
 an high sacrifice to God, wherein he greatly delighted, and 
 had a singular pleasure. For so doth the Wise Man, the son 
 of Sirach, teach us, saying, Whoso is merciful and giveth 
 alms, he offereth the right thank-offering. And he addeth 
 thereunto, The right thank-offering maketh the altar fat, and a 
 sweet smell it is before the Highest; it is acceptable before 
 God, and shall never be forgotten. 1 
 
 And the truth of this doctrine is verified by the examples 
 of those holy and charitable Fathers ; of whom we read in 
 the Scriptures, that they were given to merciful compassion 
 towards the poor, and charitable relieving of their necessities. 
 Such a one was Abraham ; in whom God had so great plea- 
 sure, that he vouchsafed to come unto him in form of an 
 Angel, and to be entertained of him at his house. Such was 
 his kinsman Lot; whom God so favoured for receiving his 
 messengers into his house — which otherwise should have lain 
 in the street— that he saved him with his whole family from 
 the destruction of Sodom and Gomorrah. Such were the 
 holy fathers Job and Tobit; with many others, who felt most 
 sensible proofs of God's special love towards them. And as 
 all these, by their mercifulness and tender compassion, which 
 they shewed to the miserable afflicted members of Christ, in 
 the relieving, helping, and succouring them with their temporal 
 goods in this life, obtained God's favour, and were dear, ac- 
 ceptable, and pleasant in his sight ; so now they themselves take 
 pleasure in the fruition of God, in the pleasant joys of heaven ; 
 and are also in God's eternal Word set before us, as perfect 
 examples ever before our eyes, both how we shall please God 
 in this mortal life, and also how we may come to live in joy 
 with them in everlasting pleasure and felicity. For most true 
 is that saying which Augustine hath, that the giving of alms 
 and relieving of the poor is the right way to heaven. Via 
 coeli pauper est; The poor man, saith he, is the way to heaven. 
 
 They used, in times past, to set in highway sides the pic- 
 ture of Mercury, pointing with his finger which was the right 
 way to the town. And we use in cross-ways to set up a 
 wooden or stone cross, to admonish the travelling man which 
 way he must turn, when he cometh thither, to direct his jour- 
 ney aright. But God's word, as St. Augustine saith, hath set 
 in the way to heaven the poor man and his house ; so that 
 whoso will go aright thither, and not turn out of the way, 
 must go by the poor. The poor man is that Mercury that 
 
 1 Ecclus. xxxv. 1, 6, 7. 
 
SERMON OF ALMS-DEEDS. 145 
 
 shall set us the ready way: and if we look well to this mark, 
 Ave shall not wander much out of the right path, 
 
 The manner of wise worldly men amongst us is, that if they 
 know a man of meaner estate than themselves to be in favour 
 with the Prince, or any other Nobleman, whom they either 
 fear or love ; such a one they will be glad to benefit and plea- 
 sure, that, when they have need, he may become their spokes- 
 man, either to help with his good word to obtain a commo- 
 dity, or to escape a displeasure. Now surely it ought to be a 
 shame to us, that worldly men for temporal things, that last 
 but for a season, should be more wise and provident in pro- 
 curing them, than we in heavenly. Our Saviour Christ tes- 
 tifieth of poor men, that they are dear unto him, and that he 
 loveth them especially: for he calleth them his little ones, 1 by 
 a name of tender love ; he saith they be his brethren. And 
 St. James saith, that God hath chosen them to be the heirs 
 of his kingdom. Hath not God, saith he, chosen the poor of 
 this world to himself, to make them hereafter the rich heirs 
 of that kingdom which he hath promised to them that love 
 him ? a And we know that the prayer which they make for us 
 shall be acceptable and regarded of God, their complaint shall 
 be heard also. Thereof doth Jesus the son of Sirach cer- 
 tainly assure us, saying, If the poor complain of thee in the 
 bitterness of his soul, his prayer shall be heard ; even he that 
 made him shall hear him. 3 Be courteous, therefore, unto the 
 poor. We know also, that he, who acknowledgeth himself to 
 be their Master and Patron, and refuseth not to take them for 
 his servants, is both able to pleasure and displeasure us; and 
 that we stand every hour in need of his help. Why should 
 we then be either negligent or unwilling to procure their 
 friendship and favour; by the which also we may be assured 
 to get his favour, that is both able and willing to do us all 
 pleasures, that are for our commodity and wealth ? Christ 
 doth declare by this, how much he aecepteth our charitable 
 affection toward the poor ; in that he promiseth a reward unto 
 them that give but a cup of cold water in his name to them 
 that have need thereof, 4 and that reward is the kingdom of 
 neaven. No doubt is it, therefore, that God regardeth highly 
 that which he rewardeth so liberally. For he that promiseth 
 a princely recompense for a beggarly benevolence, declare th 
 that he is more delighted with the giving, than with the gift ; 
 
 1 Matt. x. 42; Mark ix. 41 ; Matt. xxv. 40. 2 James ii. 5. 
 
 3 Ecclua. iv. 6. * Matt x. 42. 
 
 13 
 
146 THE SECOND PART OF THE 
 
 and that he as much esteemeth the doing of the thing, as the 
 fruit and commodity that cometh of it. 
 
 Whoso, therefore, hath hitherto neglected to give alms, let 
 him know that God now requireth it of him ; and he that hath 
 been liberal to the poor, let him know that his godly doings 
 are accepted, and thankfully taken at God's hands ; which he 
 will requite with double and treble. For so saith the Wise 
 Man : He which sheweth mercy to the poor, doth lay his 
 money in bank to the Lord, for a large interest and gain; 1 the 
 gain being chiefly the possession of the life everlasting, through 
 the merits of our Saviour Jesus Christ : to whom, with the 
 Father and the Holy Ghost, be all honour and glory for 
 ever. Amen. 
 
 THE SECOND PART OF THE SERMON OF ALMS- 
 DEEDS 
 
 Ye have heard before, dearly beloved, that, to give alms 
 unto the poor, and to help them in time of necessity, is so 
 acceptable unto our Saviour Christ, that he counteth that to 
 be done to himself, that we do for his sake unto them. Ye 
 have heard also, how earnestly both the Apostles, Prophets, 
 holy Fathers, and Doctors, do exhort us unto the same. And 
 ye see, how well-beloved and dear unto God they were, whom 
 the Scriptures report unto us to have been good alms-men. 
 Wherefore, if either their good examples, or the wholesome 
 counsel of godly fathers, or the love of Christ — whose especial 
 favour we may be assured by this means to obtain — may 
 move us, or do any thing at all with us ; let us provide, that, 
 from henceforth, we shew unto God ward this thankful service, 
 to be mindful and ready to help them that be poor and in 
 misery. 
 
 Now will I, this second time that I entreat of alms-deeds, 
 shew unto you how profitable it is for us to exercise them, 
 and what fruit thereby shall arise unto us, if we do them 
 faithfully. 
 
 Our Saviour Christ in the Gospel teacheth us, that it pro- 
 
 1 Prov. xix. 17. 
 
SERMON OF ALMS-DEEDS. 147 
 
 fiteth a man nothing, to have in possession all the riches of 
 the whole world, and the wealth or glory thereof, if in the 
 mean season he lose his soul, 1 or do that thing, whereby it 
 should become captive unto death, sin, and hell-tire. By the 
 which saying, he not only instructeth us how much the soul's 
 health is to be preferred before worldly commodities ; but it 
 also serveth to stir up our minds, and to prick us forwards to 
 seek diligently, and learn, by what means we may preserve 
 and keep our souls ever in safety ; that is, how we may re- 
 cover our health, if it be lost or impaired, and how it may be 
 defended and maintained, if once we have it. Yea, he teach- 
 eth us also thereby, to esteem that as a precious medicine, and 
 an inestimable jewel, that hath such strength and virtue in it, 
 that can either procure or preserve so incomparable a treasure. 
 For, if we greatly regard that medicine or salve that is able to 
 heal sundry and grievous diseases of the body, much more 
 will we esteem that which hath like power over the soul. 
 And because Ave might be better assured, both to know and 
 to have in readiness that so profitable a remedy ; he, as a most 
 faithful and loving teacher, sheweth, himself, both what it is, 
 and where we may find it, and how we may use and apply it. 
 For when both he and his disciples were grievously accused 
 of the Pharisees, to have defiled their souls in breaking the 
 constitutions of the Elders, because they went to meat, and 
 washed not their hands before, according to the custom of the 
 Jews; Christ, answering their superstitious complaint, teach- 
 eth them an especial remedy how to keep clean their souls, 
 notwithstanding the breach of such superstitious orders: Give 
 alms, saith he, and behold all things are clean unto you. 3 He 
 teacheth them, that to be merciful and charitable in helping the 
 poor, is the means to keep the soul pure and clean in the sight 
 of God. 
 
 We are taught therefore by this, that merciful alms-dealing 
 is profitable to purge the soul from the infection and filthy 
 spots of sin. 
 
 The same lesson doth the Holy Ghost also teach in sundry 
 places of the Scripture, saying, Mercifulness and alms-giving 
 purgeth from all sins, and delivereth from death, and suffereth 
 not the soul to come into darkness. 3 A great confidence may 
 they have before the high God, that show mercy and compas- 
 sion to them that are afflicted. The wise Preacher, the son 
 of Sirach, confirmeth the same, when he saith, That as water 
 
 1 Matt. xvi. 26. 2 Luke xi. 41. 3 Tobit iv. 10. 
 
148 THE SECOND PART OF THE 
 
 quencheth burning fire, even so mercy and alms resisteth and 
 reconcileth sins. 1 And sure it is, that mercifulness quaileth 
 the heat of sin so much, that they shall not take hold upon 
 man to hurt him ; or, if he have by any infirmity or weakness 
 been touched and annoyed with them, straightways shall mer- 
 cifulness wipe and wash them away, as salves and remedies 
 to heal their sores and grievous diseases. And thereupon thai 
 holy father Cyprian taketh good occasion to exhort earnestly 
 to the merciful work of giving alms and helping the poor ; 
 and there he admonisheth to consider how wholesome and 
 profitable it is to relieve the needy, and help the afflicted, 
 by the which we may purge our sins and heal our wounded 
 souls. 
 
 But here some will say unto me, If alms-giving, and our 
 charitable works towards the poor, be able to wash away 
 sins, to reconcile us to God, to deliver us from the peril of 
 damnation, and make us the sons and heirs of God's king- 
 dom ; then are Christ's merits defaced, and his blood shed in 
 vain ; then are we justified by works, and by our deeds may 
 we merit heaven ; then do we in vain believe, that Christ 
 died for to put away our sins ; and that he rose for our justi- 
 fication, as St. Paul teacheth. 
 
 But ye shall understand, dearly beloved, that neither those 
 places of the Scripture before alleged, neither the doctrine of 
 the blessed martyr Cyprian, neither any other godly and 
 learned man, when they, in extolling the dignity, profit, fruit, 
 and effect of virtuous and liberal alms, do say that it washeth 
 away sins, and bringeth us to the favour of God, do mean, 
 that our work and charitable deed is the original cause of our 
 acceptation before God ; or that, for the dignity or worthiness 
 thereof, our sins may be washed away and we purged and 
 cleansed of all the spots of our iniquity ; — for that were, in- 
 deed, to deface Christ, and to defraud him of his glory ; — but 
 they mean this, and this is the understanding of those and 
 such like sayings, that God of his mercy and special favour 
 towards them, whom he hath appointed to everlasting salva- 
 tion, hath so offered his grace especially, and they have so 
 received it fruitfully, that although, by reason of their sinful 
 living outwardly they seemed before to have been the chil- 
 dren of wrath and perdition ; yet now, the Spirit of God 
 mightily working in them, unto obedience to God's will and 
 commandments, they declare by their outward deeds and life, 
 
 1 Ecclus. iii. 30. 
 
SERMOX OF ALMS-DEEDS. 149 
 
 in the shewing of mercy and charity — which cannot come 
 but of the Spirit of God, and his especial grace — that they are 
 the undoubted children of God appointed to everlasting life. 
 And so, as by their wickedness and ungodly living they 
 shewed themselves, according to the judgment of men, which 
 follow the outward appearance, to be reprobates and casta- 
 ways ; so now, by their obedience unto God's holy will, and 
 by their mercifulness and tender pity — wherein they shew 
 themselves to be like unto God, who is the fountain and 
 spring of all mercy — they declare openly and manifestly 
 unto the sight of men, that they are the sons of God, and 
 elect of him unto salvation. For as the good fruit is not the 
 cause that the tree is good, but the tree must first be good 
 before it can bring forth good fruit ; so the good deeds of man 
 are not the cause that maketh man good, but he is first made 
 good by the Spirit and grace of God, that effectually vvorketh 
 in him, and afterward he bringeth forth good fruits. And then, 
 as the good fruit doth argue the goodness of the tree ; so doth 
 the good and merciful deed of the man argue and certainly 
 prove the goodness of him that doth it ; according to Christ's 
 sayings, Ye shall know them by their fruits. 
 
 And, if any man will object, that evil and naughty men do 
 sometimes by their deeds appear to be very godly and vir- 
 tuous ; I will answer, so doth the crab and choak-pear seem 
 outwardly to have sometime as fair a red, and as mellow a 
 colour, as the fruit that is good indeed. But he, that will bite 
 and take a taste, shall easily judge betwixt the sour bitterness 
 of the one, and the sweet savouriness of the other. And, as 
 the true Christian man, in thankfulness of his heart, for the 
 redemption of his soul purchased by Christ's death, sheweth 
 kindly by the fruit of his faith his obedience to God ; so the 
 other, as a merchant with God, doth all for his own gain, 
 thinking to win heaven by the merit of his works ; and so 
 defaceth and obscureth the price of Christ's blood, who only 
 wrought our purgation. The meaning, then, of these sayings, 
 in the Scriptures and other holy writings — Alms-deeds do 
 wash away our sins -, 1 and, Mercy to the poor doth blot out 
 our offences- — is, that we doing these things according to 
 God's will and our duty, have our sins indeed washed away, 
 and our offences blotted out ; not for the worthiness of them, 
 but by the grace of God, which worketh all in all, and that 
 for the promise that God hath made to them that are obedient 
 
 1 Luke xi. 41. 2 1 Pet. iv. 8. 
 
 13* 
 
150 THE SECOND PART OF THE 
 
 unto his commandment, that he which is the Truth might be 
 justified in performing the truth due to his true promise. 
 Alms-deeds do wash away our sins, because God doth vouch- 
 safe then to repute us as clean and pure, when we do them for 
 his sake, and not because they deserve or merit our purg- 
 ing, or for that they have any such strength and virtue in 
 themselves. 
 
 I know that some men, too much addict to the advancing 
 of their works, will not be content with this answer ; and 
 no marvel, for such men can no answer content or suffice 
 Wherefore, leaving them to their own wilful sense, we will 
 rather have regard to the reasonable and godly ; who as they 
 most certainly know and persuade themselves, that all good- 
 ness, all bounty, all mercy, all benefits, all forgiveness of sins, 
 and whatsoever can be named good and profitable, either for 
 the body or for the soul, do come only of God's mercy and 
 mere favour, and not of themselves ; so, though they do never 
 so many and so excellent good deeds, yet are they never 
 puffed up with the vain confidence of them. And though 
 they hear and read in God's word, and otherwhere in godly 
 men's works, that alms-deeds, mercy, and charitableness, doth 
 wash away sin, and blot out iniquity ; yet do they not arro- 
 gantly and proudly stick and trust unto them, or brag them- 
 selves of them, as the proud Pharisee did, lest with the Pha- 
 risee they should be condemned : but rather, with the humble 
 and poor Publican, confess themselves sinful wretches, un- 
 worthy to look up to heaven, calling and craving for mercy, 
 that with the Publican they may be pronounced of Christ to 
 be justified. 
 
 The godly do learn, that, when the Scriptures say, that by 
 good and merciful works we are reconciled to God's favour, 
 we are taught then to know what Christ by his intercession 
 and mediation obtaineth for us of his Father, when we be 
 obedient to his will ; yea, they learn in such manner of speak- 
 ing, a comfortable argument of God's singular favour and 
 love, that attributeth that unto us and to our doings, that he 
 by his Spirit worketh in us, and through his grace procureth 
 for us. And yet this notwithstanding, they cry out with St. 
 Paul, O wretches that we are ;* and acknowledge, as Christ 
 teacheth, that when they have all done, they are but unpro- 
 fitable servants ; a and, with the blessed King David, in respect 
 of the just judgments of God, they do tremble, and say, Who 
 
 1 Rom. vii. 24. 2 Luke xvii. 10. 
 
SERMON OF ALMS-DEEDS. 151 
 
 shall be able to abide it, Lord, if thou wilt give sentence ac- 
 cording to our deserts. 1 Thus they humble themselves, and 
 are exalted of God ; they count themselves vile, and of God 
 are counted pure and clean ; they condemn themselves, and 
 are justified of God ; they think themselves unworthy of the 
 earth, and of God are thought worthy of heaven. Thus by 
 God's word are they truly taught how to think rightly of 
 merciful dealing of alms ; and of God's especial mercy and 
 goodness are made partakers of those fruits that his word hath 
 promised.- 
 
 Let us then follow their examples, and both shew obediently 
 in our lives those works of mercy that we are commanded, 
 and have that right opinion and judgment of them that we are 
 taught ; and we shall in like manner, as they, be made par- 
 takers, and feel the fruits and rewards that follow such godly 
 living ; so shall we know by proof what profit and commo- 
 dity doth come of giving of alms and succouring of the poor. 
 
 THE THIRD PART OF THE SERMON OF ALMS- 
 DEEDS. 
 
 Ye have already heard two parts of this treatise of Alms- 
 deeds. The first, how pleasant and acceptable before God 
 the doing of them is ; this second, how much it behoveth us, 
 and how profitable it is to apply ourselves unto them. 
 
 Now, in the third part, will I take away that let, that hin- 
 dereth many from doing them. 
 
 There be many, that when they hear how acceptable a 
 thing in the sight of God the giving of alms is ; and how 
 much God extendeth his favour towards them that are merci- 
 ful ; and what fruits and commodities do come to them by it ; 
 they wish very gladly with themselves that they also might 
 obtain these benefits, and be counted such of God as whom 
 he would love or do for. But yet these men are with greedy 
 covetousness so pulled back, that they will not bestow one 
 halfpenny, or one piece of bread, that they might be thought 
 worthy of God's benefits, and so to come into his favour. 
 
 1 Pb. cxxx. 3. 
 
152 THE THIRD PART OF THE 
 
 For they are evermore fearful, and doubting, lest by often 
 giving, although it were but little at a time, they should con- 
 sume their goods, and so impoverish themselves, that even 
 themselves at the length should not be able to live, but should 
 be driven to beg, and live of other men's alms. And thus 
 they seek excuses to withhold themselves from the favour of 
 God ; and choose, with pinching covetousness, rather to lean 
 unto the devil, than by charitable mercifulness either to come 
 unto Christ, or to suffer Christ to come unto them. O that 
 we had some cunning and skilful Physician, that were able 
 to purge them of this so pestilent an humour, that so sore 
 infecteth, not their bodies, but their minds ; and so by cor- 
 rupting their souls bringeth their bodies and souls into danger 
 of hell-fire ! 
 
 Now lest there be any such among us, dearly beloved, let 
 us diligently search for that Physician, which is Jesus Christ; 
 and earnestly labour, that of his mercy he will truly instruct 
 us, and give us a present remedy against so perilous a disease. 
 Hearken then, whosoever thou art that fearest lest, by giving 
 to the poor, thou shouldst bring thyself to beggary. That 
 which thou takest from thyself to bestow upon Christ can 
 never be consumed and wasted away. Wherein thou shalt 
 not believe me ; but, if thou have faith, and be a true Chris- 
 tian, believe the Holy Ghost, give credit to the authority of 
 God's word that thus teacheth. For thus saith the Holy 
 Ghost by Solomon ; He that giveth unto the poor shall never 
 want. 1 Men suppose that, by hoarding and laying up still, 
 they shall at length be rich ; and that by distributing and lay- 
 ing out, although it be for most necessary and godly uses, 
 they shall be brought to poverty. But the Holy Ghost, which 
 knoweth all truth, teacheth us another lesson, contrary to this. 
 He teacheth us that there is a kind of dispending that shall 
 never diminish the stock, and a kind of saving that shall bring 
 a man to extreme, poverty. 2 For where he saith, that the 
 good alms-man shall never have scarcity, he addeth, but he 
 that turneth away his eyes from such as be in necessity, shall 
 suffer great poverty himself. 3 
 
 How far different, then, is the judgment of man from the 
 judgment of the Holy Ghost ! The holy Apostle Paul, a 
 man full of the Holy Ghost, and made privy even of the secret 
 will of God, teacheth, that the liberal alms-giver shall not 
 thereby be impoverished. He that ministereth, saith he, seed 
 
 1 Prov. xxviii. 27. Prov. xi. 24. 3 Pi ov. x 3. 
 
SERMON OF ALMS-DEEDS. 153 
 
 unto the sower, will minister also bread unto you for food ; 
 yea, he will multiply your seed, and increase the fruits of 
 you righteousness. 1 He is not content to advertise them 
 that they shall not lack, but he sheweth them also in what 
 sort God will provide for them. Even as he provided seed 
 for the sower, in multiplying it and giving great increase ; so 
 will he multiply their goods, and increase them, that there 
 shall be great abundance. 
 
 And, lest we should think his sayings to be but words, and 
 not truth, we have an example thereof in the First Book of 
 Kings, which doth confirm and seal it up as a most certain 
 truth. The poor widow that received the banished Prophet 
 of God, Elias, when as she had but a handful of meal in a 
 vessel, and a little oil in a cruse, whereof she would make a 
 cake for herself and her son, that, after they had eaten that, 
 they might die, because in that great famine there was no 
 more food to be gotten : yet, when she gave part thereof to 
 Elias, and defrauded her own hungry belly, mercifully to re- 
 lieve him, she was so blessed of God, that, neither the meal 
 nor the oil was consumed all the time while that famine did 
 last, but thereof both the Prophet Elias, she, and her son, 
 were sufficiently nourished and had enough. 3 
 
 Oh consider this example, ye unbelieving and faithless 
 covetous persons, who discredit God's word, and think his 
 power diminished ! This poor woman, in the time of an ex- 
 treme and long dearth, had but one handful of meal and a 
 little cruse of oil ; her only son was ready to perish before 
 her face for hunger, and she herself like to pine away : and 
 yet, when the poor Prophet came, and asked part, she was 
 so mindful of mercifulness, that she forgot her own misery ; 
 and rather than she would omit the occasion given to give 
 alms, and work a work of righteousness, she was content 
 presently to hazard her own and her son's life. And you, 
 who have great plenty of meats and drinks, great store of 
 moth-eaten apparel, yea, many of you great heaps of gold 
 and silver ; — and he that hath least hath more than sufficient ;^ 
 now in this time, when, thanks be to God, no great famine 
 doth oppress you, your children being well clothed and well 
 fed, and no danger of death or famine to be feared, will rather 
 cast doubts and perils of unlikely penury, than you will part 
 with any piece of your superfluities, to help, feed, and suc- 
 cour the poor, hungry, and naked Christ, that cometh to your 
 
 1 2 Cor. ix. 10. - 1 Kings xvii. 9-17. 
 
154 THE THIRD PART OF THE 
 
 doors a begging. This poor and silly widow never cast 
 doubts, in all her misery, what wants she herself should have ; 
 she never distrusted the promise that God made to her by 
 the Prophet ; but straightway went about to relieve the hun- 
 gry Prophet of God ; yea, preferring his necessity before her 
 own. But we, like unbelieving wretches, before we will give 
 one mite, we will cast a thousand doubts of danger; whether 
 that wdl stand us in any stead that we give to the poor ; 
 whether we should not have need of it at any other time ; 
 and whether here it woidd not have been more profitably 
 bestowed. So that it is more hard to wrench a strong nail, 
 as the proverb saith, out of a post, than to wring a farthing 
 out of our fingers. There is neither the fear nor the love of 
 God before our eyes ; we will more esteem a mite, than we 
 either desire God's kingdom, or fear the devil's dung-eon. 
 
 Hearken, therefore, ye merciless misers, what will be the 
 end of this your unmerciful dealing. As certainly as God 
 nourished this poor widow in the time of famine, and 
 increased her little store, so that she had enough, and felt no 
 penury, when other pined away ; so certainly shall God 
 plague you with poverty in the midst of plenty. Then, when 
 other have abundance and be fed at full, you shall utterly 
 waste and consume away yourselves ; your store shall be 
 destroyed ; your goods plucked from you ; all your glory 
 and wealth shall perish : and that, which when you had, you 
 might have enjoyed yourselves in peace, and might have 
 bestowed upon other most godly, ye shall seek with sorrow 
 and sighs, and no where shall find it. For your unmerciful- 
 ness towards other, ye shall find no man that will shew mercy 
 towards you. You that had stony hearts towards other, 
 shall find all the creatures of God to you ward as hard as 
 brass and iron. Alas, what fury and madness doth possess 
 our minds, that, in a matter of truth and certainty, we will 
 not give credit to the truth, testifying unto that which is most 
 certain ! Christ saith, that if we will first seek the kingdom 
 of God, and do the works of righteousness thereof, we shall 
 not be left destitute ; all other things shall be given to us 
 plenteously. 1 Nay, say we, I will first look that I be able to 
 live myself, and be sure that I have enough for me and mine ; 
 and, if I have any thing over, I will bestow it to get God's 
 favour, and the poor shall then have part with me. 
 
 See, I pray you, the perverse judgment of men ; we have 
 
 » Matt. vi. 3?. 
 
SERMON OF ALMS-DEEDS. 155 
 
 more care to nourish the carcase, than we have fear to see 
 our soul perish. And, as Cyprian saith, whilst we stand in 
 doubt lest our goods fail in being over liberal, we put it oul 
 of doubt, that our life and health faileth in not being liberal at 
 all. Whilst we are careful for diminishing of our stock, we 
 are altogether careless to diminish ourselves. We love Mam- 
 mon, and lose our souls. We fear lest our patrimony should 
 perish from us ; but we fear not lest we should perish for it. 
 Thus do we perversely love that which we should hate, and 
 hate that which we should love ; we be negligent where we 
 should be careful, and careful where we need not. 
 
 This vain fear to lack ourselves, if we give to the poor, is 
 much like the fear of children and fools ; which, when they 
 see the bright glimmering of a glass, they do imagine straight- 
 way that it is the lightning ; and yet the brightness of a glass 
 never was the lightning. Even so, when we imagine that, by 
 spending upon the poor, a man may come to poverty, we ai - e 
 cast into a vain fear ; for we never heard or knew, that by 
 that means any man came to misery, and was left destitute, 
 and not considered of God. Nay, Ave read to the contrary in 
 the Scripture, as I have before shewed, and as by infinite tes- 
 timonies and examples may be proved — that whosoever serveth 
 God faithfully and unfeignedly in any vocation, God will not 
 sutler him to decay, much less to perish. The Holy Ghost 
 teacheth us by Solomon, that the Lord will not suffer the soul 
 of the righteous to perish for hunger. 1 And therefore David 
 saith unto all them that are merciful, O fear the Lord, ye 
 that be his saints, for they that fear him lack nothing. The 
 lions do lack and suffer hunger ; but they which seek the Lord 
 shall want no manner of thing that is good. 2 
 
 When Elias was in the desart, God fed him by the ministry 
 of a raven, that evening and morning brought him sufficient 
 victuals. 3 When Daniel was shut up in the lions' den, God 
 prepared meat for him, and sent it thither to him. And there 
 was the saying of David fulfilled : The lions do lack and 
 suffer hunger ; but they which seek the Lord shall want no 
 good thing. Foi - , while the lions, which should have been 
 fed with his flesh, roared for hunger and desire of their prey — ■ 
 whereof they had no power, although it were present before 
 them — he in the mean time was fresh fed from God, that 
 should with his flesh have filled the lions. So mightily doth 
 God work to preserve and maintain those whom he loveth ; 
 
 1 Frov. x. 3. 2 Ps. xxxiv. 9. 10. 3 1 Kings xvii. 6. 
 
150 THE THIRD PART OF THE SERMON OF ALMS-DEEDS. 
 
 so careful is he also to feed them, who in any state or voca« 
 tion do unfeignedly serve him. 
 
 And shall we now think, that he will be unmindful of us, 
 if we be obedient to his word, and according to his will have 
 pity on the poor ? He giveth us all wealth before we do any 
 service for it : and will he see us lack necessaries when we 
 do him true service ? Can a man think that he that feedeth 
 Christ, can be forsaken of Christ, and left without food ? or 
 will Christ deny earthly things unto them, whom he pro- 
 miseth heavenly things for his true service ? It cannot be 
 therefore, dear brethren, that by giving of alms we should at 
 any time want ourselves ; or that we, which relieve other 
 men's need, should ourselves be oppressed with penury. It 
 is contrary to God's word ; it repugneth with his promise ; it 
 is against Christ's property and nature to suffer it ; it is the 
 crafty surmise of the devil to persuade us it. 
 
 Wherefore, stick not to give alms freely ; and trust, not- 
 withstanding, that God's goodness will minister unto us suf- 
 ficiency and plenty, so long as we shall live in this transitory 
 life ; and, after our days here well spent in his service, and 
 the love of our brethren, we shall be crowned with everlast- 
 ing glory, to reign with Christ our Saviour in heaven : to 
 whom, with the Father and the Holy Ghost, be all honour 
 and glory for ever. Amen. 
 
AN HOMILY, OR SERMON, 
 
 CONCERNING THE 
 
 NATIVITY AND BIRTH OF OUR SAVIOUR JESUS CHRIST. 
 
 Among all the creatures, that God made in the beginning 
 of the world, most excellent and wonderful in their kind, there 
 was none, as the Scripture beareth witness, to be compared 
 almost in any point unto Man ; who as well in body as in 
 soul, exceeded all other, no less than the Sun, in brightness 
 and light, exceedeth every small and little star in the firma- 
 ment. He was made according to the image and similitude 
 of God ; he was endued with all kind of heavenly gifts ; he 
 had no spot of uncleanness in him ; he was sound and per- 
 fect in all parts, both outwardly and inwardly ; his reason was 
 uncorrupt, his understanding was pure and good, his will was 
 obedient and godly ; he was made altogether like unto God in 
 righteousness, in holiness, in wisdom, in truth ; to be short, 
 in all kind of perfection. 
 
 When he was thus created and made, Almighty God, in 
 token of his great love towards him, chose out a special place 
 of the earth for him, namely, Paradise ; where he lived in all 
 tranquillity and pleasure, having great abundance of worldly 
 goods, and lacking nothing that he might justly require, or 
 desire to have. For, as it is said, God made him lord and 
 ruler over all the works of his hands, that he should have 
 under his feet all sheep and oxen, all beasts of the field, all 
 fowls of the air, all fishes of the sea, and use them always at 
 his own pleasure, according as he should have need. 1 Was 
 not this a mirror of perfection ? Was not this a full, perfect, 
 and blessed estate ? Could any thing else be well added 
 hereunto, or greater felicity desired in this world ? 
 
 But as the common nature of all men is, in time of pros- 
 perity and wealth, to forget not only themselves, but. also 
 God; even so did this first man Adam: who having but one 
 
 i Ps. viii. 6-8, 
 
 14 (157) 
 
158 SERMON OF THE NATIVITY. 
 
 commandment at God's hand, namely, that he should not ea* 
 of the fruit of knowledge of good and' ill, did notwithstanding, 
 most unmindfully, or rather most wilfully, break it, in for- 
 getting the strait charge of his Maker, and giving ear to the 
 crafty suggestion of that wicked serpent the devil. Whereby 
 it came to pass, that, as before he was blessed, so now he was 
 accursed ; as before he was loved, so now he was abhorred ; 
 as before he was most beautiful and precious, so now he was 
 most vile and wretched in the sight of his Lord and Maker : 
 instead of the image of God, he was now become the image 
 of the devil ; instead of the citizen of heaven, he was become 
 the bond-slave of hell, having in himself no one part of his 
 former purity and cleanness, but being altogether spotted and 
 defiled ; insomuch that he now seemed to be nothing else but 
 a lump of sin, and therefore, by the just judgment of God, 
 was condemned to everlasting death. 
 
