SEASONAL WORKS
THOMAS BECON
1. A Christmas Banquet.
A Christmas banquet garnished with many pleasant & dainty dishes, newly prepared by Thomas Becon.
“Blessed is he that eateth bread in the kingdom of God.” ─ Luke 14.
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To the Right Honourable Sir Thomas Nevelle, Knight. Thomas Becon wisheth long life, continual health, and prosperous felicity.
I fear lest some men will accuse me of temerity and rashness seeing that so boldly I dare offer to your right honourable mastership this little lucubration and work, which I made now of late and entitled a Christmas Banquet; inasmuch as I have been seldom in your company and have not attempted nor proved at any time perfectly by mutual confabulation how your mind is affected toward me. To this I answer, that I, sitting at your table before six months past, where it pleased you very benignly to talk with me, perceived in your mastership at that time as at all other, so great humanity, gentleness and affability toward all men, that it hath since that time animated and encouraged me to excogitate and invent somewhat that I might dedicate to your name; trusting by this means that your benevolence toward me should not only be increased but also made consummate and perfect. While I sought diligently an argument fit and worthy your benignity, among all other it came to my remembrance that this time of the year men use customably to make feasts and thereunto for to call their friends, lovers and neighbours. When I considered this manner and custom it did so much please me, seeing that mutual love is maintained thereby, that hereof I took an occasion also to make a Christmas banquet. For I thought, although I were poor, and not of ability to make such a feast or banquet as the custom requireth, yet I would, according to that kind of riches wherewith God endued me, prepare some banquet and call unto it not twenty or forty, but even so many as will come, that all men might commend Becon, having no house of his own, for his household-keeping and large maintenance of hospitality. And forasmuch as there shall not want universally which shall make feasts for the body at this time, I thought it best to make my banquet a banquet for the soul, that men, having their bodies fed of other, might also have their souls fed at my hand: I have therefore prepared a banquet, not such a banquet as the meat whereof perisheth, [John 6.] corrupteth, and cometh to nought, but that abideth into everlasting life. And because it may be a Christmas banquet indeed, and worthy whereat Christ should be present, I have garnished it with many delicious pleasant, dainty, yea, and heavenly dishes of the most holy scriptures: so that whosoever eateth of this banquet, shall find in it much comfortable nourishment for his soul, and be occasioned thereby, I doubt not, to give God hearty thanks, which hath vouchedsafe of his divine clemency and unmeasurable goodness freely to call him to his celestial banquet. Would God that by this my banquet making I might excite and move others to use like communication at their table as they shall find here; or at the least that they would interlace in some part of their repast their talk with such honest and godly words as they shall here read, and utterly reject and cast away all filthy and unclean communication, all jesting and railing, all blaspheming and cursing! So should they have Christ more present with them at their feasts than many have now-a-days, at whose table such kind of talk is used as may justly seem not to be worthy of God and his son Jesus, but of Bacchus and Venus. These be no Christmas banquets, but Christless and devilish banquets. They be no feasts fit for christian men, but for gentiles and heathens. God banish once this great absurdity from the tables of them that profess Christ! Now, forasmuch as at the beginning of a new year the universal custom is to give gifts one to another, whereby they protest their mutual good-will, love, and favour; I, because I will not seem to be estranged from this point of humanity, do here humbly offer to your honourable mastership this my Christmas banquet for a new year’s gift, most instantly desiring you favourably to accept it as the gift of him, which wisheth to you from God the Father long life, continual health, and prosperous felicity. Hereafter, God prospering me in my studies, and directing my pen in the travail of his word, I trust to compile unto the glory of God and the immortality of your name, other works no less godly and profitable to the readers. In the mean season, that God, whose blessed word you must entirely favour and follow, might preserve in safe estate your good mastership to the advancement of his glory and the great quietness of us all in this country, by executing on your behalf, according to your office committed worthily unto you by the king’s most gracious highness, such justice and equity in your judgements as shall may turn to the utter expulsion of all vice, and the high promotion and furtherance of all virtue. In the travail whereof that Lord might assist you, by whom kings reign and the makers of laws discern righteous things; by whom also, as Solomon saith, [Proverbs 8.] “princes bear rule, and the head officers give judgement according to justice.”
Amen.
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Philemon, the maker of the banquet, Theophile, Eusebius, and Christopher, the guests.
Philemon. ― I think it very long until my neighbours, whom I have bidden to this my Christmas banquet, do come. For I would be glad, that, before we feed our hungry bodies, we should sustain and feed also our hungry souls, [God’s word is the food of the soul.] which do no less hunger for the word of God, being the only nourishment thereof, than the bodies do for corporal meat, as Christ witnesseth: [Deuteronomy 8.Matthew 4.] “A man,” saith he, “shall not live with bread alone, but with every word that proceedeth out of the mouth of God.” Therefore, that it might be a Christmas banquet indeed, that is to say, such a feast as whereby Christ may be glorified, and our souls no less refreshed than the bodies; I desire very much to see my neighbours here shortly, that first we may taste, as it is convenient and right, of the celestial table of God’s word unto the consolation of our souls’ health, and afterward refresh our mortal bodies with such aliments and nourishings as we have received this day of God’s great liberality. And behold, I pray you, where they come. Brothers and neighbours, welcome unto me.
Theophile. ― Brother Philemon, we thank you heartily.
Eusebius. ― We come hither this day to put you both to pain and cost.
Philemon. ― I pray you, think not so: it is to me neither pain nor cost, but rather comfort and pleasure, to see you thus friendly come and visit your neighbour; and I thank you right heartily that ye have not disdained to come at my request. I beseech you that ye will take the pains to come hither into my parlour.
Christopher. ― I am loath to go so soon out of this your hall, which feedeth mine eyes with so many godly and goodly spectacles.
Philemon. ― Why, is here any thing that you think worthy to be looked upon?
Christopher. ― Every thing is here so pleasant and comfortable to the eye of a christian man, that he being in this hall may justly seem to be in a delectable paradise, I had almost said, in another heaven. For here is nothing dumb, all things speak.
Theophile. ― I pray you, what is there written upon your parlour door? [The door.]
Philemon. ― The saying of Christ: [John 10.] “I am the door. By me if any man entereth in, he shall be safe, and shall go out, and shall find pasture.” This is done to put me and my household in rememberance, that Christ is the door by whom we must enter intot eh favour of God, and obtain the glory of heaven, as he himself witnesseth, saying: [John 14.] “I am the way, the truth, and the life: no man cometh to the Father but by me.”
Eusebius. ― This is christianly done. What is this that is written upon your chimney? [The chimney.]
Philemon. ― The saying of the prophet Isaiah: [Isaiah 66.] “The fire of them shall not be quenched.”
Christopher. ― This is a terrible and hard saying.
Philemon. ― I have painted this sentence in that place, that, as the other fixed upon the door maketh me to rejoice and to put my whole affiance in Christ, so this in like manner should deter and fear me and mine from doing evil, when by looking on this text we consider with ourselves the unquenchable flames of hell-fire, and most grievous pains which are there prepared for the wicked and transgressors and breakers of God’s law. This doth stroke and beat into our hearts the fear of God, which expelleth sin, and [Psalm 109. Proverbs 1.] “is the beginning of wisdom.” [Proverbs 9.] “For he that feareth God shall do good things,” saith scripture, [Psalm 112.] “and shall have all his pleasure in the Lord’s commandments.”
Eusebius. ― What have ye there written in your window? [The window.]
Philemon. ― Christ’s saying in the gospel of St John: [John 8.] “I am the light of the world. He that followeth me walketh not in darkness, but shall have the light of life.” This teacheth us that, as by this material window we receive light into our house,s o by Christ are our souls and senses lightened with the divine intelligene and godly understanding of his blessed word, which else should continue in darkness and ignorancy, forasmuch as a “natural man understandeth not those things that pertain to the Spirit of God.” [1 Corinthians 2.] For Christ is that “true light which doth lighten every man that cometh into this world.” [John 1.]
Theophile. ― Your table also, methink, speaketh. [The table.]
Philemon. ― Herein is graven the saying of Christ: [Luke 14.] “Blessed is he that eateth bread in the kingdom of God.” This is to admonish us, that we should not have all our pleasure in eating, drinking, and banqueting, after the manner of the epicures, but rather desire so to live in this world, that after this life we may be fed in the joyful kingdom of God, by enjoying the most glorious sight of the divine majesty.
Eusebius. ― What have ye painted over your table?
Philemon. ― The saying of the prophet Isaiah, yea, rather the commandment of God by his prophet: [Isaiah 58.] “Break thy bread to the hungry, and lead in the needy and wayfaring into thy house. When thou shalt see a naked man, cover him, and though shalt not despise thy flesh.”
Christopher. ― Do ye according to this commandment?
Philemon. ― I would be loath, brother Christopher, to profess one thing by mouth, and to practise another in my living. For “that servant that knoweth his Lord’s will, and doth it not, shall be beaten with many stripes.” But inasmuch as we all are too much slothful in doing our duty, and chiefly in this one point, therefore I have caused this text to be here painted, that it may always put me in remembrance of doing my office to the poor members of Christ. [Mark this well.] For I tell you truth, I think him no good christian man, which, receiving many benefits at the hand of God, cannot vouchsafe to impart and give some portion of them to the indigent and needy. You remember, I am sure, the story of the rich man in the gospel of Luke, [Luke 16.] which fared daintily every day at his table, and yet would have no pity and mercy upon the poor Lazarus when he came to his door, but suffered him to die for want of succour, and therefore was he cast into hell-fire, and there grievously punished.
Eusebius. ― I remember it well.
Philemon. ― This one story ought to move us for to have compassion and pity upon the poor people, except we be minded in this world to fare well, and after this life with the rich man to be tormented in hell-fire. For the wise man saith: [Ecclesiasticus 34.] “The bread of the needy is the life of the poor; he that defraudeth him of it is a manslayer.”
Theophile. ― Would God that all men would remember this! Then should the poor people find more gentleness at men’s hands than they do now-a-days. But what have ye written just by the foresaid text?
Philemon. ― The saying of St. Paul to the Colossians: [Colossians 3.] “Be ye thankful.” This sentence is placed there for to put me in rememberance, that I should at all itmes give God thanks for all things that Ir eceive of him, meat, drink, clothing, health, &c.; but chiefly when I have dined or supped, to be thankful for his bounteous gifts wherewith he hath fed both me and my household. For Chrysostom saith: [Hom. lxxix. De oratione.] “It is convenient that we both when we go to the table, and come from it, give God thanks. For he that employeth himself to do this shall never fall into drunkenship and lewdness: he shall not be diseased with surfeiting; but, having the expectation of prayer put upon his senses in the stead of a bridle, he shall eat of all things set on the table with a decent modesty and honest temperance, and shall replenish both his soul and body with much blessing. For that table which beginneth and endeth of prayer shall never want, but shall bring to us all good things more plenteously than any fountain.” These are the words of Chrysostom.
