On Good Works

On Good Works Annexed Unto Faith

In the last Sermon was declared unto you, what the lively and true faith of a 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, accepted and pleasant unto God. For as a branch can not bear fruit of itself (saith our Saviour Christ) except it abide in the Vine (Jn 15): so can not you, except you abide in me. I am the Vine, and you be the branches, he that abideth in me, and I in him, he bringeth forth much fruit: for without me, you can do nothing. And S. Paul proveth that the Eunuch had faith, because he pleased God (Heb 11). For without faith (saith he) it is not possible to please God. And again to the Romans he saith (Rom 14), whatsoever work is done without faith, it is sin. 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 it self, and is without life, or any manner of moving: so be the works of all unfaithful persons be fore 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 S. Augustine (In Prefat. Ps. 31). We must let no good works before faith, nor think that before faith a man many do any good works: for such works, although they seem unto men to be praise worthy, 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: Where as 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 (Mtt 6), If thine eye be naught, thy whole body is full of darkness. The eye doeth signify the intent (saith S. Augustine - In Prefat Ps 31) wherewith a man doeth 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 were done. If a Heathen man clothe the naked, feed the hungry, and do such other like works: yet because he doeth 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 doeth commend the work to God: for (as S. Augustine saith) whether thou wilt or no, that work that commeth not of faith, is naught: where the faith of Christ is not the foundation, there is no good work, what building so ever 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 Saint 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 S. Augustine , declaring this verse of the Psalm, The turtle hath found a nest where she may keep her young birds, saith, that Jews, Heretics, and Pagans do good works, they cloth the naked, feed the poor, and do other good 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 safeguard of their birds, that is to say, safeguard of their good works, that the reward of them be not utterly lost. And this matter (which Saint Augustine at large in many books disputeth) Saint Ambrose concludeth in few words saying (De Vocatione Gentiuum, book 1, chapter 3), He that by nature would withstand vice, either by natural will, or reason, he doeth in vain garnish the time of this life and attaineth not the very true virtues: for without the worshipping of the true God, that which seemeth to be virtue, is vice. And yet most plainly to this purpose writeth Saint Chrysostom in this wise (In Sermon de Fide, lege, et Spiritu Sancto), 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 (Jn 6), 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 it self is full of good works, and nothing is good without 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 godly 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 doeth 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 thereof, he should have lost his salvation again. But this is the effect that I say, that faith by it self saved him, but works by them selves never justified any man. Here ye have heard the mind of Saint Chrysostom , whereby you may perceive, that neither faith is without works (having opportunity thereto) nor works can avail to everlasting life, without faith.

The Second Part of the Sermon of Good Works

OF three things which were in the former Sermon especially noted of lively faith, two be declared unto you. The first was, that faith is never idle, without good works when occasion serveth. The second, that good works, acceptable to God, cannot be done without faith. Now to go forward to the third part, that is, What manner of works they be which spring out of true faith, and lead faithful men unto everlasting life.

This cannot be known so well, as by our Saviour Christ himself who was asked of a certain great man the same question (Mtt 19). What works shall I do (said a prince) to come to everlasting life? To whom Jesus answered, if thou wilt come to everlasting life, keep the Commandments. But the prince not satisfied herewith, asked farther, Which commandments? The Scribes and Pharisees had made so many of their own laws and traditions, to bring men to heaven, besides God’s commandments, that this man was in doubt whether he should come to heaven by those laws and traditions or by the law of God, and therefore he asked Christ which commandments he meant. Whereunto Christ made him a plain answer rehearsing the commandments of God, saying (Mtt 19), Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother, and love thy neighbour as thy self. By which words Christ declared that the laws of God be the very way that doeth lead to everlasting life, and not the traditions and laws of men. So that this is to be taken for a most true lesson taught by Christ’s own mouth, that the works of the moral commandments of God be the very true works of faith, which lead to the blessed life to come.

