THE BOOKS
OF HOMILIES
VARIOUS
Certain Sermons or Homilies appointed to be read in Churches in the time of Queen Elizabeth of famous memory.
Contents
The First Book of Homilies
The Second Book of Homilies
Of the Right Use of the Church.
Against Peril of Idolatry.
For Repairing and Keeping Clean the Church.
Of Good Works: and first of Fasting.
Against Gluttony and Drunkenness.
Against Excess of Apparel.
An Homily of Prayer.
Of the Place and Time of Prayer.
Of Common Prayer and Sacraments.
An Information for them which take Offence at certain Places of Holy Scripture.
Of Almsdeeds.
Of the Nativity.
Of the Passion, for Good-Friday.
Of the Resurrection, for Easter Day.
Of the worthy Receiving of the Sacrament.
An Homily concerning the Coming Down of the Holy Ghost, for Whitsunday.
An Homily for Rogation Week.
Of the State of Matrimony.
Against Idleness.
Of Repentance and True Reconciliation unto God.
An Homily against Disobedience and wilful Rebellion.
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Preface
Considering how necessary it is, that the word of God, which is the only food of the soul, and that most excellent light that we must walk by, in this our most dangerous pilgrimage, should at all convenient times be preached unto the people, that thereby they may both learn their duty towards God, their prince, and their neighbours, according to the mind of the Holy Ghost, expressed in the Scriptures, and also to avoid the manifold enormities which heretofore by false doctrine have crept into the church of God; and how that all they which are appointed Ministers have not the gift of preaching sufficiently to instruct the people, which is committed unto them, whereof great inconveniences might rise, and ignorance still be maintained, if some honest remedy be not speedily found and provided: the Queen’s most excellent Majesty, tendering the souls’ health of her loving subjects, and the quieting of their consciences in the chief and principal points of Christian religion, and willing also by the true setting forth and pure declaring of God’s word, which is the principal guide and leader unto all godliness and virtue, to expel and drive away as well corrupt, vicious, and ungodly living, as also erroneous and poisoned doctrines, tending to superstition and idolatry, hath, by the advice of her most honourable Counsellors, for her discharge in this behalf, caused a Book of Homilies, which heretofore was set forth by her most loving brother, a prince of most worthy memory, Edward the Sixth, to be printed anew, wherein are contained certain wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, and vocation. All which Homilies her Majesty commandeth and straitly chargeth all Parsons, Vicars, Curates, and all others having spiritual cure, every Sunday and Holy-day in the year, at the ministering of the Holy Communion, or if there be no Communion ministered that day, yet after the Gospel and Creed, in such order and place as is appointed in the Book of Common Prayers, to read and declare to their parishioners plainly and distinctly one of the said Homilies, in such order as they stand in the book, except there be a Sermon, according as it is enjoined in the book of her Highness’ Injunctions: and then for that cause only, and for none other, the reading of the said Homily to be deferred unto the next Sunday or Holy-day following. And when the foresaid Book of Homilies is read over, her Majesty's pleasure is, that the same be repeated and read again, in such like sort as was before prescribed. Furthermore, her Highness commandeth that, notwithstanding this order, the said ecclesiastical persons shall read her Majesty’s Injunctions at such times, and in such order, as in the book thereof appointed; and that the Lord’s Prayer, the Articles of Faith, and the Ten Commandments, be openly read unto the people, as in the said Injunctions is specified, and that all her people, of what degree or condition soever they be, may learn how to invocate and call upon the name of God, and know what duty they owe both to God and man: so that they may pray, believe, and work according to knowledge, while they shall live here, and after this life be with Him, that with His blood hath bought us all. To whom with the Father and the Holy Ghost be all honour and glory for ever. Amen.
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The First Book of Homilies.
1.1. A Fruitful Exhortation to the Reading and Knowledge of Holy Scripture.
Unto a Christian man there can be nothing either more necessary or profitable than the knowledge of holy Scripture; forasmuch as in it is contained God’s true word, setting forth his glory and also man’s duty. And there is no truth nor doctrine necessary for our justification and everlasting salvation, but that is or may be drawn out of that fountain and well of truth. Therefore as many as be desirous to enter into the right and perfect way unto God must apply their minds to know holy Scripture; without the which they can neither sufficiently know God and his will, neither their office and duty. And, as drink is pleasant to them that be dry, and meat to them that be hungry, so is the reading, hearing, searching, and studying of holy Scripture to them that be desirous to know God or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God’s word, that be so drowned in worldly vanities, that they neither savour God nor any godliness: for that is the cause why they desire such vanities rather than the true knowledge of God. As they that are sick of an ague, whatsoever they eat or drink, though it be never so pleasant, yet it is as bitter to them as wormwood, not for the bitterness of the meat, but for the corrupt and bitter humour that is in their own tongue and mouth; even so is the sweetness of God’s word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.
Therefore, forsaking the corrupt judgment of fleshly men, which care not but for their carcase, let us reverently hear and read holy Scriptures, which is the food of the soul. Let us diligently search for the well of life in the books of the New and Old Testament, and not run to the stinking puddles of men’s traditions, devised by man’s imagination, for our justification and salvation. For in holy Scripture is fully contained what we ought to do and what to eschew, what to believe, what to love, and what to look for at God’s hands at length. In those books we shall find the Father, from whom, the Son, by whom, and the Holy Ghost, in whom, all things have their being and keeping up; and these three Persons to be but one God and one substance. In these books we may learn to know ourselves, how vile and miserable we be; and also to know God, how good he is of himself, and how he maketh us and all creatures partakers of his goodness. We may learn also in these books to know God’s will and pleasure, as much as for this present time is convenient for us to know. And, as the great clerk and godly preacher St. John Chrysostom saith, “whatsoever is required to salvation of man is fully contained in the Scripture of God. He that is ignorant may there learn and have knowledge. He that is hardhearted and an obstinate sinner shall there find everlasting torments prepared of God's justice, to make him afraid, and to mollify (or soften) him. He that is oppressed with misery in this world shall there find relief in the promises of everlasting life, to his great consolation and comfort. He that is wounded by the devil unto death shall find there medicine, whereby he may be restored again unto health.” “If it shall require to teach any truth or reprove false doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to comfort, or to exhort, or to do any other thing requisite for our salvation; all those things,” saith St. Chrysostom, “we may learn plentifully of the Scripture.” “There is,” saith Fulgentius, “abundantly enough both for men to eat and children to suck. There is whatsoever is meet for all ages and for all degrees and sorts of men.”
These books therefore ought to be much in our hands, in our eyes, in our ears, in our mouths, but most of all in our hearts. For the Scripture of God is the heavenly meat of our souls: the hearing and keeping of it maketh us blessed, sanctifieth us, and maketh us holy: it turneth our souls: it is a light lantern to our feet: it is a sure, steadfast, and everlasting instrument of salvation: it giveth wisdom to the humble and lowly-hearted: it comforteth, maketh glad, cheereth, and cherisheth our consciences: it is a more excellent jewel or treasure than any gold or precious stone: it is more sweet than honey or honeycomb: it is called the best part, which Mary did choose; for it hath in it everlasting comfort. The words of holy Scripture be called words of everlasting life; for they be God’s instrument, ordained for the same purpose. They have power to turn through God’s promise, and they be effectual through God’s assistance; and, being received in a faithful heart, they have ever an heavenly spiritual working in them. They are lively, quick, and mighty in operation, and sharper than any two-edged sword, and entereth through even unto the dividing asunder of the soul and the spirit, of the joints and the marrow. Christ calleth him a wise builder that buildeth upon his word, upon his sure and substantial foundation. By this word of God we shall be judged; for the word that I speak, saith Christ, is it that shall judge in the last day. He that keepeth the word of Christ is promised the love and favour of God, and that he shall be the dwelling place or temple of the blessed Trinity. This word whosoever is diligent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world shall be minished in him, and the great desire of heavenly things, that be therein promised of God, shall increase in him. And there is nothing that so much strengtheneth our faith and trust in God, that so much keepeth up innocency and pureness of the heart and also of outward godly life and conversation, as continual reading and recording of God’s word. For that thing which, by continual use of reading of holy Scripture and diligent searching of the same, is deeply printed and graven in the heart, at length turneth almost into nature. And moreover the effect and virtue of God’s word is to illuminate the ignorant, and to give more light unto them that faithfully and diligently read it; to comfort their hearts, and to encourage them to perform that which of God is commanded. It teacheth patience in all adversity, in prosperity humbleness; what honour is due unto God, what mercy and charity to our neighbour. It giveth good counsel in all doubtful things. It sheweth of whom we shall look for aid and help in all perils, and that God is the only Giver of victory in all battles and temptations of our enemies, bodily and ghostly. And in reading of God’s word he most profiteth not always that is most ready in turning of the book, or in saying of it without the book; but he that is most turned into it, that is most inspired with the Holy Ghost, most in his heart and life altered and changed into that thing which he readeth; he that is daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures; he that daily, forsaking his old vicious life, increaseth in virtue more and more. And, to be short, there is nothing that more maintaineth godliness of the mind, and driveth away ungodliness, than doth the continual reading or hearing of God’s word, if it be joined with a godly mind and a good affection to know and follow God’s will. For without a single eye, pure intent, and good mind, nothing is allowed for good before God. And, on the other side, nothing more darkeneth Christ and the glory of God, nor bringeth in more blindness and all kinds of vices, than doth the ignorance of God’s word.