Christopher. ― Godly forsooth, and worthy to be followed.
Eusebius. ― Neither is this cup dumb and speechless.
Philemon. ― Upon this is written Christ’s sayings: [John 7.] “If any man thirsteth, let him come to me and drink.” This is not done to provoke men to superfluous drinking, [What this word ‘thirst’ signifieth.] but to put them in remembrance that if they thirst, [Isaiah 55. Revelation 22.] that is to say, desire remission of their sins, increase virtue, perfection of a spiritual life, quietness of mind, pureness of heart, or an other good thing, they should haste to Christ, which giveth to him that thirsteth of the water of life freely. For [John 4.] “whosoever drinketh of the water that Christ giveth him, he shall never thirst more; but the water which is given him shall be made in him a well of water, springing up into everlasting life.”
Theophile. ― Very godly, forsooth. Your dishes also want not speech. [The dishes.]
Philemon. ― They rehearse the saying of Christ in the gospel of John: [John 6.] “Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. But he that eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day. For my flesh is very meat, and my blood very drink: he that eateth my flesh and drinketh my blood dwelleth in me, and I in him.” This putteth us in remembrance, when we eat our meat, of the breaking of Christ’s most blessed body and the shedding of his most precious blood; and by the remembrance of it, and the believing of the same, our souls at that very present are no less fed and sustained than our bodies are with the meat that is brought unto us in these dishes. [Behold what the remembrance of Christ’s death doth.] And this remembrance of Christ’s death maketh us to be thankful unto God the Father, and to endeavour ourselves to live worthy his inestimable kindness, and in all points to do our diligence that God may dwell in us by his Spirit, and we in him through that [Galatians 5.] “faith which worketh by charity.”
Eusebius. ― Here is every thing so godly and pleasant that it overcometh all praise. But seeing that we have begun to demand of you these questions concerning the scriptures in your house, we will go forth so to do, trusting that ye will not be grieved with us for so doing.
Philemon. ― Brother Eusebius, I am not only not grieved with you, but also very glad that these may devices have in any point pleased your mind.
Eusebius. ― I pray you, what is it that your chairs and stools have carved on them? [The chairs and stools.]
Philemon. ― A saying of Christ is the Revelation of John: [Revelation 3.] “To him that overcometh will I grant to sit with me in my throne.”
Christopher. ― A very sweet saying. But what mean you by this?
Philemon. ―It is not unknown to you, I am sure, how comfortable a thing it is for a weary body to sit and to have a resting-place.
Christopher. ― Truth, what then?
Philemon. ― Certianly it is a thousand times more comfortable to have a place where body and soul, after so many great and dangerous conflicts in this miserable world, may quietly rest. Therefore have I written this text on my chairs and stools, to put me and mine in remembrance, that if we will find rest after this life, we must seriously not dally, but fight with Satan our enemy. [1 Peter 5. Ephesians 6.] We may never give place to the world, the devil, nor the flesh, but mainly resist them, being clothed with the armature of God, and never leave until we have gotten the victory over them all. So shall we rest in the kingdom of God, or else not. For the scripture saith: “To him that overcometh will I grant to sit with me in my throne.”
Theophile. ― What scripture, I pray you, have ye written here over your laver?
Philemon. ― The saying of Isaiah: [Isaiah 1.] “Be ye washed, be ye clean, take away the evil of your thoughts from my eyes.” Here, so oft as we wash our hands, we are moved to remember with ourselves, if any malice or hate be in our hearts toward our neighbour. If there be any at all, we [Ephesians 4.] “suffer not the sun to fall down upon our anger,” but, according to Christ’s precept, [Matthew 5.] we go straightaways and reconcile ourselves to such as with whom we are at debate, or they with us. Moreover, if there be any other uncleanness or notable vice in us, we straight put it away out of our hearts by true and unfeigned repentance, and not only banish the vice from us, but also embrace the virtue contrary to the vice, as the scripture saith: [Psalm 34.] “Decline from evil, and do good.” Again: [1 Peter 3. Isaiah 1.] “Cease to do evil, and learn to do good.” By this means hath sin no dominion in us, but virtue very much.
Eusebius. ― I would wish sooner to come into this house than into any palace either of emperor or king. I count him to dwell in a fortunate isle, that dwelleth in a house so adorned and garnished with the most odiferous, redolent, and sweet-smelling flowers of the holy scriptures.
Theophile. ― It seemeth unto me also that your virginals speak, although no many playeth on them. [The virginals.]
Philemon. ― They say thus: [Isaiah 64. 1 Corinthians 2.] “The eye hath not seen, nor the ear hath not heard, neither hath it entered into the heart of man, that God hath prepared for them that love him.” This sentence teacheth that, though the sound of that instrument, which is but vain and feedeth the ear for a little while, seemeth pleasant and joyful to the hearers for the time, yet is that nothing in comparison of the celestial melody and heavenly joy that God hath prepared for them that love him. Therefore are we here admonished not to delight in fantastical instruments, the pleasure whereof is more vain than the smoke, but in that melody and joy which is perpetual and never decayeth, and so to institute our life, that we may be partakers of that unspeakable pleasure and joy.
Christopher. ― The longer I behold the parts of your house, the more I am moved to marvel, seeing so rare spectacles full of all virtue and godliness. Your posts also salute your guests, so far as I can perceive. [The posts.]
Philemon. ― They express this sentence of St Paul: [1 Corinthians 3, 6. 2 Corinthians 6.] “The temple of God is holy, which you are.” This putteth us in remembrance, in whatsoever part of the house we go, that we should so keep our hearts clean from the infection of mortal sin, that God in them by his Holy Spirit might dwell perpetually.
Eusebius. ― I pray you, what two great tables have you hanging there openly? [Two tables.]
Philemon. ― This is the table of the ten commandments, which teacheth us what we ought to do, and what to eschew. The other is a table also which containeth in it the offices of all degrees and estates. It teacheth us what we owe to our most noble prince, to our parents, and to all superiors. In this table every man, from the highest degree to the lowest, may learn his office and duty. Therefore are these two tables read every day openly in my house, my wife and children, with all my servants, being called thereunto, and giving attendance diligently to the reading of the same. If any of my household transgress any parcel of God’s law, he is brought straightway to these tables, and by them is his fault declared unto him; so that hereby he taketh an occasion to amend his life, and to be the more circumspect and ware, that he falleth not again into that sin afterward. This is the order of my house: other correction than this use I none. Yet notwithstanding, I thank my Lord God, all do their duty so well that I cannot wish it to be done better.
Theophile. ― O merciful God, what have I heard and seen this day! So christain a house, so godly an order, never saw I in my life. All householders may take an example of you. Would God that many seeing this your act would in like manner follow it in every condition, garnishing their houses with holy scriptures, and training their lives according to the same! O what flourishing realm then should we have! With how sincere faith should we serve God! With how fervent charity should we procure the commodity of our neighbour! With how ready minds, endued with all humble submission, should we faithfully obey our most christian emperor, most redoubted king, and most excellent ruler! With how fervent heart should we profligate and chase away sin! With how valiant courage should we amplect and embrace virtue! It cannot be expressed with how many and great commodities this most prosperous realm should flourish, to the glory of God, the avancement of the king’s most excellent majesty, to the great pleasure and contentation of all your minds, if this thing were brought to pass.
Philemon. ― I am here under God and my prince a ruler over this my little household; and I think myself to be so much bound in conscience to bring them up virtuously, [Ezekiel 33.] that if any of them should perish for lack of my instructions, their blood should be required of my hand at the dreadful day of judgement.
Christopher. ― Would God that all householders, yea, all bishops and curates, would wait and attend upon their parishes with no less diligence than you do on your flock!
Eusebius. ― The very same would I wish.
Theophile. ― Then should christian men know Christ and his laws better than they do now-a-days, and serve their prince with a more faithful and obedient heart.
Philemon. ― Well, thus have ye seen my simple wit in devising these aforesaid things for the right institution of myself and family. And it pleaseth me well, seeing that it doth not displease you.
Eusebius. ― The sight hereof hath so delighted us, that nothing heretofore hath fed our eyes with so great delectation and pleasure. Neither have we been here vain and idle spectators, but have reposed all these things in our breasts, so that every one of us intend to garnish his house and order his family in like manner, giving you right hearty thanks for the calling of us hither this day.
Philemon. ― Seeing that ye have now seen the most princial pleasures of my hall, I pray you, vouchsafe to take the pain for to come into my parlour.
Theophile. ― We follow you gladly.
Philemon. ― Now are ye welcome hither.
Christopher. ― I pray you, neighbour Philemon, what have we here to do? I am now more ravished than I was before. Here is every thing so godly pleasant, [Revelation 21.] that it seemeth unto me to be a figure of the new and celestial Jerusalem, which is so gorgeously decked and garnished with all kind of heavenly treasures. But, I pray you, what do ye mean by your table spread with a fair white and fine cloth? Again, what four books have you laid upon the table, clad and covered most preciously with cloth of gold?
Philemon. ― It is not unknown to you, neighbours, that I did bid you unto a Christmas banquet, and very friendly ye are come to me. Now, that it might be a Christmas banquet indeed, I was minded not only to provide meat for your bodies, as the common fashion of the world is, but also for your souls; or else how could it be a Christmas banquet? These four books that lie here are thus named. The first is the five books of Moses, with certain other volumes of the old testament: the second is the prophets: the third, the new testament: the fourth, the doctors of the church. For every one of us here is a book of like number, and for every one of us, all. These are the masters of the Christmas banquet. These are they which shall feast you. These are they that have in store so many godly and goodly dishes most comfortable for our souls’ health. When we have once taken our repast of these most delicious dishes, then by God’s favour will we repair to the feast of the body, which the common sort only celebrate, neglecting that which is principal and most precious.
Christopher. ― We desire very much to taste of these pleasant and dainty dishes.
Theophile. ― My heart rejoiceth to hear these things.
Eusebius. ― We think it a hundred year till we begin our banquet.
Philemon. ― Seeing that ye are so desirous to taste of this most godly banquet, come off; and that it may be done among us with the more fruit, let us all with one consent kneel down and pray to God for the assistance of his Spirit.