But the blindness and malice of man, even from the beginning, hath ever been ready to fall from God’s Commandments. As Adam the first man, having but one commandment, that he should not eat of the fruit forbidden: not with standing God’s Commandment, he gave credit unto the woman, seduced by the subtle persuasion of the Serpent, and so followed his own will, and left God’s commandment. And ever since that time all that came of him, have been so blinded through original sin, that they have been ever ready to fall from God and his law, and to invent a new way unto salvation by works of their own device: so much that almost all the world, forsaking the true honour of the only eternal living God, wandered about their own fantasies, worshipping some the sun, the moon, the stars, some Jupiter, Juno, Diana, Saturn, Apollo, Neptune, Ceres, Bacchus, and other dead men and women. Some therewith not satisfied, worshipped diverse kinds of beasts, birds, fish, foul, and serpents, every country, town, and house in manner being divided, and setting up images of such things as they liked, and worshipping the same.

Such was the rudeness of the people, after they fell to their own fantasies, and left the eternal living God and his commandments, that they devised innumerable Images and gods. In which error and blindness they did remain, until such time as Almighty God, pitying the blindness of man, sent his true Pro phet Moses into the world, to reprove and rebuke this extreme madness, and to teach the people to know the only living God and his true honour and worship. But the corrupt inclination of man, was so much given to follow his own fantasy, and (as you would say) to favour his own bird, that he brought up himself, that all the admonitions, exhortations, benefits, and threatenings of God, could not keep him from such his inventions. For not withstanding all the benefits of God showed unto the people of Israel, yet when Moses went up into the mountain to speae with Almighty God (Ex 32), he had tarried there but a few days, when the people began to invent new gods. And as it came in their heads, they made a calf of gold, and knelt down, and worshipped it. And after that, they followed the Moabites, and worshipped Belphegor the Moabites God. Read the book of Judges, the book of the Kings, and the Prophets, and there you shall find how unstedfast the people were, how full of inventions, and more ready to run after their own fantasies, then God’s most holy commandments. There shall you read of Baal, Moloch, Chamos, Melchom, Baalpeor, Astaroth, Bell, the Dragon, Priapus, the brazen Serpent, the twelve signs, and many other unto whose images the people with great devotion invented Pilgrimages, precious decking and sensing them, kneeling down, and offering to them, thinking that an high merit before God, and to be esteemed above the precepts and commandments of God, And where at that time God commanded no Sacrifice to be made but in Jerusalem only, they did clean contrary, making Altars and sacrifices every where, in hills, in woods, and in houses, not regarding God’s commandments, but esteeming their own fantasies, and devotions to be better then they. And the error hereof was so spread abroad, that not only the unlearned people, but also the Priests, and teachers of the people, partly by glory and covetousness were corrupted, and partly by ignorance blindly deceived with the same abominations. So much, that king Ahab having but only Elijah a true teacher and minister of God, there were eight hundred and fifty Priests, that persuaded him to honour Baal, and to do sacrifice in the woods or groves. And so continued that horrible error, until the three noble Kings, as Jehoshaphat, Hezekiah, and Josiah, God’s chosen Ministers, destroyed the same clearly, and brought again the people from such their feigned inventions, unto the very commandments of God: for the which thing their immortal re ward and glory, doeth, and shall remain with God for ever.

And beside the foresaid inventions, the inclination of man to have his own holy devotions, devised new sects, and religions, called Pharisees, Sadducees, and Scribes, with many holy and godly traditions and ordinances (as it seemed by the outward appearance, and goodly glistering of the works) but in very deed all tending to idolatry, superstition, and hypocrisy: their hearts within being full of malice, pride, covetousness, and all wickedness. Against which sects, and their pretended holiness Christ cried out more vehemently, then he did against any other persons, saying, and often rehearsing these words (Mtt 23), Woe be to you Scribes and Pharisees, ye hypocrites, for you make clean the vessel without, but within ye be full of ravine and filthiness: thou blind Pharisee, and hypocrite, first make the inward part clean . For not withstanding all the goodly traditions and outward shows of good works, devised of their own imagination, whereby they appeared to the world most religious and holy of all men, yet Christ (who saw their hearts) knew that they were inwardly in the sight of God, most unholy, most abominable, and farthest from God of all men. Therefore said he unto them (Mtt 15), Hypocrites, the Prophet Isaiah spake full truly of you, when he said (Isa 29), This people honour me with their lips, but their heart is far from me. They worship me in vain, that teach doctrines and commandments of men: for you leave the commandments of God, to keep your own traditions.