 This so great and miserable a plague, if it had only rested 
 on Adam, who first offended, it had been so much the easier, 
 and might the better have been borne. But it fell not only on 
 him, but also on his posterity and children for ever : so that 
 the whole brood of Adam's flesh should sustain the self-same 
 fall and punishment, which their forefather by his offence most 
 justly had deserved. St. Paul in the fifth chapter to the 
 Romans saith, By the offence of only Adam, the fault came 
 upon all men to condemnation, and by one man's disobe- 
 dience many were made sinners. 1 By which words we are 
 taught, that, as in Adam all men universally sinned, so in 
 Adam all men universally received the reward of sin ; that is 
 to say, became mortal, and subject unto death, having in them- 
 selves nothing but everlasting damnation both of body and 
 soul. They became, as David saith, corrupt and abominable ; 
 they went all out of the way ; there was none that did good, 
 no not one. 3 
 
 O what a miserable and woeful state was this, that the 
 sin of one man should destroy and condemn all men ; that 
 nothing in all the world might be looked for, but only pangs 
 of death, and pains of hell ! Had it been any marvel, if man- 
 kind had been utterly driven to desperation, being thus fallen 
 from life to death, from salvation to destruction, from heaven 
 to hell ? 
 
 But behold the great goodness and tender mercy of God in 
 this behalf! Albeit man's wickedness and sinful behaviour 
 
 1 Rom. v. 16, 20. 2 Ps. xiv. 1-4. 
 
SERMON OF THE NATIVITY. 159 
 
 was such, that it deserved not in any part to be forgiven ; yet. 
 to the intent he might not be clean destitute of all hope and 
 comfort in time to come, he ordained a new covenant, and 
 made a sure promise thereof; namely, that he would send a 
 Messias or Mediator* into the world ; which should make 
 intercession, and put himself as a stay between both parties, 
 to pacify the wrath and indignation conceived against sin, and 
 to deliver man out of the miserable curse and cursed misery, 
 whereunto he was fallen headlong, by disobeying the will and 
 commandment of his only Lord and Maker. 
 
 This covenant and promise was first made unto Adam him- 
 self, immediately after his fall ; as we read in the third of 
 Genesis, where God said to the serpent on this wise ; I will 
 put enmity between thee and the woman, between thy seed 
 and her seed. lie shall break thine head, and thou shaft 
 bruise his heel. 1 Afterward the self-same covenant was also 
 more amply and plainly renewed unto Abraham ; where God 
 promised him, that in his seed all nations and families of the 
 earth should be blessed. 3 Again, it was continued and con- 
 firmed unto Isaac in the same form of words as it was before 
 unto his father. 3 And, to the intent that mankind might not 
 despair, but always live in hope, Almighty God never ceased 
 to publish, repeal, confirm, and continue the same, by divers 
 and sundry testimonies of his Prophets ; who, for the better 
 persuasion of the thing, prophesied the time, the place, the 
 manner, and circumstance of his birth, the afflictions of his 
 life, the kind of his death, the glory of his resurrection, the 
 receiving of his kingdom, the deliverance of his people, with 
 all other circumstances belonging thereunto. Isaiah prophe- 
 sied, that he should be born of a virgin, and called Emanuel. 4 
 Micah prophesied, that he should be born in Bethlehem, a 
 place of Jewry. 5 Ezekiel prophesied, that he should come 
 of the stock and lineage of David. 6 Daniel prophesied, that 
 all nations and languages should serve him. 7 Zechariah pro- 
 phesied, that he should come in poverty, riding upon an ass. s 
 Malachi prophesied, that he should send Elias before him ; 9 
 which was John the Baptist. Jeremiah prophesied, that he 
 should be sold for thirty pieces of silver, &c. And all this 
 was done, that the promise and covenant of God, made unto 
 
 1 Gen. iii. 15. 2 Gen. xii. 3 ; xxii. 18. 3 Gen. xxvi. 4. 
 
 * Isa. vii. 14. 5 Micah v. 2. 6 Ezek. xxxiv. 24 ; xxxvii. 24. 
 
 7 Dan. vii. 14. 8 Zech. ix. 9. 9 Mai. iv. 5; iii. 1. 
 
160 SERMON OF THE NATIVITY. 
 
 Abraham and his posterity concerning the redemption of the 
 world, might be credited and fully believed. 
 
 Now, as the Apostle Paul saith, when the fulness of time 
 was come ;* that is, the perfection and course of years, ap- 
 pointed from the beginning; then God", according to his for- 
 mer covenant and promise, sent a Messias, otherwise called a 
 Mediator, into the world ; not such a one as Moses was, not 
 such a one as Joshua, Saul, or David was, but such a one as 
 should deliver mankind from the bitter curse of the Law, 3 and 
 make perfect satisfaction by his death for the sins of all peo- 
 ple : namely, he sent his dear and only Son Jesus Christ, 
 made, as the Apostle saith, of a woman, and made under the 
 Law, that he might redeem them that were in bondage of the 
 Law, and make them the children of God by adoption. 3 Was 
 not this a wonderful great love towards us, that Avere his pro- 
 fessed and open enemies ; towards us, that were by nature 
 the children of wrath, and fire-brands of hell-fire ? In this, 
 saith St. John, appeared the great love of' God, that he sent 
 his only-begotten Son into the world to save us, when we 
 were his extreme enemies. Herein is love, not that we loved 
 him, but that he loved us, and sent his Son to be a reconcilia- 
 tion for our sins. 4 St. Paul also saith, Christ, when we were 
 yet of no strength, died for us being ungodly. Doubtless a 
 man will scarce die for a righteous man. Peradventure some 
 one durst die for him of whom he hath received good. But 
 God setteth out his love towards us, in that he sent Christ to 
 die for us, when we were yet void of all goodness. 5 This 
 and such other comparisons doth the Apostle use, to amplify 
 and set forth the tender mercy and great goodness of God, 
 declared towards mankind, in sending down a Saviour from 
 heaven, even Christ the Lord. Which one benefit among all 
 other is so great and wonderful, that neither tongue can well 
 express it, neither heart think it, much less give sufficient 
 thanks to God for it. 
 
 But here is a great controversy between us and the Jews, 
 whether the same Jesus, which was born of the Virgin Mary, 
 be the true Messias, and true Saviour of the world, so long 
 promised and prophesied of before. They, as they are, and 
 have been always, proud and stiff-necked, would never ac- 
 knowledge him until this day, but have looked and waited for 
 another to come. They have this fond imagination in their 
 
 1 Gal. iv. 4. 2 Gal. iii. 13. » Gal. iv. 4-6. 
 
 4 1 John iv. 9, 10. 6 Rom. v. 6-9. 
 
SERMON OF-THE NATIVITY. 161 
 
 heads, that the Messias shall come, not as Christ did, like a 
 poor pilgrim and meek soul riding upon an ass; but like a 
 valiant and mighty King, in great royalty and honour : not as 
 Christ did, with a few fishermen, and men of small estimation 
 in the world ; but with a great army of strong men, with a 
 great train of wise and noble men, as Knights, Lords, Earls, 
 Dukes, Princes, and so forth. Neither do they think that their 
 Messias shall slanderously suffer death, as Christ did; but 
 that he shall stoutly conquer and manfully subdue all his 
 enemies, and finally obtain such a kingdom on earth, as never 
 was seen from the beginning. While they feign unto them- 
 selves after this sort a Messias of their own brain, they de- 
 ceive themselves, and account Christ as an abject and scorn 
 of the world. Therefore Christ crucified, as St. Paul saith, 
 is unto the Jews a stumbling-block, and to the Gentiles fool- 
 ishness, 1 because they think it an absurd thing, and contrary 
 to all reason, that a Redeemer and Saviour of the whole world 
 should be handled after such a sort as he was ; namely, scorned, 
 reviled, scourged, condemned, and last of all cruelly hanged. 3 
 This, I say, seemed in their eyes strange, and most absurd ; 
 and therefore neither they would at that time, neither will 
 they as yet acknowledge Christ to be their Messias and Sa- 
 viour. But we, dearly beloved, that hope and look to be 
 saved, must both steadfastly believe, and also boldly confess, 
 that the same Jesus, which was born of the Virgin Mary, was 
 the true Messias and Mediator between God and man, pro- 
 mised and prophesied of so long before. For, as the Apostle 
 writeth, With the heart man believeth unto righteousness ; and 
 with the mouth confession is made unto salvation. 3 Again in 
 the same place, Whosoever believeth in him shall never be 
 ashamed nor confounded. 4 Whereto agreeth also the testi- 
 mony of St. John, written in the fourth chapter of his First 
 General Epistle, on this wise: Whosoever confesseth that 
 Jesus is the Son of God, he dwelleth in God, and God in him. 5 
 
 There is no doubt, but in this point all Christian men are 
 fully and perfectly persuaded. Yet shall it not be a lost labour, 
 to instruct and furnish you with a few places concerning this 
 matter ; that ye may be able to stop the blasphemous mouths 
 of all them, that most Jewishly, or rather devilishly, shall at 
 any time go about to teach or maintain the contrary. 
 
 First, ye have the witness and testimony of the Angel 
 
 i 1 Cor. i. 23. 2 Acts v. 30. 3 K om , x> jq. 
 
 4 Rom. x. 11. s 1 John iv. 15. 
 
 14* 
 
162 SERMON OF THE NATIVITY. 
 
 Gabriel, declared as well to Zachary the high-priest, as also 
 to the blessed Virgin. 1 Secondly, ye have the witness and 
 testimony of John the Baptist pointing unto Christ, and say- 
 ing, Behold the Lamb of God, that taketh away the sins of 
 the world. 3 Thirdly, ye have the witness and testimony of 
 God the Father ; who thundered from heaven, and said, This 
 is my dearly beloved Son, in whom I am well pleased ; hear 
 him. 3 Fourthly, ye have the witness and testimony of the 
 Holy Ghost ; which came down from heaven in manner of a 
 dove, and lighted upon him in time of his baptism. 4 To these 
 might be added a great number more ; namely, the witness 
 and testimony of the wise men that came to Herod, 5 the wit- 
 ness and testimony of Simeon and Anna, 6 the witness and 
 testimony of Andrew and Philip, 7 Nathaniel and Peter, 8 
 Nicodemus 9 and Martha, 10 with divers other : but it were too 
 long to repeat all, and a few places are sufficient in so plain a 
 matter, specially among them that are already persuaded. 
 Therefore, if the privy imps of Antichrist, and crafty instru- 
 ments of the devil, shall attempt or go about to withdraw you 
 from this true Messias, and persuade you to look for another 
 that is not yet come, let them not in any case seduce you : but 
 confirm yourselves with these and such other testimonies of 
 Holy Scripture, which are so sure and certain, that all the 
 devils in hell shall never be able to withstand them. For, as 
 truly as God liveth, so truly was Jesus Christ the true Messias 
 and Saviour of the world ; even the same Jesus, which, as 
 this day, was born of the Virgin Mary, without all help of 
 man, only by the power and operation of the Holy Ghost. 
 
 Concerning whose nature and substance, because divers 
 and sundry heresies are risen in these our days, through the 
 motion and suggestion of Satan ; therefore it shall be needful 
 and profitable for your instruction, to speak a word or two 
 also of this part. 
 
 We are evidently taught in the Scripture, that our Lord 
 and Saviour Christ consisteth of two several natures ; of his 
 manhood, being thereby perfect man, and of his Godhead, 
 being thereby perfect God. It is written, The Word, that is 
 to say, the second person in Trinity, became flesh." God 
 sending his own Son in the similitude of sinful flesh, ful- 
 
 1 Luke i. 19, 27. 2 John i. 29. 3 Mark i. 3 ; 2 Pet. i. 17. 
 
 4 Matt. iii. 16. 6 Matt. ii. 1. 6 Luke ii. 34. 
 
 'Johnxii. 22. * John i. 41, 45. 9 John iii. 2. 
 
 10 John xi. 22. >'Johni. 14. 
 
SERMON OF THE NATIVITV. 163 
 
 filled those things which the Law could not. 1 Christ being 
 in form of God, took on him the form of a servant, and was 
 made like unto man, being found in shape as a man. 3 God 
 was shewed in flesh, justified in spirit, seen of Angels, 
 preached to the Gentiles, believed on in the world, and 
 received up in glory- 3 Also in another place : There is one 
 God, and one Mediator between God and man, even the man 
 Jesus Christ. 4 These be plain places for the proof and decla- 
 ration of both natures, united and knit together in one Christ. 
 
 Let us diligently consider and weigh the works that he did 
 whilst he lived on earth, and we shall thereby also perceive 
 the self-same thing to be most true. In that he did hunger 
 and thirst, eat and drink, sleep and wake ; in that he preached 
 his Gospel to the people ; in that he wept and sorrowed for 
 Jerusalem ; in that he paid tribute for himself and Peter ; in 
 that he died and suffered death ; what other thing did he else 
 declare, but only this, that he was perfect man as we are ? 
 For which cause he is called in Holy Scripture sometime 
 the Son of David, sometime the Son of Man, sometime the 
 Son of Mary, sometime the Son of Joseph, and so forth. 
 Now, in that he forgave sins ; in that he wrought miracles ; 
 in that he did cast out devils ; in that he healed men with his 
 only word ; in that he knew the thoughts of men's hearts ; 
 in that he had the seas at his commandment ; in that he 
 walked on the water ; in that he rose from death to life ; in 
 that he ascended into heaven, and so forth ; what other thing 
 did he shew therein, but only that he was perfect God, co- 
 equal with the Father as touching his Deity ? Therefore he 
 saith, The Father and I are all one ; 3 which is to be under- 
 stood of his Godhead. For as touching his manhood, he 
 saith, The Father is greater than I am. 6 
 
 Where are now those Marcionites, that deny Christ to 
 have been born in the flesh, or to have been perfect man ? 
 Where are now those Arians, which deny Christ to have been 
 perfect God, of equal substance with the Father ? If there 
 be any such, we may easily reprove them with these testi- 
 monies of God's word, and such other. Whereunto I am 
 most sure they shall never be able to answer. For the ne- 
 cessity of our salvation did require such a Mediator and 
 Saviour, as under one person should be a partaker of both 
 natures : it was requisite he should be man ; it was also requisite 
 
 1 Rom. viii. 3, 4. * Phil. ii. 6, 7, 8. 3 1 Tim. iii. 16. 
 
 4 1 Tim. ii. 5 * John x. 30. 6 John xiv. 28. 
 
164 SERMON OF THE NATIVITY. 
 
 he should be God. For as the transgression came by man, 
 so was it meet the satisfaction should be made by man. And, 
 because death, according to St. Paul, is the just stipend and 
 reward of sin ; therefore, to appease the wrath of God, and 
 to satisfy his justice, it was expedient that our Mediator 
 should be such a one, as might take upon him the sins of 
 mankind, and sustain the due punishment thereof, namely 
 death. Moreover, he came in flesh, and in the self-same 
 flesh ascended into heaven, to declare and testify unto us, 
 that all faithful people, which steadfastly believe in him, shall 
 likewise come unto the same mansion-place, whereunto he, 
 being our chief Captain, is gone before. Last of all, he became 
 man, that we thereby might receive the greater comfort, as 
 well in our prayers, as also in our adversity ; considering 
 with ourselves, that we have a Mediator that is true man as 
 we are, who also is touched with our infirmities, and was 
 tempted even in like sort as we are. For these and sundry 
 other causes, it was most needful he should come, as he did 
 in the flesh. But because no creatare, in that he is only a 
 creature, hath or may have power to destroy death, and give 
 life ; to overcome hell, and purchase heaven ; to remit sins, 
 and give righteousness ; therefore, it was needful that our 
 Messias, whose proper duty and office that was, shoidd be 
 not only full and perfect man, but also full and perfect God ; 
 to the intent he might more fully and perfectly make satis- 
 faction for mankind. God saith, This is my well-beloved 
 Son, in whom I am well pleased. 1 By which place we 
 learn, that Christ appeased and quenched the wrath of his 
 Father, not in that he was only the Son of man ; but much 
 more in that he was the Son of God. 
 
 Thus ye have heard declared out of the Scriptures, that 
 Jesus Christ was the true Messias and Saviour of the world ; 
 that he was by nature and substance perfect God and perfect 
 man ; and for what causes it was expedient it should be so. 
 
 Now that we may be the more mindful and thankful unto 
 God in this behalf, let us briefly consider, and call to mind, 
 the manifold and great benefits that we have received by the 
 nativity and birth of this our Messias and Saviour. 
 
 Before Christ's coming into the world, all men universally 
 were nothing else but a wicked and crooked generation, rotten 
 and corrupt trees, stony ground, full of brambles and briers, 
 lost sheep, prodigal sons, naughty and unprofitable servants. 
 
 1 Matt. iii. 17. 
 

 -'MO* SERMON OF THE NATIVITY. 165 
 
 unrighteous stewards, workers of iniquity, the brood of adders, 
 blind guides, sitting in darkness and in the shadow of death ; 
 to be short, nothing else but children of perdition, and inheritors 
 of hell-fire. To this doth St. Paul bear witness in divers 
 places of his Epistles, and Christ also himself in sundry 
 places of his Gospel. But after he was once come down 
 from heaven, and had taken our frail nature upon him, he 
 made all them that would receive him truly, and believe his 
 word, good trees, and good ground, fruitful and pleasant 
 branches, children of light, citizens of heaven, sheep of his 
 fold, members of his body, heirs of his kingdom, his true 
 friends and brethren, sweet and lively bread, the elect and 
 chosen people of God. For, as St. Peter saith in his First 
 Epistle, and second chapter, He bare our sins in his body 
 upon the cross ; he healed us, and made us whole by his 
 stripes : and whereas before we were sheep going astray, he 
 by his coming brought us home again to the true Shepherd 
 and Bishop of our souls ;* making us a chosen generation, a 
 royal priesthood, an holy nation, a peculiar people of God, 2 in 
 that he died for our offences, and rose again for our justifi- 
 cation. 3 St. Paul to Titus, the third chapter ; We were, 
 saith he, in times past, unwise, disobedient, deceived, serving 
 divers lusts and pleasures, living in hatred, envy, malicious- 
 ness, and so forth. But after the loving kindness of God 
 our Saviour appeared towards mankind, not according to the 
 righteousness that we had done, but according to his great 
 mercy, he saved us by the fountain of the new birth, and by 
 the renewing of the Holy Ghost ; which he poured upon us 
 abundantly, through Jesus Christ our Saviour ; that we, being 
 once justified by his grace, should be heirs of eternal life, 
 through hope and faith in his blood. 4 In these and such other 
 places is set out before our eyes, as it were in a glass, the 
 abundant grace of God received in Christ Jesus ; which is so 
 much the more wonderful, because it came not of any desert 
 of ours, but of his mere and tender mercy, even then when 
 we were his extreme enemies. 
 
 But, for the better understanding and consideration of this 
 thing, let us behold the end of his coming ; so shall we per- 
 ceive what great commodity and profit his nativity hath 
 brought unto us miserable and sinful creatures. The end of 
 his coming was, to save and deliver his people, 5 to fulfil the 
 
 1 1 Pet. ii. 24, 25. 2 i p e t. ii. 9. 3 K om . i v . 25, 
 
 * Tit. iii. 3, 8. 5 Matt. i. 21. 
 
[TYi 
 
 166 SERMON OF THE NATIVIT 
 
 law for us, 1 to bear witness unto the truth, 3 to teach and 
 preach the words of his Father, 3 to give light unto the world, 4 
 to call sinners to repentance, 5 to refresh them that labour and 
 be heavy laden, 8 to cast out the Prince of this world, 7 to 
 reconcile us in the body of his flesh, 8 to dissolve the works of 
 the devil ; 9 last of all, to become a propitiation for our sins, 10 
 and not for ours only, but also for the sins of the whole 
 world. 11 
 
 These were the chief ends wherefore Christ became man, 
 not for any profit that should come to himself thereby, but 
 only for our sakes ; that we might understand the will of 
 God, be partakers of his heavenly light, be delivered out of 
 the devil's claws, released from the burden of sin, justified 
 through faith in his blood, and finally received up into ever- 
 lasting glory, there to reign with him for ever. 
 
 Was not this a great and singular love of Christ towards 
 mankind, that, being the express and lively image of God, he 
 would notwithstanding humble himself, and take upon him 
 the form of a servant, and that only to save and redeem us ? 
 O how much are we bound to the goodness of God in this 
 behalf! How many thanks and praises do we owe unto him 
 for this our salvation, wrought by his dear and only Son 
 Christ ! who became a pilgrim on earth, to make us citizens 
 in heaven ; who became the Son of man, to make us the sons 
 of God ; who became obedient to the law, to deliver us from 
 the curse of the law ; who became poor, to make us rich ; 
 vile, to make us precious ; subject to death, to make us live 
 for ever. What greater love could we silly creatures desire 
 or wish to have at God's hands. 
 
 Therefore, dearly beloved, let us not forget this exceeding 
 love of our Lord and Saviour ; let us not shew ourselves un- 
 mindful or unthankful toward him ; but let us love him, fear 
 him, obey him, and serve him. Let us confess him with our 
 mouths, praise him with our tongues, believe on him with our 
 hearts, and glorify him with our good works. Christ is the 
 light, let us receive the light. Christ is the truth, let us be- 
 lieve the truth. Christ is the way, let us follow the way. 
 And because he is our only Master, our only Teacher, our 
 only Shepherd and chief Captain, therefore let us become his 
 
 1 Matt. v. 17. " John xviii. 37. 3 Luke iv. 18. 
 
 4 John viii. 12. 6 Matt. ix. 13. 6 Matt xi. 28. 
 
 t John xii. 31. 8 Coloss. i. 21, 22. 9 1 John Hi. 8. 
 
 10 Rom. iii. 25. u I John ii. 2. 
 
S^F ¥n OF THE NATIVITY. 167 
 
 servants, his scholars, his sheep, and his soldiers. As for sin, 
 the flesh, the world, and the devil — whose servants and bond- 
 slaves we were before Christ's coming — let us utterly cast 
 them off, and defy them, as the chief and only enemies of our 
 soul. And seeing we are once delivered from their cruel 
 tyranny by Christ, let us never fall into their hands again, 
 lest we chance to be in a worse case than ever we were be- 
 fore. Happy are they, saith the Scripture, that continue to 
 the end. 1 Be faithful, saith God, until death, and I will give 
 thee a crown of life. 3 Again, he saith in another place, He 
 that putteth his hand unto the plough, and looketh back, is not 
 meet for the kingdom of God. 3 Therefore let us be strong, 
 steadfast, and unmoveable, abounding always in the works of 
 the Lord. Let us receive Christ, not for a time, but for ever; 
 let us believe his word, not for a time, but for ever ; let us 
 become his servants, not for a time, but for ever ; in considera- 
 tion that he hath redeemed and saved us, not for a time, but 
 for ever ; and will receive us into his heavenly kingdom, 
 there to reign with him, not for a time, but for ever. To 
 him, therefore, with the Father and the Holy Ghost, be all 
 honour, praise, and glory, for ever and ever. Amen. 
 
 1 Matt. x. 22; Mark xiii. 13. 2 Rev. ii. 10. 3 Luke ix. 62. 
 
... 
 
 AN HOMILY 
 
 TOR 
 
 GOOD-FRIDAY, 
 
 CONCERNING THE 
 
 DEATH AND PASSION OF OUR SAVIOUR JESUS CHRIST. 
 
 It should not become us, well-beloved in Christ, being that 
 people which be redeemed from the devil, from sin and death, 
 and from everlasting damnation, by Christ, to suffer this time 
 to pass forth without any meditation and remembrance of that 
 excellent work of our redemption, wrought as about this time, 
 through the great mercy and charity of our Saviour Jesus 
 Christ, for us wretched sinners, and his mortal enemies. For, 
 if a mortal man's deed, done to the behoof of the common- 
 wealth, be had in remembrance of us, with thanks for the 
 benefit and profit which we receive thereby ; how much more 
 readily should we have in memory this excellent act and 
 benefit of Christ's death ? whereby he hath purchased for us 
 the undoubted pardon and forgiveness of our sins ; whereby 
 he made at one the Father of heaven with us, in such wise, 
 that he taketh us now for his loving children, and for the true 
 inheritors, with Christ his natural Son, of the kingdom of 
 heaven. And, verily, so much more doth Christ's kindness 
 appear unto us, in that it pleased him to deliver himself of all 
 his goodly honour, which he was equally in with his Father 
 in heaven, and to come down into this vale of misery, to be 
 made mortal man, and to be in the state of a most low ser- 
 vant, serving us for our wealth and profit ; us, I say, which 
 were his sworn enemies, which had renounced his holy law 
 and commandments, and followed the lusts and sinful plea- 
 sures of our corrupt nature. And yet, I say, did Christ put 
 himself between God's deserved wrath and our sin, and rent 
 that obligation, wherein we were in danger to God, and paid 
 our debt. 1 Our debt was a great deal too great for us to 
 
 1 Coloss. ii. 14. 
 (168) 
 
SERMON OF THE PASSIOX, FOR GOOD-FRIDAY. 169 
 
 have paid. And without payment, God the Father could 
 never be at one with ns. Neither was it possible to be 
 loosed from this debt by our own ability. It pleased him. 
 therefore, to be the payer thereof, and to discharge us quite. 
 
 Who can now consider the grievous debt of sin, which 
 could none otherwise be paid, but by the death of an Inno- 
 cent, and will not hate sin in his heart? If God hateth sin 
 so much, that he would allow neither man nor Angel for the 
 redemption thereof, but only the death of his only and well 
 beloved Son, who will not stand in fear thereof? If we, my 
 friends, consider this, that for our sins this most innocent 
 Lamb was driven to death ; we shall have much more cause 
 to bewail ourselves that we were the cause of his death, than 
 to cry out of the malice and cruelty of the Jews, which pur- 
 sued him to his death. We did the deeds, wherefore he was 
 thus stricken and wounded ; they were only the ministers of 
 our wickedness. It is meet, then, that we should step low 
 down into our hearts, and bewail our own wretchedness and 
 sinful living. Let us know for a certainty, that, if the most 
 dearly beloved Son of God was thus punished and stricken 
 for the sin which he had not done himself; how much more 
 ought we sore to be stricken for our daily and manifold sins 
 which we commit against God, if we earnestly repent us not, 
 and be not sorry for them ? No man can love sin, which God 
 hateth so much, and be in his favour. No man can say 
 that he loveth Christ truly, and have his great enemy — sin, I 
 mean, the author of his death— familiar and in friendship with 
 him. So much do we love God and Christ, as we hate sin. 
 
 We ought therefore to take great heed, that we be not 
 favourers thereof, lest we be found enemies to God, and 
 traitors to Christ. For not only they, which nailed Christ 
 upon the cross, are his tormentors and cruciflers ; But all 
 they, saith St. Paul, crucify again the Son of God, 1 as much 
 as is in them, who do commit vice and sin, which brought 
 him to his death. If the wages of sin be death, 2 and death 
 everlasting, surely it is no small danger to be in service 
 thereof. If we live after the flesh, and after the sinful lusts 
 thereof, St. Paul threatened"), yea, Almighty God in St. Paul 
 threateneth, that we shall surely die. 3 We can none other- 
 wise live to God, but by dying to sin. If Christ be in us, 
 then is sin dead in us : and if the Spirit of God be in us, 
 which raised Christ from death to life, so shall the same 
 
 1 Heb. vi. 6. * Rom. vi. 23. 3 Rom. viii. 13. 
 
 15 
 
170 SERMON OF THE PASSION, 
 
 Spirit raise us to the resurrection of everlasting life. 1 But if 
 sin rule and reign in us, then is God, which is the fountain 
 of all grace and virtue, departed from us ; then hath the devil 
 and his ungracious spirit, rule and dominion in us. And 
 surely, if in such miserable state we die, we shall not rise to 
 life, but fall down to death and damnation, and that without 
 end. For Christ hath not so redeemed us from sin, that we 
 may safely return thereto again : but he hath redeemed us, 
 that we should forsake the motions thereof, and live to right- 
 eousness. Yea, we be therefore washed in our baptism from 
 the filthiness of sin, that we should live afterward in the pure- 
 ness of life. In baptism we promised to renounce the devil 
 and his suggestions, we promised to be as obedient children, 
 always following God's will and pleasure. Then, if he be 
 our Father indeed, let us give him his due honour. If we be 
 his children, let us shew him our obedienee, like as Christ 
 openly declared his obedience to his Father ; which, as St. 
 Paul writeth, was obedient even to the very death, the death 
 of the cross. 3 And this he did for us all that believe in him. 
 For himself he was not punished, for he was pure and unde- 
 fined of all manner of sin. He was wounded, saith Isaiah, for 
 our wickedness, and striped for our sins ; 3 he suffered the 
 penalty of them himself, to deliver us from danger : He bare, 
 saith Isaiah, all our sores and infirmities upon his own back. 4 
 No pain did he refuse to suffer in his own body, that he might 
 deliver us from pain everlasting. His pleasure it was thus to 
 do for us ; we deserved it not. 
 
 Wherefore, the more we see ourselves bound unto him, 
 the more he ought to be thanked of us : yea, and the more 
 hope may we take that we shall receive all other good things 
 of his hand, in that we have received the gift of his only Son, 
 through his liberality. For if God, saith St. Paul, hath not 
 spared his own Son from pain and punishment, but delivered 
 him for us all unto the death ; how should he not give us all 
 other things with him I 5 If we want any thing, either for 
 body or soul, we may lawfully and boldly approach to God 
 as to our merciful Father, to ask that we desire, and we shall 
 obtain it. For such power is given to us, to be the children 
 of God, so many as believe in Christ's name. 6 In his name 
 whatsoever we ask, we shall have it granted us. 7 For so well 
 pleased is the Father, Almighty God, with Christ his Son, 
 
 1 Rom. viii. 10, 1 1. 2 Phil. ii. 8. 3 Isa. liii. 5. * Isa. liii. 4. 
 6 Rom. viii. 32. 6 John i. 12. 7 Matt. xxi. 22. 
 
FOR GOOD-FRIDAY. 171 
 
 that for his sake he favoureth us, and will deny us nothing. 1 
 So pleasant was this sacrifice and oblation of his Son's death, 
 which he so obediently and innocently suffered, that he would 
 take it for the only and full amends for all the sins of the 
 world. And such favour did he purchase, by his death, of 
 his heavenly Father for us, that, for the merit thereof — if we 
 be true Christians indeed, and not in word only — we be now 
 fully in God's grace again, and clearly discharged from 
 our sin. 
 