Eusebius. ― Agreed.
Philemon. ― If it will please you to give audience and quietly to hear, I will pray in the name of you all.
Theophile. ― Let if be so.
Eusebius. ― Yea, I pray you.
Christopher. ― That is best.
Philemon. ― Hear now.
The Prayer.
Philemon. ― O Good God and merciful Father, the author and giver of all wisdom, [James 1.] which, at the intercession of thy well-beloved Son Jesus Christ our Lord and Saviour, didst send down, [Acts 2.] according to thy promise, thy Holy Spirit to lighten the hearts and senses of the apostles, before they could sincerely understand the high mysteries of thy divine will; we most humbly beseech thee, that, all clouds of ignorancy and darkness dispelled and put away, we, being here gathered together in thy name, may through that same thy Spirit enjoy the light of thy eternal verity, and so reverently read and talk of thy most blessed word at this present, that we, understanding the same, and being inflamed with the love and reading thereof, may in all points fashion our life according unto thy holy word, and seriously provide, that the light of all our acts and manners may so shine before men, [Matthew 5.] whom, with thy beloved Son Jesus Christ, and the Holy Ghost, three distinct Persons in Deity, and yet one very true and perfect God in essence, be all honour, praise, and glory for evermore.
Theophile. ― Amen.
Eusebius. ― So be it.
Christopher. ― Lord, let it so come to pass.
Philemon. ― Now let us fall in hand with our Christmas banquet Christmas banquet. I beseech God so to temper our tongue through the influence of the Holy Ghost, that we speak here this day nothing dissonant from the verity of his holy truth, but altogether to the glory of his most blessed name, and the comfort of all our souls.
Theophile. ― The very same thing we also wish.
Philemon. ― Now will I bring forth unto you the banquet; and because I will not onerate and overcharge your stomachs with too much meat at once (although there ought not to be any sufficiency, much less any nimiety, in spiritual things, so desirous of them at all times should we be) I have at this present only prepared, according to the number of us, four dishes, that we tasting of them, yea rather eating, devouring, and digesting them with greedy stomachs, may have the more lust and desire to return to them shortly. I pray you, sit down every man in a chair. Now will I serve you with your first dish, contained in the first book of Moses. Fail not ye therefore to whet your stomachs, and greedily to devour whatsoever I bring forth unto you.
The First Dish.
Philemon. ― “Cursed is the earth in thy work. It shall bring forth unto thee thorns and brambles.” [Genesis 3.]
Theophile. ― This is a dish little pleasant for the beginning of our banquet.
Philemon. ― Content yourselves: it is necessary that this dish hath the first place, that the other that follow may savour the more deliciously to your mouths. The acrimony and tartness of this dish shall so pierce your stomachs, that it shall minister to you an appetite and lust to devour the other the more greedily. For I do not in this behalf follow the manner of Satan, [Genesis 3.] which promised first to Eve sweet and delectable things, and afterward paid her with things most sour and displeasant; but rather [Isaiah 1. Matthew 3. Mark 1. Acts 2, 7.] of the prophet Isaiah and of John the Baptist, which first of all grievously rebuked the wicked in their sermons, and afteward comforted them again most sweetly. Neither differed Christ and his apostles from this manner of preaching. Take therefore this dish in good worth, and hear me now patiently. When, through the suggestion of the old wily serpent, Adam and Eve had transgressed God’s commandment, God, according to their deserts, expulsed them out of paradise, and sent them into this vale of misery, saying unto Adam among all other things this aforesaid text: [Genesis 3.] “Cursed is the earth in thy work. It shall bring forth unto thee thorns and brambles.” [The sin of Adam is the cause of our damnation. Adam’s sin is our sin.] Here do we learn that for the sin of Adam all the earth, that is to say, all the creatures are cursed and made subject to vanity. They now bring forth no more goodly and pleasant fruits, but thorns and brambles, that is, sin, wickedness, vice, and all other abomination. This one sin of our first father Adam hath condemned us all that ever have been born since, or shall be hereafter.
Eusebius. ― Methinketh, that though he offended, yet his offence should not turn to our damnation, seeing we were not then born.
Philemon. ― Yes, in good faith, brother Eusebius: for his sin was our sin. His damnation was our damnation. His death was our death. I will read unto you the mind of the famous doctor Origen, concerning this matter: [In Epist. ad Rom. lib. v. cap. v.] “If Levi,” saith he, “which was born the fourth generation after Abraham, was then counted to be in the loins of Abraham, much more all men that are born or have been born in this world were in the loins of Adam, when he was yet in paradise. And all men with him and in him were expulsed out of paradise, when he was put out from thence; and by him death, which came unto him by the transgression, came also consequently upon them whom he had in his loins.”
Theophile. ― I pray you, let us hear what the holy scriptures say in this behalf.
Philemon. ― We read in the fourth book of Esdras, teh third chapter, on this wise: “The first Adam bearing a wicked heart did sin, and was overcome; and not only he, but all that were born of him.” Also Hosea the prophet saith: [Hosea 6.] “They even as Adam have transgressed the covenant, and therein have they sinned against me,” that is, saith St. Jerome upon this text, “In paradise all have sinned against me, even like unto the sin of Adam. For it is no marvel,” saith he, “if that which went before in the father, be also condemned in the children.” But I will rehearse to you more scriptures: [Ecclesiasticus 25.] “Of a woman came the beginning of sin,” saith the wise man, “and by her all we die.” Christ also saith: [John 3.] “that which is born of flesh is flesh.” Again: [Matthew 12.] “How can ye speak good things, when ye yourselves are evil?” Also in another place: [John 8.] “Every one that doeth sin is the servant of sin.” St Paul also saith: [Romans 5.] “By one man sin entered into this world, and by sin death, and so went death through all men, inasmuch as all we have sinned.” Again: [1 Corinthians 15.] “In Adam all are dead.” In another place also he saith: [Romans 3.] “All have sinned, and want the glory of God.” Therefore David confesseth that he was [Psalm 51.] “Begotten in sin, and born in sin.” And St Paul affirmeth plainly, that we are born [Ephesians 2.] “by nature the children of wrath.” What say ye now, my friends? Do ye now at the last perceive that the sin of Adam hath condemned us all, so that his sin is our sin?
Christopher. ― We perceive it well, and believe it also.
Philemon. ― I will rehearse unto you a saying of St Bernard. [Serm. in cœna Domini.] “In the fall of the first man,” saith he “did we all fall. We fell upon an heap of stones and in the mire, so that we are not only inquinated, spotted, and defiled, but also wounded and grievously shaken, bruised and broken.” Again he saith: [Ibidem.] “Verily, we are begotten in sinful pleasure; therefore, although it be against our will, yet do we feel certain unlawful and beast-like motions of concupiscences in ourselves.” Hereto agreeth St Augustine, saying: [De verbis apost. Ser. iv. Hom.v.] “Mark, brothers, behold that mankind came forth from the first death of the first man. For sin from the first man entered into the world, and by sin death, and so went death through all men. Mark this word, ‘went through.’ Consider that ye have heard: look what this is, ‘went through.’ It went through. Hereby is the young child guilty. Sin he hath not done, but drawn. For that sin did not remain in the fountain, but went through, not him or him, but went through all men. The first sinner, the first prevaricator begat sinners bond to death.” Thus see you that both the holy scriptures, and also the ancient doctors, do conclude that all we are damned righteously for Adam’s offence. So that [Hom. xxxvi. De adven. Domini. Ephesians 2. Genesis 3.] “every man naturally,” as St John Chrysostom saith, “is not only a sinner, but also every whit sin, as the apostle saith, ‘We were by nature in the sons of wrath’.” And this is it that God the Father said to Adam: “Cursed is the earth in thy work,” as I rehearsed to you before.
Theophile. ― Then have we learned here, that all we are cursed and damned in Adam’s work, that is, for the sin which he committed in breaking God’s most holy commandments.
Philemon. ― Ye say truth.
Eusebius. ― This is a thing necessary to be known.
Philemon. ― [Mark this thing well. Knowledge of ourselves necessary.] Without the knowledge of ourselves, we can never truly know God nor understand his holy scriptures. Therefore will I go forth to minister unto you the residue of your first dish. It followeth: “It shall bring forth unto thee thorns and brambles.” I pray you, what other thing doth our corrupt nature bring forth unto us than thorns and brambles, that is to say, sin, wickedness, ungodliness, and all that ever is contrary to the will of God? [Sin compared to a thorn.] And indeed sin may well be compared to a thorn or bramble: for, as the thorn and bramble pricketh the body and woundeth it grievously, yea, and bringeth many times destruction unto it, except otherwise it be helped; so likewise sin most grievously pricketh, woundeth, and utterly destroyeth the soul, except it be remedied by God’s mercy through Jesus Christ.
Theophile. ― I think this to be true.
Philemon. ― It therefore followeth that, inasmuch as all we are dead in Adam, we are not able ot ourselves to rise again from death unto life. And seeing that we are sinners, all that ever we do must needs be sin, yea, it is sin indeed, and deserveth everlasting death. For as the scripture saith: [Genesis 8.] “The disposition and thought of man’s heart is prone to evil from his young age.” [Isaiah 57.] “We are wicked children, and a wicked seed.” We are that [Wisdom 12.] “seed which was cursed from the beginning.” We are [Psalm 49.] “like brute beasts.” We are [Romans 7.] “carnal and fleshly, sold under sin.” [Luke 17.] “We are unprofitable servants.” [Isaiah 53.] “We all have gone astray like sheep.” We [Isaiah 9.] “all are hypocrites and wicked.” We are [Psalm 116.] “all liars.” [Isaiah 64.] “We all are unclean, and all our righteousness is as a cloth polluted.” [Romans 3.] “All have sinned. There is not one that doth good, no, not one.” [Psalm 14.] “There is no man clean from filthiness, no, not the young child.” [Job 25.] “There is no man able to say, My heart is clean, and I am pure from sin.” For [Proverbs 20.] “our hearts are wicked and inscrutable.” [2 Corinthians 3.] “We are not able to think a good thought.” [Genesis 3.] All that ever we bring forth is thorns and brambles, that is to say, sin, ungodliness, and all abomination. What are we now of ourselves? I pray you, tell me.
Christopher. ― Very sinners.
Eusebius. ― Yea, and all that ever we do in Adam, and of our own strength, is plain sin and wickedness.
Philemon. ― I am glad that we have learned what ye are of yourselves by Adam. I pray you, what are ye able now to do for to save your souls from this peril, whereunto ye are fallen by Adam?
Theophile. ― Verily, I cannot tell.
