3 1822 02252 7063 .i:'ii l; ' '' III' ■ m 1 '^i^'^^fe'j ■'■■ — ' LIBRARY UNIVSHSITY OF CACIFOHNIA . SAN DIEGO . UNIVERSITY OF CALIFORNIA SAN DIEGO 3 1822 02252 7063 Social Sciences & Humanities Library University of California, San Diego Please Note: This item is subject to recall. Date Due ^'!AR 12 1997 IAN ft9 1996 1 i CI 39 (2/95) UCSD Lib. PRAYERS AND OTHER PIECES THOMAS BECON. fox m ^nhlmtion of ti)t Works; of tfte jTatfiers; ani €arlp Wn'tersi of tl^e Eeforrtutr AND OTHER PIECES OF THOMAS BECON, S. T. P. CHAPLAIN TO ARCHBISHOP CRANMER, PREBENDARY OF CANTERBURY, &c. COMPRISING, THE FLOWER OF GODLY PRAYERS. THE POMANDER OF PRAYER. THE SICK MAN'S SALVE. A COMFORTABLE EPISTLE TO THE AFFLICTED PEOPLE OF GOD. AN HUMBLE SUPPLICATION FOR THE RESTORING OF GOD'S WORD. THE DISPLAYING OF THE POPISH MASS. THE COMMON-PLACES OF THE HOLY SCRIPTURE. A COMPARISON BETWEEN THE LORD'S SUPPER AND THE POPE'S MASS. CERTAIN ARTICLES OF CHRISTIAN RELIGION PROVED AND CONFIRMED. THE DIVERSITY BETWEEN GOD'S WORD AND MAN'S INVENTION. THE ACTS OF CHRIST AND OF ANTICHRIST. CHRIST'S CHRONICLE. THE SUMMARY OF THE NEW TESTAMENT. THE DEMANDS OF HOLY SCRIPTURE, WITH ANSWERS. EDITED FOR BY THE REV. JOHN AYRE, M.A., OF GONVILLE AND CAIUS COLLEGE, CAMBRIDGE, MINISTER OF ST JOHn's CHAPEL, HAMPSTEAD. PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XLIV. JOHNSON REPRINT CORPORATION JOHNSON REPRINT COMPANY LTD. Ill Fifth Avenue, New York, N.Y. 10003 Berkeley .Square House, London, W.l First reprinting, 1968, Johnson Reprint Corporation Printed in the United States of America CONTENTS. PAGt The Flower of Godly Prayers 1 The Pomander of Prayer 72 The Sick Man's Salve 87 A Comfortable Epistle to the afflicted People of God 192 An Humble Supplication unto God for the restoring of his Holy Word 223 The Displaying of the Popish Mass 251 The Common-places of the Holy Scripture 287 A Comparison between the Lord's Supper and the Pope's Mass 351 Certain Articles of Christian Religion proved and confirmed 396 The Diversity between God's Word and Man's Invention 484 The Acts of Chi-ist and of Antichrist 498 Christ's Chronicle 640 The Summary of the New Testament 560 The Demands of Holy Scripture, with Answers.. 595 Index 625 r ERRATA AND ADDENDA. VOL. II. PAGE 253 note 9 line 2, fnr percipiendo read praecipiendo. 260 note 2 line 3, for et read est. 263 note 2 line 3, for xxiv. read xxiii. 282 note 2 line last but one, for Pars ii. read Pars i. 284 note 1 lines 4, 5, for cap. xxi. read cap. xxii. VOL. III. 129 note 2. The following is more likely the passage meant : Ou^eis ydp twv ivTavQa fit^ 6ia\v<7afJ.evu}v to dfiapTrifjiaTa, aTreXdcav e/cei ovv)](T£Tai xas eiri TouTois evdvvai ^latpvyetv' k. t. \. — Chrysost. Op. Par. 1718 — 38. In Matt. Horn. xiv. Tom. VII. p. 183. 173 line 31, for Son read son. 403 note 2, for 13 read 14. 414 note 12, after line 3, insert, symbolum fidei recitetur. 437 note 14, add : Eusebius elsewhere uses an expression very similar to that in the text : Tt/i/ e'lKova tou ISiov (rwfiaTo^ Troieiardai irapaKeXevofievos, — De Demonst. Evang. Lib. viii. cap. i. in Catalog. Test. Gen. 1608, cols. 180, 1. 444 note 3 line 12, for Ludg. read Lugd. THE FLOWER OF GODLY PRAYERS, BY THOMAS BECON. QbeCOX, III.] TO THE MOST HONOURABLE AND VIRTUOUS LAUV ANNE, DUCHESS OF SOMERSET' HER GRACE, THOMAS BECON, HER MOST HUMBLE AND FAITHFUL SERVANT, WISHETH THE FAVOUR OF GOD, INCREASE OF HONOUR, LONG LIFE, AND PROSPEROUS HEALTH, BOTH OF BODV AND SOUL. So oft as I behold the face of tliis work], namely of this realm of England, most gracious ladv, I know not wliether there be offered unto me greater occasions of gladness or of sadness. For when I consider the horrible blindness and monstrous ignorance which heretofore reigned among us a great number of years, yea, and that almost univer- sallv in all parts of the christian public weal, through the subtile devices of Satan and of his ministers, which, to deceive the foolish blind world, fashion themselves like unto the apostles of Christ, and walk as the angels of light, when, notwithstanding, they 2 cor. xi. are indeed false apostles and deceitful workers, " having an outward appearance of 2 xim. iu. godliness, but utterly denying the virtue and power thereof;" and now see the aforesaid pestilences banished and driven out of this most flourishing realm of England, through the wonderful working of God's S])irit in the king's majesty, and in his most honourable council, I cannot but heartily rejoice and give God most entire thanks. For who seeth not, except he be wilfiilly blind and obstinately refuse to see, how many notable and excellent benefits of our salvation we have received of God under this our king? a prince for his godly disposition and virtuous enterprises worthily to King Edward enjoy not only immortal fame, but also the years of ancient and long-living ]\Iethuse- lath. His majesty even in these his young years, by the advice of his most lionourable council, hath no less travailed in putting away idolatry, papistry, superstition, and hypocrisy out of this his grace's realm, and in restoring imto us his humble and obedient subjects the true religion, and the glorious gospel of our Saviour Jesu Christ, than that most godlv vounjT kins: Josias did in his kingdom of Juda, which, being but a child 2 Kings xxii. ft . . » o .- ... 2 Cliron. of eight years old when he began to reign, did notwithstanding botli studiously and xxxiv. earnestly seek after the God of David his father, and turned neither to the right hand nor to the left. And in the twelfth year he began to purge Juda and Hierusalem of liill-altars, groves, carved images, and images of metal; so that they broke down the altars of Baal even in the king's presence, and the idols that were upon them he caused to be destroyed. He slew the idolatrous priests and the chaplains of Baal. He destroyed the stews and whorish houses^. He never ceased till he had reformed allAnia 1 Pet. ii. The earth is thine, O Lord, and all that is contained therein, notwithstanding thou hast given the possession thereof unto the children of men, to pass over the time of their short pilgrimage, in this vale of misery. We heartily pray thee to send thy holy Spirit into the hearts of* them that possess the grounds, pastures, and dwelling-places of the earth, that they, remembering themselves to be the tenants, may not rack and stretch out the rents of their houses and lands, nor yet take unreasonable fines and incomes after the manner of covetous worldlings ; but so let them out to other, that the inhabitants thereof may both be able truly to pay the rents, and also honestly to live, to nourish their family, and to relieve the poor. Give them grace also to consider that they are but strangers and pilgrims in this world, having here no dwelling-place, but seekincr one to come ; that they, remembering the short continuance of their life, may be content with that is sufficient, and not join house to house, nor couple land to land, to the impoverishment of other, but so behave themselves in letting out their tenements. THE FLOWER OF GODLY PRAYERS. 25 lands, and pastures, that after this life they may be received into everlasting dwelling- places, through Jesu Christ our Lord. Amen. A PRAYER FOR MERCHANTS. O Almighty God, maker and disposer of all things, which hast placed thy creatures necessary for the use of men in divers lands and sundry countries, yea, and that unto this end, that all kinds of men should be knit together in unity and love, seeing we all have need one of another's help, one country of another country's commodity, one realm of another realm's gifts and fruits ; we beseech thee to preserve and keep all such as travel either by land or by sea, for the getting of things that be necessary for the wealth of the realms or countries where they dwell, and to give them safe passage both in their going and coming, that they, ha\ang prosperous journeys, may shew themselves thankful to thee and beneficial to their neighbour, and so occupy their merchandise without fraud, guile, or deceit, that the commonweal may prosper and flourish with the abund- ance of worldly things through their godly and righteous travails, unto the glory of thy name. Amen. A PRAYER FOR LAWYERS. We know, O Lord, that the law is good, if a man use it lawfully, given of thee as Rom. vii. a singular gift unto the children of men for maintenance of godly orders, for putting ^"'' '' away of iniquities and wrongs, for restoring of men unto their right, for the avance- ment of virtue, and punishment of vice. We most heartily pray thee, which art the law-giver, which alone is able to save and to destroy, from whom also cometh all James iv. w^lsdom, prudence, and knowledge, so to rule through the governance of thy holy Spirit '^ ^ the hearts of all lawyers, that they, hearing men's causes being in controversy with discretion and indifferency, and weighing them justly and truly, according to the tenor and equity of the law, may without partiality both faithfully give counsel, and also indifferently pronounce of all such causes as be brought unto them, and by no means suffer themselves to be corrupted with bribes and gifts, which bhnd the eyes of the eccIus. xx. wise, and subvert true judgment ; but walk so uprightly in all men's matters, that they, °^"^ ^^^' seeking with godly travails a quietness among men in this world, may after their de- parture from this troublesome vale of misery enjoy everlasting rest and quietness in heavenly mansion, through Jesu Christ our Lord. A PRAYER FOR LABOURERS AND MEN OF OCCUPATIONS. As the bird is born to fly, so is man bom to labour. For thou, O Lord, hast com- Job v. manded by thy holy word, that man shall eat his bread in the labour of his hands, and oen. iii. in the sweat of his face ; yea, thou hast given commandment that, if any man will not 2 xhe^'^ ul"'' labour, the same should not eat : thou requirest of us also, that we withdraw ourselves 1 Thess. iv. from every brother that walketh inordinately, and giveth not his mind unto labour; so that thy godly pleasure is that no man be idle, but every man labour according to his vocation and calhng: we most humbly beseech thee to grave in the hearts of all labourers and workmen a willing disposition to ' travail for their living according to thy word, and to bless the labours, pains, and travails of all such as either till" the earth or exercise any other handy occupation, that they, justifying ^ to be quiet, and to meddle 1 Thess. iv. with their own business, and to work with their own hands, and through thy blessing ^ ^^^^' '"" enjoying the fruits of their labours, may knowledge thee the giver of all good things"^ and glorify thy holy name. Amen. A PRAYER FOR RICH MEN. Albeit, O Lord, thou art the giver of all good things, and through thy blessing men Prov. x. become rich that are godly and justly rich; yet are we taught in thy divine scriptures, [' Folio, or.] [2 Folio, fill; but fiiHn the Primer.] [^ FrimeT, studying.] 26 THE FLOWER OF GODLY PRAYERS. Matt. xiii. Mark iv. Luke viii. Matt. xix. Mark x. Luke xviii. 1 Tim. vi. Ecclus. X. Luke xvi. Watt. V. 1 Tim. vi. Kom. xii. 1 Tim. vi. 1 Tim. vi. that riches and the cares of worldly things smother up thy holy word, and that it is more easy for a gable rope to go through the eye of a needle than a rich man to enter the kingdom of heaven ; again, that they which will be rich fall into temptation and snares, and into many foolish and noisome lusts, which whelm men into perdition and destruction (for covetousness is the root of all evils) ; we, therefore, perceiving by thy blessed word so many incommodities, yea, pestilences of man's salvation, to accompany riches, most entirely beseech thee to bless such as thou hast made rich with a good, humble, loving, and free mind, that they, remembering themselves to be thy dispen- sators and stewards, may not set their minds upon the deceitful treasures of this world, which are more brittle than glass, and more vain than smoke, nor yet heap up thick clay against themselves, but liberally and cheerfully bestow part of such goods as thou hast committed unto them upon their poor neighbours, make them friends of wicked mammon, be merciful to the needy, be rich in good works, and ready to give and dis- tribute to that necessity of the saints, laying up in store for them.selves a good foundation against the time to come, that they may obtain everlasting life through Jesu Christ thy Son and our Lord. Amen. Matt. V. Ecclus. xi. A PRAYER FOR POOR PEOPLE. As riches, so likewise poverty is thy gift, Lord. And as thou hast made some rich to dispose the worldly goods, so hast thou appointed some to be poor, that they might receive thy benefits at the rich men's hands. And as the godly rich are well- beloved of thee, so in like manner are the poor, if they bear the cross of poverty patiently and thankfully. For good and evil, life and death, poverty and riches, are of thee, O Lord. We therefore most humbly pray thee to give a good spirit to all such as it hath pleased thee to burden with the yoke of poverty, that they may with a patient and thankful heart walk in their state like unto that poor Lazare, of whom we read in the gospel of thy well-beloved Son, which choosed rather patiently and godly to die, than unjustly or by force to get any man's goods ; and by no means envy, murmur, or grudge against such as it hath pleased thee to endue with more abundance of worldly goods ; but knowing their state, although never so humble and base, to be of thee, their Lord God, and that thou wilt not forsake them in this their need, but send them things necessary for their poor life, may continually praise thee, and hope for better things in the world to come, through thy Son Jesu Christ our Lord. Amen. Bom. xiii. 1 Pet. ii. Tit. iii. A PRAYER FOR THE COMMONS. Tnou hast commanded, O Lord, in thy holy scriptures, that all subjects should be obedient to higher powers, not only for fear, but also for conscience sake ; for there is no power but of thee. The powers that be are ordained of thee : whosoever therefore resisteth the power resisteth the ordinance, and they that resist shall get to themselves damnation. Wherefore we, knowing this thy commandment, and notwithstanding not ignorant of the' works and subtilties of the devil, which labourcth to the uttermost of his power to drive out of men's hearts true and faithful obedience toward their superiors, and in the stead thereof to plant disobedience, rebellion, sedition, tumult, commotion, insurrection, and whatsoever may trouble a christian conmionweal, and break thy holy ordinance, most humbly and from the very heart beseech thee to grave in the hearts of the common people faithful, true, and unfeigned obedience, both toward our king, and toward the other rulers that are sent of him for the punishment of evil-doers, but for the praise of them that do well. Grant them also, O most merciful Father, a willing mind to give to every man his duty ; tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear belongeth, honour to whom honour pertaineth ; and above all things to pray without ceasing for all them that be in authority, that we may live a peaceable and quiet life in all godliness and honesty, unto the glory of thy blessed name. Amen. ['Folio, ilui.] THE FLOWER OF GODLY PRAYERS. 27 A PRAYER FOR THE UNMARRIED. Albeit, most merciful Father, marriage is honourable among all persons, and the bed Heb. xiu. undefiled; yet, forasmuch as some through thine exceeding and above natural gift (for no man can live chaste, except thou give him the gift) live free from the sveeet yoke of wisd. vin. matrimony, some again for the tenderness of age are not apt for holy wedlock ; we heartily pray thee, that they which have received of thee the gift of continency may so train their life in godly exercises, that thou mayest go forth to continue and increase that thy gift in them, that they may the more freely and quietly serve thee, and care i cor. vii. for those things that pertain unto thy glory ; again, that the other, passing over the time of thoir young age in thy fear, in godly travails and virtuous labours, may eschew all evil, wicked, riotous, and wanton company, that, Avhen they shall take on them the holy and honourable order of blessed wedlock, they may bring with them clean and undefiled bodies, and so live in that godly state of matrimony, avoiding all fornication, whoredom, and uncleanness, all dissension, strife, and debate, that thou mayest bless them and their marriage, prosper their godly travails, send them good success in all their doings, and make them joyful parents in seeing their childer's children according Psai. cxxviii. to thy holy promise, which livest and reignest very God, worlds without end. Amen. A PRAYER FOR TIIEM THAT BE MARRIED. Among other thy creatures, everlasting God, when thou hadst made man according Gen. i. v. to thine own similitude, likeness, and image, thou saidst : It is not good that man be Gen. n. alone : let us make him a helper like unto himself; and shortly after thou fonnedst a woman of the man's rib, and broughtcst her unto Adam, which said : This now is Eph. v. bone of my bones, and flesh of my flesh : she shall be called a woman, for she is taken of man : wherefore man shall forsake father and mother, and cleave unto his wife, and Matt. xix. they shall be t%^o in one flesh. And thou, blessing them, gavest them commandment, saying: Increase and multiply, and fulfil the earth. Here learrl we, heavenly Father, that thou art the author of marriage ; and that so many as marry in thy fear are coupled togetker of thee, blessed, and defended ; and that thou hast joined them together to this aid, that they should increase the earth, and bring forth sons and daughters unto the glory of thy name. Thy holy aposte also commanded that, to avoid fornication, every man should i cor. \ii. have his own wife, and every woman her own husband ; so that, if they cannot live single, they should Marry; for it is better to marry than to burn. Here learn we again, O heavenly Failier, that thou hast ordained matrimony to be a salve unto the infirmity and weakness of our flesh, and hast given it as a present remedy unto us against the raging lusvs of old Adam, that we, taking upon us the holy order of matrimony, and by this means eschewing whoredom and all uncleanness, might serve Lukei. thee in holiness and puieness all the days of our life. "We therefore, consideiing how grievous an offbnce it is before thy divine Majesty for such as be married dissolutely to live, and contrary unto their profession to abuse themselves, most heartily jray thee favourably to behold all such as have taken upon them the yoke of honourabh wedlock, and to give them grace to order their life accord- ing to thy holy word. Grant, merciful Lord, diat the married men be not bitter, that is, churlish and Coi. ni. unkind, xinto their wives, but love them as thy dearly-beloved Son Christ loved the faithful congregation, provide for them, defend them, and cherish them even as they cherish their own bodies ; again, dwell with them according to knowledge, giving honour i Pet. iii. unto the wife as unto the weaker vessel, and as unto them that are heirs also of the grace of life ; that every one of them, avoiding fornication and knowing how to keep i Thess. iv. his vessel in holiness and honour, and not in the lust of concupiscence, as do the heathen that know not God, may by their godly conversation shew themselves to have taken upon them the holy order of matrimony, not at the provocation of the flesh, but through the motion of thy holy Spirit. 28 THE FLOWER OF GODLY PRAYERS. Eph. T. Grant also, that the wives be obedient and submit themselves unto their own husbands in all honest and godly things, that they which believe not the word may without the 1 Pet. iii. word bc won by the conversation of their wives, while they behold their pure conver- 1 Tim. ii. sation coupled with fear. Give them grace also to array themselves in comely apparel, with shamefacedness and discreet behaviour ; not with broided hair, either gold, or pearls, or costly array, but with such as becometh women that profess the worshipping of God, through good works, that the hid man of the heart be uncorrupt, with a meek and quiet spirit, which spirit is before God a thing much set by. Again, grant, O Lord, that both the husbands and the wives may so walk in thy fear and in thy holy law, that thou mayest have a pleasure in them, bless them, prosper their enterprises, make them fruitful and joyful parents. Eph. vi. Finally, the children that thou sendest them, give them grace so to bring up in thy nurture and doctrine, that they, living together many years both joyful and quietly, may with one voice and with one mind glorify thy blessed name for ever. Amen. A PRAYER FOR WOMEN WITH CHILD. Psai. cxv. Thou, Lord, art wonderful in all thy works, and whatsoever thy good pleasure Matt. xix. is, that dost thou easily bring to pass, neither is any thing impossible with thee that Lukexviii. thou wilt have done. And albeit this thine almighty power sheweth itself abun- dantly in all thy works, yet in the conceiving, forming, and bringing forth of man it shineth most evidently. Gen. :. ix. At the beginning, heavenly Father, when thou madest man and woman, thou commandedst them to increase, multiply, and replenish the earth. If through the subtile enticements of Satan they had not transgressed thy commandment by Gen. iii. eating the forbidden fruit, the woman, whom thou hast appointed the organ, instru- ment, and vessel to conceive, nourish, and bring forth man througl; thy wonderful workmanship, had without any labour, pain, or travail brought forth her fruit. But that which thy goodness made easy, sin and disobedience bath made hard, painful, dangerous, and, if thy help were not, impossible to be brought to pass ; so Gen. iii. that now all women bring forth their children in great sorrows, piins, and troubles. Notwithstanding, thou shewest thyself unto thy creatures a Father of mercy, and God of all consolation. For that which through their own imperfec. iv. poverty, sickness, short life, and such other plagues. Yea, in thy holy law thou dost Prov^^xix! not only pronounce them accursed that dishonour their fathers and mothers, but thou Dm! xxvii. also commandest that, if any child be stubborn and disobedient, and will not hear, oeut. xxi. but rather despise the commandment of his father and mother, the same should be stoned unto death without mercy; so greatly dost thou abhor disobedience and rebel- lion against all persons, but specially against parents. We therefore, heartily wishing that the plagues of thy fierce wrath (for thou, God, art a consuming fire !) may be far from us. most humbly beseech thee to grave Deut. iv. in the hearts of all children, of whatsoever age, kind, estate, or degree they be, true honour, hearty reverence, and unfeigned obedience toward their parents. Give them grace, O good Lord, that as they profess thy Son Christ in name, so they may truly represent his manners in their life and conversation, which willingly was obedient Lukeii. 30 THE FLOWER OF GODLY PRAYERS. unto his mother Mary, and unto her husband Joseph, giving example to all children of the like subjection and obedience toward their parents. Engraff in them such a love toward their fathers and mothers, that they may both reverence them with out- ward honour, and also for their power help them, succour them, provide for them, comfort and cherish them in their need, even as their parents nourished and comforted them in their infancy and tender age. But above all things give them grace truly to honour thee, which art the heavenly Father, yea, our Father and our Redeemer, which hast made us, and daily cherishest us, even as a father or mother cherish their most dear and natural children. So shall it come to pass, that they, faithfully honour- ing thee, shall also in order heartily honour and unfeignedly obey their carnal parents in thy fear, unto the glory of thy most blessed name, which is most worthy to be honoured, worlds without end. Amen. 1 Tim. vi. Rev. xvii. <5j xix. A PRAYER FOR MASTERS. Matt, xxviii. ALTHOUGH, Christ, thou most highest Lord, all power both in heaven and in Matt, xxiii. earth be given unto thee of thy heavenly Father, and albeit thou hast given us a commandment that we should not desire to be called master, for we have but one Master, which thou art, and all we are brethren, having one Father, which is in heaven ; yet, forasmuch as thou according to thy blessed will hast appointed some supe- riors, some inferiors, some masters, some servants, some to command, some to obey, some to rule, some to serve, and by this means such as be in superiority have obtained by thy holy word the name of masters or lords, because they have servants under them, and rule under thee according to thy good pleasure and godly appointment, which art the most supreme power, and most excellent Majesty, King of kings, and Lord of lords ; to whom all things both in heaven, and in earth, and under the earth, do bow their knees, and give reverence and honour, whose praise also every nation and language doth avance and set forth, confessing that thou art the Lord Jesu Christ, unto the glory of God the Father ; we most humbly pray thee, which art the greatest Master and most highest Lord, to send thy holy Spirit upon all such as are called masters here in earth, and have superiority over thee\ that they, remembering themselves to be thy servants, and that they also have a Master in heaven, with whom there is no respect of persons, may put away all threatenings, all cruelty, all unrighteousness, and do that unto their servants which is just and equal. Grant that they entreat not evil their servants which work truly, nor the hireling that is faithful unto them. Grant that they be not as lions in their houses, destroy- ing their household folks, and oppressing such as are under them; but rather that they cherish and love their faithful and discreet servants, even as their own soul, and by no means suffer them to be unrewarded for their pains-taking, nor yet at the last to be driven to beggary for their true service-doing ; but that they, liberally re- warding them according to their deserts, may shew themselves to be thy true ser- vants, which leavest no man imrewarded, but givest to every man according to his deeds; to them that do well and continue in well-doing, glory, honour, peace, immor- tality, and everlasting life; to them that do evil and continue in the same, indigna- tion wrath, displeasure, trouble, sorrow, and eternal damnation. Grant therefore, O Lord, that all temporal masters may in all their doings resemble thee, which art the heavenly and everlasting Master, and so behave themselves both toward their servants and all other according to thy blessed will, that at the last day they may Matt. XXV. be found in the number of them to whom thou shalt say : Come, ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world. Lord, let it so come to pass. Amen. Eph. vi. Col. iv. Eeclus. vii. Ecclus. iv. Eeclus. vii. Matt. xvi. Bom. ii. Phil. ii. A PRAYER FOR SERVANTS. O Christ, my Lord and Saviour, which, being the Son of the living God, yea, God himself from everlasting, didst not disdain at the will of thine heavenly Father [} Perhaps otkers.] THE FLOWER OF GODLY PRAYERS. 31 to make thyself of no reputation, to become man, to take vipon thee the shape of a servant, and to obey thy Father's commandment to the death, yea, even the death of the cross, for our salvation, refusing no service, no travail, no labour, no pain, that might make imto the comfort of mankind ; we most humbly beseech thee to give all servants grace to practise thy humility and obedience, that, as thou most willingly didst serve and obey thy heavenly Father's good pleasure, so they in like manner may with most hearty aflfection serve and obey their bodily masters in all things Eph. vi. that fight not with thy blessed word ; not with eye-service, as men-pleasers, but in Coi. m. singleness of heart, fearing God ; that, whatsoever they do, they may do it heartily, even as unto the Lord, and not unto men ; forasmuch as they are sure that they shall receive the reward of the heavenly inheritance of thee, Lord Christ, whom also they serve, while truly and faithfully they serve their bodily masters. Grant that Tit. ii. so many as are under the yoke may count their masters worthy of all honour, that i Pet. ii. the name of God and his doctrine be not evil spoken of; and obey them with all fear, not only if they be good and courteous, but also though they be froward, and please Tit. ii. them in all things, not answering them again, nor picking ought from them, but shew all good faithfulness, that in all things they may do worship unto the doctrine of thee our God and Saviour; to whom with the Father and the Holy Ghost be all honour, praise, and glory, for ever. Amen. A PRAYER FOR THEM THAT ARE SICK. O Jesu, the Saviour of the world, and the true Physician both of the body and Matt. ix. of the soul, we are not altogether ignorant how detestable a thing sin is in thy sight, and how greatly thou abhorrest them that commit iniquity and shake off the Psai.v. yoke of thy law, giving their minds to the filthy lu.sts of the flesh, and the vain pleasures of the world. Some that thus ungodly behave themselves thou sufferest to go forth still in their beast-like manners, without correction or punishment, to five in pleasure and James v. wantonness upon the earth, to nourish their hearts as in a day of slaughter, to serve Phil. iii. their belly as their God, and voluptuously to spend their days without all fear of thee, that at the last they, being altogether nousled in voluptuousness and dying without repentance (for the sorrows, plagues, and punishments of the wicked begin Psai. cxv. at their death), may with that rich and beast-like glutton be tormented for ever in Lukexvi. the flames of hell-fire. For convenient it is that they, which in this world live all in pleasure, do in another world receive their pains, even as thou hast promised in thy holy gospel, saying : Wo be to you that are full ! for ye shall hunger. Wo Luke vi. be to you that now laugh! for ye shall wail and weep. Again, some that walk inordinately, and contrary to the rules'^ of thy holy law, thou, tendering their salvation, visitest them with sickness and punishest their bodies with the loving rod of thy correction, that they may no longer be proud, cruel, and fierce against the spirit, wliose servant and bond-slave the body of right ought to be, but rather be obedient and serviceable, that it may from henceforth not so much as once lust against the spirit; and by this means thou mercifully callest them (which as wandering sheep have so long strayed abroad) home again unto thy sheep-fold. Luke xv. For this, O Lord, is an evident token of thine exceeding goodness and tender mercy toward us, when thou, seeing us most grievously through our wicked and sinful conversation to offend thy divine Majesty, to forsake thy law, not to walk in thy ordinances, to break thy statutes, not to keep thy commandments, dost not take away from us thy loving-kindness ; but visitest our iniquities with thy gentle rod, ?«»•■ 'xxxix. and punishest our sins with thy corrections, sweet to the spirit, but bitter to the flesh (for while we are punished we are corrected of the Lord, lest we should with i Cor. xi. this world be condemned), and by this means thou provokest us to leave our riotous and ungodly manners, and to seek after thee our most loving Saviour, leading a life from henceforth according to thy most blessed will and commandment. [2 Folio, rulers,^ 32 THE FLOWER OF GODLY PRAYERS. Heb. xii. Prov. iii. Rev. iii. Heb. xii. Deut. xxxii. 1 Sam. ii. Tob. xiii. Wisd. xvi. Matt. xxvi. Psal. xcv. Phil. i. 2 Cor. V. Psal. ciii. Some also thou throwest into adversity, and punishest with sickness, to prove and try their faith, whether they be constant in confessing, calling upon, and praising thy holy name, like unto that patient man and faithful warrior, which said : If we have received good and prosperous things at the Lord's hand, why should we not be content to suffer evil and troublous things? The Lord gave them, the Lord hath taken them away; as it pleased the Lord, so is it come to pass: blessed be the name of the Lord. So many, O Lord, as thou lovest, thou sometime visitest wdth thy loAang rod of correction, lest that they, continually enjoying that too much felicity and wealth of worldly things, should forget thee their Lord God, and walk in the vanities of a lewd mind. For if we endure chastening, thou offerest thyself unto us as unto sons. For whom thou lovest, him thou chastenest : yea, and thou scourgest every son that thou receivest : what son is that whom the father chasteneth not ? If we be not under correction, whereof all are partakers, then are we bastards and not sons. And albeit no manner chastising for the present time seemeth to be joyous but grievous, nevertheless afterward it bringeth the quiet fruit of righteousness unto them which are exercised therein. Forasmuch therefore, most merciful Saviour, as sickness and adversity is sent from thee unto the children of men for their great profit and singular commodity, even that the body with the works thereof should be subject to the spirit, and as a witness and seal of thy loving-kindness and hearty good-will toward them ; we most heartily pray thee mercifully to behold all such as are sick, and, as that pitiful Samaritan, to pour wine and oil into their wounds, and to bind them up, that is, to comfort them, giving them grace patiently to bear the cross that thou hast laid upon them, to shew themselves conformable to thy blessed will, and in the midst of their trouble and sickness to praise thy glorious name, and with strong faith to say : Come and let us return unto the Lord, for he hath begun and he will heal us; he hath stricken us, and he will surely make us whole. For it is the Lord that bringeth down to the grave and fetcheth up again. It is the Lord that punisheth with poverty, and maketh wealthy again. It is the Lord that bringeth low, and lifteth up again ; yea, it is the Lord that killeth, and maketh alive again. It is for our great profit that the Lord hath thus plagued us, even that we should learn to forsake our own fleshly will, and to walk in his holy ordinances. Therefore as it is God's good pleasure, so let it come to pass. His will be done, and not ours. We are his people, and the sheep of his pasture ; let him deal with us as seemeth best in his godly sight. For whether we live or die, we are the Lord's. Give them grace, sweet Jesu, thus to be persuaded of thy good-will even in the midst of the shadow of death, that they faint not under the cross, and become of a desperate mind, but valiantly abide thy good pleasure, and all the time of their trouble and sickness patiently and thankfully to call upon thy blessed name, which is a strong tower for all them that flee unto it ; and ever set before their eyes thy loving-kindness, believing stedfastly that, although their cross be painful to the flesh, yet is it sweet to the spirit, and albeit the outward man be made weak through it, yet is the inward man made strong, which wisheth to be loosened from this wretched body, and to be with thee in glory. For so long as we are at home in the body, we are absent from the fruition and sight of thy divine Majesty. O Lord, it is not thy property alway to chide, alway to be angry, neither to deal with us according to our sins, nor yet to reward us after our iniquities; but as a tender father pitieth his natural son, so art thou merciful to sinners if they repent, believe, and amend. For thou camest into this world not to call the righteous, but sinners to repentance : neither art thou a physician for the whole, but for the sick. Be thou therefore, O most merciful Saviour, a physician to such as are diseased either in body or soul, and, after this thy loving correction, restore unto them the benefit of health, both corporally and spiritually. Make whole so many as knowledge their miseries, repent them of their sinful manners, flee unto thee for succour, believing to enjoy all good things at thy merciful hand. And as thou hast made them heavy with laying thy cross upon them, so make thou them joyful by restoring unto them the gift of health, that they may live and glorify thy blessed name for ever. Amen. THE FLOWER OF GODLY PRAYERS. 33 A PRAYER FOR SOLDIERS. In the whole body of tlie holy scripture, Jesu, thou Son of the living God, cen. xiv. there is nothing more commended and set forth imto us than peace, unity, quietness, jer. xx'sx. and concord. Unto this Moses and the prophets, thou and thine apostles do diligently ^fatt." v'^' exhort, and contrariwise vehemently dissuade from discord, enmity, malice, war, &c. Mark'/x. For what is more seemly for man, than to embrace amiable peace, friendly concord, i co"r.''xiii. and quiet amity ? The creation, the shape, the birth of man proveth evidently man f Pet.''".' to be formed and made imto peace. But Satan, that old enemy of mankind, which goeth about like a roaring lion, seeking whom he may devour, sweateth, and with all main laboureth to banish peace from the children of men, and in the stead thereof violently to thrust in discord, tumults, seditions, wars, blood-shedding, manslaughter, destruction of realms and countries, by this means intending to make havoc of all together; so that he, furiously raging in his members, provoketh many times thy servants, for the defence of their country and the safeguard of their people, to wage battle with their enemies. We therefore most humbly beseech thee to assist all such as justly attempt any wars against their enemies, and mightily to defend them against their adversaries, that they may receive through thy puissance a glorious victory and noble triumph. Send thy holy angel unto them, that he may pitch his tent among them, and over- Gen. xxxu. throw their enemies. Give all soldiers grace so to behave themselves in the wars & vii. with all godliness and honesty, that thou mayest have a pleasure to be present among them, to be their captain and valiant defender. Suffer them not to be discouraged 2Chron. xiv. for the multitude of their enemies, but with strong faith let them wholly depend on thee the most mighty conqueror, with whom it is all one to help in few or in many, and with that prince-like warrior boldly say : The Lord is my light and my health : Psai. xxvii. whom shall I fear ? The Lord is the defender of ray life : of whom shall I be afraid ? If mine enemies pitch pavilions against me, my heart shall not fear. If men of war rise against me, I will trust in the Lord my God. And when thou hast Sfiven them the victory over their enemies, give them also a thankful Psai. xx. heart, that they may confess to have gotten the victory not by their horses, bows, Prov. xxi. or guns, nor yet by their own strength and policy, but by thine almighty power, and so be encouraged for ever after to magnify thy holy name. Amen. A PRAYER FOR MARINERS. Thy power is wonderful both upon the land and sea, and whatsoever thy good Psai. ixxxix. pleasure is, that workest thou in them both. Sometime thou makest the earth fruitful, zech. ix. • 1 mi 1 • • 1 J 1 • 1 J Psal. cxiv. sometime barren. The sea also sometime is calm and pleasant, sometime rough and Deut. xxyiii. boisterous. So that whether they bring troublous or prosperous things unto us, all Prov. xvi." come from thee our Lord God, that thy power and glory may be shewed in thy creatures unto the praise of thy name. Seeing that thou art ruler both of the earth and sea, we most heartily beseech thee to preserve all such as labour either by land or by sea, but namely them which for getting and maintenance of their living are compelled to travel the seas, and to commit themselves to the dangers thereof. Lord, though the surges of the sea Psai. xdii. be marvellous, yet art thou, which sittest on high, more marvellous. Though the Mark iv.' vvdnds be boisterous, strong, and vehement, yet dost thou excel them in power. For Psai. exUiii. thou hast given a commandment to thy creatures, and none go beyond it. Fire, hail, snow, ice, and vapours, stormy winds, accomplish thy word. Thou hast limited the waters their bonds, which they may not pass. Thou also with a word, when the ship, wherein thou and thy disciples were, was grievously tossed with the waves, Matt. viii. and at the point of drowning through the wind and tempest that arose, causedst at Luke v.' the desire of thy disciples the wind to cease, the sea to be quiet, and a great calm to be made, insomuch that they which were in the ship marvelled, and said : What man is this, that both winds and the sea obey him ? Grant therefore, O most gentle Saviour, that, whensoever any troublous tempest ariseth in the sea, so that through r -1 3 34 THE FLOWER OF GODLY PRAYERS. it such as are upon the sea he in danger, they, calHng on thy hlessed name with strong faith for help, may find favour at thy merciful hand, he delivered out of fear, escape all dangers, and travel a fortunate journey. So shall it come to pass that they, through thine almighty power heing safely delivered from all perils, shall con- tinually praise and glorify thy blessed name. Amen. A PRAYER FOR TRAVELLERS BY LAND. johnxiv. O Lord, which art the way, the truth, and life, thou hast promised in the holy scripture, that they which put their trust in thee, look for help at thy hand, and take thee for their mighty defender and strong castle, shall be preserved harmless, Psai. xci. and walk in all their journeys safely, and without danger. For thou thyself wilt take charge of them, and shadow them under thy merciful wings, so that none evil Gen. xii. xv. shall chaucc unto them. Yea, as thou didst send thy holy angel with Abraham and xxiv! XXV. Toby, and with other thy faithful servants to be their guide and defender, and to Tob. V. make their journey prosperous ; so wilt thou send thy blessed angels with them that wholly depend on thee, and with strong faith commit themselves to thy most godly Psai. xii. tuition ; which shall safely keep them in all their ways, yea, and sooner hold them Marki. ' up with their hands than they shall dash their foot against a stone. This thy ac- customed gentleness toward thy servants, and these thy loving promises, encourage us greatly at this present to come unto thy Majesty, most humbly beseeching thee to send thy holy angel unto all such as travel by the way in thy fear, to take care of them, to defend them from all misfortunes, and so to guide them throughout all their journey, that they may both prosperously and joyfully finish their purposed travel, ever praising thy blessed name. Amen. A PRAYER FOR A FAITHFUL MAN BEING IN TROUBLE OR ENDURANCE!. 2 Cor. 1. O Lord, Father of mercies and God of all consolation, which rulest and disposest Wisd.viii.ix. all things after thine unsearchable wisdom, and workest in thy creatures according to thy blessed will, which is alway good and godly, howsoever blind and frail flesh judgeth of it, we know and unfeignedly confess thine omnipotency and almighty Psai. exv. power. We know that thou art able to do whatsoever thy good pleasure is. We Markx!"' kuow that tliou briugest down to the grave, and fetchest up again. Thou punishest Deut! xxx'ii. witli poverty, and makest wealthy again. Thou bringest low, and liftest up again. Tob!"xiii'. Yea, thou, O Lord, killest, and makest alive again. O wonderfully dost thou work Wisd. XVI. jj^ ^Yl thy creatures, specially in them whom thou hast appointed to be vessels of mercy, and inheritors of thine eternal glory. If they at any time grievously offend Psai. xiv. liii. thy divine Majesty (as we be all sinners and ready at every moment to fall), thou James iii. dost neither long wink at their wickedness, nor yet for ever cast them from thy Psai. ixxxix. favour ; but like a loving physician, with some emplasture or salve, although bitter Exod! xxxii. to the flcsh, yet wholesome to the soul, thou healest them, and like a tender or gentle father correctest them with some temporal punishment, that by this means they escaping everlasting punishment, may repent them of their ungodly behaviour, confess their wickedness, flee unto thy mercy, and for ever after be the more circumspect judg. ii. iii. in [t]reading the paths of thy holy law. On this manner didst thou handle the Israelites, 2 icings XXV.' when they offended thy fatherly goodness. On this manner didst thou deal with king xxxvi. ' David and prophet Jonas, for their disobedience, with many other, whom notwith- xiiLxv^xvi. standing, for thy mercies' sake, after they had knowledged their offences, and called Jonah i.ii. iii. upon thy holy name, thou wonderfully deliveredst, and broughtest again as it were Judith viii. • ■ .i i e • • xiii. XV. xvi. into the haven oi quietness. Esth. [Apoc] xiv. XV. xvi. [' This prayer, and the succeeding thanksgiving, are found in an edition of the "Spiritual and most precious Pearl," printed in 1550, under the follow- ing titles : " A humble petition to the Lord practised in the common prayer of the whole family at Shene, during the trouble of their lord and master the duke of Somerset his grace ; gathered and set forth by Thomas Becon, minister there ;" and " A thanks- giving for his grace's deliverance." (See Vol. I. page X.) There is scarcely any variation from the folio, except that instead of " our faithful brother," the phrase "our lord and master" is used.] )an. VI. B. & Dr. Acts xii. THE FLOWER OF GODLY PRAYERS. 35 We therefore, thy poor and sorrowful creatures, perceiving in thy holy scriptures so large fountains of thy great mercies plenteously issuing out toward all them that be of a contrite and broken heart, are bold at this present for thy promise sake to come unto thee, most humbly beseeching thee, that, as thou deliveredst Jonas out of the whale's belly, Daniel from prison, Peter thine apostle out of ward, David from Dai the hands of his enemies, Susanna from the power of her adversaries, with other so in like manner thou wilt deliver and set at liberty thy servant and our faithful ix-^""' """ brother ; yea, and that on such sort that it may be to thy glory, to his health and ^^''^' ^"^' to the comfort of so many as unfeignedly love thy blessed word. And altliouo-h we for our imperfection be not worthy to crave and enjoy so great and comfortable benefit at thy merciful hand, yet we doubt not but, for thy dearly-beloved Son Jesu Christ's sake, thou wilt most favourably hear us, most fatherly pity us, and most bounteou.sly grant us this our humble request. And we again, receiving this benefit of our dear brother's deliverance of thy hand, shall not be unthankful, but continually magnify thy holy and glorious name, which dealest so favourable with thy servants when they call upon thee in the name of Jesu Christ thy only-begotten Son, and our alone Mediator and Advocate, to whom with thee and the Holy Ghost be all praise and i Tim. ii. honour for ever and ever. Amen. Uohmi. A THANKSGIVING FOR HIS DELIVERANCE. So often as we consider thy wonderful works, O bkssed and heavenly Father which thou workest of thine own good-will for so many as in their trouble and ad- versity flee for refuge unto thy holy name as unto a strong-hold and mighty fortress we cannot but confess and acknowledge thy singular kindness and unspeakable good- will, which thou continually, through thy fatherly goodness, bearest towards thy servants ; and for the same, not merited of any man, but freely of thy mercy given we render unto thee according to our most bounden duty most hearty praises and entire thanks. In consideration whereof, the children of Israel, being in miserable captivity, la- Exod. ii. mentably lamenting before thee their too much sorrowful state by hearty prayers after that thou hadst delivered them from that land of servitude, brast out into ex- Exod. xv. ceeding great praises, glorifying thy most holy and blessed name for their sweet and comfortable deliverance. The citizens of Bethulia likewise being in great distress Judithiv.xv called upon thy glorious name ; and thou most mercifully deliveredst them ; and they again with merry voices and more joyful hearts sung unto thee most hearty thanks. In like manner, when thou hadst delivered Joseph, Daniel, Peter, and many other Gen. xii. thy servants from their sorrows and calamities, who is able to express with B.'^'i Dr. how ready and glad minds they magnified thee and thy holy name? Acts xii. We therefore, sinful wretches, excited and stirred up with the godly examples of these thy servants, knowing how greatly thou dehghtest in the sacrifice of praise, Psai. i. confessing also (such is our beggary!) that we have none other thing Avorthy to offbr Hcb! xiu.'" unto thy divine Majesty, [are] at this present gathered together to celebrate thy oreat mercies, to magnify thy bles.sed name, and to render unto thee most humble thanks and immortal praise, that it hath pleased thee of thine exceeding goodness, the rather at the contemplation of our prayers, to shew thy favourable mercy in the deliverance of thy servant and our dear brother N., unto our singular joy and great comfort. For this thy benefit, most beneficial Father, we so heartily thank thee, as heart can think, most entirely beseeching thee that thou wilt give us all grace, even so many as love thy blessed word, never to be unmindful of this thy benefit, nor to commit any thing hereafter that should offend thy fatherly goodness, or provoke tliy wrath against us, lest through our disobedience we after this feel more bitter tokens of John v. thy heavy displeasure than hitherto we have done; but in all our enterprises so to behave ourselves according to thy blessed will, that thou mayest delight in us as a father in his children, and vouchsafe to bless us with all spiritual blessing, to enrich i cor. i. us with the knowledge of thy heavenly word, and to work in us a life conformable to the same, that other, seeing our godly manners and christian conversation may be Matt v 3-2 ^ '"•'■■ 36 THE FLOWER OF GODLY PRAYERS. encouraged to embrace thy blessed word, to magnify thy holy name, and in all points to frame their life according to the rule of thy holy commandments, through the in- spiration of thy blessed Spirit, to whom, with thee and thy dearly-beloved Son Jesu Christ, be all honour, praise, and glory, for ever and ever. Amen. A GENERAL PRAYER THAT ALL MEN MAY WALK IN THEIR VOCATION AND CALLING. Forasmuch, O heavenly Father, as both thy honour and dishonour, after a certain Matt. V. manner, dependeth in this world either of our godly or wicked life (if we live well, isai. lii. thy very adversaries shall be compelled to glorify thee; but if our life be ungodly, feek. xxxvi. g^ gj^^i^ ^1^^^ l^g dishonoured among the wicked, and evil spoken of through our sinful living) ; and because we should not walk inordinately, and so provoke the ene- mies of thy truth to rail on thee, and to blaspheme thy holy name ; thou hast appointed in thy blessed law certain honest and godly states and degrees wherein thy people should live, and hast straitly commanded that so many as profess thee and thy 1 Cor. vii. holy word should continue in the same, every one according to his vocation and ^'''^" '^' calling, and by no means lead a dissolute life after the manner of the heathen, which 1 Pet. ii. know not God, that by Well-doing the professors of thy holy rehgion may not only stop the mouths of foolish and ignorant people, but also provoke them to glorify thee our Lord in the day of visitation; we, knowing our infirmity and weakness, which is so great, and unable to be remedied of our natural strengths and free-will, that we 2 Cor iii. are not able to think a good thought, much less to fulfil thy commandments, which Psai. cxix. thou hast straitly commanded to be kept, and wishing the glory of thy most glorious name and the accomplishment of thy heavenly will, most humbly and from the very heart beseech thee for Jesu Christ's sake to endue us with thy holy Spirit, which may fulfil that lacked in us, make us new creatures, trade us in the paths of thy holy law, and give us grace to walk according to our vocation, in thy fear, and in the obedience of thy godly will, that we attempt nothing that in any point may hinder thy glory, obscure thy honour, deface thy name, and cause thee to be evil spoken of among the ungodly. And that this may come to pass, grant, O most merciful Father, that every one of us, even from the highest to the lowest, may unfeignedly answer our calling, and train our life according to thy blessed will, unto the glory of thy name, that what- coi. iii. soever we do in word or deed, we may do all things in the name of the Lord Jesu, giving thanks to God the Father through him. Magistrates. Grant that all temporal rulers may use their office justly and godly, seek not only Zecirvii!^''"' to be feared, but also to be loved, maintain the good, punish the evil, accept no person Eeciu's"iv'''' in judgment, allow no false accusation, shed no innocent blood, hear the small so well Ecciusl'xx. as the great, receive no bribes, set forth thy glory, avance thy holy word, promote thy faithful preachers, and in all their doings seek the profit of the commonweal, and so behave themselves, that they may be found worthy officers in thy sight. Grant that the subjects may shew all reverent submission to their rulers, obey them in all things, be faithful and true to them, yea, and that not only for fear of punishment, but also for conscience sake, spiritnai Grant that the bishops, the preachers of thy word, and all other spiritual minis- Act's' xx"!