 No tongue, surely, is able to express the Avorthiness of 
 this so precious a death. For in this standeth the continual 
 pardon of our daily offences ; in this resteth our justification ; 
 in this we be allowed ; in this is purchased the everlasting 
 health of all our souls. Yea, there is none other thing that 
 can be named under heaven to save our souls, but this only 
 work of Christ's precious offering of his body upon the altar 
 of the cross. 2 Certainly there can be no work of any mortal 
 man, be he never so holy, that shall be coupled in merits with 
 Christ's most holy act. For no doubt, all our thoughts and 
 deeds were of no value, if they were not allowed in the merits 
 of Christ's death. All our righteousness is far unperfect, if it 
 be compared with Christ's righteousness ; for in his acts and 
 deeds there was no spot of sin, or of any unperfectness. And 
 for this cause they were the more able to be the true amends 
 of our unrighteousness, where our acts and deeds be full of 
 imperfection and infirmities, and therefore nothing worthy of 
 themselves to stir God to any favour, much less to challenge 
 that glory that is due to Christ's act and merit ; For not to 
 us, saith David, not to us, but to thy Name give the glory, O 
 Lord. 3 
 
 Let us, therefore, good friends, with all reverence glorify 
 his name : let us magnify and praise him for ever. For he 
 hath dealt with us according to his great mercy ; by himself 
 hath he purchased our redemption. 4 He thought it not enough 
 to spare himself, and to send his Angel to do this deed ; but 
 he would do it himself, that he might do it the better, and 
 make it the more perfect redemption. He was nothing moved 
 with the intolerable pains that he suffered in the whole course 
 of his long passion, to repent him thus to do good to his ene- 
 mies ; but he opened his heart for us, and bestowed himself 
 wholly for the ransoming of us. Let us, therefore, now open 
 our hearts again to him, and study in our lives to be thankful 
 
 1 John xiv. 13, 14. ■ Acts iv. 12. 3 Ps. cxv. 1. * Heb. i. 3. 
 
172 SERMON OF THE PASSION, 
 
 to such a Lord, and evermore to be mindful of so great a 
 benefit; yea, let us take up our cross with Christ, and 
 follow him. 
 
 His passion is not only the ransom and whole amends for 
 our sin ; but it is also a most perfect example of all patience 
 and sufferance. For, if it behoved Christ thus to suffer, 1 and 
 to enter into the glory of his Father ; how should it not be- 
 come us to bear patiently our small crosses of adversity, and 
 the troubles of this world ? For surely, as saith St. Peter, 
 Christ therefore suffered, to leave us an example to follow his 
 steps. 8 And, if we suffer with him, we shall be sure also to 
 reign with him in heaven. 3 Not that the sufferance of this 
 transitory life should be worthy of that glory to come ; 4 but 
 gladly should we be contented to suffer, to be like Christ in 
 our life, that so by our works we may glorify our Father 
 which is in heaven. 5 And, as it is painful and grievous to 
 bear the cross of Christ in the griefs and displeasures of this 
 life ; so it bringeth forth the joyful fruit of hope in all them 
 that be exercised therewith. 8 Let us not so much behold the 
 pain, as the reward that shall follow that labour. 7 Nay, let 
 us rather endeavour, ourselves, in our sufferance to endure in- 
 nocently and guiltless, as our Saviour Christ did. For if we 
 suffer for our deservings, then hath not patience his perfect 
 work in us ; but if undeservedly we suffer loss of goods and 
 life, if we suffer to be evil spoken of for the love of Christ, 
 this is thankful afore God ; 8 for so did Christ suffer. He 
 never did sin, neither was any guile found in his mouth. 
 Yea, when he was reviled with taunts, he reviled not again ; 
 when he was wrongfully dealt with, he threatened not again, 
 nor revenged his quarrel, but delivered his cause to him that 
 judgeth rightly. 9 Perfect patience careth not what nor how 
 much it suffereth, nor of whom it suffereth, whether of friend 
 or foe ; but studieth to suffer innocently, and without deserving. 
 Yea, he, in whom perfect charity is, careth so little to revenge, 
 that he rather studieth to do good for evil, to bless and say 
 well of them that curse him, to pray for them that pursue 
 him ; 10 according to the example of our Saviour Christ, who 
 is the most perfect example and pattern of all meekness and 
 sufferance ; which hanging upon the cross, in most fervent 
 
 J Acts xvii. 3. 2 1 Pet. ii. 21. 3 2 Tim. ii. 12. 
 
 4 Rom. viii. 18. 6 Matt. v. 16. « Heb. xii. 11. 
 
 i James v. 1 1. « 1 Pet. ii. 20. 9 1 Pet. ii. 22, 23. 
 * Matt. v. 44. 
 
FOR GOOD-FRIDAY. 173 
 
 anguish, bleeding in every part of his blessed body, being set 
 in the midst of his enemies and crucifiers ; and he, notwith- 
 standing the intolerable pains which they saw him in, being 
 of them mocked and scorned despitefully without all favour 
 and compassion ; had yet towards them such compassion in 
 heart, that he prayed to his Father of heaven for them, and 
 said, O Father, forgive them, for they wot not what they do. 1 
 What patience was it also which he shewed, when one of 
 his own Apostles and servants, which was put in trust of 
 him, came to betray him unto his enemies, to the death ! 
 He said nothing worse to him, but, Friend, wherefore art 
 thou come ? a 
 
 Thus, good people, should we call to mind the great exam- 
 ples of charity which Christ shewed in his passion, if we will 
 fruitfully remember his passion. Such charity and love should 
 we bear one to another, if we will be the true servants of 
 Christ. For, if we love but them that love and say well by 
 us, what great thing is it that we do ? saith Christ. Do not 
 the Paynims and open sinners so ? 3 We must be more per- 
 fect in our charity than thus ? even as our Father in heaven 
 is perfect ; which maketh the light of his sun to rise upon the 
 good and the bad, and sendeth his rain upon the kind and 
 unkind. 4 After this manner should we shew our charity in- 
 differently, as well to one as to another, as well to friend as 
 foe, like obedient children, after the example of our good 
 Father in heaven. For, if Christ was obedient to his Father 
 even to the death, and that the most shameful death — as the 
 Jews esteemed it — the death of the cross ; 5 why should we 
 not be obedient to God in lower points of charity and patience ? 
 Let us forgive, then, our neighbours their small faults, as God 
 for Christ's sake hath forgiven us our great. 
 
 It is not meet, that we should crave forgiveness of our great 
 offences at God's hands, and yet will not forgive the small 
 trespasses of our neighbours against us. 6 We do call for 
 mercy in vain, if we will not shew mercy to our neighbours. 
 For, if we will not put wrath and displeasure forth of our 
 hearts to our Christian brother, no more will God forgive the 
 displeasure and wrath that our sins have deserved before him. 
 For under this condition doth God forgive us, if we forgive 
 other. It becometh not Christian men to be hard one to an- 
 other, nor yet to think their neighbour unworthy to be for- 
 
 ! Luke xxiii. 34. z Matt. xxvi. 50. 3 Matt, v. 46. 
 
 4 Matt. v. 45. 6 Philip, ii. 8. 6 Matt, xviii, 35 
 
 15* 
 
174 SERMON OF THE PASSION. 
 
 given. For howsoever unworthy he is, yet is Christ worthy 
 to have thee do thus much for his sake ; he hath deserved it 
 of thee, that thou shouldst forgive thy neighbour. And God 
 is also to be obeyed, which commandeth us to forgive, if we 
 will have any part of the pardon which our Saviour Chrisi 
 purchased once of God the Father, by shedding of his precious 
 blood. Nothing becometh Christ's servants so much as mercy 
 and compassion. 
 
 Let us then be favourable one to another ; and pray we 
 one for another, that we may be healed 1 from all frailties of 
 our life, the less to offend one the other ; and that we may be 
 of one mind and one spirit, agreeing together in brotherly love 
 and concord, even like the dear children of God. 3 By these 
 means shall we move God to be merciful unto our sins; yea, 
 and we shall be hereby the more ready to receive our Sa- 
 viour and Maker in his blessed sacrament, to our everlasting 
 comfort and health of soul. Christ delighteth to enter and 
 dwell in that soul where love and charity ruleth, and where 
 peace and concord is seen. For thus writeth St. John : God 
 is charity; he that abideth in charity, abideth in God, and 
 God in him. 3 And by this, saith he, we shall know that we 
 be of God, if we love our brethren. 4 Yea, and by this shall 
 we know that we be delivered from death to life, if we love 
 one another. 5 But he which hateth his brother, saith the 
 same Apostle, abideth in death," even in the danger of ever- 
 lasting death ; and is moreover the child of damnation and of 
 the devil ; cursed of God, and hated, so long as he so remain- 
 eth, of God and all his heavenly company. For, as peace 
 and charity make us the blessed children of Almighty God, so 
 doth hatred and envy make us the cursed children of the devil. 
 
 God give us all grace to follow Christ's example in peace 
 and in charity, in patience and sufferance ; that we now may 
 have him our guest to enter and dwell within us, so as we 
 may be in full surety, having such a pledge of our salvation. 
 If we have him and his favour, we may be sure that we have 
 the favour of God by his means. For he sitteth on the right 
 hand of God his Father, as our proctor and attorney, pleading 
 and suing for us in all our needs and necessities. 7 Where- 
 fore, if we want any gift of godly wisdom, we may ask it of 
 God for Christ's sake, and we shall have it. 
 
 1 James v. 16. 2 Eph. v. 1-2. 3 1 John iv. 16. 
 
 4 1 John iv. 7. 6 1 John iii. 14. 6 1 John ii. 11. 
 
 7 Rom. viii. 34. 
 
FOR GOOD-FRIDAY. 175 
 
 Let us consider and examine ourselves, in what want we 
 be concerning this virtue of charity and patience. If we see 
 that our hearts be nothing inclined thereunto, in forgiving 
 them that have offended against us, then let us knowledge our 
 want, and wish of God to have it. But if we want it, and 
 see in ourselves no desire thereunto, verily we be in a dan- 
 gerous case before God, and have need to make much earnest 
 prayer to God, that we may have such an heart changed, to 
 the grafting in of a new. For unless we forgive other, we 
 shall never be forgiven of God. No, not all the prayers and 
 good works of other can pacify God unto us, unless we be at 
 peace, and at one with our neighbour. Nor all our deeds and 
 good works can move God to forgive us our debts to him, ex- 
 cept we forgive to other. He setteth more by mercy than by 
 sacrifice. Mercy moved our Saviour Christ to suffer for his 
 enemies : it becometh us then to follow his example. For it 
 shall little avail us to have in meditation the fruits and price 
 of his passion, to magnify them, and to delight or trust in 
 them, except we have in mind his examples in passion, to 
 follow them. 
 
 If we thus, therefore, consider Christ's death, and will stick 
 thereto with fast faith for the merit and deserving thereof; and 
 will also frame ourselves in such wise to bestow ourselves, 
 and all that we have, by charity, to the behoof of our neigh- 
 bour, as Christ spent himself wholly for our profit, then do 
 we truly remember Christ's death; and being thus followers 
 of Christ's steps, we shall be sure to follow him thither, where 
 he sitteth now with the Father and the Holy Ghost : to whom 
 be all honour and glory. Amen. 
 
THE SECOND HOMILY 
 
 CONCERNING THE 
 
 DEATH AND PASSION OF OUR SAVIOUR CHRIST. 
 
 That we may the better conceive the great mercy and 
 goodness of our Saviour Christ, in suffering death universally 
 for all men, it behoveth us to descend into the bottom of our 
 conscience, and deeply to consider the first and principal cause 
 wherefore he was compelled so to do. 
 
 When our great grandfather Adam had broken God's com- 
 mandment, in eating the apple forbidden him in Paradise, at 
 the motion and suggestion of his wife, 1 he purchased thereby, 
 not only to himself, but also to his posterity for ever, the just 
 wrath and indignation of God ; who, according to his former 
 sentence pronounced at the giving of the commandment, con 
 demned both him and all his to everlasting death, both of body 
 and soul. For it was said unto him, Thou shalt eat freely of 
 every tree in the garden : but as touching the tree of knowledge 
 of good and ill, thou shalt in no wise eat of it; for, in what 
 hour soever thou eatest thereof, thou shalt die the death. 3 
 Now, as the Lord had spoken, so it came to pass. Adam 
 took upon him to eat thereof, and in so doing he died the 
 death ; that is to say, he became mortal ; he lost the favour of 
 God ; he was cast out of Paradise ; he was no longer a citizen 
 of heaven, but a firebrand of hell, and a bond-slave to the devil. 
 To this doth our Saviour bear witness in the Gospel calling 
 us lost sheep, which have gone astray, and wandered from 
 the true Shepherd of our souls. 3 To this also doth St. Paul 
 bear witness, saying, that by the offence of only Adam, death 
 came upon all men to condemnation. 4 So that now neither 
 he, nor any of his, had any right or interest at all in the king- 
 dom of heaven, but were become plain reprobates and cast- 
 aways, being perpetually damned to the everlasting pains of 
 hell-fire. 
 
 1 Gen. iii. 17. 2 Gen. ii. 16, 17. 
 
 3 Luke xv. 4-7. 4 Rom. v. 18. 
 
 (176) 
 
THE SECOND SERMON OF THE PASSION. 177 
 
 In this so great misery and wretchedness, if mankind could 
 have recovered himself again, and obtained forgiveness at 
 God's hands, then had his case been somewhat tolerable ; 
 because he might have attempted some way how to deliver 
 himself from eternal death. But there was no way left unto 
 him ; he could do nothing that might pacify God's wrath, he 
 was altogether unprofitable in that behalf. There was none 
 that did good, no not one. 1 And how then could he work 
 his own salvation ? Should he go about to pacify God's 
 heavy displeasure by offering up burnt sacrifices, according 
 as it was ordained in the old law, by offering up the blood 
 of oxen, the blood of calves, the blood of goats, the blood of 
 lambs, 3 and so forth ? O these things were of no force nor 
 strength, to take away sins : they could not put away the 
 anger of God, they could not cool the heat of his wrath, nor 
 yet bring mankind into favour again ; they were but only 
 figures and shadows of things to come, and nothing else. 
 Read the Epistle to the Hebrews : there shall you find this 
 matter largely discussed ; there shall you learn in most plain 
 words, that the bloody sacrifice of the old Law was unperfect, 
 and not able to deliver man from the state of damnation by 
 any means ; 3 so that mankind, in trusting thereunto, should 
 trust to a broken staff, and in the end deceive himself. What 
 should he then do ? Should he go about to observe and keep 
 the Law of God divided into two tables, and so purchase to 
 himself eternal life ? Indeed, if Adam and his posterity had 
 been able to satisfy and fulfil the Law perfectly, in loving 
 God above all things, and their neighbour as themselves, then 
 should they have easily quenched the Lord's wrath, and 
 escaped the terrible sentence of eternal death pronounced 
 against them by the mouth of Almighty God. For it is 
 written, Do thus, and thou shalt live ; 4 that is to say, Fulfil 
 my commandments, keep thyself upright and perfect in them 
 according to my will ; then shalt thou live, and not die. Here 
 is eternal life promised with this condition, so that they keep 
 and observe the Law. But such was the frailty of mankind 
 after his fall, such was his weakness ahd imbecility, that he 
 could not walk uprightly in God's commandments, though he 
 would never so fain ; but daily and hourly fell from his 
 bounden duty, offending the Lord his God divers ways, to 
 the great increase of his condemnation ; insomuch that the 
 Prophet David crieth out on this wise, All have gone astray, 
 
 ' Ps. xiv. 3. 2 Heb. ix. 12, 13. 3 Heb. x. 3, 4, 8. 4 Luke x. 28 
 
178 THE SECOND SERMON OF THE PASSION. 
 
 all are become unprofitable, there is none that doth good, no 
 not one. 1 In that case, what profit could he have by the 
 Law ? None at all. For, as St. James saith, He that shall 
 observe the whole Law, and yet faileth in one point, is be- 
 come guilty of all. 3 And in the Book of Deuteronomy it 
 is written, Cursed be he, saith God, which abideth not in 
 all things that are written in the book of the law, to do 
 them. 3 
 
 Behold, the Law bringeth a curse with it, and maketh us 
 guilty, not because it is of itself naught or unholy ; — God 
 forbid we should so think ; — but because the frailty of our 
 sinful flesh is such, that we can never fulfil it, according to 
 the perfection that the Lord requireth. Could Adam then, 
 think you, hope or trust to be saved by the Law ? No, he 
 could not. But the more he looked on the Law, the more 
 he saw his own damnation set before his eyes, as it were in 
 a most clear glass. So that now, of himself, he was most 
 wretched and miserable, destitute of all hope, and never able 
 to pacify God's heavy displeasure, nor yet to escape the ter- 
 rible judgment of God, whereunto he and all his posterity 
 were fallen, by disobeying the strait commandment of the 
 Lord their God. 
 
 But O the abundant riches of God's great mercy ! O the 
 unspeakable goodness of his heavenly wisdom ! 4 When all 
 hope of righteousness was past on our part, when we had 
 nothing in ourselves, whereby we might quench his burning 
 wrath, and work the salvation of our own souls, and rise out 
 of the miserable estate wherein we lay ; then, even then, 
 did Christ the Son of God, by the appointment of his Father, 
 come down from heaven, to be wounded for our sakes, to be 
 reputed with the wicked, to be condemned unto death, to take 
 upon him the reward of our sins, and to give his body to be 
 broken on the cross for our offences. He, saith the Prophet 
 Isaiah — meaning Christ — hath borne our infirmities, and hath 
 carried our sorrows ; the chastisement of our peace was upon 
 him, and by his stripes are we made whole. 5 St. Paul like- 
 wise saith, God made him a sacrifice for our sins, which 
 knew not sin, that we should be made the righteousness of 
 God by him. 6 And St. Peter most agreeably writing in his 
 behalf, saith, Christ hath once died and suffered for our sins, 
 the Just for the unjust, &c. 7 To these might be added an 
 
 1 Ps. xiv. 3. 2 James ii. 10. 3 Deut. xxvii. 26 ; Gal. iii. 10. 
 4 Rom. xi. 33. s Isa. liii. 4, 5. 6 2 Cor. v. 21. 7 1 Pet. iii. 18. 
 
THE SECOND SERMON OF THE PASSION. 179 
 
 infinite number of other places to the same effect : but these 
 few shall be sufficient for this time. 
 
 Now then — as it was said at the beginning — let us ponder 
 and weigh the cause of his death, that thereby we may be 
 the more moved to glorify him in our whole life. Which if 
 you will have comprehended briefly in one word, it was nothing 
 else on our part but only the transgression and sin of man- 
 kind. When the Angel came to warn Joseph that he should 
 not fear to take Mary to his wife, did he not therefore will 
 the child's name to be called Jesus, because he should save 
 his people from their sins I 1 When John the Baptist preached 
 Christ, and shewed him to the people with his finger, did he 
 not plainly say unto them, Behold the Lamb of God, which 
 taketh away the sins of the world ? a When the woman of 
 Canaan besought Christ to help her daughter, which was 
 possessed with a devil, did he not openly confess that he was 
 lent to save the lost sheep of the house of Israel, by giving 
 his life for their sins ? 3 
 
 It was sin then, O man, even thy sin, that caused Christ, 
 the only Son of God, to be crucified in the flesh, and to suffer 
 the most vile and slanderous death of the cross. If thou hadst 
 kept thyself upright, if thou hadst observed the command- 
 ments, if thou hadst not presumed to transgress the will of 
 God in thy first Father Adam,* then Christ, being in form of 
 God, needed not to have taken upon him the shape of a ser- 
 vant; 5 being immortal in heaven, he needed not to become 
 mortal on earth ; being the true bread of the soul, he needed 
 not to hunger ; being the healthful water of life, he needed 
 not to thirst ; being life itself, he needed not to have suffered 
 death. But to these and many other such extremities was 
 he driven by thy sin, which was so manifold and great, that 
 God could be only pleased in him, and none other. 
 
 Canst thou think of this, sinful man, and not tremble 
 within thyself? Canst thou hear it quietly, without remorse 
 of conscience and sorrow of heart? Did Christ suffer his 
 passion for thee, and wilt thou shew no compassion towards 
 him ? While Christ was yet hanging on the cross, and 
 yielding up the Ghost, the Scripture witnesseth that the veil 
 of the temple did rent in twain, and the earth did quake, that 
 the stones clave asunder, that the graves did open, and the 
 dead bodies rise ; 6 and shall the heart of man be nothing 
 
 * Matt. i. 20, 21. 2 j h n i. 29. s Matt. xv. 22, 24. 
 
 4 Rom. v. 19. 6 phH. ij. 6, 7. 6 Matt, xxvii. 51, 52. 
 
180 THE SECOND SERMON OF THE PASSION. 
 
 moved to remember how grievously and cruelly he was 
 handled by the Jews for our sins ? Shall man shew himself 
 to be more hard-hearted than stones, to have less compassion 
 than dead bodies ? Call to mind, O sinful creature, and set 
 before thine eyes, Christ crucified ; think thou seest his body 
 stretched out in length upon the cross, his head crowned with 
 sharp thorns, and his hands and his feet pierced with nails, 
 his heart opened with a long spear, his flesh rent and torn 
 with whips, his brows sweating water and blood ; think thou 
 hearest him now crying in an intolerable agony to his Father, 
 and saying, My God, my God, why hast thou forsaken me ?* 
 Couldst thou behold this woful sight, or hear this mournful 
 voice, without tears, considering that he suffered all this, not 
 for any desert of his own, but only for the grievousness of 
 thy sins ? O that mankind should put the everlasting Son of 
 God to such pains ! O that we should be the occasion of his 
 death, and the only cause of his condemnation ! May we not 
 justly cry, Woe worth the time that ever we sinned? O 
 my brethren, let this image of Christ crucified be always 
 printed in our hearts ; let it stir us up to the hatred of sin, 
 and provoke our minds to the earnest love of Almighty 
 God. 
 
 For why ? Is not sin, think you, a grievous thing in his 
 sight ; seeing, for the transgressing of God's precept in eating 
 of one apple, he condemned all the world to perpetual death, 
 and would not be pacified, but only with the blood of his own 
 Son ? True, yea, most true is that saying of David, Thou, 
 O Lord, hatest all them that work iniquity, neither shall the 
 wicked and evil man dwell with thee. 3 
 
 By the mouth of his holy Prophet Isaiah, he crieth mainly 
 out against sinners, and saith, Woe be unto you that draw 
 iniquity with cords of vanity, and sin as it were with cart- 
 ropes. 3 Did he not give a plain token how greatly he hated 
 and abhored sin, when he drowned all the world, save only 
 eight persons ; 4 when he destroyed Sodom and Gomorrah 
 with ■ fire and brimstone ; 5 when, in three days' space, he 
 killed with pestilence threescore and ten thousand for David's 
 offence ; 6 when he drowned Pharaoh and all his host in the 
 Red Sea ; 7 when he turned Nabuchodonosor the King into 
 the form of a brute beast, creeping on all four ; 8 when he suf- 
 
 1 Matt, xxvii. 46. 2 Ps. v. 4, 5. 3 Isa. v. 18. 
 
 4 Gen. vii. 23. 5 Gen. xix. 24, 25. 6 2 Sam. xxiv. 15. 
 
 i Exod. xiv. 28. 8 Dan. iv. 33. 
 
THE SECOND SERMON OF THE PASSION. 181 
 
 fered Achitophel and Judas to hang themselves upon the re- 
 morse of sin, 1 which was so terrible to their eyes ? A thou- 
 sand such examples are to be found in Scripture, if a man 
 would stand to seek them out. But what need we ? This 
 one example which we have now in hand, is of more force, 
 and ought more to move us, than all the rest. Christ, being the 
 Son of God and perfect God himself, who never committed 
 sin, was compelled to come down from heaven, to give his body 
 to be bruised and broken on the cross for our sins. Was not 
 this a manifest token of God's great wrath and displeasure 
 towards sin, that he could be pacified by no other means, but 
 only by the sweet and precious blood of his dear Son ? O 
 sin, sin, that ever thou shouldest drive Christ to such extremity ! 
 Woe worth the time that ever thou earnest into the world ! 
 
 But what booteth it now to bewail ? Sin is come, and so 
 come that it cannot be avoided. There is no man living, no 
 not the justest man on the earth, but he falleth seven times a 
 day, as Solomon saith. 3 And our Saviour Christ, although he 
 hath delivered us from sin, yet not so that we shall be free 
 from committing sin ; but so that it shall not be imputed to 
 our condemnation. He hath taken upon him the just reward 
 of sin, which was death, and by death hath overthrown death; 
 that we believing in him might live for ever, and not die. 3 
 Ought not this to engender extreme hatred of sin in us, to con- 
 sider that it did violently, as it were, pluck God out of hea- 
 ven, to make him feel the horrors and pains of death ? O that 
 we would sometimes consider this in the midst of our pomps 
 and pleasures : it would bridle the outrageousness of the flesh ; 
 it would abate and assuage our carnal affections ; it would 
 restrain our fleshly appetites, that we should not run at ran- 
 dom, as we commonly do. To commit sin wilfully and des- 
 perately, without fear of God, is nothing else but to crucify 
 Christ anew, 4 as we are expressly taught in the Epistle to the 
 Hebrews. Which thing if it were deeply printed in all men's 
 hearts, then should not sin reign every where so much as it 
 doth, to the great grief and torment of Christ now sitting in 
 heaven. 
 
 Let us therefore remember, and always bear in mind Christ 
 crucified; that thereby we may be inwardly moved both to 
 abhor sin thoroughly, and also with an earnest and zealous 
 heart to love God. 
 
 1 2 Sam. xvii. 23 ; Acts i. 18 ; Matt, xxvii. 5. 2 Prov. xxiv. 16. 
 3 Rom. vi. 9, 23 ; Heb. ii. 14. 4 Heb. vi. 6. 
 
 16 
 
182 THE SECOND SERMON OF THE PASSION. 
 
 For this is another fruit, which the memorial of Christ's 
 death ought to work in us, an earnest and unfeigned love 
 towards God. So God loved the world, saith St. John, that 
 he gave his only-begotten Son, that whosoever believeth in 
 him should not perish, but have life everlasting. 1 If God de- 
 clared so great love towards us his silly creatures, how can we 
 of right but love him again ? Was not this a sure pledge of 
 his love, to give us his own Son from heaven ? He might 
 have given us an Angel if he would or some other creature, 
 and yet should his love have been far above our deserts. 
 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 singular token of great love ? But to whom 
 did he give him ? He gave him to the whole world ; that is 
 to say, to Adam, and all that should come after him. O Lord, 
 what had Adam, or any other man, deserved at God's hands, 
 that he should give us his own Son ? We are all miserable 
 persons, sinful persons, damnable persons, justly driven out 
 of Paradise, justly excluded from heaven, justly condemned 
 to hell-fire : and yet — see a wonderful token of God's love — 
 he gave us his only-begotten Son ; us, I say, that were his 
 extreme and deadly enemies; that we, by virtue of his blood 
 shed upon the cross, might be clean purged from our sins, and 
 made righteous again in his sight. 
 
 Who can choose but marvel to hear, that God should shew 
 such unspeakable love towards us, that were his deadly ene- 
 mies ? Indeed, O mortal man, thou oughtest of right to marvel 
 at it, and to acknowledge therein God's great goodness and 
 mercy towards mankind; which is so wonderful, that no flesh, 
 be it never so worldly wise, may well conceive it, or express 
 it. For, as St. Paul testifieth, God greatly commendeth and 
 setteth out his love towards us, in that he sent his Son Christ 
 to die for us, when we were yet sinners, and open enemies of 
 his name. 2 . If we had, in any manner of wise, deserved it at 
 his hands, then had it been no marvel at all : but there was 
 no desert on our part, wherefore he should do it. Therefore, 
 thou sinful creature, when thou hearest that God gave his Son 
 to die for the sins of the world, think not he did it for any 
 desert or goodness that was in thee — for thou wast then the 
 bond-slave of the devil — but fall down upon thy knees, and 
 cry with the Prophet David, O Lord, what is man, that thou 
 
 1 John iii. 16. 2 Rom. v. 8. 
 
THE SECOND SERMON OF THE PASSION. 183 
 
 art so mindful of him ; or the son of man, that thou so re- 
 gardest him P And seeing he hath so greatly loved thee, 
 endeavour thyself to love him again, with all thy heart, with 
 all thy soul, and with all thy strength, that therein thou mayest 
 appear not to be unworthy of his love. I report me to thine 
 own conscience, whether thou wouldest not think thy love ill 
 bestowed upon him, that could not find in his heart to love 
 thee again ? If this be true — as it is most true — th-?n think 
 how greatly it behoveth thee in duty to love God, which hath 
 so greatly loved thee, that he hath not spared his own only 
 Son from so cruel and shameful a death for thy sake. 
 
 And hitherto concerning the cause of Christ's death and 
 passion ; which as it was on our part most horrible and 
 grievous sin, so on the other side it was the free gift of God, 
 proceeding of his mere and tender love towards mankind, 
 without any merit or desert of our part. The Lord for his 
 mercies' sake grant that we never forget this great benefit of 
 our salvation in Christ Jesu ; but that we always shew our- 
 selves thankful for it, abhorring all kind of wickedness and 
 sin, and applying our minds wholly to the service of God, 
 and the diligent keeping of his commandments. 
 
 Now it remaineth that I shew unto you, how to apply 
 Christ's death and passion to our comfort, as a medicine to 
 our wounds ; so that it may work the same effect in us where- 
 fore it was given, namely, the health and salvation of our 
 souls. For, as it profiteth a man nothing to have salve, unless 
 it be well applied to the part affected ; so the death of Christ 
 shall stand us in no force, unless we apply it to ourselves in 
 such sort as God hath appointed. 
 
 Almighty God commonly worketh by means ; and in this 
 thing he hath also ordained a certain mean, whereby we may 
 take fruit and profit to our soul's health. What mean is that? 
 Forsooth it is faith. Not an unconstant or wavering faith ; 
 but a sure, steadfast, grounded, and unfeigned faith. God 
 sent his Son into the world, saith St. John. To what end I 
 That whosoever believeth in him should not perish, but have 
 life everlasting. 3 Mark these words, that whosoever believeth 
 in him. Here is the mean, whereby we must apply the fruits 
 of Christ's death unto our deadly wound. Here is the mean, 
 whereby we must obtain eternal life ; namely, faith. For, as 
 St. Paul teacheth in his Epistle to the Romans, with the heart 
 man believeth unto righteousness, and with the mouth confes- 
 
 1 Ps. viii. 4. 2 John iii. 16. 
 
184 THE SECOND SERMON OF THE PASSION. 
 
 sion is made unto salvation. 1 Paul, being demanded of the 
 keeper of the prison, what he should do to be saved, made 
 this answer : Believe in the Lord Jesus, so shalt thou and 
 thine house both be saved. 3 After the Evangelist had de- 
 scribed, and set forth unto us at large, the life and the death 
 of the Lord Jesus, in the end he concludeth with these words: 
 These things are written, that we may believe Jesus Christ to 
 be the Son of God, and through faith obtain eternal life. 3 To 
 conclude with the words of St. Paul, which are these : Christ 
 is the end of the law unto salvation, for every one that doth 
 believe. 4 
 
 By this then you may well perceive, that the only mean 
 and instrument of salvation, required of our parts, is faith ; 
 that is to say, a sure trust and confidence in the mercies of 
 God : Avhereby we persuade ourselves, that God both hath, 
 and will forgive our sins ; that he hath accepted us again into 
 his favour ; that he hath released us from the bonds of dam- 
 nation, and received us again into the number of his elect 
 people, not for our merits or deserts, but only and solely for 
 the merits of Christ's death and passion ; who became man 
 for our sakes, and humbled himself to sustain the reproach of 
 the cross, that we thereby might be saved, and made inheri- 
 tors of the kingdom of heaven. This faith is required at our 
 hands. And this if we keep steadfastly in our hearts, there 
 is no doubt but we shall obtain salvation at God's hands, as 
 did Abraham, Isaac, and Jacob ; of whom the Scripture saith, 
 that they believed, and it was imputed unto them for right- 
 eousness. 5 Was it imputed unto them only ? and shall it not 
 be imputed unto us also? Yes, if we have the same faith as 
 they had, it shall be as truly imputed unto us for righteousness, 
 as it was unto them. For it is one faith that must save both 
 us and them, even a sure and steadfast faith in Christ Jesus ; 
 who, as ye have heard, came into the world for this end, that 
 whosoever believe in him should not perish, but have life 
 everlasting. 6 
 
 But here we must take heed that we do not halt with God 
 through an unconstant and wavering faith, but that it be 
 strong and steadfast to our lives' end. He that wavereth, 
 saith St. James, is like a wave of the sea ; neither let that 
 man think that he shall obtain any thing at God's hands. 7 
 
 1 Rom. x. 10. 2 Acts xvi. 30, 31. 3 John xx. 31. 
 
 4 Rom. x. 4. 6 Gen. xv. 6 ; Rom. iv. 3. 6 John Hi. 15. 
 
 7 James i. 6, 7. 
 
THE SECOND SERMON OF THE PASSION. 185 
 
 Peter coming to Christ upon the water, because he fainted in 
 faith, was in danger of drowning. 1 So we, if we begin to 
 waver or doubt, it is to be feared lest we shall sink as Peter 
 did ; not into the water, but into the bottomless pit of hell-fire. 
 Therefore I say unto you, that we must apprehend the merits 
 of Christ's death and passion by faith ; and that with a strong 
 and steadfast faith, nothing doubting but that Christ, by his 
 one oblation and once offering of himself upon the cross, hath 
 taken away our sins, and hath restored us again into God's 
 favour, so fully and perfectly, that no other sacrifice for sin 
 shall hereafter be requisite or needful in all the world. 
 