Eusebius. ― Forsooth, I think very litt.e
Philemon. ― Ye might right well have said, nothing at all. [The captivity of man through sin.] For I ensure you that ye being left unto yourselves can do none otherwise but sin, and fall headlong into all kind of mischief. Your wit, strength, policy, imagination, reason, and free will, availeth here nothing, to deliver you from the captivity of Satan. He leadeth you as the master doth his bond-slave, whithersoever it pleaseth him, as Christ witnesseth: [John 7.] “Every one that doth sin is the servant of sin.” Ye remember, I am sure, the story of the wounded man, in the gospel of Luke, [Luke 10.] which being despoiled and robbed of all his clothes and grievously wounded, lay still half dead.
Theophile. ― I remember it very well.
Philemon. ― [Mark here. The parable of the wounded man declared.] This wounded man signifieth every child of Adam. The clothes signify faith, charity, justice, mercy, and such other virtues. The thieves are Satan and his angels. The wounds are sins. Half-dead is to be alive in the flesh, and slain in the soul through sin. All this are we by Adam. And as this wounded man could not be helped of the priest nor of the Levite, until the Samaritan came, no more can we be helped by any creature or work till Christ cometh, the true Samaritan. We cannot, certainly, we cannot help ourselves, but even lie still in the stinking puddle of sin. Look, in what case Satan leaveth us, in the very same do we remain, except God of his mercy through Christ helpeth us. Neither can free will, nor all the wit and policy that we have have, profit here any thing, till God endueth us with strength from above. For, as St Augustine saith: [Epist. evi. ad Paul.] “The nature of man, although it did remain and continue in that integrity and pureness wherein it was made, yet could it keep itself by no means, if the Creator and Maker of it did not help. Therefore, seeing that without the grace of God it could not keep the health that it received, how is it able to repair and get again that which it hath lost, without the grace of God?” Again he saith: [Lib. de no. cant. cap. viii. Item, de cor. et grat. cap. ii.] “Free will sufficeth unto evil, but unto good it availeth little, except it be helped of that Almighty God.” Therefore is it well said of the apostle: [Philippians 2.] “God worketh in us both the will and the deed.” Hereto agreeth the saying of Christ: [John 15.] “As the vine-branch cannot bear fruit, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, and ye are the branches. He that abideth in me, and I in him, the same bringeth forth is cast out as a branch, and is withered, and men gather it and cast it into the fire, and it burn.” Thus see ye what ye are of yourselves by Adam, and that no strength ye have once to aspire or breathe toward any goodness, much less to do or work any good thing, except ye be helped of God. Ye see also how full of sins, diseases, wounds, sores, botches, cankers, and all that ever naught is, ye are. Ye see again, how ye are not able of yourselves to recover your innocency that ye lost by Adam.
Christopher. ― Alas! What is now to be done?
Theophile. ― The rehearsing of these things maketh me very sad.
Philemon. ― It should rather make you very glad. For, as St Jerome saith: [In dial. contra Pelagi.] “This is the true wisdom of a man, to know himself to be imperfect, and, as I may so speak, the perfection of all righteous men in the flesh is imperfect.” Again he saith: [Contra Pelag. lib. i.] “Then are we righteous, when we confess ourselves sinners; and our righteousness consisteth not of our own merit, but of the mercy of God, as the holy scripture saith: [Proverbs 18.] ‘The righteous man is the acuser of himself in the beginning of his speech’.” Therefore must ye confess yourselves to be that indeed which ye are, that is, very sinners, if ye will be set free from this miserable captivity, wherewith ye are now too much wrapped and overwhelmed.
Eusebius. ― We confess the same.
Theophile. ― We now knowledge that of ourselves by Adam we are nothing but sinners, and all that ever we do without the Spirit of God is plain sin, as St Paul saith: [Romans 14.] “Whatsoever is not of faith is sin.”
Philemon. ― Well, seeing that ye have so fruitfully digested the first dish of your banquet, now have I a fit place, a convenient time, and a good occasion to bring unto you the second dish, as it followeth in order.
Christopher. ― I pray you, let us taste of it.
Theophile. ― That thing also do I greatly desire.
The Second Dish.
Philemon. ― Your second dish is contained in that same chapter wherein the first is recited. Therefore devour this with no less greedy appetite than ye have done the other. For this dish is much delicious, and very wholesome for the virtuous preservation of the soul. I now bring it forth unto you. Behold, here it is. [Genesis 3.] “I will set enmity between thee and an woman, between thy seed and her seed; and that self seed shall tread down thy head.” How doth this saviour in your mouth?
Theophile. ― Very pleasantly forsooth: but we do not perceive what it meaneth.
Philemon. ― Hear therefore: these were the words of God the Father to the serpent, when by his craft and subtilty he had made Adam to offend, and in them is comprehended an whole sea of heavenly treasures. For they declare both our free deliverance from captivity, and also the victory over Satan and all his army. When Satan had thought that he had gotten the overhand of man, and brought him into the same case whereinto he was thrown for his too much arrogancy and pride, thinking by this means to deceive God of his purpose, which had made man for to supply the number of angels, which perished when Lucifer fell from heaven; [God’s free mercy toward man.] God, willing to shew himself of no less puissance to save man through his mercy, than Satan was to condemn him through his craft, pitied straightway the miserable fall of man, and afterward spake these comfortable words, to the great confusion of Satan, and the exceeding consolation of man: “I will set enmity between thee and an woman, between thy seed and her seed: that self seed shall tread down thy head.” [The woman.] This woman is the most pure and blessed virgin Mary, which was here promised to bring forth the seed, which should tread down Satan’s head. [The seed.] This seed is Jesus Christ, which took flesh unfeignedly of that most pure virgin, and became man for our sake. And he it is, which was promised of God the Father to tread down the head of the serpent.
Theophile. ― I perceive that by the serpent ye mean Satan. But what is meant by the treading down of his head?
Philemon. ― [The treading down of the serpent’s head.] The destruction of his power. For the chief strength and power of a serpent consisteth in his head. Though his tail or body be stricken of wounded, he forceth not much. For he will put them both in peril for the safeguard of his head; but if his head be once stricken or wounded, then loseth he his power, then dieth he shortly. Therefore is Christ promised here, not to tread down the tail or body of the serpent, but his head; whereby is signified the destruction of his whole power. So that now Satan shall never more triumph against God’s elect. Do ye now perceive this matter?
Eusebius. ― Yea, forsooth.
Christopher. ― I never heard so much before.
Philemon. ― Well, now behold the great and exceeding mercy of God toward you, that ye may learn that to be true, which God speaketh by his prophet Hosea: [Hosea 13.] “Thy destruction, O Israel, cometh of thyself; but thy salvation cometh only of me.” Ye have heard that Adam sinned, and that through his sin all we were damned.
Theophile. ― I remember it well.
Philemon. ― The scripture testifieth, [Genesis 3.] that so soon as Adam had offended he hid himself, and fled from the face of God; he was so greatly ashamed of the sin that he had committed. For after his offence he came not to God, as he ought to have done, neither sought he grace and remission of his sin at the goodness of God, by confessing his sin with a faithful repentant heart; [The misery of Adam.] but straightway after the transgression of the precept he fled from God, and hid himself from the face of God, and, as they used to say, put his head in a bush like a coward for fear. [Free will.] O where are the powers of free will, if man be once without the Spirit of God? Man hath now no power to seek for salvation, but rather continueth still in his old wickedness, and seeketh to be far from the face of God, coveting rather to be damned than he would once approach unto the sight of God; [Sin.] sin hath so slain his courage, Satan in him hath so great dominion: yea, when he considereth his wickedness, he is angry with God, hateth God, and wisheth that there were no God, that he might escape unpunished; even as an enemy of the public weal wisheth that there were no king, no emperor, no ruler, no governor, no magistrate, but all like himself, that freely and without punishment he might deform, tear, despoil the public weal at his own pleasure. Now behold the unspeakable benignity of God. When Adam had fled from him, and hid himself, so that he had no hope of health, but utterly despaired of all consolation, looking for extreme punishment to be exercised upon him at every hour according to his deserts, [The goodness of God toward man.] God like a merciful father sought him up, and spake before him the sweet words heretofore rehearsed to Satan, that by this means he might receive consolation, and so be saved by giving earnest faith to the most comfortable promise. O the unmeasurable goodness of this celestial Father! [Luke 15.] He is the shepherd, which never leaveth seeking until he hath found the sheep that was lost. [Luke 10.] He is that father, which joyfully receiveth again into his house that son which prodigally had spent all his substance. [Matthew 26.] He that Samaritan, which healeth the wounded man. [Acts 9.] He is that Lord, which maketh of a blasphemer an apostle, of a persecutor a preacher. And whence cometh this his goodness? Of us? Or our good deeds? Of our merits? Nay verily, but of his free bounteous mercy and great goodness. Freely and without our desert worketh he this thing. [Ephesians 2.] “We are saved by grace through faith, and that not of ourselves, for it is the gift of God, and cometh not of works, because no man should boast himself.” [Titus 3.] “Not for the works of righteousness which we have done, but according to his mercy hath he saved us.” We are [Romans 9.] “justified freely by his grace.” By grace are we saved, and not by works. “If by grace, then not of works; or else grace were not grace.” He did choose us by his grace, and not we him by our works, as Christ witnesseth: [John 15.] “Ye have not chosen me, but I have chosen you.” Paul also saith: [Ephesians 1.] “God did choose us in Christ before the foundations of the world were laid.” Hereto pertaineth the saying of the psalmograph: “Blessed is he, O Lord, whom thou hast chosen and taken unto thee; for he shall dwell in thy inner courts.” That God of his free mercy did choose us without our deserts, when we were sinful and poor without any goodness or godliness, he himself testifieth by his prophet, saying: [Isaiah 48.] “I have chosen thee in the fire of poverty.”
Eusebius. ― [God alone author of man’s salvation.] So far I can perceive now, God alone is the author of our salvation, and he of his free mercy and abundant grace did choose us to be his heirs, [Ephesians 1.] before the foundation of the world were laid.
Christopher. ― Yea, and that before we wrought any goodness, or shewed any point of kindness toward him.