And though Christ said, They worship God in vain, that teach doctrines and commandments of men: yet he meant not thereby to overthrow all men’s commandments, for he himself was ever obedient to the Princes and their laws, made for good order and governance of the people, but he reproved the laws and traditions made by the Scribes and Pharisees: which were not made only for good order of the people, (as the Civil laws were) but they were (set up so high, that they were made to be right and pure worshipping of God, as they had been equal with God’s Laws, or above them: for many of God’s Laws could not be kept, but were feign to give place unto them. This arrogance God detested, that man should so advance his laws, to make them equal with God’s Laws, wherein the true honouring and right worshipping of God standeth, and to make his Laws for them to be left off. God hath appointed his Laws, whereby his plea sure is to be honoured. His pleasure is also, that all men’s laws, not being contrary unto his Laws, shall be obeyed and kept, as good and necessary for every Commonwealth, but not as things wherein principally his honour resteth: and all Civil and mans laws, either be , or should be made, to bring men the better to keep God’s Laws, that consequently, or followingly, God should be the better honoured by them. Howbeit, the Scribes and Pharisees were not content that their laws should be no higher esteemed then other positive and Civil laws, nor would not have them called by the name of other Temporal laws: but called them holy and godly traditions, and would have them esteemed not only for a right and true worshipping of God (as God’s Laws be in deed) but also for the most high honouring of God, to the which the commandments of God should give place. And for this cause did Christ so vehemently speak against them, saying, Your traditions which men esteem so high, be abomination before God. For commonly of such traditions, followeth the transgression or breaking of God’s commandments, and a more devotion in keeping of such things, and a greater conscience in breaking of them, then of the commandments of God. As the Scribes and Pharisees so superstitiously, and scrupulously kept the Sabbath, that they were offended with Christ , because he healed sick men (Mtt 12), and with his Apostles, because they being sore hungry, gathered the ears of corn to eat upon that day, and because his disciples washed not their hands, so often as the traditions required: the Scribes and Pharisees quarrelled with Christ , saying (Mtt 15), Why do they disciples break the traditions of the Seigniors? But Christ laid to their charge, that they for to keep their own traditions, did teach men to break the very commandments of God. For they taught the people such a devotion, that they offered their goods into the treasure house of the Temple, under the pretence of God’s honour, leaving their fathers and mothers (to whom they were chiefly bound) unholpen, and so they brake the commandments of God, to keep their own traditions. They esteemed more an oath made by the gold or oblation in the Temple, then an oath made in the Name of God himself, or of the Temple. They were more studious to pay their tithes of small things, then to do the greater things commanded of God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully with God and man. These (saith Christ) (Mtt 23) ought to be done, and the other not left undone. And to be short, they were of so blind judgment, that they stumbled at a straw, and leaped over a block. They would (as it were) nicely take a fly out of their cup, and drink down a whole Camel. And therefore Christ called them blind guides, warning his disciples from time to time to eschew their doctrine. For although they seemed to the world to be most perfect men, both in living and teaching, yet was their life but hypocrisy, and their doctrine sour leaven, mingled with superstition, idolatry, and overthwart judgment, setting up the traditions and ordinances of man, in stead of God’s commandments.