 Thus have you heard in few words the mean whereby we 
 must apply the fruits and merits of Christ's death unto us, so 
 that it may work the salvation of our souls ; namely, a sure, 
 steadfast, perfect, and grounded faith. For, as all they which 
 beheld steadfastly the brazen serpent were healed and deli- 
 vered, at the very sight thereof, from their corporal diseases 
 and bodily stings ; 2 even so, all they, which behold Christ 
 crucified with a true and lively faith, shall undoubtedly be de- 
 livered from the grievous wounds of the soul, be they never 
 so deadly, or many in number. 
 
 Therefore, dearly beloved, if we chance at any time, through 
 frailty of the flesh, to fall into sin — as it cannot be chosen but 
 we must needs fall often — and if we feel the heavy burden 
 thereof to press our souls, tormenting us with the fear of 
 death, hell, and damnation ; let us then use that mean which 
 God hath appointed in his word, to wit, the mean of faith, 
 which is the only instrument of salvation now left unto us. 
 Let us steadfastly behold Christ crucified with the eyes of our 
 heart. Let us only trust to be saved by his death and passion, 
 and to have our sins clean Avashed away through his most pre- 
 cious blood ; that, in the end of the world, when he shall come 
 again to judge both the quick and the dead, he may receive us 
 into his heavenly kingdom, and place us in the number of his 
 elect and chosen people ; there to be partakers of that immor- 
 tal and everlasting life, which he hath purchased unto us by 
 virtue of his bloody wounds : To him therefore, with the 
 Father and the Holy Ghost, be all honour and glory, world 
 without end. Amen. 
 
 1 Matt. xiv. 29, 30. 2 Numb. xxi. 9; John iii. 14, 15. 
 
 16* 
 
AN HOMILY 
 
 OF THE 
 
 RESURRECTION OF OUR SAVIOUR JESUS CHRIST. 
 
 FOR EASTER DAY. 
 
 If ever, at any time, the greatness or excellency of any 
 matter, spiritual or temporal, hath stirred up your minds to 
 give diligent ear, good Christian people, and well-beloved in 
 our Lord and Saviour Jesus -Christ ; I doubt not but that I 
 shall have you now, at this present season, most diligent and 
 ready hearers of the matter which I have at this time to open 
 unto you. For I come to declare that great and most com- 
 fortable article of our Christian religion and faith, the Resur- 
 rection of our Lord Jesus. 
 
 So great surely is the matter of this article, and of so 
 great weight and importance, that it was thought worthy to 
 keep our said Saviour still on earth, forty days after he was 
 risen from death to life, to the confirmation and establishment 
 thereof in the hearts of his disciples. So that, as Luke clearly 
 testifieth in the first chapter of the Acts of the Apostles, he 
 was conversant with his Disciples by the space of forty days 1 
 continually together ; to the intent he would in his person, 
 being now glorified, teach and instruct them, which should be 
 the teachers of other, fully and in most absolute and perfect 
 wise, the truth of this most Christian article — which is the 
 ground and foundation of our whole religion — before he would 
 ascend up to his Father into the heavens ; there to receive the 
 glory of his most triumphant conquest and victory. Assuredly, 
 so highly comfortable is this article to our consciences, that it 
 is even the very lock and key of all our Christian religion and 
 faith. If it were not true, saith the holy Apostle Paul, that 
 Christ rose again, then our preaching were in vain, your faith 
 which you have received were but void, ye were yet in the 
 
 1 Acts i. 3. 
 (186) 
 
SERMON OF THE RESURRECTION. 187 
 
 danger of your sins. 1 If Christ be not risen again, saith the 
 Apostle, then are they in very evil case, and utterly perished, 
 that be entered their sleep in Christ ; then are we the most 
 miserable of all men, which have our hope fixed in Christ, if 
 he be yet under the power of death, and as yet not restored to 
 his bliss again. But now is he risen again from death, saith 
 the Apostle Paul, to be the first-fruits of them that be asleep, 
 to the intent to raise them to everlasting life again. Yea, if 
 it were not true that Christ is risen again, then were it neither 
 true that he is ascended up to heaven, nor that he sent down 
 from heaven unto us the Holy Ghost, nor that he sitteth on 
 the right hand of his heavenly Father, having the rule of 
 heaven and earth, reigning, as the Prophet saith, from sea to 
 sea ; a nor that he should after this world be the Judge as well 
 of the living as of the dead, to give reward to the good, and 
 judgment to the evil. 
 
 That these links, therefore, of our faith should all hang 
 together in steadfast establishment and confirmation, it pleased 
 our Saviour not straightway to withdraw himself from the 
 bodily presence and sight of his Disciples ; but he chose out 
 forty days, wherein he would declare unto them by manifold 
 and most strong arguments and tokens, that he had con- 
 quered death, and that he was also truly risen again to life. 
 He began, saith Luke, at Moses and all the Prophets, and 
 expounded unto them the prophecies that were written in all 
 the Scriptures of him, 3 to the intent to confirm the truth of 
 his resurrection, long before spoken of; which he verified in- 
 deed, as it is declared very apparently and manifestly, by his 
 oft appearance to sundry persons at sundry times. First, he 
 sent his Angels to the sepulchre ; who did shew unto certain 
 women the empty grave, 4 saving that the burial linen remained 
 therein. And by these signs were these women fully in- 
 structed that he was risen again, and so did they testify it 
 openly. After this Jesus himself appeared to Mary Magda- 
 len ; 5 and after that to certain other women ; 6 and straight 
 afterward he appeared to Peter; 7 then to the two Disciples 
 which were going to Emmaus. 8 He appeared to the Disci- 
 ples also, as they were gathered together, for fear of the Jews, 
 the doors shut. 9 At another time he was seen, at the Sea of 
 
 1 1 Cor. xv. 14-23 2 p s . ] xx ji, 8 . 3 L^ xxiv. 27. 
 
 4 Matt, xxviii. 5, 6. 5 John xx. 16. 6 Matt, xxviii. 9. 
 
 7 Luke xxiv. 34. 8 Luke xxiv. 13-16. 
 
 Luke xxiv. 36 ; John xx. 19. 
 
188 SERMON OF THE RESURRECTION. 
 
 Tiberias, of Peter and Thomas, and of other Disciples, when 
 they were fishing. 1 He was seen of more than five hundred 
 brethren in the mount of Galilee ; where Jesus appointed them 
 to be by his Angel, when he said, Behold, he shall go before 
 you into Galilee ; there shall ye see him, as he hath said unto 
 you. 2 After this he appeared unto James ; 3 and last of all he 
 was visibly seen of all the Apostles, at such time as he was 
 taken up into heaven. 4 Thus at sundry times he shewed 
 himself after he was risen again, to confirm and stablish this 
 article. And in these revelations sometime he shewed them 
 his hands, his feet, and his side, and bade them touch him, 
 that they should not take him for a ghost or a spirit. Some- 
 time he also did eat with them ; but ever he was talking with 
 them of the everlasting kingdom of God, to assure the truth 
 of his resurrection. For then he opened their understanding, 
 that they might perceive the Scriptures ; and said unto them, 
 Thus it is written, and thus it behoved Christ to suffer, and 
 to rise from death the third day, and that there should be 
 preached openly in his name penance and remission of sins 
 to all the nations of the world. 5 
 
 Ye see, good Christian people, how necessary this article 
 of our faith is ; seeing it was proved of Christ himself by such 
 evident reasons and tokens, by so long time and space. Now 
 therefore, as out Saviour was diligent for our comfort and in- 
 struction to declare it ; so let us be as ready in our belief to 
 receive it to our comfort and instruction. As he died not for 
 himself, no more did he rise again for himself. He was dead, 
 saith St. Paul, for our sins, and rose again for our justifica- 
 tion. 6 O most comfortable word, evermore to be borne in 
 remembrance ! He died, saith he, to put away sin ; he rose 
 again to endow us with righteousness. His death took away 
 sin and malediction ; his death was the ransom of them both ; 
 his death destroyed death, and overcame the devil, which had 
 the power of death in his subjection ; his death destroyed hell, 
 with all the damnation thereof. Thus is death swallowed up 
 by Christ's victory, thus is hell spoiled for ever. If any man 
 doubt of this victory, let Christ's glorious resurrection declare 
 him the thing. If death could not keep Christ under his do- 
 minion and power, but that he rose again, it is manifest that 
 his power was overcome. If death be conquered, then must 
 
 1 John xxi. 1-5. 2 Mark xvi. 7 ; 1 Cor. xv. 6, 7. 3 1 Cor. xv. 7. 
 * Acts i. 6-10. 5 Luke xxiv. 45-48. 
 6 Rom. iv. 25 ; 1 Cor. xv. 3, 4. 
 
SERMON OF THE RESURRECTION. 189 
 
 it follow that sin, wherefore death was appointed as the wages, 
 must be also destroyed. If death and sin be vanished away, 
 then is the devil's tyranny vanished, which had the power of 
 death, and was the author and brewer of sin, and the ruler of 
 hell. If Christ had the victory of them all by the power of 
 his death, and openly proved it by his most victorious and 
 valiant resurrection ; — as it was not possible for his great 
 might to be subdued of them ; — and it is true, that Christ died 
 for our sins, and rose again for our justification ; why may 
 not we, that be his members by true faith, rejoice, and boldly 
 say with the Prophet Hosea and the Apostle Paul, Where is 
 thy dart, O death ? Where is thy victory, O hell ? Thanks 
 be unto God, say they, which hath given us the victory by 
 our Lord Jesus Christ? 1 
 
 This mighty conquest of his resurrection was not only sig- 
 nified before by divers figures of the Old Testament — as by 
 Samson when he slew the lion, out of whose mouth came 
 sweetness and honey ; 2 and as David bare his figure when he 
 delivered the lamb out of the lion's mouth, 3 and when he over- 
 came and slew the great giant Goliath ; 4 and as when Jonas was 
 swallowed up of the whale's mouth, and cast up again on land 
 alive ; 5 — but was also most clearly prophesied by the Pro- 
 phets of the Old Testament, and in the New also confirmed 
 by the Apostles. He hath spoiled, saith St. Paul, rule and 
 power, and all the dominion of our spiritual enemies. He 
 hath made a shew of them openly, and hath triumphed over 
 them in his own person. 6 This is the mighty power of the 
 Lord, whom we believe on. By his death hath he wrought 
 for us this victory ; and by his resurrection hath he purchased 
 everlasting life and righteousness for us. It had not been 
 enough to be delivered by his death from sin, except by his 
 resurrection wc had been endowed with righteousness. And 
 it should not avail us to be delivered from death, except he 
 had risen again, to open for us the gates of heaven, to enter 
 into life everlasting. And therefore St. Peter thanketh God, 
 the Father of our Lord Jesus Christ, for his abundant mercy, 
 because he hath begotten us, saith he, unto a lively hope by 
 the resurrection of Jesus Christ from death, to enjoy an in- 
 heritance immortal, that shall never perish, which is laid up 
 in heaven for them that be kept by the power of God through 
 
 1 Hosea xiii. 14 ; 1 Cor. xv. 55-58. 2 Judges xiv. 8. 
 
 8 1 Sam. xvii. 35. 4 1 Sam. xvii. 49. 
 
 6 Jonas i. 1 ; Jonas ii. 10. 6 Col. ii. 15. 
 
190 SERMON OF THE RESURRECTION. 
 
 faith. 1 Thus hath his resurrection wrought for us life and 
 righteousness. He passed through death and hell, to the 
 intent to put us in good hope, that by his strength we shall do 
 the same. He paid the ransom of sin, that it should not be 
 laid to our charge. He destroyed the devil and all his 
 tyranny, and openly triumphed over him, and took away 
 from him all his captives, and hath raised and set them with 
 himself among the heavenly citizens above. 2 He died to de- 
 stroy the rule of the devil in us ; and he rose again to send 
 down his Holy Spirit to rule in our hearts, to endow us with 
 perfect righteousness. Thus it is true that David sung, Veritas 
 de terra orta est, et justitia de coelo prospexit. 3 The truth of 
 God's promise is in earth to man declared ; or from the earth 
 is the everlasting Verity, God's Son, risen to life, and the true 
 righteousness of the Holy Ghost looking out of heaven, and 
 in most liberal largess dealt upon all the world. Thus is 
 glory and praise rebounded upwards to God above, for his 
 mercy and truth. And thus is peace come down from heaven 
 to men 4 of good and faithful hearts. Thus is mercy and truth, 
 as David writeth, together met; thus is peace and righteous- 
 ness embracing and kissing each other. 5 
 
 If thou doubtest of so great wealth and felicity that is 
 wrought for thee, O man, call to thy mind that therefore hast 
 thou received into thine own possession the everlasting Verity, 
 our Saviour Jesus Christ, to confirm to thy conscience the 
 truth of all this matter. Thou hast received him — if in true 
 faith and repentance of heart thou hast received him ; if in 
 purpose of amendment thou hast received him — for an ever- 
 lasting gage, or pledge of thy salvation. Thou hast received 
 his body which was once broken, and his blood which was 
 shed for the remission of thy sin. Thou hast received his 
 body, to have within thee the Father, the Son, and the 
 Holy Ghost, for to dwell with thee, to endow thee with 
 grace, to strengthen thee against thine enemies, and to com- 
 fort thee with their presence. Thou hast received his body, 
 to endow thee with everlasting righteousness, to assure thee 
 of everlasting bliss, and life of thy soul. For with Christ, 
 by true faith, art thou quickened again, saith St. Paul, from 
 death of sin to life of grace ; and in hope translated from cor- 
 poral and everlasting death, to the everlasting life of glory in 
 heaven, 8 where now thy conversation should be, and thy 
 
 1 1 Pet. i. 3-6. 2 Ephes. ii. 6. 3 Ps. lxxxv. 11. 
 
 4 Luke ii. 14. 5 Ps. lxxxv. 10. 6 Ephes. ii. 1, 5, 6. 
 
SEKMON OF THE RESURRECTION. 191 
 
 heart and desire set. 1 Doubt not of the truth of this matter, 
 how great and high soever these things be. It becometh God 
 to do no small deeds, how impossible soever they seem to 
 thee. Pray to God that thou mayest have faith to perceive 
 this great mystery of Christ's resurrection ; that by faith thou 
 mayest certainly believe nothing to be impossible with God. 3 
 Only bring thou faith to Christ's holy word and sacrament. 
 Let thy repentance shew thy faith ; let thy purpose of amend- 
 ment, and obedience of thy heart to God's law, hereafter de- 
 clare thy true belief. Endeavour thyself to say with St. Paul, 
 From henceforth our conversation is in heaven : from whence 
 we look for a Saviour, even the Lord Jesus Christ; which 
 shall change our vile bodies, that they may be fashioned like 
 to his glorious body ; which he shall do by the same power, 
 whereby he rose from death, and whereby he shall be able to 
 'subdue all things unto himself. 3 
 
 Thus, good Christian people, forasmuch as ye have heard 
 these so great and excellent benefits of Christ's mighty and 
 glorious resurrection — as how that he hath ransomed sin, 
 overcome the devil, death and hell, and hath victoriously 
 gotten the better hand of them all, to make us free and safe 
 from them — and knowing that we be, by this benefit of his 
 resurrection, risen with him by our faith unto life everlasting ; 
 being in full surety of our hope, that we shall have our bodies 
 likewise raised 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 seal and 
 pledge of our everlasting inheritance ; by whose assistance 
 we be replenished with all righteousness, by whose poAver we 
 shall be able to subdue all our evil affections rising against the 
 pleasure of God : these things, I say, well considered, let us 
 now, in the rest of our life, declare our faith that we have in 
 this most fruitful article, by framing ourselves thereunto, in 
 rising daily from sin to righteousness and holiness of life. 
 For what shall it avail us, saith St. Peter, to be escaped and 
 delivered from the filthiness of the world, through the 
 knowledge of the Lord and Saviour Jesus Christ, if we be 
 entangled again therewith, and be overcome again ? Cer- 
 tainly it had been better, saith he, never to have known the 
 way of righteousness, than, after it is known and received, 
 to turn back again from the holy commandment of God 
 given unto us. For so shall the proverb have place in us 
 
 i Philip, iii. 20. 2 Luke xviii. 27. 3 Philip, iii. 20, 21. 
 
192 SERMON OF THE RESURRECTION. 
 
 where it is said, The dog is returned to his vomit again, 
 and the sow that was washed to her wallowing in the mire 
 again. 1 
 
 What a shame were it for us, being thus so clearly and 
 freely washed from our sin, to return to the filthiness thereof 
 again ! What a folly were it, thus endowed with righteous- 
 ness, to lose it again ! What madness were it to lose the 
 inheritance that we be now set in, for the vile and transitory 
 pleasure of sin ! And what an unkindness should it be, Avhere 
 our Saviour Christ of his mercy is come to us, to dwell 
 within us as our guest, to drive him from us, and to banish 
 him violently out of our souls ; and instead of him, in whom is 
 all grace and virtue, to receive the ungracious spirit of the devil, 
 the founder of all naughtiness and mischief! How can we 
 find in our hearts to shew such extreme unkindness to Christ, 
 which hath now so gently called us to mercy, and offered 
 himself unto us, and he now entered within us ? Yea, how 
 dare we be so bold to renounce the presence of the Father, 
 the Son, and Holy Ghost ; — for where one is, there is God 
 all whole in majesty, together with all his power, wisdom, 
 and goodness ; — and fear not, I say, the danger and peril of 
 so traitorous a defiance and departure ? 
 
 Good Christian brethren and sisters, advise yourselves ; 
 consider the dignity that ye be now set in ; let not folly lose 
 the thing that grace hath so preciously offered and purchased ; 
 let not wilfulness and blindness put out so great light that is 
 now shewed unto you. Only take good hearts unto you ; 
 and put upon you all the armour of God, that ye may stand 
 against your enemies, 3 which would again subdue you, and 
 bring you into their thraldom. Remember ye be bought from 
 your vain conversation ; and that your freedom is purchased 
 neither with gold nor silver, but with the price of the precious 
 blood of that most innocent Lamb Jesus Christ ; which was 
 ordained to the same purpose before the world was made. 
 But he was so declared in the latter time of grace for your 
 sakes, which by him have your faith in God ; who hath 
 raised him from death, and hath given him glory, that you 
 should have your faith and hope towards God. 3 Therefore, 
 as you have hitherto followed the vain lusts of your minds, 
 and so displeased God to the danger of your souls ; so now, 
 like obedient children, thus purified by faith, give yourselves 
 
 1 2 Pet. ii. 20, 21, 22; Prov. xxvi. 11. 
 
 2 Ephes. vi. 11. 3 1 Pet. i. 18-22. 
 
SERMON OF THE RESURRECTION'. 193 
 
 to walk that way which God moveth you to, that ye may 
 receive the end of your faith, the salvation of your souls. 1 
 And, as ye have given your bodies to unrighteousness, to sin 
 after sin ; so now give yourselves to righteousness, to be 
 sanctified therein. 3 
 
 If ye delight in this article of our faith, that Christ is risen 
 again from death to life, then follow you the example of his 
 resurrection ; as St. Paul exhorteth us, saying, As we be 
 buried with Christ by our baptism into death, so let us daily 
 die to sin, mortifying and killing the evil desires and motions 
 thereof. And, as Christ was raised up from death by the 
 glory of the Father, so let us rise to a new life, and walk con- 
 tinually therein ; 3 that we may likewise, as natural children, 
 live a conversation to move men to glorify our Father which 
 is in heaven. 4 If we, then, be risen with Christ by our faith 
 to the hope of everlasting life, let us rise also with Christ, 
 after his example, to a new life, and leave our old : We shall 
 then be truly risen, if we seek for things that be heavenly, if 
 we have our affection on things that be above, and not on 
 things that be on the earth. 5 
 
 If ye desire to know what these earthly things be which ye 
 should put off, and what be the heavenly things above, that 
 ye should seek and ensue, St. Paul in the Epistle to the Co- 
 lossians declareth, when he exhorteth us thus : Mortify your 
 earthly members, and old affections of sin, as fornication, 
 uncleanness, unnatural lust^ evil concupiscence, and covetous- 
 ness, which is worshipping of idols ; for the which things the 
 wrath of God is wont to fall on the children of unbelief; in 
 which things once ye walked, when ye lived in them. But 
 now put ye also away from you, wrath, fierceness, malicious- 
 ness, cursed speaking, filthy speaking, out of your mouths. 
 Lie not one to another, that the old man with his works be 
 put off, and the new be put on. 6 These be the earthly things 
 which St. Paul moveth you to cast from you, and to pluck 
 your hearts from them : for in following these, ye declare 
 yourselves earthly and worldy. These be the fruits of the 
 earthly Adam. These should ye daily kill by good diligence, 
 in withstanding the desire of them, that ye might rise to right- 
 eousness. Let your affection from henceforth be set on 
 heavenly things : sue and search for mercy, kindness, meekness, 
 patience, forbearing one another, and forgiving one another. 
 
 1 1 Pet. i. 9. 2 Rom. vi. 19. 3 R om# v j. 4. 
 
 4 Matt. v. 16. 6 Col. iii. 1, 2. 6 Col. iii. 5-1 1 
 
 17 
 
194 SERMON OF THE RESURRECTION. 
 
 If any man have a quarrel to another, as Christ forgave you, 
 even so do ye. 1 
 
 If these and such other heavenly virtues ye ensue in the 
 residue of your life, ye shall shew plainly that ye be risen 
 with Christ, and that ye be the heavenly children of your 
 Father in heaven ; a from whom, as from the giver, cometh 
 these graces and gifts. 3 Ye shall prove by this manner, that 
 your conversation is in heaven, 4 where your hope is ; and 
 not on earth, following the beastly appetite of the flesh. Ye 
 must consider that ye be therefore cleansed and renewed, that 
 ye should from henceforth serve God in holiness and right- 
 eousness all the days of your lives. 5 that ye may reign with 
 him in everlasting life. If ye refuse so great grace, whereto 
 ye be called, what other thing do ye, than heap to you damna- 
 tion more and more, and so provoke God to cast his dis- 
 pleasure upon you, and to revenge this mockage of his holy 
 sacraments in so great abusing of them ? 
 
 Apply yourselves, good friends, to live in Christ, that 
 Christ may still live in you : whose favour and assistance if 
 ye have, then have ye everlasting life already within you ; 9 
 then can nothing hurt you. Whatsoever is hitherto done and 
 committed, Christ, ye see, hath offered you pardon, and 
 clearly received you to his favour again ; in full surety whereof 
 ye have him now inhabiting and dwelling within you. Only 
 shew yourselves thankful in your lives ; determine with 
 yourselves to refuse and avoid all such things in your conver- 
 sations as should offend his eyes of mercy. 7 Endeavour 
 yourselves that way to rise up again, which way ye fell into the 
 well or pit of sin. If by your tongue you have offended, now 
 thereby rise again, and glorify God therewith ; accustom it to 
 laud and praise the name of God, as ye have therewith dis- 
 honoured it. And as ye have hurt the name of your neigh- 
 bour, or otherwise hindered him, so now intend to restore it 
 to him again : for without restitution God accepteth not your 
 confession, nor yet your repentance. It is not enough to 
 forsake evil, except you set your courage to do good. By 
 what occasion soever you have offended, turn now the occa- 
 sion to the honouring of God, and profit of your neighbour. 
 
 Truth it is that sin is strong, 8 and affections unruly. Hard 
 it is to subdue and resist our nature, so corrupt and leavened 
 with the sour bitterness of the poison, which we received by 
 
 1 Col. iii. 2, 12, 13. 2 Matt. v. 45. 3 James i. 17. 4 Phil. iii. 20. 
 6 Luke i. 74, 75. 6 John v. 24. 7 Col. iii. 5, 6. 8 Ps. xxxvi. 1. 
 
SERMON OF THE RESURRECTION. 195 
 
 the inheritance of our old father Adam. But yet take good 
 courage, saith our Saviour Christ, for I have overcome the 
 world, 1 and all other enemies, for you. Sin shall not have 
 power over you, for ye be now under grace, saith St. Paul. 2 
 Though your power be weak, yet Christ is risen again to 
 strengthen you in your battle ; his Holy Spirit shall help your 
 infirmities. 3 In trust of his mercy, take you in hand to purge 
 this old leaven of sin, that corrupteth and soureth the sweet- 
 ness of your life before God ; that ye may be as new and 
 fresh dough, void of all sour leaven of wickedness : 4 so shall 
 ye shew yourselves to be sweet bread to God, that he may 
 have his delight in you. I say, kill and offer you up the 
 worldly and earthly affections of your bodies. For Christ, 
 our Easter Lamb, is offered up for us, to slay the power of 
 sin, to deliver us from the danger thereof, and to give us- ex- 
 ample to die to sin in our lives. As the Jews did eat their 
 Easter Lamb, and kept their feast in remembrance of their 
 deliverance out of Egypt ; even so let us keep our Easter 
 feast in the thankful remembrance of Christ's benefits, which 
 he hath plentifully wrought for us by his resurrection and 
 passing to his Father ; whereby we are delivered from the 
 captivity and thraldom of all our enemies. Let us, in like 
 manner, pass over the affections of our old conversation, that 
 we may be delivered from the bondage thereof, and rise with 
 Christ. The Jews kept their feast in abstaining from leavened 
 bread by the space of seven days : 5 let us Christian folk keep 
 our holy-day in spiritual manner ; that is, in abstaining, not 
 from material leavened bread, but from the old leaven of sin, 
 the leaven of maliciousness and wickedness. Let us cast 
 from us the leaven of corrupt doctrine, that will infect our 
 souls. Let us keep our feast the whole term of our life, with 
 eating the bread of pureness, of godly life, and truth of Christ's 
 doctrine. Thus shall we declare, that Christ's gifts and 
 graces have their effect in us ; and that we have the right 
 belief and knowledge of his holy resurrection : where truly, 
 if we apply our faith to the virtue thereof, and in our life con- 
 form us to the example and signification meant thereby, we 
 shall be sure to rise hereafter to everlasting glory, by the 
 goodness and mercy of our Lord Jesus Christ : to whom, 
 with the Father and the Holy Ghost, be all glory, thanks- 
 giving, and praise, in infinita seculorum secula. Amen. 
 
 1 John xvi. 33. 2 Rom. vi. 14. s Rom. viii. 26. 
 
 4 1 Cor. v. 7. & Exod. xii. 15 
 
AN HOMILY 
 
 WORTHY RECEIVING AND REVERENT ESTEEMING OF THE 
 SACRAMENT OF THE BODY AND BLOOD OF CHRIST. 
 
 The great love of our Saviour Christ towards mankind, 
 good Christian people, doth not only appear in that dear- 
 bought benefit of our redemption and salvation by his death 
 and "passion, but also, in that he so kindly provided, that the 
 same most merciful work might be had in continual remem- 
 brance, to take some place in us, and not be frustrate of hi? 
 end and purpose. For, as tender parents are not content to 
 procure for their children costly possessions and livelihood, 
 but take order that the same may be conserved and come to 
 their use ; so our Lord and Saviour thought it not sufficient to 
 purchase for us his Father's favour again — which is that deep 
 fountain of all goodness and eternal life — but also invented the 
 ways most wisely, whereby they might redound to our com- 
 modity and profit. 
 
 Amongst the which means, is the public celebration of the 
 memory of his precious death at the Lord's table. "Which 
 although it seem of small virtue to some, yet being rightly 
 done by the faithful, it doth not only help their weakness, 
 who be by their poisoned nature readier to remember injuries 
 than benefits, but strengtheneth and comforteth their inward 
 man with peace and gladness, and maketh them thankful to 
 their Redeemer, with diligent care and godly conversation. 
 And, as of old time God decreed his wondrous benefits of the 
 deliverance of his people, to be kept in memory by the eating 
 of the passover, with his rites and ceremonies ;* so our loving 
 Saviour hath ordained and established the remembrance of his 
 great mercy expressed in his passion, in the institution of his 
 heavenly supper ; a where every one of us must be guests and 
 not gazers, eaters and not lookers, feeding ourselves and not 
 hiring others to feed for us, that we may live by our own meat, 
 
 > Exod. xii. 14. 2 Matt. xxvi. 26-29. 
 
 (196) 
 
SERMON CONCERNING THE SACRAMENT. 197 
 
 and not perish for hunger whilst others devour all. 1 To this 
 his commandment forceth us, saying, Do ye this, drink ye all 
 of this. 2 To this his promise enticeth us : This is my body, 
 which is given for you ; this is my blood, which is shed for 
 you. 3 So then, of necessity, we must be ourselves partakers 
 of this table, and not beholders of other : so we must address 
 ourselves to frequent the same in reverent and due manner ; 
 lest, as physic provided for the body, being misused more 
 hurteth than pronteth, so this comfortable medicine of the soul 
 undecently received tend to our greater harm and sorrow. 
 And St. Paul saith, He that eateth and drinketh unworthily, 
 eateth and drinketh his own damnation. 4 Wherefore, that it 
 be not said to us, as it was to the guest of that great supper, 
 Friend, how earnest thou in, not having the marriage garment? 5 
 and that we may fruitfully use St. Paul's counsel, Let a man 
 prove himself, and so eat of that bread, and drink of that cup, 6 
 we must certainly know that three things be requisite in him 
 which would seemly, as becometh such high mysteries, resort 
 to the Lord's table. That is, first, a right and worthy estima- 
 tion and understanding of this mystery. Secondly, to come 
 in a sure faith. And thirdly, to have newness or pureness of 
 life to succeed the receiving of the same. 
 
 But, before all other things, this we must be sure of espe- 
 cially, that this supper be in such wise done and ministered, 
 as our Lord and Saviour did, and commanded to be done ; as 
 his holy Apostles used it ; and the good fathers in the primi- 
 tive church frequented it. For, as that worthy man, St. Am- 
 brose saith, he is unworthy of the Lord, that otherwise doth 
 celebrate that mystery than it was delivered by him. Neither 
 can he be devout, that otherwise doth presume than it was 
 given by the Author. We must then take heed, lest, of the 
 memory, it be made a sacrifice ; lest, of a communion, it be 
 made a private eating ; lest, of two parts, we have but one ; 
 lest, applying it for the dead, we lose the fruit that be alive. 
 Let us rather in these matters follow the advice of Cyprian in 
 the like cases ; that is, cleave fast to the first beginning, hold 
 fast the Lord's tradition, do that in the Lord's commemoration 
 which he himself did, he himself commanded, and his Apos- 
 tles confirmed. 
 
 This caution or foresight if we use, then may we see to 
 those things that be requisite in the worthy receiver ; where- 
 
 1 1 Cor. xi. 2 1 . 2 Luke xxii. 17. 3 1 Cor. xi. 24, 25 ; Matt. xxvi. 28. 
 4 1 Cor. xi. 29. & Matt. xxii. 12. 6 1 Cor. xi. 28. 
 