^' ters, may take heed to themselves and to all the flock, in the which the Holy Ghost hath appointed them overseers, to feed thy holy congregation which thy dearly-be- 1 Pet. V. loved Son purchased with his blood ; and take the oversight of them, not as though they were compelled, but willingly ; not for the desire of filthy lucre, but of a good mind ; not as lords over the parishes, but that they be an example unto the flock. Grant that they may lay aside all tyranny and hauglitiness of mind, and walk with all gentle softness and tender compassion toward the sheep of Christ com- mitted to their cure and charge. Let them be as most loving fathers to Christ's flock ; and if any of the sheep chance to run astray and to go out of the way, let them not therefore ungently entreat them, but, as it is the office of a good shepherd, by fair means call them home again unto the sheep-fold, seeking rather Subjects. Rom. xiii 1 Pet. ii. THE FLOWER OF GODLY PRAYERS. 37 their salvation than destruction. Let them remember the history of that lost sheep, Luke w. and consider how tenderly the head Shepherd Christ, thy Son and our Lord, fetched it home again even upon his shoulders. For the servant of the Lord may 2 Tim. ii. not fight, but be peaceable and gentle toward all men, ready to teach, suffering the evil with meekness, informing them that resist, if at any time thou, O God, mayest give them repentance to know the truth. Let them cast away ungodly 1 Tim. iv. and old wivish fables, teaching thy heavenly word purely and truly, and be unto them that believe an example in the word, in conversation, in love, in spirit, in faith, in pureness. Let them give attendance unto reading, to exhortation, to doctrine. Let them study to shew themselves in thy sight workmen worthy of praise, even 2 Tim. ii. such as need not to be ashamed. As in preaching thy holy word, so likewise in john xxi. maintaining hospitality, in distributing to the necessity of the saints, in feeding the Tif.'T' '"' hungry, in clothing the naked, in lodging the harbourless, in nourishing godly and isai. iviii! learned men, make them diligent herdmen, that they may be pastors and feeders both in word and deed. Grant, again, that the parishioners may reverence the bishops and other spiritual Parishioners, ministers, giving them no less honour than the child giveth the father, remembering m^, , that they be the angels of God, the messengers of Christ, the light of the world, the Maul'v. salt of the earth, the dispensators of the mysteries of God, the feeders of their souls, j^hii'xxi. the comforters of the vv-eak, the physicians of the sick, the upholders of the whole, E^k.'xxxiv. the exhorters unto virtue, the frayers away from vice, &c., which watch continually }^[; xlu! for the health of their souls. Work in the hearts of all them that are instructed with the word such a tender love and good-will toward the ministers that teach them, that they may give unto them abundantly all good things, whereby the preachers may cai. vi. be the more able not only to nourish their family, but also maintain hospitality, to the relief and comfort of the poor. For who goeth a warfare any time at his own 1 cor. \x. cost ? w^ho planteth a vineyard, and eateth not of the fruit ? who feedeth a flock, and eateth not of the milk ? If the preachers sow unto their parishioners spiritual things, is it a great thing if they reap their carnal things ? Thy ordinance is, Lord, that they which preach the gospel should live of the gospel. *'^"- "• ^Moreover, grant that the husbands may love their M*ives as their ovm bodies, and Husbands, not be bitter, churlish, or unkind unto them ; but give honour unto them, as unto coi.'iii.' the weaker vessels, and as unto them that are fellow-heirs with them of the grace of life. Likewise, grant that the wives be in subjection to their own husbands, as unto Wives, the Lord, in all things, and so behave themselves as becometh women of an honest and godly conversation. Give them grace to array themselves in comely apparel, with shamefacedness and discreet behaviour; not with broided hair, or gold, or pearl, or costly array; but with such as it becometh women that profess godliness through good works. Let the inward man of the heart be uncorrupt, with a meek and quiet spirit, which before thee, God, is much set by. For after this manner in the old time did the holy women, which trusted in God, tire themselves, and were obedient to their own husbands, even as Sara obeyed Abraham, and called him lord, whose Gen. xviii. daughters the married women are, so long as they do well. Grant the fathers may not rate their children, lest they be of a desperate mind ; Fathers, but bring them up in the nurture and information of our Lord God. Eph.'vi. Grant also, that the children obey their parents in all things, and honour them, children. Grant that all masters may do unto their servants that which is just and equal, Masters, putting away threatenings, and know that they have also a Master in heaven, with Epii. vi. whom there is no respect of persons. Grant, again, that the servants be obedient unto their bodily masters in all things, ser^•ants. with fear and trembling, in singleness of heart, as unto Christ, not with eye-service, coi.iii.' only in the eye-sight, as men-pleasers ; but as the servants of Christ, doing thy will, 1 pet.'ii. O God, even from the heart with good- will. Give them grace also to consider that they serve the Lord, and not men; and therefore they may be sure, that whatsoever good a man doth, he shall receive it again of the Lord, whether he be bond or free. 38 THE FLOWER OF GODLY PRAYERS. Furthermore, grant, most merciful Father, that the elder men may be sober, honest, discreet, sound in faith, in love, and in patience. The elder women likewise, grant that they be in such raiment as becometh holiness; not false accusers, not given to much drinking; but teachers of honest things, to make the young women sober-minded, to love their husbands, to love their children, to be discreet, chaste, housewifely, good, and obedient unto their own husbands, that the word of God be not evil spoken of. Grant also, that the young men be sober-minded and of honest conversation. To conclude, grant that every one that profess thy glorious name may so live and behave himself both in thought, word, and deed, that nothing may proceed and come from them that should offend thy divine and most excellent Majesty. Grant also, O most gentle and tender Father, that our light may so shine before men, that they, seeing our good works, may glorify thee our heavenly Father, with thy well-beloved Son Jesus Christ our Saviour, and the Holy Ghost that most sweet Comforter, to whom be all honour and glory for ever and ever. Amen. Gal. V. Rom. vii. Matt. V. Luke vi. Prov. XXV. llom. xii. Exod. xxi. M.itt. V. Deul. xxxii. Heb, X. Rom. xii. 1 Cor. xiii. Col. iii. Ezek. xi. i xxxvi. Matt. vi. & xviii. Mark xi. Luke vi. Luke xxiii. Acts vii. A PRAYER FOR OUR ENEMIES. The poisonful corruption of our nature, which we have sucked out of our first parents Adam and Eve, worketh so strongly in us, O Lord, and so mightily striveth against the motions of thy holy Spirit, that we cannot do that we would, nor accom- plish that thou requirest of us. Thou hast commanded us to love not only our friends, but also our very enemies ; to forgive them that offend us, to bless them that curse us, to do good to them that hate us, to pray for them that do us wrong and perse- cute us ; yea, if our enemy hunger, to feed him, if he thirst, to give him drink : but our corrupt nature, which ever striveth against thy blessed will, seeketh all means possible to be revenged, to requite tooth for tooth and eye for eye, to render evil for evil, when vengeance is thine and thou wilt reward ; and by this means we grievously offend thee, and break the order of charity, and the bond of peace, which seeketh not to be revenged, but to forgive one another, even as Christ forgave us. It may please thee therefore, O most merciful Lord, of thy bountiful goodness to forgive our enemies, and not to lay to their charge those things that they have un- justly committed against us, and so to slay in us our old corrupt and cankered na- ture by taking away from us our stony heart, and by giving us a fleshly heart, that we, through the operation of thy holy Spirit, may be content, according to thy blessed will and commandment, and after the example of thy Son Jesu Christ our Lord, and of that blessed martyr St Stephen, freely and even from the very heart to for- give our enemies, to speak well of them, to love them, and to do for them whatso- ever lieth in our power, and by this means unfeignedly shew ourselves to be thy sons, which causest the sun to arise on the evil and on the good, and sendest the rain on the righteous and on the unrighteous, giving us example that we, if we will be thy true sons, should do likewise, and shew ourselves beneficial, not only to the good and godly, but also to the wicked and ungodly, that by this means we may allure even the very adversaries of thy truth to speak well of the professors of thy blessed name, and to glorify thee our heavenly Father, which fashionest us according to thy man- ners, through the mighty working of thy holy Spirit, to whom, with thee and thy only-begotten Son, be all glory and honour. Amen. A PRAYER FOR THE ADVERSARIES OF GOD'S TRUTH, AND ALL THAT' MEN MAY COME TO THE TRUE KNOWLEDGE OF GOD'S BLESSED WORD. It is truly said of thine holy apostle, O most merciful Saviour, that the natural man perceiveth not the things that pertain unto the Spirit of God, for they are but foolish- ness unto him ; neither can he perceive them, because they are spiritually examined. [' So folio : perhaps the words ought to be tian.^posed, that nil. THE FLOWER OF GODLY PRAYERS. 39 This to be true in the most part of men, specially in the wise and prudent of Matt. xi. this world (from whom the heavenly Father is wont to hide his heavenly mysteries, I'col'i'. and to shew them to the humble and lowly), daily experience teacheth us. For while the wise worldlings seek praise one of another, they cannot love the glory of God. John v. xii. While they cleave to their own fleshly wisdom, they cannot abide the wisdom of God which is counted foolishness in their sight. While they go about to maintain old crooked customs, superstitious ceremonies, the trifling traditions of men, they cannot away with the light of thine heavenly truth. While they magnify themselves, shame to be taught, and by no means will confess their ignorancy and error, but persuade themselves that they are in the truth, when indeed they are under the father ofjohnviii. lies, and that they walk in the light, when they are most of all wrapped about, yea, and overwhelmed with the misty clouds of men's inventions ; while also they abhor to hear the preachers of thy word, and judge whatsoever they speak now erroneous and false doctrine, it cometh to pass that they hate, persecute, banish, and condemn both thy blessed word, and all the favourers thereof, thinking themselves to do thee John xvi. high service, when they slay such as unfeignedly profess thy gospel. And forasmuch as this hate conceived against thy holy word, and this cruelty against thy servants, cometh from the wise of this world, the simple and ignorant peo- ple also for lack of knowledge yieldeth themselves unto the fancies of the wily worldlings and the dreams of the bellied hypocrites, approving what they approve, condemning what they condemn, and believing what they believe. By this means is it come to pass, that the adversaries of thy blessed word are wonderful many in number ; and very few are they which sincerely, purely, and even with the heart embrace and fol- low thy heavenly doctrine. No marvel. For little is thy flock, O Lord, to whom it Luke xii. hath pleased thy Father to give the kingdom of heaven ; and although many be made, yet 2 Esdr. viii. few shall be saved. For many are called, but few are chosen ; so that the true lovers Matt. xx. of thy word are few, but the enemies thereof are many. But, Lord, this comforteth us well that, although the adversaries of thy truth be innumerable, and albeit the powers of this world stand up, and come together hurly-burly never so much against Psai. ii. the Lord and his Anointed, and by no means will submit themselves to the yoke of thy blessed law, but seek all means possible to break it and to cast it away from them ; yet shall they not prevail : their imaginations, their counsels and devices shall come to nought. For there is no wisdom, no forecast, no counsel can prevail against Prov. xxi. the Lord. Thou that dwellest in heaven mockest their vain enterprises, and laughest Psai. ii. both them and all their most subtile devices to scorn. For thou art that rock, against whom the gates of hell shall not prevail. Thou art Aiatt. xvi. that stone, upon whom whosoever falleth, he shall be crushed on pieces, but upon whomsoever it falleth, it shall grind him all to powder. Thou art that prick, against Act^ ix. whom it is hard to spurn. Thou art that most victorious and triumphant Lion of the Rev. v. tribe of Judah, against whom no flesh can prevail. Thou art that Lord, which bringest Psai. xxxiii. to nought the counsels of the ungodly, and reprovest the thoughts of the people ; yea, thou makest of no force all the counsels, devices, and imaginations of princes, establish- isai. xUi. ing thine own counsel, and making the thoughts of thine own heart to abide certain and sure for ever and ever. And as thou art a Lord of most strong puissance, so is thy blessed word of most mighty force. For it is a tvdbill that cleaveth the hard jer. xxiii. stony rock asunder : it is a consuming fire, devouring all the adversaries thereof. Seeing then, that as the devices of wise worldlings are wicked, so are they vain and of no force, and shall surely be brought to nought at the time of thee tofore ap- pointed, (for every plant that thy heavenly Father hath not planted shall be plucked Matt. xv. up by the roots ;) it may please thee, which madest Saul of a wolf a lamb, of a per- Acts ix. secutor a preacher, of a tyrant an apostle, to bring these adversaries of thy truth unto the knowledge of their error, that they may repent, believe, and amend. O Lord, they are thy creatures, and thou hast no pleasure in the death of a sinner, but Ezck. xviii. rather that he should turn and live : have mercy on them, suffer them not to perish, make them of the vessels of wrath the vessels of mercy, of the enemies of tliy truth lovers and embracers of thy truth. Take away from them their hard and stony heart, Ezek. xi. and give them a fleshy, soft, and gentle heart. Replenish them with thy holy Spirit, 40 THE FLOWER OF GODLY PRAYERS. Wisd. xi. John vi. 1 Tim. ii. I John ii. Psal. Ixvii. Luke i. and with the graces thereof, that as they are thy creatures with us, so they may be saved with us. For we are taught that thou hatest none of all those things that thou hast made, and that thou dissemblest the sins of men for repentance sake, and art ready to have mercy on all men that repent, believe, and amend. Again, seeing that no man can come unto thee except thy Father draweth him, we most heartily beseech thee, which alone art our only Mediator and Advocate, to pray unto thy heavenly Father, that he may have mercy upon the enemies of thy word, and turn away his wrath from them, lighten his loving countenance upon them, give them a good spirit, and make them thy true and unfeigned disciples. Grant also, sweet Saviour, which wiliest all men to be saved, and to come to the knowledge of the truth, that all such as walk in ignorance, blindness, and error, for lack of doctrine, may have faithful preachers sent unto them, which may instruct them with thy heavenly word, bring them out of darkness into light, deliver them from the bondage of man's traditions, and place them in the sweet liberty of the Spirit. So shall it come to pass that they which now are not thy people shall be thy people, and they which now abhor and deface the glory of thy word shall be the vahant promoters and defenders of the same, and all such as heretofore have walked through ignorance in all kind of superstition and ungodliness shall from henceforth walk in the glorious light of thy gospel, praise thee and magnify thee, obey thee, and serve thee in holiness and righteousness all the days of their life, unto the glory of thy blessed name. Amen. A PRAYER FOR UNIFORM AND PERFECT AGREEMENT IN MATTERS OF CHRISTIAN RELIGION. John xvii. 1 Cor. i. 1 Cor. lii. Sectaries. In thy last and most sweet sermon, which thou madest a little before thy passion, Christ, thou Son of the living God, thou gavest thy peace unto thy disciples, and willedst them diligently to keep and maintain the same among them unto the end. This peace is the quietness of conscience, the rest of the mind, and the perfect con- sent and whole agreement among the faithful in matters of thy holy religion. In the prayer also made unto thy heavenly Father, thou desirest that, as thou and thy Father are one, so thy disciples may be one; that is to say, knit together in one mind in one judgment, in one meaning, concerning matters of christian faith, that they may all speak one thing, preach and write one thing, and by no means dissent one from another. This peace, this unity, this perfect consent in faith and religion, is almost banished from among us in these our days, while every man laboureth to establish the inventions and dreams of his own heart, while every man sweateth to imagine a new kind of religion, and to maintain the same, while every man seeketh to worship thee, not after the rule of thy blessed word, but after his own fleshly fancy and idle imagination. Thy holy apostle, O Lord, could not abide that there should be sects among the Corinthians, nor that one should hold of Apollo, another of Paul, the third of Cephas, but that they only should embrace thee, which alone by thy blessed passion broughtest unto them everlasting life ; forasmuch as thou and none other were crucified for them. If that thy blessed apostle had lived in this our time, Lord, how heavily would he have taken the sects that are now among the children of men, sprung out of hell, and thrust in by Satan, yea, and that is most to be lamented, among them that profess thy holy name. Instead of Apollo, Paul, and Cephas we have Benet, Barnard, Frances, Augus- tine, Anthony, Dominike, Rufus, Honofrius, Jacob, Joseph, Gylberte, Gregory, Brygide, Clare Helene, Sophy, pope, cardinal, &c. ; besides the disordered orders of the Ca- maldulenses, the Cistertienses, the Basilienses, the Ilieronymites, the Tertiaries, the servants of St Mary, the Lazarites, the Magdalenites, [^Whilhel] the Whilhelmites, the Ambrosians, the Specularies, the Chalomerians, the Johannites, the Scelistines, the brothers of purgatory, the brothers of the holy cross, the brothers of the vale of Josaphat, the Carmelites, the Chartusians, the Ilierosolymite, the Indians, the THE FLOWER OF GODLY PRAYERS. 41 Ninivites, the' Constantinopolitans, with an innumerable rabble of hypocrites more', pa- pists, heretics, schismatics, anabaptists, sacramentaries, libertines, and such other dunghills of Satan ; which too much wretchedly have divided, rent, and torn in pieces the quiet unity and friendly concord of thy holy religion, while they have imagined and taken upon them new sects and new orders, and by the trifling observances of them seek justi- fication, remission of sins, and everlasting life, forsaking thee which art the fountain jer. ii. of lively water, and digging them miry and dirty puddles, that are able to hold no water. O Lord, as this division nourisheth continual discord and enmity among the pro- fessors of thy name, so do they that unfeignedly cleave to thy blessed word sorrow- fully lament, that thy glory, thy truth, thy word, thy passion, thy blood, thy death, is through these idolatrous imaginations defaced, obscured, and almost utterly quenched; insomuch that, if thou hadst not reserved unto thee a remnant which have not bowed i Kings xix. their knees to Baal, we all had been as Sodom, and might justly have been likened isai. i."'' to Gomorre. blessed Lord, let very pity move thee to have compassion upon thy poor troubled flock. Let the zeal of thy glory provoke thee to tread under thy foot all these sectaries and antichrists, that thou alone mayest be known among all na- tions to be the only true and living God. Ah ! most gentle Saviour, there is but one Lord, one faith, one baptism, one God, one Father, one Master, one body, one Euh. iv. Spirit, one hope, one truth, one gospel : how unseemly then is it for us that pro- fess this unity to be divided in religion, one to be of this order, another to be of that, one to maintain this doctrine, another the contrary ! Destroy therefore, O Lord, this work of Satan, even the bringing in of these damnable sects and diversities of opinions, and restore unto us that most sweet and comfortable unity of thy holy and pure religion, that, as we profess one God and one baptism, so we may maintain one truth and one religion. Thou callest thyself a jealous God, and a Lord that wilt not give thy glory to Exod. xxxiv. another : suffer then thy honour and glory, thy praise and worship no longer to be p^i.'exv. given unto creatures. Thou art that God of peace which hast promised to tread Satan, Rom. xvi. the sower of discord, under our feet shortly. Fulfil thy promise, Lord, for it is time, seeing that not only the wily hypocrites, those painted sepulchres, outwardly Matt.xxiii. appearing beautiful and full of holiness, but inwardly full of dead bones and of all filthi- ness, of ravening and wickedness, of bribery and excess, take part against thy holy word, maintaining false opinions against thy heavenly doctrine, but also many of the tem- poral rulers and wise worldlings agree unto them, defending with great violence both the beastly hypocrites and all their devilish traditions, crooked ceremonies, and false religions, although manifestly contrary to the truth of thy blessed law. Notwithstanding, remember thy old mercies, and for the glory of thy name be favourable unto them : give them grace to repent and to know the truth, that they 2 Tim. ii. may escape out of the snares of the devil, and become the children of liberty and everlasting salvation. Gather together all such as are dispersed, and make of them John x. with us one flock. Call home again them that are run astray after strange gods, that they may glorify thee alone. Deliver thy people out of Egypt, that land of servitude and bondage, and bring them into the land that floweth with milk and honey. Let the babbling Babylonians keep thy servants no longer in captivity, but restore them home again unto that Jerusalem where thy holy name is called upon, thanked, and praised, wliere thy heavenly doctrine is purely taught, where thy blessed sacraments are truly and faithfully ministered, where the works of christian charity are continually exercised, that with one mouth and one heart we may praise and glorify thy blessed name. Take away from us all heresies and diversities of opinions, and work in our hearts an unfeigned concord in matters of religion, even such a concord as is in all points agreeable to thy blessed word. Grant also, most loving Saviour, that this godly concord may remain continually [' Folio, that.] ['■^ In a later treatise, the " Reliques of Rome," the religious orders are more particularly described : it does not therefore appear necessary to give an account of them or of their founders here.] 42 THE FLOWER OF GODLY PRAYERS. in thy church. So shall it come to pass that, all sects and heresies, all divisions and schisms being rooted out of thy holy congregation, and a perfect agreement established among us according to thy blessed word, we shall from the very heart both know- jamesi. ledge thee the worker hereof, which alone art the author of all goodness, and also sing continual praises to thee our Lord God, which, with God thy Father, and God the Holy Ghost, livest and reignest true and everlasting God, worlds without end. Amen. A PRAYER FOR THE COMMON PEACE AND QUIETNESS OF ALL REALMS. How necessary, Lord, peace and quietness is for the conservation of realms and all public weals, the holy scripture declareth in divers places. The psalmograph Psai. cxxii. exhorteth all the faithful Israelites to pray for those things that make unto the quiet- ness of Jerusalem, that there may be peace, wealth, and abundance both in it and all the coasts round about. When the Jews for their sins and disobedience against thy divine Majesty were led away captive by king Nabuchodonozor from Jerusalem unto Babylon, and there compelled to live under the ■ ungodly and uncircumcised gentiles, the prophet Jeremy wrote an epistle unto them, wherein among other things he exhorted them to pray for the public weal of Babylon, and for the magistrates jer. xxix. thereof, saying: Seek the peace of the city, wherein ye be prisoners, and pray for Bar. V. it unto the Lord ; for in the peace thereof shall your peace be. Thy servant Baruch also wrote a book unto thy people in their captivity, commanding them to pray for the prosperity of Nabuchodonozor king of Babylon, and for the welfare of Baltazer his son, that their days may be upon earth as the days of heaven, &c. Again, thy 1 Tim. ii. holy apostle warneth that above all things prayers, supplication, intercessions, and giving of thanks be had for kings, and for all that are in authority, that we may live a quiet and peaceable life with all godliness and honesty. Hereof learn we, O most merciful Saviour, how necessary peace, quietness, and concord is for all realms and commonwealths. For, that bearing rule, thy glory is sought, thy holy word is preached, the magistrates are obeyed, thy preachers are reverenced, good letters flourish, charity resteth in men's hearts, good works are exer- cised, every man liveth according to his calling, virtue is avanced, vice is expelled, wealth and abundance of all things dwelleth among us, battle with all the pesti- lences thereof is banished, a figure of that heavenly Jerusalem is here found among the children of men; when contrariwise, if battle or discord occupieth kingdoms or cities, all goeth to havoc, nothing but cruel barbary' and lion-like fierceness bear- eth rule. How blessed a thing christian charity, godly peace, friendly quietness, and brotherly concord is in a commonweal, thy servant David, king and prophet, having in his own Psai. cxxxiii. realm experience thereof, declareth in this his psalm. Behold, saith he, how good and joyful a thing it is, brethren to dwell together in unity. It is like a precious ointment upon the head, that ran down unto the beard, even unto Aaron's beard, and went down unto the skirts of his clothing : like the dew of Hermon, which fell upon the hill of Sion. For there the Lord promised his blessing and life for ever. Seeing, O almighty and everlasting God, it is a good, pleasant, and joyful thing brethren to dwell together in unity, vouchsafe to give unto all realms, specially unto such as the inhabitants whereof profess thy holy name, this treasure and jewel, this pleasure and joy, that they may live together in unity, quietness, and concord. O Lord, so many of us as believe in thee are brethren, and have one father, even thy heavenly Father ; and by him we have thee also our brother, and by thee we be his Rom viii ^^^^ *^^ heirs, yea, and fellow-heirs with thee of eternal glory : grant therefore that we all may be of one heart and of one mind, seeing that nothing gamisheth and becometh the name of brethren better than brotherly love, true peace, friendly quiet- ness, and amiable concord. This christian xmity and brotherly concord must needs be an excellent treasure in a commonweal, seeing the holy prophet compareth it to a [' Barhary : barbarity, barbarism. THE FLOWER OF GODLY PRAYERS. 43 most precious ointment and to the most pleasant dew, the sweet smells whereof cannot be expressed. Lord, give us this precious ointment of mutual love, that whatsoever we attempt among us may have a sweet-smelling savour, both before thee and all good men. Give us also that most pleasant dew, even the dew of thy heavenly grace, which may cause us through thy holy Spirit to flourish with the abundance of all good works, and provoke every one of us quietly and peaceably to do our own 2 Thes.. iii business, and to live according to our calling, the magistrate godly to govern, the '^'"' "'" subject humbly to obey, the preacher of thy word diligently to attend upon his office. So shall it come to pass that we, as brethren quietly dwelling together in this unity and concord, shall have that thou hast promised, even thy blessing, that is, r^ai.cxxxii in this world abundance of all good things pertaining either to the body or to the soul, and after our departure from this vale of misery everlasting life. Lord, let it so come to pass. Amen. XXVI. Deut. xxviii. Isai. i. V. A PRAYER TO BE PRESERVED FROM THE PLAGUE AND OTHER DISEASES. Ah ! Lord, as thou hast set forth in thy holy scriptures plenty of blessings to Lev them that fear thee, and with all diligent^ obedience and obedient diligence walk in "^ thy holy statutes and ordinances, so likewise in the same hast thou set forth innumerable xu!"' '""'' curses and plagues to such as live without all fear of thee, and transgress thy blessed x\v\v\ii. commandments. Among other thy grievous punishments, thou hast threatened the un- xxxwu. godly to send the plague and such other mortal diseases upon them, and so to root them out from the face of the earth, because of their disobedience and rebellion against thee their Lord God. Examples hereof we have many in thy holy word. 2 sam. xxiv. Ah ! good Lord, who can be free from these and such other thy plagues, if thou p^ii'cxxx'!'' shouldest deal with us according to our iniquities ? We are all sinful. The best of Rom. iii. us all are improfitable servants; so that we can find nothing in ourselves wherewith ^"^'^''^"' we may worthily either pacify thy wrath stirred up again.st us for our manifold wickedness, or turn away from us those thy plagues, which we most justly have deserved. Notwithstanding, there are which superstitiously, for the appeasing of thy anger, and for the dispatch of corporal punishments, call upon dead creatures, and flee unto dumb idols, as though most present help were to be looked for of them, when indeed they can do nothing at all unto our health, neither concerning the body nor the soul. With such idolatrous, O good Lord, have we nothing to do, although never so grievous sinners. For we are taught by thy holy word, neither to trust in Roch nor in ApoUine, neither in Agasse nor in Annesse, neither in Erkenwald nor in Grymbald', nor yet in any other creature, either in heaven or in earth ; but in thy great mercies set forth in the precious blood of thy most dear Son Jesu Christ, for whose sake alone, for whose merits and good deeds alone, thou art well pleased with man, favourest him, and de- Matt iii lightest in him as a loving father in his dearly-beloved son, ^^j^"-,^ j j O most merciful God, we, finding in ourselves a just dessert of all those thy plagues, 2 Pet.'f' '"' which thou art wont to cast upon the children of men for their wickedness (so great and manifold is the number of our sins), and nothing at all wherewith we may in any part be able to turn away thy heavy displeasure from us, are come at this present imto the throne of thy mercy, most humbly beseeching thee, in the name of Jesu Christ thy Son, and our alone Mediator and Advocate, not to weigh our sins and wickednesses, but to consider thy great mercies and loving promises, and for Christ's sake to put away from us all such plagues as we most justly have deserved, and to [^ Folio, diligence.l [' Erkenwald is said to have been son of Uffa, or Offa, the firstkingof the East Angles. He was abbot of Chertsey and bishop of Eondon. Giymbald was a learned monk, brought over by king Alfred from France, and made abbot of the newly-founded mo- nastery of Winchester. For an account of the other persons here mentioned, see Vol. I. page 139, note 4-J 44 THE FLOWER OF GODLY PRAYERS. preserve us in such state of bodily health, that we may live and glorify thy blessed Psai. XXX. name. Ali ! Lord, may dust give thanks unto thee ? or shall that declare thy faith- isai. xxxviii. fulness ? The grave praiseth not thee, death doth not magnify thee : they that go down into the grave praise not thy truth : but the living, yea, the living, knowledge, praise, and magnify thee. Defend us therefore, O Lord, from the terrible plagues of thy fearful displeasure ; but above all things remove from us the diseases of our mind, that we, being w^hole in soul, may behold thee with a pure faith, and serve thee with a clean heart. Give us also the health of our body unto our last days, that we, en- joying the health both of body and soul through thy singular benefit, may lead a quiet and healthful life unto thy honour and glory. Amen. A PRAYER TO PRESERVE THE FRUITS OF THE EARTH. Qgn i_ At the beginning thou commandedst the earth, Lord, to bring forth green grass, herbs, and trees, with their seeds and fruits, that they might be meat to thy creatures Gen. vii. Hviug ou the earth, both to man and beast. After that deep and great flood, wherein Gen. ix'.' all living creatures perished except Nohe and such as were with him in the ark, not only herbs, seeds, and fruits gavest thou unto man for to eat, but also all other thy creatures that move or live on the earth, whether it be fish or fowl; so that all Actsx. things are pure to them that are pure, neither can any thing be common or unclean, Koln.'xiv. that thou hast made pure and clean. For all thy creatures, Lord God, are good, 1 Tim.'i'v. and none of them are to be refused, if they be taken with thanksgiving. For they are sanctified by thy word and by prayer, and were ordained of thee to be received with thanksgiving of the faithful, and of them that know the truth. Seeing then that thou alone art the Creator and Maker of all things, and hast prepared herbs, seeds, fruits, fish, and flesh to be meat for man ; seeing also that without thy blessing all these thy creatures prosper not, nor yet come unto a fortu- nate end, but grow out of kind, wither away, perish, die, and come to nought ; we most humbly beseech thee to bless us and all the fruits of the earth, with all other thy creatures which thou hast made for man's use and profit. 1 Cor. iii. And forasmuch as neither he that planteth nor he that watereth is any thing, but Psai. ixvii. thou, O God, wliicli givest the increase ; grant, we pray thee, that the earth may give forth her fruit prosperously and plenteously, that we may enjoy the same in due and convenient time, unto our great joy and comfort. Let not the labours of our hands, which we have taken in thy name, and according to thy word, be found vain and frustrate ; but according to thy promise bless our labours, and bring them unto a Tsai. xcv. fortunate end. For we, O Lord, feed not ourselves, but we are the sheep of thy Psai. cxivi. pasture. Thou feedest us. Thou givest meat to the hungry. Thou preparest man Psai. ixv. his corn, and providest for the earth. Thou waterest her furrows, thou breakest the hard clods thereof, thou makest it soft with the drops of rain, and blessest the increase of it. Thou crownest the year with thy bountifulness ; and thy footsteps drop fatness. Thou also makest the dwelling of the wilderness fat, that they drop withal, and the little hills makest thou pleasant on every side. Yea, thou makest the valleys to stand Psai. civ. so thick with com that they laugh and sing. Thou causest the wells to spring up among the valleys, and the waters to run among the hills, that all the beasts of the field may have drink, and that the wild asses may quench their thirst. Thou waterest the hills from above : the earth is filled with the fruits of thy works. Thou bringest forth grass for the cattle, and green herbs for the service of men. Thou bringest food out of the earth, wine to make glad the heart of man, oil to make him a cheerful countenance, and bread to strength man's heart. O Lord, how manifold are thy works : right wisely hast thou made them all ; yea, the earth is full of thy riches. It Fsii. cxiiv. is thy blessing that our garners are full, and plenteous witli all manner of store ; that our sheep bring forth thousands, and hundred thousand in our villages and fields ; Psai. V. that our oxen be lusty and fat ; that we have all things plenteously for the sustenta- tion of our bodies. For when thou openest thy hand, thou fillest every living creature THE FLOWER OF GODLY PRAYERS. 4o with thy blessing ; but when thou hidest thy face, they are sorrowful, mourn, and die for hunger'. Forasmuch then, O most merciful Father, as we receive of tliee alone all good things, vouchsafe, we most heartily beseech thee, to shew us thy face, to Psai. ixvn. lighten thy countenance upon us, to bless us, to make the earth fruitful, and to pre- serve the fruits of the same ; that we, thy creatures, receiving at thy merciful hand all. things necessary for this our needy and beggarly life, may live and magnify thy blessed name, both in this world and in the world to come, through Jesu Christ thy Son and our Lord. Amen. A PRAYER THAT WE MAY HAVE THE FEAR OF GOD BEFORE OUR EYES IN ALL OUR DOINGS. O ALMIGHTY and everlasting God, thy holy word teacheth us that thou art not only a Father, but also a Lord ; not only a forgiver, but also a revenger ; not onlv Mai. i. a Saviour, but also a Judge. And as thou, being a Father, a Forgiver, a Saviour, dost pardon and shew mercy ; so thou, being a Lord, a Revenger, a Judge, punishest and condemnest. Neither doth thy holy scripture only set forth unto us a gospel, which comforteth us, quickeneth us, sheweth us merry tidings, forgiveth our sins, quieteth our conscience, and bringeth unto us everlasting life ; but also a law, which reproveth, accuseth, condemneth us, woundeth and slayeth our conscience, yea, and 2 cor. iti. throweth us down headlong into the deep dungeon of hell. And as the gospel Hfteth us up, and maketh us merry with the hope of remission and forgiveness of our sins, so doth the law pluck us down and almost drive us unto desperation for fear of the plagues and everlasting punishments which thou hast prepared for them that despise thy holy ordinances ; so that we may not only love thee as a Father, a Fornng in the air a great and large book, even zlch! I'. twenty cubits in length and ten cubits in breadth, wherein were contained the curses and plagues that are prepared for them which vainly or falsely swear by thy holy name. It is written also, that whosoever useth much to swear shall be filled with EccIus. xx iniquity and the plague; that is, the vengeance of thy wrath shall not depart from his house. Seeing tliat so many, yea, and those terrible punishments and most grievous plagues are threatened, prepared, and set forth to all idle swearers and wicked blas- phemers of thee and of thy blessed name, we most heartily pray thee so to order our tongue, that it utter no ungodly nor filthy communication; that it abuse not thee nor thy name, nor any of thy creatures either in heaven or in earth, by unlawful and vain oaths; but that with all diligence we observe the commandment of thy only- begotten Son, which straitly chargeth us that we swear not at aU ; neither by Matt. v. heaven, for it is God's seat ; nor yet by the earth, for it is his footstool ; neither by "*™^ "' Jerusalem, for it is the city of the great King ; neither, saith he, shalt thou swear by thy head, because thou canst not make one white hair or black : but thy com- munication shall be, yea, yea ; nay, nay ; for whatsoever is more than that cometh of evil. Give us grace therefore, most loving God, to avoid all ungodly and wicked oaths, to reverence thy holy name, to flee unto it as a strong castle by hearty prayer in adversity, and at all times to praise and magnify it. Grant also, that our communication be yea, yea; nay, nay; that is, yea in heart and yea in mouth, nay in heart and nay in mouth ; that there be found no dissimulation in us, but such simplicity and truth in our talk, and such sincerity and pureness in all our conversation and living, as becometh them that profess thy holy name, which alone is worthy all honour and glory. Amen. A PRAYER AGAINST PRIDE. MOST loving and gentle Saviour, the only-begotten Son of the eternal and living God, thou commandest all them that will come unto thee and be thy scholars, to Matt. xi. learn of thee to be meek, humble, and lowly in heart, to be poor in spirit, not to Matt. v. be puffed up with arrogancy, pride, ambition, and vain-glory. For thou scatterest Luke i. them that are proud in the imagination of their hearts. Thou puttest down the mighty from their seats, and exaltest them of low degree. Thou resistest the proud, i Pet. v. and givest grace to the humble. Thou throwest down the haughty-minded, and exaltest the meek-spirited. Thou so greatly abhorrest pride, that thou bringest also the proud to nought, and makest the memorial of them to cease from out of the earth. For pride is the original of all sin : whoso taketh hold thereof shall be filled with Eccius. x. cursings, and at the last it shall overthrow him. O Lord, what is to be found in us being our own, that may make us to glory in ourselves, and to be proud? As concerning our body, what is it but earth, ashes, Gen. iii. dust, and dung? As for the beauty and favour of it, O how' deceitful and vain Prov. xxxi. it is ! And as for the strength thereof, how shortly doth a little fever make the f ' The folio reads who.] 58 THE FLOWER OF GODLY PRAYERS. John iii. Eph. ii. Bom. V. Hos. xiii. James i. 1 Cor. iv. most mighty the most weak ! Who then will be proud of so vile a carcase and sack of dung? As touching our soul, if it be not regenerate by thy holy Spirit, what other thing is it, than the bond-slave of Satan and sin ? If any thing we have that good is (for all naughtiness cometh of ourselves), it Is thy gift. If we have received it, why do we glory in ourselves, as though we had not received it ? It may please thee therefore, which art the mirror of true humility and giver of all virtue, to grave in our hearts the true knowledge of ourselves, that we may both willingly and unfeignedly confess whatsoever goodness we have to be thy gift, and not so to glory in ourselves, but to give unto thee most humble and hearty thanks for all thy gifts, ever walking before thee with all submission and lowliness of mind, that thou mayest exalt us when the time cometh, SuiFer us not to be high-minded, but to make ourselves equal to them of the lower sort ; and give us that humility and lowliness of heart that mortifieth and killeth in us all love of ourselves, all pride and arrogancy, that our whole glory and rejoicing may only be in thee our Lord and Saviour, to whom be all honour for evermore. Amen. A PRAYER AGAINST WHOREDOM. Gen. vi. vii. Gen. xix. Exod. XX. lleut. V. Deut. xxiii. Lev. XX. Deut. xxii. Prov. ix. Prov. xxix. Kev. xxi. 1 Thess. iv. 1 Cor. vi. Psal. li. Ecclus. xxiii. Eph. V. Eph. iv. 1 Cor. vi. Eph. V. Tob. iv. Job xxxi. How greatly thou dost abhor whoredom, fornication, and all uncleanness, Lord, the drowning of the whole world, the destruction of Sodom and Gomorre with water, fire, and brimstone from heaven, and such other like plagues mentioned in the holy scriptures, do evidently declare and shew. Thy commandment is that we should commit none adultery. And in the commonweal of the Israelites thou commandest that there should be neither whoremonger nor whore : if any such were found, that they should be stoned unto death. For although the lips of an harlot are to the foolish a dropping honey-comb, and her neck softer than oil, yet at the last is she as bitter as wormwood, and as sharp as a sword. Her feet go down unto death, and her steps haste them into hell : and he that accompanieth himself with an whore, shall go down unto hell, but he that goeth away from her shall be saved : yea, he that maintaineth an whore shall come unto beggary in this world, and after this life shall have his part in the lake that burnetii with fire and brimstone. O Lord, thou hast called us not unto uncleanness, but unto holiness and pureness of life : thou hast made us one body and one spirit with thee : how unseemly then is it to take the members of Christ, and to make them the members of an harlot ! We therefore most humbly beseech thee to make in us a clean heart, to renew a right spirit within us, and to turn away all voluptuousness from us. Take from us the lusts of the body : let not the desires of uncleanness take hold upon us, and give us not over into an unshamefaced and obstinate mind. Let not fornication, adultery, nor any kind of uncleanness be once named among us. Let no filthy communication proceed out of our mouths, but that which is good to edify withal when need is, that it may have favour with the hearers. And forasmuch as neither fornicators, neither whoremongers, neither weaklings, neither abusers of themselves with the mankind, shall inherit the kingdom of God ; gi-ant, we heartily pray thee, that such as be unmarried may keep themselves pure and undefiled, after the example of that godly young man Joseph, and bring with them unto honourable wedlock both their bodies and minds chaste and honest. Grant also, that the married men may beware and keep themselves from all whoredom, and use the company of no woman besides their wife. Again, grant that all married women may practise ihe manners of that virtuous woman Susanna, and neither for flattering nor menacing words at any time consent unto uncleanness ; but so keep the bed undefiled, that it may be honourable, that God may bless them and their godly tra- vails, and make them joyful mothers of many children. Finally grant, O most mer- ciful Father, that we may so avoid all uncleanness, that we, being pure both In body and soul, may deserve to see thy glorious face In thy heavenly kingdom, through Jesu Christ our Lord, Amen, THE FLOWER OF GODLY PRAYERS. 59 A PRAYER AGAINST COVETOUSNESS. Thy Son and our Lord, O heavenly Father, biddeth us take heed and beware Luke xii. of covetousness. For no man's life, saith he, standeth in the abundance of things which he possesseth. Thy holy apostle also affirmeth covetousness to be the root of i Tim. vi. all evils, and that they which study to be rich fall into temptation and snares, and into many foolish and noisome lusts, which drown men in temptation and destruction. And in another place he calleth covetousness the worshipping of idols. Thus, in every Kph. v. place of the holy scripture, this most damnable sin of covetousness is condemned and forbidden. Notwithstanding, Lord, through tlie subtile working of the devil, we see how this most vile monster hath prevailed and almost overcome the whole world, and brought into his subjection not only the wicked and unfaithful, but them also that profess thy blessed name and holy religion. For from the first to the last, from the Jer. vi. highest to the lowest, all give their mind to covetousness. All seek their own, and Phw. ii. not Jesu Christ's. They renounce the world in word; but in deed no man embraceth it more desirously. They by mouth profess covetousness to be a sin; but in work they magnify it not only as a virtue, but also as a god. In word they confess that' to be their Lord; but in deed they serve mammon. They make no end of joining isai. v. house to house, land to land, lordship to lordship, farm to farm, pasture to pasture. Another sort, which ought to be an example to thy flock, chaineth, coupleth, link- • Pet. v. eth and joineth likewise dignity to dignity, promotion to j^romotion, benefice to bene- fice, prebend to prebend, deanery to deanery, office to office, and office for a vantage, unto the great dishonour of thy holy name, the hinderance of thy blessed gospel, and the confusion of their conscience, if they had any. They be shameless dogs that have isai. ivi. never enough, nor be never satisfied. They go forth daily more and more to heap Hab. ii. up thick clay against themselves. Their covetousness knoweth neither end nor mea- sure ; so that, if thou dost not shortly reform this outrageous desire of having, it is like to come to pass that mammon shall be honoured for a god, and thou utterly despised; few shall possess the whole fruits of the earth, the other shall miserably starve for hunger. For there is no mercy on the earth, as thy prophet complaineth. Hos. ir. All seek their own, and not Jesu Christ's. They be lovers of themselves and haters Phii. ii. of other. O good Lord, it may please thee therefore for thy mercy's sake, to redress these pestilences, wherewith the most part of the world at this present be infected. Open the eyes of the covetous worldlings, that they may clearly see how vile an idol they serve, how uncertain possessions they gather together, not knowing to whom Psai. xxxix. they shall leave them. Take away from them the inordinate and unsatiable desire of having. Incline their hearts unto thy testimonies, and not unto covetousness. Psai. cxix. Teach them that in this world they are but strangers and pilgrims, and have here i Pet. ii. no abiding city, but seek for one to come; and that therefore they ought to be con- tent with that is sufficient. For nothing brought they into this world, neither shall i Tim. vi. they carry any thing out of it. Teach them not to put their trust in uncertain riches, but in thee the living God, which givest us all things abundantly to enjoy them. Teach them to do good and to be rich in good works, and ready to give and to distribute, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. Teach them to learn and practise this thy commandment given by the prophet : Break thy bread to the hungry, and isai. Uiii. lead into thy house the poor and harbourless : when thou seest a naked man, cover him, and thou shalt not despise thy flesh. Teach them to love their neighbour as Lev. xix. themselves, and to seek the commodity of their christian brethren no less than their Mark xi'i."' own. Yea, teach them ever to set before their eyes this commandment of thy holy Rom. xiu. apostle : Let no man seek his own profit, but the commodity of other. In fine, ''*'"" "" grant that the conversation of so many as profess thy name may be so far estranged Heb. xiii. from the most detestable sin of covetousness, that it be not once named among Eph. v. [' Perhaps an errci for thee.] 60 THE FLOWER OF GODLY PRAYERS. Luke xii. Matt. vi. them; again, that they make them bags which wax not old, and gather treasure in heaven that faileth not, where no thief cometh nor moth corrupteth, that they being rich in good works may obtain that blessed life, which thou hast promised to so many as be loving and merciful, through Jesu Christ our Lord. Amen. Ecclus. xxxvii. Hos. iv. Gen. iii. Exod. xxxii. 1 Cor. X. Luke xvi. Ezek. xvi. Gen. xix. Ecclus. xxxvii. Ecclus. xxxi. Rom. xiii. 1 Pet. V. John vi. Luke xvii. 1 Thess. V. Matt. xxlv. A PRAYER AGAINST GLUTTONY AND DRUNKENNESS. We are warned by thy dear Son, O most merciful Father, to take heed that our hearts be not overwhelmed with feasting and drunkenness. For through feasting many have died; and through drunkenness innumerable have perished. If our first parents had not obeyed their appetite, they had not transgressed thy commandment by eating the forbidden fruit, nor have gotten so great an evil both to themselves and to all their posterity. If Lot had not been overcome with wine, he had never so filthily com- mitted incest with his own daughters. If the people of Israel had not given themselves unto banqueting, they had never so wickedly fallen into idolatry, neither had so many thousands of them been slain. If king Herod had not been overcome with banqueting, he would not so soon have consented to the death of the godly preacher St John. If that rich glutton had not been so greatly given to the pampering of his belly, he would never have been so unmerciful to poor Lazarus. If the Sodomites had not used banqueting and riotous living, they had not perished with so horrible punishments. For thou, Lord, canst not abide thy creatures to be abused. For besides ever- lasting damnation, which abide all gluttons and drunkards, thou punishest these voluptuous epicures and beastly belly-slaves with corporal plagues, with sickness and poverty, as thy servant Salomon testifieth. Where is wo? saith he, where is sorrow? where is strife ? where is brawling ? where are wounds without a cause ? where be red eyes ? Even among those that be ever at the wine, and seek out where the best is. Again he saith : Keep no company with wine-bibbers and riotous eaters of flesh ; for such as be drunkards and riotous persons shall come to poverty. Another of thy servants also declareth that excess of meats bringeth sickness, and gluttony cometh at the last unto an unmeasurable heat. Yea, he saith that an unsatiable eater sleepeth unquietly, and hath ache and pain of the body. Seeing these foul and filthy monsters of gluttony and drunkenness bring unto us the destruction both of body and soul, we beseech thee, O heavenly Father, to give us grace that from henceforth we may be free from these beastly vices as from most present pestilences, and use thy good creatures soberly, temperately, and thankfully, and by no means make provision for the flesh to fulfil the lusts thereof; but be sober and watch that we fall not into the snares of our ghostly enemy the devil, which walketh about like a roaring lion, seeking whom he may devour ; and labour for that meat which perisheth not, but abideth into everlasting life ; that we, living soberly, watching warily, praying continually, and looking diligently for the coming of thy dearly-beloved Son, may be found ready whensoever he cometh, and enter with him into thy glory of heaven for ever and ever. Amen. Ecclus. xxxiii. Gen. iii. Psal. cxxviii. Gen. ix. A PRAYER AGAINST IDLENESS. Immediately after thou hadst created man, O Maker of heaven and earth, and placed him in the garden of Eden, thou comraandedst him to dress and keep it, because he should not be idle. For idleness is the occasion of much evil. In like manner after man had transgressed thy holy commandment, thou, expulsing him out of paradise for his disobedience, and sending him abroad into the face of the earth, commandedst him to eat his bread in the sweat of his face and in the labour of his hands : so that thy good pleasure is that no man should be idle. This thy commandment was diligently observed of the godly ancient fathers. Adam tilled the earth. Abel was a shepherd. Jubal exercised music. Tubal-Cain was a worker in metal, and a graver in brass and iron. Nohe planted a vineyard. Abraham, Lot, Isaac, and Jacob were shepherds and THE FLOWER OF GODLY PRAYERS. 