Philemon. ― Ye say truth. And that ye may know that I wrest not the scriptures, I will read unto you the saying of St Augustine. [De ver. Apo. Ser. xv.] “He was given,” saith he, “for our sins, and rose again for our justification. Thy justification, thy glorification is not fo thyself; [Ephesians 2.] ‘by grace are ye saved through faith, and that not of yourselves, but it is the gift of God, not of works,’ lest peradventure thou wouldest say, I have deserved it, and therefore have I received it. Think not that thou didst receive it by deserving, which couldest not have deserved except thou hadst received it. Grace went before thy merit; grace is not of merit, but merit of grace. For if grace were of merit, so hadst thou bought it, and not received it freely. Thou shalt save them, saith he, for nothing: what is this, Thou shalt save them for nothing? Thou findest in them nothing whereby thou mayest save them, and yet dost thou save them. Freely thou givest, freely thou savest. Thou goest before all merits, that thy gifts may obtain my merits. Utterly dost thou give freely, save freely, which findest nothing whereof thou mayest save, and findest much whereby thou mayest condemn.” Again he saith: [In pro. Psal. xxxi.] “Thou hast done no good; and yet is remission of sins given unto thee. Let thy works be looked upon, and they be all found evil. If God would give thee that which is due to thy works, he should surely condemn thee. But God doth not give unto thee that pain which is due, but giveth that grace which is not due.” Also upon this text, [In ep. ad Rom.] “To all that are at Rome beloved of God, saints by calling:” “Here also,” saith he, “he sheweth that it is the exceeding mercy of God rather than thy merit. For he saith not, to them that love God, but to them that are loved of God. For he loved us first, that we being loved should also love him.” St Bernard also saith: [In Cant. Ser. lxvii.] “Grace maketh me justified freely, and likewise delivered from the bondage of sin.” Hereto agreeth Fulgentius, saying: [Lib. i. ad Monimum.] “God giveth grace to the unworthy freely, wherewith the wicked being justified may be lightened with the gift of good will, and with the power of good working; that, mercy preventing and going before, he may begin to will good, and, mercy subsequent and following, he may be able to do the good that he willeth.” Thus perceive you, that when there was nothing in us, wherefore God should love us, yet he freely loved us and chose us by his grace to be his children, as St John saith: [1 John 3.] “Behold, what a love the Father hath given to us, that we should be called the sons of God!” Again he saith: [1 John 4.] “In this is love, not that we loved God, but that he loved us, and sent his Son to make agreement for our sins.” And a little after: “We love him, because he first loved us.”
Theophile. ― What moved God to be so beneficial unto us, seeing we had offended so grievously, and were then by no means able to pacify his wrath with any good work?
Eusebius. ― This would I also gladly know.
Philemon. ― [All good things are given to us of God for Christ’s sake.] His own mere goodness was the occasion of his love toward us for his Son Jesus Christ’s sake. In him, by him, and for him, is God the Father merciful unto us, and freely saveth us without any respect of our good works. For as St Paul saith: [Galatians 2.] “If righteousness came by the law, then died Christ in vain.” And God himself saith by the prophet: [Isaiah 43.] “I am, I am he, which putteth away thine iniquities, yea, and that for mine own sake, and will remember thy sins no more. Put me in remembrance, and let us be judged together: declare, if thou hast any thing, that thou mayest be justified.” And this is it, that we spake of before: [Genesis 3.] “That self seed shall tread down thy head.” Furthermore, God said to Abraham: [Genesis 22.] “In thy seed shall all nations of the earth be blessed.” [Galatians 3.] “This seed,” saith St Paul, “is Christ,” by whom all are blessed, that is to say, [Blessed, what it is.] received into favour, forgiven of our sins, freely justified, and made heirs of eternal glory.
Christopher. ― How cometh this to pass by Christ, I pray you?
Philemon. ― Verily, on this wise. When all we were damned in Adam, God of his mere mercy and exceeding grace promised to Abraham and to his posterity, that there should be one born, which should deliver them out of their servitude, and restore them again to grace. This did God the Father in the old law not only many times promise, [Genesis 3 & 22. Deuteronomy 18. Exodus 12 & 16. Numbers 21. Isaiah 7.] but also obumbrate and shadow by divers mysteries, figures, clouds, and ceremonies, that by them the faithful might receive consolation. And at the time appointed of God the Father, this man Jesus Christ came into the world. He was conceived by the Holy Ghost, and born of the virgin Mary, according to the holy scriptures: [Romans 1.] “He was begotten of the seed of David as pertaining to the flesh.”
Theophile. ― Yea, and that without the seed of man.
Philemon. ― Ye say truth. He received very flesh, by the wonderful operation of God’s Spirit, of Mary, she still remaining a pure and clean virgin. It was necessary that he should be born of a virgin, forasmuch as the nature of man is full of carnal concupiscence, and defiled by Adam; or else could not he have been a pure and sufficient sacrifice before God for us. For [Ephesians 2.] “by nature all we are born the children of wrath,” saith St Paul. Therefore without the seed of any man, which is corrupted in Adam, was he born of the most pure and undefiled virgin Mary, being conformable to us in all things, sin alone except. [Hebrews 2. Hebrews 4.] For our sins was so great, that it could be put away neither by any child of Adam nor yet by angel, but only by such one, as, being of our flesh, should be born without the seed of man, and without any carnal concupiscence. And forasmuch as this could not be brought to pass by any carnal man, therefore was it necessary that the Son of God should come down from the right hand of God the Father, and be made very man for our sake, that he, being both God and man, might by his most precious blood pacify God the Father’s wrath, and reconcile us again to him. [John 3.] “God so loved the world,” saith Christ, “that he gave his only-begotten Son, that every one that believeth in him may not perish, but have everlasting life. For God sent not his Son into the world for to condemn the world, but that the world should be saved by him. He that believeth in him is not condemned.But he that believeth not is already condemned, because he hath not believed on the name of the only-begotten Son of God.” [Romans 8.] “God spared not his own Son,” saith St Paul, “but gave him for us all.” Again: [Romans 5.] “God setteh out his love that he hath to us, seeing that, while we were yet sinners, Christ died for us: much more then now, seeing we were justified in his blood, shall we be preserved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received this atonement.” Also St John saith: [1 John 3.] “For this purpose appeared the Son of God, for to loose the works of the devil.” Again: [1 John 4.] “In this appeared the love of God to us-ward, because that God sent his only-begotten Son into the world, that we might live through him.” Thus see you that, when there was no hope of salvation for us in any creature, God of his own free goodness sent down his only-begotten Son to be a Saviour unto us.
Eusebius. ― This do we perceive right well.
Philemon. ― Now mark again, how that by him alone we are saved. His name is Jesus, that is to say, a Saviour, for [Matthew 1. Jesus, what it signifieth.] “he it is that saveth his people from their sins;” [Acts 4.] “neither is there any other name given unto men under heaven wherein they must be saved,” but only by this name Jesus. [Acts 10.] “To him giveth all the prophets witness, that through his name all shall receive remission of sins, that believe in him.” [Acts 13.] “Be it known unto you, ye men and brothers, that by this Jesus Christ remission of sins is preached unto you; and from all things, from the which ye could not be justified by the law of Moses, bu him is every one that believeth justified.” He is that [John 1.] “Lamb of God which taketh away the sin of the world.” He is our [John 11.] “resurrection and life.” He is [John 14.] “the way, truth, and life: no man cometh to the Father but by him.” He is [John 10.] “the good shepherd,” by whom we be saved from the wolf. He is “the door,” by whom we must enter into grace. He is [John 15.] “the vine,” in whom we being ingraffed must needs bring forth much fruit. He is our [1 Corinthians 1.] “wisdom, righteousness, sanctification, and redemption.” [Ephesians 2.] “He is our peace.” He is our “mediator” and “advocate.” He is “alpha and omega, (that is) both the beginning and ending” of our salvation. Moreover, by him are we at peace with God. [Romans 5.] “By him have we a way in through faith unto this favour wherein we stand, and rejoice in hope of the praise that shall be given of God.” [Christ is the beginning and ending of all our salvation.] By him is the favour of God plenteous toward us. By him and his righteousness are we made righteous. By him hath [Romans 8.] “the law of the Spirit of life made us free from the law of sin and death.” By him hath [Ephesians 1.] “God the Father blessed us with all spiritual blessing in heavenly things.” By him did God “choose us, before the foundations of the world were laid, that we should be saints and faultless before him.” By him are we made dear to God the Father. By him “have we redemption, by his blood remission of sins.” By him are “all things both in heaven and earth gathered together.” By him we, [Ephesians 2.] “which in times past were far off, are made nigh through his blood.” [Colossians 2.] “By him we have an open way unto the Father.” By him are all our sins forgiven us. By him are we [1 Thessalonians 1.] “delivered from the wrath to come.” By him and by his blood are we made clean from all sin. By him, and [1 John 1.] “by the oblation of his most blessed body done once for all, are we sanctified.” Yea, [Hebrews 10.] “by that one oblation hath he made perfect for evermore them that are sanctified.” To conclude, by him is [Romans 6.] “everlasting life” given unto us. Thus see you, that by Christ all good things chance unto us, and that God the Father is well pleased and set at one with us for his sake, as he himself witnesseth: [Matthew 3.] “This is my well-beloved Son, in whom I am well pleased,” or for whose sake I am fully contented with man. Hereto agreeth the saying of St Augustine: [Ad Vital. Ep. cvi.] “All that ever receive everlasting life receive it not but by Christ.” Therefore saith he in another place: [In Manual. cap. xxii.] “All my hope is in the death of my Lord. His death is my merit, my refuge, succour, health, life, and my resurrection. My merit is the compassion of the Lord: I am not without merit, so long as the Lord of mercies shall not want. And if the mercies of the Lord be many, I am plenteous in merits. The stronger he is to save, the more without jeopardy am I.” [Lib. i. Hom. xiv.] “Let us therefore give thanks,” saith he, “to the Lord and our Saviour, which, no merits going before, hath healed us that were wounded, reconciled us his enemies, redeemed us from captivity, brought us again out of darkness into light, called us again from death to life; and let us, humbly confessing our fragility and weakness, desire his mercy; and inasmuch as he hath prevented us, as the psalmograph saith, with his mercy, he may vouchsafe not only to preserve and keep us in, but also to augment and increase, his gifts or benefits, which he hath vouchedsafe to give us.”
Christopher. ― Amen.
Theophile. ― So be it.
Eusebius. ― Lord, let it so come to pass.
Philemon. ― How doth this second service of your banquet please you?
Theophile. ― We never in our lives tasted a dish more pleasant and comfortable to our sols’ health.
Eusebius. ― We have now learned what we are of ourselves, and where remedy is to be gotten. But by what means shall we come by it? What thing may be the occasion, whereby we may receive so many and so great benefits at the hand of God the Father for Jesus Christ’s sake? I pray you a good fellowship declare this unto us.