The Second Part of the Sermon of the Holy Scripture
In the first part of this Sermon, which exhorteth to the knowledge of holy Scripture, was declared wherefore the knowledge of the same is necessary and profitable to all men, and that by the true knowledge and understanding of Scripture the most necessary points of our duty towards God and our neighbours are also known. Now as concerning the same matter you shall hear what followeth.
If we profess Christ why be we not ashamed be ignorant in his doctrine seeing that every is ashamed to be ignorant in that learning he professeth That man is ashamed to be a philosopher which readeth not the books of phi losophy and to be called a lawyer an astronomer or a physician that is ignorant in the books law astronomy and physic How can any man then say that he professeth Christ and his religion if he will not apply himself as far forth as he can or may conveniently to read and hear and so to know the books of Christ's Gospel and doctrine Although other sciences be good and to be learned yet no man can deny that this is the chief and passeth all other incomparably What excuse shall we therefore make at the last day before Christ, that delight to read or hear men’s phantasies and inventions more than his most holy Gospel; and will find no time to do that which chiefly, above all things, we should do; and will rather read other things than that for the which we ought rather to leave reading of all other things? Let us therefore apply ourselves, as far forth as we can have time and leisure, to know God’s word by diligent hearing and reading thereof, as many as profess God, and have faith and trust in him.
But they that have no good affection to God’s word, to colour this their fault, allege commonly two vain and feigned excuses. Some go about to excuse them by their own frailness and fearfulness, saying that they dare not read holy Scripture, lest through their ignorance they should fall into any error. Other pretend that the difficulty to understand it, and the hardness thereof, is so great, that it is meet to be read only of clerks and learned men.
As touching the first, ignorance of God’s word is the cause of all error, as Christ himself affirmed to the Sadducees, saying, that they erred, because they knew not the Scripture. How should they then eschew error that will be still ignorant? and how should they come out of ignorance that will not read nor hear that thing which should give them knowledge? He that now hath most knowledge was at the first ignorant: yet he forbare not to read, for fear he should fall into error; but he diligently read, lest he should remain in ignorance, and through ignorance in error. And, if you will not know the truth of God (a thing most necessary for you), lest you fall into error, by the same reason you may then lie still, and never go, lest, if you go, you fall in the mire; nor eat any good meat, lest you take a surfeit; nor sow your corn, nor labour in your occupation, nor use your merchandise, for fear you lose your seed, your labour, your stock: and so, by that reason, it should be best for you to live idly, and never to take in hand to do any manner of good thing, lest peradventure some evil thing may chance thereof. And, if you be afraid to fall into error by reading of holy Scripture, I shall shew you how you may read it without danger of error. Read it humbly with a meek and a lowly heart, to the intent you may glorify God, and not yourself, with the knowledge of it; and read it not without daily praying to God, that he would direct your reading to good effect; and take upon you to expound it no further than you can plainly understand it. For, as St. Augustine saith, the knowledge of holy Scripture is a great, large, and a high palace, but the door is very low; so that the high and arrogant man cannot run in, but he must stoop low and humble himself that shall enter into it. Presumption and arrogancy is the mother of all error: and humility needeth to fear no error. For humility will only search to know the truth; it will search and will bring together one place with another; and, where it cannot find out the meaning, it will pray, it will ask of other that know, and will not presumptuously and rashly define any thing which it knoweth not. Therefore the humble man may search any truth boldly in the Scripture without any danger of error. And, if he be ignorant, he ought the more to read and to search holy Scripture, to bring him out of ignorance. I say not nay, but a man may prosper with only hearing; but he may much more prosper with both hearing and reading.
This have I said as touching the fear to read through ignorance of the person. And concerning the hardness of Scripture, he that is so weak that he is not able to brook strong meat, yet he may suck the sweet and tender milk, and defer the rest until he wax stronger and come to more knowledge. For God receiveth the learned and unlearned, and casteth away none, but is indifferent unto all. And the Scripture is full, as well of low valleys, plain ways, and easy for every man to use and to walk in, as also of high hills and mountains, which few men can climb unto. And “whosoever giveth his mind to holy Scriptures with diligent study and burning desire, it cannot be,” saith St. John Chrysostom, “that he should be left without help. For either God Almighty will send him some godly doctor to teach him, as he did to instruct Eunuchus, a nobleman of Ethiope, and treasurer unto queen Candace; who having a great affection to read the Scripture, although he understood it not, yet, for the de- sire that he had unto God’s word, God sent his Apostle Philip to declare unto him the true sense of the Scripture that he read; or else, if we lack a learned man to instruct and teach us, yet God himself from above will give light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant.” And in another place Chrysostom saith, that “man’s human and worldly wisdom or science needeth not to the understanding of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence do search therefore.” He that asketh shall have, and he that seeketh shall find, and he that knocketh shall have the door open. If we read once, twice, or thrice, and understand not, let us not cease so, but still continue reading, praying, asking of other; and so, by still knocking, at the last the door shall be opened, as St. Augustine saith. Although many things in the Scripture be spoken in obscure mysteries, yet there is nothing spoken under dark mysteries in one place but the selfsame thing in other places is spoken more familiarly and plainly to the capacity both of learned and unlearned. And those things in the Scripture that be plain to understand and necessary for salvation, every man’s duty is to learn them, to print them in memory, and effectually to exercise them; and, as for the dark mysteries, to be contented to be ignorant in them until such time as it shall please God to open those things unto him. In the mean season, if he lack either aptness or opportunity, God will not impute it to his folly: but yet it behoveth not that such as be apt should set aside reading, because some other be unapt to read. Nevertheless, for the hardness of such places the reading of the whole ought not to be set apart. And briefly to conclude: as St. Augustine saith, by the Scripture all men be amended, weak men be strengthened, and strong men be comforted. So that surely none be enemies to the reading of God’s word but such as either be so ignorant that they know not how wholesome a thing it is, or else be so sick that they hate the most comfortable medicine that should heal them, or so ungodly that they would wish the people still to continue in blindness and ignorance of God.
Thus we have briefly touched some part of the commodities of God’s holy word, which is one of God’s chief and principal benefits given and declared to mankind here in earth. Let us thank God heartily for this his great and special gift, beneficial favour, and fatherly providence. Let us be glad to revive this precious gift of our heavenly Father. Let us hear, read, and know these holy rules, injunctions, and statutes of our Christian religion, and upon that we have made profession to God at our baptism. Let us with fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons. Let us night and day muse and have meditation and contemplation in them. Let us ruminate and as it were chew the cud, that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort, and consolation of them. Let us stay, quiet, and certify our consciences with the most infallible certainty, truth, and perpetual assurance of them. Let us pray to God, the only Author of these heavenly studies, that we may speak, think, believe, live, and depart hence, according to the wholesome doctrine and verities of them. And by that means in this world we shall have God’s defence, favour, and grace, with the unspeakable solace of peace and quietness of conscience, and after this miserable life we shall enjoy the endless bliss and glory of heaven. Which he grant us all that died for us all, Jesus Christ: to whom with the Father and Holy Ghost be all honour and glory both now and everlastingly. Amen.
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> SIDENOTES
[1] Sidenotes.[2] Go.
[3] Here.