61 ploughmen. Joseph was a magistrate. Moyses, David, Amos, with divers other. Gen. xiu. kept sheep before they were called unto office. Thy dearly-beloved Son, before thou xii. appointedst him to be a preacher of thy blessed will unto the world, was a carpenter, i sam. xvi. and so eot his livinsf. His apostles were fishermen. Blessed Paul laboured with his Matt. xiii. ... . . . . Mark vi. own hands, and got both his own living and others' that were with him. Thabita is Actsxx. . . Acts ix. commended in the holy scripture, because she made garments, and gave them to the i xhessl h. poor people. So many, O Lord, as had any spark of godliness or pretence of honesty in them, even from the beginning unto this day, ever abhorred idleness, and practised one thing or other; so that they were never idle, but earnestly travailed every one according to their vocation. For as the bird is bom to fly, so is man bom to labour, job v. Yea, thy apostle hath charged us in thy name, that if any will not labour, he should 2 Thess. iu. not eat. He commandeth also that we should withdraw ourselves from every one that walketh inordinately, and will not labour for his own living. And the wise man sendeth us unto the emmet as unto a mistress and exemplar of labour, and willeth us to consider Prov. vi. her property, that we may be wise ; which although she hath neither guide, teacher, nor head, yet provideth she her meat in summer, and gathereth together her food in harvest. We beseech thee therefore, Lord, to drive away from us all idleness and sluggish behaviour, and to give us grace that every one of us, even so many as profess thy blessed name, may be earnest in following their vocation, and delight in godly travails and virtuous exercises ; the magistrate in righteously governing the common- wealth, the spiritual minister in truly preaching thy blessed word, the common people in diligently following their occupations, sciences, and mysteries, that none be found idle in the christian public weal. So shall it come to pass that, all being virtuously occupied according to thy holy commandment, thou shalt delight in us as a father in his children, and send us the fruits of our labours, that is, abundance of all temporal things in this present world, and after our departure everlasting glory, through Jesu Christ our Lord. Amen. A PRAYER AGAINST SLANDERING AND BACKBITING. The tongue, O Lord, is a member, which thou hast given almost generally to all living creatures ; but speech hast thou reserved only for man, yea, and that unto this end, that he should set forth thy praise and glory, magnify thy blessed name, avance thy holy religion, be ever telling of thy wondrous works, and alway speaking that which may make unto thy glory, and unto the profit of our christian brethren. The tongue rightly used is the organ of the Holy Ghost. An innocent and righteous tongue prov. x. is a noble treasure, a tree of life, an honey-comb, a refreshing of the mind, and health of prov! xvi. the bones. A mouth of understanding is more worth than gold, than many precious Prov. xx. stones and costly jewels. But this gift of speech, blessed Lord, is now-a-days greatly abused, both unto thy dishonour and the unquietness of thy people. For whereas thou by thy dearly- beloved Son gavest a general commandment, that we should bless them that curse us, it is now come to pass, that they whom we bless curse us, whom we speak well of, they backbite us ; whom we exhort, monish, and teach good things, they deface, slander, and blaspheme us ; whose wealth and health we seek, they contrariwise seek our destruction : O Lord, their mouth is full of cursed speaking, and their tongue painteth Psai. v. xiii. forth deceit. They sit and speak against their brethren, and slander even their very "' '"' well-willers. Their tongue imagineth wickedness, and with lies it cutteth like a sharp psai. ui. razor. They love to speak all words that may do hurt. With their tongue they bless james iii. thee, and with the same tongue they curse us, which are made after thy similitude, image, and likeness ; so that out of one mouth there proceedeth cursing and blessing. But with such blessings, O Lord, art not thou delighted. But what marvel it is, O heavenly Father, though backbiting and slandering be used in these our days ? In what age hath the slanderous and backbiting tongue ceased from her slandering and back- biting ? Who of thy well-beloved servants escaped free from her poisonful and venomous darts ? Was not thy hearty- beloved servant David, the king and prophet, slandered of 62 THE FLOWER OF GODLY PRAYERS. 2 Sam. xvi. 1 Kings xviii. Mark i. Matt. xi. .lohn viii. John vii. John X. Acts ii. xvii. Gen. xxxix. Hist. Sus. that wicked and blasphemous traitor Seinei, and called a blood-shedder and a man of Belial ? Was not the holy prophet Helias reported to be a seditious person, and a disquieter of the commonweal of Israel? Was not thy only-begotten Son called a teacher of new learning, a glutton, a wine-bibber, a friend of whores and publicans, a Samaritan, a deceiver of the people, a madman, and one possessed with a devil ? Were not thy blessed apostles also called drunkards, seditious persons, vain prattlers, tidings- brincers of new devils, and teachers of strange doctrine? Were not both Joseph and Susanna reported to be dishonest persons of living? and yet, notwithstanding, none more honest, nor more godly. Who being godly bent and virtuously disposed hath at any time escaped slanderous and backbiting tongues ? O Lord, that member, which thou madest to be an instrument of the Holy Ghost, is now become in many people an instrument of the devil, a fire, and a world of wickedness. For it is so set among our members, that it defileth the whole body, and setteth a-fire all that we have of nature, and is itself set a-fire even of hell. It is an unruly evil, full of deadly poison. We beseech thee, therefore, for thy mercies' sake, O most merciful God, to deliver us from unrighteous lips and from deceitful tongues, and to give us grace so to walk in all our conversation and living, that our adversaries may be ashamed to slander and to speak evil of us. Grant also, that they, which hitherto have abused their tongues by backbiting, slandering, and defaming, may from henceforth speak with new tongues, praise thee and thy blessed name, talk of thy holy scriptures, meditate in them day and night, bless their christian brethren, and speak well of all men, yea, of their very enemies, that so many of us as praise thy holy name may with one mind and with one mouth glorify thee our heavenly Father, through Jesu Christ our Lord. Amen. A GENERAL PRAYER FOR THE AVOIDING OF ALL KIND OF SIN. lUim. vi. Gal. V. Tit. i. Matt. XX. Eph. ii. Psal. Ii. Gen. viii. Prov. XX. Jer. xvii. 2 Cor. iii. Luke xvii. Isai. ix. John iii. viii, Matt. ix. Psal. cxix. Ah Lord, that most puissant God, we in baptism giving over ourselves unto thee, and unto thy holy religion, protested openly in the face of thy holy congregation to forsake Satan with all his pomps and works, to renounce the world and all the vain pleasures thereof, to mortify the flesh and all the lusts of it, and from henceforth to die unto sin, to live unto righteousness, and to lead a new life. This our covenant and bargain made with thee, O Lord God, we keep not, but too much wretchedly we break it, transgress thy holy commandment. Instead of our service due unto thee, we serve Satan. Leaving the fulfilling of thy commandments, we obey our own wlU. The world and the flesh so rage and reign in us, that we can scarcely breathe toward any godliness. By mouth we profess thee, but with our deeds we deny thee. We promise to work in thy vineyard, but we loiter and work not. In name Ave are Christians, but in deed we are Satan's bondmen, the world's slaves, and the flesh's most vile servants and drudges. Ah Lord ! too much wretched is our state ; and, except thou shortly helpest, we are like utterly to perish : so greatly have the raging floods of all kinds of sin brast in, prevailed, and almost overwhelmed us. O most gentle Saviour, we have a will, such as it is, to do good, but Ave find no power nor strength in ourselves to perform it. That good thing which vfe Avould, we do not; but that evil do we which we would not. For we know that in us, that is, in our flesh, dwelleth no good thing. No marvel : for we are by nature the children of Avrath. We are begotten, conceived, and bom in sin. Our senses, Avits, and devices are eA'il, eA^en from our young age upAvard. Our heart is unclean, Avicked, froAvard, leAvd, and unsearchable. We are not able to think a good thought of ourselves. We are unprofitable servants, hypocrites, flesh, and all that naught is. Y^ea, we are the very bond-slaves of sin. For every one that committeth sin is the servant of sin. O most sweet Saviour, help us, for the glory of thy name. Thou earnest doAvn from the right hand of thy Father into this vale of misery, to save that Avhlch was lost. Save us therefore, good Lord, which Avander abroad like sheep destitute of a shepherd. Sufifer not thy blessed body to be broken, and thy precious blood to be shed for us THE FLOWER OF GODLY PRAYERS. 63 in vain. Thou by thy death valiantly conqueredst him that had power of death. Heb. u. Deliver us, therefore, from his raging tyranny, and make us thy faithful and obedient hos. xiu.' servants. Suffer us not to love the -world, neither the things that are in the world, seeing uohn ii. that all that is in the world (as the lust of the flesh, the lust of the eyes, the pride of life) is not of thee, Father, but of the world. And the world vanish eth away, and the lust thereof; but he that fulfilleth the will of God abideth for ever. Suffer us not to be overcome with the boiling concupiscences of the flesh, which ever lusteth against the Spirit, and is not obedient to the law of God, neither can be ; but give us Rom. vsii. grace to crucify and to kill the flesh with the appetites and lusts thereof, that we may Gai.v. live and walk in the Spirit, and become new creatures. Let not sin reign in our mortal Bom. vi. bodies, that we should thereunto obey in the lusts of it. Neither suffer thou us to give our members as instruments of unrighteousness unto sin, but to give ourselves unto God, as they that are alive from death, and to give our members as instruments of righteousness unto God. And as heretofore we gave our members servants to uncleanness and to iniquity, from iniquity to iniquity, so let us now from henceforth give our members servants unto righteousness, that we may be sanctified. Kill in us the deeds of the flesh, which are these : advoutry, fornication, uncleanness, wantonness, Gai. v. idolatry, witchcraft, hatred, variance, zeal, wrath, strife, sedition, sects, envpng, murder, drunkenness, gluttony, and such-like; and plant in us the fruits of the Spirit, love, joy, peace, long-suffering, gentleness, goodness, faithfulness, meekness, temperancy. As concerning the conversation in times past, give us grace to lay away from us Eph. iv. that old man, which is corrupt through the deceivable lusts, and to be renewed in the spirit of our minds, and to put on that new man, which after the image of God is shapen in righteousness and true holiness. Suffer us not to lie, but to speak every man truth unto his neighbour ; forasmuch as we are members one of another. Suffer us not so to be angry that we sin. Let not the sun go down upon our wrath, neither let us give place unto the backbiter. Grant that he which afore hath stolen may from henceforth steal no more, but rather labour with his hands some good thing, that he may have to give unto him that needeth. Let no filthy communication proceed out of our mouths, but that which is good to edify withal, when need is, that it may have favour with the hearers. Let all bitterness, fierceness, and wrath, roaring, and cursed speaking, be put away from us, with all maliciousness. Make us courteous one to another, and merciful, forgiving one another, even as God for thy sake forgave us. As for fornication, and all uncleanness or covetousness, let it not be once named among us, Eph. v. as it becometh saints, neither filthy things, neither foolish talking, neither jesting, which are not comely ; but rather giving of thanks. Put upon us tender mercy, kindness, coi. iii. humbleness of mind, meekness, long-suffering, forbearing one another, and forofivino- one another. But above all these things put upon us love, which is the bond of perfection; and grant that the peace of God may evermore rule in our hearts, and that we be thankful for all thy benefits. Finally, whatsoever things are true, whatsoever things are honest, whatsoever things phii. iv. are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of honest report; if there be any virtuous thing, if there be any laudable thing, grant that we may have those same in our mind, and practise them in our conversation and li%nng ; that whatsoever we breathe, think, speak, or do, all things may be done unto the honour, glory, and praise of thy name, which livest and reicmest with God the Father, and God the Holy Ghost, true, living, and everlasting God, worlds with- out end. Amen. A THANKSGIVING UXTO GOD FOR SENDING HIS SON INTO THIS WORLD TO DIE FOR OUR SINS. Whithersoever Ave turn our eyes, most loving and heavenly Father, the bottom- less seas of thine unspeakable goodness toward mankind plenteously flow in, and lively 64 THE FLOWER OF GODLY PRAYERS. Isai. xiv. Job iv. 2 I'et. ii. Gen. ii. Psal. viii. Mark i. 2 Tim. ii. Eph. ii. 1 Cor. i. I«ai. liii. M itt. viii. 1 Pet. ii. Acts iv. Rom. V. Eph. i. Eph. ii. Col. ii. Gen. iii. Gen. xii. Gal. iii. Isai. Ixili. Matt. i. Matt. xvii. John vi. John X. John xi. John xvi. Rom. X. Gal. iii. offer themselves unto us to behold and to wonder at. After the fall of the sinful angels, what an exceeding great kindness was this, to make man after thy simili- tude, image, and likeness, that he and his posterity might furnish and occupy those places in thy glorious kingdom, which the proud and disobedient angels lost for their proud disobedience and disobedient pride : not only to [^make] man in earth, but also to provide aforehand all things necessary for him ; yea, to make him lord and ruler of all things contained in the earth under thee his Lord God! what a won- derful loving -kindness was this ! Again, to preserve, keep, and defend man, to watch continually upon him whether he wake or sleep, as the diligent and careful shepherd watcheth over his flock, that no evil chance to man, and to direct his thoughts, coun- sels, and devices unto the best, never leaving him till thou hast brought him into thy heavenly kingdom : Oh, who is able with tongue to express, or with heart to think, this thy hearty good- will toward man ? These benefits, O most merciful Father, are exceeding great tokens of thy dear love toward mankind : but the gift of thy only-begotten Son Jesu Christ our Lord, whom thou gavest unto us to be our Saviour, our Redeemer, our Peace-maker, our Wisdom, our Sanctification, and our Righteousness, is the most excellent gift and most precious treasure ! A child to be bom for our sakes ! The Son of the most highest God to be given us for a new-year's gift, to be our own for ever! O love passing all love! O kindness, rather to be marvelled at, than able by mouth to be uttered! God the Father so dearly to love the world, that he would give his only-begotten Son, that every one that believeth in him may not perish, but have everlasting life ! God the Father to send his Son into the world, not to condemn the world, but that the world through him should be saved ! God the Father not to spare his own Son, but to deliver him even unto death for us all, yea, and with him even to give us all things ! O most gentle kindness, excelling all love and kindness ! Wonderfully, most loving Father, doth this thing set forth thy hearty love to- ward us, that, when we were yet ungodly and wicked sinners, thou gavest thy Son to die for our sins. He was wounded for our offences, and smitten for our wicked- ness. The pain of our punishment laidest thou upon him, and with his stripes were we healed. Through him, O Lord, didst thou pardon all our sins. It was thy good pleasure to smite him with infirmity, that, when he had made his soul an offering for sin, he might see long-lasting seed. For he is thy righteous servant, which with his wisdom doth justify and deliver the multitude; for he hath borne away our sins. In his name, and in none other under heaven, doth our salvation consist. By him are we at peace with thee our Lord God. By him have we redemption through his blood, even remission of our sins. By him are we delivered from the power of dark- ness, and translated into thy heavenly kingdom. By him hast thou reconciled all things unto thyself. By him hast thou set at peace, through the blood of his cross, both things in heaven and things on earth. By him hast thou quickened us, and forgiven us all our trespasses. He hath put out the hand-writing that Mas against us contained in the law written. Yea, he hath taken that hand-writing out of the way, and hath fast- ened it to his cross, and hath spoiled rule and power, and hath made a shew of them openly, and hath triumphed over them in his own person. He is that Seed of the woman that treadeth down Satan's head. He is that Seed in whom all nations of the world shall be blessed. He is that Lord which alone hath trodden down the wine-press, neither was there any at all that helped him. He is that Saviour which saveth his people from their sins. He is that thy well-beloved Son, for whose sake thou art well pleased with man. He is that Bread of Life which came down from heaven : if any eat of that bread, he shall live for ever. He is the good Shep- herd which gave his hfe for his sheep. He is the Resurrection and Life : whoso believeth on him, although he were dead, shall live ; and every one that liveth and beheveth in him shall never die. He is that mighty Prince that hath overcome the world. He is the perfect fulfilling of the law to justify all that believe. He hath delivered us from the curse of the law, when he was made accursed for us. He in his own person hath purged our sins. He through death hath put down him that had rule THE FLOWER OF GODLY PRAYERS. 65 over death, that is to say, the devil, and hath made us free from the danger of bond- age. He vfith one offering of his blessed body hath made perfect for ever them that Heb. x. are sanctified. He now in the end of the world hath appeared once for all, to put sin to flight by the offering up of himself. He hath loved us and washed us from Rev. i. our sins in his own blood, and made us kings and priests unto thee God his Father. Inestimable are the treasures, and infinite are the pleasures, which we receive of thee through this thy Son Jesu Christ our Lord and Sa\4our. And this thy well-beloved and only-begotten Son, with all his, hast thou given unto us ; so that both he and all that he hath is ours, and we may through thy gift justly challenge it to be our own. For this thy fatherly love and unspeakable kindness, in giving thy Son unto Rom. vUi. the death for our sake, and for all thy other benefits which we have received at thy merciful hand through him, we give thee most hearty thanks, desiring thee that we never commit any thing in thought, word, or deed, that may offend thy divine Majesty ; but, calling to remembrance that we are not redeemed with corruptible silver i Pet. i. and gold from our conversation, but with the precious blood of Christ, as of a lamb undefiled and without spot, we may live worthy of this thy kindness, and shew our- selves obedient children to thee our heavenly Father; not fashioning ourselves any more after this unto our old lusts of ignorancy; but as thou which hast called us art holy, even so in like manner we may be holy in all our conversation and living, unto the glory of thy blessed name. Amen. A THANKSGIVING UNTO GOD, THAT HE HATH BROUGHT US OUT OF THE DARKNESS OF MEN'S TRADITIONS INTO THE GLORIOUS LIGHT OF HIS HOLY GOSPEL. Lord God and our heavenly Father, thou by thy holy prophet declarest that i^ai. v. thy people were led captive, because they had no knowledge nor understanding in thy blessed word. No marvel ; for, as thy dearly-beloved Son saith. He that walketh John xii. in the darkness knoweth not whither he goeth. Yea, vain are all they in whom ^^'isd- xiii. the knowledge of thee our Lord God is not. For this is everlasting life, even toJohnxvii. know thee to be the true God, and whom thou hast sent, Jesu Christ. "When the Prov. xxix. preaching of thy word faileth, the people perish and go to havoc. For man liveth Ma", iv. not with bread alone, but with every Avord that cometh out of thy mouth : where no knowledge of thee and of thy blessed word is, there is no goodness for the soul; yea, there doth the soul pine away, as the body for want of corporal food, and is moved and led away with every wind of doctrine, be it true or false. Neither is it to be wondered at. For the ignorant and untaught build not their faith upon the rock, that is, upon thy Son Christ, and upon his holy gospel (against the whicli the Matt. xvi. very gates of hell cannot prevail, neither can the raging floods nor the boisterous sfan. vu. vpinds move them that so build), but upon the sands : therefore are they thrown down with every blast, and miserably led which way their teachers lust. This was evidently perceived in us, blessed Father, which so many years for want of knowledge of thy blessed word were too much wretchedly led captive of Satan and of his ministers, which changed themselves into angels of light, when in 2 cor. xi. deed they were the bond-slaves of antichrist, and believed and did whatsoever they commanded us to believe or to do. The man of sin, that son of perdition, so sat in 2 Thess. ii. our consciences, that we feared him more than thee our Lord God. His trifling tra- ditions, his crooked constitutions, and de\nlish decrees, were more earnestly regarded, believed, and obeyed, than thy blessed word, whereof we were altogether ignorant. His ceremonies we thought to be thy service. His dreams we esteemed true godli- ness. "We worshipped thee not after thy word, but after antichrist's traditions : as for thy holy gospel, we knew no part of it aright. Yea, antichrist and his imps con- demned thy holy bible for heresy, and brent it as most abominable doctrine, unto the great grief of all godly persons. Many other notable works also, compiled by thy faithful servants for the avancement of thy glory, and for bringing of the simple people r T 5 [BECOX, III. J 66 THE FLOWER OF GODLY PRAYERS. .Ter. xxxvi. 1 Macu. i. Matt. XV. Isai. liii. Rom. viii. Heb. vii. ! Tim. ii. 1 John ii. 1 John i. Eph. i. Col. i. unto the knowledge of tliy truth, they cruelly burnt and destroyed, after the examples of the wicked kings Joachim and Antiochus. And as for the authors of them, some those bloody Edomites brent, some they murdered privily, some they imprisoned, stocked, chained, and put to shame ; all even so many as they could get, they cruelly and most tyrant-like entreated after the example of their predecessors, the high priests of Jewry, which sought all means possible, both with tyranny and bribes, to keep down thy Son Christ and his glorious gospel, that they alone might reign. most gentle God, when these bellied hypocrites and chaplains of Bal had brent thy holy bible, so that we, the simple people, might not read the word of our soul- health in our own mother-tongue; again, when these false anointed shavelings had killed and put to flight thy true ministers and godly preachers ; then made they us to believe as they would, to walk, to do, to speak as they lusted, to honour and wor- ship thee, not after thy holy law, but after the traditions and doctrines of men, to do works not commanded of thee, but such as their idle brains fancied, without au- thority of thy word. Lord, thou long-suffering God, with how great blindness were we overwhelmed of these antichristian monsters, when they taught us to run a pilgrimage to this and that idol, to paint this tabernacle, and to gild that mawmet, to pray to this he-saint and to that she-saint, to buy other men's merits, and to seek salvation in them, to put our trust in water, salt, bread, palms, ashes, wax, oil, cream, bells, pardons, rotten reliques, and such other pelting pedlary ; to believe that our souls after this present life should be boiled and perboiled in antichrist's furnace, there to He piteously yelling, puling, and crying, till they were redeemed with diriges, masses, trentals, lady's psal- ters, &c. ; to believe that our sins could not be forgiven till we had whispered our sins into the priest's ear, and to receive absolution at his hand; to believe that after the words of consecration, as they call them, there remain no more bread nor no more wine in the sacrament of Christ's body and blood, but that the bread is changed into the natural flesh of thy dear Son Christ Jesu, and the wine into his most precious blood, that was shed for our sins upon the altar of the cross, when notwithstanding the papists themselves do many times keep the bread so long that it both mouldeth, stinketh, and breedeth full of worms, and afterward they burn it, according to their own law ! Ah, Lord, thus were we too much wretchedly mocked and led captive of antichrist and his disciples. The darkness wherein we walked were so great that they might be felt. But thanks be unto thee, most merciful Father, which hast called us out of the darkness of men's traditions into the glorious light of thy gospel. We have now learned that antichrist and his members have long deceived us, and taught us their own drowsy dreams instead of thy blessed word. We now know that thou requirest not of us that we should run gadding to stocks and stones, but that we should visit such as are sick and in prison, and comfort them. We now know that thy will is not that we should paint tabernacles and gild images, but rather that we should clothe the poor and help the needy. We now know that it is vain to Qjray to]] this or to that saint, seeing they neither hear us nor yet can help us. We have learned of thy blessed word, that Christ thy Son is our alone Intercessor, Mediator, and Advocate. We now know that no salvation is to be looked for in any ceremonies, but only in thy great mercies set forth freely to all penitent sinners through faith in Christ's blood. We now know that Christ's blood is the alone purgatory of our souls, which purgeth and maketh us clean from all sin. We now know that whensoever we repent, confess our sins imto thee, and believe to have remission of all our sins through Christ's blood, we shall surely be forgiven. Yet despise we not, but rather heartily desire, the counsel of godly and learned preachers, which with the comfortable words of the gospel may raise up, strengthen, and confirm our weak conscience against Satan, sin, death, hell, and desperation. We now know that the massmongers have without all shame lied unto us, when they taught us to believe that the mass which they mumbled was a propitiatory sacrifice, and of as great virtue, strength, and power, as the glorious passion of our Saviour Jesus Christ, and that it was necessary both for the quick and dead. Ad salutem. THE FLOWER OF GODLY PRAYERS. 67 We now know also, that the sacrament of Clirist's body and blood is not the very self real and natural body and blood of Christ, but an holy sign, figure, and token of his blessed body and precious blood. For this word " sacrament" is as much to say as a siwn of an holy thing. Now that which is the sign of a thing cannot be the thing itself. And though thy Son called the bread his body, and the wine his blood, because the disciples should the better remember the breaking of his body and the shedding of his blood (as he likewise called himself a vine, a door, a rock, when John w. John X. notwithstanding he was neither natural vine, material door, or stony rock, but only Matt. v'li. likened unto them for certain properties which he hath with the vine, door, and rock), yet is neither the bread his natural body, nor the wine his natural blood, as divers of the ancient doctors do declare and prove, but only a figure of his body and blood. The bread is called Christ's body, because it visibly preacheth and bringeth to our remembrance the breaking of Christ's body. The wine also is called Christ's blood, because it putteth us in remembrance of the shedding of Christ's blood. Of such phrases and manners of speaking thy holy scriptures are full. But as in many other things, so likewise in this blessed sacrament, have the papists, for the maintenance of their idle and beastly life, most foully deceived us, making us to worship a wafer-cake and a spoonful of wine mingled with water, instead of our Saviour Jesu Christ, God and man. And this idolatrous error is yet so rusted and cankered in the hearts of many both learned and unlearned, whose minds, judgments, senses, and wits the god of this world, even the devil, hath blinded, that the light of the glorious 2 Cor. w. gospel of Christ should not shine unto them, that they cast away this doctrine as heresy, and go forth still of an obstinate and froward mind to worship the bread and wine as God, and condemn all other for heretics which hold the contrary. O Lord, these bread Christians may well be resembled to the men of Babylon, which would not be persuaded by any means but that Bel and the great dragon, b. & nr. whom they daily worshipped and offered unto, were living gods ; and therefore sought they all means possible to destroy both Daniel and the king, because they taught the contrary, and brast those idols, giving commandment that the living God alone, which thou art, should be honoured and worshipped of all nations in the world. But we, O Lord, to whom thou hast revealed the mysteries of tliy godly truth, and delivered out of the kingdom of darkness, confess ourselves to be greatly bounden unto thee for thy merciful benefit. We therefore beseech thee to give us grace so to walk in this glorious light of Eph. v. thy holy gospel, as it becometh the children of light, in all goodness, righteousness, and truth. Thou hast delivered us from stinking Sodom : suffer us no more to look back Gen. xix. toward it. Thou hast brought us home again from Babylon, that land of bondage, unto the new Jerusalem : grant that we, being delivered out of the hands of our ene- mies, may serve thee in holiness and righteousness all the days of our life. We have seen Christ thy Son and our king : suffer us no more to return unto wicked king Matt. ii. Herod. We have put our hand to the plough : grant that we never look back again, Luke ix. but persevere, continue, and go forward imto the end. Let it be never said to us, as thy Son said unto the Jews, The kingdom of God shall be taken from you, and Matt. xxi. shall be given to a people which shall bring forth the fruits of it. Make us fruitful fig-trees. Give us grace to be rich and plenteous in all good works. As we con- fess thee with our words, so let us express thee with our works. As we favour and love thy gospel, so let us follow and live thy gospel. For that servant, which knoweth Luke xii. his master's will and doeth it not, shall be beaten with many stripes. If, after we 2 Pet. u. have escaped from the filthiness of the world through the knowledge of thee and of our Saviour Jesu Chri.st, we are tangled again therein and overcome, then is the latter end worse with us than the beginning. For it had been better for us not to have knowTi the way of righteousness, than after we have known it to turn from the holy commandment given unto us. So might it be said of us according to the true pro- verb : The dog is turned to his vomit again, and the .sow tliat was washed to herprov. x.w wallowing in the mire. Grant therefore, we most humbly pray thee, tliat according to our knowledge we may lead an honest conversation among all men, that theyirct. ii. r,—2 68 THE FLOWER OF GODLY PRAYERS. which backbite us as evil-doers, may see our good works, and glorify thee our heavenly Father in the day of visitation. Amen. Gen. i. Wisd. ii. 1 Tim. ii. 1 John i. Heb. X. Mark xvi. Luke xxiv. Acts i. 1 Tim. ii. 1 John ii. Acts i. Matt. XXV. 1 Thess. iv. Isai. Ixiv. 1 Cor. ii. A THANKSGIVING UNTO GOD FOR ALL HIS BENEFITS. We most heartily thank thee, Lord God our heavenly Father, for thy manifold and inestimable benefits, which thou hast given unto us both for our body and soul, yea, and freely even of thine own goodness without our desert. We thank thee that it hath pleased thee of thy great mercy first to create and make us according to thine own image and likeness, and to place us in joyful paradise, where we should con- tinually have remained in a blessed and quiet state, if through the subtile and deceitful suggestions of Satan, our old enemy, we had not transgressed thy holy commandment. We thank thee also, O most gentle Father, for thy loving-kindness which thou shewedst unto us when we all were perished and lost through the sin of our first father Adam. For when thou mightest justly have condemned us, and cast us into perpetual damnation, thou, like a Father of singular great love, hadst pity on us, and savedst us by the death and passion of thy well-beloved Son, our Lord and Saviour Jesu Christ, which gave himself a ransom for all our sins, and paid a sufficient price by his precious blood for all the wickedness that we at any time heretofore have committed, or hereafter shall commit through our frailty and weakness, so that we repent, believe, and amend. Neither was thou thus contented that he only should die for our sins, but thou also didst raise him up again for our justification, and to make us righteous in thy sight. Moreover, after that he had shewed himself unfeignedly aUve to his apostles, by manifest and evident tokens, certain days after his resurrection, through the power of his Godhead, he ascended up into heaven, perfect God and perfect man, where he now sitteth on thy right hand, and maketh intercession for us, being our alone Mediator and Advocate. From thence we look for him to come again at the day of judgment, not as a cruel judge to condemn and cast us away, but as a most loving Lord and gentle Saviour, to carry us with him unto everlasting glory, there worlds without end to remain in such joys as eye have not seen, nor ear hath heard, nor yet is any heart able to think. For these thy most bounteous gifts, and for all other thy benefits which thou daily givest unto us of thy great mercy both for our body and soul, we most humbly thank thee, most gentle and merciful Father, beseeching thee that thou wilt give us grace through thy holy Spirit not to be un- thankful, but to walk worthy of this thy kindness, and so to behave ourselves all our life-time in this wretched world according to thy holy will, that at the last day we may be found in the number of them to whom thy only-begotten Son shall say : Come, ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world. Lord, let it so come to pass. A PRAYER TO BE SAID FOR ALL SUCH AS LIE AT THE POINT OF DEATH. Matt. ix. Luke ix. O MOST loving Saviour and gentle Redeemer, which camest into this world to call sinners unto repentance, and to seek up that was lost, thou seest in what case this our brother lieth here visited with thy merciful hand, all weak, feeble, sick, and ready to yield up his soul into thy holy hands. look upon him, most gentle Saviour with thy merciful eye: pity him, and be favourable unto him. He is thy workmanship : despise not therefore the work of thine own hands. Thou sufieredst thy blessed body and thy precious blood to be shed for his sins, and to bring him unto the ^lory of thy heavenly Father: let it not therefore come to pass that thou shouldest suffer so great pains for him in vain. He was baptized in thy name, and gave himself wholly to be thy servant, forsaking the devil, the world, and the flesh : confess him therefore before thy heavenly Father and his blessed angels to be thy THE FLOWER OF GODLY PRAYERS. 69 servant. His sins, we confess, are great (for who is able to say. My heart is clean, Prov. xx. and I am free from sin?) but thy mercies, Lord, are much greater. And thou earnest Matt. ix. not to call the righteous, but sinners unto repentance. To them that are diseased Matt. xi. and overladen with the burden of sin dost thou promise ease. Thou art that God which wiliest not the death of a sinner, but rather that he should turn and live. Thou art the Saviour which wishest all men to be saved, and to come to the knowledge of i Tim. a. thy truth. Withdraw not therefore thy mercy from him because of his sins, but rather lay upon him thy saving health, that thou mayest shew thyself toward him to be a Sa^-iour. What greater praise can there be to a physician than to heal the sick? Neither can there be a greater glory to thee, being a Saviour, than to save sinners : save him therefore, Lord, for thy name's sake. Again: let the law be no corsive' to his conscience, but rather give him grace even in this extreme agony and conflict of death to be fully persuaded, that thou by thy death hast taken away all his sins, fulfilled the law for him, and by this means Rom. x. delivered him from the curse of the law, and paid his ransom ; that he thus being ^*'" "'' fully persuaded may have a quiet heart, a free conscience, and a glad will to forsake this wretched world, and to go unto his Lord God. Moreover, thou hast conquered Heb. ii. him that had rule of death, even Satan : suffer him not therefore to exercise his tyranny fcor!"xv. upon this our sick brother, nor to disquiet his conscience with the terrors of sin and pains of hell. Let not Satan nor his infernal army tempt him further than he is able to bear; but evermore give him grace even unto his last breath valiantly to fight against the devil with a strong faith in thy precious blood, that be may fight a good fight, and finish his course with joy, unto the glory of thy name, and the health of his soul. Lord, so work in him by thy holy Spirit, that he Avith all his heart may contemn and despise all worldly things, and set his mind wholly upon heavenly things, hoping for them with a strong and undoubted faith. Again, let it not grieve him, O sweet Saviour, to be loosened from this vile and wretched carcase, which is now so full of sorrow, trouble, anguish, sickness, and pain ; but rather let him have a bent and ready will, through thy goodness, to put it off", yea, and that with this faith, that he at the last day shall receive it again in a much better state than it is now or ever was from the day of his birth ; even a body un- phii. iii. corruptible, immortal, and like to thy glorious body. Let his whole heart and mind ' ^°^' "^^ be set only upon thee. Let the remembrance of the joys of heaven be so fervent in his breast, that he may both patiently and thankfully take his death, and ever wish to be with thee in glory. And when the time cometh that he shall give over to nature, and depart from this miserable world, vouchsafe, we most humbly beseech thee, Lord Jesu, to take his soul into thy hands, and to place it among the glorious company of thy holy angels and blessed saints, and to keep it unto that most joyful day of the general resurrection, that, both his body and soul through thine almighty power being knit again together at that day, he may for ever and ever enjoy thy glorious kingdom, and sing perpetual praises to thy blessed name. Amen. THANKSGIVING UNTO GOD FOR THE DEPARTURE OF THE FAITHFUL OUT OF THIS AV^ORLD. O HOW can we, most loving Father, render unto thee sufficient thanks for thine inestimable goodness toward thy faithful servants, whom thou calling out of this wretched world, vouchestsafe to place in thy heavenly kingdom, among the glorious company of thy holy angels and blessed saints. O full precious is the death of the ua^ ^ii faithful in thy sight ! Blessed are the dead that die in thee, O Lord ! For they are ^\^sdTii' at rest from their painful travails and labours. The souls of the righteous are in thy ^*- *'^- hand, God ; and the pain of death shall not touch them. In the sight of the unwise [' Corsive, i.e. corrosive. Folio, rm-s/ce.] 70 THE FLOWER OF GODLY PRAYERS. they appear to die, but they are in peace. They shine as the sparks that run through the reed bush. They glister as the shining of heaven. They are as the stars world without end. They are as angels of God. They are clad with white garments, and have golden crowns upon their heads. They do service day and night before the glorious throne of thy divine Majesty. They neither hunger nor thirst any more, neither doth the sun or any heat fall upon them ; for the Lamb which is in the midst of the throne governeth them, and leadeth them unto the living fountains of waters. isai. ixiv. They follow the Lamb whithersoever he goeth. They have such joys as eye hath not seen, nor ear hath heard, neither is there any heart able to think them. Infinite and unspeakable are the treasures, O Lord, which thou hast laid up for them that depart in thy faith. For these thy fatherly benefits toward the souls of the faithful, and for that it hath pleased thee to call our christian brethren and sistem from this vale of misery unto thy heavenly kingdom, we give unto thee most hearty thanks, humbly beseeching thee that thou wilt take like care for us, and so govern us with thy holy Spirit, both in sickness and in health, that we may live a good and godly life in this present world, and, whensoever it shall be thy good pleasure to call us hence, we may, with strong faith in thee and in thy Son Christ Jesu our Lord, commend both our bodies and souls into thy merciful hands, and through thy goodness be placed in thy glorious kingdom, among thy faithful chosen people, and so for ever and ever praise and magnify thee our heavenly Father ; to whom with thy dearly-beloved Son Jesu Christ our Lord and Saviour, and the Holy Ghost, that most sweet Comforter, be all glory and honour, worlds without end. Amen. Give the glory to God alont A TABLE CONTAINED IN THIS BOOK. PAOE A prayer for the morning 14 A prayer for the night — A confession of our sins unto God the Father . 15 A confession of our sins unto our Lord Jesus Christ 16 A confession of our sins unto the Holy Ghost . 18 A prayer to be said before dinner — A thanksgiving unto God after dinner 19 A prayer to be said before supper — A thanksgiving unto God after supper — A prayer for the king — A prayer for the king's council 20 A prayer for judges — A general prayer for all magistrates — A prayer for bishops and ministers of God'sword 21 A prayer for gentlemen 24 A prayer for landlords — A prayer for merchants 25 A prayer for lawyers — A prayer for labourers and men of occupations — A prayer for rich men — A prayer for poor people 26 A prayer for the commons — A prayer for them that are unmarried 2^ A prayer for them that be married — A prayer for women with child 28 A thanksgiving unto God for their deliverance — A prayer for fathers and mothers 2!i A prayer for children — A prayer for masters 30 A prayer for servants — A prayer for them that are sick 31 A prayer for soldiers 33 A prayer for mariners — A prayer for travellers by land 34 A prayer for a faithful man being in trouble or in endurance — A thanksgiving to God for his deliverance 35 A general prayer that all men may walk in their vocation and calling 36 A prayer for our enemies 38 A prayer for the adversaries of God's truth, and that all men may come to the true know- ledge of God's blessed word — A prayer for one uniform and perfect agreement in matters of christian religion 40 PAGB A prayer for the common peace and quietness of all realms 42 A prayer to be preserved from the plague and other diseases 43 A prayer to preserve the fruits of the earth ... 44 A prayer that we may have the fear of God be- fore our eyes in all our doings 45 A prayer for faith — A prayer for charity 40 A prayer for a godly life 47 A prayer against the temptations of the devil, the world, and the flesh 48 A prayer for remission of sins 50 A prayer for a competent and necessary living. 51 A prayer to be said before the sermon 52 A thanksgiving unto God after the sermon 53 A prayer to be said before the receiving of the holy communion — A thanksgiving after the receiving of the com- munion 55 A short prayer to be said at the receiving of the mystery of Christ's body in the holy communion 56 A prayer to be said at the receiving of the mystery of Christ's blood in the holy communion — A prayer against idolatry — A prayer against swearing 57 A prayer against pride — A prayer against whoredom 68 A prayer against covetousness 59 A prayer against gluttony and drunkenness ... 60 A prayer against idleness — A prayer against slandering and backbiting ... 61 A general prayer for the avoiding of all kind ofsin 62 A thanksgiving unto God for sending his Son into this world to die for our sins 63 A thanksgiving unto God that he hath brought us out of the darkness of men's traditions into the glorious light of his holy gospel ... 65 A thanksgiving unto God for all his benefits... 68 A prayer to be said for all such as lie at the point of death — A thanksgiving unto God for the departure of the faithful out of this world 69 FINIS. THE POMANDER OF PRAYER, THOMAS BECON. TO THE MOST HONOURABLE AND VIRTUOUS LADY ANNE OF CLEVES HER GRACE, SISTER TO THE HIGH AND MIGHTY PRINCE WILLIAM, DUKE OF CLEVE, &c., THOMAS BECON WISHETH THE FAVOUR OF GOD, LONG LIFE, AND CONTINUAL HEALTH. Among many other godly and noble virtues, which God by his holy Spirit hath graffed in yonr grace's breast, most honourable lady, the fervent affection and continual desire of praying unto the Lord our God hath neither the last nor the least place in you. And as God hath wrought in you by the Holy Ghost this godly mind to call upon his holy name with diligent prayer, so likewise doth your grace stir up and con- firm that spiritual motion with the exercise of daily prayer, lest that godly affection should be quenched, which the Holy Ghost hath kindled in your heart. For your grace doth right well consider, that God delighteth in nothing more than in the invocation of his blessed name, and in the sacrifice of thanksgiving for his benefits. Where the name of God is diligently called upon, and most humble and hearty thanks given unto him for his fatherly and friendly gifts, there is his blessing, grace, and favour plenteous; there is the Holy Ghost present, there is a merry conscience; there all things prosper, there wanteth no good thing. Continue therefore, most honourable lady, as ye have godly begun, both you and all your faithful family, to call for the glorious name of the Lord our God with fervent prayer, and forget not to be thankful unto him for his benefits, wherewith above many other he hath richly endued your grace. So shall he be your loving Lord and gracious God, your favourable Father and strong shield. So shall he make your grace to prosper in all your doings, and bless you both with long life and much honour. And that your grace may have at hand convenient prayers to pray unto the Lord our God, I thought it good, considering your grace's manifold virtues, to give unto you this my Pomander of Prayer, wherein are briefly contained such godly prayers as are most meet in this our age to be used of all degrees and estates, most humbly beseech ing your grace to take in good part this my rude and bold enterprise, according to your accustomed gentleness. God, whose glory you heartily love, whose word you joyfully embrace, whose name you earnestly call upon, mought vouchsafe to preserve your grace in continual health and increase of honour ! Amen. Your grace's most Jmmble and faithful orator^ Thomas Becon. [' Of Anne, daughter of John duke of Cleve, the fourth wife of king Henry VIII., little is recorded by historians, excepting the particulars of her mar- riage to that monarch, and a notice of her divorce six months afterwards. Into the details of these events it is not necessary here to enter. It may, however, be said that, the preliminaries having been agreed on in 1539, the princess landed at Deal, Dec. 27, in that year. The king had an interview with her at Rochester, Jan. 3 following, and in three days' time the marriage took place. It does not appear that she was ever crowned ; and Henry, having conceived a dislike of her person, speedily endea- voured to release himself from the connexion. In July, 1540, the convocation having pronounced against the legality of this marriage, an act to invalidate it was passed by parliament ; and Anne, having laid down the title of queen, consented to live still in England, in the enjoyment of certain estates settled upon her on condition that she should not go beyond the sea. She survived her retirement seven- teen years, and died in her house at Chelsea, July 17, 1557. She was of a courteous and gentle temper, much esteemed by her friends. Her accomplish- ments extended little beyond the exercise of the needle, with reading and writing.] THE POMANDERS OF PRAYER. A PRAYER FOR THE MORNING. I RENDER unto thee, heavenly Father, most hearty thanks, by thy dear Son Jesus Christ, that this niglit past thou hast vouchedsafe of thy fatherly goodness to preserve me from all evil, and to give my body rest and sleep : I now most entirely beseech thee that, as thou hast raised up this my body from sleep, so likevi^ise thou wilt deliver my mind from the sleep of sin, and from the darkness of this world ; that I, walking in the light of thy blessed word, may only do that is pleasant in thy sight, profitable to my neighbour, and healthful to my soul. Amen. A PRAYER FOR THE EVENING. I MOST humbly thank thee, O merciful Father, for preserving me this day from all misfortunes, and for thy other benefits wherewith thou hast plenteously blessed me. I beseech thee, forgive me all my sins wherewith I have offended thy fatherly goodness from the very beginning of my life unto this present hour, and take me this night into thy tuition, that mine enemies may have no power over me, but that, my body enjoying a sweet sleep, my mind may continually watch unto thee, and through faith behold thy blessed Majesty, with a perfect hope, after this frail and transitory life, to possess that immortal and heaveidy life, where thou gloriously livest and reignest with thy only-begotten Son and the Holy Ghost, one true and everlasting God, worlds without end. Amen. A PRAYER FOR THE FORGIVENESS OF SIN. O MY Lord and only Saviour Jesu Christ, which camest into this world to take away the heavy burdens of them that were loaden, to seek tliat was lost, to call sinners Matt. xi. unto repentance, to give everlasting life to the faithful, and to be a Mediator between Luke xV".' God the Father and us ; I, poor and wretched sinner, from the very heart lament and inwardly bewail my sinful and wretched life, desiring thee, for thy promise sake, accord- ing to thy merciful wont, to be my Mediator and Advocate unto God the Father, that Matt. ix. he may forgive me all mine old sins, and so wholly possess my heart by his blessed i Tim!'ii. Spirit, that he may defend me against all perils to come, which the devil, the world, or ' ^°*'" "' the flesh, imaglneth against me, and so change me into a new man, that, mine old sins being wiped away in thy precious blood, I may walk from virtue to virtue, unto the glory and praise of his blessed name. Amen. A PRAYER UNTO GOD THE FATHER. Thy dearly-beloved Son, O most loving Father, taught us in his holy gospel that to know thee to be the alone true God is everlasting life. Grant therefore, we beseecli john xvn. thee, that we may truly know thee, even as we are taught by thy holy word, believe with the lieart, and confess with the mouth, that thou alone art the true living and immortal God, our heavenly Fatlier, our maker, our preserver, and our defender ; that we, thus believing and confessing, may through thy Son Christ become heirs of ever- [" Pomander : a ball made up of several sorts of perfumes.] Bom. V. 76 THE POMANDER OF PRAYER. lasting life. And as we thus believe and confess of thee, so give us grace to shew forth this our faith by godly conversation and virtuous living, that men, seeing our good works, may glorify thee our heavenly Father, to whom be praise for ever. Amen. A PRAYER UNTO GOD THE SON. Matt. xvi. O Lord Jesu Christ, the Son of the living God, yea, very God himself, begotten Psai. "x. of God the Father from everlasting, and continuing true and immortal God worlds John i. without end, by thee all things were made both in heaven and in earth ; by thee also Heb. i. they be conserved and kept in a goodly order : thou art the brightness of thy Father's glory, thou art the very image of his substance; in thee are hid all the treasures of Col. i. wisdom and knowledge; in thee dwelleth all fulness; by thee are we reconciled to God the Father ; by thee are we set at peace with him, through the blood of thy cross ; Eph.ii. by thee have we free access unto the glorious throne of God's majesty; and by thee 1 john'ii. are we brought in through faith unto this grace wherein we stand, and rejoice in hope of the glory of God. We thank thee for all thy benefits, and most humbly beseech thee to give us grace faithfully to believe in thee, stedfastly to confess thee true God and true man, earnestly to acknowledge thee our alone Redeemer, Saviour, Satisfier, Reconciler, Intercessor, Mediator, and Advocate ; that we, altogether depending on thee and thy merits, on thy blessed passion, precious death, and glorious resurrection, may study, through thy grace, so to order our life in true holiness and innocency, that at the day of judgment thou may est present us both body and soul unto thy heavenly Father, and so for ever and ever place us in thy glorious kingdom. Amen. A PRAYER UNTO GOD THE HOLY GHOST. ijohnv. O HOLY and blessed Spirit, which, being true and everlasting God vdth God the John XV. xvi. Father and God the Son, proceedest from them both, full of majesty and power ; which also with thy heavenly breath quickenest the minds of them that afore were dead through sin, makest merry the hearts of the faithful penitent, bringest into the way of truth all such as have erred and are deceived, settest at one such as were at debate, Matt. V. comfortest the souls of them that hunger and thirst after righteousness, and plenteously 1 Cor. xii. enrichest them with divers gifts which pray imto thee in the name of Jesu Christ ; purify our hearts, we beseech thee, with the fire of thy love, mortify in us whatsoever is not thine, renew and garnish our minds with thy heavenly benefits and spiritual gifts, John xiv. that they may be made thy temples ; lead us into all necessary truth, sufier us not to be Heb. xiii. carried about with divers and strange doctrine, but alway to remain in that doctrine whereof thou alone art the author ; enarm our souls against the crafty assaults of subtile Satan, against the vain pleasures of the wicked world, and against the lewd lusts of filthy flesh, that we, being replenished with thy holy breath, may do that only which is acceptable in thy godly sight. Amen. PARTICULAR PRAYERS TO BE SAID. OF THE MAGISTRATES. Wisd. vi. Forasmuch as it is thy godly pleasure, O King of kings, and Lord of lords, to appoint m. xm. ^^ among other a ruler of thy people, give me grace, I beseech thee, so to minister the commonweal, and so to execute my office, that I may please thee, and hurt no man in all my doings ; but judge equally and justly, rule according to thy will, shew myself Wisd. vi. a father unto thy people, and so behave myself in all mine enterprises, that I, seeking Bom. xm. ^j^^ glory, the furtherance of thy blessed gospel, and the weal of the subjects, may, when thou shalt render to every man according to his deeds, be found blameless in thy sight, through Jesus Christ our Lord. Amen. THE POMANDER OF PRAYER. 