The Third Part of the Sermon of Good Works

That all men might rightly judge of good works, it hath been declared in the second part of this Sermon, what kind of good works they be that God would have his people to walk in, namely such as he hath commanded in his holy Scripture, and not such works as men have studied out of their own brain, of a blind zeal and devotion, without the word of God: And by mistaking the nature of good works, man hath most highly displeased God, and hath gone from his will and commandments. So that thus you have heard how much the world from the beginning until Christ’s time, was ever ready to fall from the commandments of God, and to seek other means to honour and serve him, after a devotion found out of their own heads: and how they did set up their own traditions, as high or above God’s commandments, which hath happened also in our times (the more it is to be lamented) no lesse then it did among the Jews, and that by the corruption, or at least by the negligence of them that chiefly ought to have preserved the pure and heavenly doctrine left by Christ . What man having any judgment or learning, joined with a true zeal unto God, doeth not see, and lament, to have entered into Christ’s religion, such false doctrine, superstition idolatry, hypocrisy, and other enormities and abuses, so as by little and little, through the sowre leaven thereof, the sweete bread of God’s holy word hath been much hindered and laid apart? Never had the Jews in their most blindness, so many Pilgrimages unto Images, nor used so much kneeling, kissing, and sensing of them, as hath been used in our time. Sects and feigned religions were neither the fortieth part so many among the Jews, nor more superstitously and ungodly abused, then of late days they have be n among us. Which sects and religions, had so many hypocritical and feigned works in their state of religion (as they arrogantly named it) that their lames (as they said) ran always over, able to satisfy, not only for their own sins, but also for all other their benefactors, brothers, and sisters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people: keeping in divers places (as it were) marts or markets of merits, being full of their holy relics, images, shrines, and works of overflowing abundance ready to be sold. And all things which they had were called holy, holy cowls, holy girdles, holy pardons, beads, holy shoes, holy rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, then that men, women, and children, should wear a Friars coat, to deliver them from agues, or pestilence? or when they die, or when they be buried, cause it to be cast upon them, in hope thereby to be saved? Which superstition, although (thanks be to God) it hath been little used in this Realm, yet in divers other Realms, it hath been, and yet it is used among many both learned and unlearned.

But to pass over the innumerable superstitiousness that hath been in strange apparel, in silence, in Dormitory, in Cloister, in Chapter, in choice of meats, and drinks, and in such like things, let us consider what enormities and abuses have be n in the three chief principal points, which they called the three essentials, or three chief foundations of religion, that is to say, obedience, chastity, and wilful poverty.

First, under pretence or colour of obedience to their Father in religion (which obedience they made themselves) they were made free by their rule and Canons, from the obedience of their natural father and mother, and from the obedience of Emperor and King, and all temporal power, whom of very duty by God’s laws they were bound to obey. And so the profession of their obedience not due, was a forsaking of their due obedience. And how their profession of chastity was kept, it is more honestly to pass over in silence, and let the world judge of that which is well known, then with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their wilful poverty, it was such, that when in possessions, jewels, plate, and riches, they were equal or above merchants, gentlemen, Barons, Earls, and Dukes: yet by this subtle sophistical term, Proprium in commune, that is to say, Proper in common, they mocked the world, persuading, that not withstanding all their possessions, and riches, yet they kept their vow, and were in wilful poverty. But for all their riches, they might never help father nor mother, nor other that were in deed very needy and poor, without the licence of their father Abbot, Prior, or Warden, and yet they might take of every man, but they might not give ought to any man, no not to them whom the laws of God bound them to help. And so through their traditions and rules, the laws of God could bear no rule with them. And therefore of them might be most truly said, that which Christ spake unto the Pharisees (Mtt 15), You break the commandments of God by your traditions: you honour God with your lips, but your hearts be far from him. And the longer prayers they used by day and by night, under pretence or colour of such holiness, to get the favour of widows, and other simple folks, that they might sing Trentalles and service for their husbands and friends, and admit or receive them into their prayers: the more truly is verified of them the saying of Christ (Mtt 23) , Woe be unto you Scribes and Pharisees, hypocrites, for you devour widows houses, under colour of long prayers, therefore your damnation shall be the greater. Woe be to you Scribes and Pharisees hypocrites, for you go about by sea and by land to make more Novices, and new brethren, and when they be let in, or received of your sect, you make them the children of hell, worse then your selves be .