1.2. A Sermon of the Misery of All Mankind and of His Condemnation to Death Everlasting by His Own Sin
The Holy Ghost, in writing the holy Scripture, is in nothing more diligent than to pull down man’s vainglory and pride; which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam. And therefore we read in many places of Scripture many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility, how to know ourselves, and to remember what we be of ourselves.
In the book of Genesis Almighty God giveth us all a title and name in our great-grandfather Adam, which out to warn us all to consider what we be, whereof we be, from whence we came, and whither we shall, saying thus: In the sweat of thy face shalt thou eat thy bread, till thou be turned again into the ground; for out of it wast thou taken; inasmuch as thou art dust, and into dust shalt thou be turned again. Here, as it were in a glass, we may learn to know ourselves to be but ground, earth, and ashes, and that to earth and ashes we shall return. Also the holy patriarch Abraham did well remember this name and title, dust, earth, and ashes, appointed and assigned by God to all mankind; and therefore he calleth himself by that name, when he maketh his earnest prayer for Sodom and Gomorre. And we read that Judith, Hester, Job, Hieremy, with other holy men and women in the Old Testament, did use sackcloth, and to cast dust and ashes upon their heads, when they bewailed their sinful living. They called and cried to God for help and mercy with such a ceremony of sackcloth, dust, and ashes, that thereby they might declare to the whole world what an humble and lowly estimation they had of themselves, and how well they remembered their name and title aforesaid, their vile, corrupt, frail nature, dust, earth, and ashes.
The book of Wisdom also, willing to pull down our proud stomachs, moveth us diligently to remember our mortal and earthly generation, which we have all of him that was first made; and that all men, as well kings as subjects, come into this world and go out of the same in like sort, that is, as of ourselves, full miserable, as we may daily see. And Almighty God commanded his Prophet Esay to make a proclamation and cry to the whole world: and Esay asking, What shall I cry? the Lord answered, Cry that all flesh is grass, and that all the glory thereof is but as the flower of the field: when the grass is withered, the flower falleth away, when the wind of the Lord bloweth upon it. The people surely is grass, the which drieth up, and the flower fadeth aways. And the holy Prophet Job, having in himself great experience of the miserable and sinful estate of man, doth open the same to the world in these words. Man, saith he, that is born of a woman, living but a short time, is full of manifold miseries. He springeth up like a flower, and fadeth again, vanishing away as it were a shadow, and never continueth in one state. And dost thou judge it meet, O Lord, to open thine eyes upon such a one, and to bring him to judgment with thee? Who can make him clean that is conceived of an unclean seed? And all men, of their evilness and natural proneness were so universally given to sin, that, as the Scripture saith, God repented that he ever made man: And by sin his indignation was so much provoked against the world, that he drowned all the world with Noe’s flood, except Noe himself and his little household.
It is not without great cause that the Scripture of God doth so many times call all men here in this world by this word, Earth. O thou earth, earth, earth, saith Jeremy, hear the word of the Lord. This our right name, calling, and title, Earth, Earth, Earth, pronounced by the Prophet, sheweth what we be indeed, by whatsoever other style, title, or dignity men do call us. Thus he plainly nameth us, who knoweth best both what we be, and what we ought of right to be called. And thus he setteth forth, speaking by his faithful Apostle St. Paul: All men, Jews and Gentiles, are under sin. There is none righteous, no not one. There is none that understandeth; there is none that seeketh after God. They are all gone out of the way; they are all unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used craft and deceit; the poison of serpents is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and wretchedness are in their ways, and the way of peace have they not known: there is no fear of God before their eyes. And in another place St. Paul writeth thus: God hath wrapped all nations in unbelief, that he might have mercy on all. The Scripture shutteth up all under sin, that the promise by the faith of Jesus Christ should be given unto them that believe. St. Paul in many places painteth us out in our colours, calling us the children of the wrath of God when we be born; saying also that we cannot think a good thought of ourselves, much less can say well or do well of ourselves. And the Wise Man saith in the book of Proverbs, The just man falleth seven times a day.
The most tried and approved man Job feared all his works. St. John the Baptist, being sanctified in his mother’s womb, and praised before he was born, called an angel and great before the Lord, filled even from his birth with the Holy Ghost, the preparer of the way for our Saviour Christ, and commended of our Saviour Christ to be more than a prophet and the greatest that ever was born of a woman, yet he plainly granteth that he had need to be washed of Christ; he worthily extolleth and glorifieth his Lord and Master Christ, and humbleth himself as unworthy to unbuckle his shoes, and giveth all honour and glory to God. So doth St. Paul both oft and evidently confess himself what he was of himself, ever giving, as a most faithful servant, all praise to his Master and Saviour. So doth blessed St. John the Evangelist, in the name of himself and of all other holy men, be they never so just, make this open confession: If we say we have no sin, we deceive ourselves, and the truth is not in us. If we knowledge our sins, God is faithful and just to forgive us our sins, and to cleans us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. Wherefore the Wise Man, in the book called Ecclesiastes, maketh this true and general confession: There is not one just man upon the earth that doeth good and sinneth not. And St. David is ashamed of his sin, but not to confess his sin. How oft, how earnestly and lamentably, doth he desire God’s great mercy for his great offences, and that God should not enter into judgment with him! And again, how well weigheth this holy man his sins, when he confesseth that they be so many in number and so hid and hard to understand, that it is in manner unpossible to know, utter, or number them! Wherefore, he having a true, earnest, and deep contemplation and consideration of his sins, and yet not coming to the bottom of them, he maketh supplication to God to forgive him his privy, secret, hid sins, to the knowledge of the which he cannot attain. He weigheth rightly his sins from the original root and spring-head, perceiving inclinations, provocations, stirrings, stingings, buds, branches, dregs, infections, tastes, feelings, and scents of them to continue in him still. Wherefore he saith, Mark and behold, I was conceived in sins. He saith not sin, but in the plural number sins; forasmuch as out of one, as fountain, springeth all the rest.
And our Saviour Christ saith there is none good but God, and that we can do nothing that is good without him, nor no man can come to the Father but by him. He commandeth us all to say that we be unprofitable servants, when we have done all that we can do. He preferreth the penitent Publican before the proud, holy, and glorious Pharisee. He calleth himself a Physician, but not them that be whole, but to them that be sick, and have need of his salve for their sore. He teacheth us in our prayers to reknowledge ourselves sinners, and to ask forgiveness and deliverance from all evils at our heavenly Father’s hand. He declareth that the sins of our own hearts to defile our own selves. He teacheth that an evil word or thought deserveth condemnation, affirming that we shall give an account for every idle word. He saith he came not to save but the sheep that were utterly lost and cast away. Therefore few of the proud, just, learned, wise, perfect, and holy Pharisees were saved by him; because they justified themselves by their counterfeit holiness before men. Wherefore, good people, let us beware of such hypocrisy, vainglory, and justifying of ourselves. Let us look upon our feet; and then down peacock’s feathers, down proud heart, down vile clay, frail and brittle vessels.
The Second Part of the Sermon of the Misery of Man.
Forasmuch as the true knowledge of ourselves is very necessary to come to the right knowledge of God, ye have heard in the last reading how humbly all godly men always have thought of themselves, and so to think and judge of themselves are taught of God their Creator by his holy word. For of ourselves we be crabtrees, that can bring forth no apples. We be of ourselves of such earth as can bring forth but weeds, nettles, brambles, briars, cockle, and darnel. Our fruits be declared in the fifth chapter to the Galathians. We have neither faith, charity, hope, patience, chastity, nor any thing else that good is, but of God; and therefore these virtues be called there the fruits of the Holy Ghost, and not the fruits of man.
Let us therefore acknowledge ourselves before God, as we be indeed, miserable and wretched sinners. And let us earnestly repent, and humble ourselves heartily, and cry to God for mercy. Let us all confess with mouth and heart that we be full of imperfections. Let us know our own works, of what imperfection they be; and then we shall not stand foolishly and arrogantly in our own conceits, nor challenge any part of justification by our merits or works. For truly there be imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind, and power; we do not fear God so much as we ought to do; we do not pray to God but with great and many imperfections; we give, forgive, believe, love, and hope unperfectly; we speak, think, and do unperfectly; we fight against the devil, the world, and the flesh unperfectly. Let us therefore not be ashamed to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection even in all our own best works. Let none of us be ashamed to say with holy St. Peter, I am a sinful man. Let us all say with the holy Prophet David, We have sinned with our fathers; we have done amiss, and dealt wickedly. Let us all make open confession with the prodigal son to our Father, and say with him, We have sinned against heaven and before thee, O Father; we are not worthy to be called thy sons. Let us all say with holy Baruch, O Lord our God, to us is worthily ascribed shame and confusion, and to thee righteousness: we have sinned, we have done wickedly, we have behaved ourselves ungodly in all thy righteousness. Let us all say with the holy Prophet Daniel, O Lord, righteousness belongeth to thee; unto us belongeth confusion. We have sinned, we have been naughty, we have offended, we have fled from thee, we have gone back from all thy precepts and judgments. So we learn of all good men in holy Scripture to humble ourselves, and to exalt, extol, praise, magnify, and glorify God.