77 OF THE MINISTERS OF GOD'S WORD THOU high Priest and everiasting Bishop Jesus Christ, the alone teacher of all ipetv. godly truth, and the only curate of our souls, which by thy holy word hast appointed j pet. a'. some of thy congregation to be ministers and preachers of thy blessed law and glorious gospel, that by this means, the Holy Ghost also working, they may call sinners unto repentance, preach remission of sins in thy name, persuade unto virtue, and dissuade Luke xxiv. from vice ; forasmuch as it hath pleased thee to call me, an unprofitable servant, unto that holy office of ministration, and to make me a preacher of thy word, I most humbly beseech thee to give me thy holy Spirit, which may lead me into all truth, John xiv. xv. instruct me with the knowledge of thy holy mysteries, and through his heavenly inspi- ration so prepare my heart and order my tongue, that I may neither think, breathe, nor speak any thing but that may turn unto thy glory and the edifying of thy flock. Grant also, that whatsoever I preach in word I may fulfil the same in work, unto the i pet. v. example of that thy flock, which thou hast purchased with thy precious blood ; that, when thou the chief Shepherd shalt appear, I, being found faithful in my office, may through thy goodness receive the incorruptible crown of glory. Amen. OF SUBJECTS OR COMMONS. As it is thy godly appointment, Lord God, that some should bear rule in this wud. vi. world to see thy glory set forth, and the common peace kept, so it is thy pleasure again i Tim. vi. that some should be subjects and inferiors to other in their vocation, although before i Pet. ii. thee there is no respect of persons. And forasmuch as it is thy good will to appoint Bom. ii. me in the number of subjects, I beseech thee to give me a faithful and an obedient heart unto the high powers, that there may be found in me no disobedience, no unfaithfulness, no treason, no falsehood, no dissimulation, no insurrection, no commotion, no conspiracy, nor any kind of rebellion in word or in deed against the civil magistrates, Matt, xxiii. but all faithfulness, obedience, quietness, subjection, humility, and whatsoever else Mark x. becometh a subject ; that I, living here in all lowliness of mind, may at the last day through thy favour be lifted up unto everlasting glory, where thou with the Father and the Holy Ghost livest and reignest very God for ever. Amen. OF FATHERS AND MOTHERS. The fruit of the womb and the multitude of children is thy gift and blessing, O Gen.xxx. Lord, given to this end, that they may live to thy glory and the commodity of their neighbour. Forasmuch therefore as thou of thy goodness hast given me children, I beseech thee, give me also grace to train them up even from their cradles in thy nurture Eph. vi. and doctrine, in thy holy laws and blessed ordinances, that from their very young age they may know thee, believe in thee, fear and love thee, and diligently walk in thy commandments, unto the praise of thy glorious name. Amen. OF CHILDREN. Thou hast given a commandment in thy law, heavenly Father, that children Exod. xx. should honour their fathers and mothers: I most humbly beseech thee therefore toMattixix. breathe thy holy Spirit into my breast, that I may reverence and honour my father ^ ' "' and mother, not only with outward gestures of my body, but also with the unfeigned aflPection of the heart; love them, obey them, pray for them, help them, and do for them, both in word and deed, whatsoever lieth in my power; that thou, seeing mine unfeigned hearty good-will toward my parents, mayest become my loving heavenly Father, and number me among those thy children whom thou hast appointed from ever- Ma». xxv. lasting heirs of thy glorious kingdom, through thy well-beloved Son Jesus Christ our Lord. Amen. 78 THE POMANDER OF PRAYER. Eph. vi. Acts X. Kom. ii. Col. iii. Kph. vi. 1 Pet. i. Matt, xxiii. OF MASTERS. Thy commandment is by thine holy apostle, O most merciful Lord Christ, that masters should entreat their servants gently, putting away threatenings, and doing that unto them which is just and equal; forasmuch as we also have a Master in heaven, ■with whom there is no respect of persons. Grant, I most heartily pray thee, I may so order my servants, that I attempt none unrighteousness against them, hut so use my rule and authority over them, that I may alway remember that thou art the common Lord of all, and we all thy servants ; again, that I may not forget that we be all brothers, having one Father which is in heaven, and look for one glorious kingdom, where thou with the Father and the Holy Ghost livest and reignest true and ever- lasting God for ever. Amen. OF SERVANTS. Eph. vi. Col. iii. Tit. ii. 1 Pet. ii. Lord, we are commanded by thy blessed apostles that we should honour and obey our bodily masters with fear and trembling, not only if they be good and courteous, but also though they be froward ; and serve them not unto the eye as men-pleasers, but with singleness of heart ; not churlishly answering them again, nor picking, stealing, or conveying away any part of their goods unjustly, but shewing all good faithfulness unto our masters, as though we served God and not men. Grant me grace, I most humbly beseech thee, so to serve my master and my superiors, that there may be found no fault in me, but that I, behaving myself uprightly, justly, faithfully, and truly in my vocation, may do worship to the doctrine of thee my God and Saviour in all things. Amen. OF MAIDS. James i. John XV. Kpli. iv 1 Cor. XV. Psal. cxix. 1 Cor. vi. Heb. xiii. There is nothing that becometh a maid better than silence, shamefacedness, and chastity of both body and mind. For, these things being once lost, she is no more a maid, but a strumpet in the sight of God, howsoever she disguiseth herself, and dis- sembleth with the world. I therefore most humbly beseech thee, merciful Father, from whom cometh every good and perfect gift, and without whom we are able to do nothing, that thou wilt so order my tongue and dispose my talk, that I speak nothing but that become my state, age, and person, neither that I delight to hear any talk that might in any point move me to lewdness, seeing that evil words corrupt good manners. Give me also such shamefacedness as may pluck me away from the delectation either of thinking, speaking, hearing, seeing, or doing eAal; that my whole delight may be in virtue, in godliness, in eschewing idleness, in giving myself continually to some godly exercise, but above all things in thinking and speaking of thee, in reading thy blessed word and heavenly law, which is a lantern to my feet, and a light to my paths. Moreover, suffer neither my mind to be defiled with evil thoughts, nor my body to be corrupted with any kind of uncleanness ; but give me grace so to order myself in eschew- ing idleness and wanton wicked company, that, my mind being free from evil affects, and my body clear from all uncleanness, I may be found a meet temple for the Holy Ghost to inhabit, and, if it be thy good pleasure hereafter to call me unto the honour- able state of matrimony, that I may bring also unto my husband a pure and undefiled body, and so live with him in thy fear unto the praise and glory of thy blessed name. Amen. OF SINGLE MEN. 1 Cor. vi. 1 Thess. iv Lord, thou hast commanded by thine holy apostle that we sliould abstain from fornication, and that every one of us should know how to keep liis vessel, that is to .say his body, in holiness and honour, and not in the lust of concupiscence, as do the THE POMANDER OF PRAYER. 79 heathen which know not God : I beseech thee, give me grace to behave myself according to this thy holy commandment, that in this time of my single life I defile not my body with whoredom, or with any other uncleanness, but so order myself with all honesty and pureness of life, that I may glorify thee, my Lord God, both in body i cor. vi. and spirit. Amen. OF HUSBANDS. FoRASMTJCH, O heavenly Father, as thou hast called me from the single life unto the holy state of honourable wedlock, which is thy good and blessed ordinance for all Gen. ii. them to live in that have not the gift of continency, and hast given me a woman to Matt. xix. wife, that I, living with her in thy fear, may avoid all uncleanness ; I most heartily pray thee, give me grace to live with her according to thy godly pleasure. Kill in me Eph. v. all filthy and fleshly lusts. Suffer me not to delight in any strange flesh, but to con- Prov.'v. vi. tent myself only with her love, to love her as Christ loved the congregation, to cherish Eph. v. her as I would cherish mine own body, to provide for her according to my ability, to instruct her with the knowledge of thy blessed word, quietly and peaceably to live with i cor. xiv. her, and to agree together in such perfect concord and unity, as is found among many members in one body, seeing now that we also are no more two, but one flesh ; that Gen. ii. Matt. xix. other, seeing our godly and quiet conversation, may hereby be provoked to forsake their Eph. v. filthy living, and so embrace the holy state of honourable wedlock, unto the glory and Heb. \m. praise of thy holy name. Amen. OF WIVES. Lord, forasmuch as thou of thy fatherly goodness hast vouchedsafe to keep me from my tender age unto this present, and hast now called me from my single life unto the holy state of honourable wedlock, that I living therein might, according to thine ordinance, bring forth children unto thy glory ; give me grace, I most entirely beseech thee, to walk worthy of my vocation, to knowledge my husband to be my head, to Eph. v. be subject unto him, to learn thy blessed word of him, to reverence him, to obey him, Tit. ii.' to please him, to be ruled by him, peaceably and quietly to live with him, to wear such apparel as is meet for my degree, and by no means to delight in costly jewels and i Pet. tii. proud gallant vestures, but alway to use such clothing as become a sober christian woman, circumspectly and warily to look unto my household, that nothing perish through my negligence, and always have a diligent eye, that no dishonesty, no wicked- ness, no ungodliness be committed in my house, but that in it all things be ordained according to thy holy will, which art worthy all honour, glory, and praise, for ever and ever. Amen. OF HOUSEHOLDERS. To have children and servants is thy blessing, O Lord, but not to order them ac- cording to thy word deserveth thy dreadful curse. Grant therefore that, as thou hast blessed me with an household, so I may diligently watch that nothing be committed of the same that might ofi'end thy fatherly goodness, and be an occasion of turning thy blessing into cursing ; but that so many as thou hast committed to my charge may eschew all vice, embrace all virtue, live in thy fear, call upon thy holy name, learn thy blessed commandments, hear thy holy word, and, avoiding idleness, diligently exercise themselves, every one in his office, according to their vocation and calling, unto the glory i cor. vis. of thy most honourable name. Amen. OF ALL CHRISTIANS. Albeit, heavenly Father, all we that unfeignedly profess thy holy religion, and faithfully call on thy blessed name, are thy sons and heirs of everlasting glory ; yet, as all the members of a body have not one office, so likewise we being many, and making Rom. xn. 80 THE POMANDER OF PRAYER. one body (whereof thy dearly-beloved Son is the head), have not all one gift, neither are we all called to one ofl&ce, but as it hath pleased thee to distribute, so receive we. We therefore most humbly pray thee to send the spirit of love and concord among us, that, without any disorder or debate, every one of us may be content with our calling, quietly live in the same, study to do good unto all men by the true and diligent exercise thereof, without too much seeking of our own private gain, and so order our life in all points according to thy godly will, that by well doing we may stop the mouths of such foolish and ignorant people as report us to be evil-doers, and cause them, through our good works, to glorify thee our Lord God in the day of visitation. Amen. GENERAL PRAYERS TO BE SAID. FOR THE GRACE AND FAVOUR OF GOD. "Whosoever liveth without thy grace and favour, most gracious and favourable Lord, although for a time he walloweth in all kind of fleshly pleasures, and abound with too much worldly riches, yet is he nothing else but the wretched bond-slave of Satan, and the vile dunghill of sin. All his pleasure is extreme poison, all his wealth is nothing but plain beggary. For what felicity can there be where thy grace and favour wanteth? but where thy grace and favour is present (though the devil roar, the world rage, the flesh swell), there is true blessedness, unfeigned pleasure, and continual wealth. Pour down therefore thy heavenly grace and fatherly favour upon us, that we, being assured of thy favourable goodness towards us, may rejoice and glory in thee, and have merry hearts whensoever we be most assailed with any kind of adversity, be it poverty or sickness, loss of friends, or persecution for thy name's sake ; to whom be glory for ever. Amen. FOR THE GIFT OF THE HOLY GHOST. Eph. ii. John iii. Jer. xvii. Gen. vi. Gen. viii. 2 Cor. iii. John XV. Luke i. So frail is our nature, so vile is our flesh, so lewd is our heart, so corrupt are our affects, so wicked are all our thoughts even from our childhood upward, that of our- selves we can neither think, breathe, speak, or do any thing that is praiseworthy in thy sight, O heavenly Father; yea, except thou dost assist us with thy merciful goodness, all things are so far out of frame in us, that we see nothing present in ourselves but thy heavy displeasure and eternal damnation. Vouchsafe therefore, sweet Father, to send thy holy Spirit unto us, which may make us new creatures, put away from us all fleshly lusts, fill our hearts with new affects and spiritual motions, and so altogether renew us both in body and soul, through his godly inspiration, that we may die unto old Adam, and live unto thee in newness of life, serving thee our Lord God in holiness and righteousness all the days of our life. Amen. Matt. ix. Luke XV. Luke xviii. Rom. X. Eph. ii. 1 John i. Luke xvii. FOR THE TRUE KNOWLEDGE OF OURSELVES. It is written in thy holy gospel, most loving Saviour, that thou earnest into this world not to call the righteous, that is, such as justify themselves, but sinners unto repentance. Suffer me not therefore, Lord, to be in the number of those justiciaries which, boasting their own righteousness, their own works- and merits, despise that righteousness that cometh by faith, which alone is allowable before thee. Give me grace to know and to knowledge myself as I am, even the son of wrath by nature, a wretched sinner, and an unprofitable servant, and wholly to depend on thy merciful goodness with strong and unshaken faith, that in this world thou mayest continually call me unto true repentance, seeing I continually sin, and in the world to come bring me unto everlasting glory. Amen. THE POMANDER OF PRAYER. 81 FOR A PURE AND CLEAN HEART. The heart of man naturally is lewd and unsearchable through the multitude of sins, Jer. xvii. which as in a stinking dunghill lieth buried in it, insomuch that no man is able to say, My heart is clean, and I am clean from sin. Remove from me therefore, hea- Prov. xx. venly Father, my lewd, stony, stubborn, stinking, and unfaithful heart. Create in me Psai. u. a clean heart, free from all noisome and ungodly thoughts. Breathe into my heart by thy holy Spirit godly and spiritual motions, that out of the good treasure of the heart Matt. xu. I may bring forth good things, imto the praise and glory of thy name. Amen. FOR A QUIET CONSCIENCE. The wicked is like a raging sea which is never in quiet, neither is there any peace isai. ivii. to the ungodly ; but such as love thy law, O Lord, they have plenty of peace, they Psai. cxix. have quiet minds and contented consciences, which is the greatest treasure under the sun, given of thee to so many as seek it at thy hand with true faith and continual prayer. Give me, O Lord, that joyful jewel, even a quiet mind and a free merry conscience, that I, being free from the damnable accusations of Satan, from the crafty persuasions of the world, from the subtile enticements of the flesh, from the heavy curse of the law, and fully persuaded of thy merciful goodness toward me through faith in thy Son Christ Jesu, may quietly serve thee both bodily and ghostly in holiness and Luke i. righteousness all the days of my life. Amen. FOR FAITH. Forasmuch as nothing pleaseth thee that is done without faith, appear it before Heb. xi. the blind world never so beautiful and commendable, but is counted in thy sight sinful Rom. xiv. and damnable, yea, the self sin and damnation; this is most humbly to desire thee, O Father, for Christ's sake, to breathe into my heart by thy holy Spirit this most precious and singular gift of faith, which worketh by charity, whereby also we are Gai. v. justified, and received into thy favour ; that I, truly believing in thee, and fully per- suaded of the truth of thy holy word, may be made thy son, and inheritor of everlasting John i. glory, through Jesu Christ our Lord. Amen. FOR CHARITY. Thy cognizance and badge, whereby thy disciples are known, O Lord and Saviour John xiii. Jesu Christ, is charity or love, which cometh out of a pure heart, and of a good i xim. i. conscience, and of faith unfeigned. I pray thee, therefore, give me this christian love and perfect charity, that I may love thee my Lord God with all my heart, with all Dent. vi. my mind, with all my soul, and with all my strengths, doing alway of very love Mark xu. that only which is pleasant in thy sight ; again, that I may love my neighbour and christian brother as myself, wisliing as well to him as to myself, and ready at all times to do for him whatsoever lieth in my power ; that, when we all shall stand be- fore thy dreadful judging-place, I, being knovra by thy badge, may be numbered among thy disciples, and so through thy mercy receive the reward of eternal glory. Amen. FOR PATIENCE. When thou livedst in this world, O Lord Christ, thou shewedst thyself a mere mirror of perfect patience ; suffering quietly not the spiteful words, but also the cruel i Pet. iii. deeds of thy most cruel enemies ; forgiving them and praying for them, which most isai. liu. tyrant-like handled thee. Give me grace, O thou most meek and loving Lamb of God, to follow this thy patience; quietly to bear the slanderous words of mine adver- LbECON, III. J 82 THE POMANDER OF PRAYER. saries; patiently to suifer the cruel deeds of mine enemies; to forgive them, to pray Matt. V. for them, yea, to do good for them, and by no means to go about once to avenge myself, Deut. xxxii. but rather give place unto wrath, seeing that vengeance is thine, and thou wilt reward ; ^ ' '^^ '' seeing also that thou helpest them to their right that suffer wrong ; that I, thus patiently suffering all evils, may afterward reign with thee in glory. Amen. 1 Cor. iv. James i. Jer. ix 1 Cor. FOR HUMILITY. What have we, O heavenly Father, that we have not received ? Every good gift, and every perfect gift, is from above, and cometh down from thee, which art the Father of lights. Seeing then all that we have is thine, whether it pertain to the body or to the soul, how can we be proud and boast ourselves of that which is none of our own ; seeing also that, as to give, so to take away again thou art able, and wilt, when- soever thy gifts be abused, and thou not knowledged to be the giver of them? Take therefore away from me all pride and haughtiness of mind, and graff in me true humility, that I may knowledge thee the giver of all good things, be thankful unto thee for them, and use them unto thy glory and the profit of my neighbour. Grant also, that all my glory and rejoicing may be in no earthly creatures, but in thee alone, which dost mercy, equity, and righteousness upon earth. To thee alone be all glory. Amen. Luke vi. Matt. V. 2 Cor. i. Matt, xxiii. FOR MERCIFULNESS. Thy dearly-beloved Son in his holy gospel exhorted us to be merciful, even as thou, our heavenly Father, art merciful ; and promiseth that, if we be merciful to other, we shall obtain mercy of thee, which art the Father of mercies, and God of all consolation. Grant therefore that, forasmuch as thou art our Father, and we thy children, we may resemble thee in all our life and conversation ; and that, as thou art beneficial and liberal, not only to the good, but also to the evil, so we likewise may shew ourselves merciful, gentle, and liberal, to so many as have need of our help, that at the dreadful day of doom we may be found in the number of those merciful, whom thou shalt appoint by thy only-begotten Son to go into everlasting life; to whom with thee and the Holy Ghost be all honour and praise. Amen. Prov. iv. Deut. iv. FOR TRUE GODLINESS. In thy law, O thou Maker of heaven and earth, thou hast appointed us a way to walk in, and hast commanded that we should turn neither on the right hand nor on the left, but do according to thy good-wiU and pleasure, without adding of our own good intents and fleshly imaginations. As thou hast commanded, so give me grace, good Lord, to do. Let me neither follow mine own will, nor the fancies of other men ; neither let me be beguiled with the visor of old customs, long usages, fathers, de- crees, ancient laws, nor any other thing that fighteth with thy holy ordinances and blessed commandment, but faithfully believe and stedfastly confess that to be the true godliness, which is learned in thy holy bible, and according unto that to order my life, unto the praise of thy holy name. Amen. 2 Tim. iii. 2 Pet. i. 1 Cor. ii. John XV. FOR THE TRUE UNDERSTANDING OF GOD'S WORD. Lord, as thou alone art the Author of the holy scriptures, so likewise can no man, although never so wise, politic, and learned, understand them, except he be taught by thy holy Spirit, which alone is the school-master to lead the faithful into all truth. Vouchsafe therefore, I most humbly beseech thee, to breathe into my heart thy blessed Spirit, which may renew the senses of my mind, open my wits, reveal unto me the true understanding of thy holy mysteries, and plant in me such a certain and infallible knowledge of tliy truth, that no subtile persuasion of man's wisdom may THE POMANDER OF PRAYER. 83 pluck me from thy truth, but that, as I have learned the true understanding of thy blessed will, so I may remain in the same continually, come life, come death, unto the glory of thy blessed name. Amen. EOF A LIFE AGREEABLE TO OUR KNOWLEDGE. As I have prayed unto thee, heavenly Father, to be taught the true under- standing of thy blessed word by thy holy Spirit, so I most entirely beseech thee to give me grace to lead a life agreeable to my knowledge. Suffer me not to be of the number of them, which profess that they know God with their mouth, but deny him with their deeds. Let me not be like unto that son which said unto his father Matt. xxi. that he would labour in his vineyard, and yet laboured nothing at all, but went abroad loitering idly. Make me rather like imto that good and fruitful land, which Matt. xiii. yieldeth again her seed with great increase, that men, seeing my good works, may Luke viii. glorify thee my heavenly Father. Amen, FOR THE HEALTH OF THE BODY. I FEEL in myself, merciful Saviour, how grievous a prison this my body is unto my soul, which continually wisheth to be loosened out of this vile carcase, and Phii- '■ to come unto thee; seeing it hath here no rest, but is at every hour vexed with the filthy lusts of the flesh, with the wicked assaults of the devil and the world, and is never at quiet, but alway in danger to be overcome of her enemies, were it not pre- served of thy goodness by the ministry and service-doing of thy holy angels. Not- withstanding, O most loving Lord, forasmuch as it is thy good pleasure that my body and soul shall still remain here together as yet in this vale of misery, I be- seech thee to preserve my soul from all vice, and my body from all sickness, that I, enjoying through thy benefit the health both of body and soul, may be the more able to serve thee and my neighbour in such works as are acceptable in thy sight. Amen. FOR A GOOD NAME. NoTHLNG becometh the professor of thy name better, heavenly Father, than so to behave himself according to his profession, that he may be well reported of them that be of the household of faith : yea, such sincerity and pureness of life ought to be in them which profess thy holy name, that the very adversaries of thy truth should be ashamed once to mutter against them. Give me grace therefore, I most entirely desire thee, so to frame my life according to the nde of thy blessed word, that I may give no man occasion to speak evil of me, but rather so live in my vocation, that I may be an example to other, to live godly and virtuously, unto the honour and praise of thy glorious name. Amen. FOR A COIMPETENT LIVING. Although I doubt not of thy fatherly provision for this my poor and needy life, yet, forasmuch as thou hast both commanded and taught me, by thy dear Son, Matt. vi. to pray unto thee for things necessary for this my life, I am bold at this present to come unto thy divine Majesty, most humbly beseeching thee that, as thou hast given me life, so thou wilt give me meat and drink to sustain the same ; again, as thou hast given me a body, so thou wilt give me clothes to cover it, that I, ha\'ing suf- ficient for my living, may the more freely and with the quieter mind apply myself unto thy service and honour. Amen. FOR A PATIENT AND THANKFUL HEART IN SICKNESS. Whom thou lovcst, O Lord, him dost thou chasten, yea, every son that thou Pn.v. iii. reccivost thou scourgest; and in so doing thou offorest thyself unto him as a father Kev.' lii." G— 2 84 THE POMANDER OF PRAYER. unto his son : for what son is he whom the father chasteneth not ? Grant there- fore, I most heartily pray thee, that whensoever thou layest thy cross on me, and visitest me with thy loving scourge of sickness, I may by no means strive against Psai. cxix. thy fatherly pleasure, but patiently and thankfully abide thy chastisement, ever being persuaded, that it is for the health both of my body and soul, and that by this means thou workest my salvation, subduest the flesh unto the Spirit, and makest me a new creature, that I may hereafter serve thee the more freely, and continue in thy fear unto my life's end. Amen. FOR STRENGTH AGAINST THE DEVIL, THE WORLD, AND THE FLESH. 1 Pet. V. O Lord God, the devil goeth about like a roaring lion, seeking whom he may Gai.v. devour. The flesh lusteth against the Spirit. The world persuadeth' unto vanities, that we may forget thee our Lord God, and so for ever be damned. Thus are we miserably on every side besieged of cruel and unrestful enemies, and like at every moment to perish, if we be not defended with thy godly power against their tyranny. I therefore, poor and wretched sinner, despairing of mine own strengths, which in- deed are none, most heartily pray thee to endue me with strength from above, that Eph. vi. I may be able, through thy help, with strong faith to resist Satan, with fervent prayer to mortify the raging lusts of the flesh, with continual meditation of thy holy law to avoid the foolish vanities and transitory pleasures of this wicked world ; that Lukei. I, through thy grace being set at liberty from the power of mine enemies, may live and serve thee in holiness and righteousness all the days of my life. Amen. FOR THE HELP OF GOD'S HOLY ANGELS. An infinite number of wicked angels are there, Lord Christ, which without ceasing seek my destruction. Against this exceeding great multitude of evil spirits Psai. xxxiv. send thou me thy blessed and heavenly angels, which may pitch their tents round Hos. xiii. about me, and so deliver me from their tyranny. Thou, O Lord, hast devoured Heb. ii. hell, and overcome the prince of darkness with all his ministers, yea, and that not for thyself, but for them that believe in thee. Suffer me not therefore to be over- come of Satan and of his servants, but rather let me triumph over them ; that I, through strong faith and the help of the blessed angel, having the victory of the 1 Cor. XV. hellish army, may with a joyful heart say, Death, where is thy sting ? hell, where is thy victory? and so for ever and ever magnify thy holy name. Amen. FOR THE GLORY OF HEAVEN, 1 Cor. ii. The joys, O Lord, which thou hast prepared for them that love thee, no eye hath seen, no ear bath heard, neither is any heart able to think. But as the joys are great Matt. vii. and unspeakable, so are there few that do enjoy them. For strait is the gate and narrow is the way, which leadeth unto life; and few there be that find it. Not- Lukexii. withstanding, O heavenly Father, thou hast a little flock, to whom it is thy pleasure John X. to give the glorious kingdom of heaven. There is a certain number of sheep that hear thy voice, whom no man is able to pluck out of thy hand, which shall never perish, to whom also thou shalt give eternal life. Make me therefore, O Lord, of that number Eph. 1. whom thou from everlasting hast predestinate to be saved, whose names also are written Matt. XXV. in the book of life. Pluck me out of the company of the stinking goats, which shall Matt. XXV. stand on thy left hand and be damned, and place me among those thy sheep, which shall stand on his right hand and be saved. Grant me this, O merciful Father, for thy dear Son's sake Jesu Christ our Lord. So shall I, enjoying this singular [' Folio, persuadedJ] THE POMANDER OF PRAYER. 85 benefit at thy hand, and being placed in thy glorious kingdom, sing perpetual praises to thy godly Majesty, which livest and reignest with thy dearly-beloved Son and the Holy Ghost, one true and everlasting God, &c. A THANKSGIVING UNTO GOD FOR ALL HIS BENEFITS. Thy benefits toward me, O most loving Father, are so great and infinite, whether I have respect unto my body or unto my soul, that I find not in myself how to recompense any part of thine unspeakable goodness toward me. But thou, which needest none of my goods, knowing our beggary, yea, our nothing, requirest of us Psai. xvi for a recompence of thy kindness only the sacrifice of praise and thanksgiving. Lord and merciful Father, what worthy thanks am I, poor and wretched sinner, able to give thee? Notwithstanding, trusting on thy mercy and favourable kindness, I ofier unto thee, in the name of Christ, the sacrifice of praise, ever thanking thee most heartily for all thy benefits, which thou hast bestowed upon me, thine unprofitable servant, from the beginning of my life unto this present hour ; most humbly beseeching thee to continue thy loving-kindness toward me, and to give me grace so to walk Rom. vi worthy of this thy fatherly goodness, that, when thou shalt call me out of this care- ful life, I may enjoy that thy most singular and last benefit, which is everlasting glory, through Jesus Christ our Lord, to whom w^th thee and the Holy Ghost be all honour and praise for ever and ever. Amen. Give the glory to God alone. THE CONTENTS PRAYERS OF THIS BOOK OF THE POMANDER. A prayer for the morning 75 A prayer for the evening — A prayer for the forgiveness of sins — A prayer unto God the Father 75 A prayer unto God the Son IG A prayer unto God the Holy Ghost — PRIVATE PRAYERS TO BE SAID. Of magistrates 7G Of ministers of God's word 77 Of subjects or commons — Of fathers and mothers — Of children — Of masters 78 Of servants — Of maidens 78 Of single men — Of husbands TJ Of wives — Of householders — Of all Christians — GENERAL PRAYERS TO BE SAID. For the grace and favour of God 80 For the gift of the Holy Ghost — For the true knowledge of ourselves — For a pure and clean heart 81 For a quiet conscience — For faith — For charity — For patience — For humility 82 For mercifulness For true godliness For the true understanding of the word of God 82 For a life agreeable to our knowledge 83 For the health of the body — For a good name — For a competent living — For a patient and thankful heart in sickness ... — For strength against the devil, the world, and the flesh 84 For the help of God's holy angels — For the glory of heaven — A thanksgiving unto God for all his benefits... 85 FINIS. THE SICK MAN'S SALVE. BY THOMAS BECON. TO THE RIGHT WORSHIPFUL MASTER BASIL FELDING', ESQ. THOMAS BECON WISHETH THE FAVOUR OF GOD, CONTINUAL HEALTH, AND PROS- PEROUS FELICITY. Christ, our Lord and Saviour, considering what and how great carnal security and fleshly quietness reigneth in mortal men of all ages, yea, and that in them that profess godliness, that is to say. Christians, which by their profession are dead unto coi. iii. the world, and have their life hidden with Christ in God; insomuch that they, being occupied about worldly and transitory things, which soon perish and come to nought, do utterly neglect the things that appertain unto the salvation of their souls ; in many Matt. xxiv. places of his holy gospel admonisheth us to watch and to make provision for our latter S-k xm. end, lest we be found unready when we shall be called out of the world. Be\\\\"' In the gospel of blessed Matthew he hath these words : " "Watch, for you know Matt. xxiv. not what hour the Lord will come. Of this be ye sure, that, if the good-man of the house knew what hour the thief would come, he would surely watch, and not sufffer his house to be broken up. Therefore be ye also ready. For in such hour as ye think not, will the Son of man come." In St Mark's gospel also he saith : " Watch, Mark xiii. for ye know not when the master of the house wiU come, at even, or at midnight, or at the cock-crowing, or in the dawning ; lest, if he come suddenly, he find you sleeping. And that I say imto you I say unto all. Watch." " Yea, take heed, watch and pray ; for ye know not when the time is." Again in the Revelation of blessed John he saith : " Behold, I come as a thief. Blessed is he that watcheth and keepeth Rev. xvi. his garments, that he walk not naked, and men see his filthiness." Item : " Behold, Rev. xxu. I come shortly ; and my reward is with me, to give every man according as his deeds shall be." The holy apostle St Paul likewise exhorteth us that we sleep not as other do, biit that we watch and be sober ; neither that we fall into fleshly quiet- ness, promising ourselves long life, health, and rest in this world, lest sudden destruc- tion fall upon us. " For the day of the Lord," saith he, " shall come even as a thief i Thess. v. in the night." Certes our mortal estate declareth evidently, that we be so bond unto death, that we are not certain of our life one hour. Out of hand may death oppress us, for any certainty that we have of the contrary. "What thing is your life?" saith St James i v. James : " it is a vapour, that appeareth for a little time, and then vanisheth away." " My days," saith Job, " are more swift than a runner, yea, they are passed away as Job ix. the ships that be good under sail, and as the eagle that flieth unto the prey." Again he saitli : " Man that is born of a woman hath but short time to live, and is full Job xiv. of misery. He cometh up and is cut down like a flower. He flieth as it were a shadow, and never continueth in one state." The prophet also saith : " All flesh is isai. xi. [' The family of Felding or Fielding was of noble extraction, being descended from the illustrious house of Hapsburgh. It appears that Geffery, count of Hapsburgh, having been by the oppression of Ro- dolph, emperor of Gertnany, reduced to indigence, one of his sons, Sir Geffery, passed into the service of King Henry III. of England, and, because of his father's pretensions to the sovereignty of Laufenburgh and Rinfilding, assumed the name of Felden, or Filding. In direct lineal descent from Sir Geffery was Sir William Fielding, who in the reign of king Henry VIII. served the office of sheriff of Rutland- shire, and was knighted by that monarch. Sir Wil- liam deceased Sept. 24, 1547, having had by Elizabeth his wife, daughter of Sir Thomas Poultney, two sons and one daughter. The eldest son Bisil, to whom Becon has dedicated this treatise, married Godith second daughter of William Willington, Esq. of Barcheston, in the county of Warwick. He was sheriff of Warwickshire in 10 Elizabeth, and lies buried by his father at Monks' Kirby, where in the chancel is an altar tomb, on which he and his lady are represented at full length in a praying posture, with the effigies of their children on the sides. Their eldest son William was knighted by queen Eliza- beth, and was grandfather to ^Villiam, created in 20 James I. earl of Denbigh, the ancestor of the present peer.] 90 THE SICK MAN'S SALVE. Gen. V. Luke xii. Psal. xxxix. Psal. xxxix. 1 Pet. li. Heb. xiii. Jer. viii. Isai. Ivi. Phil. ii. Hcelus. vii. Deut. xxxii. Rom. ii. xi Gal. vi. grass and all the wlory thereof is as the flower of the field. The grass is withered, the flower falleth away : even so is the people as grass, when the breath of the Lord bloweth' upon them." Thus see we the misery, vanity, and shortness of our mortal time painted out before our eyes ; and that these things are true, daily experience proveth. Notwithstanding, such is our blindness, fondness, and madness, that we utterly for- o-et the uncertainty of this our wretched and short life, and promise ourselves the flourishing years of Nestor or the long life of Methuselah. We may right well be likened to that ungodly rich man, of whom we read in the gospel of Luke, which made provision for a great number of years, promising himself long to live upon the face of the earth, and forgetting himself to be mortal and bond unto death. But when he thought least of death, and was most busily occupied in getting and gather- ing together the goods of the world, God said unto him: "Thou fool, this night will they fetch away thy soul again from thee : then whose shall those things be which thou hast provided ?" The psalmograph saith : " He heapeth treasure upon treasure, and yet knoweth he not for whom he gathereth it." After this sort do we behave ourselves at this day. We moil and turmoil ourselves in studying and devis- ing how we may come by the gifts of glassy fortune. We refuse no pains, no labours to become rich and wealthy in worldly goods ; yea, so blinded are our hearts that, the nearer we approach unto the end of our life, the more studious, careful, and dili- gent are we to get the substance of this world. We remember not this saying of the holy apostle: "Godliness is great riches, if a man be content with that he hath. For we brought nothing into the world, neither may we carry any thing out. But when we have food and raiment, let us therewith be content." The holy scripture calleth us " strangers and pilgrims" in this world, and declareth that " we have here no continuing city, but we seek one to come." Notwithstanding, as though there were none other life after this, or else as though we should for ever here remain and never depart, we travail about the getting of worldly substance. " All," as the prophet saith, " even from the lowest unto the highest, set their minds on filthy lucre." "They are shameless dogs, that be never satisfied." Hereto agreeth the saying of the apostle: "All seek their own avantage, and not that which should set forth the glory of Jesus Christ." And as in covetousness, so likewise in all other abominable sins do we most wickedly walk. And all these things come to pass, because we remember not the shortness of this life, and forget our latter end. This considered the wise man right well, when he saith : " Whatsoever thou takest in hand, remember thy end, and thou shalt never do amiss." Moses also saith : " O that men would once be wise and understand, and make provision for their latter end!" There is not a stronger bit to bridle our carnal afifects, nor a better school-master to keep us in an order, than the remembrance of our latter end, than to remember that we shall not alway here remain, that we are but strangers and pilgrims in this world, that we shall leave behind us whatsoever worldly substance we have here either pain- '. fully gotten or carefully kept, that we shall die the death, that we shall appear before the judgment-seat of Christ, and receive according to the works which we have done in this life, either everlasting glory or perpetual pain. But these things seek we not to remember, but rather to forget, and therefore fall we into all kind of ungodhness and dissolution of life. And when the time cometh that God visiteth us with sickness, or otherwise plagueth us for our evil behaviour, then do we not prepare ourselves unto the cross, as we ought, submitting ourselves to the good pleasure of God, and being contented patiently and thankfully to receive what- soever is laid upon us at the appointment of God ; but we rather murmur and grudge against God, and with unwilling hearts sufifer that loving visitation of God, almost wishing that there were no God to plague and punish us, but that we might here live continually, and go forth to sin freely and without punishment. And when death approacheth, and no remedy can be found against the violence thereof, then do the imgodly and wicked livers, beholding the miserable face of their conscience, which pre- senteth unto them nothing but sin, the wrath of God, hell-fire, and everlasting damnation. [' So ed. 1561. ToWoJoIUnceth.] THE PREFACE. 91 begin to despair and straight yield themselves to the pleasure of Satan, to be for ever and ever tormented in that " lake that burnetii with fire and brimstone," themselves, their Rev. xxi. souls, and consciences consenting and assenting thereunto. For v^-hat other end can be looked for of a wicked and ungodly life ? Is it to be thought that he, which through sin hath served the devil all the time of his life, can at his latter end look for the inheritance of everlasting glory, wherewith God rewardeth them that painfully labour to serve him in holiness and righteousness all the days of Luke i. their life ? St Paul saith : " So run, that ye may obtain ;" that is to say, so train your i cor. ix. life in all godliness and virtue to the uttermost of your power while ye live in this world, that, after ye have finished your course here, ye may enjoy the glorious reward of eternal life. A corruptible crowTi is not obtained without great pains-taking; and shall w^e look for an everlasting crown by leading an ungodly and wanton life? " No 2 Tim. n. man is croNvned," saith the apostle, "except he fighteth lawfully." In this world therefore, wherein our life is nothing but a knighthood or warfare, job vu. must we lawfully, valiantly, and mightily fight and strive against our enemies, the devil, the world, and the flesh, and by fervent and diligent prayer unto God so triumph over them through the help of our grand captain Christ, that we may have a glorious spoil of our enemies, and garnish ourselves with all kind of victorious and royal robes, I mean, all good works and godly virtues. Where such a life is led, there must a good end be, and everlasting life may with a free conscience and assured hope be looked for. And to bring this to pass, who laboureth not to the uttermost of his power, namely if he be of God, and looketh for a better and more blessed life after this ? How we should fight against our adversaries, and lead a good life in this world, I have declared abundantly heretofore in many of my books. In this treatise, which I have now in hand, entitled " The Sick Man's Salve," my mind is to shew unto the faithful Christians, how they ought to make provision for their latter end, that they may depart in the faith of Christ, and be of the number of those of whom it is written : " Blessed are the dead which die in the Lord." Again : " Precious in the sight of the Rev. xiv. Lord is the death of his saints." For "what should it profit a man to win all the Matt. xvi' world, if at the last he loseth his soul?" Therefore in this my work I have declared, Thecontenu first of all, how the faithful Christians ought to behave themselves patiently and thankfully in the time of sickness : secondly, how they should virtuously dispose their temporal goods : thirdly, after what manner they ought to prepare themselves gladly and godly to die. Finally, I have interlaced many comfortable exhortations unto the sick, and divers godly and necessary prayers, some to be said of them that are sick, and some of other for such as are diseased. This treatise, after that I had finished it, calling to remembrance how greatly I am bound to your right worshipful mastership, considering also your most hearty zeal and fervent affection toward the true and christian religion (all superstition and papistry laid aside), I thought it my bounden duty to send unto you as a testimony of my good- will and thankful heart toward you, most entirely desiring you to accept and take in good part this my little gift, although much more base than it may seem in any part worthy to recompense the lessest point of your un- feigned friendship divers ways heretofore declared unto me. God preserve your right worshipful mastership, with the most virtuous gentle- woman your wife, and all your godly children in continual health and prosperous felicity ! Amen. THE SICK MAN'S SALVE'. Job xiv. Luke xii. Rev. xvi. Deut. xxxii PHILEMON, EUSEBIUS, THEOPHILE, CHRISTOPHER, AND EPA- PHRODITUS, THE SICK MAN, TALK TOGETHER. Phil. FULL truly is it said of the holy man Job, that noble mirror of perfect patience : " Man that is bom of a woman hath but a short time to live, and yet in the time that he liveth he is replenished with many miseries. He cometh up and withereth away again like a flower. He flieth as it were a shadow, and never con- tinueth in one state." It is not yet two days since I saw my neighbour Epaphroditus, as methought, well and lusty, yea, and in perfect health; and behold, he sent unto me even now his servant Onesimus, that I should come unto him with all expedition, all other businesses set apart, if I ever intend to see him alive. O good God, what a world is this ! Ah, most loving Christ, what a sudden change is this ! Our life is not with- out a cause compared of the holy apostle St James to " a vapour, which appeareth for a little time, and then vanisheth away." Who will trust a life so frail, so tran- sitory, so bond unto mortality ? Who can justly persuade himself to live many years in this world, seeing that in it so suddenly health is turned into sickness, vahance into imbecility, strength into weakness, joy into sadness, comfort into desperation, life into death? The rich man persuaded himself that he should live long in this world, as blessed Luke declareth in his holy gospel, when he said, considering the great abundance of his revenues that came yearly in : " What shall I do, because I have no room where to bestow my fruits ? This wiU I do : I will destroy my bams, and build greater; and therein will I gather all my goods that are grown unto me ; and I will say unto my soul. Soul, thou hast much goods laid up in store for many years: take thine ease, eat, drink, be merry. But God said unto him. Thou fool, this night will they fetch away thy soul again from thee. Then whose shall those things be which thou hast provided?" The continuance of our life is not certain so much as one hour, neither is any man able to say, I shall live till to-morrow. For albeit nothing is more certain than death, yet is nothing more uncertain than^ the hour of death. It shall therefore be- come all christian men, that tender their own health, diligently to mark and con- tinually to remember this friendly admonition and loving watchword of our Lord and Saviour Christ Jesu : "Watch," saith he; "for you know not what hour your Lord will come. Of this be ye sure, that, if the good-man of the house knew what hour the thief would come, he would surely watch, and not suffer his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not will the Son of man come." Again he saith : " Watch ; for ye know not when the master of the house will come, whether at even, or at midnight, whether at the cock-crowing, or in the dawning : lest, if he come suddenly, he find you sleeping. And that I say unto you I say unto all, Watch." Also in another place he saith : " Behold, I come as a thief. Happy is he that watcheth and keepeth his garments, lest he walk naked, and men see his filthiness." Ah Lord God, not yet two days past whole and strong, and now sick and weak ! O the unstedfastness of man's life ! Whom would not this provoke to watch and to consider his latter end ? as the godly man Moses admon- isheth, saying : " Ah, would God men would be wise and understand, and make pro- vision for their latter end !" So should neither sickness nor death be sudden unto them ; so should all dissolution of life be rejected, and godliness of conversation embraced, [' This treatise was so popular, that repeated edi- tions of it were printed within the first century after it was composed.] P So edition of 1561 folio, that.'\ THE SICK MAN'S SALVE. 93 as the wise man saith : " In all thy works remember thy latter end, and thou shalt eccIus. vii. never sin." I desire much to \usit my neighbour Epaphroditus, according to his hearty request, and to comfort him in these his pains, and to instruct him how he ought both patiently and thankfully bear this cross of sickness which God hath laid on him ; but I wish greatly to have the company of mine old familiars and approved friends, Eusebius, Theophile, and Christopher. I sent my son Theodore and Rachel my daughter for them : I much marvel of their long tarriance. But behold where they come. Neigh- bours and friends, welcome. Eus. We rejoice to see you in health, thanking you most heartily for the loving- kindness which heretofore many times you have shewed unto us. But wherefore, I pray you, have you sent for us ? Phil. Have ye not heard how our neighbour Epaphroditus is grievously vexed wdth sickness? Theo. Is our neighbour Epaphro- ditus sick ? Phil. He is sick, and that very sore. Chris. Sorry am I to hear this. Phil. We are in the Lord's hand, as the clay in the potter's, to do with us what- Jer. xviu. soever his good pleasure is. Therefore let us not bear heavily this work of God in our neighbour, lest we seem to strive against his godly will, seeing we use daily to pray : " Thy will be done in earth, as it is in heaven : " having also an example Matt. vi. of our Saviour Christ, which prayed unto his heavenly Father on this manner: "Not Matt. xxvi. as I will, but as thou wilt, O Father," Ens. How long hath our neighbour Epaphroditus been sick ? Phil. Not yet two days. Theo. I much marvel of this his sudden sickness. Phil. It is no marvel at all, seeing sickness foUoweth health, and death life, as the shadow accompanieth the body. Ye know, neighbours, how charitable a deed it is to visit the sick, and to comfort the diseased. It is one of those works, which being done in the faith of Christ shall be rewarded at the last day in the face of the whole world with the in- heritance of the heavenly kingdom, as ye may see in the gospel of blessed Matthew: " I was sick ; and ye visited me," saith our Saviour Christ. The wise man also saith : Matt. xxv. " Let not them that weep be without comfort, but mourn with such as mourn. Let Eccius. viu it not grieve thee to visit the sick ; for that shall make thee to be beloved." Chris. This saying difiereth not much from the saying of St Paul : " Rejoice with them that Rom. xii. rejoice, and weep with them that weep. Be of like affection one to another." Phil. Let us therefore go and visit our sick neighbour Epaphroditus, and com- fort him with the heavenly consolation of the holy scriptures, that he may bear^ this his sickness both the more patiently and thankfully. For to this end did I send for you, that we should go together unto him, and to comfort him. Theo. We were too much unkind and unworthy the name of a Christian, yea, of a man, if we should disdain to accompany you going about so godly a matter. Phil. Well, then let us go. For, as the preacher saith : " It is better to go into Secies, vii. an house of mourning than into an house of banqueting; for there all men be admon- ished of their latter end, and the living considereth what afterward shall become of them." I pray the Lord our God, that we may find him at our coming in his whole mind and perfect memory. Eus. I beseech the Lord our God also, that his pains be not so outrageous, that, when we come, he have no mind to hear what shall be said unto him ; so shall our labour be lost. Chris. God's will be done in all things ! Phil. We will do our duty: let God work his pleasure. Now are we at the house: I will be so bold, neighbours, as to lead you the way. Theo. I pray you go, sir : we will follow you. Epaphroditus, the sick man. "O cursed be the day wherein I was bom; unhappy Jer. xx. be the day wherein my mother brought me forth. Cursed be the man that brought my father the tidings to make him glad, saying, Thou hast gotten a son. Let it happen unto that man as to the cities which the Lord turned upside dowTi. Let him Gen. xix. hear crying in the morning, and at noon-day lamentable howling. Why slowest thou not me as soon as I came out of my mother's womb ? O that my mother had been my grave herself, that the birth might not have come out, but remained still in her! [^ So edition of 1561 ; folio, hear.'