Honour be to God, who did put light in the heart of his faithful and true minister, of most famous memory King Henry the eighth, and gave him the knowledge of his word, and an earnest affection to seek his glory, and to put away all such superstitious, and Pharisaical sects by Antichrist invented, and set up against the true word of God, and glory of his most blessed Name, as he gave the like spirit unto the most noble and famous Princes, Jehoshaphat, Josiah, and Hezekiah. God grant all us the Kings Highness faithful and true Subjects, to feed of the sweet and savoury bread of God’s own word, and (as Christ commanded) to eschew all our Pharisaical and Papistical leaven of mans feigned religion. Which, although it were before God most abominable, and contrary to God’s commandments, and Christ’s pure Religion, yet it was praised to be a most godly life, and highest state of perfection: as though a man might be more godly, and more perfect by keeping the rules, traditions, and professions of men, then by keeping the holy commandments of God.

And briefly to pass over the ungodly and counterfeit religion, let us rehearse some other kinds of Papistical superstitions and abuses, as of Beads, of Lady Psalters, and Rosaries, of fifteen Oes, of Saint Barnard’ Verses, of Saint Agathe’s letters, of Purgatory, of Masses satisfactory, of Stations, and Jubilees, of feigned Relics, or hallowed Beads, Bells, Bread, Water, Psalms, Candles, Fire, and such other: of superstitious fastings, of fraternities or brotherhoods, of pardons, with such like merchandise, which were so esteemed and abused to the great prejudice of God’s glory and Commandments, that they were made most high and most holy things, whereby to attain to the everlasting life, or remission of sin: yea also vain inventions, unfruitful ceremonies, and ungodly laws, decrees, and councils of Rome , were in such wise advanced, that nothing was thought comparable in authority, wisdom, learning, and godliness unto them. So that the laws of Rome , (as they said) were to be received of all men, as the four Evangelists, to the which all laws of Princes must give place. And the laws of God also partly were left off, and less esteemed, that the said laws, decrees and councils, with their traditions and ceremonies, might be more duly kept, and had in greater reverence. Thus was the people through ignorance so blinded, with the godly show and appearance of those things, that they thought the keeping of them to be a more holiness, a more perfect service and honouring of God, and more pleasing to God, then the keeping of God’s commandments. Such hath been the corrupt inclination of man, ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that, then to search out God’s holy commandments, and to keep them. And furthermore, to take God’s commandments for men’s commandments, and men’s commandments for God’s commandments, yea, and for the highest and most perfect and holy of all God’s commandments. And so was all confused, that scant well learned men, and but a small number of them knew, or at the least would know, and durst affirm the truth, to separate or sever God’s commandments from the commandments of men. Whereupon did grow much error, superstition, idolatry, vain religion, overthwart judgment, great contention, with all un godly living.

Wherefore, as you have any zeal to the right and pure honouring of God, as you have any regard to your own souls, and to the life that is to come, which is both without pain, and without end, apply your selves chiefly above all things, to read and hear God’s word, mark diligently therein what his will is you shall do, and with all your endeavour apply your selves to follow the same. First you must have an assured faith in God, and give your selves wholly unto him, love him in prosperity and adversity, and dread to offend him evermore. Then for his sake love all men, friends and foes, because they be his creation and image, and redeemed by Christ , as ye are. Cast in your minds, how you may do good unto all men, unto your powers, and hurt no man. Obey all your superiors, and governors, serve your Masters faithfully and diligently, as well in their absence, as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God’s commandments. Disobey not your Fathers and Mothers, but honour them, help them, and please them to your power. Oppress not, kill not, beat not, neither slander, nor hate any man: but love all men, speak well of all men, help and succour every man, as you may, yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Take no mans goods, nor covet your neighbours goods wrongfully, but content your selves with that which ye get truly, and also bestow your own goods charitably, as need and case requireth. Flee all idolatry, witchcraft, and perjury, commit no manner of adultery, fornication, or other unchasteness, in will, nor in deed, with any other mans wife, widow, or maid, or otherwise. And travailing continually, (during this life) thus in keeping the commandments of God (wherein standeth the pure, principal, and right honour of God, and which wrought in faith, God hath ordained to be the right trade and path way unto heaven) you shall not fail, as Christ hath promised, to come to that blessed and everlasting life, where you shall live in glory and joy with God for ever: to whom be praise, honour and empery, for ever and ever. Amen.