 17* 
 
198 THE FIRST PART OF THE 
 
 of this was the first, that we have a right understanding of the 
 thing itself. 
 
 As concerning which thing, this we may assuredly persuade 
 ourselves, that the ignorant man can neither worthily esteem, 
 nor effectually use, those marvellous graces and benefits offered 
 and exhibited in that supper ; but either will lightly regard 
 them, to no small offence, or utterly contemn them, to his 
 utter destruction. So that, by his negligence he deserveth 
 the plagues of God to fall upon him, and by contempt he de- 
 serveth everlasting perdition. To avoid then these harms, use 
 the advice of the Wise Man ; who willeth thee, when thou 
 sittest at an earthly King's table, to take diligent heed what 
 things are set before thee. 1 So now much more at the King 
 of kings' table, thou must carefully search and know what 
 dainties are provided for thy soul: whither thou art come, not 
 to feed thy senses and belly to corruption, but thy inward man 
 to immortality and life ; not to consider the earthly creatures 
 which thou seest, but the heavenly graces which thy faith be- 
 holdeth. For this table is not, saith Chrysostom, for chatter- 
 ing jays, but for eagles, who fly thither where the dead body 
 lieth. And if this advertisement of man cannot persuade us to 
 resort to the Lord's table with understanding, see the coun- 
 sel of God in the like matter ; who charged his people to teach 
 their posterity, not only the rites and ceremonies of the pass- 
 over, but the cause and end thereof: whence we may learn, 
 that both more perfect knowledge is required at this time at 
 our hands, and that the ignorant cannot, with fruit and profit, 
 exercise himself in the Lord's Sacraments. 
 
 But to come nigher to the matter : St. Paul, blaming the 
 Corinthians for the profaning of the Lord's Supper, 2 concludeth 
 that ignorance both of the thing itself, and the signification 
 thereof, was the cause of their abuse : For they came thither 
 unreverently, not discerning the Lord's body. 3 Ought not we 
 then by the monition of the Wise Man, by the wisdom of 
 God, by the fearful example of the Corinthians, to take advised 
 heed, that we thrust not ourselves to this table with rude and 
 unreverent ignorance, the smart whereof Christ's church hath 
 rued and lamented these many days and years ? For what 
 hath been the' cause of the ruin of God's religion, but the 
 ignorance hereof? What hath been the cause of this gross 
 idolatry, but the ignorance hereof? What hath been the cause 
 of this mummish massing, but the ignorance hereof? Yea, 
 
 1 Prov. xxiii. 1. 2 1 Cor. xi. 20. 3 1 Cor. xi. 29. 
 
SERMON CONCERNING THE SACRAMENT. 199 
 
 what hath been, and what is at this day, the cause of this want 
 of love and charity, but the ignorance hereof? Let us, there- 
 fore, so travail to understand the Lord's Supper, that we be no 
 cause of the decay of God's worship, of no idolatry, of no 
 dumb massing, of no hate and malice ; so may we the boldlier 
 have access thither to our comfort. 
 
 Neither need we to think that such exact knowledge is re- 
 quired of every man, that he be able to'discuss all high points 
 in the doctrine thereof: but thus much we must be sure to 
 hold, that in the supper of the Lord there is no vain cere- 
 mony, no bare sign, no untrue figure of a thing absent :* But, 
 as the Scripture saith, the Table of the Lord ; the Bread and 
 Cup of the Lord ; 3 the Memory of Christ ; the Annunciation 
 of his Death ; yea, the Communion of the Body and Blood 
 of the Lord, in a marvellous incorporation ; which by the 
 operation of the Holy Ghost — the very bond of our conjunc- 
 tion with Christ — is, through faith, wrought in the souls of 
 the faithful ; whereby not only their souls live to eternal life, 
 but they surely trust to win to their bodies a resurrection to 
 immortality. The true understanding of this fruition and union, 
 which is betwixt the body and the Head, betwixt the true be- 
 lievers and Christ, the ancient Catholic Fathers both perceiv- 
 ing themselves, and commending to their people, were not 
 afraid to call this supper, some of them, the salve of immor- 
 tality, and sovereign preservative against death ; other, a 
 deitical communion ; other, the sweet dainties of our Saviour, 
 the pledge of eternal health, the defence of faith, the hope of 
 the resurrection ; other, the food of immortality, the healthful 
 grace, and the conservatory to everlasting life. All which 
 sayings, both of the Holy Scripture and godly men, truly 
 attributed to this celestial banquet and feast, if we would 
 often call to mind, O how would they inflame our hearts to 
 desire the participation of these mysteries, and oftentimes to 
 covet after this bread, continually to thirst for this food ! Not 
 as especially regarding the terrene and earthly creatures which 
 remain ; but always holding fast and cleaving by faith to the 
 rock, whence we may suck the sweetness of everlasting sal- 
 vation. And to be brief, thus much more the faithful see, 
 hear, and know the favourable mercies of God sealed, the 
 satisfaction by Christ towards us confirmed, and the remission 
 of sin established. Here they may feel wrought the tran- 
 quillity of conscience, the increase of faith, the strengthening 
 
 1 Matt. xxvi. 26. 2 1 Cor. x. 16, 17. 
 
200 THE FIRST PART OF THE 
 
 of hope, the large spreading abroad of brotherly kindness, 
 with many other sundry graces of God. The taste whereof 
 They cannot attain unto, who be drowned in the deep dirty 
 lake of blindness and ignorance. From the which, O be- 
 loved, wash yourselves with the living waters of God's word ; 
 whence you may perceive and know, both the spiritual food 
 of this costly supper, and the happy trustings and effects that 
 the same doth bring with it. 
 
 Now it followeth to have with this knowledge a sure and 
 constant faith, not only that the death of Christ is available 
 for the redemption of all the world, for the remission of sins, 
 and reconciliation with God the Father ; but also, that he hath 
 made upon his cross a full and sufficient sacrifice for thee, a 
 perfect cleansing of thy sins, so that thou acknowledgest no 
 other Saviour, Redeemer, Mediator, Advocate, Intercessor, but 
 Christ only ; and that thou may est say with the Apostle, that 
 he loved thee, and gave himself for thee. 1 For this is to stick 
 fast to Christ's promise made in his institution ; to make 
 Christ thine own ; and to apply his merits unto thyself. 
 Herein thou needest no other man's help, no other sacrifice 
 or oblation, no sacrificing Priest, no mass, no means esta- 
 blished by man's invention. 
 
 That faith is a necessary instrument in all these holy cere- 
 monies, we may thus assure ourselves, for that, as St. Paul 
 saith, without faith it is unpossible to please God. 3 When a 
 great number of the Israelites were overthrown in the wilder- 
 ness, Moses, Aaron, and Phineas did eat manna, and pleased 
 God ; for that they understood, saith St. Augustine, the visible 
 meat spiritually. Spiritually they hungered it ; spiritually 
 they tasted it, that they might be spiritually satisfied. And 
 truly, as the bodily meat cannot feed the outward man, unless 
 it be let into a stomach to be digested, which is healthful and 
 sound ; no more can the inward man be fed, except his meat 
 be received into his soul and heart, sound and whole in faith. 
 Therefore, saith Cyprian, when we do these things, we need 
 not to whet our teeth ; but with sincere faith we break and 
 divide that whole bread. It is well known, that the meat we 
 seek for in this supper is spiritual food, the nourishment of 
 our soul ; a heavenly refection, and not earthly ; an invisible 
 meat, and not bodily ; a ghostly substance, and not carnal ; so 
 that to think that without faith we may enjoy the eating and 
 drinking thereof, or that that is the fruition of it, is but to 
 
 ' Gal. ii. 20. 2 Heb. xi. 6. 
 
SERMON CONCERNING THE SACRAMENT. 201 
 
 dream a gross carnal feeding, basely objecting, and binding 
 ourselves to, the elements and creatures. Whereas, by the 
 advice of the Council of Nicene, we ought to lift up our minds 
 by faith, and, leaving these inferior and earthly things, there 
 seek it where the Sun of righteousness ever shineth. Take 
 then this lesson, O thou that art desirous of this table, of 
 Emissenus, a godly father ; that, when thou goest up to the 
 reverend communion, to be satisfied with spiritual meats, thou 
 look up with faith upon the holy body and blood of thy God; 
 thou marvel with reverence ; thou touch it with thy mind ; 
 thou receive it with the hand of thy heart ; and thou take it 
 fully with thy inward man. 
 
 Thus we see, beloved, that resorting to this table, we must 
 pluck up all the roots of infidelity, all distrust in God's pro- 
 mises, that we make ourselves living members of Christ's body. 
 For the unbelievers and faithless cannot feed upon that pre- 
 cious body. Whereas the faithful have their life, their abiding 
 in him, their union, and as it were their incorporation with 
 him. Wherefore, let us prove and try ourselves unfeign- 
 edly — without flattering ourselves — whether we be plants of 
 the fruitful Olive, living branches of the true Vine, members 
 indeed of Christ's mystical body ; whether God hath purified 
 our hearts by faith, to the sincere acknowledging of his Gos- 
 pel, and embracing of his mercies in Christ Jesus ; so that at 
 this his table we receive not only the outward sacrament, but 
 the spiritual thing also ; not the figure, but the truth ; not the 
 shadow only, but the body ; not to death, but to life ; not to 
 destruction, but to salvation. Which God grant us to do, 
 through the merits of our Lord and Saviour : to whom be all 
 honour and glory for ever. Amen. 
 
 THE SECOND PART OF THE HOMILY OF THE WOR- 
 THY RECEIVING AND REVERENT ESTEEMING OF 
 THE SACRAMENT OF THE BODY AND BLOOD OF 
 CHRIST. 
 
 In the Homily of late rehearsed unto you, ye have heard, 
 good people, why it pleased our Saviour Christ to institute 
 that heavenly memory of his death and passion ; and that 
 
202 THE SECON0 PART OF THE 
 
 every one of us ought to celebrate the same at his table, in 
 our own persons, and not by other. 
 
 You have heard also, with what estimation and knowledge 
 of so high mysteries we ought to resort thither. You have 
 heard with what constant faith we should clothe and deck 
 ourselves, that we might be fit and decent partakers of that 
 celestial food. 
 
 Now followeth the third thing, necessary in him that would 
 not eat of this bread nor drink of this cup unworthily ; which 
 is, newness of life, and godliness of conversation. For new- 
 ness of life as fruits of faith are required in the partakers of 
 this table, we may learn by the eating of the typical Lamb ; 
 whereunto no man was admitted, but he that was a Jew, that 
 was circumcised, that was before sanctified. Yea, St. Paul 
 testifieth, that although the people were partakers of the Sa- 
 craments under Moses, yet for that some of them were still 
 worshippers of images, whoremongers, tempters of Christ- 
 murmurers, and coveting after evil things, God overthrew 
 those in the wilderness, and that for our example; 1 that is, 
 that we Christians should take heed we resort unto our Sacra- 
 ments with holiness of life, not trusting in the outward receiv- 
 ing of them, and infected with corrupt and uncharitable man- 
 ners. For this sentence of God must always be justified : I 
 will have mercy, and not sacrifice. 2 Wherefore, saith Basil, 
 it behoveth him that cometh to the Body and Blood of Christ, 
 in commemoration of him that died and rose again, not only 
 to be pure from all filthiness of the flesh and spirit, lest he eat 
 and drink his own condemnation ; but also to show out evi- 
 dently a memory of him that died and rose again for us, in 
 this point, that he be mortified to sin and the world, to live 
 now to God in Christ Jesus our Lord. So then we must 
 shew outward testimony, in following the signification of 
 Christ's death ; amongst the which this is not esteemed least, 
 to render thanks to Almighty God for all his benefits, briefly 
 comprised in the death, passion, and resurrection of his dearly 
 beloved Son. The which thing because we ought chiefly at 
 this table to solemnize, the godly Fathers named it Eucha- 
 ristia, that is, thanksgiving : as if they should have said, Now 
 above all other times ye ought to laud and praise God. Now 
 may you behold the matter, the cause, the beginning, and the 
 end of all thanksgiving. Now, if you slack, ye shew your- 
 selves most unthankful, and that no other benefit can ever stir 
 
 1 1 Cor. x. 1-12. 2 Hosea vi. 6 ; Matt. xii. 7. 
 
SERMON CONCERNING THE SACRAMENT. 203 
 
 you to thank God, who so little regard here so many, so won- 
 derful, and so profitable benefits. Seeing then that the name 
 and thing itself doth monish us of thanks, let us, as St. Paul 
 saith, offer always to God the host or sacrifice of praise by 
 Christ, that is, the fruit of the lips 1 which confess his name. 
 For, as David singeth, He that offereth to God thanks and 
 praise, honoureth him. 2 But how few be there of thankful 
 persons in comparison to the unthankful ! Lo, ten lepers in 
 the Gospel were healed, and but one only returned to give 
 thanks for his health. 3 . Yea, happy it were, if among forty 
 communicants we could see two unfeignedly give thanks. So 
 unkind we be, so oblivious we be, so proud beggars we be, 
 that partly we care not for our own commodity, partly we 
 know not our duty to God, and chiefly we will not confess 
 all that we receive. Yea, and if we be forced by God's 
 power to do it, yet we handle it so coldly, so drily, that our 
 lips praise him, but our hearts dispraise him ; our tongues 
 bless him, but our life curseth him ; our words worship him, 
 but our works dishonour him. O let us, therefore, learn to 
 give God here thanks aright, and so to agnize his exceeding 
 graces poured upon us, that they being shut up in the trea- 
 sure-house of our heart, may, in due time and season, in 
 our life and conversation appear to the glorifying of his holy 
 Name. 
 
 Furthermore, for newness of life, it is to be noted that St. 
 Paul writeth, That we being many, are one bread and one 
 body; for all be partakers of one bread: 4 declaring thereby 
 not only our communion with Christ, but that unity also, 
 wherein they that eat at this table should be knit together. 
 For by dissension, vain-glory, ambition, strife, envying, con- 
 tempt, hatred, or malice, they should not be dissevered ; but 
 so joined by the bond of love in one mystical body, as the 
 corns of that bread in one loaf. In respect of which strait 
 knot of charity, the true Christians in the primitive church 
 called this supper, Love. As if they should say, None ought 
 to sit down there, that were out of love and charity, who bare 
 grudge and vengeance in his heart, who also did not profess 
 his kind affection by some charitable relief for some part of 
 the congregation. And this was their practice. O heavenly 
 banquet then so used ! O godly guests, who so esteemed this 
 feast ! But, O wretched creatures that we be at these days, 
 who be without reconciliation of our brethren whom we have 
 
 > Heb. xiii. 15. 2 Ps. 1. 23. 3 Luke xvii. 17. 4 1 Cor. x. 17 
 
204 THE SECOND PART OF THE 
 
 offended, without satisfying them whom we have caused to 
 fall, without any kind of thought or compassion toward them 
 whom we might easily relieve, without any conscience of 
 slander, disdain, misreport, division, rancour, or inward bitter- 
 ness. Yea, being accumbered with the cloaked hatred of 
 Cain, 1 with the long-coloured malice of Esau, 2 with the dis- 
 sembled falsehood of Joab, 3 dare ye presume to come up to 
 these sacred and fearful mysteries ? O man, whither rushest 
 thou unadvisedly? It is a table of peace, and thou art ready 
 to fight. It is a table of singleness, and thou art imagining 
 mischief. It is a table of quietness, and thou art given to 
 debate. It is a table of pity, and thou art unmerciful. Dost 
 thou neither fear God, the maker of this feast ; nor reverence 
 his Christ, the refection and meat; nor regardest his spouse, 
 his Avell-beloved guest; nor weighest thine own conscience, 
 which is sometime thine inward accuser? 
 
 Wherefore, O man, tender thine own salvation ; examine 
 and try thy good-will and love towards the children of God, 
 the members of Christ, the heirs of the heavenly heritage ; 
 yea, towards the image of God, the excellent creature thine 
 own soul. If thou have offended ; now be reconciled. If thou 
 have caused any to stumble in the way of God ; now set them 
 up again. If thou have disquieted thy brother ; now pacify 
 him. If thou have wronged him ; now relieve him. If thou 
 have defrauded him ; now restore to him. If thou have 
 nourished spite ; now embrace friendship. If thou have fos- 
 tered hatred and malice; now openly shew thy love and 
 and charity ; yea, be prest and ready to procure thy neigh- 
 bour's health of soul, wealth, commodity, and pleasure, as 
 thine own. Deserve not the heavy and dreadful burthen of 
 God's displeasure for thine evil will towards thy neighbour, 
 so unreverently to approach to this table of the Lord. 
 
 Last of all : as there is here the mystery of peace, and the 
 Sacrament of Christian society, whereby we understand what 
 sincere love ought to be betwixt the true communicants ; so 
 here be the tokens of pureness and innocency of life, whereby 
 we may perceive that we ought to purge our own soul from 
 all uncleanness, iniquity, and wickedness; lest when we 
 receive the mystical bread, as Origen saith, we eat it in an 
 unclean place, that is, in a soul defiled and polluted with sin. 
 In Moses's law, the man that did eat of the sacrifice of thanks- 
 giving, with his uncleanness upon him, should be destroyed 
 
 J Gen. iv. 8. 2 Gen. xxvii. 41. 3 2 Sam. iii. 27. 
 
SERMON CONCERNING THE SACRAMENT. 205 
 
 from his people. And shall we think that the wicked and 
 sinful person shall be excusable at the table of the Lord ? We 
 both read in St. Paul, that the church of Corinth was scourged 
 of the Lord, for misusing the Lord's Supper ;* and we may 
 plainly see Christ's church these many years miserably vexed 
 and oppressed, for the horrible profanation of the same. 
 
 Wherefore let us all, universal and singular, behold our 
 own manners and lives, to amend them. Yea, now at least, 
 let us call ourselves to an account ; that it may grieve us of 
 our former evil conversation, that we may hate sin, that we 
 may sorrow and mourn for our offences, that we may with 
 tears pour them out before God, that we may with sure trust 
 desire and crave the salve of his mercy, bought and purchased 
 with the blood of his dearly beloved Son Jesus Christ, to heal 
 our deadly wounds withal. For surely, if we do not with 
 earnest repentance cleanse the filthy stomach of our soul, it 
 must needs come to pass, that, as wholesome meat received 
 into a raw stomach corrupteth and marreth all, and is the 
 cause of further sickness; so shall we eat this wholesome 
 bread, and drink this cup, to our eternal destruction. Thus 
 we, and not other, must thoroughly examine, and not lightly 
 look over, ourselves, not other men ; our own conscience, not 
 other men's lives : which we ought to do uprightly, truly, and 
 with just correction. O, saith Chrysostom, let no Judas resort 
 to this table, let no covetous person approach. If any be a 
 disciple, let him be present. For Christ saith, With my dis- 
 ciples I make my passover. 3 Why cried the Deacon in the 
 primitive church, If any be holy, let him draw near ? Why 
 did they celebrate these mysteries, the choir-door being shut ? 
 Why were the public penitents and learners in religion com- 
 manded at this time to avoid ? Was it not because this table 
 received no unholy, unclean, or sinful guests ? Wherefore, if 
 servants dare not to presume to an earthly master's table, 
 whom they have offended, let us take heed we come not with 
 our sins unexamined into this presence of our Lord and Judge. 
 If they be worthy blame, which kiss the Prince's hand with a 
 filthy and unclean mouth, shalt thou be blameless, which with 
 a stinking soul, full of covetousness, fornication, drunkenness, 
 pride, full of wretched cogitations and thoughts, dost breathe 
 out iniquity and uncleanness on the bread and cup of the 
 Lord? 
 
 Thus have you heard, how you should come reverently and 
 
 1 1 Cor. xi. 29, 30. 2 Matt. xxvi. 18. 
 
 18 
 
20G SERMON CONCERNING THE SACRAMENT. 
 
 decently to the table of the Lord ; having the knowledge, out 
 of his word, of the thing itself and the fruits thereof; bringing 
 a true and constant faith — the root and well-spring of all new- 
 ness of life — as well in praising God and loving our neighbour, 
 as purging our own conscience from filthiness. So that, neither 
 the ignorance of the thing shall cause us to contemn it, nor 
 unfaithfulness make us void of fruit, nor sin and iniquity pro- 
 cure us God's plagues : but shall by faith, in knowledge and 
 amendment of life in faith, be here so united to Christ our 
 Head in his mysteries, to our comfort, that after we shall have 
 full fruition of him indeed, to our everlasting joy and eternal 
 life : to the which He bring us that died for us, and redeemed 
 us, Jesus Christ the righteous: to whom, with the Father and 
 the Holy Ghost, one true and eternal God, be all praise, ho- 
 nour, and dominion, for ever. Amen 
 
AN HOMILY 
 
 CONCERNING THE 
 
 COMING DOWN OF THE HOLY GHOST, AND THE MANIFOLD 
 GIFTS OF THE SAME. 
 
 FOR WHITSUNDAY. 
 
 Before we come to the declaration of the great and mani- 
 fold gifts of the Holy Ghost, wherewith the church of God 
 hath been evermore replenished ; it shall first be needful 
 briefly to expound unto you, whereof this feast of Pentecost, 
 or Whitsuntide, had his first beginning. You shall therefore 
 understand, that the feast of Pentecost was always kept the 
 fiftieth day after Easter ; a great and solemn feast among the 
 Jews, wherein they did celebrate the memorial of their de- 
 liverance out of Egypt, and also the memorial of the publish- 
 ing of the Law, which was given unto them in the mount 
 Sinai upon that day. It was first ordained and commanded 
 to be kept holy, not by any mortal man, but by the mouth of 
 the Lord himself; as we read in Levit. xxiii. and Deut. xvi. 1 
 The place appointed for the observation thereof was Jeru- 
 salem ; where was great recourse of people from all parts of 
 the world : as may well appear in the second chapter of the 
 Acts, wherein mention is made of Parthians, Medes, Elamites, 
 inhabiters of Mesopotamia, inhabiters of Jewry, Cappadocia, 
 Pontus, Asia, Phrygia, Pamphilia, and divers other such 
 places ; a whereby we may also partly gather, what great and 
 royal solemnity was commonly used in that feast. 
 
 Now, as this was given in commandment to the Jews in 
 the old Law, so did our Saviour Christ, as it were, confirm 
 the same in the time of the Gospel ; ordaining, after a sort, 
 a new Pentecost for his Disciples ; namely, when he sent 
 down the Holy Ghost visibly in form of cloven tongues like 
 fire, and gave them power to speak in such sort, that every 
 one might hear them, and also understand them in his own 
 
 1 Deut. xxiii. 16 ; Deut. xvi. 9. 2 Acts ii. 1, 9-12. 
 
 (207) 
 
208 THE FIRST PART OF THE 
 
 language. 1 Which miracle, that it might be had in perpetual 
 remembrance, the Church hath thought good to solemnize and 
 keep holy this day, commonly called Whitsunday. 
 
 And here is to be noted, that, as the Law was given to 
 the Jews in the mount Sinai, the fiftieth day after Easter ; 
 so was the preaching of the Gospel, through the mighty 
 power of the Holy Ghost, given to the Apostles in the mount 
 Sion, the fiftieth day after Easter. And hereof this feast hath 
 his name, to be called Pentecost, even of the number of the 
 days. For, as St. Luke writeth in the Acts of the Apostles, 
 when fifty days were come to an end, the Disciples being 
 all together with one accord in one place, the Holy Ghost 
 came suddenly among them, and sat upon each of them, like 
 as it had been cloven tongues of fire. 3 Which thing was 
 undoubtedly done, to teach the Apostles, and all other men, 
 that it is he which giveth eloquence and utterance in preach- 
 ing the Gospel ; that it is he which openeth the mouth to 
 declare the mighty works of God ; that it is he which engen- 
 dereth a burning zeal towards God's word ; and giveth all 
 men a tongue, yea, a fiery tongue ; so that they may boldly 
 and cheerfully profess the truth in the face of the whole 
 world ; as Isaiah was endued with this spirit. The Lord, 
 saith Isaiah, gave me a learned and a skilful tongue, so that I 
 might know to raise up them that are fallen with the word. 3 
 The Prophet David crieth to have this gift, saying, Open 
 thou my lips, Lord, and my mouth shall shew forth thy 
 praise. 4 For our Saviour Christ also in the Gospel saith to 
 his Disciples, It is not you that speak, but the Spirit of your 
 Father which is within you. 5 All which testimonies of Holy 
 Scripture do sufficiently declare, that the mystery in the 
 tongues betokeneth the preaching of the Gospel, and the open 
 confession of the Christian faith, in all them that are possessed 
 with the Holy Ghost. So that, if any man be a dumb Chris- 
 tian — not professing his faith openly, but cloaking and colour- 
 ing himself for fear of danger in time to come — he giveth 
 men occasion, justly, and with good conscience, to doubt lest 
 he have not the grace of the Holy Ghost within him, because 
 he is tongue-tied, and doth not speak. 
 
 Thus, then, have ye heard the first institution of this feast 
 of Pentecost, or Whitsuntide, as well in the old law among 
 the Jews, as also in the time of the Gospel among the Chris- 
 tians. Now let us consider what the Holy Ghost is, and 
 
 1 Acts ii. 1-9. 2 Acts ii. 1-4. 3 Isa. 1. 4. 4 Ps. li. 15. 5 Matt. x. 20. 
 
SERMON FOR WHITSUNDAY. 209 
 
 how, consequently, he worketh his miraculous work towards 
 mankind. 
 
 The Holy Ghost is a spiritual and divine substance, the 
 Third Person in the Deity, distinct from the Father and the 
 Son, and yet proceeding from them both. Which thing to be 
 true, both the creed of Athanasius beareth witness, and may 
 be also easily proved by most plain testimonies of God's holy 
 word. When Christ was baptized of John in the river Jor- 
 dan, we read that the Holy Ghost came down in form of a 
 dove ; and that the Father thundered from heaven, saying, 
 This is my dear, and well-beloved Son, in whom I am well 
 pleased. 1 Where note three divers and distinct persons, the 
 Father, the Son, and the Holy Ghost ; which all notwith- 
 standing are not three Gods, but one God. Likewise, when 
 Christ did first institute and ordain the sacrament of baptism, 
 he sent his Disciples into the whole world, willing them to 
 baptize all nations, in the name of the Father, the Son, and 
 the Holy Ghost. 3 And in another place he saith, I will pray 
 unto my Father, and he shall give you another Comforter. 3 
 Again, When the Comforter shall come, whom I will send 
 from my Father, &c. 4 These, and such other places of the 
 New Testament do so plainly and evidently confirm the dis- 
 tinction of the Holy Ghost from the other persons in the 
 Trinity, that no man possibly can doubt thereof, unless he 
 will blaspheme the everlasting truth of God's word. As for 
 his proper nature and substance, it is altogether one with God 
 the Father, and God the Son ; that is to say, spiritual, eternal, 
 uncreated, incomprehensible, almighty ; to be short, he is even 
 God and Lord everlasting. Therefore he is called the Spirit 
 of the Father ; therefore he is said to proceed from the Father 
 and the Son ; and therefore he was equally joined with them 
 in the commission, that the Apostles had, to baptize all nations. 
 
 But, that this may appear more sensibly to the eyes of all 
 men, it shall be requisite to come to the other part, namely, to 
 the wonderful and heavenly works of the Holy Ghost ; which 
 plainly declare unto the world his mighty and divine power. 
 
 First, it is evident that he did wonderfully govern and direct 
 the hearts of the Patriarchs and Prophets in the old time ; 
 illuminating their minds with the knowledge of the true Mes- 
 sias, and giving them utterance to prophesy of things that 
 should come to pass long time after. For, as St. Peter Avit- 
 nesseth, the prophecy came not in old time by the will of 
 
 1 Matt. iii. 17. 2 Matt, xxviii. 19. 3 John xiv. 16. * John xv. 26. 
 
 18* 
 
210 THE FIRST PART OF THE 
 
 man ; but the holy men of God spake as they were moved 
 inwardly by the Holy Ghost. 1 And of Zachary the High 
 Priest it is said in the Gospel, that he being full of the Holy 
 Ghost, prophesied and praised God. 3 So did also Simeon, 
 Anna, Mary, and divers other, to the great wonder and admi- 
 ration of all men. 
 
 Moreover, was not the Holy Ghost a mighty worker in 
 the conception and the nativity of Christ our Saviour ? St. 
 Matthew saith, that the blessed Virgin was found with child 
 of the Holy Ghost, before Joseph and she came together. 3 
 And the Angel Gabriel did expressly tell her, that it should 
 so come to pass, saying, The Holy Ghost shall come upon 
 thee, and the power of the Most High shall overshadow thee. 4 
 A marvellous matter, that a woman should conceive and bear 
 a child without the knowledge of man ! 
 
 But where the Holy Ghost worketh, there nothing is im- 
 possible ; as may further also appear by the inward regene- 
 ration and sanctification of mankind. When Christ said to 
 Nicodemus, Unless a man be born anew, of water and the 
 Spirit, he cannot enter into the kingdom of God, he was 
 greatly amazed in his mind, and began to reason with Christ, 
 demanding how a man might be born which was old ? Can 
 he enter, saith he, into his mother's womb again, and so be 
 born anew ? 5 Behold a lively pattern of a fleshly and carnal 
 man ! He had little or no intelligence of the Holy Ghost ; 
 and, therefore, he goeth bluntly to work, and asketh how 
 this thing were possible to be true. Whereas, otherwise, if 
 he had known the great power of the Holy Ghost in this 
 behalf, that it is he which inwardly worketh the regeneration 
 and new birth of mankind, he would never have marvelled at 
 Christ's words, but would have rather taken occasion thereby 
 to praise and glorify God. For, as there are three several 
 and sundry persons in the Deity ; so have they three several 
 and sundry offices proper unto each of them : The Father to 
 create, the Son to redeem, the Holy. Ghost to sanctify and 
 regenerate. Whereof the last, the more it is hid from our 
 understanding, the more it ought to move all men to wonder 
 at the secret and mighty working of God's Holy Spirit, which 
 is within us. For it is the Holy Ghost, and no other thing, 
 that doth quicken the minds of men, stirring up good and 
 godly motions in their hearts, which are agreeable to the will 
 
 • 2 Pet. i. 21. 2 Luke i. 6, 7. 3 Matt. i. 18. 
 
 4 Luke i. 35. 5 John iii. 3, 4. 
 
SERMON FOR WHITSUNDAY. 211 
 
 and commandment of God, such as otherwise of their own 
 crooked and perverse nature they should never have. That 
 which is born of the flesh, saith Christ, is flesh, and that 
 which is born of the Spirit is spirit. 1 As who should say, 
 Man of his own nature is fleshly and carnal, corrupt and 
 naught, sinful and disobedient to God, without any spark of 
 goodness 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 faith, charitable and godly motions — - 
 if he have any at all in him — they proceed only of the Holy 
 Ghost ; who is the only worker of our sanctification, and 
 maketh us new men in Christ Jesus. Did not God's Holy 
 Spirit miraculously work in the child David, when of a poor 
 shepherd 3 he became a princely Prophet ? Did not God's 
 Holy Spirit miraculously work in Matthew, sitting at the 
 receipt of custom, 3 when of a proud publican he became an 
 humble and lowly Evangelist ? And who can choose but 
 marvel to consider, that Peter should become, of a simple 
 fisher, a chief and mighty Apostle 1 Paul, of a cruel and 
 bloody persecutor, a faithful disciple of Christ, to teach the 
 Gentiles ? Such is the power of the Holy Ghost to regene- 
 rate men, and as it were to bring them forth anew, so that 
 they shall be nothing like the men that they were before. 
 