\ 94 THE SICK MAN'S SALVE. Wherefore came I forth out of my mother's womb ? to have experience of labour and sorrow ? " Ah, how sick am I ! my strength is gone, my sight faileth me, my tongue flottereth' in my mouth, my hands tremble and shake for pain, I cannot hold up my head for weakness. If I attempt either to stand or to go, my legs fall down under me. No part of my body doth her right office. My memory is past : my senses fail me. Whatsoever I taste is unpleasant unto me. What other thing am Job XXX. I than a dead corpse breathing? "For my skin upon me is turned to black, and my bones are dried up with heat." Yea, miserably am I tormented, and altogether weary of my life. What can be pleasant unto me but present death ? Ah, wo worth the time that ever I was born ! O that some hill might fall down and overwhelm me, that I might shortly be rid out of this pain ! Phil. Lord God ! good neighbours, these be words proceeding rather from a desperate heart, than from a patient mind. But why do I cease to go in ? The Father of mercies and God of all consolation be present with us. Theo. Amen. Phil. Peace be unto this house, and to so many as love the Lord Jesus unfeignedly. Jer. XV. Epaph. O mother, alas that ever thou didst bear me ! Alas, why died I not in Job III. ^^^ birth ? Why did I not perish as soon as I came out of my mother's womb ? Phil. Neighbour Epaphroditus, God give you a patient heart, a quiet and con- tented mind. According to your request, I am come unto you with certain of my neighbours, being very desirous to see you, and, notwithstanding, not a little sorry to behold you in this case ; not that you are visited of God with sickness, but that you so impatiently take this loving visitation of God, which chanceth unto you, not for your hurt and destruction, but for your commodity and salvation. Epaph. Welcome, welcome, neighbours all. O how sick am I ! O that the Jobx. end of my life were at hand! It grieveth my soul to live. All joy is gone with me. This sickness hath utterly marred me. Phil. Say not so, neighbour Epaphroditus ; yea, rather think that this your sick- ness is the loving visitation of God, and bringeth (although to the body weakness and trouble) yet to the soul valiance and consolation. Epaph. God's loving visitation? Phil. Yea, neighbour, God's loving visitation. For so are we taught by the word Rev. iii. of God. God himself saith : " As many as I love I rebuke and chasten." The wise Prov. iii. man also saith : " My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him ; for whom the Lord loveth, him he chasteneth, and yet Heb. xii. delighteth in him as a father in his own son." " What son is he," saith St Paul, "whom the father chasteneth not? If ye be not under correction (whereof all are partakers), then are ye bastards, and not sons." Epaph. There is no father that so handleth his son as I am handled. what a change is this, yea, and that within two days ! For from gladness to sadness, from pleasure to sorrow, from health to sickness, from quietness to trouble, from strength to feebleness, yea, in a manner from life to death, am I suddenly fallen. miserable wretch that I am! Heb xii. Phil. " No manner chastising for the present time seemeth to be joyous, but grievous," as the apostle saith ; " nevertheless, afterward it bringeth the quiet fruit of James i. rightoousness unto them which are exercised thereby." "Blessed is the man," saith St James, " that suffisreth temptation ; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." Epaph. Methought I was in case good enough before I was oppressed with this sickness. For then I lived pleasantly: but now I lie here weeping and mourning, and full of sorrow and care. Q.J, y^ Phil. This is the judgment of the flesh, which ever lusteth against the Spirit. Against such careless fleshly livers hear what our Saviour Christ saith : " Wo be unto you that are rich ! for you have your consolation. Wo be unto you that are full ! for ye shall hunger. Wo be unto you that now laugh ! for ye shall wail and weep." Hear what he saith on the contrary part : " Blessed are they that mourn ; Luke vi. [' Flottereth : fluttereth, or faulteretli.] THE SICK MAN'S SALVE. 95 for they shall receive comfort." Also in another place he saith : " Verily, verily, john xvi. I say unto you. Ye shall weep and lament ; but contrariwise the world shall re- joice. Ye shall sorrow ; but your sorrow shall be turned to joy." The blessed apostle saith also : " If we be dead with Christ, we shall also live with him. If we 2 Tim. ii. suffer with him, we shall also reign with him." Chris. Brother Epaphroditus, the way to enter into glory is the cross. For by that Luke x\iv. way did our elder brother Christ enter into the kingdom of his Father. And the blessed apostle saith: "By many tribulations must we enter into the kingdom of God." Actsxiv. Epaph. What mean you by the cross? Chris. Temporal affliction, as penury, hunger, evil report undeserved, persecution, what the imprisonment, loss of goods, sickness, and whatsoever mortifieth the old man. "^"°'* '"'■ Epaph. I cannot easily be persuaded that these things are sent of God to such as he loveth, but rather to such as he hateth. Chris. Not so, neighbour Epaphroditus. For the righteous and godly taste more of the cross in this world than the wicked and ungodly. Abel, Jacob, Joseph, Moses, David, Helias, Zachary, Jeremy, Miche, Job, Toby, John Baptist, Stephen, Paul, James, Peter, with many other which were the chosen people and friends of God, were not free from the cross, insomuch that many of them were most cruelly put to death ; whereas the wicked worldlings lived all in pleasure, and had all things according to their hearts' lust. Eiis. This is also proved true by the saying of our Saviour Christ : " Ye shall John x^ i. weep and lament," saith he ; " but contrariwise the world shall rejoice." And the apostle saith : "All that will live godly in Christ Jesu shall suffer persecution." Hither 2 Tim. Hi. pertaineth the saying of St Peter : " The time is come that judgment must begin at 1 Pct. iv. the house of God. If it first begin at us, what shall the end of them be which believe not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodiv and the sinner appear? Wherefore let them that are troubled according to the will of God commit their souls to him with well-doing, as unto a faithful Creator. Phil. This thing can by no means better be perceived, than by considering the history which blessed Luke telleth in his gospel of the unmerciful rich man, and ofi-ukexvi. poor Lazarus. The rich glutton was God's enemy, and adversary to aU good men, unkind, churlish, and unmerciful ; and yet how pleasantly and wealthily lived he all his life-time ! We do not read that he tasted any thing at all the cross, but that he was rich, wealthy, gallantly apparelled, fared daintily every day, and lived in all kind of pleasures according to his heart's lust ; and yet the end of him was everlasting damnation, that this saying of our Saviour Christ might be found true : " Wo be unto you that Luke vi. are rich ! for you have your consolation. Wo be unto you that are full ! for ye shall hunger. Wo be unto you that now laugh ! for ye shall wail and weep." Contrari- wise, Lazarus, being God's friend and dearly beloved of God, was plagued with poverty, hunger, thirst, cold, nakedness, sores, sickness, and divers mortal diseases, which never departed from him so long as he lived ; and, notwithstanding, both patiently and thank- fully did he bear this his cross even unto the death, being persuaded that " prosperity Eccius. xi. and adversity, life and death, poverty and wealth, are of God;" and therefore, im- mediately after his departure out of this world, he was received into everlasting glory. This history, brother Epaphroditus, declareth evidently that sickness or trouble sent of God unto the godly is not a token of God's wrath and heavy displeasure, but rather a sure argument and manifest sign of his good-will, love, and favour toward us. " Blessed Psai. xdv. is he," saith the psalmograph, " whom thou, O Lord, nurturest." Again he saith : " It Psai. cxix. is highly for my wealth, that thou, O Lord, hast corrected me, that I may learn thine ordinances." Hereto agreeth the saying of St Paul : " When we are judged of the Lord, 1 cor. xi. we are chastened, that we should not be damned with the world." In the history of Job it is also written : " Blessed is the man whom God punisheth : therefore refuse Job v. not thou the chastening of the Almighty. For though he maketh a wound, he giveth a plaster ; though he smite, his hand maketh whole again." " God is faithful," saith 1 Cor. x. the apostle, " which will not suffer you to be tempted above your strengih, but shall in the midst of the temptation make a way that ye may be able to bear it." For he is " the Father of mercies and God of all consolation, which comfortcth us in all ■: cor. i. 96 THE SICK MAN'S SALVE. 2 Pet. ii. Isai. liii. 1 Pet. ii. James iv. 2 Cor. vi. Ecclus. ii. Wisd. iii. Ecclus. xxvii Tob. xii. [Vulgate.] Deut. xiii. 1 Pet. i. our trouble," which "knoweth also how to deliver the godly out of temptation." All these texts borrowed out of the holy scriptures, with many other, do evidently declare that the cross is laid upon the godly at God's appointment; and that not for their hurt and destruction, but for their health and salvation. "For though our outward man perish, yet the inward man is renewed day by day. For our trouble, which is short and light, prepareth an exceeding and eternal weight of glory unto us; while we look not on the things which are seen, but on the things which are not seen. For the things which are seen are temporal, but things which are not seen are eternal.' Theo. Our elder brother Christ, which never commit sin, and in whom no guile nor deceit was found, entered not into glory but by the cross, as the apostle saith : " We see that Jesus for the suffering of his death was crowned with glory and honour." Therefore may not we look to possess the inheritance of the heavenly kingdom by Uving all in pleasure, health, joy, and worldly felicity; but rather by suffering the cross, that is laid upon us at God's appointment, both patiently and thankfully. " For the disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master is, and that the servant be as his lord." " Whosoever beareth not his cross and cometh after me," saith our Saviour Christ, "he cannot be my disciple." Chris. In the Revelation of blessed John we read that they which were arrayed with long white garments, and are continually in the presence of the seat of God, and serve him day and night in his temple, " came out of great tribulation." Phil. It is truth. For such are most meet for the kingdom of God ; neither can the voluptuous worldlings be partakers of the heavenly inheritance, which in this world taste of no cross, but live in aU pleasure after the desires of the flesh. It is not possible that a man may live here pleasantly with the world, and afterward reign gloriously with Christ. " For the friendship of the world is enmity with God : who- soever will be a friend of the world is made the enemy of God." " For what fellowship hath righteousness with unrighteousness ? Or what company hath light with darkness ? Or what concord hath Christ with Belial ? Either what part hath he that believeth with an infidel?" Worldly joy and eternal felicity cannot agree together. Therefore whosoever is free from the cross in this world, he hath no part in the kingdom of Christ and of God. So that you, neighboiu* Epaphroditus, have a great occasion to thank the Lord our God, that it hath pleased him to remember you Avith this his loving visitation, and through this sickness to declare his good and fatherly will toward you. For by laying this cross upon you he proveth you, whether you be constant in your faith and profession, or not ; and whether you will patiently and thankfully bear this his working in you, which is unto your everlasting salvation, or not. And after this manner doth God handle all such as he receiveth unto glory, as the wise man saith : " Whatsoever happeneth unto thee receive it, suffer in heaAaness, and be patient in thy trouble. For like as gold and silver are tried in the fire, even so are acceptable men in the furnace of adversity." Again he saith : " The oven proveth the potter's vessel: so doth temptation of trouble try righteous men." Likewise said Raphael the archangel unto Toby : " Because thou wast accepted and beloved of God, it was necessary that temptation should try thee." And as Moses said unto the children of Israel : " The Lord your God proveth ' you, to wit whether ye love the Lord your God with all your heart and with all your soul." St Peter also saith : " Ye are now for a season in heaviness through manifold temptations, that the trial of your faith, being much more precious than gold that perisheth, and yet is tried by fire, might be found unto the praise, glory, and honour at the appearing of Jesus Christ." Epaph. This comforteth' well my weak mind to hear of you out of the word of God, neighbour Philemon, that this sickness, which I now suffer, is the loving visitation of God, and a token of God's good-wiU toward me; again, that the faithful and friends of God are in this world subject to the cross more than the unfaithful and enemies of God. Phil. I am heartily glad to hear you so say. And doubt you not, but that this your gentle God and loving Father wiU turn this your sorrow unto your great comfort. [' So edition of 1551 ; folio, proved, and comforted.] THE SICK MAN'S SALVE. 97 For " he is a faithful God, which will not suffer you to be tempted above your strength, i cor. x. but shall in the midst of the temptation make a way that ye may be able to bear it;" as the psalmograph saith : " His wrath endureth but the twinkling of an eye ; and Psai. xxx. in his pleasure is life : heaviness may endure for a night ; but joy cometh in the morning." " Thou, O Lord, hast turned my heaviness into joy : thou hast put off my sackcloth, and girded me with gladness." Again he saith : " Thou, God, hast Psai. ixvi. proved us: thou also hast tried us like as silver is tried. Thou broughtest us into the snare, and laidest trouble upon our loins : thou sufferedst men to ride over our heads. We went through fire and water ; and thou broughtest us out into a wealthy place." Item : " O what great troubles and adversities hast thou shewed me ! and Psai. ixxi. yet didst thou turn and refresh me; yea, and broughtest me from the deep of the earth. Thou hast brought me to great honour, and comforted me on every side. Therefore will I praise thee and thy faithfulness, God." Also in another place he saith: "They that sow in tears shall reap in joy. He that now goeth on his way Psai. cxxvi. weeping, and beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him." The ancient father Toby^ in his prayer unto God saith : " After a storm, Lord, thou makest the weather fair and still : after weeping and Tcb. iii. heaviness thou givest great joy. Thy name, O God of Israel, be praised for ever." "*"'* Epaph. Amen, amen, good Lord. I trust thou wilt do so with me. Phil. Doubt ye not, neighbour, but, if ye call on the name of the Lord, ye shall find great comfort. For, as that prince- like prophet saith: "The righteous cry; and Psri. xxxiv. the Lord heareth them, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a contrite heart, and will save such as be of an humble spirit. Great are the troubles of the righteous ; but the Lord delivereth them out of all : he keepeth all their bones, so that not one of them is broken." Eus. These are comfortable sentences, neighbour Epaphroditus. Epaph. Comfortable indeed. Phil. And no less true than comfortable, as divers histories of the holy scriptures do evidently declare. Epaph. I pray you, rehearse some of them for my comfort. Phil. I will do it gladly. As I may let pass the ancient patriarchs, what a cross laid God upon Joseph's shoulders in Egypt ! yea, and that for no fault that he had committed, but only to prove and try his faith, love, obedience, patience, thankfulness, and perseverance. He suffered Joseph, being a godly and chaste young oen. xxxix. man, to be falsely accused of his whorish mistress, and to be cruelly thrown of his "'' master into prison, where he continued certain years in captivity and thraldom. But behold the merciful dealing of God with his faithful servants ! Afterward, when God by proving him had found him faithful, constant, and patient, he delivered Joseph out of prison, restored him unto his liberty, won him into the king's favour; insomuch that the king "took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in cloth of rains ^, and put a golden chain about his neck, and set him upon the best chariot that he had, save one. And they cried before him. Bow the knee. And king Pharao made him ruler over all the land of Egypt." Epaph. O the great mercies of God ! Phil. Before God quietly settled king David in his kingdom (of whom he reported in this manner, " I have found David the son of Jesse, a man after mine own heart, i sam. \v\. which shall fulfil all my will"), how hunted he him by king Saul, even as the ferret hunteth the coney ! yea, after the death of Saul, what trouble and disquietness had he through the wicked conspiration of his children against him, being so loving, gentle, and natural a father ! Notwithstanding, afterward God brought him unto great honour, glory, riches, quietness, and all kind of wealth, wherein he continued unto his death, which was both glorious and full of years. i Kings ii. Epaph. A blessed end. Phil. To whom is the history of patient Job unknown ? His cross was so grievous, Job i. ii. [^ An error for Sara.] [^ See Vol. II. p. 415.] [bECON, III.] 98 THE SICK MAN'S SALVE. Lam. iii. Psal. xxxiv. that I know not whether the like trouble hath chanced to any mortal man since his time or afore. All his substance in one moment almost was lost, all his cattle were driven away, seven thousand sheep, three thousand camels, five hundred yoke of oxen, and five hun- dred she-asses : all these were taken away suddenly. His house fell down : his children that were within were slain. Of all that ever he had nothing remained untouched, that might comfort him any thing at all, but only his wife; and that seemeth to be left of the devil only to this' purpose, even to mock and scorn her husband, and to move him to blaspheme the name of God: which thing without all doubt grieved the holy man's mind more than all his calamities and wretchednesses. Furthermore, his friends which came out of far countries to comfort him, seeing his sorrow and pain to be most vehement, being also wonderfully astonied with the horrible greatness of the plague, by the space of seven days spake not one comfortable word unto him. For they thought (although not truly) that God had cast his^ most grievous pains upon Job worthily, even for his sinful hfe and wicked conversation. And did they not at the last fall to mocking and taunting of that good man, and told him that those plagues happened unto him for his sins, by the righteous judgment of God ? For they thought it a matter of high iniquity, and unworthy God's righteousness, that so great calamities and miseries should causeless chance unto any holy and innocent man. Moreover, after the loss of all his goods, after the driving away of his cattle, the castinw down of his house, the cruel death of his children and servants (which all the most patient man very quietly suffered), what intolerable pains suffered he on his body! Did not Satan, through God's sufferance, smite Job with marvellous sore boils from the sole of his foot unto the crown of his head; so that he sat upon the o-round in the ashes, and scraped off the filth of his sores with a potsherd ? O who is able to express what pains he suffered ? And notwithstanding, being on every side most miserably plagued, his mind continued still constant and perfect in abiding the good pleasure of the Lord his God, being throughly persuaded that all those plao-ues and punishments were not tokens of God's anger, but rather of his singular good-will and fatherly favour toward him. For as he most patiently suffered the loss of all his goods and the death of his children, so with hke constancy and lusty courage did he bear the most grievous wounds and bitter sorrows of his body, speak- ing no blasphemous, impatient, or unreverent word against God in all his trouble, but meekly, patiently, and thankfully brast out into these and such-like words: " Naked came I out of my mother's womb, and naked shall I turn thither again. The Lord gave, and the Lord hath taken away. Even as it hath pleased the Lord, so is it come to pass : blessed be the name of the Lord." " If we have received prosperity at the hand of the Lord, why should we not abide adversity also?" Epaph. O God, grant me the like patience! Chris. Doubt ye not of the goodness of God, neighbour. Be strong and stedfast in the Lord your God, abide patiently his good pleasure ; and he shall work all things for the best, as the psalmograph saith : "O tarry thou the Lord's leisure: be strong; and he shall comfort thine heart ; therefore put thou thy trust in the Lord."' " In silence and hope shall your strength be," saith the prophet. O how good is the Lord unto them that put their trust in him, and to the soul that seeketh after him ! " The o-ood man with stillness and patience tarrieth for the saving health of the Lord." " The righteous have cried ; and the Lord hath graciously heard them, and delivered them out of all their trouble." Phil. But now, neighbour, mark the end of the history. Epaph. Say on, in the name of God. Phil. After that God by divers kinds of punishments had throughly tried this holy, perfect, and patient man Job, and had found him in all points a constant and valiant soldier, not able to be overcome with any kind of plague that Satan could lay on him, the Lord greatly commended his constant faith and faithful constancy, and gave unto him twice so much as he had afore. For he had now fourteen thousand sheep six thousand camels, a thousand yoke of oxen, and a thousand asses. He had [' So 1561 ; folio, thy.] [2 So ed. 1632. Folio and 1651, Ms.] THE SICK MAN'S SALVE. 99 seven sons also and three daughters. And after this he lived an hundred and forty years in much joy and quietness ; so that he saw^ his children's children into the fourth generation, and died, being old and of a perfect age. Epaph. O blessed be God ! for he is ever good to his servants, and never for- saketh them that put their trust in him. Eus. Of this holy man Job St James also maketh mention, saying : " Ye have James v. heard of the patience of Job, and have known what end the Lord made. For the Lord is very pitiful." Phil. Will it please you, neighbour, to hear the history of the ancient father Thoby, which is also very comfortable? Epaph. Yea, very gladly. For it doth me much good, and easeth well my pain to hear your godly talk. Phil. This Thoby was a faithful man, and even from his very childhood feared God, Tob. i. . . [Vulgate.] and led a virtuous life. He forsook not the way of truth, neither defiled he himself with any kind of idolatry. He worshipped the Lord God of Israel faithfully, oflfering of all his first-fruits and tithes. Whatsoever he might get, he parted it daily with his fellow-prisoners and brethren. He was full of good works : he gave largely unto the poor, he fed the hungry, he gave drink to the thirsty, he clothed the naked, he lodged the harbourless, he visited the sick, he redeemed the captives and prisoners, he buried the dead. There was no work of mercy that he had left undone. He was rich and plen- teous in all good works. And whatsoever he did, he did it with a joyful and ready heart. " For God," saith St Paul, " loveth a cheerful giver," 2 Cor. ix. Epaph. A blessed man and a faithful servant of God. Phil. And yet mark what followed. It happened upon a day that he had buried Tob. ii. the dead, and was weary, came home, and laid him dowTi by the wall and slept. And while he was asleep, there fell down upon his eyes warm dung out of the swallows' nest, so that he became blind. Epaph. A pitiful chance ! Phil. This temptation did God suffer to happen unto him, that they which came after might have an example of his patience, like as of holy Job. Epaph. But how did Thoby take this temptation ? Phil. Very godly, quietly, patiently, and thankfully. For insomuch as he ever feared God from his youth up, and kept his commandments, he grudged not against God that the plague of blindness chanced unto him, but remained stedfast in the fear of God, and thanked God all the days of his life. Epaph. But what was the end of the matter ? Continued he blind unto his dying day ? Did not God deal mercifully with Thoby, as we heard afore of Job ? Phil. Yes, verily : for God scourgeth and healeth. God leadeth unto hell and 1 Sam. ii. ~ Deut. xxxii. bringeth out again. God killeth and maketh alive. God after a storm maketh the Tob. xiii. . . . . . Wisd. xvi. weather fair and calm. God after weeping and heaviness giveth great joy. When God had throughly tried Thoby, and found him constant in his faith, he restored unto him his sight again. For the which Thoby most humbly thanked him, and said : " Lord Tob. xi. God of Israel, I give thee praise and thanks ; for thou hast chastened me and made me whole again." Chris. O praised be the Lord our God, which is marvellous in his saints, and holy in all his works. Epaph. Lived Thoby long after his sight was restored unto him ? Phil. "Thoby," saith the scripture, " after he had gotten his sight again, lived forty- Tob. xiv. two years in great joy and wealth, and saw his children's children. And when he was a hundred and two years old, he departed in peace, and was honourably buried." Epaph. A blessed end. Phil. Of a good life cometh a good end. Thus have you heard out of the holy scriptures, brother Epaphroditus, that the cross, that is to say, corporal affliction is not a token of God's anger, but of his favour, and that he layeth temporal punishment more customably upon his friends than upon his enemies ; yea, and that not to destroy them, but to prove and try them, even as the fire trieth the gold. For, as the angel Raphael said unto Toby : " Because thou wast accepted and beloved of God, it was Tob. xii. 7—2 "^"'' 100 THE SICK MAN'S SALVE. necessary that temptation should try thee." You have heard also the loving-kind- ness of God toward his faithful and constant servants, how, after a just trial made, he restored them unto a more blessed state than they were in afore. Therefore take a good heart unto you, and faint not. Be strong in the Lord. Be faithful unto the end. Be patient in this your sickness. Be thankful for this loving visitation of God. Abide the good pleasure of God. Suffer him quietly to do with you whatsoever his good will is. If you will thus do, doubt ye not but that God will be merciful unto Rom. XV. you, and bring that thing to pass which is most for your comfort and profit. " For whatsoever is written is written for our learning, that through patience and the com- fort of the scriptures we may have hope." Epaph. The Lord's will be done in me ! He knoweth what is most meet for me, a wretched sinner ; let him therefore work his good pleasure in me, come life, come Rom. xiv. death. " For if we live, we live to be at the Lord's will ; and if we die, we die at the Lord's will. Whether we live therefore, or die, we are the Lord's." A Prayer. Only, heavenly Father, I beseech thee, for Christ's sake, to give me a patient and thankful heart, that I never grudge against thy blessed will, but be obedient unto it in all things ; that, when the pains of my sickness be most bitter, I may lift up Psai. vi. my heart unto thee, call on thy blessed name, and say : Lord, rebuke me not in thy indignation, neither chasten me in thy displeasure. Have mercy on me, O Lord; for I am weak. Lord, heal me; for my bones are vexed. My soul also is sore troubled; but, Lord, how long wilt thou punish me? Turn thee, O Lord, Psai. ixxxvi. and deliver my soul : save me for thy mercies' sake. my God, save thy servant, that putteth his trust in thee. Be merciful unto me, Lord; for I will caU daily upon thee. Comfort the soul of thy servant; for unto thee, O Lord, do I lift up my soul. For thou, Lord, art good and gracious, and of great mercy unto all them that call upon thee. Theo. Neighbour Epaphroditus, this is unto us a singular pleasure and great comfort, to hear so godly words proceed out of your mouth. Be diligent continu- ally to call on the Lord ; and he in all your afflictions and troubles shall be un- doubtedly your strong tower, your mighty shield, and invincible fortress. He will not leave you nor forsake you, but assist you and be present wdth you in your Psai. xei. sickucss, according to this his promise : "Because he hath trusted in me, I will deliver him: I will defend him, because he hath known my name. He shall call upon me; and I wiU graciously hear him : yea, I am with him in trouble ; I will deliver him and glorify him. "With long life will I satisfy him, and shew him my salvation." Epaph. I must needs confess, most gentle neighbours, that I have received much consolation and great comfort of your company, and specially that ye have thus enarmed, yea, and fortressed my breast with the comfortable sentences and histories of the holy scriptures against the bitter storms of adversity ; and I heartily thank you for your pains. Notwithstanding, this must I needs say unto you, that I find not myself in my conscience to be of such godliness and virtue, that I dare com- pare myself with Joseph, David, Job, and Thoby, whom ye recited unto me, but much inferior both unto them and unto their godUness of life ; so that, although they, being righteous, of the very love which God bare toward them, were assailed with adversity to this end, that their faith and constancy might be proved and tried unto the example of other, yet I find in myself such imperfection, yea, such abundance of sin, that it may justly be thought that this sickness which is laid upon me cometh from such a God as is angry with me for my sinful life; and therefore is his heavy hand thus laid upon me. What think ye, good neighbours? Phil. Brother Epaphroditus, this humbhng of yourself in the sight of the Lord our Mattxxiii. God is a certain argument and sure token of your everlasting salvation. "For he that exalteth' himself shall be made low; but he that humbleth himself shall be ex- 1 Pet. V. alted." God is an enemy to the proud ; but he is a friend to the humble and lowly. Prov. XX. Truth it is, that in the sight of God no man is pure and clear from sin. " Who is James iii. able to Say, My heart is clean, and I am free from sin?" "In many things we all [' So 1561 ; folio, exalted.] THE SICK MAN'S SALVE. 101 offend." " If we say we have no sin, we deceive ourselves, and the truth is not in i john i. us." " All have sinned, and want the glory of God." " We all are unprofitable R„ni. iii. servants." " Every man is a liar." We were begotten in sin, conceived in sin, and p^'i^c^xvi'.' bora in sin. Our " heart is lewd and unsearchable." " All our righteousness are as ren'xvii. cloth polluted ^" " All have swerved and gone out of the way, they are altogether p^i.'xiv! become unprofitable : there is not one that doth good, no, not one." The most per- fect among us all may well say with the sinful publican : " God, be merciful to Luke wiii. me a sinner." "We may worthily pray, as our Saviour Christ taught us : " Forgive us Matt. vi. our trespasses, as we forgive them that trespass against us." God "found no truth in jobiv. his servants, and in his angels there was folly. How much more in them that dwell in the houses of clay, and whose foundations are but dust!" "The stars are unclean job xxv. in the sight of God. How much more then man, that is but corruption, and the son of man, which is but a worm ! " And albeit Joseph, David, Job, and Thoby be set forth in the holy scriptures vdth great commendations, yet may we not think that they wanted their faults. For no man that is born of a woman is clean before God, although he be but one daly old. job xxv. How oft doth David confess himself a sinner ! How oft doth he flee unto God and pray for the remission of his sins ! How oft doth he cast away his own righteous- ness, and with strong faith lay hand on God's mercy ! Among many other, are not these his words ? " Have mercy on me, God, according to thy great mercy ; and Psai. u. according to the multitude of thy mercies do away mine offences. Wash me throughly from my wickedness, and cleanse me from my sin. For I knowledge my faults ; and my sin is ever before me. Against thee only have I sinned, and done evil in thy sight," &c. Also in another place : " O remember not the sins and offences of my Psai. xxv. youth; but according unto thy mercy think thou upon me, O Lord, for thy goodness." "For thy name's sake, Lord, be merciful unto my sin: for it is great." "Look upon mine adversity and misery, and forgive me all my sins." Again : " Out of the Psai. cxxx. deep have I called unto the Lord, Lord, hear my voice. O let thine ear consider well the voice of my complaint. If thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it ? But there is mercy with thee," &c. Item : " Enter psai. cxUii. not into judgment with thy servant, Lord; for no man living shall be justified in thy sight." Thus see you how holy David, whom the scripture commendeth so greatly, boasteth not his own righteousness, but humbleth himself in the sight of God, and wholly betaketh him unto God's mercy. Now hear what Job, whom the scripture so greatly commendeth, saith of himself: "If I wnll justify myself, mine own mouth job ix. shall condemn me. If I will put forth myself for a perfect man, he shall prove me a wicked doer." Again : " If I wash myself with snow-water, and make mine hands never so clean at the well, yet shalt thou dip me in the mire, and mine own clothes shall defile me." And as concerning the godly man Thoby, how little he trusted in his own innocency and righteousness, these his words do manifestly declare: "O Lord," Tob. iu. saith he, "be mindful of me, and take no vengeance of my sins, neither remember my misdeeds, nor the misdeeds of mine elders. For we have not been obedient to thy commandments," &c. And as David, Job, and Thoby humbled themselves in the sight of God, so likewise doth the whole company of all the faithful, that the glory of our salvation may be God's alone; as he saith by the prophet: "Thy destruction, Hos. xiv. O Israel, cometh of thyself ; but thy salvation cometh only of me." Therefore though ye feel sin to be in you, (as who is without it ?) yet despair not, neither be dismayed ; but with strong faith make haste unto the glorious throne of God's great mercy, lament your sorrowful case, crave favour and remission of sins in Christ's name, of God's mo.st high majesty, and without doubt you shall have your heart's desire. For " the Lord is gracious and merciful, long-suffering, and of great goodness. The Lord Psai. cxiv. is loving unto every man, and his mercy is over all his works." " O trust in the Psai. cxxx. Lord ; for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins." [^ Two words are omitted.] 102 THE SICK MAN'S SALVE. Rev. xxi. 1 Cor. xi Psal. xxxvii. Luke x\i. Matt. xiii. Luke xvi. Luke vi. Heb. xli. Epaph, O my heart! Ah, what a grievous pain did I feel now even at my very heart ! God be merciful unto me. Eus. Be on a good comfort, neighbour, I pray you: God shall work all things for the best. Ye may see what frail vessels we are, and how little pain doth greatly trouble us. Epaph. Ye say truth. But to you, neighbour Philemon, once again. Methink, if God should punish me in this world for my sin, so should it be a token rather of his anger than of his favour toward me. Phil. Nay, not so, neighbour. It is rather an evident token of his singular love and hearty good-will toward you, which lovingly correcteth you in this world, that ye may repent, knowledge your fault, amend your life, call for mercy, and so live worthy your pro- fession ; again, that through this temporal pain ye may be free from everlasting plagues, and never come into that " lake that burneth with fire and brimstone." This witnesseth St Paul, saying : " While we are punished, we are corrected of the Lord, that we should not wdth this world be condemned." When God sufi*ereth the wicked in this world to flourish like a bay-tree, and licentiously to sin without any punishment, as he suffered the rich glutton, of whom ye read in the gospel of blessed Luke, it is an evident argument that such one is reserved unto the pains of the world to come, which never shall have end, where weeping and gnashing of teeth shall be ; as ye see it chanced to the aforesaid rich glutton, unto whom God' said: "Son, remember that thou in thy life-time receivedst thy pleasure, and contrariwise Lazarus received pain. But now is he comforted, and thou art punished." So doth our Saviour Christ threaten the ungodly, saying : " Wo be to you that are full ! for ye shall hunger. Wo be unto you that now laugh ! for ye shall wail and weep." The holy apostle also saith : "What son is he whom the father chasteneth not? If ye be not under correction, whereof all are partakers, then are ye bastards, and not sons." A terrible end therefore abideth them which in this world licentiously and vidthout punishment do sin. For all such be bastards, and no sons ; therefore have they no part of the heavenly inherit- ance. Epaph. Yet the world judgeth otherwise. For they think such only to be beloved of God, as wallow in all kind of worldly pleasures, as the filthy sow in the mire, so long as they live, and never taste of any adversity. Phil. But the holy scripture judgeth otherwise. For those voluptuous epicures, which in this world say, "Come, and let us enjoy the pleasures that are, and let us soon use the creature, like as in youth ; let us fill ourselves with good wine and ointment, and let there no flower of the time go by us; let us crown ourselves with roses afore they be withered; let there be no fair meadow, but our lust go through it; let every one of you be partaker of our voluptuousness; let us leave some token of our pleasure in every place ; for that is our portion ; else get we nothing," &c., shall in time to come cry out on this manner and say : " We have erred from the way of truth ; the light of righteousness hath not shined unto us, and the sun of understanding rose not up upon us. We are^ wearied ourselves in the way of wickedness and destruction. Tedious ways have we gone; but as for the way of the Lord, we have not known it. What good hath our pride done to us ? Or what profit hath the pomp of riches brought us ? All these things are passed away like a sha- dow " &c. Such words shall they that have sinned speak in hell. "For the hope of the ungodly is like a dry thistle-flower that is blown away with the wind," &c. There- fore we may well conclude that such as enjoy continual prosperity, live at their hearts' ease, obey their sensual appetites, are free from all adversity, and, as the psalmograph saith " come in no misfortune like other folk, neither are plagued like other men," shall not reign with God in glory, neither have they any portion in the land of the living. For though they prosper for a little while in this world, "be puffed up with pride, swell for fatness, do what they list," rule as they will, have plenty of riches in possession, have the world at commandment, &c., yet are they "set in slippery [' In later editions we find this error corrected, and the reading substituted, it icas said.] [^ Edition of 1561 reads have.] THE SICK MAN'S SALVE. 103 places, and shall be cast down and destroyed. Yea, suddenly shall they consume, perish, and come to a fearful end." " I have seen," saith that prince-like prophet, Psai. xxxvii. " the ungodly in great power, and flourishing like a green bay-tree. And he vanished away, and lo, he was gone : I souglit him, but he' could nowhere be found, &c. For the wicked shall perish together; and the end of the ungodly is everlasting dam- nation." Chris. If it please you, I will tell you an history that I heard once. Epaph. I pray you, tell on, good brother Christopher. Chris. St Ambrose, that godly and courageous bishop, travelling at a certain time An history. toward Rome, chanced by the way to go unto a great rich man's house to lodge. After other talk, he demanded of the man of the house, how the world went with him, and in what case he stood. The rich man answered, " Sir, my state hath alway been fortunate and glorious : I never tasted any kind of adversity. I never had sickness or loss of goods. All things hitherto have chanced unto me according to my heart's desire." When St Ambrose heard this, he said unto them that accompanied him, " Rise, and let us go hence with all expedition ; for the Lord is not in this place." And when they were departed from the rich man's house, even straightways the earth suddenly opened and sw^allowed up the man w'ith all that ever he had, so that nothing at all remained*. Phil. A notable history, declaring that God is not there present, where the cross is absent, and that things cannot long continue in safe state where God favoureth not. Theo. Here was that tiling fulfilled that is spoken by the psalmograph : " The Psai. xxxvii. ungodly shall soon be cut down like the grass, and be withered even as the green herb, &c. Yea, a little while, and the ungodly shall be clean gone : thou shalt look after his place, and he shall be away." " The ungodly shall perish, and the enemies of the Lord shall consume as the fat of lambs, yea, even as the smoke shall they consume away." Again in another place : " Thou, O Lord, dost set the un- Psai. ixxiii. godly in slippery places, and castest them down, and destroyest them. how sud- denly do they consume, perish, and come to a fearful end ! yea, even like as a dream ■when one awaketh, so shalt thou make their image to vanish out of the city." Phil. Where continual success of things is, where all things at all times serve and content the fleshly appetites of voluptuous worldlings, where no affliction nor trouble is, there is not God, there is not his grace, favour, and blessing. He that is free from the cross hath no inheritance in the kingdom of heaven. Yea, it is a most certain sign of everlasting damnation, where a life is led without affliction. " For Heb. xii. ■whom the Lord loveth, he chasteneth:" they are bastards, and no sons, that sometime feel not the cross. Who ever went unto heaven by joy and pleasure? "By many Acts xiv. tribulations," saith the apostle, " must we enter into the kingdom of God." Hereunto pertaineth the saying of the virtuous woman Judith : "Our father Abraham, being Judith viii. tempted and tried through many tribulations, was found a lover and friend of God. So was Isaac, so was Jacob, so was Moses; and all they that pleased God, being tried through many troubles, were found stedfast in faith." " Blessed is the man that James i. sufiereth temptation," saith St James ; " for w'hen he is once tried, he shall receive the crown of life, which the Lord hath promised to them that love him." Eiis. I read once of a certain hermit, which was wont every year to be sick, An history. wherein he greatly delighted, and felt much quietness of conscience, being persuaded that his sickness was the loving visitation of God, and an unfeigned token of God's singular good-will toward him. It chanced that by the space of an whole year he was free from all manner of sickness : which thing when he considered, he was [•'' Supplied from edition of 1561.] [■• Hospitatus in quadam villa Tuscis apud quen- dam divitem filiis et familia abundantem ; dum vir se de cunclis sibi ad votuni succedentibus jactas.set, et quod nihil sibi adversi in vita sua aliquando conti- gisset; Ambrosius territus inde cum sociis festinus discessit : dicens ibi tutum non esse permanere, ubi Dominus non erat. Quo abeunt? et aliquantulum procedente vir ille cum domo et omni familia terrse hiatu absorptus est ; usque in prje-ens quadam fovea ibidem in testimonium permanente. — Pet. de Natal. Catalog. Sanct. Lugd. 1508. Lib. i. cap..xxxvi. fol. 8. J 104 THE SICK MAN'S SALVE. inwardly sorry, and wept beyond all measure; grievously complaining that God had forgotten him, and denied him his grace. Phil. This history also sheweth, how necessary and wholesome sickness is to a christian man, and that corporal affliction is a certain persuasion to a faithful con- science of God's singular good- will and fatherly favour toward us, as he himself testifieth, Rev. ri. saying : " As many as I love, I chasten and rebuke." The wise man also saith : " My Prov. ui. g^^^ despise not the chastening of the Lord ; neither faint when thou art rebuked of him. For whom the Lord loveth, him he chasteneth, and yet delighteth in him as a father in his own son." EpapJi. So folio weth it that they, whom God visiteth with sickness in this world, and layeth the cross upon their shoulders, are more dear xmto him, than those which all their life-time Hve in all wealth, joy, and pleasure. Phil. Yea, verily, so they bear their cross willingly, patiently, and thankfully. For by the cross are christian men known, as noblemen's servants by their lords' cognisances. He that beareth not the cross is not Christ's ; for such as will be his disciples, he com- mandeth them not to seek how to flee the cross, that they may live all in pleasure. Matt. xvi. but he biddeth them take the cross upon their shoulders, and follow him. " If any man will follow me," saith our Saviour Christ, " let him forsake himself, and take up his cross, and follow me." The head bare the cross : the members also must do the same; or else pertain they not unto the head. For there is none other way to enter into glory, but the same way that our head Christ entered by, which is the cross. Lukcxiv. "Whosoever beareth not his cross, and cometh after me," saith the Lord Christ, "he cannot be my disciple." "The servant is not greater than his lord, nor the disciple above his master." Chris. That such as bear the cross and be tried with divers tribulations are more Luke xvi. dear unto God than they which live all in pleasure, the history of the rich and unmer- ciful glutton, and of poor and patient Lazarus, proveth evidently. For, as ye heard before, the wealthy epicure, which lived gallantly and pleasantly all the days of his life, even unto his dying day, so soon as he was dead, was carried of the devil and his angels into the flames of hell-fire, where he was miserably tormented : contrariwise, poor and sick Lazarus, whom the wicked world esteemed most vile, most abominable, yea, and utterly despised and cast away of God, whom also fortune never favoured, but adversity continually assailed, immediately after his departure was most tenderly and joyfully borne of the blessed angels of God into the bosom of Abraham, where he hath isai. ixiv. such joys as eye hath not seen, nor ear hath heard, neither is any man's heart able to think them. Etis. Here is that fulfilled and found true which the psalmograph speaketh, both of the death of the faithful, and of the unfaithful. Concerning the faithful he saith : Psai. cxvi. " Precious in the sight of the Lord is the death of his saints." Of the unfaithful he Psii. xxxiv. also saith : " The death of sinners is worst of all." As the joys of God's people begin not till after their death, so likewise the sorrows and pains of the wicked do chiefly begin at their death, and so for ever and ever continue. Epaph. Happy is that man therefore, which hath and endeth his sorrow in this world, that after this life he may have the perfect and true joy, which knoweth no end. Phil. He is thrice happy, as they use to say, and greatly blessed of God. Therefore St Austin prayed on this manner, and said : " O Lord, bum me here, cut me here in this world, that thou mayest spare me for ever after. Only give me patience, pleasing unto thee, and necessary unto me." Chris. Like unto this are the words of a certain ancient father, which saith : " I know that diseases chance unto men for their sins. And it is better here patiently to bear afflictions and pains, than after death to suffer everlasting punishments." Theo. St Gregory saith that God spareth some in this world, to torment them afterward; and some he tormenteth here, which he will afterward spare'. This is [' Perhaps the following is the passage intended : i dispensat, ut et justos flagella crucient, ne opera Quod niniirum omnipotens Deus inaistimabili pietate I extollant ; et injusti saltern sine poena hanc vitam THE SICK MAN'S SALVE. 105 a christian man's comfort, that by present tribulation he shall escape everiasting damnation. For according to the common proverb : " God punisheth not one thing twice." Epapk. Of these your words I conceive a good hope, that although God punisheth me justly for my sins, yet he will not take away his mercy from me. Phil. No, be ye sure. For these are his words by the psalmograph : " If they Psai. ixxxix. forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commandments, I will visit their oftences with the rod, and their sins with scourges. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my truth to fail. My covenant will I not break, nor alter the thing that is gone out of my lips." Here God our merciful Father promiseth that, though he punisheth us for our sin and wickedness, that by this means he may call us unto repentance and amendment of life, yet will not he take away from us his mercy and lo^^ng-kindness ; but whensoever we turn unto him, repent us of our former life, call on his blessed name, believe and hope to have remission of sins for Christ's sake, and labour to frame our life according to the rule of his holy testament, he will surely receive us joyfully, pardon. all our iniquities, and as dearly love us, as though we had never offended his divine majesty. God saith also by the prophet Jeremy : " When I take in hand to Jer. xviu. root out, to destroy, or to waste away any people or kingdom, if that people, against whom I have thus devised, convert from their wickedness, I repent of the plague that I devised to bring upon them." The prophet Esay also saith : " If the ungodly for- isai. iv. saketh his way, and the unrighteous man his own imaginations, and turn again unto the Lord, he will surely be merciful unto him. For he is very ready to forgive." " He Psai. ciu. will not alway be chiding," saith the psalmograph, " neither keepeth he his anger for ever." " Yea, like as a father pitieth his own children, even so is the Lord merciful unto them that fear him. For he knoweth whereof we be made : he remembereth that we are but dust." " My thoughts," saith God, " are to give you peace, and not trouble." Jer. xxix. Though the Lord punisheth us for our sins, yet doth he not punish us to cast us away why God and to condemn us, but to call us unto repentance, to mortify our fleshly lusts, and '""" ^ "*" afterw-ard to make us the more circumspect in obser\'ing the rules of our (that is, the christian) profession, as that prince-hke prophet saith : " It is greatly for my wealth that Psai. cxix. thou hast punished me and brought me low, even that I may learn thy righteous ordi- nances." " Vexation or trouble," saith the prophet, "giveth understanding." And when- isai. xxviii. soever w-e repent and cease to sin, the Lord straightways removeth and taketh away the cross that he hath laid upon our backs, and poureth his blessing again plenteously upon us. For " though he maketh a wound, he giveth a plaister : though he smite, he maketh Job v. whole again." " The Lord killeth, and maketh alive ; bringeth down to the grave, and i sam. ii. fetcheth up again. The Lord maketh poor, and maketh rich ; bringeth low, and lifteth up again." "• After a storm, O Lord," saith holy Toby, " thou makest the weather fair Tob. iii. and calm : after weeping and heaviness thou givest great joy. Thy name, O God of ^^^'^ Israel, be praised for ever." Eus. If God loveth a man and intendeth to make him partaker of everlasting glory, he will not cease to punish him, until he knowledgeth his fault, repent, and become a new man. Phil. Ye say truth. For unto this end doth God correct such as he loveth and intendeth to save. The Lord saith by the prophet, that he wiU punish his people which sin against him, and run on whoring after strange gods, until they confess their fault, and say : " I will turn again to my first husband ; for at that time w^as I better at Hos. ii. ease than now." Chris. This is a great comfort for a christian man in his afiliction, to hear that God punisheth him in this world to this end, that he may cease to sin, that he may repent, turn again unto the Lord his God, and so for ever be saved. Epaph. But, I pray you, rehearse unto me out of the holy scripture, for the quietness of my conscience, some histories which may declare unto me that God, punishing sinners peragant ; quia ad tormenta, quae sine fine sunt, I B. Job. cap. xviii. 