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December 2022

Welcome to the news service of the Church of England Cintinuing.

Forasmuch as man, being not borne 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 taketh 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 necessary 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 mischiefs 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.

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, entreating 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 Lords 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 servants of the Lord, in the Lords true service, for the effectual presence of God’s grace, wherewith he doeth 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 everlasting, 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 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 incorrupt, and contrary to the sentences and judgements 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 with gold and precious stones. Whereas indeed they by the said images, and such glorious decking of the Temple, have no thing 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 horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, and peradventure worshipping indeed, not only the images, but also the matter of them, gold and silver, as that vice is of all others in the Scriptures peculiarly called idolatry or worshipping of images. (Eph 5, Col 3) Against the which foul abuses and great enormities shall be alleged unto you: First, the authority of God’s holy word, as well out of the old Testament, as of the new. And secondly, the testimonies of the holy and ancient learned Fathers and Doctors, out of their own works and ancient histories Ecclesiastical, both that you may at once know their judgements, 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 stone, 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 similitude of men or other things images, and not idols: yet the Scriptures use the said two words (idols and images) indifferently for one thing always. 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 Ei¶dwlon; an Idol, and the other of the Latin word Imago, and Image, and so both used as English terms in the translating of Scriptures indifferently, according as the Septuagint have in their translation in Greek Ei¶dwla, 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 Ei¶dwlon (1 Jn 5), St. Ierome likewise translateth Simulachrum, as in all other like places of Scripture usually he doeth 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, to say, an Image (Lib. de corona militis). And therefore it skilleth not, whether in this process wee 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 divers signification in matters of Religion, and have therefore usually named the likeness or similitude of a thing set up amongst the Heathen in their Temples or other places to be 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 propriety and sense, which as is afore said) differ only in sound and language, and in meaning be in deed all one, specially 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 in deed none other but Idols, as unto the which Idolatry hath been, is, and ever will be committed.

Almighty GOD, to the intent his most holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his Name vainly in his mouth, threatening punishment unto him that irreverently abuseth it by swearing, forswearing, andblasphemy. To the intent therefore that this commandment may be the better known and kept, it shall bee declared unto you, both how it is lawful for Christian people to swear, and also what peril and danger it is vainly to swear, or to be forsworn.

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 salvation, 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 known 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 desirous to know God, or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God’s word, that be so drowned in worldly vanities, that they neither saviour 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 is the sweetness of God’s word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.

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, then 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 for so much 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 imagination, but of the very words and example of our Saviour Jesus Christ. In which description or setting forth, every man (as it were in a glass) may consider himself, and see plainly without error, whether he be in the true charity, or not.

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 and soul exceeded all other no less, then the Sun in brightness and light exceedeth every small and little star in the firmament. He was made according to the image and similitude of God, he was endued with all kind of heavenly gifts, he had no spot of uncleanness in him, he was found and perfect in all parts, both outwardly and inwardly, his reason was incorrupt, 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.

Of our going from God, the wise man saith, that pride was the first beginning: for by it mans heart was turned from God his maker. For pride (saith he) is the fountain of all sin: he that hath it, shall be full of cursings, and at the end it shall overthrow him. (Ecclus 10) And as by pride and sin we go from God, so shall God and all goodness with him go from us. And the Prophet Hosea doth plainly affirm (Hos 5), that they which go a way still from God by vicious living, and yet would go about to pacify him otherwise by sacrifice, and entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he goeth still away from them. For so much (saith the Prophet) as they do not apply their minds to return to God, although they go about with whole flocks and herds to seek the Lord, yet they shall not find him: for he is gone away from them.

A Sermon of the Misery of all Mankind and of his Condemnation to Death Everlasting, by his own Sin.

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 or 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. embraced by faith, is taken, accepted and allowed of God, for our perfect and full justification.