 Neither doth he think it sufficient inwardly to work the 
 spiritual and new birth of man, unless he do also dwell and 
 abide in him. Know ye not, saith St. Paul, that ye are the 
 temple of God, and that his Spirit dwelleth in you ? 4 Know 
 ye not that your bodies are the temples of the Holy Ghost, 
 which is within you ? 5 Again he saith, You are not in the 
 flesh, but in the Spirit. 6 For why ? The Spirit of God 
 dwelleth in you. To this agreeth the doctrine of St. John, 
 writing on this wise : The anointing which ye have received — 
 he meaneth the Holy Ghost — dwelleth in you. 7 And the 
 doctrine of Peter saith the same, who hath these words : The 
 Spirit of glory and of God resteth upon you. 8 O what com- 
 fort is this to the heart of a true Christian, to think that the 
 Holy Ghost dwelleth within him ! If God be with us, as the 
 Apostle saith, who can be against us? 9 
 
 O but how shall I know that the Holy Ghost is within 
 me ? some man perchance will say. 
 
 1 John iii. 6. 2 1 Sam. xvii. 12, 15. 3 Matt. ix. 9. 
 
 4 1 Cor. iii. 16. 5 1 Cor. vi. 19. 6 R om- v jji. 9. 
 
 7 1 John ii. 27. 8 1 Pet. iv. 14. » Rom. viii. 31. 
 
212 THE FIRST PART OF THE 
 
 Forsooth, as the tree is known by his fruit, 1 so is also the 
 Holy Ghost. The fruits of the Holy Ghost, according to the 
 mind of St. Paul, are these: Love, joy, peace, long-suffering, 
 gentleness, goodness, faithfulness, meekness, temperance, &c. 9 
 Contrariwise, the deeds of the flesh are these : Adultery, for- 
 nication, uncleanness, wantonness, idolatry, witchcraft, hatred, 
 debate, emulation, wrath, contention, sedition, heresy, envy, 
 murder, drunkenness, gluttony, and such like. 3 Here is now 
 that glass, wherein thou must behold thyself, and discern 
 whether thou have the Holy Ghost within thee, or the spirit 
 of the flesh. If thou see that thy works be virtuous and good, 
 consonant to the prescript rule of God's word, savouring and 
 tasting not of the flesh, but of the Spirit ; then assure thyself 
 that thou art endued with the Holy Ghost: otherwise, in think- 
 ing well of thyself, thou dost nothing else but deceive thyself. 
 
 The Holy Ghost doth always declare himself by his fruit- 
 ful and gracious gifts ; namely, by the word of wisdom ; by 
 the word of knowledge, which is the understanding of the 
 Scriptures ; by faith ; in doing of miracles ; by healing them 
 that are diseased ; by prophecy, which is the declaration of 
 God's mysteries ; by discerning of spirits ; diversities of 
 tongues ; interpretation of tongues ; and so forth. 4 All which 
 gifts, as they proceed from one Spirit, and are severally given 
 to man according to the measurable distribution of the Holy 
 Ghost ; 5 even so do they bring men, and not without good 
 cause, into a wonderful admiration of God's divine power. 
 
 Who will not marvel at that which is written in the Acts 
 of the Apostles, to hear their bold confession before the council 
 at Jerusalem ; 6 and to consider that they went away with joy 
 and gladness, rejoicing that they were counted worthy to suffer 
 rebukes and checks for the name and faith of Jesus Christ? 7 
 This was the mighty work of the Holy Ghost; who, because 
 he giveth patience and joy fulness of heart in temptation and 
 affliction, hath therefore worthily obtained this name in Holy 
 Scripture, to be called a Comforter. 
 
 Who will not also marvel to read the learned and heavenly 
 sermons of Peter and the other Disciples ; considering that 
 they were never brought up in school of learning, but called 
 even from their nets, to supply the rooms of Aposdes ? 
 This was likewise the mighty work of the Holy Ghost ; who, 
 
 i Matt. xii. 33. 2 Gal. v. 22, 23. 3 Gal. v. 19-22. 
 
 -* 1 Cor. xii. 7-11. 5 1 Cor. xii. 11. 6 Acts v. 29-33. 
 
 7 Acts v. 41. 
 
SERMON FOR WHITSUNDAY. 213 
 
 because he doth instruct the hearts of the simple in the true 
 knowledge of God and his holy word, is most justly termed 
 by this name and title, to be the Spirit of Truth. 1 Eusebius, 
 in his Ecclesiastical History, telleth a strange story of a cer- 
 tain learned and subtile Philosopher; who, being an extreme 
 adversary to Christ and his doctrine, could by no kind of 
 learning be converted to the faith, but was able to withstand 
 all the arguments, that could be brought against him, with little 
 or no labour. At length there started up a poor simple man, 
 of small wit and less knowledge, one that was reputed among 
 the learned as an idiot, and he, on God's name, would needs 
 take in hand to dispute with this proud Philosopher. The 
 Bishops and other learned men, standing by, were marvel- 
 lously abashed at the matter, thinking that by his doings they 
 should be all confounded, and put to open shame. He not- 
 withstanding goeth on ; and, beginning in the name of the 
 Lord Jesus, brought the Philosopher to such point in the 
 end, contrary to all men's expectation, that he could not 
 choose but acknowledge the power of God in his words, and 
 to give place to the truth. Was not this a miraculous work, 
 that one silly soul, of no learning, should do that which many 
 Bishops of great knowledge and understanding were never 
 able to bring to pass ? So true is the saying of Bede : Where 
 the Holy Ghost doth instruct and teach, there is no delay at 
 all in learning. 
 
 Much more might here be spoken of the manifold gifts and 
 graces of the Holy Ghost, most excellent and wonderful in 
 our eyes : but to make a long discourse through all, the short- 
 ness of time will not serve. And seeing ye have heard the 
 chiefest, ye may easily conceive and judge of the rest. 
 
 Now were it expedient to discuss this question ; Whether 
 all they, which boast and brag that they have the Holy Ghost, 
 do truly challenge this unto themselves, or no ? Which doubt, 
 because it is necessary and profitable, shall, God willing, be 
 dissolved in the next part of this Homily. In the mean season, 
 let us — as we are most bound — give hearty thanks to God the 
 Father, and his Son Jesus Christ, for sending down this Com- 
 forter into the world ; humbly beseeching him so to work in 
 our hearts by the power of his Holy Spirit, that we, being 
 regenerate and newly born again in all goodness, righteous- 
 ness, sobriety, and truth, may in the end be made partakers 
 
 1 John xiv. 17. 
 
214 THE SECOND PART OF THE 
 
 of everlasting life in his heavenly kingdom, through Jesus 
 Christ our Lord and Saviour. Amen. 
 
 THE SECOND PART OF THE HOMILY CONCERNING 
 THE HOLY GHOST; DISSOLVING THIS DOUBT, 
 WHETHER ALL MEN RIGHTLY CHALLENGE TO 
 THEMSELVES THE HOLY GHOST, OR NO. 
 
 Our Saviour Christ, departing out of the world unto his 
 Father, promised his disciples to send down another Com- 
 forter, that should continue with them for ever, 1 and direct 
 them into all truth. 3 "Which thing to be faithfully and truly 
 performed, the Scriptures do sufficiently bear witness. Nei- 
 ther must we think that this Comforter was either promised, 
 or else given, only to the Apostles, but also to the universal 
 church of Christ, dispersed through the whole world. For, 
 unless the Holy Ghost had been always present, governing 
 and preserving the church from the beginning, it could never 
 have sustained so many and great brunts of affliction and per- 
 secution, with so little damage and harm as it hath. And the 
 words of Christ are most plain in this behalf, saying, that the 
 Spirit of truth should abide with them for ever ; 3 that he 
 would be with them always — he meaneth by grace, virtue, 
 and power — even to the world's end. 4 Also in the prayer 
 that he made to his Father a little before his death, he maketh 
 intercession, not only for himself and his Apostles, but indif- 
 ferently for all them that should believe in him through their 
 words ; 5 that is to wit, for his whole church. Again, St. Paul 
 saith, If any man have not the Spirit of Christ, the same is 
 not his. 6 Also in the words following : We have received 
 the Spirit of adoption, whereby we cry, Abba, Father. 7 
 Hereby then it is evident and plain to all men, that the 
 Holy Ghost was given, not only to the AposUes, but also to 
 the whole body of Christ's congregation ; although not in like 
 form and majesty as he came down at the feast of Pentecost. 
 
 But now herein standeth the controversy : Whether all men 
 
 1 John xiv. 16. 2 John xvi. 13. 3 John xiv. 16. 4 Matt, xxviii. 20. 
 6 John xvii. 20. 6 Rom. viii. 9. 7 Rom. viii. 15. 
 
SERMON FOR AVHITSUNDAY. 215 
 
 do justly arrogate to themselves the Holy Ghost, or no 1 The 
 Bishops of Rome have for a long time made a sore challenge 
 thereunto, reasoning for themselves after this sort. The Holy 
 Ghost, say they, was promised to the church, and never for- 
 saketh the church. But we are the chief heads and the prin- 
 cipal part of the church : therefore we have the Holy Ghost 
 for ever ; and whatsoever things we decree are undoubted 
 verities, and oracles of the Holy Ghost. 
 
 That ye may perceive the weakness of this argument, it is 
 needful to teach you, first, what the true church of Christ is ; 
 and then to confer the Church of Rome therewith, to discern 
 how well they agree together. 
 
 The true church is an universal congregation or fellowship 
 of God's faithful and elect people, built upon the foundation 
 of the Apostles and Prophets, Jesus Christ himself being the 
 head corner-stone. 1 And it hath always three notes or marks, 
 whereby it is known : Pure and sound doctrine ; The sacra- 
 ments ministered according to Christ's holy institution ; And 
 the right use of ecclesiastical discipline. This description of 
 the church is agreeable both to the Scriptures of God, and 
 also to the doctrine of the ancient Fathers ; so that none may 
 justly find fault therewith. 
 
 Now, if you will compare this with the Church of Rome — 
 not as it was in the beginning, but as it is at present, and hath 
 been for the space of nine hundred years and odd — you shall 
 well perceive the state thereof- to be so far wide from the na- 
 ture of the true church, that nothing can be more. For, nei- 
 ther are they built upon the foundation of the Apostles and 
 Prophets, retaining the sound and pure doctrine of Christ 
 Jesus ; neither yet do they order the sacraments, or else the 
 ecclesiastical keys, in such sort as he did first institute and 
 ordain them : but have so intermingled their own traditions 
 and inventions, by chopping and changing, by adding and 
 plucking away, that now they may seem to be converted into 
 a new guise. Christ commended to his church a sacrament 
 of his body and blood : they have changed it into a sacrifice 
 for the quick and the dead. Christ did minister to his Apos- 
 tles, and the Apostles to other men indifferently, under both 
 kinds : they have robbed the lay people of the cup, saying, 
 that for them one kind is sufficient. Christ ordained no other 
 element to be used in baptism, but only water ; whereunto 
 when the word is joined, it is made, as St. Augustine saith, a 
 
 1 Ephes, ii. 20. 
 
210 THE SECOND PART OF THE 
 
 full and perfect sacrament ; they, being wiser in their own 
 conceit than Christ, think it is not well nor orderly done, un- 
 less they use conjuration, unless they hallow the water, unless 
 there be oil, salt, spittle, tapers, and such other dumb ceremo- 
 nies, serving to no use ; contrary to the plain rule of St. Paul, 
 who willeth all things to be done in the church to edification. 1 
 Christ ordained the authority of the keys to excommunicate 
 notorious sinners, and to absolve them which are truly peni- 
 tent : they abuse this power at their own pleasure, as well in 
 cursing the godly with bell, book, and candle, as also in ab- 
 solving the reprobate, which are known to be unworthy of 
 any Christian society : whereof they that lust to see exam- 
 ples, let them search their lives. To be short, look what our 
 Saviour Christ pronounced of the Scribes and Pharisees in 
 the Gospel : the same may be boldly and with safe conscience, 
 pronounced of the Bishops of Rome ; namely, that they have 
 forsaken, and daily do forsake, the commandments of God, to 
 erect and set up their own constitutions. Which thing being 
 true, as all they which have any light of God's word must 
 needs confess, we may well conclude, according to the rule 
 of Augustine, that the Bishops of Rome and their adherents 
 are not the true church of Christ, much less then to be taken 
 as chief heads and rulers of the same. Whosoever, saith he, 
 do dissent from the Scriptures concerning the head, although 
 they be found in all places where the church is appointed, yet 
 are they not in the church : a plain place, concluding directly 
 against the Church of Rome. 
 
 Where is now the Holy Ghost, which they so stoutly do 
 claim to themselves ? Where is now the Spirit of truth, that 
 will not suffer them in any wise to err ? If it be possible to 
 be there, where the true church is not, then is it at Rome : 
 otherwise it is but a vain brag, and nothing else. St. Paul 
 as ye have heard before, saith, If any man have not the Spirii 
 of Christ, the same is not his. 3 And, by turning the words, 
 it may be truly said, If any man be not of Christ, the same 
 hath not the Spirit. Now to discern who are truly his, and 
 who not, we have this rule given us ; that his sheep do always 
 hear his voice. 3 And St. John saith, He that is of God hear- 
 eth God's word. 4 Whereof it followeth, that the Popes, in 
 not hearing Christ's voice, as they ought to do, but preferring 
 their own decrees before the express word of God, do plainlj 
 
 1 1 Cor. xiv. 5. 2 Rom. viii. 9. 3 John x. 3. 4 John viii. 47. 
 
SERMON FOR WHITSUNDAY. 
 
 21? 
 
 argue to the world that they are not of Christ, nor yet pos- 
 sessed with his Spirit. 
 
 But here they will allege for themselves, that there are 
 divers necessary points not expressed in Holy Scripture, 
 which were left to the revelation of the Holy] Ghost ; who 
 being given to the church, according to Christ's promise, 1 
 hath taught many things from time to time, which the Apos- 
 tles could not then bear. 
 
 To this we may easily answer by the plain words of Christ, 
 teaching us that the proper office of the Holy Ghost is, not to 
 institute and bring in new ordinances, contrary to his doctrine 
 before taught ; but to expound and declare those things which 
 he had before taught, so that they might be well and truly un- 
 derstood. When the Holy Ghost, saith he, shall come, he 
 shall lead you into all truth. 3 What truth does he mean ? 
 Any other than he himself had before expressed in his word ? 
 No. For he saith, He shall take of mine, and shew unto you. 3 
 Again, he shall bring you in remembrance of all things that I 
 have told you. 4 It is not then the duty and part of any Chris- 
 tian, under pretence of the Holy Ghost, to bring in his own 
 dreams and fantasies into the church : but he must diligently 
 provide that his doctrine and decrees be aggreeable to Christ's 
 holy Testament ; otherwise, in making the Holy Ghost the 
 author thereof, he doth blaspheme and belie the Holy Ghost 
 to his own condemnation. 
 
 Now, to leave their doctrine, and to come to other points. 
 
 What shall we think or judge of the Pope's intolerable 
 pride ? The Scripture saith, that God resisteth the proud, and 
 sheweth grace to the humble 5 . Also it pronounceth them 
 blessed which are poor in spirit ; 6 promising that they which 
 humble themselves shall be exalted. And Christ our Saviour 
 willeth all his to learn of him, because he is humble and meek. 7 
 As for pride, St. Gregory saith, it is the root of all mischief. 
 And St. Augustine's judgment is this, that it maketh men 
 devils. Can any man then, which either hath or shall read 
 the Popes' lives, justly say that they had the Holy Ghost 
 within them ? First, as touching that they will be termed uni- 
 versal Bishops and Heads of all Christian churches through 
 the world : we have the judgment of Gregory expressly against 
 them ; who, writing to Mauritius the Emperor, condemneth 
 
 1 John xvi. 17. 2 John xvi. 13. 3 John xvi. 15. 
 
 * John xiv. 26. 5 James iv. 6 ; 1 Pet. v. 5. 6 Matt. v. 3. 
 
 Matt. xi. 29. 
 
 19 
 
218 THE SECOND PART OF THE 
 
 John, Bishop of Constantinople, in that behalf, calling him 
 the Prince of pride, Lucifer's successor, and the forerunner of 
 Antichrist. St. Bernard also agreeing thereunto, saith, What 
 greater pride can there be, than that one man should prefer 
 his own judgment before the whole congregation, as though 
 he only had the Spirit of God ? And Chrysostom pronounceth 
 a terrible sentence against them ; affirming plainly, that who- 
 soever seeketh to be chief in earth shall find confusion in hea- 
 ven ; and that he, which striveth for the supremacy, shall not 
 be reputed among the servants of Christ. Again he saith, To 
 desire a good work, it is good ; but to covet the chief degree 
 of honour, it is mere vanity. Do not these places sufficiently 
 convince their outrageous pride, in usurping to themselves a 
 superiority above all other, as well Ministers and Bishops, as 
 Kings also and Emperors. 
 
 But, as the lion is known by his claws, so let us learn to 
 know these men by their deeds. What shall we say of him, 
 that made the noble King Dandalus to be tied by the neck with 
 a chain, and to lie flat 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 spirit of the devil ? Such 
 a tyranj was Pope Clement the Sixth. What shall we say 
 of him, that proudly and contemptuously trod Frederick the 
 Emperor under his feet, applying the verse of the Psalm unto 
 himself, Thou shalt go upon the lion and the adder, the young 
 lion and the dragon thou shalt tread under thy foot? 1 Shall 
 we say that he had God's Holy Spirit within him, and not 
 rather the spirit of the devil ? Such a tyrant was Pope Alex- 
 ander the Third. What shall we say of him, that armed and 
 animated the son against the father, causing him to be taken, 
 and to be cruelly famished to death, contrary to the law both 
 of God, and also of nature ? Shall we say that he had God's 
 Holy Spirit within him, and not rather the Spirit of the devil ? 
 Such a tyrant was Pope Pascal the Second. What shall we 
 say of him, that came into his popedom like a fox, that reigned 
 like a lion, and died like a dog ? Shall we say that he had 
 God's Holy Spirit within him, and not rather the spirit of the 
 devil ? Such a tyrant was Pope Boniface the Eighth. What 
 shall we say of him, that made Henry the Emperor, with his 
 wife and his young child, to stand at the gates of the city in 
 the rough winter, bare footed and bare legged, only clothed in 
 linsey woolsey, eating nothing from morning to night, and that 
 
 1 Ps. xci. 13. 
 
SERMON FOR WHITSUNDAY. 219 
 
 for the space of three days ? Shall we say that he had God's 
 Holy Spirit within him, and not rather the spirit of the devil ? 
 Such a tyrant was Pope Hildebrand ; most worthy to be 
 called a fire-brand, if we shall term him as he hath best de- 
 served. 
 
 Many other examples might here be alleged ; as of Pope 
 Joan the harlot, that was delivered of a child in the high 
 street, going solemnly in procession ; of Pope Julius the 
 Second, that wilfully cast St. Peter's keys into the river 
 Tiberis ; of Pope Urban the Sixth, that caused five Cardinals 
 to be put in sacks, and cruelly drowned ; of Pope Sergius the 
 Third, that persecuted the dead body of Formosus his prede- 
 cessor, when it had been buried eight years ; of Pope John, 
 the fourteenth of that name, who having his enemy delivered 
 into his hands, caused him first to be stripped stark naked, 
 his beard to be shaven, and to be hanged up a whole day by 
 the hair, then to be set upon an ass with his face backward 
 toward the tail, to be carried round about the city in despite, 
 to be miserably beaten with rods, last of all, to be thrust out 
 of his country, and to be banished for ever. 
 
 But to conclude, and make an end, ye shall briefly take this 
 short lesson ; wheresoever ye find the spirit of arrogance and 
 pride, the spirit of envy, hatred, contention, cruelty, murder, 
 extortion, witchcraft, necromancy, &c, assure yourselves that 
 there is the spirit of the devil, and not of God, albeit they 
 pretend outwardly to the world never so much holiness. For, 
 as the Gospel teacheth us, the Spirit of Jesus is a good Spirit, 
 an holy. Spirit, a sweet Spirit, a lowly Spirit, a merciful Spi- 
 rit, full of charity and love, full of forgiveness and pity, not 
 rendering evil for evil, extremity for extremity, but overcom- 
 ing evd with good, and remitting all offence even from the 
 heart. According to which rule, if any man live uprightly, 
 of him it may be safely pronounced, that he hath the Holy 
 Ghost within him : if not, then it is a plain token that he doth 
 usurp the name of the Holy Ghost in vain. 
 
 Therefore, dearly beloved, according to the good counsel of 
 St. John, Believe not every spirit, but first try them whether 
 they be of God or no. 1 Many shall come in my name, saith 
 Christ, and shall transform themselves into Angels of light, 
 deceiving — if it be possible — the very elect. 2 They shall 
 come unto you in sheep's clothing, being inwardly cruel and 
 ravening wolves. They shall have an outward shew of great 
 
 1 1 John iv. 1. 2 Matt xxiv. 5, 24; 2 Cor. xi. 14. 
 
220 SECOND PART OF THE SERMON EOR WHITSUNDAY. 
 
 holiness and innocency of life, so that ye shall hardly or no* 
 at all discern them. But the rule that ye must follow is this 
 To judge them by their fruits. 1 Which if they be wicked and 
 naught, then it is unpossible that the tree of whom they pro- 
 ceed should be good. Such were all the Popes and Prelates 
 of Rome for the most part; as doth well appear in the story 
 of their lives ; and, therefore, they are Avorthily accounted 
 among the number of false Prophets, and false Christs, 2 which 
 deceived the world a long while. The Lord of heaven and 
 earth defend us from their tyranny and pride : that they never 
 enter into his vineyard again, to the disturbance of his silly 
 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, 
 so work in all men's hearts, by the mighty power of the Holy 
 Ghost, that the comfortable Gospel of his Son Christ may be 
 truly preached, truly received, and truly followed in all places ; 
 to the beating down of sin, death, the pope, the devil, and all 
 the kingdom of Antichrist ; that, the scattered and dispersed 
 sheep being at length gathered into one fold, we may in the 
 end rest all together in the bosom of Abraham, Isaac, and 
 Jacob ; there to be partakers of eternal and everlasting life, 
 through the merits and death of Jesus Christ our Saviour. 
 Amen. 
 
 1 Matt vii. 20. 2 Mark xiii. 6 ; Luke xxi. 8. 
 
AN HOMILY 
 
 IDLENESS. 
 
 Forasmuch as man, being not born to ease and rest, but to 
 labour and travail, is by corruption of nature through sin so 
 far degenerated and grown out of kind, that he take h idleness 
 to be no evil at all, but rather a commendable thing, seemly 
 for those that be wealthy ; and therefore is greedily embraced 
 of most part of men, as agreeable to their sensual affection, 
 and all labour and travail is diligently avoided, as a thing 
 painful and repugnant to the pleasure of the flesh : it is neces- 
 sary to be declared unto you, that by the ordinance of God, 
 which he hath set in the nature of man, every one ought, in 
 his lawful vocation and calling, to give himself to labour ; 
 and that idleness, being repugnant to the same ordinance, is a 
 grievous sin, and also, for the great inconveniences and mis- 
 chiefs which spring thereof, an intolerable evil ; to the intent 
 that, when ye understand the same, ye may diligently flee 
 from it, and on the other part earnestly apply yourselves, 
 every man in his vocation, to honest labour and business ; 
 which as it is enjoined unto man by God's appointment, so 
 it wanteth not his manifold blessings and sundry benefits. 
 
 Almighty God, after that he had created man, put him into 
 Paradise, that he might dress and keep it : but, when he had 
 transgressed God's commandment, eating the fruit of the tree 
 which was forbidden him, Almighty God, forthwith did cast 
 him out of Paradise into this woful vale of misery ; enjoining 
 him to labour the ground that he was taken out of, and to eat 
 his bread in the sweat of his face all the days of his life. 1 It 
 is the appointment and will of God, that every man, during the 
 time of this mortal and transitory life, should give himself to 
 some honest and godly exercise and labour, and every one fol- 
 low his own business, and to walk uprightly in his own calling. 
 Man, saith Job, is born to labour. 3 And we are commanded 
 
 1 Gen. iii. 17-24. 2 Job v. 7. 
 
 19* (221) 
 
222 SERMON AGAINST IDLENESS. 
 
 by Jesus Sirach not to hate painful works, neither husbandry, 
 or other such mysteries of travail, which the Highest hath 
 created. 1 The Wise Man also exhoi'teth us to drink the 
 waters of our own cistern, and of the rivers that run out of 
 the midst of our own well ; a meaning thereby that we should 
 live of our own labours, and not devour the labours of other. 
 St. Paul hearing, that, among the Thessalonians there were 
 certain that lived dissolutely and out of order, that is to say, 
 which did not work, but were busy-bodies ; not getting their 
 own living with their own travail, but eating other men's 
 bread of free cost ; did command the said Thessalonians, not 
 only to withdraw themselves, and abstain from the familiar 
 company of such inordinate persons, but also that, if there were 
 any such among them that would not labour, the same should 
 not eat, nor have any living at other men's hands. 3 "Which 
 doctrine of St. Paul, no doubt, is grounded upon the general 
 ordinance of God, which is, that every man should labour ; 
 and therefore it is to be obeyed of all men, and no man can 
 justly exempt himself from the same. 
 
 But, when it is said, all men should labour, it is not so 
 straightly meant, that all men should use handy labour : but, 
 as there be divers sorts of labours, some of the mind, and 
 some of the body, and some of both ; so every one — except, 
 by reason of age, debility of body, or want of health, he be 
 unapt to labour at all — ought, both for the getting of his own 
 living honestly and for to profit others, in some kind of labour 
 to exercise himself, according as the vocation, whereunto God 
 hath called him, shall require. So that, whosoever doth good 
 to the commonweal and society of men with his industry and 
 labour — whether it be by governing the commonweal publicly, 
 or by bearing public office or ministry, or by doing any com- 
 mon necessary affairs of his country, or by giving counsel, or 
 by teaching and instructing others, or by what other means 
 soever he be occupied, so that a profit and benefit redound 
 thereof unto others — the same person is not to be accounted 
 idle, though he work no bodily labour ; nor is to be denied 
 his living, if he attend his vocation, though he work not with 
 his hands. Bodily labour is not required of them, which, by 
 reason of their vocation and office, are occupied in the labour 
 of the mind, to the profit and help of others. 
 
 St. Paul exhorteth Timothy to eschew and refuse idle 
 widows, which go about from house to house, because they 
 
 > Ecclus. vii. 15. 2 p rov . v% 15. s 2 Thess. iii. 10-13. 
 
SERMON AGAINST IDLENESS. 223 
 
 are not only idle, but prattlers also, and busy-bodies, speaking 
 things which are not comely. 1 The Prophet Ezekiel, de- 
 claring what the sins of the city of Sodom were, reckoneth 
 idleness to be one of the principal. The sins, saith he, of 
 Sodom were these ; pride, fulness of meat, abundance and 
 idleness ; these things had Sodom and her daughters, 2 mean- 
 ing the cities subject to her. The horrible and strange kind 
 of destruction of that city, and all the country about the same, 
 which was fire and brimstone raining from heaven, most mani- 
 festly declareth what a grievous sin idleness is, and ought to 
 admonish us to flee from the same, and embrace honest and 
 godly labour. But, if we give ourselves to idleness and sloth, 
 to lurking and loitering, to wilful wandering, and wasteful 
 spending, never settling ourselves to honest labour, but living 
 like drone bees by the labours of other men, then do we break 
 the Lord's commandment ; we go astray from our vocation, 
 and incur the danger of God's wrath and heavy displeasure, 
 to our endless destruction, except by repentance we turn 
 again unfeignedly unto God. 
 
 The inconveniences and mischiefs that come of idleness, 
 as well to man's body as to his soul, are more than can in 
 short time be well rehearsed. Some we shall declare and 
 open unto you ; that, by considering them, ye may the better 
 with yourselves gather the rest. 
 
 An idle hand, saith Solomon, maketh poor, but a quick 
 labouring hand maketh rich. 3 Again, He that tilleth his land 
 shall have plenteousness of bread ; but he that floweth in idle- 
 ness is a very fool, and shall have poverty enough. 4 Again, 
 A slothful body will not go to plough for cold of the winter ; 
 therefore shall he go a begging in summer, and have nothing. 5 
 But what shall we need to stand much about the proving of 
 this, that poverty followeth idleness ? We have too much ex- 
 perience thereof — the thing is the more to be lamented — in 
 this realm. For a great part of the beggary, that is among 
 the poor, can be imputed to nothing so much as to idleness, 
 and to the negligence of parents, which do not bring up their 
 children either in good learning, honest labour, or some com- 
 mendable occupation or trade, whereby, when they come to 
 age, they might get their living. Daily experience also 
 teacheth, that nothing is more an enemy or pernicious to the 
 
 1 1 Tim. v. 13. 2 Ezek. xvi. 49. 3 Prov. x. 4. 
 
 4 Prov. xxviii. 19 ; xii. 11. 5 Prov. xx. 4. 
 
224 SERMON AGAINST IDLENESS. 
 
 health of man's body, than is idleness ; too much ease and 
 sleep, and want of exercise. 
 
 But these and such-like incommodities, albeit they be great 
 and noisome, yet, because they concern chiefly the body and 
 external goods, they are not to be compared with the mis- 
 chiefs and inconveniences, which through idleness happen to 
 the soul ; whereof we will recite some. Idleness is never 
 alone, but hath always a long tail of other vices hanging on, 
 which corrupt and infect the whole man after such sort, that 
 he is made at length nothing else but a lump of sin. Idleness, 
 saith Jesus Sirach, bringeth much evil and mischief. 1 St. 
 Bernard calleth it the mother of all evils, and stepdame of all 
 virtues ; adding moreover, that it doth prepare, and as it were 
 tread the way to hell-fire. Where idleness is once received, 
 there the devil is always ready to set in his foot, and to plant 
 all kind of wickedness and sin, to the everlasting destruction 
 of man's soul. Which thing to be most true, we are plainly 
 taught in the thirteenth of Matthew ; where it is said, that the 
 enemy came while men were asleep, and sewed naughty tares 
 among the good wheat. 2 In very deed, the best time that the 
 devil can have to work his feat is when men be asleep, that is 
 to say, idle ; then is he most busy in his work, then doth he 
 soonest catch men in the snare of perdition, then doth he fill 
 them with all iniquity, to bring them, without God's special 
 favour, unto utter destruction. 
 
 Hereof we have two notable examples most lively set be- 
 fore our eyes. The one in King David : who tarrying at home 
 idly, as the Scripture saith, at such times as» other Kings go 
 forth to battle, 3 was quickly seduced of Satan to forsake the 
 Lord his God, and to commit two grievous and abominable 
 sins in his sight, adultery and murder.* The plagues that 
 ensued these offences were horrible and grievous, as it may 
 easily appear to them that will read the story. 5 Another ex- 
 ample of Samson ; who, so long as he warred with the Philis- 
 tines, enemies to the people of God, could never be taken or 
 overcome ; but, after that he gave himself to ease and idleness, 
 he not only committed fornication with the strumpet Dalila, 
 but also was taken of his enemies, and had his eyes miserably 
 put out, was put in prison, and compelled to grind in a mill, 
 and at length was made the laughing-stock of his enemies. 8 
 
 If these two, who were so excellent men, so well-beloved 
 
 ■ Ecclus. xxxiii. 27. 2 Matt. xiii. 25. 3 2 Sam. xi. 1. 
 
 * 2 Sam. xii. 9. 6 2 Sam. xii. 11. 6 Judges xvi. 1-26. 
 