Philemon. ― I never heard a question asked in better time. For the answer to it is your third dish, which, before you proponed this question, I was fully determined to set before you. And now here it is.
The Third Dish.
Philemon. ― [Mark 1.] “Repent, and believe the gospel.” These were the words that our Saviour Christ, as Mark testifieth, used when he began to preach: in the which he declareth by what means we may obtain remission of our sins, and the celestial heritage of God’s glory. “Repent,” saith he, “and believe the gospel.” First he exhorteth us to repentance, [Hom. lxxx. de penitentia. Repentance, what it is.] “which is,” as Chrysostom saith, “not only to cease from the old evils, but also to follow better offices, and such things as ought of duty to be done,as David saith, [Psalm 34.] ‘Decline from evil, and do good.’” St John the Baptist, in like manner, in the beginning of his preaching said: [Matthew 3.] “Repent, for the kingdom of heaven is at hand.” Christ also, [Luke 24.] after his resurrection, commanded his apostles to preach repentance and remission of sins in his name unto all nations. Likewise we read in the Acts of the Apostles, [Acts 2.] that when Peter preached to the Jews much of Christ, and shewed them that he was the same Lord Jesus whom they had crucified, “they were pricked in their hearts, and said, Ye men and brethren, what shall we do? Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost.” Here see you, that Christ and his apostles declared repentance to be a mean whereby we may obtain remission of our sins and everlasting life. And that you may perceive the matter the more plainly, I will lively paint in most evident colours, and set it out before your eyes with certain godly histories of both testaments, that ye may learn that to be true which Chrysostom saith.
Theophile. ― I pray you, what saith he?
Philemon. ― “There is not,” saith he, “there is not, believe me, any sin in the world, that doth not give place to the virtue of repentance, yea rather, to the grace of God, which, when we turn to better things, doth straightways work with us.”
Eusebius. ― This is a comfortable saying for sinners.
Philemon. ― Yea, and in all points agreeable to the holy scriptures. For Christ [Matthew 9.] “came not to call the righteous, but sinners unto repentance.” Now mark for your health and consolation. [2 Samuel 12.] [Examples of repentance.] David committed both manslaughter and adultery, and therefore was he threatened many evils of God by his prophet Nathan. Notwithstanding he had not so soon repented him of his act, and confessed his fault, saying, “I have offended the Lord,” but the prophet said, “The Lord hath turned away thy sin; thou shalt not die.” King Ahab also did slay his subject Naboth, [1 Kings 21.] that he might enjoy his vineyard. And God therefore sent his prophet Elijah unto him for to tell him, that the dogs should lick his blood also even there, where they licked the blood of Naboth, and that every one of the house of Ahab that maketh water against the wall should be slain, &c. Ahab straighway was ashamed of his fault, repented, cut his clothes, covered his flesh with garments of hair, fasted, slept in sackcloth, and walked with a heavy countenance; and therefore God, seeing his repentant heart, said that he would not bring in that evil in his days, but in his son’s time. Again, [2 Kings 21. 2 Chronicles 33.] king Manasseh, inasmuch as he repentened for all the abomination that he committed against God and his glory, was forgiven, and afterward numbered among the friends of God. The Ninevites [Jonah 3.] were threatened within forty days to be subverted for their dissolute and wicked living. But they, being stricken with repentance in the mean season, and mending their life, received favour and were saved. As I may come nearer home, as they say, ─ [Luke 7.] who was more famous in sin than Mary Magdalene? Yet, inasmuch as she faithfully repented and bewailed her sinful living, her sins were forgiven her. Peter [Matthew 26.] denied Christ; yet, seeing he repented and wept bitterly for his offence, he was favourably received to grace. The prodigal son, [Luke 15.] although he had consumed all his goods, was joyfully received, inasmuch as he repented and knowledged his offence. The thief [Luke 23.] called never for grace till the hour of death; yet, seeing that he bewailed then his misery and asked mercy, he was heard, and went with Christ into paradise. Do not these histories, besides other, shew of what great strength repentance is?
Christopher. ― Certainly, they be very comfortable for poor afflict sinners.
Philemon. ― Thus see you, that repentance is a great cause of the mitigation of God’s wrath, yea, and an acceptable sacrifice to God, as David saith: [Psalm 51.] “A sacrifice to God is a troubled spirit: a contrite and humble heart God will not despise.” [Behold what true repentance worketh in man.] Thus repentance maketh a man to die unto sin, and to live unto righteousness. It maketh us, so long as we are in this world, valiantly to enarm ourselves, and to enter battle with Satan and his army, and continually to fight against our enemies. It maketh us to hate all wickedness, and embrace all virtue, so that daily we proceed more and more from faith to faith, and from virtue to virtue. It maketh us [Romans 1. Psalm 84. Matthew 5. Philippians 1.] “to hunger and thirst after righteousness.” It maketh us to desire to be dissolved from this mortal body, and to be with Christ. No man is able to express sufficiently the excellency and virtue of this true and faithful repentance. And this is it which maketh Chrysostom to cry out on this manner: [Ser. xxix. De Penitentia. The praise of repentance.] “O repentance, which through God’s mercy forgivest sin, and openest paradise, which healest a man contrite and broken, and makest merry him that is sad, callest again life from death, restorest the state, renewest the honour, givest boldness, reformest strengths, and pourest in again grace more abundant. O repentance, what new shall I tell of thee? Thou dost loosen all things that are bound. All things loosened dost thou make whole. All confused things dost thou make clear. All desperate things dost thou encourage. O repentance, more rutilant and shining than gold, more bright than the sun, whom sin doth not overcome, abhorreth lechery, escheweth furor and madness, maketh love strong, treadeth down pride, refraineth the tongue, fashioneth manners, hateth malice, excludeth envy: perfect repentance compelleth a sinner to suffer all things gladly. If a violent person seek that that he hath, he forbiddeth him not. If he taketh away his garment, he striveth not against him. To him that striketh the one cheek, he proffereth the other. If any man will compel him to go a mile with him, he will of his own free will go two. If he be chastised, he giveth him thanks. If he be provoked, he holdeth his peace. If he be sharply spoken unto, he speaketh gently again. To his superior he giveth reverence: to his inferior he is lowly. In his heart is contrition, in his mouth confession, in his work all humility. This is that perfect and fruitful repentance. To him that repenteth so God is at hand, a nourisher to him that is hungry, a giver of drink to him that is thirsty. O repentance, the mother of mercy, the mistress of virtues! Thy works are great, wherewith thou dost loosen the guilty, refreshest them that offend, relievest them that slide, recreatest the desperate. By thee Christ appointeth us that the kingdom of heaven is at hand, saying, ‘Repent, for the kingdom of heaven is at hand’.” Hitherto have I rehearsed unto you the mind of Chrysostom concerning repentance; whereby ye may perceive, as I said before, that repentance is one of the principal means whereby we obtain remission of sins and the kingdom of heaven.
Eusebius. ― God give us all grace truly to repent!
Theophile. ― But how shall we know when we truly repent on such manner, that it provoketh God to be merciful to us?
Christopher. ― Indeed, this is a thing necessary to be known.
Philemon. ― [Signs of true repentance.] To this your question shall St Augustine answer, which saith: [Ser. ter. de Nati. Do.] “When tou dost so repent, that that thing savoureth to thee bitter in thy mind which before was sweet in thy life; and that which did delight thee before in thy body, doth trouble thee in thy heart; then dost thou repent well, and say to God, [Psalm 51. Mark well.] To thee alone have I sinned, and evil have I done before thee.” [The end of repentance.] So that the whole sum of repentance is this, to die unto sin, and to live unto righteousness; which is signified by our plunging in the font when we are baptised, and by our taking out again, as St Paul saith: [Romans 6.] “We are buried together with him by baptism into death, that as Christ is raised up from the dead by the glory of his Father, so we in like manner should walk in a new life.”
Theophile. ― If we repent, be sorry for our sins, confess our wickedness, amend our life, is this enough?