Thus we have heard how evil we be of ourselves; how, of ourselves and by ourselves, we have no goodness, help, nor salvation, but contrariwise sin, damnation, and death everlasting: which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our salvation cometh only by Christ. For in ourselves, as of ourselves, we find nothing whereby we may be delivered from this miserable captivity, into the which we were cast, through the envy of the devil, by breaking of God’s commandment in our first parent Adam. We are all become unclean: but we all are not able to cleanse ourselves, nor to make one another of us clean. We are by nature the children of God’s wrath: but we are not able to make ourselves the children and inheritors of God’s glory. We are sheep that run astray: but we cannot of our own power come again to the sheepfold; so great is our imperfection and weakness. In ourselves therefore may not we glory, which of ourselves are nothing but sinful. Neither we may rejoice in any works that we do; which all be so unperfect and unpure that they are not able to stand before the righteous judgment seat of God, as the holy Prophet David saith: Enter not into judgment with thy servant, O Lord; for no man that liveth shall be found righteous in thy sight.
To God therefore must we flee; or else shall we never find peace, rest, and quietness of conscience in our hearts. For he is the Father of mercies, and God of all consolation. He is the Lord with whom is plenteous redemption. He is the God which of his own mercy saveth us; and setteth out his charity and exceeding love toward us, in that of his own voluntary goodness, when we were perished, he saved us, and provided and everlasting kingdom for us. And all these heavenly treasures are given us, not for our own deserts, merits, or good deeds, which of ourselves we have none, but of his mere mercy freely. And for whose sake? Truly for Jesus Christ’s sake, that pure and undefiled Lamb of God. He is that dearly beloved Son for whose sake God is fully pacified, satisfied, and set at one with man. He is the Lamb of God, which taketh away the sins of the world: of whom only it may be truly spoken, that he did all things well, and in his mouth was found no craft nor subtilty. None but he alone may say, The prince of the world came, and in me he hath nothing. And he alone may say also, Which of you shall reprove me of any fault? He is that high and everlasting Priest, which hath offered himself once for all upon the altar of the cross, and with that one oblation hath made perfect for evermore them that are sanctified. He is the alone Mediator between God and man; which paid our ransom to God with his own blood; and with that hath he cleansed us all from sin. He is the Physician which healeth all our diseases. He is that Saviour which saveth his people from all their sins. To be short, he is that flowing and most plenteous fountain of whose fulness all we have received. For in him alone are all the treasures of wisdom and knowledge of God hidden; and in him, and by him, have we from God the Father all good things pertaining either to the body or to the soul.
O how much are we bound to this our heavenly Father for his great mercies, which he hath so plenteously declared unto us in Christ Jesu our Lord and Saviour! What thanks worthy and sufficient can we give to him? Let us all with one accord burst out with joyful voices, ever praising and magnifying this Lord of mercy for his tender kindness shewed to us in his dearly beloved Son Jesus Christ our Lord.
Hitherto have we heard what we are of ourselves; verily, sinful, wretched, and damnable. Again, we have heard how that, of ourselves and by ourselves, we are not able either to think a good thought, or work a good deed: so that we can find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction. Again, we have heard the tender kindness and great mercy of God the Father toward us, and how beneficial he is to us for Christ’s sake, without our merits or deserts, even of his own mere mercy and tender goodness. Now, how these exceeding great mercies of God, set abroad in Christ Jesu for us, be obtained, and how we be delivered from the captivity of sin, death, and hell, it shall more at large, with God’s help, be declared in the next Sermon. In the mean season, yea, and at all times, let us learn to know ourselves, our frailty and weakness, without any cracking or boasting of our own good deeds and merits. Let us also knowledge the exceeding mercy of God toward us, and confess that, as of ourselves cometh all evil and damnation, so likewise of him cometh all goodness and salvation; as God himself saith by the Prophet Osee: O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of God, we may be sure that in the time of his visitation he will lift us up unto the kingdom of his dearly beloved Son Christ Jesu our Lord. To whom with the Father and the Holy Ghost be all honour and glory for ever. Amen.
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> SIDENOTES
[1] Sidenotes.[2] Go.
[3] Here.
1.3 A Sermon of the Salvation of Mankind by Only Christ Our Saviour from Sin and Death Everlasting.
Because all men be sinners and offenders against God, and breakers of his law and commandments, therefore can no man by his own acts, works, and deeds, seem they never so good, be justified and made righteous before God; but every man of necessity is constrained to seek for another righteousness or justification, to be received at God’s own hands, that is to say, the remission, pardon, and forgiveness of his sins and trespasses in such things as he hath offended. And this justification or righteousness, which we so receive by God’s mercy and Christ’s merits, embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification.
For the more full understanding hereof, it is our parts and duty ever to remember the great mercy of God; how that, all the world being wrapped in sin by breaking of the law, God sent his only Son our Saviour Christ into this world to fulfil the law for us, and by shedding of his most precious blood to make a sacrifice and satisfaction or (as it may be called) amends to his Father for our sins, to assuage his wrath and indignation conceived against us for the same. Insomuch that infants, being baptized and dying in their infancy, are by this sacrifice washed from their sins, brought to God’s favour, and made his children and inheritors of his kingdom of heaven. And they which in act or deed do sin after their baptism, when they turn again to God unfeignedly, they are likewise washed by this sacrifice from their sins in such sort that there remaineth not any spot of sin that shall be imputed to their damnation. This is that justification or righteousness which St. Paul speaketh of when he saith, No man is justified by the works of the law, but freely by faith in Jesus Christ. And again he saith, We believe in Christ Jesu, that we be justified freely by the faith of Christ, and not by the works of the law; because that no man shall be justified by the works of the law.
And, although this justification be free unto us, yet it cometh not so freely unto us that there is no ransom paid therefore at all.
But here may man’s reason be astonied, reasoning after this fashion. If a ransom be paid for our redemption, then it is not given us freely: for a prisoner that payeth his ransom is not let go freely; for, if he go freely, then he goeth without ransom; for what is it else to go freely than to be set at liberty without payment of ransom?
This reason is satisfied by the great wisdom of God in this mystery of our redemption; who hath so tempered his justice and mercy together, that he would neither by his justice condemn us unto the everlasting captivity of the devil and his prison of hell, remediless for ever without mercy, nor by his mercy deliver us clearly without justice or payment of a just ransom, but with his endless mercy he joined his most upright and equal justice. His great mercy he shewed unto us in delivering us from our former captivity without requiring of any ransom to be paid or amends to be made upon our parts; which thing by us had been impossible to be done. And, whereas it lay not in us that to do, he provided a ransom for us, that was, the most precious body and blood of his own most dear and best beloved Son Jesu Christ; who, besides his ransom, fulfilled the law for us perfectly. And so the justice of God and his mercy did embrace together, and fulfilled the mystery of our redemption. And of this justice and mercy of God knit together speaketh St. Paul in the third chapter to the Romans: All have offended and have need of the glory of God, but are justified freely by his grace by redemption which is in Jesu Christ; whom God hath set forth to us for a reconciler and peacemaker through faith in his blood, to shew his righteousness. And in the tenth chapter: Christ is the end of the Law unto righteousness to every man that believeth. And in the eighth chapter: That which was impossible by the Law, inasmuch as it was weak by the flesh, God sending his own Son in the similitude of sinful flesh by sin damned in the flesh, that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the Spirit.