SERMON AGAINST IDLENESS. 225 
 
 of God, so endued with singular and divine gifts — the one 
 namely of prophecy, and the other of strength — and such men 
 as never could by vexation, labour, or trouble, be overcome, 
 were overthrown, and fell into grievous sins, by giving them- 
 selves for a short time to ease and idleness, and so conse- 
 quently incurred miserable plagues at the hands of God ; what 
 sin, what mischief, what inconvenience and plague is not to be 
 feared of them, which all their life long give themselves wholly 
 to idleness and ease ? Let us not deceive ourselves, thinking 
 little hurt to come of doing nothing ; for it is a true saying, 
 When one doth nothing, he learneth to do evil. Let us there- 
 fore always be doing of some honest work, that the devil may 
 find us occupied. He himself is ever occupied, never idle, 
 but walketh continually seeking to devour us. Let us resist 
 him, with our diligent watching, in labour and in well-doing. 
 For he, that diligently exerciseth himself in honest business, 
 is not easily catched in the devil's snare. 
 
 When man through idleness, or for default of some honest 
 occupation or trade to live upon, is brought to poverty and 
 want of things necessary, we see how easily such a man is 
 induced, for his gain, to lie, to practise how he may deceive 
 his neighbour, to forswear himself, to bear false witness, and 
 oftentimes to steal and murder, or to use some other ungodly 
 mean to live withal ; whereby not only his good name, honest 
 reputation, and a good conscience, yea, his life is utterly lost, 
 but also the great displeasure and wrath of God, with divers 
 and sundry grievous plagues, are procured. 
 
 Lo here the end of the idle and sluggish bodies, whose 
 hands cannot away with honest labour : loss of name, fame, 
 reputation, and life, here in this world, and, without the great 
 mercy of God, the purchasing of everlasting destruction in the 
 world to come. Have not all men then good cause to beware 
 and take heed of idleness ; seeing they that embrace and fol- 
 low it have commonly, of their pleasant idleness, sharp and 
 sour displeasures ? 
 
 Doubtless, good and godly men, weighing the great and 
 manifold harms that come by idleness to a commonweal, have 
 from time to time provided with all diligence, that sharp and 
 severe laws might be made for the correction and amendment 
 of this evil. The Egyptians had a law, that every man should 
 weekly bring his name to the chief rulers of the province, and 
 therewithal declare what trade of life he used ; to the intent 
 that idleness might be worthily punished, and diligent labour 
 duly rewarded. The Athenians did chastise sluggish and 
 
226 SERMON AGAINST IDLENESS. 
 
 slothful people no less than they did heinous and grievous 
 offenders, considering 1 , as the truth is, that idleness causeth 
 much mischief. The Areopagites called every man to a strait 
 account how he lived: and if they found any loiterers, that 
 did not profit the commonweal by one means or other, they 
 were driven out and banished, as unprofitable members that 
 did only hurt and corrupt the body. And, in this realm of 
 England, good and godly laws have been divers times made, 
 that no idle vagabonds and loitering runagates should be suf- 
 fered to go from town to town, from place to place, without 
 punishment : which neither serve God nor their Prince ; but 
 devour the sweet fruits of other men's labour, being common 
 liars, drunkards, swearers, thieves, whoremasters, and mur- 
 derers, refusing all honest labour, and give themselves to 
 nothing else but to invent and do mischief, whereof they are 
 more desirous and greedy than is any lion of his prey. 
 
 To remedy this inconvenience, let all parents and others, 
 which have the care and governance of youth, so bring them 
 up either in good learning, labour, or some honest occupation 
 or trade, whereby they may be able in time to come not only 
 to sustain themselves competently, but also to relieve and sup- 
 ply the necessity and want of others. And St. Paul saith, Let 
 him that hath stolen steal no more, and he, that hath deceived 
 others, or used unlawful ways to get his living, leave off the 
 same ; and labour rather, working with his hands that thing 
 which is good, that he may have that which is necessary for 
 himself, and also be able to give unto others that stand in need 
 of his help. 1 
 
 The Prophet David thinketh him happy that liveth upon 
 his labour ; saying, When thou eatest the labours of thine 
 hand, happy art thou, and well is thee. 3 
 
 This happiness or blessing consisteth in these and such like 
 points. First, it is the gift of God, as Solomon saith, when 
 one eateth and drinketh, and receiveth good of his labour. 3 
 Secondly, when one liveth of his own labour, so it be honest 
 and good, he liveth of it with a good conscience ; and an up- 
 right conscience is a treasure inestimable. Thirdly, he eateth 
 his bread not with brawling and chiding, but with peace and 
 quietness, when he quietly laboureth for the same, according 
 to St. Paul's admonition. Fourthly, he is no man's bond- 
 man for his meat sake, nor needeth not for that to hang upon 
 the good will of other men ; but so liveth of his own, that he 
 
 1 Ephes. iv. 28. 2 Ps. cxxviii. 2. 3 Eccles. iii. 13. 
 
SERMON AGAINST IDLENESS. 227 
 
 is able to give part to others. And, to conclude, the labouring 
 man and his family, whilst they are busily occupied in their 
 labour, be free from many temptations and occasions of sin, 
 which they that live in idleness are subject unto. 
 
 And here ought artificers and labouring men, who be at 
 wages for their work and labour, to consider their conscience 
 to God, and their duty to their neighbour, lest they abuse their 
 time in idleness, so defrauding them which be at charge both 
 with great wages and dear commons. They be worse than 
 idle men indeed, for that they seek to have wages for their 
 loitering. It is less danger to God to be idle for no gain, than 
 by idleness to win out of their neighbours' purses wages for 
 that which is not deserved. It is true, that Almighty God is 
 angry with such as do defraud the hired man of his wages ; 
 the cry of that injury ascendeth up to God's ear for ven- 
 geance. And as true it is, that the hired man, who useth deceit 
 in his labour, is a thief before God. Let no man, saith St. 
 Paul to the Thessalonians, subtilly beguile his brother ; let 
 him not defraud him in his business ; for the Lord is a revenger 
 f such deceits. 1 Whereupon he that will have a good con- 
 science to God — that labouring man, I say, which .dependeth 
 wholly upon God's benediction, ministering all things suffi- 
 cient for his living — let him use his time in a faithful labour ; 
 and, when his labour by sickness or other misfortune doth 
 cease, yet let him think, for that in his health he served God 
 and his neighbour truly, he shall not want in time of necessity. 
 God upon respect of his fidelity in health, will recompence 
 his indigence, to move the hearts of good men to relieve such 
 decayed men in sickness. Where otherwise, whatsoever is 
 gotten by idleness shall have no means to help in time of need. 
 Let the labouring man, therefore, eschew for his part this vice 
 of idleness and deceit ; remembering that St. Paul exhorteth 
 every man to lay away all deceit, dissimulation, and lying, 
 and to use truth and plainness to his neighbour ; because, 
 saith he, we be members together in one body, under one head, 
 Christ our Saviour. 2 
 
 And here might be charged the serving men of this realm, 
 who spend their time in much idleness of life, nothing regard- 
 ing the opportunity of their time, forgetting how service is 
 no heritage, how age will creep upon them : where wisdom 
 were they should expend their idle time in some good busi- 
 ness, whereby they might increase in knowledge, and so the 
 
 1 1 Thess. iv. 6. 2 Ephes. iv. 15. 
 
228 SERMON AGAtXST IDLENESS. 
 
 more worthy to be ready for every man's service. It is a 
 great rebuke to them, that they study not either to write fair, 
 to keep a book of account, to study the tongues, and so to get 
 wisdom and knowledge in such books and works, as be now 
 plentifully set out in print of all manner of languages. Let 
 young men consider the precious value of their time, and 
 waste it not in idleness, in jollity, in gaming, in banquetting, 
 in ruffians' company. Youth is but vanity, and must be ac- 
 counted for before God. How merry and glad soever thou 
 be in thy youth, O young man, saith the Preacher, how glad 
 soever thy heart be in thy young days, how fast and freely 
 soever thou follow the ways of thine own heart, and the lust 
 of thine own eyes ; yet be thou sure that God shall bring thee 
 into judgment for all these things. 1 
 
 God, of his mercy, put it into the hearts and minds of all 
 them, that have the sword of punishment in their hands, or 
 have families under their governance, to labour to redress 
 this great enormity, of all such as live idly and unprofitably 
 in the commonweal, to the great dishonour of God, and the 
 grievous plague of his silly people. To leave sin unpunished, 
 and to neglect the good bringing up of youth, is nothing else 
 but to kindle the Lord's wrath against us, and to heap plagues 
 upon our own heads. As long as the adulterous people 
 were suffered to live licentiously without reformation, so 
 long did the plague continue and increase in Israel, as you 
 may see in the book of Numbers. But when due correction 
 was done upon them, the Lord's anger was straightway paci- 
 fied, and the plague ceased. 2 Let all Officers, therefore, look 
 straitly to their charge. Let all Masters of households re- 
 form this abuse in their families ; let them use the authority 
 that God hath given them ; let them not maintain vagabonds 
 and idle persons, but deliver the realm and their households 
 from such noisome loiterers ; that idleness, the mother of all 
 mischief, being clean taken away, Almighty God may turn 
 his dreadful anger away from us, and confirm the covenant 
 of peace upon us, for ever, through the merits of Jesus Christ, 
 our only Lord and Saviour : to whom with the Father and 
 ihe Holy Ghost be all honour ind glory, world without end. 
 Jlmen. 
 
 1 Eccles. xi. 9. 2 Numb. xxv. 8. 
 
AN HOMILY 
 
 REPENTANCE, AND OF TRUE RECONCILIATION UNTO GOD. 
 
 There is nothing that the Holy Ghost doth so much la- 
 bour in all the Scriptures to beat into men's heads, as repent- 
 ance, amendment of life, and speedy returning unto the Lord 
 God of Hosts. And no marvel why ; for we do daily and 
 hourly, by our wickedness and stubborn disobedience, hor- 
 ribly fall away from God, thereby purchasing unto our- 
 selves — if he should deal with us according to his justice- 
 eternal damnation. So that no doctrine is so necessary in the 
 church of God, as is the doctrine of repentance and amend- 
 ment of life. 
 
 And verily the true preachers of the Gospel — of the king- 
 dom of heaven, and of the glad and joyful tidings of salva- 
 tion — have always in their godly sermons and preachings 
 unto the people, joined these two together ; I mean, repent- 
 ance and forgiveness of sins ; even as our Saviour Jesus 
 Christ did appoint himself, saying, So it behoved Christ to 
 suffer, and to rise again the third day ; and that repentance 
 and forgiveness of sins should be preached in his name 
 among all nations. 1 And therefore the holy Apostle doth, in 
 the Acts, speak after this manner : I have witnessed both to 
 the Jews and to the Gentiles, the repentance towards God, 
 and faith towards our Lord Jesus Christ. 2 Did not John 
 Baptist, Zacharias's son, begin his ministry with the doctrine 
 of repentance, saying. Repent, for the kingdom of God is at 
 hand ? 3 The like doctrine did our Saviour Jesus Christ 
 preach himself, 4 and commanded his Apostles to preach the 
 same. 
 
 I might here allege very many places out of the Prophets 
 m the which this most wholesome doctrine of repentance is 
 very earnestly urged, as most needful for all degrees and 
 
 1 Luke xxiv. 4G, 47. 2 Acts xx. 21. 3 Matt. Ui. 2. 4 Matt. iv. 17. 
 20 (229) 
 
230 THE FIRST PART OF THE 
 
 orders of men ; but one shall be sufficient at this present 
 time. 
 
 These are the words of Joel the Prophet : Therefore also 
 now the Lord saith, Return unto me with all your heart, with 
 fasting, weeping, and mourning. Rend your hearts, and not 
 your clothes, and return unto the Lord your God ; for he is 
 gracious and merciful, slow to anger, and of great compas- 
 sion, and ready to pardon wickedness. 1 Whereby it is given 
 us to understand, that we have here a perpetual rule appointed 
 unto us, which ought to be observed and kept at all times ; 
 and that there is none other way, whereby the wrath of God 
 may be pacified, and his anger assuaged, that the fierceness 
 of his fury, and the plagues or destruction, which by his 
 righteous judgment he had determined to bring upon us, may 
 depart, be removed, and taken away. Where he saith, But 
 now therefore, saith the Lord, return unto me : it is not with- 
 out great importance, that the Prophet speaketh so. For he 
 had before set forth at large unto them the horrible vengeance 
 of God, which no man was able to abide ; and therefore he 
 doth move them to repentance, to obtain mercy : as if he 
 should say, I will not have these things to be so taken, as 
 though there were no hope of grace left. For, although ye 
 do by your sins deserve to be utterly destroyed, and God by 
 his righteous judgments hath determined to bring no small 
 destruction upon you ; yet now that ye are in a manner on 
 the very edge of the sword, if ye will speedily return unto 
 him, he will most gently and most mercifully receive you into 
 favour again. 
 
 Whereby we are admonished, that repentance is never too 
 late, so that it be true and earnest. For, sith that God in the 
 Scriptures will be called our Father, doubtless he doth follow 
 the nature and property of gentle and merciful fathers, which 
 seek nothing so much, as the returning again, and amendment 
 of their children ; as Christ doth abundantly teach in the 
 parable of the Prodigal Son. 8 Doth not the Lord himself say 
 by the Prophet, I will not the death of the wicked, but that 
 he turn from his wicked ways, and live ? 3 And in another 
 place, If we confess our sins, God is faithful and righteous to 
 forgive us our sins, and to make us clean from all wickedness. 4 
 
 Which most comfortable promises are confirmed by many 
 examples of the Scriptures. When the Jews did willingly 
 
 i Joel ii. 12, 13. 2 Luke xv. 11-32. 
 
 3 Ezek. xviii. 23. 4 . 1 John i. 9 
 
SERMON OF REPENTANCE. 231 
 
 receive and embrace the wholesome counsel of the Prophet 
 Isaiah, God by and by did reach his helping hand unto them, 
 and by his Angel did in one night slay the most worthy and 
 valiant soldiers of Sennacherib's camp. 1 Wher unto may 
 King Manasses be added ; who, after all manner of dam- 
 nable wickedness, returned unto the Lord, and therefore was 
 heard of him, and restored again into his kingdom. 2 The 
 same grace and favour did the sinful woman Magdalen, 3 Zac- 
 cheus, 4 the poor thief, 5 and many other feel. All which things 
 ought to serve for our comfort against the temptations of our 
 consciences, whereby the devil goeth about to shake or rather 
 to overthrow our faith. For every one of us ought to apply 
 the same unto himself, and say, Yet now return unto the 
 Lord : neither let the remembrance of thy former life dis- 
 courage thee ; yea, the more wicked that it hath been, the 
 more fervent and earnest let thy repentance or returning be, 
 and forthwith thou shalt feel the ears of the Lord Avide open 
 unto thy prayers. 8 
 
 But let us more narrowly look upon the commandment of 
 the Lord touching this matter. Turn unto me, saith he by 
 the holy Prophet Joel, with all your hearts, with fasting, 
 weeping, and mourning. Rend your hearts, and not your 
 garments, &c. 7 In which words he comprehendeth all man- 
 ner of things that can be spoken of repentance ; which is a 
 returning again of the whole man unto God, from whom we 
 be fallen away by sin. But that the whole discourse thereof 
 may the better be borne away, we shall first consider in order 
 four principal points ; that is, from what we must return ; to 
 whom we must return : by whom we may be able to convert ; 
 and the manner how to turn to God. 
 
 First, from whence, or from what things, Ave must return. 
 Truly, we must return from those things, Avhereby Ave have 
 been withdrawn, plucked, and led away from God. And 
 these generally are our sins, which, as the holy Prophet Isaiah 
 doth testify, do separate God and us, and hide his face, that 
 he will not hear us. 8 But, under the name of sin, not only 
 those gross words and deeds, Avhich by the common judgment 
 of men are counted to be filthy and unlaAvful, and so conse- 
 quently abominable sins ; but also the filthy lusts and inward 
 concupiscences of the flesh, Avhich, as St. Paul testifieth, do 
 
 1 Isa. xxxvii. 6-37. 2 Chron. xxxiii. 12, 13. 3 Luke vii. 48. 
 4 Luke xix. 9. 5 Luke xxiii. 43. 6 1 Pet. iii. 12. 
 
 7 Joel ii. 12, 13. 8 Isa. lix. 2. 
 
232 THE FIRST PART OF THE 
 
 resist the will and Spirit of God, 1 and therefore ought ear- 
 nestly to be bridled and kept under. We must repent of the 
 false and erroneous opinions that we have had of God, and the 
 wicked superstition that doth breed of the same, the unlawful 
 worshipping and service of God, and other like. All these 
 things must they forsake, that will truly turn unto the Lord, 
 and repent aright. For, sith that for such things the wrath 
 of God cometh upon the children of disobedience, 3 no end 
 of punishment ought to be looked for, as long as we continue 
 in such things. Therefore they be here condemned, which 
 will seem to be repentant sinners, and yet will not forsake 
 their idolatry and superstition. 
 
 Secondly, we must see unto whom we ought to return. 
 Revertimini usque ad me, saith the Lord : that is, Return as 
 far as unto me. We must then return unto the Lord ; yea, 
 we must return unto him alone : for he alone is the truth, 
 and the fountain of all goodness : but we must labour that we 
 do return as far as unto him, and that we do never cease nor 
 rest till we have apprehended and taken hold upon him. But 
 this must be done by faith. For sith that God is a Spirit, he 
 can by no other means be apprehended and taken hold upon. 
 Wherefore, first, they do greatly err, which do not turn unto 
 God, but unto the creatures, or unto the inventions of men, or 
 unto their own merits : secondly, they that do begin to return 
 unto the Lord, and do faint in the midway, before they come 
 to the mark that is appointed unto them. 
 
 Thirdly, because we have of ourselves nothing to present 
 us to God, and do no less flee from him after our fall, than 
 our first parent Adam did — who, when he had sinned, did 
 seek to hide himself from the sight of God — we have need 
 of a Mediator for to bring and reconcile us unto him, who for 
 our sins is angry with us. The same is Jesus Christ ; who, 
 being true and natural God, equal and of one substance with 
 the Father, did, at the time appointed, ' take upon him our 
 frail nature, in the blessed Virgin's womb, and that of her 
 undefiled substance, that so he might be a Mediator between 
 God and us, and pacify his wrath. Of him doth the Father 
 himself speak from heaven, saying, This is my well-beloved 
 Son, in whom I am well pleased. 3 And he himself in his Gos- 
 pel doth cry out and say, I am the way, the truth, and the life : 
 no man cometh unto the Father, but by me.* For he alone did 
 with the sacrifice of his body and blood make satisfaction unto 
 
 1 Gal. v. 17. 2 Eph. v. 6. 3 Matt. iii. 17. 4 John xiv. 6. 
 
SERMON OF REPENTANCE. 233 
 
 the justice of God for our sins. 1 The Apostles do testify that 
 he was exalted for to give repentance and remission of sins 
 unto Israel. 3 Both which things he himself did command to 
 be preached in his name. Therefore they are greatly deceived 
 lhat preach repentance without Christ, and teach the simple 
 and ignorant that it consisteth only in the works of men. 
 They may indeed speak many things of good works, and of 
 amendment of life and manners: but without Christ they be 
 all vain and unprofitable. They that think that they have 
 done much of themselves towards repentance, are so much 
 more the farther from God, because they do seek those things 
 in their own works and merits, which ought only to be sought 
 in our Saviour Jesus Christ, and in the merits of his death, 
 passion, and blood-shedding. 
 
 Fourthly, this holy Prophet Joel doth lively express the 
 manner of this our returning or repentance, comprehending 
 all the inward and outward things that may be here observed. 
 First, he will have us to return unto God with our whole 
 heart, whereby he doth remove and put away all hypocrisy, 
 lest the same might justly be said unto us : This people 
 draweth near unto me with their mouth, and worship me 
 with their lips ; but their heart is far off from me. 3 
 
 Secondly, he requireth a sincere and pure love of godliness, 
 and of the true worshipping and service of God ; that is to 
 say, that, forsaking all manner of things that are repugnant 
 and contrary unto God's will, we do give our hearts unto 
 him, and the whole strength of our bodies and souls, accord- 
 ing to that which is written in the Law : Thou shalt love the 
 Lord thy God with all thy heart, with all thy soul, and with 
 all thy strength. 4 Here therefore nothing is left unto us, that 
 we may give unto the world, and unto the lusts of the flesh. 
 For sith that the heart is the fountain of all our works, as 
 many as do with their whole heart turn unto the Lord, do 
 live unto him only. Neither do they yet repent truly, that, 
 halting on both sides, do otherwhiles obey God, but by and by 
 do think, that, laying him aside, it is lawful for them to serve 
 the world and the flesh. 
 
 And, because that we are letted by the natural corruption 
 of our own flesh, and the wicked affections of the same, he 
 doth bid us also to return with fasting : not thereby under- 
 standing a superstitious abstinence and choosing of meats, but 
 
 1 1 Pet. i. 19, 20. 2 Acts v. 31 ; Luke xxiv. 47. 
 
 9 Isa. xxix. 13- Matt. xv. 8. 4 Deut. vi. 5. 
 
 20* 
 
234 THE FIRST PART OF THE 
 
 a true discipline or taming of the flesh, whereby the nourish 
 ments of filthy lusts, and of stubborn contumacy and pride. 
 may be withdrawn and plucked away from it. 
 
 Whereunto he doth add weeping and mourning, which do 
 contain an outward profession of repentance ; which is very 
 needful and necessary, that so we may partly set forth the 
 righteousness of God, when by such means we do testify that 
 we deserved punishments at his hands, and partly stop the 
 offence that was penly given unto the weak. This did 
 David see, who, being not content to have bewept and be- 
 wailed his sins privately, would publicly in his Psalms 1 de- 
 clare and set forth the righteousness of God, in punishing sin, 
 and also stay them that might have abused his example to 
 sin the more boldly. Therefore they are farthest from true 
 repentance, that will not confess and acknowledge their sins, 
 nor yet bewail them, but rather do most ungodlily glory and 
 rejoice in them. Now lest any man should think that re- 
 pentance doth consist in outward weeping and mourning only, 
 he doth rehearse that wherein the chief of the whole matter 
 doth lie, when he saith, Rend your hearts and not your gar- 
 ments, and turn unto the Lord your God. For the people of 
 the East part of the world were wont to rend their garments, 
 if any thing had happened unto them that seemed intolerable. 
 This thing did hypocrites sometimes counterfeit and follow, 
 as though the whole repentance did stand in such outward 
 gesture. He teacheth then, that another manner of thing is 
 required ; that is, that they must be contrite in their hearts, 
 that they must utterly detest and abhor sins, and, being at 
 defiance with them, return unto the Lord their God, from 
 whom they went away before. For God hath no pleasure in 
 the outward ceremony, but requireth a contrite and humble 
 heart ; which he will never despise., as David doth testify. 3 
 There is therefore none other use to these outward ceremo- 
 nies, but as far forth as we are stirred up by them, and do 
 serve to the glory of God, and to the edifying of others. 
 
 Now doth he add unto this doctrine or exhortation certain 
 goodly reasons, which he doth ground upon the nature and 
 property of God ; and whereby he doth teach, that true re- 
 pentance can never be unprofitable or unfruitful. For, as in 
 all other things men's hearts do quail and faint, if tney once 
 perceive that they travail in vain ; even so most especially in 
 this matter must we take heed, and beware that we suffer not 
 
 1 Ps. xxv.; xxxii.; li. ; ciii. ; cxliii. 2 Ps. li. 17. 
 
SERMON OF REPENTANCE. 235 
 
 ourselves to be persuaded that all that we do is but labour lost : 
 for thereof either sudden desperation doth arise, or a licen- 
 tious boldness to sin, which at length bringeth unto despera- 
 tion. Lest any such thing then should happen unto them, he 
 doth certify them of the grace and goodness of God, who is 
 always most ready to receive them into favour again, that turn 
 speedily unto him. Which thing he doth prove with the 
 same titles, wherewith God doth describe and set forth him- 
 self unto Moses, speaking on this manner ; For he is gracious 
 and merciful, slow to anger, of great kindness, and repenteth 
 him of the evil ;? that is, such a one as is sorry for your afflic- 
 tions. First, he calleth him gentle and gracious, as he who 
 of his own nature is more prompt and ready to do good, than 
 to punish. "W hereunto this saying of Isaiah the Prophet 
 seemeth to pertain, where he saith, Let the wicked forsake 
 his way, and the unrighteous his own imaginations, and return 
 unto the Lord, and he will have pity on him ; and to our God, 
 for he is very ready to forgive. 3 Secondly, he doth attribute 
 unto him mercy, or rather — according to the Hebrew Avord — 
 the bowels of mercies ; whereby be signified the natural affec- 
 tions of parents towards their children. Which thing David 
 doth set forth goodly, saying, As a father hath compassion on 
 his children, so hath the Lord compassion on them that fear 
 him ; for he knoweth whereof we be made, he remembereth 
 that we are but dust. 3 Thirdly, he saith, that he is slow to 
 anger, that is to say, long-suffering, and which is not lightly 
 provoked to wrath. 4 Fourthly, that he is of much kindness ; 
 for he is that bottomless well of all goodness, who rejoiceth 
 to do good unto us : therefore did he create and make men, 
 that he might have whom he should do good unto, and make 
 partakers of his heavenly riches. Fifthly, he repenteth of 
 the evil ; s that is to say, he doth call back again and revoke 
 the punishment which he had threatened, when he seeth men 
 repent, turn, and amend. 
 
 Whereupon, we do not without a just cause detest and 
 abhor the damnable opinion of them, which do most wickedly 
 go about to persuade the simple and ignorant people, that if 
 we chance, after we be once come to God, and grafted in his 
 Son Jesus Christ, to fall into some horrible sin, repentance 
 shall be unprofitable unto us, there is no more hope of recon- 
 ciliation, or to be received again into the favour and mercy 
 
 1 Exod. xxxiv. 6; Joel ii. 13. 2 Isa. lv. 7. 3 Ps. ciii. 13, 14. 
 4 Ps. lxxxvi. 15. 5 Jer. xxvi. 13. 
 
236 THE FIRST PART OF THE 
 
 of God. And that they may give the better colour unto their 
 pestilent and pernicious error, they do commonly bring in the 
 sixth and tenth chapters of the Epistle to the Hebrews, 1 and 
 the second chapter of the Second Epistle of Peter ; 3 not con- 
 sidering that in those places the holy Apostles do not speak 
 of the daily falls that we, as long as we carry about this body 
 of sin, are subject unto ; but of the final falling away from 
 Christ and his Gospel, which is a sin against the Holy 
 Ghost, that shall never be forgiven, 3 because that they do 
 utterly forsake the known truth, do hate Christ and his word, 
 they do crucify and mock him, but to their utter destruction, 
 and therefore fall into desperation, and cannot repent. And 
 that this is the true meaning of the Holy Spirit of God, it ap- 
 peareth by many other places of the Scriptures ; which pro- 
 mise unto all true repentant sinners, and to them that with 
 their whole heart do turn unto the Lord their God, free par- 
 don and remission of their sins. 
 
 For the probation hereof, we read this : O Israel, saith the 
 holy Prophet Jeremiah, if thou return, return unto me, saith 
 the Lord ; and if thou put away thine abominations out of my 
 sight, then shalt thou not be removed. 4 Again, these are 
 Isaiah's words : Let the wicked forsake his own ways, and 
 the unrighteous his own imaginations, and turn again unto 
 the Lord, and he will have mercy upon him ; and to our God, 
 for he is ready to forgive. 5 And in the Prophet Hosea, the 
 godly exhort one another after this manner : Come, and let 
 us turn again unto the Lord ; for he hath smitten us, and ho 
 will heal us ; he hath wounded us, and he will bind us up 
 again. 8 It is most evident and plain, that, these things ought 
 to be understood of them that were with the Lord before, and 
 by their sins and wickednesses were gone away from him. 
 For we do not turn again unto him with whom we were 
 never before, but we come unto him. Now, unto all them 
 that will return unfeignedly unto the Lord their God, the 
 favour and mercy of God unto forgiveness of sins is liberally 
 offered. Whereby it followeth necessarily, that although we 
 do, after we be once come to God, and grafted in his Son 
 Jesus Christ, fall into great sins ; — for there is no righteous 
 man upon the earth that sinneth not ; and if we say we have 
 no sin, we deceive ourselves, and the truth is not in us ; 7 — 
 
 1 Heb. vi. 6 ; x. 26, 27. 2 2 Pet. ii. 20, 21, 22. 
 
 3 Matt. xii. 31 ; Mark iii. 29. 4 Jer. iv. 1. 5 Isa. lv. 7. 
 
 6 Hosea vi. 1. 7 1 John i. 8. 
 
SERMON OF REPENTANCE. 237 
 
 yet, if we rise again by repentance, and, with a full purpose 
 of amendment of life, do flee unto the mercy of God, taking 
 sure hold thereupon, through faith in his Son Jesus Christ, 
 there is an assured and infallible hope of pardon and remis- 
 sion of the same, 1 and that we shall be received again into the 
 favour of our heavenly Father. 
 
 It is written of David, I have found a man according to 
 mine own heart ; or, I have found David, the Son of Jesse, a 
 man according to mine own heart, who will do all things that 
 I will. 3 This is a great commendation of David. It is also 
 most certain, that he did steadfastly believe the promise that 
 was made him touching the Messias, who should come of him 
 touching the flesh ; and that by the same faith he was justified 
 and grafted in our Saviour Jesus Christ to come : and yet 
 afterwards he fell horribly, committing most detestable adul- 
 tery 3 and damnable murder ; 4 and yet as soon as he cried 
 Peccavi, I have sinned, unto the Lord, his sin being forgiven, 
 he was received into favour again. 5 
 
 Now will we come unto Peter ; of whom no man can doubt 
 but that he was grafted in our Saviour Jesus Christ, long be- 
 fore his denial. Which thing may easily be proved by the 
 answer which he did, in his name, and in the name of his 
 fellow Apostles, make unto our Saviour Jesus Christ, when 
 he said unto them, Will ye also go away ? Master, saith he, 
 to whom shall we go ? Thou hast the words of eternal life ; 
 and we believe and know that thou art that Christ, the Son 
 of the living God. 8 Whereunto may be added the like con- 
 fession of Peter, where Christ doth give this most infallible 
 testimony : Thou art blessed, Simon, son of Jonas ; for nei- 
 ther flesh nor blood hath revealed this unto thee, but my 
 Father which is in heaven. 7 These words are sufficient to 
 prove that Peter was already justified, through this his lively 
 faith in the only-begotten Son of God, whereof he made so 
 notable and so solemn a confession. But did not he after- 
 wards most cowardly deny his Master, 8 although he had 
 heard of him. Whosoever denieth me before men, I will deny 
 him before my Father ? 9 Nevertheless, as soon as with weep- 
 ing eyes and with a sobbing heart he did acknowledge his 
 
 « 1 John i. 9 ; Acts xiii. 38. 
 
 2 I Sam. xiii. 14 ; Ps. lxxxix. 20 ; Acts xiii. 22. 3 2 Sam. xi. 4. 
 
 * Sam. xii. 15, 17. 5 2 Sam. xii. 13. 6 John vi. 67-70. 
 
 1 Matt xvi. 17. 8 Matt. xxvi. 69-75. 
 
 9 Matt. x. 33; Luke xii. 9. 
 
238 THE FIRST PART OF THE 
 
 offence, and with earnest repentance did flee unto the mercy 
 of God, taking sure hold thereupon, through faith in him 
 whom he had so shamefully denied, his sin was forgiven him, 
 and, for a certificate and assurance thereof, the room of his 
 apostleship was not denied unto him. But now mark what 
 doth follow : After the same holy Apostle had on Whitsun- 
 day, with the rest of the Disciples, received the gift of the 
 Holy Ghost 1 most abundantly, he committed no small offence 
 in Antiochia, by bringing the consciences of the faithful into 
 doubt by his example ; so that Paul was fain to rebuke him to 
 his face, because that he walked not uprightly, or went not 
 the right way in the Gospel. 2 Shall we now say, that, after 
 this grievous offence, he was utterly excluded and shut out 
 from the grace and mercy of God, and that this his trespass, 
 whereby he was a stumbling-block unto many, was unpar- 
 donable ? God defend we should say so. 
 