44. Tom. I. col. 782. See also male agendo festinant — Gregor. iMagni Papae I. Lib. xxvi. in cap. xxxvi. cap. xxi, 37. col. 829. j Op. Par, 1705. Moral. Lib. xxiv. in cap. xxxiv. | 106 THE SICK MAN'S SALVE. for their disobedience, doth afterward, when they repent and turn, forgive them and receive them again into his favour. Phil. In the fourth book of Moses, called Numeri, we read that the people of Israel murmured and grudged against God and against Moses, saying unto Moses : " Where- fore hast thou brought us out of Egypt for to die in the wilderness ? For here is neither bread nor water, and our soul loatheth this light bread." Now see ye the sin of the Israelites. They murmur, they grudge, they are unfaithful, unpatient, and disobedient against God and against his lawful magistrate. Now hear again the reward of sin. " Wherefore the Lord sent fiery serpents among the people, which stung them ; and much people of Israel died." Here have ye the punishment of the sin. Now hear also the remedy against this punishment, and the salve against this plague. " Therefore the people came unto Moses, and said, We have sinned, for we have spoken against the Lord and against thee : make intercession to the Lord that he take away the serpents from us." Here the people of Israel repenteth, confesseth their sin, tumeth ' again unto the Lord, and beseecheth Moses to pray for them unto the Lord. Repentance, confession of the sin, conversion unto the Lord, and faithful prayer, are the means whereby God's wrath is turned away from us, and his plagues cease. For when Moses had made intercession for the people, the Lord said unto him : " Make a brasen serpent, and set it up for a sign, that as many as are bitten may look upon it and live. And Moses made a serpent of brass, and set it up for a sign. And when the serpents had bitten any man, he beheld the serpent of brass, and was healed." Here see you the mercy of God even in the midst of the cross toward penitent sinners. The Israelites sin; God plagueth: the people repenteth ; God tumeth away his plague, and healeth them. Epaph. A comfortable history. Be there no more such in the holy scriptures ? Phil. Very many. Epaph. Rehearse them, I pray you. For I delight to hear such comfortable histories. 2 Chron. Phil. I am very glad. Manasses king of Juda was an abominable idolater. "He went to and built the hill-altars which good king Ezechias his father had broken downa. And he reared up altars for Baalim, and made groves, and worshipped all the hosts of heaven, and served them, and he built altars in the house of the Lord, where as the Lord yet had said. In Hierusalem shall my name be for ever. And he builded altars for all the host of heaven in the courts of the house of the Lord. And he burnt his children in the fire, in the valley of the son of Hinnon. He was a sorcerer, he regarded the crying of birds, used enchantments, and maintained workers with spirits, and seers of fortunes, and wrought much evil in the sight of the Lord to anger him withal." And as he himself was an idolater and forsook the Lord God of his fathers ; so likewise " made he Juda and the inhabiters of Jerusalem to err, and to do worse than the heathen," &c. Now have ye heard how grievously king Manasses sinned against the Lord his God. Chris. His sins were great and worthy of much punishment. Eus. Yea, of ever- lasting damnation, if he were handled according to his deserts. Epaph. I pray you, what became of him ? Phil. Albeit the sins of this Manasses were great, yet behold the loving-kindness of God toward him and his people. Before he sent any pimishment among them, he raised up his prophets, which exhorted both him and his subjects to turn from their evil, to repent, and to walk in the ordinances and laws of God ; but both he and his people would not hear the gentle admonitions of God by his prophets, neither regard them. Epaph. O stony hearts ! But how then ? Phil. When the Lord saw that by no means they would turn from their abomi- nations, and went forth still to offend, he "brought upon them the captains of the host of the king of the Assyrians, which took Manasses in hold, and bound him with chains, and carried him to Babylon." Theo. O the righteous judgments of God ! Epaph. Here we hear that Manasses was punished for his sins, yea, and that worthily : but did God cast him away for ever ? Phil. Ye shall hear. " When Manasses was in tribulation, he besought the Lord XXXIII. [' So 1561 ; folio, turned.] THE SICK MAN'S SALVE. 107 his God, and humbled himself exceedingly before the God of his fathers, and made intercession to him ; and God was entreated of him, and heard his prayer, and brought him again to Jerusalem into his kingdom. And then Manasses knew that the Lord Avas God." After this he became a new man, and "took away strange gods and images out of the house of God, and all the altars that he had built in the mount of the house of God and Jerusalem, and cast them out of the city. And ho" prepared the altar of the Lord, and sacrificed thereon peace-offerings and thank-offerings, and charged Juda to serve the Lord God of Israel." Chris. O happy change ! Epaph. Yea, the great mercies of God ! Phil. In this history many notable things are to be learned. First, if any such as God intendeth to save do offend and break his holy commandments, the Lord will not suffer them to escape unpunished, but he visiteth them with his loving rod of fatherly correction, that by this means he may call them to repentance and save them. Secondly, we learn that, when the Lord correcteth us, and casteth us into trouble, then, as we see in Manasses, we make haste imto the Lord, seek him, pray unto him, huml)le ourselves before his divine majesty, and become new men, as the psalmograph saith : " When he slew them, they sought him, and turned them early, and inquired Psai. ixxviii. after God. And they remembered that God was their strength, and that the high God was their Redeemer." God himself also saith by the prophet : " In their adversity Hos. vi. they shall early seek me, and say. Come, let us turn again unto the Lord; for he hath smitten us, and he shall heal us : he hath wounded us, and he shall bind us up again." Thirdly, it setteth forth unto us the great and exceeding mercies of God toward penitent sinners, whom, so soon as they convert and turn, he receiveth into his favour, forgiveth them, taketh away his plagues, and restoreth them to their former, or else much better state, according to this saying of the prophet : " If the ungodly will forsake his isai. iv. ways, and the unrighteous his imaginations, and turn again unto the Lord, the Lord will surely have pity on him ; for he is very ready to forgive." Fourthly, we learn of this history, what the duty of such is whom God tofore hath plagued, and now restored to their former state ; verily, to become new men, to walk for ever after in the fear of God, to mortify their carnal affects, to flee from sin, as from a venomous serpent, to garnish their conversation with godly and christian manners, and to serve the Lord God " in holiness and righteousness all the days of their life." So saith the Luke i. psalmograph : " It is greatly for my profit that thou, O Lord, hast corrected me, that Psai. cxix. I may learn thine ordinances." Hereto pertaineth the saying of the prophet : " Vex- isai. xxvhi. ation giveth understanding." " Lord, thou hast corrected me ; and thy chastenino- jer. xxxi. have I received as an untamed calf," saith the prophet Jeremy. " Turn thou me, and I shall be turned ; for thou art my Lord God : yea, as soon as thou tumest me, I shall reform myself; and when I understand, I shall smite upon my thiwh." Epaph. Many godly lessons have you taught us out of this history, brother Phi- lemon. They that read and consider the histories of the holy scriptures on this manner they are no vain readers ; but they read with much profit. Phil. This is the true use of histories ; otherwise to read them availeth little. In The true use the histories of the holy scriptures, as in most pleasant mirrors and godly glasses, we t'he'^hoiy"'^ behold our frail nature, our wicked will, our beast-like manners and sinful life. We ^"'P'"'^**' see God's justice, punishment, and vengeance upon the disobedient and stiff-necked transgressors of his holy commandments. Again, we behold his tender mercy and loving-kindness toward penitent sinners ; and how ready he is to forgive, whensoever we turn unto him. Moreover, in holy histories we consider what our duty is toward God, after we have received benefits of him : verily, to labour unto the uttermost of our power to be thankful unto him, and to live worthy his kindness. These and such like things must the godly reader consider, when he readeth the histories of the holy scripture ; or else his reading availeth little. Theo. It is truly said. Epaph. I remember that I heard once the prayer which Manasses king of Juda prayed unto God, when he was a prisoner^ in Babylon. I would gladly hear it ao-ain. Phil. Is there not a bible here? Eits. Here is one. [* From edition of 1561 ; folio, the, and jivismt.l 108 THE SICK MAN'S SALVE. Epaph. I pray you, turn unto the prayer, and read it unto me. Eus The Draver is this. " O Lord almighty, God of our fathers Abraham, Isaac, The praver " r.' ii-ii ji j _j.i ofManasses. j^^d Jacob, and of the righteous seed of them; which hast made heaven and earth, with all the ornament thereof; which hast ordained the sea by the word of thy com- mandment; which hast shut up the deep, and hast sealed it for thy^ fearful and laudable name, which all men fear, and tremble before the face of thy virtue, and for the anger of thy threatening, which is not able to be borne of sinners. But the mercy of thy promise is great and unsearchable ; for thou art the Lord God most high above all the earth, long-suffering, and exceeding merciful, and repentant for the malice of men. Thou, Lord, after thy goodness hast promised repentance of the remission of sins; and thou, that art the God of the righteous, hast not put repentance to the righteous, Abraham, Isaac, and Jacob, unto them that have not sinned against thee: but because I have sinned above the number of the sands of the sea, and that mine iniquities are exceeding many, I am brought low with many bonds of iron; and there is in me no breathing: I have provoked thine anger, and done e\dl before thee in committing abominations, and multiplying offences. And now I bow the knees of my heart, requiring goodness of thee, O Lord : I have sinned. Lord, I have sinned, and I knowledge mine iniquity : I desire thee by prayer, O Lord, forgive me : forgive me, and destroy me not with mine iniquities ; neither do thou always remember mine evils, to punish them ; but save me, which am unworthy, after thy great mercy, and I will praise thee everlastingly all the days of my life ; for all the power of heaven praiseth thee, and unto thee belongeth glory world without end. Amen." Epaph. A fruitful and godly prayer. God give me grace so to repent and to pray, that I may have the Lord my God merciful unto me. For I have also grievously offended my Lord God ; and I most humbly beseech him for his name's sake to have mercy on me, and to forgive me. Phil. Be on good comfort, and weep not. God, seeing your repentant and faithful isai.xiiii. heart, hath freely forgiven you all your sins, and cast them away behind his back, so ] John i. that he will never remember them more. The blood of Jesus Christ, God's Son, hath Heb. X. made you clean from all sin. By the offering of Jesus Christ's body done once for all Psai. xxxii. you are sanctified and made holy. Ye are the blessed of God ; for your iniquities are forgiven, your sins are covered, and no unrighteousness shall be laid to your charge. Epaph. God grant! Phil. It is most certain. "Where repentance and faith is, there is also God's mercy, wisd. xi. favour, loving-kindness, and remission of sins. " Thou, O Lord," saith the wise man, "makest thee as thou saw^est not the sins of men for repentance sake." And the isai.xxviii. prophet saith: "All that believeth on him (he speaketh of Christ) shall not be j^hnxT. confounded." And Christ saith of himself: "I am the resurrection and the hfe. He that believeth on me, yea, though he were dead, yet shall he live. And whosoever John iii. liveth and beheveth on me, he shall never die." Also in another place he saith : " God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved." Epaph. Godly and comfortable sentences. God give me grace never to forget them! Chris. Amen. Epaph. You, brother Philemon, have rehearsed two notable and comfortable his- tories out of the old testament, which declare that God, punishing sinners for their disobedience, doth notwithstanding afterward, when they repent and turn, forgive them and receive them again into his favour. Rehearse unto me also, I pray you, one or two histories out of the new testament concerning that matter. Phil. I will do it very gladly. Ye remember the history of the prodigal son, written in the gospel of blessed Luke ? E2yaph. What is that, I pray you? Phil. Blessed Luke telleth that "a certain man had two sons; and the younger of them said unto his father. Father, give me the portion of the goods that to me belongeth. And he divided unto them his substance." Hitherto have ye heard of the father's [' Thy is inserted from edition of 1561.] THE SICK MAN'S SALVE. 109 liberality toward his son. It foUowed : " And not long after, when the younger son had gathered all that he had together, he took his journey into a far country, and there he wasted his goods with riotous living." Here see we the wickedness of the son. Now behold the plague of God. " And when he had spent all, there arose a great dearth in all that land ; and he began to lack, and went and came to a citizen of the same country ; and he sent him to his farm to keep swine. And he would have filled his belly with the cods that the swine did eat; and no man gave unto him." Thus see ye into how great misery he is fallen for the misusing of his goods. Behold now again his repentant and sorrowful heart : " Then he came to himself, and said, How many hired servants at my father's have bread enough ! And I perish with hunger. I will arise and go to my father, and wull say unto him. Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son : make me as one of thy hired servants. And he arose, and came to his father." Now mark also the pitiful compassion and tender mercy of the father toward his son : " But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best garment, and put it on him ; and put a ring on his hand, and shoes on his feet. And bring hither that fat calf, and kill it ; and let us eat, and be merry : for this my son was dead, and is alive again ; he was lost, and is found. And they began to be merry." In this history do ye see the exceeding great mercy of God toward penitent sinners most lively painted and set forth. So soon as this wasteful son repented him of his riotous living, and had a mind to return home unto his father, and to humble himself before him, and to desire mercy and forgiveness of his sins, O how gladly and how joj-fully did his father lovingly embrace him, sweetly kiss him, friendly salute him, heartily entertain him, and so dearly receive him into his favour, as though he had never offended ! Epaph. the great and infinite mercies of God ! Phil. Here see ye that to be true, which God himself saith by the prophet : " Thou Jer. iii. disobedient Israel, turn again, saith the Lord; and I will not let my w-rath fall upon you. For I am merciful, saith the Lord, and I will not alway bear displeasure against thee, &c. O ye disobedient children, turn again, saying, Lo, we are thine, for thou art the Lord our God ; and so shall I heal your back-turnings." By another prophet he also saith: "As truly as I live, saith the Lord God, I have no pleasure in the death EzeUxxxiiu of the wicked ; but much rather that the wicked turn from his way and live. Turn you, turn you, from your ungodly ways, ye of the house of Israel : O wherefore wall ye die?" "The wickedness of the wicked shall not hurt him, whensoever he converteth from his ungodliness." Again by the aforesaid prophet he saith : " Repent, Ezek. xviii. and turn you from all your iniquities ; and your iniquities shall work you no displeasure. Cast away from you all your wickednesses, wherein ye have offended, and make you a new heart and a new spirit. And wherefore will ye die, O ye house of Israel ? For I will not that any man should die, saith the Lord. Return therefore, and live." Epaph. Are these words spoken as well to us as to the people of Israel ? Phil. Yea, to us. " Of a truth," saith blessed Peter, " I perceive that there is no Acts %. respect of persons with God ; but in all people he that feareth him and worketh right- eousness is accepted with him." " Is he the God of the Jews only ? Is he not also the Rom- '"• God of the gentiles ? yea, even of the gentiles also," saith blessed Paul. " For it is God only which justifieth the circumcision that is of faith, and uncircumcision through faith." " For he is not a Jew which is a Jew outward ; neither is it circumcision which is Kom. ii. outward in the flesh : but he is a Jew which is hid within ; and the circumcision of the heart is true circumcision, which consisteth in the spirit, and not in the letter; whose praise is not of men, but of God." " There is no difference between the Jew Rom. x. and the gentile. For one is Lord of all, which is rich unto all that call upon him. For whosoever doth call on the name of the Lord shall be safe." Therefore, " whatsoever Acts w. things were written aforetime, they were written for our learning ; that we, tlirough patience and the comfort of the scriptures, might have hope." Theo. " Ye gentiles," saith St Paul, " were in times past without Christ, being Ep^- ii- 110 THE SICK MAN'S SALVE. aliants from the commonwealth of Israel, and strangers from the testaments of the promise, having no hope, and being without God in this world. But now, by the means of Christ Jesu, ye, which sometime were afar oflF, are made nigh by the blood of Christ. For he is our peace, which hath made of both one, and hath broken down the wall that was a stop between us, and hath also put away through his flesh the cause of hatred, even the law of commandments contained in the law written, for to make of twain one new man in himself, so' making peace, and to reconcile both unto God in one body through the cross, and slew hatred thereby, and came and preached peace to you which were afar off, and to them which were nigh. For through him we both have an entrance in one Spirit unto the Father. Now therefore ye are not strangers and foreigners, but citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the head corner-stone, in whom what building soever is coupled together, it groweth unto an holy temple in the Lord ; in whom ye also are builded together, to be an habitation of God, through the Holy Ghost." Epaph. Blessed be the Lord our God, which hath made us gentiles also partakers of his heavenly blesi^ings ! But, brother Philemon, hitherto have ye rehearsed out of the new testament but one history. Your promise was to recite two at the least. Fulfil your promise, I pray you. johnv Phil. In the gospel of John we read that there was a certain man which had been diseased thirty-eight years, plagued of God (without doubt) for his sins. So soon as our Saviour Christ perceived that he had a mind to be made whole, he said unto him: "Rise, take up thy bed, and walk. And straightways the man was made whole." " Afterward Christ found him in the temple, and said unto him. Behold thou art made whole : look thou sin no more after this, lest a worse thing chance unto thee." These words of our Saviour Christ do plainly declare that this man was a grievous sinner, and that this his long disease, sickness, and trouble, was cast upon him for his sin and disobedience against the Lord his God. And yet note, so soon as he had a mind to be made whole, even before he made his moan unto Christ, or knew what Christ was, this most loving and gentle Saviour made him whole, and bade him sin no more. isai. ixv. Eus. Here is that fulfilled which God speaketh by the prophet : " It shall be that, or ever they call, I . shall answer them : while they are yet but thinking how to speak, I shall hear them." Lukexxiii. Phil. The history of the thief, which was put to death with Christ, is not to be let pass. AVhat a malefactor and wicked person he was, the holy scripture doth declare. Notwithstanding, so soon as he humbled himself, repented him of his former life, confessed his sin, and called upon Christ for mercy, saying, "Lord, remember me when thou comest into thy kingdom," he was straightways received into favour, and heard these most comfortable words at the mouth of Christ : " Verily I say unto thee. This day shalt thou be with me in paradise." Chris. Here is also that saying of God by the prophet found true: "At all times when a sinner tumeth unto me, saith the Lord, I will no more bear his ini- quities in mind, but freely forgive them." Epaph. Here is then a good and comfortable lesson, that whensoever we turn from our wickedness, the Lord our God will forgive us our sins, and give us favour, grace, mercy, life, and everlasting glory. Phil. Truth it is, brother Epaphroditus. Believe it; and all things shall go well with you. You shall find much comfort and great joy in your conscience. A quiet Rom. V. and merry heart shall you have within you, as St Paul saith : " We, being justified by faith, have peace," that is to say, quietness of conscience, " toward God, through our Lord Jesus Christ, by whom also it chanced unto us to be brought in through faith unto this grace wherein we stand, and rejoice in hope of the glory of God." How greatly Luke X. XV. also do the histories of the wounded man and of the lost sheep (as I may let other pass) set forth God's exceeding mercy toward penitent sinners, be they never so griev- [i So 1561 ; folio, to.] THE SICK MAN'S SALVE. Ill ously wounded and diseased ! " A certain man," saitli our Saviour Christ, " descended Luke x. from Jerusalem to Ilierico, and fell among thieves, which robbed him of his raiment, and wounded him, and departed, leaving him half dead. And it chanced that there came down a certain priest that same way, and when he saw him, he passed by. And hkewise a Levite, when he went nigh to the place, came and looked on him, and passed by. But a certain Samaritan, as he journeyed, came unto him ; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, and poured in oil and wine, and set him on his own beast, and brought him to a common inn, and made provision for him. And on the morrow when he departed, he took two-pence, and gave them to the host, and said unto him, Take cure on him ; and whatsoever thou spendest more, when I come again, I will recompense thee." Epaph. There was small charity both in the priest and in the Levite. Phil. You say truth. Epaph. But who was that Samaritan? For he was very gentle and loving. Phil. Christ Jesus the Lord, which is the self gentleness and love, which also refuseth no labour, no pain, no cost, in seeking our salvation. He it is alone which, as the prophet saith, "hath taken on him our infirmities, and borne our pains." isai. uii. " He himself," as Peter saith, " bare our sins in his body on the tree, that we, being i pet. ii. delivered from sin, should^live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray ; but are now turned unto the Shepherd and Bishop of your souls." Epaph. You spake of the lost sheep also. Phil. Truth, Blessed Luke telleth the parable on this manner: "What man of Luke w. you, having an hundred sheep, if he lose one of them, doth not leave ninety-and-nine in the wilderness, and go after that which is lost, until he find it ? And when he hath^ found it, he layeth it on his shoulders with joy. And as soon as he cometh home, he calleth together his lovers and neighbours, saying unto them. Rejoice with me ; for I have found my sheep which was lost." Hereof our Saviour Christ concludeth : " I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons, which need no repentance." This parable, with the other of the woman that lost a groat, setteth forth marvellously the loving- kindness of Christ toward penitent sinners. For of that he also concludeth and saith : " Likewise, I say unto you, shall there be joy in the presence of the angels of God over one sinner that repenteth." Epaph. Great comfort is there for penitent sinners and weak consciences in these histories and parables, which you, neighbour Philemon, have full gently declared unto me. Phil. I am glad, brother Epaphroditus, to hear you so say. And be ye well assured they are no less true than comfortable. Persuade yourself that Christ is a most loving and faithful physician to so many as feel themselves diseased ; yea, he so Matt. ix. much tendereth our health, that he calleth us unto him, and promiseth that he will Matt. xi. ease us of our grief, if we will come unto him, and heal all our diseases. " They Matt. ix. that are strong need no physician, but they that are sick." And Christ " came not to call the righteous, but sinners unto repentance." If ye therefore feel yourself sick and grieved with the burden of sin, come unto the physician Christ, shew him your wounds, and he will undoubtedly heal them, as ye heard afore of the wounded man. Lukex. Despair not, though your sins be never so great and innumerable: "For the Son ofLukexix. man came to seek up and to save that was lost." Christ is that " Lamb of God, John i. which taketh away the sin of the world." " This is a true saying, and worthy of all i Tim. i. men to be received, that Christ Jesus came into this world to save sinners." " Who- ii5ai. xxviii. soever believeth on him shall not be ashamed." " Because he hath put his trust in p^aT.xd. me," saith God by the psalmograph, " I will deUver, yea, I will defend him, because he hath known my name." Epaph. Then I trust, whether the Lord my God punisheth me for the trial of my faith, or for my sins, that by this means he may call me unto repentance, it is no token of his wrath and heavy displeasure toward me. Phil. No, be ye well assured. " For whom the Lord loveth, him he chasteneth, Prov. iii. [= So 1561 ; folio, had.] 112 THE SICK MAN'S SALVE. Heb. xii. Psal. 1. Nahum i. Psat. xxxiv. Psal. cxlvii. Psal. cxxxvi Isai. Ixvi. 2 Kings XX. Dan. vi. Hist. Sus. Acts vii. Acts xii. and yet deligliteth in him as a father in his own son." " What son is he whom the father chasteneth not ? If ye be not under correction," saith St Paul, " whereof all are partakers, then are ye bastards, and not sons." And God himself saith: "As many as I love, I rebuke and chasten." So that this your sickness is the loving visitation of God, sent unto you, not for your destruction, but for your' salvation. Epaph. I may then be bold to call upon the Lord my God in this my sickness. Phil. Why not? God hath commanded you so to do, and hath also promised to hear you. Epaph. Where is that commandment and promise of God ? Phil. It is written in a certain psalm by that prince-like prophet David. Epaph. Let me hear it. Phil. " Call on me," saith God, " in the time of thy trouble ; and I will deliver thee; and thou shalt honour me." Here God doth not only command us to call on him in the time of our trouble, but he also promiseth^ graciously to hear us, and to grant us our request. And for this his benefit he requireth nothing of us but thanks- giving. Chris. "Full gracious is the Lord, and a strong-hold in the time of trouble: he knoweth them that put their trust in him." "The Lord is nigh unto them that are of a troubled heart, and will save such as be of an humble spirit." "The Lord healeth those that are broken in heart, and giveth medicine to heal their sickness." " The Lord remembered us," saith the psalmograph, " when we were in trouble ; for his mercy endureth for ever." "Unto whom shall I have respect, or whom shall I favour?" saith God by the prophet. "Verily, even him that is miserable, poor, low brought, troubled in spirit, and standeth in awe of my words." Phil. Truth it is that the Lord is good and gracious unto them that put their trust in him, and to the soul that seeketh after him. Therefore, brother Epaphroditus, fear not in this your sickness diligently and without ceasing to flee unto God with hearty and faithful prayers, nothing doubting but that he will favourably hear you, and grant you whatsoever ye ask according to his will, as St John saith: "This is the trust that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hear us whatsoever we ask, we know that we have the petitions that we desire of him." " For the Lord is nigh unto all that call on him, yea, that call on him in truth." After this manner did all good men and women behave themselves, whensoever they were assailed with any kind of trouble or adversity. King Ezechias, when he was grievously sick, and had received a com- mandment from God, that he should set his house in an order, for he should die, and not live, turned his face to the wall, and prayed unto the Lord; and the Lord heard him, made him whole, and saved him alive fifteen years after. The three children, Sidrach, Misach, and Abednago, when they were cast into the fiery furnace, because they would not worship the golden image at the commandment of king Nabuchodo- nosor, prayed unto the Lord, and he both graciously heard them and delivered them. Daniel, being in the den of lions, prayed unto God, and was preserved. Susanne, forsaken of all men, and at the point to be stoned unto death through the unjust and false accusations of two wicked judges, prayed unto the Lord her God, and she was both heard and safely delivered. Our Saviour Christ, in the time of his trouble and passion, prayed so fervently unto his heavenly Father, that his sweat was like drops of blood trickling down to the ground. Blessed Stephen, when the stones came battering about his body, prayed earnestly. When Peter was in prison, there waa prayers made of the congregation for him. Many other such-like examples have we in the holy bible, which declare unto us that all good men and women in their adversity have alway fled unto God by fer- vent prayer for remedy ; neither have they been deceived of their purpose. " For God is faithful, which will not suffer us to be tempted above our strength ; but shall in the midst of the temptation make a way that we may be able to bear it." For the Lord himself saith : " Forasmuch as he hath put his trust in me, I will deliver him : I will be good to him, because he hath known my name. He hath cried unto me ; and I will graciously hear him : I am with him in trouble : I will deliver him, and [' So 1561 ; folio, you,, and ■promised.^ THE SICK MAN'S SALVE. 113 bring him to honour. With long life will I satisfy him, and shew him my salvation." " When I was in trouble," saith David, " I called upon the Lord ; and he heard me." Psai. cxx. Again he saith : " I will call upon the Lord, which is worthy to be praised : so shall I be safe from mine enemies. The sorrows of death compassed, and the overflowings of ungodliness made me afraid. The pains of hell came about me, the snares of death overtook me. But in my trouble I called upon the Lord, and made my com- plaint unto my God; and he full graciously heard my voice from his holy temple; and my complaint came before him, so that it entered even into his ears." And as the psalmofrraph in all his trouble cried unto the Lord and was holpen, so did all his faithful ancestors, as these his words do declare; and they also were heard: " Our pmi. xxii. fathers hoped in thee : they trusted in thee ; and thou didst deliver them. They called upon thee, and were helped : they put their trust in thee, and were not con- founded." And unto this day have all the faithful in their adversity cried unto the Lord, and have received help. " For there is one Lord of all, rich enough for all Rom x. that call on him ; so that whosoever calleth on the name of the Lord, he shall be A^ts ii. safe." For " none shall be confounded that putteth his trust in him." " This poor isai. xxviu. Psa1> XXXIV. man cried," saith David ; " and the Lord heard him, and saved him from all his troubles. For the angel of the Lord pitcheth his tent round about them that fear him, and dehvereth them. O taste therefore, and see how gentle, gracious, and loving the Lord is: blessed is the man that trusteth in him." Eus. Brother Epaphroditus, all these sentences and histories, which our neighbour Philemon hath here recited unto you out of the holy scriptures, ought to encourage you to pray unto the Lord God in this your sickness, with a strong and unshaken faith, and to be fully persuaded that God will both graciously hear you, and also work that in you which shall turn most unto his glory, and unto the salvation of your soul. For " behold, the Lord's hand is not so shortened that it cannot help, isai. iix. neither is his ear so stopped that it may not hear." " Our God is such a God as Psai. ixviii. saveth." " With the Lord our God there is health, and he layeth his blessing upon Psai. iii. his people." Whom did God ever despise that called faithfully upon him ? " For God eccIus. ii. is gracious and merciful: he forgiveth sins in the time of trouble, and is a defender for all them that seek after him." Theo. The wise man saith : " Son, in thy sickness despise not thyself, but pray eccIus. to the Lord; and he shall heal thee." Here is a commandment given to pray imto'""'^'"' God in the time of our sickness, and also a promise added, that he will hear, heal, and help us; as he saith by the psalmograph : "Call on me in the day of thy trouble; Psai. i. and I will deliver thee ; and thou shalt honour me." Chris. St James in his epistle also saith : " If any be diseased among you, let james v. him call for the elders of the congregation, and let them pray over him, and anoint him with oil in the name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him up ; and if he have committed sins, they shall be forgiven him." Phil. That God, being faithfully called upon, will help in the time of sickness, we have many examples in the holy scriptures, which may worthily comfort us and stir up our faith toward God, looking for help at his most merciful hand. But for this present let this one example of king Ezechias suffice, whom being appointed to 2 Kings xx. die, after he had called on the name of the Lord, the Lord our God graciously heard his request, restored him to his health, and gave him fifteen years more to live in this world after that his sickness. Notwithstanding, brother Epaphroditus, albeit we doubt not but that, you praying unto God in this your sickness, God will mercifully hear you, and work that in you which shall be most imto his glory, and the health of your soul ; yet, forasmuch as you know not what is most expedient for you, be con- tent in all your prayers to submit your will to the good will of God, which, without all doubt, tendereth the health of your soul more than any mortal friend tendereth the health of your body. In all temporal and worldly things that you crave of God ^^ in your prayers, prefer the will of God unto your own will, and be content to receive at the hand of God as shall be his godly pleasure to appoint. " For whether we Rom. xiv. live or die, we are the Lord's." Lbkcon, III.J 114 THE SICK MAN'S SALVE. Matt. XXV). Mark xiv. Luke xxii. Phil. i. Luke xviii. 1 Pet. V. A prayer. An example hereof have you of our Saviour Christ, which, a httle before his passion, being greatly dismayed with the terrors and fears of death, prayed unto his heavenly Father, that these bitter pains and torments, which were at hand for him to suffer, might be removed from him, so that he might not suffer them, but be free from them. Notwithstanding, knowing that the will of his heavenly Father is ever best and most perfect, and that all vdlls of men ought to give place unto his godly will, he wished rather the will of God to be done, than the will of him, being man, and so submitted himself to God's holy will, being contented to suffer in his body whatsoever should be his godly pleasure to appoint. The words of Christ's prayer in this behalf are these : " O my Father, if it be possible, let this cup depart from me : notwithstanding, not as I will, but as thou wilt." Again: "0 my Father, if this cup cannot go from me, but that I must drink it, thy will be done." That we ought in all our prayers for temporal things to submit our will to the good will and pleasure of God, and no more to desire of him than may stand with his blessed will, Christ our Lord and Saviour teacheth us in that common prayer which we ' call the Pater noster, where we pray on this manner : " Thy will be done in earth, as it is in heaven." This manner of praying practised the leper, which came unto Christ to be healed of his leprosy. " Lord," saith he, " if thou wilt, thou art able to make me whole." Here this faithful leper confessed Christ, through the almighty power of his godhead, to be able for to cleanse him, and to make him whole : notwithstanding, he submitted his will to the will of Christ, that, if the Lord Christ thought it not meet to make him whole, but that it was better for his sal- vation to continue a leper still, he refused not to suffer that plague of leprosy upon his body even unto the very death. Thus affected, neighbour Epaphroditus, must we all be, whensoever we ask any temporal or worldly thing of God. And this trade follow you in this your sickness, when you pray unto God. Desire God to remove this your disease from you, and to bless you again with the benefit of health, that you may live long and see good days on earth; yet, in these your prayers, be content to submit your will to his godly will, yea, though death should follow, knowing that, if death do ensue of this your sickness, it shall be no loss, but avantage unto you, as St Paul saith : " Christ is to me life; and death is to me avantage." On this manner did Christ our elder brother submit his will unto the will of his heavenly Father, as you afore heard, and so humbled himself that "he became obedient unto death, even the death of the cross." Note now what foUoweth: "Wherefore God hath also exalted him on high, and given him a name which is above all names; that in the name of Jesus every knee should bow, both of things in heaven, and things in the earth, and things under the earth; and that all tongues should confess that Jesus Christ is the Lord, unto the praise of God the Father." "He that humbleth himself shall be set high." For the Lord is a friend to them that be humble and submit their wills to his godly will and pleasure. Epaph. O Lord, thy will be done, and not mine. I confess, heavenly Father, that my manifold wickedness and unnumerable sins have not only deserved this sick- ness, which is thy most gentle, fatherly, and loving correction, but also very hell, and the bitter pains thereof, if thou shouldest handle me according to my deserts. I have sinned, I have sinned, O Lord God, against thy holy laws, and I have broken thy blessed commandments, most grievously offending thy glorious Majesty. Whatso- ever I suffer I worthily suffer, ah ! wretch that I am ! My sin I confess, and with an humble heart and broken spirit I flee unto the throne of thy favourable mercy, most humbly beseeching thee, for Jesus Christ's sake, to forgive me all my sins which I have committed against thy divine Majesty from the hour of my birth unto this present time, and to receive me into the holy fellowship of those thy blessed and chosen people, whom, before the beginning of the world, thou didst appoint heirs of thy heavenly kingdom in Christ Jesu our Lord, that they might for ever and ever reign with thee in glory. Ah ! Lord, give me grace to bear this cross both patiently [' From 1561 ; folio, /^e.] THE SICK MAN'S SALVE. 115 and thankfully. Suffer me not once to murmur, grudge, or spurn against thy holy will; but with a patient and thankful heart to wait on thy blessed pleasure, being alway content to bear whatsoever burden thou layest on my shoulders, with this per- suasion and assured faith, that whatsoever I suffer is unto the glory of thy name, and unto the health of my soul. O Lord, thy will be done, and not mine. Amen, amen. Neighbours, I am very sick, and my pain increaseth more and more. Phil. The Lord's will be done in you, neighbour Epaphroditus. Fear not, al- though present death were at hand. For " whether you live or die, ye are the Lord's." Rom. xiv. God hath sealed you up in Christ's blood unto everlasting life. Your name, doubt Luke x. ye not, is written in the book of life. Ye are of the number of those whom God, before the foundations of the world were laid, hath chosen in Christ to be his sons Eph. i. and heirs: ye are the dearly-beloved son of God. Ye are inheritor of God's glorious kingdom. God, for your earnest faith's sake in the blood of Christ, hath forgiven you all your sins that ever ye committed against him from the day of your birth unto this hour. He hath cast away all your iniquities behind his back, so that he will never remember them any more. Ye are counted among them whose unrighteousness rsai. xxxu. are forgiven, and whose sins are covered, and unto whom the Lord imputeth no sin. God loveth you, God careth for you, God is on your side : who then can endamage or hurt you ? TMio can lay any thing unto your charge ? " It is God that justifieth Rom. viii. you : who then can condemn you ?" Ye need not fear either Satan, or sin, or any other thing that should trouble your conscience. " For there is no damnation to them Hom. viii. that are in Christ Jesu, which walk not after the flesh, but after the Spirit. For the law of the Spirit of life through Jesus Christ hath made you free from the law of sin and death. For what the law could not do, inasmuch as it was weak because of the flesh, that performed God, and sent his Son in the similitude of sinful flesh, and by sin damned sin in the flesh; that the righteousness of the law might be ful- filled in us, w-hich walk not after the flesh, but after the Spirit." Epaph. I thank you, neighbour Philemon, for your ghostly and comfortable in- structions. For I am well comforted with these your words, and I faithfully believe that God the Father, for his promise sake made unto all faithful penitent sinners in Christ's blood, hath so freely and wholly forgiven me all my sins, that he will never remember them more, nor lay them unto my charge; but so love me and tender my salvation, as though I had never offended his fatherly goodness. And in this faith I submit myself, my body and soul, and all that I have, unto his godly ^^•ill, to do with me in all things whatsoever his good pleasure shall be. " For live we, die we, Rom. xiv. we are the Lord's." And, Lord, I most humbly beseech thee, call to remembrance thy tender mercies, a prayer. and thy loving-kindnesses, which have been ever of old. O remember not the sins and '^■'''"• offences of my youth ; but, according unto thy mercy, think thou upon me, Lord, for thy goodness. Turn thee unto me, and have mercy upon me; for I am desolate and in misery. The sorrows of my heart are enlarged : bring thou me out of my troubles. Look upon mine adversity and misery, and forgive me all my sin. O keep my soul and deliver me: let me not be confounded; for I have put my trust in thee. Phil. I much rejoice to see in you these works of faithful repentance. This humbhng of yourself before the majesty of God, this lamenting of your sins, this faithful and hearty calling on the Lord's name for remission of sins in Christ's blood, for the tranquillity, peace, quietness, and rest of conscience, for the favour and grace of God, for God's will to be done in you, is without doubt a sure seal unto your conscience, that God loveth, favoureth, and tendereth you, yea, and that much more than any natural father maketh of his son. "Whoso serveth God," saith the wise Eccius.xxxv. man, " after his pleasure, shall be accepted ; and his prayer reacheth unto the clouds. The prayer of him that humbleth himself goeth through the clouds till she come nigh. She will not be comforted, nor go her way, until the highest God have respect unto her." " The Lord is nigh unto them that are of a contrite heart," saith the Psai. xxxiv. psalmograph, " and will save such as be of an humble spirit." The sinful pubhcan, Luke xviii. thus humbling himself, obtained the favour of God, remission of sins, and went home more righteous than the proud Pharisee. So like^^-ise the centurion, confessing his Matt. viii. ^ ^ 8-2 ]16 THE SICK MAN'S SALVE. A prayer. Matt. xxvi. Luke xxii. Mark ix. Pial. Ixxix. A prayer. Psal. Ixviii. Matt. xxiv. Mark xiii. Rev. xvi. 2 Kings XX. The true use of riches. unworthiness for the receiving of Christ into his house, obtained health for his sick servant. Likevi^ise the leper, with divers other, humbling themselves before Christ, obtained their hearts' desire. " For God," saith David, " hath respect unto the prayer of the humble and such as be^ destitute, and despiseth not their desire," but heareth their mournings, that he may deliver them and save them. Eus. Now, neighbour, how do you? I pray you, be strong in God, and re- joice in his saving health. Epaph. neighbour Eusebius, my body is weak, my heart is faint, my wits are feeble, my memory almost faileth me: no part of me is free from sickness and pain. But, Lord, I beseech thee, strengthen thou me, and endue me with power from above ; that as the spirit is ready, so likewise the flesh, which is ever weak and unready, may be obedient to thy godly will, and freely consent to the working of thy blessed pleasure. Lord, increase my faith. Lord, help my unbelief. Lord, remember not mine old sins', but have mercy upon me, and that soon; for I am come to great misery. Help me, O God my Saviour, for the glory of thy name. deliver me, and be merciful unto my sins, for thy name's sake. Eus. God hath ever been merciful unto you, and so will continue unto the end, doubt you not. Epaph. That is my only comfort. And, Lord, I most humbly pray thee, confirm that which thou hast begun to work in me, and keep me blameless against the coming of thy dear Son. But where is my loving neighbour Philemon? I would be glad to have his counsel in a certain matter. Where is he? Phil. Neighbour, here at hand. What is your pleasure? Epaph. I perceive right well that my sickness doth not decrease, but increase; so that I cannot long continue in that state wherein I am now. And I think verily that the Lord my God hath sent this sickness unto me as a messenger, to aforewarn me of my departure from this world, that, when he come, he may not find me unpre- pared or imready. And I most heartily thank him for it. Therefore, neighbour Phi- lemon, and neighbours all, I think it best even out of hand to dispose my temporal possessions, and to set an order in such worldly goods as God hath lent me ; that after my departure there be no dissension nor strife for them, among such as I most wish to be linked together with perpetual amity and continual friendship. It shall also, I trust, be a great quietness unto my mind. Phil. If you have not already, brother Epaphroditus, disposed and set an order in your temporal things, I wish it to be done with all expedition. For such things ought to be considered, when we be most perfect in health ; forasmuch as our life is uncertain, and we know not how soon death cometh. Epaph. I thought not that the time of my life had been so short ; and therefore I deferred the matter. But I see now that no man is certain of his life until to- morrow : therefore ought we all to watch, and to provide that we be not found un- ready, when the Lord cometh. Theo. When that godly king Ezechias was sick, God sent the prophet Esaias unto him, and willed him to say unto him oix this wise : " Thus saith the Lord God, Set thy house in an order ; for thou shalt die, and not live." Here learn we the good- will of God, which is that they, whom the Lord hath endued with the goods of the world, should before their departure set a godly order and quiet stay in their temporal possessions. Epaph. You say truth, neighbour Theophile; and therefore, I pray you, bring hither pen, ink, and paper, with all expedition ; and let my will be written. For I thank the Lord my God, I am as well contented to leave the goods of the world, as ever I was to enjoy them. And in this behalf I have to thank the Lord my God, that since I came to the use of reason, and had any worldly possessions at all, I have f So edition of 1561 ; folio the, and sinners.^ THE SICK MAN'S SALVE. 117 always made them to serve me; and I never served them, but at all times could be contented to depart from them, whensoever the glory of God and the commodity of my neighbour did require. Chris. Then did you use your goods aright. And you were not rich in the world, but in the Lord, and of the number of those of whom it is written : " Blessed are the Matt. v. poor in spirit ; for unto them belongeth the kingdom of heaven." The psalmograph saith : " If riches do abound, set not thy heart upon them." And the holy apostle Psai. ixii. commandeth that " they which use the world should be as though they used it not : i Cor. vii. for the fashion of this world goeth away." St John also saith : " See that ye love i J«jhn u. not the world, neither the things that are in the world. ...for all that is in the world (as the lust of the flesh, and the lust of the eyes, and the pride of life) is not of the Father, but of the world. And the world passeth away, and the lust thereof; but he that fuhilleth the will of God abideth for ever." Epaph. God grant aU men to follow this doctrine. Lord, how sick am I ! Where is the pen, ink, and paper? Eus. Here, sir. Epaph. Write, neighbour Philemon, I pray you. Phil. "WHiat is your pleasure that I should write ? Epaph. On this manner: " I Epaphroditus, the unprofitable servant of God, weak in body, and notwithstanding The nick strong in mind, do \^^llingly and with a free heart render and give again into the hands "^'^^ ^' of the Lord my God my spirit, which he of his fatherly goodness gave unto me, when Soui. he fashioned this my body in my mother's womb, by this means making me a living creature, nothing doubting but that this my Lord God, for his mercies' sake, set forth in the precious blood of his dearly-beloved Son Christ Jesu, our alone Saviour and Redeemer, will receive my soul into his glory, and place it in the company of the heavenly angels and blessed saints. And as concerning my body, even Avith a good- Body, will and free heart I give it over, commending it unto the earth whereof it came, nothing doubting but that, according to the article of our faith, at the great day of the general resurrection, when we shall all appear before the judgment-seat of Christ, I shall receive it again by the mighty power of God, wherewith he is able to subdue P^"'- "i- all things unto himself; not a corruptible, mortal, weak, and vile body, as it is now, but an uncorruptible, immortal, strong, perfect, and in all points like unto the glorious body of my Lord and Saviour Christ Jesu." Have ye written this, neighbour Phi- lemon ? Phil. Yea, forsooth, sir. But what is your mind now concerning your worldly possessions ? Epaph. " First, as touching my wife, with whom I coupled myself in the fear of wife. God, and refusing all other women I linked myself unto her, living with her in the blessed state of honourable wedlock ; by whom also, through the blessing of God, I have had certain children, whereof part are gone before me unto the Lord, and part yet remain alive ; albeit I doubt not but that God after my departure, according unto his promise, will be unto her an husband, yea, a father, a patron, and defender, and will not suffer her to lack, if she go forth to live in his fear, to serve him, and dili- gently to call on his holy name ; yet, forasmuch as God hath blessed me with worldly substance, and she is mine own flesh, and whosoever pro\4deth not for his hath denied i Tim. v. the faith, and is worse than an infidel ; I bequeath and give unto her, for term of her life, this house wherein I now dwell, with the appurtenances, and all the household stuff contained therein. And after her departure, I will that my eldest son (whom now I only have alive of all my sons) have the house. Let this suffice for my wife's portion, whom I doubt not God will take into his protection, and so provide for her in the time of her short pilgrimage, that she shall want no good thing. Only I crave this at her hand, that she be diligent in training up my children in the fear and doctrine of the Lord ; so shall God be unto her an husband, and to her children a father. Moreover, as concerning my children, albeit I am fully persuaded that God according to his promise will be a father unto them, and if they live in his fear, he 118 THE SICK MAN'S SALVE. Daughters. Eeclus, vii. will not see them lack ; yet both the law of God and of nature requireth that I should also have some care for them. Therefore unto my son I bequeath the house and the land which I have given my wife for term of her life, freely to be his own after his mother's departure. And if, God so appointing, he chanceth to depart before his mother I vdll that the house and the land go to the use of my two daughters." Have you written these things? Phil. Yea, sir. But what now for your daughters? Epaph. "If they be godly brought up, I doubt not but if they live, God will abundantly provide for them. Notwithstanding, I give unto each of them two hun- dred pounds, of good and lawful money, to be paid in the day of their marriage. And if my son fortune to die, I give unto them also my house and my land." Etts. Sir, we be all mortal, both old and young ; and God knoweth how soon we shall depart hence. For, as the common proverb is, As soon to the market for to be sold Cometh the young sheep as the old. What if all your children die before they come to marriage? Epaph. " My will is that, in such case, all I have given them shall go to the use of the poor, I will that they be mine heirs." I pray you, neighbour Philemon, write so. Phil. I have done so. Epaph. " I think it convenient to give to my servants somewhat, that it be not said, they have served an unthankful master." Chris. Sir, that is very meet. For the wise man saith : " Whereas thy servant worketh truly, entreat him not evil, nor the hireling that is faithful unto thee. Love a discreet servant as thine own soul: defraud him not of his liberty, neither leave him a poor man." Epaph. " I give to every one of my servants six pounds thirteen shillings four pence, to be paid in the day of my burial." Write it. Phil. It is done. Epaph. God bless them and increase them ! for they have served me both honestly and faithfully. The Lord our God deal with them as they have dealt with me ! Theo. They have done but their duty. Phil. But, neighbour Epaphroditus, whereof shall these sums of money be raised ? Epaph. God hath blessed me abundantly. Ye shall have it in my counting-house, with a more sum. Chris. But now, sir, concerning your debts; what order will you appoint for them? Epaph. The Lord my God be thanked, I owe no man any thing, but love and good -will My chief study hath ever been to keep myself out of debt; and, if at any time I ought any thing, to labour unto the uttermost of my power to dispatch myself of that debt with all expedition. I never counted other men's goods mine own. That I truly got with mine own labour, that did I alway count mine own, my debts being once paid. I owe nothing : many owe me ; but, forasmuch as they be poor men, and cannot pay that they owe me, except it should be unto their great hindrance, yea, I think unto their utter undoing, I freely forgive all my debtors what- soever they owe me, unto the uttermost farthing, even as I would God the Father should forgive me all my debts for Christ's sake. Write this, that "I have for- given all my debts ; so that none hereafter shall demand any debt of any man in my behalf." Phil. I have done your appointment. Eus. Neighbour Epaphroditus, seeing that God hath richly blessed you with the Scholars of goods of tliis world, it were very expedient to remember the poor scholars of the and'oxtod. Universities of Cambridge and Oxford. For if they be not maintained, all learning and virtue will decay, and a very barbary shall brast in among us, and at the last bring this our realm into destruction. And verily the love of many now-a-days toward good letters is very cold ; insomuch that we see daily many good wits Debtors. THE SICK MAN'S SALVE. 