In these foresaid places the Apostle toucheth specially three things, which must go together in our justification: upon God’s part, his great mercy and grace; upon Christ’s part, justice, that is, the satisfaction of God’s justice, or the price of our redemption by the offering of his body and shedding of his blood with fulfilling of the law perfectly and thoroughly; and upon our part, true and lively faith in the merits of Jesu Christ; which yet is not ours but by God’s working in us. So that in our justification is not only God’s mercy and grace, but also his justice, which the Apostle calleth the justice of God; and it consisteth in paying our ransom and fulfilling of the law. And so the grace of God doth not shut out the justice of God in our justification, but only shutteth out the justice of man, that is to say, the justice of our works, as to be merits of deserving our justification. And therefore St. Paul declareth here nothing upon the behalf of man concerning his justification, but only a true and lively faith; which nevertheless is the gift of God, and not man’s only work without God. And yet that faith doth not shut out repentance, hope, love, dread, and the fear of God, to be joined with faith in every man that is justified;; but it shutteth them out from the office of justifying. So that, although they be all present together in him that is justified, yet they justify not all together. Nor that faith also doth not shut out the justice of our good works, necessarily to be done afterward of duty towards God, (for we are most bounden to serve God in doing good deeds commanded by him in his holy Scripture all the days of our life;) but it excludeth them so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do be unperfect, and therefore not able to deserve our justification: but our justification doth come freely, by the mere mercy of God; and of so great and free mercy that, whereas all the world was not able of their selves to pay any part towards their ransom, it pleased our heavenly Father, of his infinite mercy, without any our desert or deserving, to prepare for us the most precious jewels of Christ’s body and blood, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now in him and by him every true Christian man may be called a fulfiller of the law; forasmuch as that which their infirmity lacketh Christ’s justice hath supplied.
The Second Part of the Sermon of Salvation.
Ye have heard of whom all men ought to seek their justification and righteousness, and how also this righteousness cometh unto men by Christ’s death and merits. Ye heard also how that three things are required to the obtaining of our righteousness; that is, God’s mercy, Christ’s justice, and a true and a lively faith, out of the which faith springeth good works. Also before was declared at large that no man can be justified by his own good works, because that no man fulfilleth the law according to the full request of the law. And St. Paul in his Epistle to the Galatians proveth the same, saying thus: If there had been any law given which could have justified, verily righteousness should hare been by the law. And again he saith, If righteousness be by the law, then Christ died in vain. And again he saith, You that are justified in the law are fallen away from grace. And furthermore he writeth to the Ephesians on this wise: By grace are ye saved through faith; and that not of your- selves, for it is the gift of God; and not of works, lest any man should glory. And, to be short, the sum of all Paul’s disputation is this: that, if justice come of works, then it cometh not of grace; and, if it come of grace, then it cometh not of works. And to this end tendeth all the Prophets, as St. Peter saith in the tenth of the Acts. Of Christ all the Prophets, saith St. Peter, do witness, that through his Name all they that believe in him shall receive the remission of sins.
And after this wise to be justified, only by this true and lively faith in Christ, speaketh all the old and ancient authors, both Greeks and Latins. Of whom I will specially rehearse three, Hilary, Basil, and Ambrose. St. Hilary saith these words plainly in the ninth Canon upon Matthew: “Faith only justifieth.” And St. Basil, a Greek author, writeth thus: “This is a perfect and a whole rejoicing in God, when a man avaunteth not himself for his own righteousness, but knowledgeth himself to lack true justice and righteousness, and to be justified by the only faith in Christ. And Paul,” saith he, “doth glory in the contempt of his own righteousness, and that he looketh for the righteousness of God by faith.” These be the words of St. Basil. And St. Ambrose, a Latin author, saith these words: “This is the ordinance of God, that he which believeth in Christ should be saved without works, by faith only, freely receiving remission of his sins.” Consider diligently these words. Without works, by faith only, freely we receive remission of our sins. What can be spoken more plainly than to say that freely, without works, by faith only, we obtain remission of our sins?
These and other like sentences, that we be justified by faith only, freely, and without works, we do read ofttimes in the most best and ancient writers. As, beside Hilary, Basil, and St. Ambrose before rehearsed, we read the same in Origen, St. Chrysostom, St. Cyprian, St. Augustine, Prosper, Oecumenius, Photius, Bernardus, Anselm, and many other authors, Greek and Latin. Nevertheless, this sentence, that we be justified by faith only, is not so meant of them, that the said justifying faith is alone in man, without true repentance, hope, charity, dread, and fear of God, at any time or season. Nor when they say that we be justified freely, they mean not that we should or might afterward be idle, and that nothing should be required on our parts afterward; neither they mean not so to be justified without our good works that we should do no good works at all, like as shall be more expressed at large hereafter. But this saying, that we be justified by faith only, freely, and without works, is spoken for to take away clearly all merit of our works, as being unable to deserve our justification at God’s hands; and thereby most plainly to express the weakness of man and the goodness of God, the great infirmity of ourselves and the might and power of God, the imperfectness of our own works and the most abundant grace of our Saviour Christ; and thereby wholly for to ascribe the merit and deserving of our justification unto Christ only and his most precious bloodshedding.
This faith the holy Scripture teacheth: this is the strong rock and foundation of Christian religion: the doctrine all old and ancient authors of Christ’s Church do approve: this doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain glory of man: this whosoever denieth is not to be counted for a true Christian man, nor for a setter forth of Christ’s glory, but for an adversary of Christ and his Gospel, and for a setter forth of men’s vainglory.
And, although this doctrine be never so true, as it is most true indeed, that we be justified freely without all merit of our own good works (as St. Paul doth express it), and freely by this lively and perfect faith in Christ only (as the ancient authors use to speak it), yet this true doctrine must be also truly understood and most plainly declared; lest carnal men should take unjustly occasion thereby to live carnally after the appetite and will of the world, the flesh, and the devil. And, because no man should err by mistaking of this doctrine, I shall plainly and shortly so declare the right understanding of the same, that no man shall justly think that he may thereby take any occasion of carnal liberty to follow the desires of the flesh, or that thereby any kind of sin shall be committed, or any ungodly living the more used.
First, you shall understand that in our justification by Christ it is not all one thing, the office of God unto man, and the office of man unto God. Justification is not the office of man, but of God. For man cannot make himself righteous by his own works, neither in part, nor in the whole; for that were the greatest arrogancy and presumption of man that Antichrist could set up against God, to affirm that a man might by his own works take away and purge his own sins, and so justify himself. But justification is the office of God only; and is not a thing which we render unto him, but which we receive of him; not which we give to him, but which we take of him, by his free mercy, and by the only merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. So that the true understanding of this doctrine, We be justified freely by faith without works, or that we be justified by faith in Christ only, is not that this our own act, to believe in Christ, or this our faith in Christ, which is within us, doth justify us and deserve our justification unto us; for that were to count ourselves to be justified by some act or virtue that is within ourselves. But the true understanding and meaning thereof is, that, although we hear God’s word and believe it, although we have faith, hope, charity, repentance, dread, and fear of God within us, and do never so many good works thereunto, yet we must renounce the merit of all our said virtues of faith, hope, charity, and all our other virtues and good deeds, which we either have done, shall do, or can do, as things that be far too weak and insufficient and unperfect to deserve remission of our sins and our justification; and in that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God, once offered for us upon the cross, to obtain thereby God’s grace, and remission, as well of our original sin in baptism, as of all actual sin committed by us after our baptism, if we truly repent and turn unfeignedly to him again. So that, as St. John Baptist, although he were never so virtuous and godly a man, yet in this matter of forgiving of sin he did put the people from him, and appointed them unto Christ, saying thus unto them, Behold, yonder is the Lamb of God, which taketh away the sins of the world; even so, as great and as godly a virtue as the lively faith is, yet it putteth us from itself, and remitteth or appointed us unto Christ, for to have only by him remission of our sins or justification. So that our faith in Christ, as it were, saith unto us thus: It is not I that take away your sins, but it is Christ only; and to him only I send you for that purpose, forsaking therein all your good virtues, words, thoughts, and works, and only putting your trust in Christ.
The Third Part of the Sermon of Salvation.
It hath been manifestly declared unto you that no man can fulfil the law of God, and therefore by the law all men are condemned: whereupon it followed necessarily that some other thing should be required for our salvation than the law; and that is a true and a lively faith in Christ, bringing forth good works and a life according to God’s commandments. And also you heard the ancient authors’ minds of this saying, Faith in Christ only justifieth man, so plainly declared, that you see that the very true meaning of this proposition (or saying), We be justified by faith in Christ only, according to the meaning of the old ancient authors, is this: We put our faith in Christ, that we be justified by him only, that we be justified by God’s free mercy and the merits of our Saviour Christ only, and by no virtue or good work of our own that is in us, or that we can be able to have or to do, for to deserve the same, Christ himself only being the cause meritorious thereof.