 But, as these examples are not brought in, to the end that 
 we should thereby take a boldness to sin, presuming on the 
 mercy and goodness of God, but to the end that if, through 
 the frailness of our own flesh and the temptation of the devil, 
 we fall into like sins, we should in no wise despair of the 
 mercy and goodness of God ; even so must we beware and 
 take heed, that we do in no wise think in our hearts, imagine, 
 or believe, that we are able to repent aright, or to turn effectu- 
 ally unto the Lord by our own might and strength. For this 
 must be verified in all men, Without me ye can do nothing. 3 
 Again, Of ourselves we are not able as much as to think a 
 good thought. 4 And in another place, It is God that worketh 
 in us both the will and the deed. 5 For this cause, although 
 Jeremiah had said before, If thou return, O Israel, return unto 
 me, saith the Lord ; 6 yet afterwards he saith, Turn thou me, 
 
 Lord, and I shall be turned ; for thou art the Lord my 
 God. 7 And therefore that holy writer and ancient father Am- 
 brose doth plainly affirm, that the turning of the heart unto 
 God is of God ; as the Lord himself doth testify by his Pro- 
 phet, saying, And I will give thee an heart to know me, that 
 
 1 am the Lord ; and they shall be my people, and I will be 
 their God ; for they shall return unto me with their whole 
 heart. s These things being considered, let us earnestly pray 
 unto the living God our heavenly Father, that he will vouch- 
 safe by his Holy Spirit to work a true and unfeigned repent- 
 
 i Acts ii. 1-4. 2 Gal. ii. 1 1. 3 John xv. 5. 4 2 Cor. iii. 5. 
 6 Philip, ii. 13. 6 Jer. iv. 1. 7 Jer. xxxi. 18. 8 Jer. xxiv. 7. 
 
SERMON OF REPENTANCE. 239 
 
 ance in us ; that, after the painful labours and travails of this 
 life, we may live eternally with his Son Jesus Christ : to 
 whom be all praise and glory for ever and ever. Amen. 
 
 THE SECOND PART OF THE HOMILY OF REPENT- 
 ANCE. 
 
 Hitherto have ye heard, well-beloved, how needful and 
 necessary the doctrine of repentance is ; and how earnestly it 
 is throughout all the Scriptures of God urged and set forth, 
 both by the ancient Prophets, by our Saviour Jesus Christ, 
 and his Apostles ; and that, forasmuch as it is the conversion 
 or turning again of the whole man unto God, from whom we 
 go away by sin, these four points ought to be observed : that 
 is, from whence or from what things we must return ; unto 
 whom this our returning must be made ; by whose means it 
 ought to be done, that it may be effectual ; and last of all, after 
 what sort we ought to behave ourselves in the same, that it 
 may be profitable unto us, and attain unto the thing that we 
 do seek by it. Ye have also learned, that, as the opinion of 
 them that deny the benefit of repentance unto those, that, after 
 they be come to God, and grafted in our Saviour Jesus Christ, 
 do, through the frailness of their flesh and the temptation of 
 the devil, fall into some grievous and detestable sin, is most 
 pestilent and pernicious ; so we must beware, that we do in 
 no wise think, that we are able of our own selves, and of our 
 own strength, to return unto the Lord our God, from whom 
 we are gone away by our wickedness and sin. 
 
 Now it shall be declared unto you, what be the true parts 
 of repentance, and what things ought to move us to repent, 
 and to return unto the Lord our God with all speed. Repent- 
 ance, as it is said before, is a true returning unto God ; where- 
 by men, forsaking utterly their idolatry and wickedness, do 
 with a lively faith embrace, love, and worship the true living 
 God only, and give themselves to all manner of good works, 
 which by God's word they know to be acceptable unto him. 
 
 Now there be four parts of repentance ; which, being set 
 together, may be likened to an easy and short ladder, whereby 
 we may climb from the bottomless pit of perdition, that we 
 
240 THE SECOND PART OF THE 
 
 cast ourselves into by our daily offences and grievous sins, up 
 into the castle or tower of eternal and endless salvation. 
 
 The first is the contrition of the heart : for we must be ear- 
 nestly sorry for our sins, and unfeignedly lament and bewail 
 that we have by them so grievously offended our most boun- 
 teous and merciful God, who so tenderly loved us, that he 
 gave his only-begotten Son, to die a most bitter death, and to 
 shed his dear heart-blood for our redemption and deliverance. 
 And verily this inward sorrow and grief, being conceived in 
 the heart for the heinousness of sin, if it be earnest and un- 
 feigned, is a sacrifice to God ; as the holy Prophet David 
 doth testify, saying, A sacrifice to God is a troubled spirit ; a 
 contrite and broken heart, Lord, thou wilt not despise. 1 
 
 But that this may take place in us, we must be diligent to 
 read and hear the Scriptures, and word of God ; which most 
 lively do paint out before our eyes our natural uncleanness, 
 and the enormity of our sinful life. For, unless we have a 
 thorough feeling of our sins, how can it be that we should 
 earnestly be sorry for them ? Before David did hear the word 
 of the Lord by the mouth of the Prophet Nathan, 2 what heavi- 
 ness, I pray you, was in him for the adultery and the murder 
 that he had committed ? so that it might be said right well, 
 that he slept in his own sin. We read in the Acts of the 
 Apostles, that, when the people had heard the sermon of 
 Peter, they were compunct and pricked in their hearts. 3 
 Which thing would never have been, if they had not heard 
 that wholesome sermon of Peter. They therefore that have 
 no mind at all neither to read, nor yet to hear God's word, 
 there is but small hope of them, that they will as much as once 
 set their feet, or take hold, upon the first staff or step of this 
 ladder, but rather will sink deeper and deeper into the bottom- 
 less pit of perdition. For, if at any time, through the remorse 
 of their conscience, which accuseth them, they feel any inward 
 grief, sorrow, or heaviness for their sins ; forasmuch as they 
 want the salve and comfort of God's Word, which they do 
 despise, it will be unto them rather a mean to bring them to 
 utter desperation, than otherwise. 
 
 The second is, an unfeigned confession and acknowledging 
 of our sins unto God : whom by them we have so grievously 
 offended, that, if he should deal with us according to his jus- 
 tice, we do deserve a thousand hells, if there could be so 
 many. Yet, if we will with a sorrowful and contrite heatt 
 
 1 Ps. li. 17. 2 2 Sam. xii. 7-12. 3 Acts ii. 37. 
 
SERM0X OF REPENTANCE. 241 
 
 make an unfeigned confession of them unto God, he will freely 
 and frankly forgive them, and so put all our wickedness out 
 of remembrance before the sight of his Majesty, that they shall 
 no more be thought upon. 1 Hereunto doth pertain the golden 
 saying of the holy Prophet David, where he saith on this man- 
 ner: Then I acknowledged my sin unto thee, neither did I 
 hide my iniquity ; I said, I will confess against myself my 
 wickedness unto the Lord ; and thou forgavest the ungodli- 
 ness of my sin. 3 These are also the words of John the 
 Evangelist : If we confess our sins, God is faithful and right- 
 eous to forgive us our sins, and to make us clean from all our 
 wickedness. 3 Which ought to be understood of the confession 
 that is made unto God. For these are St. Augustine's words : 
 That confession, which is made unto God, is required by 
 God's law ; whereof John the Apestle speaketh, saying, If we 
 confess our sins, God is faithful and righteous to forgive us 
 our sins, and to make us clean from all our wickedness. For, 
 without this confession, sin is not forgiven. This is, then, the 
 chiefest and most principal confession that, in the Scriptures 
 and word of God, we are bidden to make; and without the 
 which we shall never obtain pardon and forgiveness of our 
 sins. 
 
 Indeed, besides this there is another kind of confession, 
 which is needful and necessary. And of the same doth St. 
 James speak after this manner, saying, Acknowledge your 
 faults one to another, and pray one for another, that ye may 
 be saved. 4 As if he should say, Open that which grieveth 
 you, that a remedy may be found. And this is commanded 
 both for him that complaineth, and for him that heareth, that 
 the one should shew his grief to the other. The true mean- 
 ing of it is, that the faithful ought to acknowledge their offences, 
 whereby some hatred, rancour, grudge, or malice, have risen 
 or grown among them one to another, that a brotherly recon- 
 ciliation may be had; without the which nothing that we 
 do can be acceptable unto God ; as our Saviour Jesus Christ 
 doth witness himself, saying, When thou offerest thine offer- 
 ing at the altar, if thou rememberest that thy brother hath 
 aught against thee, leave there thine offering, and go and be 
 reconciled ; and, when thou art reconciled, come and offer 
 thine offering. 5 It may also be thus taken, that we ought to 
 confess our weakness and infirmities one to another ; to the 
 
 1 Ezek. xviii. 27; xxxiii. 16. 2 Ps. xxxii. 5. 3 1 John i. 9. 
 * James v. 16. B Matt. v. 23, 24. 
 
 21 
 
242 THE SECOND PART OF THE 
 
 end that, knowing each other's frailness, we may the more 
 earnestly pray together unto Almighty God, our heavenly 
 Father, that he will vouchsafe to pardon us our infirmities, 
 for his Son Jesus Christ's sake, and not to impute them unto 
 us, when he shall render to every man according to his works. 
 
 And, whereas the adversaries go about to wrest this place, 
 for to maintain their auricular confession withal, they are 
 greatly deceived themselves, and do shamefully deceive others ; 
 for if this text ought to be understood of auricular confession, 
 then the Priests are as much bound to confess themselves unto 
 the lay-people, as the lay-people are bound to confess them- 
 selves to them. And if to pray is to absolve, then the laity 
 by this place hath as great authority to absolve the Priests, as 
 the Priests have to absolve the laity. This did Johannes 
 Scotus, otherwise called Duns, well perceive, who upon this 
 place writeth on this manner : Neither doth it seem unto me 
 that James did give this commandment, or that he did set it 
 forth as being received of Christ. For, first and foremost, 
 whence had he authority to bind the whole church, sith that 
 he was only Bishop of the church of Jerusalem ? Except thou 
 wilt say, that the same church was at the beginning the head 
 church, and consequently that he was the head Bishop, which 
 thing the see of Rome will never grant. The understanding 
 of it then is as in these words: Confess your sins one to an- 
 other: 1 a persuasion to humility, whereby he willeth us to 
 confess ourselves generally to our neighbours, that we are 
 sinners, according to this saying ; If we say we have no sin, 
 we deceive ourselves, and the truth is not in us. 2 
 
 And, where that they do allege this saying of our Saviour 
 Jesus Christ unto the leper, to prove auricular confession to 
 stand on God's word, Go thy way, and shew thyself unto the 
 Priest; do they not see that the leper was cleansed from his 
 leprosy, before he was by Christ sent unto the Priest for to 
 shew himself unto him ? 3 By the same reason we must be 
 cleansed from our spiritual leprosy, I mean our sins must be 
 forgiven us, before that we come to confession. What need 
 we then to tell forth our sins in the ear of the Priest, sith that 
 they be already taken away ? Therefore holy Ambrose, in 
 his second sermon upon the hundred and nineteenth Psalm, 
 doth say full well : Go shew thyself unto the Priest : Who 
 is the true Priest, but he which is the Priest for ever, after 
 the order of Melchisedech ? Whereby this holy Father doth 
 
 1 James v. 16. 2 1 John i. 8. 3 Matt, vjii, 4. 
 
SERMON OF REPENTANCE. 243 
 
 understand, that, both the priesthood and the law being 
 changed, we ought to acknowledge none other Priest for de- 
 liverance from our sins, but our Saviour Jesus Christ ; who, 
 being Sovereign Bishop, doth with the sacrifice of his body 
 and blood, offered once for ever upon the altar of the cross, 
 most effectually cleanse the spiritual leprosy, and wash away 
 the sins of all those that witli true confession of the same do 
 flee unto him. 
 
 It is most evident and plain, that this auricular confession 
 hath not his warrant of God's word ; else it had not been 
 lawful for Nectarius, Bishop of Constantinople, upon a just 
 occasion to have put it down. For, when any thing ordained 
 of God is by the lewdness of men abused, the abuse ought to 
 be taken away, and the thing itself suffered to remain. More- 
 over, these are St. Augustine words : What have I to do with 
 men, that they should hear my confession, as though they 
 were able to heal my diseases? A curious sort of men to 
 know another man's life, and slothful to correct and amend 
 their own. Why do they seek to hear of me what I am, 
 which will not hear of thee what they are ? And how can 
 they tell, when they hear by me of myself, whether I tell the 
 truth or not ; sith that no mortal man knoweth what is in 
 man, but the spirit of man which is in him ? Augustine 
 would not have written thus, if auricular confession had been 
 used in his time. 
 
 Being therefore not led with the conscience thereof, let us 
 with fear and trembling, and with a true contrite heart, use that 
 kind of confession that God doth command in his word ; 
 and then doubtless, as he is faithful and righteous, he will 
 forgive us our sins, and make us clean from all wickedness. 
 I do not say, but that, if any do find themselves troubled in 
 conscience, they may repair to their learned Curate or Pastor, 
 or to some other godly learned man, and shew the trouble 
 and doubt of their consciences to them, that they may receive 
 at their hand the comfortable salve of God's word : but it is 
 against the true Christian liberty, that any man should be 
 bound to the numbering of his sins, as it hath been used here- 
 tofore in the time of blindness and ignorance. 
 
 The third part of repentance is faith ; whereby we do 
 apprehend and take hold upon the promises of God, touching 
 the free pardon and forgiveness of our sins : which promises 
 are sealed up unto us, with the death and blood-shedding of 
 his Son Jesus Christ. For, what should avail and profit us 
 to be sorry for our sins, to lament and bewail that we have 
 
244 THE SECOND PART OF THE 
 
 offended our most bounteous and merciful Father, or to con- 
 fess and acknowledge our offences and trespasses, though it 
 he done never so earnestly, unless we do steadfastly believe, 
 and be fully persuaded, that God, for his Son Jesus Christ's 
 sake, will forgive us all our sins, and put them out of remem- 
 brance, and from his sight ? 
 
 Therefore they, that teach repentance without a lively 
 faith in our Saviour Jesus Christ, do teach none other but 
 Judas's repentance ; as all the schoolmen do, which only do 
 allow these three parts of repentance — the contrition of the 
 heart, the confession of the mouth, and the satisfaction of the 
 work. But all these things we find in Judas's repentance, 
 which in outward appearance did far exceed and pass the 
 repentance of Peter. For, first and foremost, we read in the 
 Gospel, that Judas was so sorrowful and heavy, yea, that he 
 was filled with such anguish and vexation of mind, for that 
 which he had done, that he could not abide to live any longer. 1 
 Did not he also, before he hanged himself, make an open 
 confession of his fault, when he said, I have sinned, betraying 
 the innocent blood V 2 And verily this was a very bold con- 
 fession, which might have brought him to great trouble. For 
 by it he did lay to the High Priests and Elders' charge the 
 shedding of innocent blood, and that they were most abomi- 
 nable murderers. He did also make a certain kind of satisfac- 
 tion, when he did cast their money unto them again. No such 
 thing do we read of Peter, although he had committed a very 
 heinous sin, and most grievous offence, in denying of his 
 Master. We find that he went out, and wept bitterly ; s 
 whereof Ambrose speaketh on this manner : Peter was sorry 
 and wept, because he erred as a man. I do not find what he 
 said ; I know that he wept. I read of his tears, but not of 
 his satisfaction. But how chance that the one was received 
 into favour again with God, and the other cast away, but be- 
 cause that the one did, by a lively faith in him whom he had 
 denied, take hold upon the mercy of God ; and the other 
 wanted faith, whereby he did despair of the goodness and 
 mercy of God. 
 
 It is evident and plain then, that, although we be never so 
 earnestly sorry for our sins, acknowledge and confess them ; 
 yet all these things shall be but means to bring us to utter 
 desperation, except we do steadfastly believe that God our 
 heavenly Father will, for his Son Jesus Christ's sake, pardon 
 
 1 Matt, xxvii. 3, 4, 5. 2 Matt, xxvii. 4. 3 Matt. xxvi. 75. 
 
SERMON OF REPENTANCE. 245 
 
 and forgive us our offences and trespasses, and utterly put 
 them out of remembrance in his sight. Therefore, as we 
 said before, they that teach repentance without Christ, and a 
 lively faith in the mercy of God, do only teach Cain's or 
 Judas's repentance. 
 
 The fourth is, an amendment of life, or a new life, in 
 bringing forth fruits worthy of repentance. For they, that 
 do truly repent, must be clean altered and changed ; they must 
 become new creatures ; they must be no more the same that 
 they were before. And, therefore, thus said John Baptist 
 unto the Pharisees and Sadducees that came unto his baptism : 
 O generation of vipers, who hath forewarned you to flee from 
 the anger to come ? Bring forth therefore fruits worthy of 
 repentance. 1 Whereby we do learn, that, if we will have the 
 wrath of God to be pacified, we must in no wise dissemble, 
 but turn unto him again with a true and sound repentance ; 
 which may be known and declared by good fruits, as by 
 most sure and infallible signs thereof. 
 
 They that do from the bottom of their hearts acknowledge 
 their sins, and are unfeignedty sorry for their offences, will 
 cast off all hypocrisy, and put on true humility and lowliness 
 of heart. They will not only receive the Physician of the 
 soul, but also with a most fervent desire long for him. They 
 will not only abstain from the sins of their former life, and 
 from all other filthy vices, but also flee, eschew, and abhor 
 all the occasions (,of them. And, as they did before give 
 themselves to uncleanncss of life, so will they from hencefor- 
 wards, with all diligence, give themselves to innocency, pure- 
 ness of life, and true godliness. 
 
 We have the Ninevites for an example ; which, at the 
 preaching of Jonas, did not only proclaim a general fast, and 
 that they should every one put on sackcloth ; but they all 
 did turn from their evil ways, and from the wickedness that 
 was in their hands. 2 But above all other, the history of Zac- 
 cheus is most notable : for being come unto our Saviour Jesus 
 Christ, he did say, Behold, Lord, the half of my goods I give 
 to the poor ; and if I have defrauded any man, or taken aught 
 away by extortion or fraud, I do restore him fourfold. 3 Here 
 we see that after his repentance he was no more the man 
 that he was before, but was clean changed and altered. It 
 was so far off that he would continue and abide still in his 
 
 1 Matt. iii. 7, 8. 2 Jonas iii. 5-10. 3 Luke xix. 8. 
 
 21* 
 
246 THE SECOND PART OF THE 
 
 unsatiable covetousness, or take aught away fraudulently from 
 any man, that rather he was most willing and ready to give 
 away his own, and to make satisfaction unto all them that he 
 had done injury and wrong unto. Here may we right well 
 add the sinful woman ; which, when she came to our Saviour 
 Jesus Christ, did pour down such abundance of tears out of 
 those wanton eyes of hers, wherewith she had allured many 
 unto folly, that she did with them wash his feet, wiping them 
 with the hairs of her head, 1 which she was wont most 
 gloriously to set out, making of them a net of the devil. 
 
 Hereby we do learn, what is the satisfaction that God doth 
 require of us : which is, that we cease from evil, and do good ; 9 
 and, if we have done any man wrong, to endeavour ourselves 
 to make him true amends to the utmost of our power, follow- 
 ing irt this the example of Zaccheus, s and of this sinful woman, 
 and also that goodly lesson that John Baptist, Zacharias's son, 
 did give unto them that came to ask counsel of him. 4 This 
 was commonly the penance that Christ enjoined sinners : Go 
 thy way, and sin no more. 5 Which penance Ave shall never 
 be able to fulfil, without the special grace of him that doth 
 say, Without me ye can do nothing. 8 It is therefore our parts, 
 if at least we be desirous of the health and salvation of our 
 own selves, most earnestly to pray unto our heavenly Father, 
 to assist us with his Holy Spirit ; that we may be able to 
 hearken unto the voice of the true Shepherd, and with due 
 obedience to follow the same. 
 
 Let us hearken to the voice of Almighty God, when he 
 calleth us to repentance ; let us not harden our hearts, as 
 such infidels do, who abuse the time given them of God to 
 repent, and turn it to continue their pride and contempt 
 against God and man ; which know not how much they heap 
 God's wrath upon themselves, for the hardness of their hearts, 
 which cannot repent at the day of vengeance. Where we 
 have offended the law of God, let us repent us of our stray- 
 ing from so good a Lord. Let us confess our unworthiness 
 before him ; but yet let us trust in God's free mercy for Christ's 
 sake, for the pardon of the same. And from henceforth let 
 us endeavour ourselves to walk in a new life, as new-born 
 babes, whereby we may glorify our Father which is in 
 heaven, and thereby to bear in our consciences a good testi- 
 mony of our faith ; so that, at the last, to obtain the fruition 
 
 1 Luke vii. 37-39. 2 Isa. i. 16, 17. 3 Luke xix. 8. 
 
 4 Luke iii. 10, 15. s John viii. 11. 6 John xv. 5. 
 
SERMON OF REPENTANCE. 247 
 
 of everlasting life, through the merits of our Saviour: to whom 
 be all praise and honour for ever. Amen. 
 
 THE THIRD PART OF THE HOMILY OF REPENTANCE. 
 
 In the Homily last spoken unto you, right well-beloved 
 people in our Saviour Christ, ye heard of the true parts and 
 tokens of repentance : that is, hearty contrition and sorrowful- 
 ness of our hearts ; unfeigned confession in word of mouth for 
 our unworthy living before God ; a steadfast faith to the merits 
 of our Saviour Christ for pardon ; and a purpose of ourselves 
 by God's grace to renounce our former wicked life ; and a full 
 conversion to God in a new life : to glorify his name ; and to 
 live orderly and charitably, to the comfort of our neighbour, 
 in all righteousness : and to live soberly and modestly to our- 
 selves, by using abstinence and temperance in word and in 
 deed, in mortifying our earthly members here upon earth. 
 
 Now, for a further persuasion to move you to those parts 
 of repentance, I will declare unto you some causes, which 
 should the rather move you to repentance. 
 
 First, the commandment of God ; who in so many places 
 of the holy and sacred Scriptures doth bid us return unto him. 
 O ye children of Israel, saith he, turn again from your infi- 
 delity, wherein ye drowned yourselves. 1 Again, Turn you, 
 turn you, from your evil ways : for why will ye die, O ye 
 house of Israel ? a And, in another place, thus doth he speak 
 by his holy Prophet Hosea : O Israel, return unto the Lord 
 thy God ; for thou hast taken a great fall by thine iniquity. 3 
 Take unto you these words with you, when you turn unto the 
 Lord, and say unto him, Take away all iniquity, and receive 
 us graciously ; so will we offer the calves of our lips unto 
 thee. 4 In all these places we have an express commandment 
 given unto us of God for to return unto him. Therefore we 
 must take good heed unto ourselves ; lest, whereas we have 
 already by our manifold sins and transgressions provoked and 
 kindled the wrath of God against us, we do by breaking this 
 his commandment double our offences, and so heap still 
 
 1 Isa. xxxi. G. 2 Ezek. xxxiii. 11. 3 Ho6ea xiv. 1. 4 Hosea xiv. 2. 
 
248 THE THIRD PART OF THE 
 
 damnation upon our own heads by our daily offences and 
 trespasses, whereby we provoke the eyes of his Majesty. 
 We do well deserve — if he should deal with us according to 
 his justice — to be put away for ever from the fruition of his 
 glory. How much more then are we worthy of the endless 
 torments of hell, if, when we be so gently called again after 
 our rebellion, and commanded to, return, we will in no wise 
 hearken unto the voice of our heavenly Father, but walk still 
 after the stubbornness of our own hearts ! 
 
 Secondly, the most comfortable and sweet promise, that 
 the Lord our God did of his mere mercy and goodness join 
 unto his commandment. For he doth not only say, Return 
 unto me, O Israel ; but also, If thou wilt return, and put 
 away all thine abominations out of my sight, thou shalt never 
 be moved. 1 These words also have we in the Prophet Eze- 
 kiel ; At what time soever a sinner doth repent him of his sin 
 from the bottom of his heart, I will put all his wickedness out 
 of my remembrance, saith the Lord, so that they shall no 
 more be thought upon. 2 Thus are we sufficiently instructed, 
 that God will, according to his promise, freely pardon, for- 
 give, and forget all our sins, so that we shall never be cast 
 in the teeth with them, if, obeying his commandment, and 
 allured by his sweet promises, we will unfeignedly return 
 unto him. 
 
 Thirdly, the filthiness of sin ; which is such, that as long 
 as we do abide in it, God cannot but detest and abhor lis, 
 neither can there be any hope that we shall enter into the 
 heavenly Jerusalem, except we be first made clean and purged 
 from it. But this will never be, unless, forsaking our former 
 life, we do with our whole heart return unto the Lord our 
 God, and, with a full purpose of amendment of life, flee unto 
 his mercy, taking sure hold thereupon through faith in the 
 blood of his Son Jesus Christ. If we should suspect any 
 uncleanness to be in us, wherefore the earthly Prince should 
 loathe and abhor the sight of us, what pains should we take 
 to remove and put it away ! How much more ought we, 
 with all diligence and speed that may be, to put away that 
 unclean filthiness, that doth separate and make a division 
 betwixt us and our God, and that hideth his face from us, 
 that he will not hear us ! 3 And verily herein doth appear how 
 filthy a thing sin is, sith that it can by no other means be 
 washed away, but by the blood of the only-begotten Son of 
 
 1 Jer. iv. 1 . 2 E ze L x viii. 2 1, 22. 3 Iaa. lix. 2. 
 
SERMON OF REPENTANCE. 249 
 
 God. And shall we not from the bottom of our hearts detest 
 and abhor, and with all earnestness flee from it, sith that it 
 did cost the dear heart-blood of the only-begotten Son of God, 
 our Saviour and Redeemer, to purge us from it ? Plato doth 
 in a certain place write, that, if virtue could be seen with 
 bodily eyes, all men would wonderfully be inflamed and kin- 
 dled with the love of it : even so, on the contrary, if we might 
 with our bodily eyes behold the filthiness of sin, and the un- 
 cleanness thereof, we could in no wise abide it, but, as most 
 present and deadly poison, hate and eschew it. We have a 
 common experience of the same in them, which when they 
 have committed any heinous offence, or some filthy and 
 abominable sin, if it once come to light, or if they chance to 
 have a thorough feeling of it, they be so ashamed, their own 
 conscience putting before their eyes the filthiness of their act, 
 that they dare look no man in the face, much less that they 
 should be able to stand in the sight of God. 
 
 Fourthly, the uncertainty and brittleness of our own lives ; 
 which is such, that we cannot assure ourselves that we shall 
 live one hour, or one half quarter of it. Which by expe- 
 rience we do find daily to be true, in them that being now 
 merry and lusty, and sometimes feasting and banquetting 
 with their, friends, do fall suddenly dead in the streets, and 
 other whiles under the board when they are yet at meat. 
 These daily examples, as they are most terrible and dreadful, 
 so ought they to move us to seek for to be at one with our 
 heavenly Judge ; that we may with a good conscience ap- 
 pear before him, whensoever it shall please him for to call 
 us, whether it be suddenly or otherwise ; for we have no 
 more charter of our life than they have. But as we are most 
 certain that we shall die, so are we most uncertain when we 
 shall die. For our life doth lie in the hand of God, who will 
 take it away when it pleaseth him. And verily, when the 
 highest sumner of all, which is Death, shall come, he will not 
 be said nay ; but we must forthwith be packing, to be pre- 
 sent before the judgment-seat of God, as he doth find us ; ac- 
 cording as it is written, Whereas the tree falleth, whether it 
 be toward the south, or toward the north, there it shall lie. 1 
 Whereunto agreeth the saying of the holy Martyr of God, 
 St. Cyprian ; saying, As God doth find thee when he doth 
 call, so doth he judge thee. 
 
 Let us therefore follow the counsel of the Wise Man, where 
 
 1 Eccles. xi. 3. 
 
250 THE THIRD PART OF THE 
 
 he saith, Make no tarrying to turn unto the Lord ; and put no* 
 off from day to day. For suddenly shall the wrath of the 
 Lord break forth, and in thy security shalt thou be destroyed, 
 and shalt perish in the time of vengeance. 1 Which words I 
 desire you to mark diligently; because they do most lively 
 put before our eyes the fondness of many men, who, abusing 
 the long suffering and goodness of God, do never think on 
 repentance or amendment of life. Follow not, saith he, thine 
 own mind and thy strength, to walk in the ways of thy heart; 
 neither say thou, Who will bring me under for my works ? 
 For God the revenger will revenge the wrong done by thee. 
 And say not, I have sinned, and what evil hath come unto 
 me ? For the Almighty is a patient rewarder ; but he will not 
 leave thee unpunished. Because thy sins are forgiven thee, 
 be not without fear to heap sin upon sin. Say not neither, 
 The mercy of God is great, he will forgive my manifold sins. 
 For mercy and wrath come from him, and his indignation 
 cometh upon unrepentant sinners. 2 As if ye should say, Art 
 thou strong and mighty ? Art thou lusty and young ? Hast 
 thou the wealth and riches of the world ? Or, when thou hast 
 sinned, hast thou received no punishment for it ? Let none of 
 these things make thee to be the slower to repent, and to return 
 with speed unto the Lord : for in the day of punishment and 
 of his sudden vengeance, they shall not be able to help thee. 
 And specially when thou art either by the preaching of God's 
 word, or by some inward motion of his Holy Spirit, or else 
 by some other means, called unto repentance, neglect not the 
 good occasion that is ministered unto thee ; lest, when thou 
 wouldst repent, thou hast not the grace for to do it. For to 
 repent is a good gift of God, which he will never grant unto 
 them, who, living in carnal security, do make a mock of his 
 threatenings, or seek to rule his Spirit as they list, as though 
 his working and gifts were tied unto their will. 
 
 Fifthly, the avoiding of the plagues of God, and the utter 
 destruction that by his righteous judgment doth hang over the 
 heads of them all that will in no wise return unto the Lord. 
 I will, saith the Lord, give them for a terrible plague to all the 
 kingdoms of the earth, and for a reproach, and for a proverb, 
 and for a curse in all places where I shall cast them, and will 
 send the sword, the famine, and the pestilence among them, 
 till they be consumed out of the land. 3 And wherefore is 
 this ? Because they hardened their hearts, and would in no 
 
 1 Ecclus. v. 7. 2 Ecclus. v. 2-7. 3 Jer. xxiv. 9, 10. 
 
SERMON OF REPENTANCE. 251 
 
 wise return from their evil ways, nor yet forsake the wicked- 
 ness that was in their own hands, that the fierceness of the 
 Lord's fury might depart from them But yet this is nothing 
 in comparison of the intolerable and endless torments of hell- 
 fire ; which they shall be fain to suffer, who after their hard- 
 ness of heart, that cannot repent, do heap unto themselves 
 wrath against the day of anger, and of the declaration of the 
 just judgment of God. 1 Whereas, if we will repent, and be 
 earnestly sorry for our sins, and with a full purpose of amend- 
 ment of life flee unto the mercy of our God, and, taking sure 
 hold thereupon through faith in our Saviour Jesus Christ, do 
 bring forth fruits worthy of repentance, he will not only pour 
 his manifold blessings upon us here in this world, but also at 
 the last, after the painful travails of this life, reward us with 
 the inheritance of his children, which is the kingdom of hea- 
 ven, purchased unto us with the death of his Son Jesus Christ 
 our Lord. To whom, with the Father and the Holy Ghost, 
 be all praise, glory, and honour, world without end. Amen. 
 
 1 Rom. ii. 5. 
 
 END OF THE SELECTION OF HOMILIES.