Philemon. ― This is much certainly, but not all. For “repent” is not only contained in your dish, but also, “believe the gospel.” [Repentance and faith must be joined together.] This your repentance must be joined with faith, and linked with a sure persuasion, that God the Father, according to his promise, will undoubtedly forgive you your sins for his Son Jesus Christ’s sake. For Caim, Esau, Pharoah, Saul, Antiochus, Judas, and many others, repented and granted their offences, yet were they not forgiven. Many also among the very heathen and gentiles glistered outwardly with a marvellous godly conversation, and sorrowed very greatly if at any time they did defile their innocency with any spot of uncleanness; yet were they not made heirs of eternal glory. And why? Verily, they tasted after a certain manner of the first part of your dish, but not of the last. They repented, but they believed not the gospel, that is, they sought for no help of their wickedness at God’s exceeding mercy through Jesus Christ. [The work of faith.] They had not the christian faith in them, which, coming from a repentant and sorrowful heart, [Hebrews 4.] maketh haste to God, and approacheth boldly to the throne of his grace, that it may obtain favour and remission of sins. [Mark this well.] Repentance without faith bringeth desperation; but repentance accompanied with faith bringeth remission of sins, tranquillity of conscience, and everlasting life, as we may easily perceive by two of Christ’s disciples. [Matthew 26.] Judas sold Christ, and Peter denied and forswore Christ. Here both sinned, both repented, both confessed their offence; one by manifest words, and the other by tears: yet was Peter saved, and Judas damned. How so? Because that the repentance of Peter was joined with faith and hope of forgiveness, and the repentance of Judas was not so. [Luke 7.] Mary Magdalene did not only repent of her sinful living, but also believed to have remission of her sins. And therefore did not Christ only say of her unto Simon the Pharisee, “Many sins are forgiven her, because she loved much,” but also said unto her with a lively voice, “Thy faith hath saved thee: go thy way in peace.” Here what Chrysostom saith: [Hom. lxxx. De penitentia.] “If thou be withered and worn away of sin, renew thyself by repentance. Why, may he that repenteth be saved? Yea, undoubtedly. Whereof cometh it to pass? Of the Lord’s favourable mercy. Trust not to thy repentance. For thy repentance can never put away so great sins. If it were thy repentance alone, thou mightest well fear; but, seeing that the mercy of God is accompanied with repentance, be on a good comfort, for it overcometh thy wickedness, and God is exceedingly merciful, and so full of gentleness, that he did not spare his own Son for to redeem the unkind servants. [Romans 8.] Say not unto me, I have sinned too much; but how can I be saved? Thou canst not indeed save thyself, but thy Lord can: and he so putteth away thy sins, that there remaineth no print, sign, or token of them.” Here ye see also by Chrysostom, that repentance, without an earnest faith had and reposed in the mercy of God, can by no means put away sin. This your dish therefore teacheth you both to repent and also to believe. For [Romans 14.] “whatsoever is not of faith is sin,” saith St Paul. [Psalm 33.] “The word of the Lord is right,” saith David, “and all his works are in faith.” [In Matt. Hom. xix.] “A work without faith,” saith Chyrsostom, “is nothing.” Again he saith: [In John Hom. xxxii.] “We must have faith everywhere, I mean that faith which is the mother of all good things, the medicine of health, without the which a man cannot perceive the doctrine of great and excellent things, but is like unto them which taking a hand for to swim over the sea without a ship, when they are a little forward, their hands and their feet being once weary, are utterly overwhelmed with the waves of the sea.” Also in another place: [In 1 Tim. Hom. i.] “All our elders are reported that they pleased God by faith; therefore without that all things come to nought.” Hereto agreeth St Augustine, saying: [De ver. Do. Sermo. xi.] “The medicine of the soul and of all wounds, and the alone sacrifice to appease God’s wrath for the sins of all men, is to believe in Christ. [Faith in Christ alone saveth.] Neither can any man at all be made clean, either from original sin, which he hath drawn of Adam, in whom all have sinned and be made naturally the children of wrath, or from the sins, which they, by not resisting the carnal concupiscence, but by following it and serving it by ungraciousness and wicked living, have added and put thereto, except by faith they be united and joined together in the body of him, which without any carnal enticement and mortiferous delectation was conceived.” Thus see you, that repentance without faith availeth nothing, but united and joined with faith is a singular and high treasure. For by faith doth God hear us [2 Chronicles 6.]. By faith are we blessed [Psalm 2.]. By faith doth God appear unto us [Wisdom 1.]. By faith do we understand truth [Wisdom 3.]. By faith do we keep the commandments of God [Ecclesiasticus 33.]. By faith are we married to God [Hosea 2.]. By faith have we eternal life [John 3.]. By faith are we purified [Galatians 3.]. By faith are our hearts made clean [Romans 5.]. By faith are we made the sons of God [Galatians 3. 4.]. By faith are we justified [Hebrews 11.]. By faith we please God [1 John 5.]. [The praise of faith.] By faith we be born of God [Ephesians 6.]. By faith we subdue Satan [1 Peter 5.]. By faith we do overcome the world [1 John 5.]. To conclude, by faith all goodness chance unto us, and without faith all evil things fall upon us. No marvel: for as Chrysostom saith, “Faith is the foundation of the most holy religion, the bond of charity, the subsidy of love. This faith confirmeth holiness, corroborateth and maketh strong pure living, garnisheth dignities. In children it shineth, in young men it flourisheth, in old men it is a godly spectacle; it confirmeth all kindness, it exalteth degrees, it keepeth all offices; in the poor man it is pleasant, in the mean man merry, in the rich honest. Faith preserveth friendships, gathereth together assemblies, reporteth ever well: it despiseth no man, it contemneth no man, it faileth no man, except perchance he first faileth her. Faith understandeth the commandments, keepeth the precepts, fulfilleth promises. Faith maketh us acquainted with God, and constituteth us friends with Christ.” [Repentance and faith are the only means to obtain remission of sins.] Thus have I declared unto you, in this your third service, that the only means to obtain remission of your sins, and to be made heirs of eternal glory, is unfeignedly to repent and faithfully to believe; that is to say, to forsake our old living and to become new men, garnishing our lives with all the fruits of the Spirit, and to believe earnestly, that through this repentance and faith God will undoubtedly for Jesus Christ’s sake forgive us all our sins, receive us again into favour, and make us heirs of his eternal glory.
Eusebius. ― [The preaching of God’s kindness maketh men earnestly to love God, and to seek for to fulfil his will.] This is the most pleasant dish that ever I tasted.
Theophile. ― These things that you have spoken unto us are so comfortable, that methink I am now inflamed and more set on fire than ever I was before.
Christopher. ― As I may unfeignedly reportunto you the affect of my heart, verily, since that ye declared to us the goodness of God the Father toward us through Jesus Christ, I have felt in my heart such an earnest faith and burning love toward God and his word, and methink a thousand fires could not pluck me away from the love of him. I begin now utterly to contemn, despise, reject, cast away, and set at nought all the pleasures of this world, wherein I have so greatly rejoiced in times past. All the threats of God, all the displeasures of God, all the fires and pains of hell, could never before this day so allure me to the love of God, as you have now done by expressing unto me the exceeding mercy and unspeakable kindness of God toward us wretched sinners; insomuch that now from the very heart I desire to know what I may do, that by some means I may shew again my heart to be full fixed on the seeking of his glory. For I now desire nothing more than the avancement of his name.
Philemon. ― It rejoiceth me to hear these things of you. Therefore now will I, as due order requireth, bring forth your fourth, yea, and last dish, that ye may know what ye ought to do again toward God for his unmeasurable bounty and infinite benefits toward you, that ye, living in this world worthy of his kindness, may after this life receive the crown of glory.
Theophile. ― I pray you, bring it forth straightways, for we much desire to taste of it.
Eusebius. ― There is nothing that I wish more than continually to be fed with the meat of such an heavenly banquet. Therefore, I pray you, go forth to minister unto us the residue of our most delicious feast.
Philemon. ― Agreed; but mark well, for here it is.
The Fourth Dish.
Philemon. ― [Ephesians 2.] “We are the workmanship of God, created in Christ Jesus unto good works, which God hath prepared that we should walk in them.” This is the saying of St Paul, which a little before this sentence in his epistle to the Ephesians declareth, as I have hitherto taught you, that by nature we are the children of wrath, and are saved only by grace through faith, and that not or ourselves, for it is the gift of God, and cometh not of works, because no man should boast himself. And when he hath this done, immediately he exhorteth us to good works, saying that “we are the workmanship of God, created in Christ Jesu unto good works, which God hath prepared that we should walk in them.” Here may ye learn what is your duty to do unto God again, seeing that he freely through faith hath saved you without any merits, deservings, or good deeds on your behalf. [What the duty of the faithful is.] Your duty is to live well, to practise good works, to exercise all godly acts, to lead a virtuous conversation, and in all your life through the study of innocency to seek the glory of God. Now shall your conversation declare and shew by external works, whether your repentance be unfeigned or not, whether your faith and love toward God be sincere, true, and proceeding from a godly heart, or not. For if your repentance, faith, and love be christian and unfeigned, then shall good works ensue and follow agreeable to the same. [In 1 Tim. hom. ii.] “For faith,” saith Chrysostom, “sheweth that which is true. [Faith is the mother of good works.] And out of sincere faith cometh charity, insomuch that he which believeth truly in God can never be without it.” St Ambrose also saith: [De vocat. gen. cap.vi. lib. i.] “Faith is the mother and bringer forth both of good will and righteous working.” Again he saith: [Ibidem.] “A new creature hath this property by grace, that they which are the workmanship of God, which are made in Christ by an heavenly nativity, be no more sluggish, neither given to live dissolutely, but they go forth and profit from virtue to virtue, in walking by the way of good works.” Also in another place he saith: [De vo. gen. cap. viii. lib. ii.] [Mark this well.] “God giveth to them whom he chooseth without merits, whereof they may be garnished with merits also.” And it is not truly said, that the intent and determination of well working is not in the elect; for the gifts of virtues cannot be idle. Thus see you, that livish faith whereby ye are engragged in Christ bringeth forth good works. Neither is true repentance, sincere faith, unfeigned love in you, if good and christian works do not follow your conversion. [Vain braggers of faith.] Yea, that they boast of faith, and bring not forth the works of faith, derogate much the glory of faith, and cause the true and christian faith to be slandered and ill-reported among them which never tasted, nor yet at any time in their hearts felt, what a precious thing, and of how great strength, efficacy, and power, the sincere faith is. Therefore if your faith be not accompanied with good works, your faith is dead, [James 2.] as St James saith; that is to say, it is a true and christian faith no more than a dead corpse is a man. For that faith which is approved before God [Galatians 5.] “worketh by charity;” and charity cannot be idle, [The nature of true faith.] but brasteth out into good works whensoever it seeth an occasion given: who can love his neighbour and suffer him to perish for want of his help? Therefore is a faithful man compared in the first psalm to [Psalm 1.] “a tree which is planted by the waters’ side, and bringeth forth her fruits in due time.” [John 15.] “I am the true vine,” saith Christ, “and ye are the branches: he that abideth in me, and I in him, bringeth forth much fruit.” Again he saith: [John 7.] “He that believeth in me, floods of livish water shall flow out of his belly.” Here see you, that he which dwelleth in Christ by faith and believeth in him bringeth forth plenty of good works. He therefore that is an unfruitful tree and bringeth forth no good fruit, surely he believeth not aright in Christ, neither hath he the christian faith, boast and crack he never so much of it.
Eusebius. ― Methink then by your words, that good works necessarily follow the christian faith.
Philemon. ― [Christian faith bringeth forth christian works.] Yea, even as necessarily as the shadow followeth the body, and death followeth the life.
Theophile. ― They then, which live dissolutely and without doing of good works, have not the christian faith.
Philemon. ― No verily, no more than a dead coal hath in it the virtue and strength of burning.
Christopher. ― Therefore ought all men not to [1 Thessalonians 5.] “quench the Spirit,” but with all main and frank courage to apply themselves to the diligent practice of good works.
Philemon. ― Ye say truth; for as ye heard before, we are the [Ephesians 2.] “workmanship of God, created in Christ to good works, which God hath prepared that we should walk in them.”
But, I pray you, note a few things which I will now declare unto you concerning this our dish and last service. First, St Paul saith: “We are the workmanship of God.” This sheweth that God made us, and not we ourselves. [Psalm 95.] He wright us by his divine power. But by this workmanship not we only are made that believe in God, but also the unfaithful, yea, the very brute beasts and worms, with all things contained in heaven and earth. Therefore of this making have the faithful no more cause to rejoice than the unfaithful have. [A double creation, one in Adam, another in Christ.] Wherefore it doth follow, “created in Christ Jesus.” Behold, here is a new creation. Here is another birth. Here is a regeneration which far differeth from the old nativity. Here are we made new creatures. In whom? In Moses by law? Nay verily, but in Christ by faith. By faith are we regenerate, born anew, created again in Christ Jesus. [Good works declare a man to be created anew in Christ Jesus.] Whereunto? Unto wicked manners? Nay certainly, but unto good works. Note that he saith, “unto good works.” They that are born anew in Christ through faith, are created in him unto good works. If any man therefore be not studious of food works, he is not created in Christ, but remaineth still in the creation of Adam. [Good works are not the fantasies of man, but the commandments of God.] But unto what good works is the faithful created in Christ? Unto Rome-running? Gadding on pilgrimage? Setting up of candles? Gilding of images? Painting of tabernacles? Building of monasteries? Purchasing of pardons? And such other trifling fantasies invented of the idle brains of the papists for lucre’s sake? Nay, verily. For these are no good works indeed before God, but only so called to blind the eyes of carnal men with such goodly and godly titles. Unto what good works then are they created? In good faith, to those good works which God hath prepared that we should walk in them. Mark that he saith, “which God hath prepared,” and not that man invented. In them should we walk, that is to say, labour daily more and more to fulfil them, and never to cease until we wax ancient and perfect in the accomplishment of God’s will.