Here you perceive many words to be used, to avoid contention in words with them that delight to brawl about words, and also to shew the true meaning, to avoid evil taking and misunderstanding: and yet peradventure all will not serve with them that be contentious; but contenders will ever forge matter of contention, even when they have none occasion thereto. Notwithstanding, such be the less to be passed upon, so that the rest may profit, which will be more desirous to know the truth than, when it is plain enough, to contend about it, and with contentious and captious cavillations to obscure and darken it. Truth it is that our own works do not justify us, to speak properly of our justification; that is to say, our works do not merit or deserve remission of our sins, and make us, of unjust, just before God; but God of his mere mercy, through the only merits and deservings of his Son Jesus Christ, doth justify us. Nevertheless, because faith doth directly send to Christ for remission of our sins, and that by faith given us of God we embrace the promise of God’s mercy and of the remission of our sins, which thing none other of our virtues or works properly doeth, therefore Scripture useth to say, that faith without works doth justify. And, forasmuch that it is all one sentence in effect to say, Faith without works, and, Only faith, doth justify us, therefore the old ancient fathers of the Church from time to time have uttered our justification with this speech, Only faith justifieth us; meaning none other thing than St. Paul meant when he said, Faith without works justifieth us. And, because all this is brought to pass through the only merits and deservings of our Saviour Christ, and not through our merits, or through the merit of any virtue that we have within us, or of any work that cometh from us, therefore, in that respect of merit and deserving, we forsake as it were altogether again faith, works, and all other virtues. For our own imperfection is so great, through the corruption of original sin, that all is imperfect that is within us, faith, charity, hope, dread, thoughts, words, and works, and therefore not apt to merit and deserve any part of our justification for us. And this form of speaking we use in the humbling of ourselves to God, and to give all the glory to our Saviour Christ, which is best worthy to have it.
Here you have heard the office of God in our justification, and how we receive it of him freely, by his mercy, without our deserts, through true and lively faith. Now you shall hear the office and duty of a Christian man unto God, what we ought on our part to render unto God again for his great mercy and goodness. Our office is not to pass the time of this present life unfruitfully and idly after that we are baptized or justified, not caring how few good works we do to the glory of God and profit of our neighbours: much less it is our office, after that we be once made Christ’s members, to live contrary to the same, making ourselves members of the devil, walking after his inticements and after the suggestions of the world and the flesh; whereby we know that we do serve the world and the devil, and not God. For that faith which bringeth forth, without repentance, either evil works or no good works is not a right, pure, and lively faith, but a dead, devilish, counterfeit, and feigned faith, as St. Paul and St. James call it. For even the devils know and believe that Christ was born of a virgin, that he fasted forty days and forty nights without meat and drink, that he wrought all kind of miracles, declaring himself very God. They believe also that Christ for our sakes suffered most painful death, to redeem us from everlasting death, and that he rose again from death the third day: they believe that he ascended into heaven, and that he sitteth on the right hand of the Father, and at the last end of this world shall come again and judge both the quick and the dead. These articles of our faith the devils believe; and so they believe all things that be written in the New and Old Testament to be true: and yet for all this faith they be but devils, remaining still in their damnable estate, lacking the very true Christian faith. For the right and true Christian faith is, not only to believe that holy Scripture and all the foresaid articles of our faith are true, but also to have a sure trust and confidence in God’s merciful promises to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments. And this true Christian faith neither any devil hath, nor yet any man which, in the outward profession of his mouth and in his outward receiving of the Sacraments, in coming to the church and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds sheweth the contrary. For how can a man have this true faith, this sure trust and confidence in God, that by the merits of Christ his sins be forgiven, and he reconciled to the favour of God, and to be partaker of the kingdom of heaven by Christ, when he liveth ungodly and denieth Christ in his deeds? Surely no such ungodly man can have this faith and trust in God. For, as they know Christ to be the only Saviour of the world, so they know also that wicked men shall not enjoy the kingdom of God. They know that God hateth unrighteousness, that he will destroy all those that speak untruly; that those that hare done good works, which cannot be done without a lively faith in Christ, shall come forth into the resurrection of life, and those that hare done evil shall come unto the resurrection of judgment. And very well they know also that to them that be contentious, and to them that will not be obedient unto the truth, but will obey unrighteousness, shall come indignation, wrath, and affliction, &c.
Therefore, to conclude, considering the infinite benefits of God shewed and given unto us mercifully without our deserts; who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodness, hath exalted us, as touching our soul, unto his own similitude and likeness; but also, whereas we were condemned to hell and death everlasting, hath given his own natural Son (being God eternal, immortal, and equal unto himself in power and glory) to be incarnated, and to take our mortal nature upon him with the infirmities of the same, and in the same nature to suffer most shameful and painful death for our offences, to the intent to justify us and to restore us to life everlasting; so making us also his dear beloved children, brethren unto his only Son our Saviour Christ, and inheritors for ever with him of his eternal kingdom of heaven: these great and merciful benefits of God, if they be well considered, do neither minister unto us occasion to be idle and to live without doing any good works, neither yet stirreth us by any means to do evil things; but contrariwise, if we be not desperate persons, and our hearts harder than stones, they move us to render ourselves unto God wholly with all our will, hearts, might, and power; to serve him in all good deeds, obeying his commandments during our lives; to seek in all things his glory and honour, not our sensual pleasures and vainglory; evermore dreading willingly to offend such a merciful God and loving Redeemer in word, thought, or deed. And the said benefits of God, deeply considered, do move us for his sake also to be ever ready to give ourselves to our neighbours, and, as much as lieth in us, to study with all our endeavour to do good to every man. These be the fruits of the true faith: to do good, as much as lieth in us, to every man; and, above all things and in all things, to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption. To whom be ever glory, praise, and honour world without end. Amen.
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> SIDENOTES
[1] Sidenotes.[2] Go.
[3] Here.
1.4. A Short Declaration of the True, Lively, and Christian Faith.
The first coming unto God, good Christian people, is through faith; whereby, as it is declared in the last Sermon, we be justified before God. And, lest any man should be deceived for lack of right understanding hereof, it is diligently to be noted that faith is taken in the Scripture two manner of ways.
There is one faith which in Scripture is called a dead faith; which bringeth forth no good works, but is idle, barren, and unfruitful. And this faith by the holy Apostle St. James is compared to the faith of devils; which believe God to be true and just, and tremble for fear, yet they do nothing well, but all evil. And such a manner of faith have the wicked and naughty Christian people; which confess God, as St. Paul saith, in their mouth, but deny him in their deeds, being abominable and without the right faith and to all good works reproveable. And this faith is a persuasion and belief in man’s heart, whereby he knoweth that there is a God, and agreeth unto all truth of God’s most holy word contained in holy Scripture. So that it consisteth only in believing of the word of God, that it is true. And this is not properly called faith: but, as he that readeth Cesar’s Commentaries, believing the same to be true, hath thereby a knowledge of Cesar’s life and notable acts, because he believeth the history of Cesar, yet it is not properly said that he believeth in Cesar, of whom he looketh for no help nor benefit; even so he that believeth that all that is spoken of God in the Bible is true, and yet liveth so ungodly that he cannot look to enjoy the promises and benefits of God, although it may be said that such a man hath a faith and belief to the words of God, yet it is not properly said that he believeth in God, or hath such a faith and trust in God whereby he may surely look for grace, mercy, and everlasting life at God’s hand, but rather for indignation and punishment according to the merits of his wicked life. For, as it is written in a book intituled to be of Didymus Alexandrinus, “forasmuch as faith without works is dead, it is not now faith; as a dead man is not a man.” This dead faith therefore is not that sure and substantial faith which saveth sinners.