119 compelled, for lack of exhibition, to forsake the university, and to become serving- men, w^hich kind of life is most abominable, and unworthy a good nature. Epaph. I have not in times past been altogether unmindful of the universities. What benefits the students have heretofore received at my hands, I will not here re- hearse : God and they know it : and the knowledge thereof I would wish rather to be learned of other, than to be heard of me. Surely I think him no good Christian, nor friend unto his country, which, if he be able, refuseth to help forward the studies of good wits. I pray you, neighbour Philemon, set in two hundred pounds of money, one hundred to be given unto the university of Cambridge, the other unto Oxford. Phil. This is a godly and charitable deed. Epaph. Have ye done ? Phil. Yea, forsooth, sir. Epaph. Let me see, what now remaineth ? Chris. Sir, will it please you to remember the poor? Epaph. I never forgot them, since the Lord my God gave me any portion of Poor peoiiic. worldly goods. I always considered to what use they were given me ; verily, that I should distribute part of them to the necessity of the poor saints. And I thank the Lord my God, so have I done ; yea, and that with a good- will and free heart : " for God loveth a cheerful giver." I have not been of the mind that some are, 2 Cor. ix. which, so long as they live, greedily gather together, and bestow nothing at all upon the poor ; but when they see nothing but present death, then lash they out, and liberally give unto the poor, scilicet, because they can keep it no longer. I trust I have laid up for myself already " treasures in heaven, where neither rust nor moth Matt. vi. doth corrupt, and where thieves do not break through or steal." For I have ever thought it better to send my works before me, while I live in this world, than to have them sent after me, I know not by whom, when I am gone. These purgatory- Purgatory- rakers shall neither rake nor scrape for me with their masses and diriges, when I am departed ; for I trust no such works : neither do I any thing regard the prayers of such as have " the belly for their god." But, " as touching the poor, I give unto Phii. \u. them four hundred pounds, which I will have bestowed, not upon idle lubbers and sturdy queans, but upon the halt, the lame, the blind, the sick, and such other as be comfortless. And in this number also of the poor I comprehend prisoners, poor maids, young men which have not wherewith to set up their occupation, and my needy neighbours." These four hundred pounds are in four several bags, lying in my counting- house by themselves, with this writing upon every one of them : " Money for the poor." This money I will have distributed with all haste ; if it be possible, even before I de- part. Have you written in this money for the poor? Phil. I have done it. Epaph. The high- ways may not be forgotten, which in many places are very High-ways. foul and jeopardous. " Unto the repairing of them I give forty pounds." "Write it. For I think this also to be a deed of charity, and a commendable work before God, to repair high-ways, that the people may safely and without danger travel by the way. Chris. The act is very godly, without all doubt. Epaph. Neighbour Philemon, I pray you, put in that forty pound for the high-ways. Phil. It is done already. Epaph. That which I should chiefly have remembered, I had almost forgotten. Eus. What is that ? Epaph. Sermons. Sermons. Phil. What is your mind in that behalf? Epaph. This: "At the time of my burial, when the people be gathered together, I would gladly have some learned man to make a sermon, wherein the people may be admonished of their mortality, and be taught how they ought to dispose themselves in this life, that, when the time come, they may yield up a good soul into the hands of the living God. For his pains I appoint ten shillings to be given him. Also I give for the preaching of fourscore sermons at other times, when it shall be thought most 120 THE SICK MAN'S SALVE. convenient, twenty pounds. And as I wish these sermons to be preached by godly and discreet learned men, so I wish them to be preached in such places as the people have most need of doctrine and teaching. For the Lord knoweth, the people perish for want of godly knowledge. The greatest part of our beneficed men (God help us !) isai. Hi. are blind guides, and dumb dogs, not once able to bark. The people are desirous to know God; and among the great multitude of so many beneficed men, none almost either is able, or else endeavoureth himself, to bring them unto Christ. It is in these Matt. ix. our days found true that is written in the gospel : ' The harvest truly is plenteous ; but the labourers are few.' It behoveth therefore every christian heart to 'pray the Lord of the harvest, that he will send labourers,' not loiterers, ' into his harvest,' and to procure, so much as lieth in his power, that the word of God may be universally Luke i. preached, that the people may repent, turn unto the Lord our God, and ' serve him in holiness and righteousness all the days of their life;' which cannot be brought to Rom. X. pass where the word of God is not preached. ' How shall they believe on him of whom they have not heard ? How shall they hear without a preacher V To declare therefore my good-will toward the word of God and the salvation of the Christians, I give twenty pounds for the preaching of eighty sermons." I pray you, note it in my will. Phil. It shall be done. Epaph. To bear all these charges, ye shall have the money in my counting- house. Chris. Sir, concerning the costs of your burial, what order will it please you to take in that behalf? Ministers. Epaph. Let the ministers, with the other officers of the church, have their duties according unto the custom. Mourning Eus. How many mourning gowns, sir, will ye give ? Epaph. Of what mourning gowns speak you ? Eus. The manner is that, when a man of honest reputation departeth, and is brought to be buried, there should follow him certain in fine black govnis, and certain poor men and women in coarser cloth. Epaph. Unequally handled, that the poor should have the worst, and the rich or wealthy the best. And call ye these mourners? Eus. So are they called. Epaph. For whom should they mourn ? Eus. For you. Epaph. "Why for me ? Because good things have chanced unto me ? Because I have passed over the dangerous sea, and am come unto the haven of quietness ? Or because I am delivered from all evil, and set in a blessed and joyful state ? I think that at the burials of the faithful there should rather be joy and gladness than mourning and sadness; rather pleasant songs of thanksgiving than lamentable and doleful diriges. Let the infidels mourn for their dead : the Christians ought to rejoice when any of the faithful be called from this vale of misery unto the glorious kingdom of God. 1 Thcss. iv. Phil. Indeed that most worthy apostle St Paul would not have us mourn for them that are fallen asleep, as the heathen do, which know not God. And St John Rev. xiv. saith in his Revelation : " I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord. For from henceforth the Spirit saith that they are Psai. cxvi. at rest from their labours, pains, and travails," &c. The psalmograph also saith : " O full precious in the sight of the Lord is the death of his saints." Hereto belongeth Wisd. iii. the saying of the wise man : " The souls of the righteous are in the hand of God ; and the pain of death shall not touch them : in the sight of the unwise they appear to Wsid. V. die, but they are in peace." Again in another place : " The righteous shall five for evermore : their reward is also with the Lord, and their remembrance with the Highest. Therefore shall they receive a glorious kingdom, and a beautiful crown of the Lord's hand. For with his right hand shall he cover them, and with his own holy arm shall he defend them." Lukexvi. Chris. Blessed Luke declareth in his gospel that, so soon as Lazarus was dead, THE SICK MAN'S SALVE. 121 (which in his life-time was diversly afflicted, and miserably punished with many sores and diseases), he was received into the bosom of Abraham, where he enjoyed all pleasure, felicity, and comfort. Such as die in the Lord are not to be mourned ; but God is rather to be thanked for their christian departure. For they are now in rest. They are with him in whom alone all glory, joy, comfort, and felicity is. God hath wiped isai. xxv. away all tears from their eyes; so that they are past aU sorrow, all mourning, all pain: why then should other mourn for them that are in so joyful state ? " The eye hath not isai. ixw. seen, nor the ear hath heard, neither hath it entered into the heart of man, what joys God hath prepared for them that love him." Theo. St C>'prian in his sermon of Mortality hath these words : " How much it serm. de . . . Mortalitate. profiteth to go out of the world, Chnst himself, the author of our salvation and profit, sheweth ; which, when his disciples were sad, because he said that he should depart from them, spake unto them, saying, ' If ye had loved me, ye would have rejoiced, because John xiv. I go unto the Father ;' teaching and shewing by these his words that, when our friends, whom we dearly love, depart out of the world, we ought rather to rejoice than to be sad. Whereof the blessed apostle Paul being mindful, saith in his epistle : ' Christ is Phii. i. to me life ; and death is to me avantage.' He thinketh it great avantage to be rid out of the snares of this life, when he shall be no more subject to any offence or sin of the flesh, but be exempted from the afflictions that do trouble us, and delivered from the envenomed jaws of the devil, by^ going unto the joy of eternal salvation, through the calling of Christ^." Also in the same sermon he saith : " I myself, being the most simple of all other, have through the goodness of God divers times, as well by revelation as otherwise, received instruction manifestly to affirm and preach that our brethren, which be de- livered from the world by the calling of God, ought not to be mourned for, seeing they be not lost, but sent fore to make the way for us that do come after. We should not, therefore, covet them again which be dead, nor mourn for them any otherwise than we use to do for such as have taken their journey into a strange land. And for them we ought not to wear black ; since they in heaven be clothed in white. ^^ Herein we should not give occasion unto the gentiles, that they might justly reprove ^^'- ^'• us, when we mourn for them as dead and lost, whom we do affirm to be living with GodV &c. And a little after he saith : " The apostle Paul doth reprove and blame such as do mourn at the departure of the persons that they love. ' I would not, brethren,' i Thess. iv. quod* he, 'that you should be ignorant concerning them which be fallen on sleep, that you sorrow not as other do which have no hope. If we believe that Jesus died and rose again, even so then also them which sleep by Jesus will God bring again with him.' He declareth that such as be sorrowful at their friends' departure have no hope. Why should we, that live by hope, that believe in God, and trust that Christ suffered for us and is risen again, that remain in Christ, and be risen by him and in him, be so unwilling to depart out of this world, or else mourn and lament such as be departed, as though they were lost ? since Christ our Lord and our God doth admonish us, sapng : 'I am the resurrection and the life: he that believeth on me, yea, though he were dead, johnxi. [' So 1561; folio, 6e.] [^ Quantum prosit exire de seculo, Christus ipse salutis atque utilitatis nostras magister ostendit ; qui cum discipuli ejus contristarentur, quod se jam dice- ret recessunim, locutus est ad eos dicens : Si me dilexissetis, gauderetis, quoniam vado ad Patrem : docens scilicet et ostendens, cum cari quos diligimus de seculo exeunt, gaudendum potius quam dolendum. ('ujus rei memor beatus apostolus Paulas in epistola sua ponitet dicit: Mihi vivere Christus est, et mori lucrum : lucrum maximum computans, jam seculi laqueis non teneri, jam nullis peccatis et vitiis carnis obnoxium fieri ; exemtum pressuris angentibus, et venenatis diaboli faucibus liberatum, ad laetitiam salutis aelernae Christo vocante proficisci Cypr. Op. Oxon. 1682. De Mortal, p. 168.J [^ Nobis quoque ipsis minimis et extremis quoties revelatum est, quam frequenter atque manifeste de Dei dignatione praiceptum est, ut contestarerassidue et publice praedicarem, fratres nostros non esse lu- gendos accersitione dominica de seculo liberatos, cum sciamus non eos amitti, sed praemitti, recedentes praecedere, ut proficiscentes, ut navigantes solent; desiderari eos debere, non plangi ; nee accipiendas esse hie atras vestes, quando illi ibi indumenta alba jam sumserint : occasionem dandam non esse gen- tilibus, ut nos merito ac jure reprehendant, quod quos vivere apud Deum dicimus, ut extinctos et perditos lugeamus ; et fidem quam sermone et voce depromimus, cordis et pectoris testimonio non pro- bemus Id. ibid. pp. 163, 4.] [* Quod ; the past tense of quoth. J 122 THE SICK MAN'S SALVE. yet shall he live; and whosoever liveth and believeth in me shall never die.' If we believe in Christ, and trust his words and his promises, we shall never die, but shall come with glad surety unto Christ, with whom we shall ever live and reign. And that in the mean season we do die, we do but thereby pass to immortality : for except f^ we depart from hence, the life everlasting cannot come. Death is no departure, but a passage ; to the intent that, this worldly journey once overrun, we may come unto eternity. Who will not make haste to a better estate ? Who will not desire to be changed and transformed into the likeness of Christ, and to come out of hand to the Phil. iii. dignity of the heavenly grace ? which thing Paul the apostle doth declare. ' Our con- versation,' saith he, ' is in heaven, from whence we look for a Saviour, even the Lord Jesus Christ, which shall transform our vile body, that he may make it like unto his glorious body.' And Christ the Lord doth promise that we shall be such, when, that we may be with him, live with him in his eternal seat, and rejoice with him in his John xvii. heavenly kingdom, he prayeth unto the Father for us on this manner : ' Father, I will that they which thou hast given me be with me where I am, that they may see my glory which thou hast given me; for thou didst love me before the making of the world.' Therefore we ought neither to mourn nor to lament for coming unto the seat of Christ, to the glory of the heavenly kingdom ; but ought rather, according to the promise of God, according to the faith of the verity, to rejoice in our departure and transformation '." Hitherto have I rehearsed the words of St Cyprian, which do manifestly declare, that Rev. xiv. they which die in the Lord are in a blessed state, and therefore not to be mourned nor lamented. I fear lest I have been tedious unto you in rehearsing so much of St Cyprian's mind concerning this matter. Epaph. You have rather, neighbour Theophile, comforted me than molested me; yea, you have right well confirmed my faith, and mightily encouraged me to go unto this battle, and willingly to give over this my life ; forasmuch as I am throughly per- suaded that, after my departure from this vale of misery, I shall come unto a glorious kingdom, and shall see God face to face. And one thing I noted in the words of St Cyprian, which you have rehearsed, and that is this ; that we ought not to wear black clothes and mourning gowns for them which are delivered from the world, and are gone to God, seeing they be clothed in white, and wear joyful apparel, and are in heaven with God, reigning in glory and eternal felicity. Eus. Indeed it is a point of fondness to mourn for them that are in joy, and to be Rom. xii. sorry for them that are merry. The apostle saith: "Rejoice wnth them that rejoice, and mourn with them that mourn." Seeing that the faithful, which are delivered out of this world, are in joy, it is more seemly that we should joy in God with them, than mourn and be sorry for them, as though they were in worse case now than they were [' Improbat denique apostolus Paulus, et objur- gat, et culpat, si qui contristentur in excessu suorum. Nolumus, inquit, iguorare vos, fratres, de dormienti- bus, ut non contristemini sicut et ceteri, qui spem non habent. Si enim credimus quia Jesus mortuus est, et resurrexit; sic et Deus eos qui dormierunt in Jesu, adducet cum illo. Eos contristari dicit in ex- cessu suorum, qui spem non habent. Qui autem spe vivimus, et in Deum credimus, et Christum passum esse pro nobis, et resurrexisse confidimus, in Christo manentes, et per ipsum atque in ipso resurgentes; quid aut ipsi recedere istinc de seculo nolumus, aut nostros recedentes quasi perditos plan- gimus ac doleraus'? ipso Christo Domino et Deo nostro monente ac dicente : Ego sum resurrectio et vita ; qui credit in me, licet moriatur vivet ; et omnis qui vivit, et credit in me, non morietur in aeternum. Si in Christum credimus, fidem verbis et promissis ejus habeamus; et non morituri in aeternum, ad Christum, cum quo et victuri et regnaturi semper sumus, laeta securitate veniamus. Quod interim morimur, ad immortal itatem morte transgredimur ; nee potest vita seterna succedere, nisi hinc contigerit exire : non est exitus iste, sed transitus, et temporal! itinere decurso, ad asterna transgressus. Quis non ad meliora festinef? Quis non mutari et reformari ad Christi speciem, et ad coelestis gratiae dignitatem venire citius exoptet 1 Paulo apostolo praedicante : Nostra autem conversatio, inquit, in ccelis est, unde et Dominum expectamus Jesum Christum, qui trans- formabit corpus humililatis nostrae configuratum corpori claritatis suje. Tales nos futuros et Christus Dominus pollicetur, quando ut cum illo simus, et cum illo in aeternis sedibus vivamus, atque in regnis coelestibus gaudeamus, Patrem pro nobis precatur dicens : Pater, quos mihi dedisti, volo ut ubi ego fuero, et ipsi sint mecum ; et videant claritatem quam mihi dedisti prius quam mundus fieret. Ven- turus ad Christi sedem, ad regnorum ccelestem cla- ritatem, lugere non debet et plangere ; sed potius secundum pollicitationem Domini, secundum fidem veritatis, in profectione hac sua et translatione gau- dere. — Id. ibid. p. 164.] THE SICK MAN'S SALVE. 123 afore. Let the heathen mourn, which have no hope, for the departure of their friends : the true Christians, which are persuaded that such as die in the Lord are in much better case than they ever were in this world, ought^ rather to rejoice, and to sing psalms, praises, and thanksgivings unto God, for the christian and godly departure of their brethren, and for their blessed estate wherein God hath placed them. For the holy scripture pronounceth them blessed and happy which die in the Lord. And the Rev. xiv. psalmograph saith : " Precious in the sight of the Lord is the death of his saints." The Psai. cxvi. wise man also saith, that " the souls of the righteous are in peace." Wisd. iji. Chris. They therefore, which are in so blessed estate, are not to be mourned nor lamented ; but God is rather to be thanked for them. Theo. The holy scripture declareth, that king Da^4d prayed unto the Lord for 2 sam. xii. the child w^hich he had by Bethsabe, Urias' wife, when it was sick, and that he " fasted, and lay all the night upon the earth, insomuch that the elders of his house arose and went unto him, to take him up from the earth ; but he would not, neither did he eat meat with them." But when he heard that the child was dead, "he arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord and worshipped, and afterward came to his o%vn house and com- manded that they should set bread before him, and lie did eat." And when his ser- vants, marvelling at these things, said unto him, " What thing is this that thou hast done ? Thou didst fast and weep for the child while it was alive, and as soon as it was dead thou didst arise up and eat ; he answered. While the child was vet alive, I fasted and wept : for this I thought, Who can tell whether God will have mercy on me, that the child may live ? But now, seeing it is dead, wherefore should I fast ? Can I bring him any more ? I shall go to him ; and he shall come no more again unto me." In this history the godly wisdom of David is greatly to be con- sidered. For hereof may we learn to pray unto the Lord our God for our sick friends, so long as they be alive, and to seek all means possible at the Lord's hand to ob- tain health for the diseased. But if the good-will of God be to take them out of this world, then are we taught here no more to mourn, to weep, to lament, and to be sorry for them ; but rather with a joyful heart to worship the Lord, as David did, and to give him most hearty thanks, that it hath pleased his goodness to deliver our brethren or sistern from this sink of evils (I mean this world), and to receive them into his blessed kingdom. Heathen-like mourning therefore is to be banished from the burials of the Christians. Eus. The manner among the Thracians is, that when any child is bom and cometh into the world, they weep, lament, and mourn ; but when it goeth out of the world, they rejoice and are merry ^. Epaph. What moveth them so to do ? Etis. When a child cometh into the world, they consider into what great miseries 4^ he is like to fall if he live ; contrariwise, when he departeth hence, they know that an end of all sorrow and care, of all pain and travail is come. Therefore the one thing moveth them unto sadness, the other unto gladness. Phil. There is great plenty of histories which declare, that the very heathen have taken the death of their dear friends patiently; so far is it off that, after the manner of some which profess Christ, they immoderately took the death of their friends, wept, wailed, mourned, wrung their hands, tare their hair, rent their clothes, and in manner killed themselves with sorrow and thought-taking. When our Saviour Christ went unto his death, certain women followed him, weeping and mourning, to whom he said : " Ye daughters of Jerusalem, weep not for me, but weep for yourselves and mke xxiii. for your children." Theo. Is he to be lamented and mourned for, which is removed from thraldom [^ So ed. 1632; folio and ed. 1561 ire owg-ftf.] I sit, perpeti humanas calamitates : hominem fato [^ Trausi vero in ceteris quidem omnibus idem functum per lusum atque la;titiam terrje demandant. quod Thraces : verum circa natalitia suorum atque obitus hoc factitant. Edito puero propinqui cir- cunsedentes eum ploratione prosequuntur, recensen- tes quascunque necesse est illi, quod vitam ingressus referentes quot malis liberatus in omni sit modo felicitate Orb. Terr. Epit. per Joan. Boem. Auban. Pap. 1596. Lib. in. cap. v. p. 180.] 124 THE SICK MAN'S SALVE. Psal. xxiv. Singing. unto liberty, from misery unto wealth, from darkness unto light, from jeopardy unto safety, from sickness unto health, from mortality unto immortality, from corrup- tion unto uncorruption, from pain unto joy, from transitory things unto everlasting things, from the company of men unto the fellowship of the blessed angels and heavenly spirits ? &c. Let the heathen, which have no hope of the joyful immortality of the soul, nor of the glorious resurrection of the body, mourn, weep, and lament for their deceased : let the faithful Christians be joyful in the Lord, and thank God for his great mercy and infinite goodness, which he hath shewed upon the brethren, by calling them from this vale of wretchedness unto his heavenly kingdom. For the voice of God even from heaven pronounceth them blessed, happy, and fortunate, "which die in the Lord." Phil. What is your Ynind therefore, neighbour Epaphroditus, concerning mourning govras ? Epaph. If it were not for offending other, and that it should also be some hindrance unto the poor, I would wish rather to have none, than otherwise. For I wovdd have no man mourn for me. My trust is that, so soon as my soul shall be delivered out of the prison of this my body, it shall straightways possess the blessed inheritance of the heavenly kingdom, and reign in glory with God for ever. What need shall I have then of mourners? Or wherefore should any man mourn for me? Notwith- standing, I will not strive vdth them for their garments. Let my wife and my chil- dren wear what garments they will at my burial, so they be such as become the professors of true godliness. Only this I require, that "thirty poor men and women do accompany my body unto the burial, and that each of them have a gown of some convenient colour. I will also that thirty poor children be there also, and that every one of them have a seemly gown. And after my burial, I will that both those poor men, women, and children, come home unto my house, and have some repast for the refection of their bodies : and so let them depart in the name of the Lord." Have you written this, neighbour Philemon? Phil. Yea, sir, it is done. Epaph. I am glad of it. "To see that these things may be done according to my will, I make my wife sole executress, and you, neighbour Philemon, with my neighbours Christopher, Theophile, and Eusebius, here present, I make you four mine overseers, charging you in the name of God, and as ye will answer before the high judge Christ, at the dreadful day of doom, that ye see these my bequests' truly, diligently, and faithfully fulfilled." Chris. We were twice ungodly if we should not satisfy your desire and will, being so christian and righteous. Epaph. "I bequeath to every one of you four, for your pains-taking, five pounds sterling, not to the end to make you hirelings, but that it may be a token of my hearty good-will towards you." Chris. Sir, will it please you to be buried in the church, or in the church-yard ? Epaph. All is one to me. " The earth is the Lord's, and all that is contained in it:" I am not curious of the place. Wheresoever I lie, I doubt not but the Lord our God at the last day shall raise me up again, and give me a body like unto the glorious body of our Lord and Saviour Christ Jesus. Let the body therefore "return unto the earth, from whence it came, and the spirit unto God which gave it." Eus. Your children are buried in the church-yard. Epaph. Bury me there also. God give us all a joyful resurrection ! Theo. Sir, what solemnity will you have at your burial ? Epaph. What mean you ? Theo. Solemn singing, devout ringing, holy censing, priests pattering, candles lighten- ing, torches brenning, communions saying, and such like. Epaph. No kind of superstitious custom do I allow. That is godly I only com- mend. As touching your solemn singing, it is all one to me whether you sing or say. [' So 1561 ; folio, bequest. 1 THE SICK MAN'S SALVE. 125 Those psalms, hymns, praises, and thanksgivings that be appointed to be sung or said at the burial of the faithful, let them be done in the name of God with all cheer- fulness of mind. As for your devout ringing, I crave no more but one bell to be Ringing- either tolled or rung, for to gather the people together to hear the vpord of God and the thanksgiving. The ringing of the bells can do my soul no good. And as for your holy censing, priests pattering, candles lighting, torches brenning, away with them as things superfluous and unprofitable. Now as concerning communions saying or Communion, singing, they serve not for the burials of them that are departed, but for the exercises of them that be alive, that by that means they should call to remembrance the death of Christ and the fruits thereof, as the apostle saith : " So oft as ye shall eat of this i Cor. xi. bread, and drink of the cup, ye shall remember the Lord's death till he come." These sumptuous and costly burials are not to be commended ; neither do they profit either Note, body or soul, but only set forth a foolish, vain, and boasting pomp. Phil. The burial of the faithful ought to be done honestly, but not sumptuously. 4e3S Neither ought the dead bodies of the Christians to be vilely handled, but honestly buried, for the hope of the glorious resurrection. So did Abraham bury his wife Sara, Gen xxni. Joseph his father Jacob, and divers Other, as the holy scripture mentioneth. " The Lib! i.'de bodies of the dead," saith St Austin, " are not to be despised and to be cast away, cap. \l ^'' and specially the bodies of the righteous and of the faithful, whom, as instruments and vessels unto all good works, the Holy Ghost hath used^." But as concerning sumptuous burials, the aforesaid author saith : "They rather com- cap. 12. fort the living than help the dead. As sumptuous exequies profit nothing the sinful rich men, so in like manner vile or no exequies at all hinder nothing the sepulture of the poor saints. That gallant company of the rich man's servants, of whom we read in the gospel of Luke, buried their master gorgeously in the sight of men ;" Luke xvi. notwithstanding, his soul was carried dowTi into hell-fire, where it lieth in' most miser- able torments. What profited him the gorgeous, gallant, pompous, and costly sepul- ture of his body, seeing his soul lieth without redemption in those most intolerable flames of that lake, which burned with fire and brimstone ? We read not that Lazarus Rev. xxi. was so sumptuously buried, no*, that he was buried at all; "notwithstanding, the angels of God came and carried him, not into a tomb of marble, but into the bosom of Abraham °." And the golden-mouthed doctor saith in a certain homily: "When thou hearest Hom.ixxxiv. that the Lord did rise again naked, cease, I pray thee, and leave ofi" the fond and vain xx. ' '^'*''' charges that thou bestowest upon funerals and burying of dead bodies. What meaneth this superfluous and unprofitable cost? seeing that it hindereth them greatly that do it, and availeth nothing at all the dead, but rather hurteth them^," &c. ? Epaph. " Simply, not sumptuously ; honestly, not honourably, let me buried : I require no more." You have written all these things, according to my desire, neigh- bour Philemon ? Phil. Altogether. Epaph. Then am I at a point with the worldly possessions, and I trust in a good forwardness toward God. [' Nee ideo tamen contemnenda et abjicienda sunt corpora defunctorum, maximeque justorum atque fidelium, quibus tamquam organis et vasis ad omnia bona opera sanctus usus est Spiritus. — Au- gust. Op. Par. 1679-1700. De Civlt. Dei, Lib. i. cap. xiii. Tom. VII. col. 13.] [^ In is inserted from edition of 1561.] [* Perhaps this word should be nnr : it is so printed in the later edition of 1632.] [' Proinde omnia ista, id est curatio funeris, con- ditio sepulturae, pompa exsequiarum, magis sunt vivorum solatia, quam subsidia mortuorum. Si ali- quid prodest impio sepultura pretiosa, oberit pio vilis aut nulla. Prseclaras exsequias in conspectu hominum exhibuit purpurato illi diviti turba famu- lorum : sed multo clariores in conspectu Domini ulceroso illi pauperi ministerium praebuit angelorum, qui eum non extulerunt in marmoreum tumulum, sed in Abrahae gremium sustulerunt. — Id. ibid. cap. xii. col. 13.] [* Su 5e oTav aKOucTi^, oti yvfivo^ 6 5e(nroxf;s dvea-Tr], iravaai t»7s Trpoi Tiji/ Kr^Seiav fxavia^, tl yap (iovXeTaL ?) TrepiTTt) a'vTi] SaTrdvr) Ka'i a'vo'rjxos* TToX.Xr):' Hev (pepovcra TOis Kr^Seuovcn X,rifiiav, Tija oe direXQovTL KepCoi ovSeV dW et ■)(firj xt etTreii/, Kal /3\a/3.(i/ ;— Chrysost. Op. Par. 1718-38. In Joan. Hem. Ixxxv. Tom. VIII. p. 510.] 126 THE SICK MAN'S SALVE. Month's minds and year minds. 1 John i. Heb. ix. Heb. X. Eph. V. Isai. liii. ] Pet. ii. Rom. iv. 1 Cor. i. Jer. ix. John iii. Luke xvi, Rom. X, Chris. The custom in times past was that there should be month minds and year minds' kept for the dead. Epaph. To what end? Chris. That the dead might be remembered and prayed for. Epaph. Wherefore should they be prayed for? Chris. That their sins, say they, might be forgiven them. Epaph Which they say so ? Chris. The papists. Epaph. I have nothing to do with papists, nor with their doctrine. God bless me from them ! For they are " enemies of the cross of Christ," depravers of the holy scriptures, and corrupters of christian souls. I believe that a man, even in this world, hath perfect and full remission of all his sins ; or else he shall never have it. God in this world doth either forgive all the faults, and the pain due for the same, or else he forgiveth none at all. I fear nothing at all the pope's boiling furnace (I mean purgatory) : Christ's blood is a sufficient purgatory for my sins. The blood of Christ, God's Son, hath cleansed us from all sin. The blood of Christ hath purged our conscience from dead works, to serve the hving God. " We be sanctified and made holy by the offering of the body of Jesus Christ done once for all." "With the one only oblation" of his blessed body and precious blood, "hath Christ made perfect for ever and ever them that are sanctified." I require none other purgatory to purge and cleanse my sins, but the blood of Christ. For Christ hath offered him- self a sweet-smelling sacrifice unto God the Father for my sins, yea, and that so per- fect, absolute, consummate, and in all points so omnisufficient, that there can be found no imperfection in it. Christ hath borne away all my sins on his body. By the stripes of Christ's body am I healed. Christ died for my sins, and rose again for my justification. Christ is made of God unto me " wisdom, righteousness, sanctifica- tion, and redemption; that, as it is written. He that rejoiceth should rejoice in the Lord." Christ is enough for me. Let the papists seek their salvation at whose hands they list. Phil. Whereas the papists heretofore have taught, for the maintenance of their idle bellies, that men's sins after their death be forgiven them through the sacrifice of that most wicked and abominable popish mass, and by pilgrimages-going, by trentals, by diriges, by the good deeds of other, &c., it is a plain error, and against the word of God. For remission of sins, the favour of God, and everlasting life, is either gotten or lost in this world. He which, through his owti repentance and faith in Christ's blood, obtaineth not forgiveness of his sins in this world, shall never have it by the means of other men after this life. It is written : " He that believeth on the Son of God hath everlasting life. But he that believeth not on him shall not see life; but the wrath of God abideth on him." So many as die are either faithful or unfaithful. If they be faithful, so have they in possession straightways everlasting life. If they be unfaithful, then doth the wrath of God abide upon them ; and they receive the reward of infidelity, which is everlasting damnation. And albeit this appeareth manifestly of the words above rehearsed, yet the history of the unmerciful rich man, and of the poor Lazare, painteth it out very lively. In that ye see that the faithful man, which was Lazarus, so soon as he died, was received into the bosom of Abraham. Contrariwise, the unfaithful man, which was the unmerciful glutton, was carried down straightways into hell-fire. The like thing is manifestly set forth in the two thieves, which died with Christ. The one repented, believed, and called for mercy unto Christ, God and man, saying, " Lord, remember me when thou comest into thy kingdom ;" and Christ answered him, " This day shalt thou be with me in paradise." Here see we that this thief both repented and believed, (for " how shall they call on him," saith St Paul, " on whom they have not believed ?") and therefore was received into glory. The other, which continued in his unbelief, and so died without repentance and faith, obtained the reward [' Days, a month or a year after decease, on which some special services were performed for the repose of the soul. See Brand's Popular Antiqui- ties, by Sir H. Ellis, Vol. II. pp. 192, &c.] THE SICK MAN'S SAL YE. 127 of unbelief, tliat is to say, the wrath of God, and eternal damnation. They therefore that die are either faithful or unfaithful. If they he faithful, so have they out of hand the reward of faith, which is everlasting glory : if they be unfaithful, then receive they the reward of unfaithfulness and misbelief, which is eternal damnation. If the papists can find the third kind of men, which are neither faithful nor unfaithful, then will we consent unto their purgatory ; for such have neither place in heaven nor in hell. But such sort of people the holy scripture knoweth not : therefore knoweth it not such a place of purging after this life as the papists have heretofore devised. Eus. The blessed apostle St Paul saith to the Romans these words following : " God Rom. ii. shall give to every one according to his own deeds." Again, in the second to the Corinthians, he also saith : " Every one shall receive his reward, according unto his 2 cor. x. own labour." In another place he also saith: " We must all appear before the judgment- 2Cor. v.* seat of Christ, that every man may receive the works of his body according to that he hath done, whether it be good or bad." Item : " Whatsoever a man soweth, that Gai. vi. shall he also reap. For he that soweth in his flesh shall of the flesh reap corruption : but he that soweth in the Spirit shall of the Spirit reap life everlasting. Let us not be weary of well-doing. For when the time is come, we shall reap without weariness. While we have therefore time, let us do good unto all men, and specially unto them which are of the household of faith." Hereto agreeth the saying of our Saviour Christ : " The Son of man shall come in the glory of his Father, with his angels ; and then shall Matt. xvi. he reward every man according to his deeds." Again : " I will give every one of you Rev. ii. according to his deeds." Out of these scriptures we learn, that we shall not be re- warded according to other men's deeds, but according to our own deeds. If we have wrought nothing at all in our life, what shall other men's deeds then do us good after our death ? And I doubt whether any man, Christ alone excepted, have good deeds sufficient for himself. Chris. If we consider well the history of the ten virgins, it shall easily be perceived Matt. xxv. that no man have scarcely oil enough for himself. Yea, were not the great mercies of God set forth to all faithful penitent sinners in the precious blood of Christ, we with all our oil should perish. For "everlasting life is the gift of God through Jesus Rom. vi. Christ our Lord." " If thou, O Lord, shouldest narrowly look upon our iniquities," Psai. cxxx. saith the psalmograph, " O Lord, who were able to abide it ? But there is mercy with thee in store," &c. Theo. The holy scripture moveth us to do good, while we are alive, and not to trust other men's works to be done for us, when we be dead. The wise man saith : " Do good imto thy friend before thou die, and according to thy ability reach out Eccius. xiv. thine hand, and give unto the poor. Be not disappointed of the good day ; and let not the portion of the good day overpass thee. Shalt thou not leave thy travails and labours unto other men ? In the dividing of thy heritage, give and take, and sanctify thy soul. Work thou righteousness before thy death; for after thy death there is no meat to find." Again : " Abide thou not in the error of the ungodly ; but give God eccIus. xvii. thanks before death. As for the dead, thankfulness perisheth from him as nothing. Give thou thanks in thy life; yea, while thou art living and whole shalt thou give thanks, and praise God, and rejoice in his mercy. how great is the loving-kindness of the Lord, and his merciful goodness unto such as turn unto him!" Salomon in his proverbs saith : " Withdraw no good thing from them that have need, so long as prov. iii. thy hand is able to do it. Say not unto thy neighbour. Go thy way, and come again, to-morrow will I give thee ; whereas thou hast now to give him." Hereto agreeth the saying of the preacher : " Whatsoever thou art able to do, do it out of hand ; ^cc\es ix. for in the grave that thou goest unto there is neither work, counsel, knowledge, nor wisdom." The prophet also saith : " Seek the Lord while he may be found, and call isai. iv. upon him while he is nigh. Let the ungodly forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord : so shall God be merciful unto him." Our Saviour Christ saith in the gospel : " I must work the works of him that sent me john ix. while it is day : the night cometh, when no man can work." " Walk, while ye have john xii. light, lest the darkness come on you, &c. While ye have light, walk in the light, that ye may be the children of light." " I say unto you. Make you friends of the unrighteous Luke xvi. 128 THE SICK MAN'S SALVE. 2 Cor. V. 2 Cor. iii. Rom. ii. Gal. vi. Luke xix. Matt. XXV. mammon, that when ye shall have need they may receive you into everlasting habi- tations." That servant which received one talent of his lord, and gained nothing therewith, but went his way and hid it in the ground, was cast into utter darkness, where weeping and gnashing of teeth shall be. The five foolish virgins, because they had no oil in their lamps, were not suffered to enter into the marriage. Moreover, the most worthy apostle St Paul saith : " While we have time, let us do good unto all men, and specially unto them which are of the household of faith." These and divers other texts of the holy scripture move us to do good ourselves, while we be ahve in this world, and not to trust the works of other to be done for us, when we be dead. For by our own works, and not by other men's, shall we be judged. " Every man shall bear his own burden." " Every man shall receive the works of his own body, according to that he hath done, whether it be good or bad :" " every man shall receive his reward according to his own deeds." " Behold, I come quickly," saith our Saviour Christ; "and my reward is with me, that I may give to every one according as his work shall be." And St John, pronouncing them blessed which die in the Lord, saith on this manner : " Their works follow them." He saith not. Other men's works shall follow them when they be dead; but their own works do follow, and presently ac- company them, as the shadow doth the body, even unto the throne of God's majesty, to be testimonies and witnesses of their true and unfeigned faith. They therefore are too much fond and negligent of their own salvation, which trust other more than themselves in matters pertaining unto the health of their souls. Chris. There is an old saying in Latin, and, as I think, no less true than old. It is this : Da tua dum tua sunt : post mortem, tunc tua non sunt. " Give thy goods while they be thine ; for after thy death they be none of thine." Eus. I remember when I was a child I learned two verses of my school-master, which I have not yet forgotten: I will rehearse them unto you. Quod sibi quisque serit praesentis tempore vitaB, Hoc sibi messis erit, cum dicitur, Ite, venite. " That a man soweth for himself in the time of this present life, that shall be his harvest or reap, when it is said. Go, come." Epaph. What mean you by that, "Go, come"? Eus. You know that to the unfaithful it shall be said : " Go, ye cursed, into everlasting fire, which is prepared for the devil and his angels." But to the faithful it shall be said on this manner : " Come, ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world." Theo. St Paul hath a sentence much like unto your verses : " Whatsoever a man soweth," saith he, "that shall he also reap. For he that soweth in his flesh shall of the flesh reap corruption : but he that soweth in the Spirit shall of the Spirit reap life everlasting." Phil. It is not without cause that the holy scripture doth so diligently call us unto repentance, faith, and good works, in this present world. For everlasting life even in this world is either gotten or lost. As God findeth us, so judgeth he us. Every tree is known and judged by her own fruit, and not by the fruit of other trees. Every man likewise is judged by his own works, and not by the works of other, as Christ said to the unprofitable servant : " Of thine own mouth will I judge thee, p. thou evil servant." Theophylact saith : " The virtue of my neighbour shall scarcely be enough to defend himself; so far is it ofi" that it can profit me also. For all men shall be declared to be righteous by their own works, and not by the works of their neighbours'." Eus. The preacher saith : " When the tree falleth, whether it be toward the south or north, in what place soever it falleth, there it lieth." Epaph. What is meant by that ? Eus. The tree signifieth every one of us that are the children of Adam. We fall, [• Theophyl. Op. p. 395, note 1.] Venet. 1754-63. In Matt. Comm. cap. xxv. Tom. I. p. 136. See Vol. II. THE SICK MAN'S SALVE, 129 that is to say, we die, either toward the south or toward the north; that is, either in the state of salvation or damnation. In what state soever we die, in the same remain we. There is no change after this life. Either with poor Lazarus we go into the Luke xvi. bosom of Abraham, or else with that unmerciful rich man into the fire of hell. There are but two places after this life, hell and heaven. If we depart in the faith of Christ we go straightways unto the glorj^ of heaven: but if we die in unbelief, then go we to the devil, as the scripture saith : " He that believeth on the Son hath everlasting John iii. life : but he that believeth not on the Son shall not see life ; but the wrath of God abideth upon him." Chris. St John Chrysostom saith: "He that washeth not away his sins in this present life shall find no comfort afterward V &c. Theo. The same doctor also hath this saying : " Let us not think," saith he, " that when we come thither (he meaneth unto the judging-place of God) mercy shall be given unto us, seeing we do not so behave ourselves in this world that we may deserve to have forgiveness, though Abraham should pray for us, though Noe, though Job, though Daniel, should make intercession for us. Therefore, while we have time let us prepare for ourselves that which may stand us in stead afore God another day°." Eus. Hereto agreeth the saying of St Cyprian : " Then (that is to say, after death) Tract, contra shall repentance be without fruit, and the sorrow of pain ; weeping also shall be in ^^™^'' vain, and prayer shall be to no purpose. Therefore make provision, while ye may, for your safeguard and life *." Again he saith : " When we be once departed out of this world, there is no more place for repentance : there is no effect of satisfaction. In this world life is either lost or gotten. Here, through the worshipping of God, and the fruit of faith, provision is made for everlasting salvation*." Epapk. I see then, both by the authority of the holy scriptures, and of the ancient doctors, that the works which are done for them that are departed out of this world by other are but vain and unprofitable, whether they depart in faith or otherwise. For the faithful depart straightways unto glory, and the unfaithful unto everlasting pain. The one sort have no need of prayer ; for they be already in most blessed state and joyful rest : and the other are in so damnable case, that prayer can do no good for them; no, though Abraham, Noe, Job, Daniel, and all the best that ever lived should pray for them. For in hell there is no redemption. And Abraham said to the rich man : " There is between us and you a great space set ; so that they which Luke xvi. w-ould go from hence unto you cannot, neither may they that are there come hither unto us." Phil. The truth is, neighbour Epaphroditus, the papists have long bewitched the Purgatory, a eyes of the simple, by making them believe that the souls of the faithful go not straight- plTp'ist^'^devis- ways after their departure unto eternal glory, but rather unto purgatory, a place of their '"''' o^Ti devising, for the maintenance of their idle bellies, there to lie miserably puling, till they be redeemed by trentals, by pilgrimages-going, by pardons, &c. Our Saviour Christ in the gospel teacheth and maketh mention of two ways : but the third is not found in the holy scripture. One is " a strait way, which leadeth unto life ; and Matt. vii. few there be that find it :" the other is " a broad way, which leadeth imto destruction ; and many there be that go by it." Epaph. I beheve and am throughly persuaded, that by the merits of his precious blood, which said unto the penitent thief, " This day shalt thou be with me in para- Luke xxiii. dise," my soul, immediately after the departure from this vile body, shall be received unto glory, and see the glorious majesty of God face to face, as the psalmograph saith : " I believe to see the pleasures and good things of the Lord in the land of Psai. xxvii. the living." I fear the popish purgatory and the pains thereof nothing at all. My pain endeth in this life. And the end of this life is the beginning of my joy. This [2 Possibly the following passage may be that the author had in his mind : KaQdirep Kal ovtoi 6 -ttXou- trio^, evTavda firioev ciaXvacifxevo^ tuiv oiKelwv afxap- Ttjfidrwv, ovTw X«^f7raph. Lord, be thou merciful unto me. Hide not thyself in a cloud; but .shew a prayer, me thy loving and gentle countenance, that I may be saved. Send me present help from above ; or else I perish. For I wrestle not against blood and flesh, but against '^■v^- ^i- rule, against power, against worldly rulers, even governors of the darkness of this [' Supplied from the edition of 1501. J ['•' So 1.