Theophile. ― We thank you right heartily for the declaration of this text. For we perceive now our duty better than ever we did before.
Eusebius. ― But what are those good works which God hath prepared that we should walk in them?
Philemon. ― [The true good works are the commandments of God.] His commandments. We read that the Jews said to Christ: [John 6.] “What shall we do, that we may work the works of God? Christ answered and said to them: This is the work of God, that ye believe in him whom he hath sent.” This is the greatest and most principal work of God, that ye believe in his only-begotten Son, Jesus Christ. [True faith in Christ is the mother of all good works.] He that truly fulfilleth this work doth very easily accomplish the residue: for out of this work, as out ofthe head fountain, do all other works of God spring and proceed. [Mark 9.] “If thou canst believe,” saith Christ, “all things are possible to him that believeth.” [Learn here the christian and true good works.] He that believeth truly in Christ abuseth not the name of God, profaneth not the sabbath-day, dishonoureth not the magistrates of the public weal, contemneth not the ministers of God’s word, despiseth not his parents and superiors, killeth not, committeth not adultery, stealeth not, beareth no false witness, coveteth not his neighbour’s goods; but rather doth the contrary, hating the vice, and embracing the virtue. He mortifieth old Adam. He maketh the body subject to the spirit with the moderate use of eating and drinking. He exerciseth himself in godly meditations, in reading the holy scriptures, in offering up prayers and thanks continually to God. He succoureth the poor members of Christ. He leaveth no man comfortless. He goeth about to hurt no man, but studieth to profit all men. He wisheth and procureth no less goodness to other than he doth to himself. [The study of a christian man.] To be short, all his whole life-time he doeth nothing else than die to sin, and live unto righteousness. These are the works of God, wherein so many as are created in Christ ought unfeignedly to walk. These are the works of God, which leadeth to heaven, wherewith also through Christ we deserve the reward of everlasting life. In these works therefore, most dear brethren, exercise yourselves both day and night. Believe in God, love God, fear God. Confess him from the very heart to be the alone and true God. Knowledge him to be your only and omnisufficient Saviour. In all adversity fly unto his most blessed name as unto a strong bulwark. Have your hearts at peace with God. [Psalm 1.] Study day and night in the Lord’s law. Exercise faithful and continual prayer. Procure in all things the glory of God. [Admonitions for true obedience toward the king’s grace.] Honour your most victorious prince and redoubted king. Be faithful to him both in heart, word, and deed. Do nothing that may in any point derogate his grace’s honour. Know that [Romans 13. 1 Peter 2.] “he that resisteth him resisteth that ordinance of God, and getteth to himself damnation.” Honour also all magistrates that are sent and appointed of him. Your parents and superiors have ye in reverence. Manslaughter, adultery, theft, false witness, carnal concupiscence, and all the works of the flesh, hate ye, and utterly cast them from you. To conclkude, [Colossians 3.] “look for those things that are above, and not for those that are upon the earth.” Live no more to yourself, but to him that [Romans 4.] “died for your sins, and rose again for your justification.”
Christopher. ― We will, to the uttermost of our power, labour to accomplish your most godly admonitions.
Philemon. ― Labour; and God will help. [This time hath great need of good work.] And to say the truth to you, it was never more needful for christian men to bring forth good and christian works, than it is at this time. You see (thanks be to God!) that the divine scripture is come now among us more plenteously than ever it was before, insomuch that now it is lawful for all men to read it, hear it, talk of it, so that it be done reverently. This hath God unfeignedly brought to pass by his well-beloved servant and our king Henry the eighth, a prince of most noble fame and immortal glory. [The enemies of God’s word.] Ye see again that this word of God hath many enemies, which both labour to suppress that, and also so many as sincerely profess it. Ye see that these adversaries of God’s word have no other pleasure than to have an occasion both to blaspheme the word and also the earnest favourers of it. ‘Behold,’ say they, ‘are these gospellers? Are these professors of God’s word? Are these they that maintain God’s truth? Perish may they with their gospel! For they will not fast, nor pray, nor give alms, nor use any kind of virtue. These, whom they call pharisees, do much excel them in every degree of godly living. They will shew themselves conformable to no politic ordinance. They hunt carnal liberty. They seek to sin freely and without punishment. Their whole religion consisteth in breaking men’s laws and ancient customs. Farewell they therefore with their gospel! We will follow our forefathers.’ This and such like talk is heard daily among the enemies of God’s word.
Therefore ought they that love God’s truth to [Ephesians 5.] “walk circumspectly, seeing the days are evil,” as St Paul saith, and to “have an honest conversation among God’s enemies, that they which backbite them as evil-doers may see their good works, and praise God in the day of visitation.” [1 Peter 2.] “For so is the will of God,” saith St Peter, “that with well-doing ye should stop the mouths of ignorant men; as free, and not as though ye took liberty for a cloak of maliciousness, but even as the servants of God.” Which thing, most dear brothers, would God ye would do, that by your virtuous conversation ye might not pluck men from but unto the gospel, not dishonour but honour God, not hinder but promote the evangelical truth; that with one mind, heart, will, tongue, and deed, we all might together profess one God and one truth! Then should God be glorified among us. Then should his most blessed word be embraced of all men.
Then should we under one king live in an unity, peace, and concord of christian religion, without any schism, heresy, or dissension. Then might we well say, that the rue repentance and sincere faith whereby a christian man is justified in the sight of God, were in us. [Romans 5. Galatians 2.] [Good works declare us to be of charity.] For so long as we continue in our old wickedness, and amend not our manners, certainly neither true repentance nor christian faith is in us, and, to say the truth, neither have we any part of Christ or Christ’s merits, but pertain still to Satan and his sinful synagogue. For, as St John saith: [1 John 1.] “If we say that we have fellowship with God, and yet walk in darkness, we lie, and perform not the truth: but and if we walk in light, even as he is in light, then have we fellowship with him, and the blood of Jesus Christ his Son maketh us clean from all sin.” Therefore, dearly beloved, [Romans 13.] “let us cast away the works of darkness,” walk in the light of God’s truth, live according to our vocation, garnish the doctrine of Christ our Saviour with godly manners, [Titus 2.] and so in all points institute and order our life according to God’s will, that we may be that same in life and deed, that we desire to be reported, that is to say, perfect and true christian men both in heart, word, and deed. So may we be certain in this life to have God a merciful Father unto us through Jesus Christ his Son, and after the departing out of this world to enjoy the glorious sight of the most blessed Godhead, and there to remain in joy and glory worlds without end. Amen. Thus endeth your banquet.
Eusebius. ― Praised be the Lord for it!
Theophile. ― Both now and evermore!
Christopher. ― For he alone is worthy all honour and glory.
Philemon. ― [A brief rehearsal of all things spoken of before.] If it please you, I will now gather together in few words that which hitherto I have dispersed in many, that they may the more easily remain in your breast.
Theophile. ― I pray you, let it be so.
Philemon. ― In your first dish I ministered unto you the knowledge of yourselves, and declared what ye are by Adam, that is to say, children of wrath, all carnal, and without the Spirit of God, as St Augustine saith: [In John. Trac. xlix. cap. xi.] “Let no man stand in his own conceit. For of his own he is very Satan, but of God’s he is blessed. What is this to say, of his own, but of his sin? Take away the sin, which is thine, and the righteousness, saith God, is of mine. For [1 Corinthians 4.] ‘what hast thou that thou hast not taken?’” In your second dish ye received the knowledge of God’s favour toward you freely through Jesus Christ. In your third dish, ye perceived by what means ye may obtain this favour of God, verily by true repentance and sincere faith, In your fourth dish I proved unto you, that of this your repentance and faith works must needs follow, yea, and that those [Ephesians 2.] “works which God hath prepared that we should walk in them.” Here is in few words concluded the whole sum of your banquet. I pray you, look that ye both remember these things well, and also exercise them in your living.
Eusebius. ― We will labour to the uttermost of our power. [John 15.] And because we can do nothing without the help of God, we shall at all hours with firm and sure faith most instantly desire God to work that thing in us by his Holy Spirit, that he commandeth us to do, that we may neither think, breathe, speak, or do any thing, but that may turn to his glory.
Philemon. ― It is godly spoken. This one thing then remaineth, that we give God thanks for this our banquet.
Christopher. ― I pray you, let it be so.
The Thanksgiving.
Philemon. ― Praise, honour, and glory unto thee, O heavenly Father, which at this time hast fed us [John 6.] “with meat not that perisheth, but that abideth into everlasting life.” Grant, O good God, that we, having the knowledge of thy word, may also practise the same in our conversation, that we, both entirely loving and unfeignedly living thy holy word, may after this life live with thee in that life which is immortal.
Theophile. ― Amen.
Eusebius. ― So be it.
Christopher. ― Lord, let it so come to pass.
Philemon. ― Seeing that, according to the commandment of Christ, [Matthew 6.] we have now first sought the kingdom of God and the righteousness thereof, and have fed our souls with this celestial banquet of God’s word, I pray you, now vouchsafe to come with me, and take such poor repast for the sustenance of your body, as it hath pleased God to prepare for us.
Theophile. ― We give you right hearty thanks.
Eusebius. ― I pray God that we may once recompense your kindness.
Philemon. ― My power is small, but my will is much. Follow me, I beseech you.
Christopher. ― Praised be the Lord for this our most comfortable banquet.
Theophile. ― Amen.
Give the glory to God alone.
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Attribution
Transcribed and edited by Ollie Lansdowne for New Whitchurch Press.
Works consulted
Thomas Becon, Early Works [v1.] (1843), Edited by John Ayre, Cambridge: Parker Society
SIDENOTES
[1] Sidenotes.[2] Go.
[3] Here.
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