Another faith there is in Scripture, which is not, as the foresaid faith, idle, unfruitful, and dead, but worketh by charity, as St. Paul declareth Gal. v: which, as the other vain faith is called a dead faith, so may this be called a quick or lively faith. And this is not only the common belief of the articles of our faith, but it is also a sure trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at God’s hand; and that, although we through infirmity or temptation of our ghostly enemy do fall from him by sin, yet, if we return again unto him by true repentance, that he will forgive and forget our offences for his Son’s sake our Saviour Jesus Christ, and will make us inheritors with him of his everlasting kingdom; and that in the mean time, until that kingdom come, he will be our protector and defender in all perils and dangers, whatsoever do chance; and that, though sometime he doth send us sharp adversity, yet that evermore he will be a loving Father unto us, correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in him, and commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and is not in the mouth and outward profession only, but it liveth, and stirreth inwardly in the heart. And this faith is not without hope and trust in God, nor without the love of God and of our neighbours, nor without the fear of God, nor without the desire to hear God’s word, and to follow the same in eschewing evil and doing gladly all good works. This faith, as St. Paul describeth it, is the sure ground and foundation of the benefits which we ought to look for and trust to receive of God, a certificate and sure looking for them, although they yet sensibly appear not unto us. And after he saith, He that cometh to God must beliere both that he is, and that he is a merciful rewarder of well doers. And nothing commendeth good men unto God so much as this assured faith and trust in him.
Of this faith three things are specially to be noted: first, that this faith doth not lie dead in the heart, but is lively and fruitful in bringing forth good works; second, that without it can no good works be done, that shall be acceptable and pleasant to God; third, what manner of good works they be that this faith doth bring forth.
For the first. As the light cannot be hid, but will shew forth itself at one place or other; so a true faith cannot be kept secret, but, when occasion is offered, it will break out and shew itself by good works. And, as the living body of a man ever exerciseth such things as belongeth to a natural and living body for nourishment and preservation of the same, as it hath need, opportunity, and occasion; even so the soul that hath a lively faith in it will be doing alway some good work, which shall declare that it is living, and will not be unoccupied.
Therefore, when men hear in the Scriptures so high commendations of faith, that it maketh us to please God, to live with God, and to be the chil- dren of God; if then they phantasy that they be set at liberty from doing all good works, and may live as they list, they trifle with God, and deceive themselves. And it is a manifest token that they be far from having the true and lively faith, and also far from knowledge what true faith meaneth. For the very sure and lively Christian faith is not only to believe all things of God which are contained in holy Scripture, but also is an earnest trust and confidence in God, that he doth regard us, and that he is careful over us, as the father is over the child whom he doth love, and that he will be merciful unto us for his only Son’s sake; and that we have our Saviour Christ our perpetual Advocate and Priest; in whose only merits, oblation, and suffering we do trust that our offences be continually washed and purged, whensoever we, repenting truly, do return to him with our whole heart, steadfastly determining with ourselves, through his grace, to obey and serve him in keeping his commandments, and never to turn back again to sin. Such is the true faith that the Scripture doth so much commend: the which, when it seeth and considereth what God hath done for us, is also moved, through continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, shewing thankfulness again by observing (or keeping) his commandments; and that freely, for true love chiefly, and not for dread of punishment or love of temporal reward, considering how clearly without our deservings we have received his mercy and pardon freely.
This true faith will shew forth itself, and cannot long be idle. For, as it is written, The just man doth live by his faith, he neither sleepeth nor is idle, when he should wake and be well occupied. And God by his Prophet Jeremy saith, that he is a happy and blessed man which hath faith and confidence in God: for he is like a tree set by the water side, that spreadeth his roots abroad toward the moisture, and feareth not heat when it cometh; his leaf will be green, and will not cease to bring forth his fruit. Even so faithful men, putting away all fear of adversity, will shew forth the fruit of their good works, as occasion is offered to do them.
The Second Part of the Sermon of Faith.
Ye have heard in the first part of this Sermon that there be two kinds of faith, a dead and an unfruitful faith, and a faith lively that worketh by charity; the first to be unprofitable, the second necessary for the obtaining of our salvation; the which faith hath charity always joined unto it, and is fruitful, bringing forth all good works. Now as concerning the same matter you shall hear what followeth.
The Wise Man saith, He that beliereth in God will hearken unto his commandments. For, if we do not shew ourselves faithful in our conversation, the faith which we pretend to have is but a feigned faith; because the true Christian faith is manifestly shewed by good living, and not by words only, as St. Augustine saith, “Good living cannot be separated from true faith, which worketh by love.” And St. Chrysostom saith, “Faith of itself is full of good works: as soon as a man doth believe, he shall be garnished with them.”
How plentiful this faith is of good works, and how it maketh the work of one man more acceptable to God than of another, St. Paul teacheth at large in the eleventh chapter to the Hebrews, saying that faith made the oblation of Abel better than the oblation of Cain. This made Noe to build the ark. This made Abraham to forsake his country and all his friends, and to go unto a far country, there to dwell among strangers. So did also Isaac and Jacob, depending (or hanging) only of the help and trust that they had in God. And, when they came to the country which God promised them, they would build no cities, towns, nor houses; but lived like strangers in tents, that might every day be removed. Their trust was so much in God that they set but little by any worldly thing; for that God had prepared for them better dwellingplaces in heaven of his own foundation and building. This faith made Abraham ready at God’s commandment to offer his own son and heir Isaac, whom he loved so well, and by whom he was promised to have innumerable issue, among the which one should be born in whom all nations should be blessed; trusting so much in God, that though he were slain, yet that God was able by his omnipotent power to raise him from death, and perform his promise. He mistrusted not the promise of God, although unto his reason every thing seemed contrary. He believed verily that God would not forsake him in dearth and famine, that was in the country. And, in all other dangers that he was brought unto, he trusted ever that God would be his God and his protector and defender, whatsoever he saw to the contrary. This faith wrought so in the heart of Moses, that he refused to be taken for king Pharao his daughter’s son, and to have great inheritance in Egypt; thinking it better with the people of God to have affliction and sorrow, than with naughty men in sin to live pleasantly for a time. By faith he cared not for the threatening of king Pharao: for his trust was so in God, that he passed not of the felicity of this world, but looked for the reward to come in heaven; setting his heart upon the invisible God, as if he had seen him ever present before his eyes. By faith the children of Israel passed through the Red Sea. By faith the walls of Hierico fell down without stroke; and many other wonderful miracles have been wrought. In all good men that heretofore have been, faith hath brought forth their good works, and obtained the promises of God. Faith hath stopped the lions’ mouths: faith hath quenched the force of fire: faith hath escaped the sword’s edges: faith hath given weak men strength, victory in battle; overthrown the armies of infidels; raised the dead to life. Faith hath made good men to take adversity in good part: some hare been mocked and whipped, bound and cast in prison; some have lost all their goods, and lived in great poverty; some have wandered in mountains, hills, and wilderness; some have been racked, some slain, some stoned, some sawn, some rent in pieces, some headed, some brent without mercy, and would not be delivered, because they looked to rise again to a better state.
All these fathers, martyrs, and other holy men, whom St. Paul spake of, had their faith surely fixed in God, when all the world was against them. They did not only know God to be the Lord, Maker, and Governor of all men in the world; but also they had a special confidence and trust that he was and would be their God, their comforter, aider, helper, maintainer, and defender. This is the Christian faith; which these holy men had, and we also ought to have. And, although they were not named Christian men, yet was it a Christian faith that they had; for they looked for all benefits of God the Father through the merits of his Son Jesu Christ, as we now do. This difference is between them and us; for they looked when Christ should come, and we be in the time when he is come. Therefore saith St. Augustine, “The time is altered and changed, but not the faith. For we have both one faith in one Christ.” The same Holy Ghost also that we have, had they, saith St. Paul. For, as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father, so did he teach them to say, as it is written, Thou, Lord, art our Father and Redeemer, and thy Name is without beginning and everlasting. God gave them then grace to be his children, as he doth us now. But now, by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts, whereby we may conceive a greater faith and a surer trust than many of them had. But in effect they and we be all one: we have the same faith that they had in God, and they the same that we have. And St. Paul so much extolleth their faith, because we should no less, but rather more, give ourselves wholly unto Christ, both in profession and living, now when Christ is come, than the old fathers did before his coming. And by all the declaration of St. Paul it is evident that the true, lively, and Christian faith is no dead, vain, or unfruitful thing, but a thing of perfect virtue, of wonderful operation (or working) and strength, bringing forth all good motions and good works.
All holy Scripture agreeably beareth witness that a true lively faith in Christ doth bring forth good works: and therefore every man must ex- amine and try himself diligently, to know whether he have the same true lively faith in his heart unfeignedly or not; which he shall know by the fruits thereof. Many that professed the faith of Christ were in this error, that they thought they knew God and believed in him, when in their life they declared the contrary. Which error St. John in his first Epistle confuting writeth in this wise: Hereby we are certified that we know God, if we observe his commandments. He that saith he knoweth God, and observeth not his commandments, is a liar, and the truth is not in him. And again he saith, Whosoever sinneth doth not see God, nor know him. Let no man deceive you, well beloved children. And moreover he saith, Hereby we know that we be of the truth, and so we shall persuade our hearts before him. For, if our own hearts reprove us, God is above our hearts, and knoweth all things. Well beloved, if our hearts reprove us not, then have we confidence in God, and shall have of him whatsoever we ask, because we keep his commandments, and do those things that please him. And yet further he saith, Every man that believeth that Jesus is Christ is born of God: and, We know that whosoever is born of God doth not sin; but the generation of God purgeth him, and the devil doth not touch him. And finally he concludeth, and shewing the cause why he wrote this Epistle saith, For this cause have I thus written unto you, that you may know that you hare everlasting life which do believe in the Son of God. And in his third Epistle he confirmeth the whole matter of faith and works in few words, saying, He that doeth well is of God, and he that doeth evil knoweth not God. And as St. John saith that the lively knowledge and faith of God bringeth forth good works, so saith he likewise of hope and charity that they cannot stand with evil living. Of hope he writeth thus: We know that when God shall appear, we shall be like unto him, for we shall see him even as he is. And whosoever hath this hope in him doth purify himself, like as God is pure. And of charity he saith these words: He that doth keep God’s word or commandment, in him is truly the perfect love of God. And again he saith, This is the love of God, that we should keep his commandments.
And St. John wrote not this as a subtile saying devised of his own phantasy, but as a most certain and necessary truth, taught unto him by Christ himself, the eternal and infallible Verity; who in many places doth most clearly affirm that faith, hope, and charity cannot consist (or stand) without good and godly works. Of faith he saith, He that believeth in the Son hath everlasting life; but he that believeth not in the Son shall not see that life, but the wrath of God remaineth upon him. And the same he confirmeth with a double oath, saying, Forsooth and forsooth I say unto you, He that believeth in me hath everlasting life. Now, forasmuch as he that believeth in Christ hath everlasting life, it must needs consequently follow that he that hath this faith must have also good works, and be studious to observe God’s commandments obediently. For to them that have evil works, and lead their life in disobedience and transgression (or breaking) of God’s commandments, without repentance, pertaineth not everlasting life, but everlasting death, as Christ himself saith: They that do well shall go into life eternal, but they that do evil shall go into the everlasting fire. And again he saith, I am the first letter and the last, the beginning and the ending. To him that is athirst I will give of the well of the water of life freely. He that hath the victory shall have all things, and I will be his God, and he shall be my son: but they that be fearful, mistrusting God and lacking faith, they that be cursed people, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, shall have their portion in the lake that burneth with fire and brimstone, which is the second death. And, as Christ undoubtedly affirmeth that true faith bringeth forth good works, so doth he say likewise of charity: Whosoever hath my commandments and keepeth them, that is he that loveth me. And after he saith, He that loveth me will keep my word: and, He that loveth me not keepeth not my words.
And, as the love of God is tried by good works, so is the fear of God also; as the Wise Man saith: The dread of God putteth away sin. And also he saith, He that feareth God will do good works.
The Third Part of the Sermon of Faith.
You have heard in the second part of this Sermon, that no man should think that he hath that lively faith which Scripture commandeth, when he liveth not obediently to God’s laws; for all good works spring out of that faith. And also it hath been declared unto you by examples, that faith maketh men steadfast, quiet, and patient in all afflictions. Now as concerning the same matter you shall hear what followeth.
A man may soon deceive himself, and think in his own phantasy that he by faith knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doeth nothing less. For the trial of all these things is a very godly and Christian life. He that feeleth his heart set to seek God’s honour, and studieth to know the will and commandments of God and to frame himself thereunto, and leadeth not his life after the desire of his own flesh, to serve the devil by sin, but setteth his mind to serve God for God’s own sake, and for his sake also to love all his neighbours, whether they be friends or adversaries, doing good to every man, as opportunity serveth, and willingly hurting no man; such a man may well rejoice in God, perceiving by the trade of his life that he unfeignedly hath the right knowledge of God, a lively faith, a steadfast hope, a true and unfeigned love and fear of God. But he that casteth away the yoke of God’s commandments from his neck, and giveth himself to live without true repentance, after his own sensual mind and pleasure, not regarding to know God’s word, and much less to live according thereunto; such a man clearly deceiveth himself, and seeth not his own heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trusteth in him.
Some peradventure phantasy in themselves that they belong to God, although they live in sin; and so they come to the church, and shew themselves as God’s dear children. But St. John saith plainly, If we say that we have any company with God, and walk in darkness, we do lie. Other do vainly think that they know and love God, although they pass not of his commandments. But St. John saith clearly, He that saith, I know God, and keepeth not his commandments, he is a liar. Some falsely persuade themselves that they love God, when they hate their neighbours. But St. John saith manifestly, If any man say, I love God, and yet hateth his brother, he is a liar. He that saith that he is in the light, and hateth his brother, he is still in darkness. He that loveth his brother dwelleth in the light: but he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, for darkness hath blinded his eyes. And moreover he saith, Hereby we manifestly know the children of God from the children of the devil: he that doeth not righteously is not the child of God, nor he that hateth his brother.
Deceive not yourselves therefore, thinking that you have faith in God, or that you love God, or do trust in him, or do fear him, when you live in sin; for then your ungodly and sinful life declareth the contrary, whatsoever ye say or think. It pertaineth to a Christian man to have this true Christian faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work in him. It is not the world that we can trust to: the world, and all that is therein, is but vanity. It is God that must be our defence and protection against all temptation of wickedness and sin, errors, superstition, idolatry, and all evil. If all the world were on our side, and God against us, what could the world avail us? Therefore let us set our whole faith and trust in God, and neither the world, the devil, nor all the power of them, shall prevail against us.
Let us therefore, good Christian people, try and examine our faith, what it is: let us not flatter ourselves, but look upon our works, and so judge our faith, what it is. Christ himself speaketh of this matter, and saith, The tree is known by the fruit. Therefore let us do good works, and thereby declare our faith to be the lively Christian faith. Let us, by such virtues as ought to spring out of faith, shew our election to be sure and stable; as St. Peter teacheth: Endeavour yourselves to make your calling and choosing certain by good works. And also he saith, Minister or declare in your faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, again in patience godliness, in godliness brotherly charity, in brotherly charity love. So shall we shew indeed that we have the very lively Christian faith; and may so both certify our conscience the better that we be in the right faith, and also by these means confirm other men. If these fruits do not follow, we do but mock with God, deceive ourselves, and also other men. Well may we bear the name of Christian men, but we do lack the true faith that doth belong thereunto. For true faith doth ever bring forth good works; as St. James saith, Shew me thy faith by thy deeds. Thy deeds and works must be an open testimonial of thy faith; otherwise thy faith, being without good works, is but the devils’ faith, the faith of the wicked, a phantasy of faith, and not a true Christian faith. And, like as the devils and evil people be nothing the better for their counterfeit faith, but it is unto them the more cause of damnation, so they that be christened, and have received knowledge of God and of Christ’s merits, and yet of a set purpose do live idly, without good works, thinking the name of a naked faith to be either sufficient for them, or else setting their minds upon vain pleasures of this world do live in sin without repentance, not uttering the fruits that do belong to such an high profession; upon such presumptuous persons and wilful sinners must needs remain the great vengeance of God, and eternal punishment in hell, prepared for the devil and wicked livers.
Therefore, as you profess the name of Christ, good Christian people, let no such phantasy and imagination of faith at any time beguile you: but be sure of your faith; try it by your living; look upon the fruits that cometh of it; mark the increase of love and charity by it toward God and your neighbour; and so shall you perceive it to be a true lively faith. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it and keep it still in you: let it be daily increasing and more and more by well working: and so shall ye be sure that you shall please God by this faith; and at the length, as other faithful men have done before, so shall you, when his will is, come to him, and receive the end and final reward of your faith, as St. Peter nameth it, the salvation of your souls. The which God grant us, that hath promised the same unto his faithful. To whom be all honour and glory world without end. Amen.
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Transcribed and edited by This Person for New Whitchurch Press.
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