%'1 ; folio, ns, and vill do it gladly. Neighbours, let us kneel down and pray. Lord, we most humbly beseech thee, hear our prayer. Chris. And let our cry come unto thee, Phil. Lord Jesu Christ, thou only Son of the heavenly Father, our alone a prayer fcr Redeemer and omnisufficient Saviour, we most humbly beseech thee, deliver this sick ^^ ""^"^ "'^"' and weak person, now being in great pains and at the point to depart out of this world, from all ugsome* and terrible assaults and temptations of the devil, sin, and hell. Deliver him, O Lord, as thou deliveredst Noe from the raging waves of the Gen. vn. xix. sea. Lot from the destruction of Sodom, Abraham from the fear of the Chaldees, the Oen. xx. children of Israel from the tyranny of Pharao, Da^-id from the hand of Goliah, the fu^tv^'"' three men from the violence of the fiery fiunace in Babylon, Daniel from the mouth Dan"iih vu of the lions, Jonas from the belly of the whale fish, and Peter from the prison of Jonah ii. Herod : even so, O gracious Lord God, deliver the soul of this person, both now and whensoever he shall depart hence, from all peril and danger. Open unto him, at the hour of death, the door of paradise, the gates of heaven, and the entry of ever- lasting life. O Lord Jesu Christ, forgive him all his sins, and lead him with joy into the kingdom of thy heavenly Father, even unto the bosom of Abraham, and appoint him unto everlasting rest, that he may rejoice with thee, and with all the elect children of God, in everlasting life. Eus. Amen. Epaph. Neighbours, I thank you. Now will I also pray unto the Lord my God, while I may speak ; and I trust he will, for Christ's sake, graciously hear me. Theo. Doubt you not, neighbour: God hath so promised. Epaph. Lord, hearken unto my prayer, and give ear to my most humble re- The sick quests : O most merciful God, Father of all mercies, the Father of our Lord and ™^'" '''*•"' Saviour Jesus Christ, be merciful to me a sinner. Have pity on me, and quickly help me, poor wretch, for the most bitter passion and most precious death of Jesus Christ, thy only-begotten Son, and our alone Redeemer and Saviour. Enter not into Psai. cxiui. judgment with thy servant, O Lord. Handle me not according to my deserts and merits, neither reward me after mine iniquities ; but, for thine infinite and unmea- surable bounty and exceeding great mercy, receive me and take me into thy favour. I, miserable and weak creature, am in thy hand. I am thy bond-sers'ant and thy Matt, xviii. debtor. O most gentle God, most favourable Father, forsake me not, cast me not away, poor wretch that I am. For I am thine, with all that ever I can make. No man is able to strengthen me, no man is able to deliver me, no man is able to help me, but thou alone. Thou art the true helper in adversity. Thou art the most sure and present comfort in all necessity. Thou alone art our helper, our bulwark, our fortress, and our most mighty and strongly-defenced tower. Thou, O God, art our refuge. Thou art our strength. Thou art our helper in all our tribulations. In thee, Psai. xxxi. O Lord, do I trust : let me not be confounded. Let me never be put to shame : let me not be deceived of my hope ; but preserve me for thy righteousness' sake. Bow down thine ear unto me : make haste to deliver me. Be my defender, O God, and my strong-hold, that thou mayest save me. For thou art my strength and my refuge : yea, thou art my God ; and my destinies are in thy hands. Lighten thy f* Ugsome: frightful.] 12—2 180 THE SICK MAN'S SALVE. countenance upon thy servant, and save me for thy mercies' sake, O Lord. And forasmuch, O sweet Father, as it is thy godly pleasure to call me now from this miserable life and wretched world, I most entirely beseech thee so to defend me in this agony of death, that neither Satan nor his ministers prevail against me; but that I continue faithful and constant unto the end, in the confession of thy holy name, looking for full remission of all my sins in the precious blood of thy well- beloved Son and my only Saviour Jesus Christ; and that I, departing in this faith and perfect trust, may be placed among thy blessed saints and heavenly spirits, and so for ever and ever remain with thee in glory. Grant this, O most merciful Fa- ther for thy dear Son's sake, Jesus Christ, our alone Mediator and Advocate. Chris. Amen. Epaph. Methink, good neighbours, I begin to wax very cold and numb in my limbs. Eus. Sir, discomfort not yourself. Be content with the good working of God. This cold is a present token that the death of your body is not far off. Epaph. My flesh is consumed and wasted away. Gen. iii. Em. That is the end of all flesh. "Earth thou art," saith God, "and unto earth shalt thou return." Epaph. My feeling is gone; and my tasting decayeth. All my senses grow out of course. Eus. To that end were they given you, that you should lose them again. With the body all bodily things decay. Phil. Brother Epaphroditus, let the care of the body and of bodily things pass, oftheresur- You do beHeve the resurrection of the body? rection o e Epaph. " I believe that my Redeemer liveth, and that I shall rise out of the earth ° "'"■ in the latter day, and that I shall be clothed again with this skin, and see God my Saviour in my flesh. Yea, I myself shall behold him ; not with other eyes, but with these same eyes. This hope is stedfastly set in my heart." Phil. Believe this earnestly ; and it shall not grieve you to depart from your body. For whereas it is now mortal, corruptible, sick, weak, vile, and loathsome, it shall at the general resurrection be immortal, uncorruptible, whole, strong, precious, and in all points like to the glorious body of our Lord and Saviour Christ Jesus. Hear Phil. iii. what the apostle saith: "Our conversation is in heaven; from whence we look for a Saviour, even the Lord Jesus Christ; which shall change our vile body, that he may make it like unto his glorious body, according to the working whereby he is 2 Cor. V. able also to subdue all things unto himself." Again : " We know that, if our earthy mansion of this dwelling were destroyed, we have a building of God, an habitation not made with hands, but everlasting in heaven. For therefore sigh we, desiring to be clothed with our mansion which is from heaven; so yet, if that we be found clothed and not naked. For we that are in this tabernacle sigh and are grieved; because we would not be unclothed, but would be clothed upon, that mortality might be swal- lowed up of life. He that hath ordained us for this thing is God, which very same hath given unto us the earnest of the Spirit. Therefore we are alway of good cheer, and know that, as long as we are at home in the body, we are absent from God. For we walk in faith, not after outward appearance. Nevertheless we are of good com- fort, and had rather to be absent from the body, and to be present with God." Epaph. This is comfortable doctrine. I can be content with all my heart to make such a change whensoever the Lord's good pleasure shall be. But, I pray you, Sentences rehearse some wholesome sajangs out of the holy scriptures concerning the resur- there™i?ec- rcction of the body, for strengthening of my faith, and for the comfort and quietness body" ' ^ of my conscience. isai. xxvi. Phil. In the prophet Esay we read on this manner: "The' dead men shall live: even with my body shall they rise again. Awake and sing, ye that dwell in dust. For thy dew is even as the dew of herbs ; and the earth shall cast out them that be isai. ixvi. under her." Again : " Your bones shall flourish like an herb." The prophet Ezechiel Ezek. hath these words: "The hand of the Lord came unto me, and carried me out in xxxvu. [• The edition of 1561 has t/ji/.J THE SICK MAN'S SALVE. 181 the Spirit of the Lord, and let me down in a plain field, that lay full of bones, and he led me round about by them ; and, behold, the bones that lay upon the field were very many, and marvellous dry also. Then said he unto me: Thou son of man, thinkest thou these bones may live again ? I answered : O Lord God, thou knowest. And he said unto me, Prophesy thou upon these bones, and speak imto them : Ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones : Behold, I will put breath unto you, that ye may live : I will give you sinews, and make flesh grow upon you, and cover you over with skin, and so give you breath, that ye may live, and know that I am the Lord. So I prophesied as he had com- manded me. And as I was prophesying, there came a noise, and a great motion ; so that the bones ran every one to another. Now when I had looked, behold, they had sinews; and flesh grew upon them, and above they were covered vdth skin; but there was no breath in them. Then said he unto me : Thou son of man, prophesy thou toward the wind, prophesy, and speak unto the wind : Thus saith the Lord God : Come, thou air, from the four winds, and blow upon these slain, that they may be restored to life. So I prophesied as he had commanded me : then came the breath into them ; and they received life, and stood up upon their feet a marvellous great number." Again : " Thus saith the Lord God : Behold, I will open your graves, my people, and take you out of your sepulchres." The words of the prophet Daniel are these : " Many of them that sleep in the dust of the earth shall awake, Dan. xu. some to everlasting life, some to perpetual shame and reproof." God saith by Esdras : " Those that be dead will I raise up again from their places, and bring them out 2 Esdr. w. of their graves." Moreover, Christ said to the Sadducees, which denied the resurrection of the body : " As touching the resurrection of the dead, have ye not read what is said imto you of Matt. xxii. God, which saith, I am Abraham's God, and Isaac's God, and Jacob's God ? God is not the God of the dead, but of the li\'ing." Also in another place : " The hour John v. shall come, in the which all that are in the graves shall hear the voice of the Son of God, and shall come forth ; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." Martha said unto Christ of her brother Lazarus, when he was dead : " I know that ray brother shall John xi. rise again at the latter day." The holy apostle St Paul is plenteous in the doctrine of the resurrection of the dead. I will rehearse one or two of his sentences, and bid the other farewell. " The trump," saith he, " shall blow ; and the dead shall rise i Cor. xv. incorruptible ; and we shall be changed. For this corruptible must put on incorruption ; and this mortal must put on immortality." Again : " The Lord Jesus shall change phii. iii. our vile bodies, that they may be fashioned like unto his glorious body." Also in another place : " I would not, brethren, have you ignorant concerning them which i Thess. iv. are fallen asleep, that ye sorrow not, as other do which have no hope. For if we believe that Jesus Christ died and rose again, even so they also which sleep by Jesus will God bring again with him." Divers examples of the resurrection of our bodies have we both in the old and new testament. Helias the prophet raised up from death unto life the son of the widow of i Kings xvii. Sarepta. The like thing read we of Heliseus the prophet. Christ raised from death 2 Kings iv. the daughter of a certain ruler, the son of a certain widow, and Lazarus, with many Luke vu. other. Christ rose again: and the bodies of many saints which slept arose also, and w^att. xxviti. came out of their graves after their resurrection, and came into Jerusalem, and appeared imto many. Peter raised up Tabitha from death. St Paul restored unto life a certain Acts ix. Acts XX. young man named Eutychus. All these are evident examples of our resurrection. Therefore, good brother Epaphroditus, fear not to give over this your body, and freely to commend it unto the earth. At the great day of the general resurrection you shall receive it in a far better case than ever you had it in this world. Epapk. I leave this my vile body willingly, yea, and tliat with this hope, that at the last day I shall take it again immortal and uncorruptible. I believe the resur- rection of the flesh. I wish to be loosened from this body, and to be with Christ. Phii. i. Eus. You doubt nothino; of the blessed state of the godly departed, and of the ofthe im- n o J i. ^ mortaliiy ol immortality of the soul ? the soui, and 182 THE SICK MAN'S SALVE. of the blessed Epapk. I belie vc everlasting life. faithftii after Theo. You are not of the opinion of the papists, which say that the souls of the faithful go not straight unto heaven, but unto purgatory, there to be boiled in the fiery furnace of the bishop of Rome, till they have made satisfaction for their sins, either by themselves, in suffering (say they) the most bitter pains of purgatory, or else by their friends in this world, through masses, pardons, pilgrimages, &c. Epaph. I believe that there is none other purgatory for my soul-health, but J John i. only the precious blood of my Lord and Saviour Christ Jesu. And I believe that Heb. ix. Christ, through his innocency of life, and the most grievous pains that he suffered on the cross, hath abundantly satisfied for all my sins, and hath unto the uttermost paid all the debt that I ought unto God the Father; so that now, through faith in ■Rom. viii. the blood of Christ, I walk with a clear conscience before God ; forasmuch as " there Psai. xxxii. is no damnation to theni that are in Christ Jesu," and that they also are " blessed whose sins are remitted, whose iniquities are covered, and imto whose charge God layeth no wickedness," Chris. Ye agree not with such in opinion, as affirm that the souls of both the faithful and unfaithful sleep until the day of judgment, and then shall awake out of sleep ; so that then the faithful shall go imto everlasting glory, and the unfaithful unto eternal damnation ? Epaph. I believe that the soul sleepeth no more than this my bedstead waketh and talketh with us. I am fully persuaded that, so soon as the souls of the faith- ful are departed from the bodies, wherein they were as in a prison inclosed, they are straightways placed in the glorious kingdom of God. And, contrariwise, the souls Rev. xxi. of the unfaithful go straight unto the devil, even unto hell-fire, unto that " lake Matt xiii. that burnetii with fire and brimstone," where weeping and gnashing of teeth is, where \iM. ixvi. the worm that gnaweth their conscience never dieth, and the most grievous fire, where- with they are without ceasing intolerably tormented, is never quenched. Is it not thus, neighbour Philemon? Phil. Yes, verily, sir. For so are we taught in the holy scriptures, as the Lukcxvi. history of the rich glutton and of poor Lazarus, with divers other, do manifestly declare. Epaph. I faithfully believe, that immediately after my departure out of this world I shall have a place in the kingdom of God, and see the glorious majesty of God face to face. And I pray you, good neighbour Philemon, rehearse unto me some com- fortable places out of the holy scripture concerning the joyful and blessed state of the faithful souls after this life, that I may be confirmed in my faith and be the more willing to depart. Num. xxiii. Phil. I will do it gladly. Balaam said : " I pray God that my soul may die the death of the righteous, and that my last end may be like unto theirs." The Psai. ixxxiv. psalmograph saith : " O how amiable are thy dwellings, thou Lord of hosts ! My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoice in the living God." " Blessed are they that dwell in thy house : they will be always praising thee." " One day in thy courts is better than a thou- sand. I had rather be a door-keeper in the house of my God, than to dwell in the isai.ii. tents of the ungodly." The prophet Esay saith: "The redeemed of the Lord shall turn again and come with joy unto Sion, there to endure for ever, that mirth and isai. xxxii. gladness might be with them, that sorrow and wo might flee from them." "My people," saith God, "shall dwell in pleasant peace and in safe holds, and shall have isai. xiix. continual rest without disturbance." "They shall neither hunger nor thirst: heat nor sun shall not hurt then). For he that favoureth them shall lead them and give them Isai. ixv. drink of the spring wells." " They shall eat, drink, be merry, and rejoice for very quietness of heart." Yea, their gladness and their joy shall continue for ever and ever. Dan. xii. Daniel saith : " The wise (such as have taught other) shall glister as the shining of heaven, and those that have instruct the multitude unto godliness shall be as the stars world without end." 2 Eidr. ii. Esdras saith : " Be ready to the reward of the kingdom ; for the everlasting light shall shine upon you for evermore. Flee the shadow of this world, receive the joy- THE SICK MAN'S SALVE. 183 fulness of your glory. O receive the gift that is given you and be glad, giving thanks unto him that hath called you to the heavenly kingdom." The author of the book of Wisdom saith : " The souls of the righteous are in the hand of God; and the pain wisd. iii. of death shall not touch them. In the sight of the unwise they appear to die ; and their end is taken for very destruction : the way of the righteous is judged to be utter destruction ; but they are in rest. And though they suffer pain before men, yet is their hope full of immortality. They are punished but in few things ; nevertheless in many things shall they be well rewarded. For God proveth them, and findeth them meet for himself: yea, as the gold in the furnace doth he try them, and receiveth them as a brent-offering; and when the time cometh, they shall be looked upon. The righteous shall shine as the sparks that run through the reed bush. They shall judge the nations, and have dominion over the people ; and their Lord shall reign for ever." Again : " The faithful are counted among the children of God ; and their portion is among wisd. v. the saints." " The righteous shall live for evermore : their reward also is with the Lord, and their remembrance with the Highest. Therefore shall they receive a glori- ous kingdom and a beautiful crown of the Lord's hand." The holy father Toby prayed on this manner to God : " O Lord, deal with me according to thy will, and Tou. iii. command my spirit to be received in peace." " For more expedient were it for me to die than to live." The preacher saith : " The day of death is better than the day of birth." For eccIcs \-ii. " precious and right dear in the sight of the Lord is the death of his saints." Our psai. cxvi. Saviour Christ saith : " The righteous shall shine as the sun in the kingdom of their Matt. xiii. Father." They shall have the inheritance of " everlasting life." They shall have " a Matt. xix. kingdom which was prepared for them from the beginning of the world." " They mLr xil*' shall be as the angels of God." They shall be " in the bosom of Abraham." They Luke xvi. shall have such joy as " no man shall be able to pluck it from them." They shall John xvi. " eat and drink in the kingdom of God the Father." They shall be where Christ is, Luke xxii. and see his glory. The holy apostle St Paul saith : " The eye hath not seen, and i cor. ii. the ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." He saith also, that " if our earthy man- 2 cor. v. sion of this dwelling were destroyed (he meaneth the body), we have a building of God, an habitation not made v^dth hands, but everlasting in heaven." "We shall " be Phii. i. with Christ." " We shall be with the Lord for ever." We shall be " vessels unto 1 Tiiess. \v. honour." We shall have the " crown of righteousness." We shall " come to the city 2 xim' Iv. of the living God, the celestial Jerusalem, and to an innumerable sight of angels, and to the congregation of the first-bom sons which are written in heaven, and to God the Judge of all, and to the spirits of just and perfect men, and to Jesus the Medi- ator of the new testament." We shall " receive the crown of life," saith St James, james i. " which the Lord hath promised to them that love him." " When Christ the chief 1 ivt v. Shepherd shall appear," saith St Peter, "ye shall receive an incorruptible crown of glory." " We are now the sons of God," saith St John ; " and it hath not yet ap- 1 joim iii. peared what we shall be. We know that, if it once appear, we shall be like unto him ; for we shall see him as he is." In the Revelation of St John we find these sentences concerning the blessed state of the faithful after this life : " To him that overcometh I will give to eat of the tree Rev. li. of life, which is in the midst of the paradise of God." " Be faithful unto the death ; and I shall give thee the crown of life." " Him that overcometh will I make a Rev. iii. pillar in the temple of my God ; and he shall go no more out," &c. " To him that overcometh will I grant to sit with me in my seat." The twenty-four elders that Rev. iv. sat upon the seats were clothed in white raiment, and had on their heads crowns of gold. " They are in the presence of the seat of God, and serve him day and night Rev. vii. in his temple; and he that sitteth on the seat will dwell among them. They shall hunger no more, neither thirst, neither shall the sun light on them, neither any heat. For the Lamb, which is in the midst of the seat, shall feed them, and shall lead them unto fountains of living water ; and God shall wipe away all tears from their eyes." "They follow the Lamb whithersoever he goeth." "They are without spot before R^v.xiv. the throne of God." " I heard a voice from heaven, saying unto me, Write, Blessed 184 THE SICK MAN'S SALVE. Rev. xix. Rev. xxi. The descrip- tion of the new and heavenly Jerusalem. Rev. xxi. are the dead which die in the Lord. Even so saith the Spirit, that they rest from their labours ; but their works follow them." " Blessed are they which are called unto the supper of the Lamb's marriage." " I saw a new heaven and a new earth. For the first heaven and the first earth were vanished away; and there was no more sea. And I John saw the holy city, new Jerusalem, come down from God out of heaven, prepared as a bride garnished for her husband. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men; and he will dwell with them. And they shall be his people ; and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes. And there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain ; for the old things are gone. And he that sat upon the seat said. Behold, I make all things new. And he said unto me, "Write; for these words are faithful and true." And the angel " carried me away in the spirit to a great and an high mountain, and he shewed me the great city, holy Jerusalem, descending out of heaven from God, having the brightness of God. And her shining was like unto a stone most precious, even like a jasper, clear as crystal, and had walls great and high, and had twelve gates, and at the gates twelve angels, and names written, which are the names of the twelve tribes of Israel. On the east side three gates; and on the north side three gates; and towards the south three gates ; and from the west three gates ; and the wall of the city had twelve foundations, and in them the twelve names of the Lamb's twelve apostles. And he that talked with me had a golden reed to measure the city withal, and the gates thereof, and the wall thereof. And the city was built four-square, and the length was as large as the breadth ; and he measured the city with the (golden) reed, twelve thousand furlongs, and the length and the breadth and the height of it were equal. And he measured the wall thereof, an hundred and forty-four : the measure that the angel had was after the measure that man useth. And the building of the wall of it was of jasper. And the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was a jasper; the second, a sapphire; the third, a chalcedony; the fourth, an emerald ; the fifth, a sardonyx ; the sixth, a sardius ; the seventh, a chrysolite ; the eighth, a beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the eleventh, a jacinth ; the twelfth an amethyst. The twelve gates were twelve pearls ; every gate was of one pearl; and the street of the city was pure gold, as through shining glass. And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. And the city hath no need of the sun, neither of the moon, to lighten it: for the brightness of God did light it; and the Lamb was the light of it. And the people which are saved shall walk in the light of it. And the kings of the earth shall bring their glory (and honour) unto it. And the gates of it are not shut by day. For there shall be no night there." " And there shall enter into it none unclean thing, neither whatsoever worketh abomination, or maketh lies; but they only which are written in the Lamb's book of life." " And he shewed me a pure river of water of life, clear as crystal, proceeding out of the seat of God and of the Lamb. In the midst of the street of it, and of either side of the river, was there wood of life, which bare twelve maimer of fruits, and gave fruit every month ; and the leaves of the wood served to heal the people vdthal. And there shall be no more curse; but the seat of God and the Lamb shall be in it ; and his servants shall serve him. And they shall see his face; and his name shall be in their foreheads. And there shall be no night there ; and they need no candle, neither light of the sun ; for the Lord God giveth them light ; and they shall reign for evermore. And he said unto me, Tliese things are faithful and true." Epaph. God be praised for that true joy and singular comfort which the faithful find in his holy word. It is not without a cause said of the holy apostle : " The eye hath not seen, and the ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." My heart is now so inflamed with the desire of those heavenly and blessed treasures which you have named to me out of the infaUible and true word of God, that I most entirely wish to be loosened from this life, and to enjoy these joyful pleasures. O who would THE SICK MAN'S SALVE. 185 not be glad to change lead for silver, copper for gold, transitory, mortal, and cor- ruptible things for certain, immortal, and uncorruptible thing', earth for heaven, sin for godliness, darkness for light, fear for security, travail for quietness, sickness for health, death for life, the company of men for the company of the most high God, his heavenly angels, and blessed spirits, the vile pleasures of this world for the in- estimable joys of the glorious kingdom of God! Oh! "like as the hart desireth thePsai. xiu. water-brooks, so longeth my soul after thee, O God. My soul is athirst for God ; yea, even for the living God. O when shall I come to appear before the presence of my God ? " " O God, thou art my God ; early will I seek thee. My soul thirsteth Psai. ixUi. for thee, my flesh also longeth after thee, in a barren and dry land, where no water is. Thus have I looked for thee in thy holy place, that I might behold thy power and glory. For thy lo^'ing-kindness is better than life itself : my lips shall praise thee. As long as I live will I magnify thee on this manner, and lift up my hands in thy name." Eus. We rejoice, good brother Epaphroditus, and give God most hearty thanks, that he hath by his holy Spirit wrought so good and glad will in you to die, and to leave this wretched world. Epapk. I most heartily wish to be loosed from this life, and to be with Christ. Phii. i. "It grieveth my soul longer to live in this mortal body." And "now, O Lord, deal Job x. with me according to thy will, and command my spirit to be received in peace." " For more expedient were it for me to die than to live." Chris. Sir, how do you feel yoxirself? Epaph. In my body weaker and weaker ; but I trust in my soul stronger and stronger. I pray you, lay me up higher in my bed. For I begin to wax very faint ; and my wind decreaseth and waxeth shorter. I thank you : it is well. Neighbours, I am troublesome imto you ; but I trust I shall not be so long. Theo. It is unto us great joy and comfort to be with you, being so godly-minded. For in you, as in a clear mirror, we behold ourselves, and see what shall become of us hereafter. Of you, as of a lively school-master, do we learn how we shall behave ourselves when God layeth the cross on us. And we most humbly beseech God to give us the like patience and thankfulness. Epaph. " The spirit is willing ; but the flesh is weak." Forasmuch as I feel in Matt. xxvi. myself present tokens of death, and am not certain how long the Lord will sufier me to live, or to enjoy the use of speech, I think it convenient to pray again unto the Lord my God, and to commend my sinful soul into his merciful hands. Phil. Godly, forsooth. Epaph. Lord, vouchsafe, I most humbly beseech thee, to hear me, sinful creature. The sick Chris. " The Lord is nigh unto all them that call on him ; yea, that call on him Piai/cxiv. in truth." Epaph. O Lord Jesu Christ, which art the only health of all men living, and the everlasting life of them which die in thy faith, I, wretched sinner, give and sub- mit myself wholly to thy most blessed will. And I, being sure that the thing can- not perish which is committed unto thy mercy, most humbly beseech thee, O Lord, to give me grace that I may now willingly leave this frail and wicked flesh, in hope of the resurrection, which in better wise shall restore it to me again. I beseech thee, most merciful Jesu Christ, that thou wilt by thy grace make strong my soul against all temptations, and that thoxi wilt cover and defend me with the buckler of thy mercy against all the assaults of the devil. I see and knowledge that there is in myself no help of life and salvation ; but all my confidence, hope, and trust, is in thy most merciful goodness. I have no merits nor good works which I may allege before thee. Of sins and evil works, alas ! I see a great heap : but through thy mercy 1 trust to be in the number of them, to whom thou wilt not impute their sins, but take and accept me for righteous and just, and to be the inheritor of everlasting glory. Thou, O most merciful Lord, wast born for my sake. Thou didst suffer both hunger and thirst for my sake. Thou didst preach and teach, thou didst pray and fast for my sake. Thou didst all good works and deeds for my sake. Thou sufferedst most f The edition of 1561 has things.^ 186 THE SICK MAN'S SALVE. grievous pains and torments for my sake. And, finally, thou gavest thy most precious body to die, and thy most blessed blood to be shed on the cross for my sake. Now, most merciful Saviour, let all these things profit me, which thou freely hast given me, which hast given thyself for me. Let thy blood cleanse and wash away the spots and foulness of my sins. Let thy righteousness hide and cover my unrighteousness. Let the merits of thy passion and blood be the satisfaction for my sins. Give me. Lord, thy grace, that my faith and persuasion in thy blood waver not in me, but ever be firm and constant ; that the hope of thy mercy and life everlasting never de- cay in me ; that charity wax not cold in me ; finally, that the weakness of my flesh be not overcome with the fear of death. Grant me also, most merciful Saviour, that when death hath shut up the eyes of my body, yet that the eyes of my soul may still behold and look upon thee, and that, when death hath taken away the use of my tongue and speech, yet that my heart may cry and say unto thee, O Lord, into thy hands I give and commit my soul. Lord Jesu, take my spirit. Theo. Amen. Eus. Sir, how is it with you now? Epaph. Even as with a ship which is tossed with the waves of the sea. I trust shortly to come unto the haven, and then shall I be quiet and without all danger. I pray you, pray for me. Phil. Most gladly. Let us kneel down, neighbours, and beseech the Lord our God for his tender mercies to preserve this our sick brother from the assaults of Satan, and to keep him constant and stedfast in his faith unto his life's end, that he may give up a good and a faithful soul into the merciful hands of God. Give me hither The Flower "The Flower of Godly Prayers," that I in the name of us all may read that prayer' Prayers.^ which is to be Said for them that lie at the point of death. Theo. Here is it. Phil. O most loving Saviour, and gentle Redeemer, which earnest into this world Matt. ix. to call sinners unto repentance, and to seek up that was lost, thou seest in what case this our brother lieth here visited with thy merciful hand, all weak, feeble, sick, and ready to yield up his soul into thy holy hands. O look upon him, most gentle Saviour, with thy merciful eye : pity him, and be favourable unto him. He is thy workmanship : despise not therefore the work of thine own hands. Thou sufieredst thy blessed body and thy precious blood to be shed for his sins, and to bring him unto the glory of thy heavenly Father: let it not therefore come to pass that thou shouldest sufier so great pains for him in vain. He was baptized in thy name, and gave himself wholly to be thy servant, forsaking the devil, the world, and the flesh : confess him therefore before thy heavenly Father and his blessed angels to be thy Prov. XX. servant. His sins, we confess, are great ; (for who is able to say. My heart is clean. Matt. ix. and I am free from sin?) but thy mercies, O Lord, are much greater. And thou camest Matt. xi. not to call the righteous, but sinners unto repentance. To them that are diseased and overladen with the burden of sin dost thou promise ease. Thou art that God which wiliest not the death of a sinner, but rather that he should turn and live. Thou 1 Tim. ii. art the Saviour which wishest all men to be saved, and to come to the knowledge of thy truth. Withdraw not therefore thy mercy from him because of his sins, but rather lay upon him thy saving health, that thou mayest shew thyself toward him to be a Saviour. What greater praise can there be to a physician than to heal the sick? Neither can there be a greater glory to thee, being a Saviour, than to save sinners: save him therefore, O Lord, for thy name's sake. Again : let the law be no corsive to his conscience, but rather give him grace even in this extreme agony and conflict of death to be fully persuaded that thou by thy Pom. X. death hast taken away all his sins, fulfilled the law for him, and by this means delivered him from the curse of the law, and paid his ransom; that he thus being fully persuaded may have a quiet heart, a free conscience, and a glad will to forsake Heb. ii. this wretched world, and to go unto his Lord God. Moreover, thou hast conquered Tcor XV. him that had rule of death, even Satan : sufier him not therefore to exercise his tyranny [' See before, page 68.] THE SICK MAN'S SALVE. 187 upon this our sick brother, nor to disquiet his conscience with the terrors of sin and pains of hell. Let not Satan nor his infernal army tempt him further than he is able to bear ; but evermore give him grace even unto his last breath valiantly to fight against the devil with strong faith in thy precious blood, that he may fight a good fight, and finish his course with joy, unto the glory of thy name, and the health of his soul. Lord, so work in him by thy holy Spirit, that he with all his heart may contemn and despise all worldly things, and set his mind wholly upon heavenly things, hoping for them with a strong and undoubted faith. Again: let it not grieve him, O sweet Saviour, to be loosened from this vile and wretched carcase, which is now so full of sorrow, trouble, anguish, sickness, and pain ; but rather let him have a bent and ready will, through thy goodness, to put it olF, yea, and that vdth this faith, that he at the last day shall receive it again in a much better state than it is now or ever was from the day of his birth ; even a body un- phn. iii. corruptible, immortal, and like to thy glorious body. Let his whole heart and mind be set only upon thee. Let the remembrance of the joys of heaven be so fervent in his breast, that he may both patiently and thankfully take his death, and ever wish to be with thee in glory. And when the time cometh that he shall give over to nature, and depart from this miserable world, vouchsafe, we most humbly beseech thee, O Lord Jesu, to take his soul into thy hands, and to place it among the glorious company of thy holy angels and blessed saints, and to keep it unto that most joyful day of the general resurrection, that, both his body and soul through thine almighty power being knit again together at that day, he may for ever and ever enjoy thy glorious kingdom, and sing perpetual praises to thy blessed name. Chris. Amen. Epaph. O God, be merciful unto me, and bless me : shew me the light of thy Psai. ixvii. countenance, and deal favourably with me. " Lighten mine eyes, that I sleep not Psai. xiu. in death ; lest mine enemy say, I have prevailed against him. For if I be cast down, they that trouble me will rejoice at it. But ray trust is^ in thy mercy; and my heart is joyful in thy salvation." Phil. Sir, how do you ? Epaph. My bodily sight is gone. Phil. "The Lord gave" it you, "and the Lord hath taken" it away again. Job i. " As it hath pleased the Lord, so is it come to pass : blessed be the name of the Lord." Now that God hath taken away the sight of your corporal eyes, behold the Lord your God with the eyes of your faith ; and doubt you not but that shortly you shall see the glorious majesty of God with the eyes of your soul, even as he is, face to face, which shall be unto you such joy and so great comfort, that no tongue is able to express, nor no heart able to think it. Epaph. " I believe and am assuredly persuaded that I shall see the pleasures PsaJ. xxvii. of the Lord in the land of the living." Phil. Continue in this faith unto the end, and you shall surely be saved. Epaph. As God hath taken away my sight, so do all my other senses decay. Phil. Though by the appointment of God you lose your bodily speech, yet shall your soul in the heavenly kingdom sing, praise, and magnify the Lord your God, worlds without end. And albeit the bodily hearing be taken away from you, yet shall your soul in the kingdom of God hear such sweet, pleasant, and delectable things, as never mortal man heard, nor may hear the like. Again, although your going, and the use of your whole body be taken away from you, and your body return unto the earth, from whence it came, yet doubt you not but your soul, being once dehvered out of the prison of your body, shall serve the Lord your God perfectly, and joyfully "follow the Lamb" Christ, "whithersoever he goeth." Rev. xiv. Epaph. O Lord, deliver my soul out of the prison of the body, that I may come Psai. cxiii. unto thee, and glorify thy holy name. " Command my spirit to be received in peace." Tob. iii. " For more expedient were it for me to die than to live." Phil. Be on good comfort, sir. God in this your trouble and bitter agony of [- This word is inserted from the edition of 1561. J 188 THE SICK MAN'S SALVE. death is present with you, and, when he seeth convenient time, he will deliver you out of all your pains, take you unto him, and place you in his glorious kingdom. Psai. xxii. Epaph. "O Lord, deliver my soul from the sword, my dearhng from the power Psai. xxxi. of the dog. Save me from the lion's mouth." " Bow down thine ear to me : make haste to deliver me. Be thou my protector, God, and house of defence, that thou mayest save me. Be thou my strong rock, and my castle. Be thou my guide, and lead me for thy name's sake. Draw me out of the net that they have laid privily for me; for thou art my strength. Into thy hands I commend my spirit; for thou hast redeemed me, O Lord, thou God of truth." Phil. Fear not, brother Epaphroditus : God is your loving Father and most gentle Saviour. He hath heard your humble requests, and granted your petitions. He hath and will defend you from all evil even unto the end. He will not suffer you to be devoured of that hellish lion and cruel dog the devil. He hath sent his holy angels hither unto you, even into this your chamber. They are here present for Psai. xxxiv. your great comfort. They have pitched their tents round about you, that they may Psai. xci. keep you harmless and safe from the devouring teeth of Satan. They wait upon ^^^' '■ you diligently for your defence, and will never depart from you, till they receive your soul, and carry it up lovingly as a most precious relique into the kingdom of heaven, and most joyfully present it unto the glorious throne of God's majesty. Fix the eyes of your faith on Christ and Christ's merits, on Christ's passion and death, on Christ's blessed body-breaking, and his most precious blood-shedding, on his triumph and victory over Satan and his hellish army : believe Christ to be your alone Saviour, and all his works to be your good works ; and so shall ye not perish, but have ever- lasting life. The sick Epaph. Haste thee, Lord, to deliver me ; for it is high time. In thee, O Lord man sprayer, (^^j^g^^ j^y. j^ost mcrclful Savlour and Only Redeemer, in thee, in thee alone is all my trust : let me never be confounded. O Jesu, mercy ! Jesu, mercy ! O Christ, mercy ! Christ, mercy ! God the Father, O God the Son, God the Holy Ghost. O most blessed Trinity, three Persons and one God, have mercy on me. Receive my soul into thy hands. Place it for thy mercies' sake in thy heavenly kingdom, among thy holy angels and blessed saints. my good God. O Father, O my most merciful Father. Mercy, mercy ! Phil. God the Father, which made you, bless you. God the Son, which redeemed you, preserve you. God the Holy Ghost, which sanctlfieth you, confirm and strengthen you. The blessing, defence, and saving health of the Almighty God, the Father, and the Son, and the Holy Ghost, preserve you from all evil, and bring you unto ever- lasting life. Chris. Amen. Etis. Methink he hath given up the ghost. Theo. No, he is yet alive. God comfort him. Lord, shew him the light of thy loving countenance. Epaph. When shall I come to appear before the presence of my God? Anexhorta- Phil. God be thanked, he yet speaketh, yea, he godly speaketh. Brother Epa- sickma'nf phrodltus, take a good heart unto you, shrink not. Fight a good fight. Be not dis- couraged, neither with the terrors of Satan, nor with the pains of death. God Is on your side. God is your grand captain. You fight under the banner of that most mighty and victorious Emperor Jesus Christ. Only continue as you have begun ; and the day is yours. Satan, with all his army, like miserable cowards, shall be put to flight and vanquished. You shall have a joyful victory over them. The pain of the battle is short and light ; but the glory of your triumph shall abide for ever and ever. Hear what your grand Captain salth : " He that contlnueth unto the end shall be saved." " To him that overcometh I will give to eat of the tree of life, which Is In the midst of the paradise of God." " Be faithful unto the death ; and I shall give thee the crown of life." " Him that overcometh will I make a pillar In the temple of my God; and he shall go no more out." Yea, "to him that overcometh will I grant to sit with me In my seat." Here see you what precious and most noble rewards are set forth unto you. If you go forth vahantly to fight against your enemies, which seek your destruction. Only believe, only fix the eyes of your faith on Christ crucified. Matt . xxiv. Rev. ii. Rev. iii. Rev. iii. THE SICK MAN'S SALVE. 189 Only engrave in your heart deeply a sure and undoubted confidence in the merciful promises of God the Father, which he hath made unto you in the precious blood of his dearly-beloved Son and our alone Saviour Jesus Christ, and you shall most cer- tainly have the victory, and obtain the reward of joyful immortality. Hear what your grand Captain Christ saith : " God hath so dearly loved the world, that he gave his only-begotten Son, that every one that believeth on him should not perish, but have everlasting Hfe. For God sent not his Son into the world to condemn the world ; but that the world should be saved by him. He that believeth on him is not damned." John Baptist saith : " He that believeth on the Son of God hath everlasting hfe." " My john x. sheep," saith Christ, "hear my voice; and I know them; and they follow me; and I give them everlasting life; neither shall they perish for ever, nor yet shall any man pluck them out of my hand. My Father, which gave them to me, is greater than all; and no man can pluck them out of my Father's hand. I and my Father am one." Again : " I am the resurrection and life. He that believeth in me, though he were john xi. dead, yet shall he live. And every one that liveth and believeth in me shall never die." " I am the way, the truth, and the life." Follow Christ, and you cannot err, john xiv. nor go out of the way ; for he is the way. Believe Christ, and you cannot be deceived ; for he is the truth. Abide and remain in Christ, and you cannot die the death ever- lasting; for he is the life. Wherefore, O most dear brother, cleave with strong faith to these most sweet and comfortable promises of Christ your Saviour. Believe to obtain whatsoever is promised. So may you be sure to be God's son, and heir of his everlasting kingdom, never to perish, but to have eternal life. Epaph. I believe to have remission of all my sins through faith in Christ's blood. Lord Jesu, take my spirit. O heavenly Father, I commend my spirit into thy acu v.i. hands. ^"''e ""'"• Phil. This faith, dear brother, maketh you the son of God and heir of his Faith, glorious kingdom : yea, it maketh you Christ's brother, and fellow-heir with him of everlasting glory. It purchaseth for you favour at the hand of God, and foroiveness of all your sins. It bringeth unto you peace and quietness of conscience. It maketh a perfect reconciliation and an everlasting agreement between God and you. It delivereth you from death, and bringeth you unto eternal glory. It maketh you a citizen of the new and heavenly Jerusalem, where (if you continue stedfast in this faith) you shall remain for ever and ever in a most blessed and joyful state, having the fruition of God's' glorious majesty in perfect glory, worlds without end, unto your exceeding joy and unspeakable comfort. Em. Sir, behold, the life of this our brother beginneth to draw unto an end. Phil. Yea, rather he now beginneth to change a mortal life for an immortal life. The hfe that is led in this world is rather a shadow of a life, than a very life in- 4^ deed. Now, brother, be strong in the faith of Christ. Eemember Christ crucified. An exhorta- Remember Christ to be your alone Saviour. Remember God the Father to be your 'I" merciful Father. Forget not that all your sins are washed away in Christ's precious blood, and that by the virtue of his death and passion you are made heir of ever- lasting salvation. Brother, if you can speak, answer. If you cannot speak, shew some outward sign and token, that it may be a testimony unto us of your faith and godly departure. Chris. Lo, he holdeth up his hand. Em. God be thanked. Phil. He seemeth yet to hear. Persuade yourself, most dear brother, that God even now calleth you out of this vale of wretchedness unto the joyful inheritance of his everlasting kingdom, where you shall not live miserably with sinful men (as you have done in this world), but you shall gloriously reign \A\\\ that most mighty God, and with his holy angels and blessed saints. Now begins your joy, your solace, your comfort. Now beginneth your true life, which shall be everlasting. Now is the end of aU your sorrows come; and now beginneth your unfeigned joy and true felicity. Now shall ye see the glorious majesty of God face to face. Now shall you behold and perfectly know all the godly tion to the k man. [' From the edition of 1561 ; folio, Gorf.] 190 THE SICK MAN'S SALVE. ed. Psal. cxvi. Bev. xiv. that have been from the beginning of the world, and be merry and rejoice with them. Now shall you see your Saviour and elder brother Christ as he is. Now shall you be clothed with the white garments of immortality. Now shall you have a crown of gold set upon your head. Now shall ye eat of the tree of life which is in the midst of the paradise of God, and drink of the fountains of living water. Now shall you be a pillar in the temple of your God, and sit with him on his seat. And these your joys shall be everlasting, and never have end. Unto these joys shall you straight- ways go, and for evermore enjoy them. Theo. Our brother is even now departed from this world unto the Lord our God, as you spake these words : " Unto these joys shall you straight ways go, and for ever- more enjoy them ;" he gave up the ghost, and now resteth in the Lord. Thecommcn- * Phil. The Lord our God be praised. Our brother hath made a godly end. He man depart- hath given up a good spirit into the hands of the living God. He is, I doubt not, of the number of them of whose death it is written : " Precious in the sight of the Lord is the death of his saints." " Blessed are they that die in the Lord." His life before men was unrebukable and blameless. He lived* justly and uprightly with his neighbours. He was friendly to all godly men, and enemy to no man. He was both a sincere favourer and a diligent follower of God's most holy word. He abhorred all sects, papists, anabaptists, libertines, &c. ; notwithstanding, alway praying for their amendment, that they, knowledging their errors, might with us confess one God, and one truth in the unity of the Spirit. He was a dear friend to such as were studious of good letters, to widows, to fatherless children, to poor young maids' marriages, to young men that had not wherewith to set up their occupations, to the prisoners, to those poor people which were not able to get their living, to poor householders, to the repairing of high-ways, and such-like. What a will he made, ye know. His end also ye know. Chrii. A christian and godly end made he. God give us all grace to make the Uke! Phil. Of a good life cometh a good death, if the departure of the godly may be called a death, and not rather a passage unto a better life. Well, his body now sleepeth in the Lord; and his soul reigneth in glory with God. Eus. God grant him and us all a joyful resurrection ! Theo. Amen. Phil. Neighbours, before we depart, let us all kneel down and give God the Father thanks for the godly departure of this our christian brother. Chr'^. It is convenient so to do. Phil. Give me hither " The Flower of Godly Prayers." I will rehearse the thanks- giving* unto God for the departure of the faithful out of this world. Eus. Lo, here is the book. Phil. The name of the Lord our God be glorified. Chris. Both now and ever. Amen. Phil. how can we, most loving Father, render unto thee sufficient thanks for thine inestimable goodness toward thy faithful servants, whom thou, calling out of this wretched world, vouchestsafe to place in thy heavenly kingdom, among the glorious company of thy holy angels and blessed saints. O full precious is the death of the faithful in thy sight ! Blessed are the dead that die in thee, Lord ! For they are Wisd. iii. at rest from their painful travails and labours. The souls of the righteous are in thy hand, God ; and the pain of death shall not touch them. In the sight of the unwise they appear to die, but they are in peace. They shine as the sparks that run through the reed bush. They glister as the shining of heaven. They are as the Rev. xiv. stars world without end. They are as the angels of God. They are clad with white garments, and have golden crowns upon their heads. They do service day and night before the glorious throne of thy divine majesty. They neither hunger nor thirst any more, neither doth the sun or any heat fall upon them; for the Lamb which is in the midst of the throne governeth them, and leadeth them unto the living fountains. isai. ixiv. of watcrs. They follow the Lamb whithersoever he goeth. They have such joys as 1 Cor. ii. The Flower of Godly Prayers. Psal. cxvi Dan. xii. [' So 1561 ; folio, Viwih.l [^ See before, page 69.] THE SICK MAN'S SALVE. 391 eye hath not seen, nor ear hath heard, neither is there any heart able to think them. Infinite and unspeakable are the treasures, O Lord, which thou hast laid up for them that depart in thy faith. For these thy fatherly benefits toward the souls of the faithful, and for that it hath pleased thee to call this our christian brother from this vale of misery unto thy heavenly kingdom, we give unto thee most hearty thanks, humbly beseeching thee, that thou wilt take like care for us, and so govern us with thy holy Spirit, both in sickness and in health, that we may live a good and godly life in this present world, and, whensoever it shall be thy good pleasure to call us hence, we may, with strong faith in thee and in thy Son Christ Jesu our Lord, com- mend both our bodies and souls into thy merciful hands, and through thy goodness be placed in thy glorious kingdom, among thy faithful chosen people, and so for ever and ever praise and magnify thee our heavenly Father; to whom with thy dearly- beloved Son Jesu Christ our Lord and Saviour, and the Holy Ghost, that most sweet Comforter, be all glory and honour world without end. Theo. Amen. Phil. Rise, let us go and comfort our friends, that they do not too much sor- row for the departure of this our most dear brother, which now resteth in joyful peace. That done, neighbour Christopher, repair you unto some godly learned man, and desire him to prepare a sermon for the burial of this our brother against to- morrow about the ninth hour. Chris. It shall be done, Phil. Neighbour Theophile and neighbour Eusebius, go ye your way, and pro- vide all things necessary for the comely furniture of the burial, that nothing be wanting when the time cometh. Eus. We will do it gladly. Phil. " The very God of peace sanctify us throughout, and so wholly preserve i xhess. v. us, both spirit and soul and body, that we may be blamed in nothing at the cominof of our Lord Jesu Christ." Theo. Amen. Phil. " Our Lord Jesus Christ himself, and God our Father (which hath loved 2 xiiess. li. us, and hath given us everlasting consolation and good hope through grace), comfort our hearts, and stablish us in all good saying and doing." Eus. Amen. Phil. " Peace be unto the brethren, and love with faith, from God the Father Eph. vi. and from the Lord Jesus Christ. Grace be with all them which love our Lord Jesus Christ unfeignedly." Chris. Amen. Phil. "Blessing, and glory, and wisdom, and thanks, and honour, and power, Rev. vu. and might, be unto our God for evennore." Theo. Amen. Amen. Give the glory to God alone. COMFORTABLE EPISTLE TO THE AFFLICTED PEOPLE OF GOD. BY THOMAS BECON. [BECON, III.] iq TO THE RIGHT REVEREND FATHER IN GOD, ROBERT', BISHOP OF WINCHESTER, AND HIS VERY GOOD LORD, THOMAS BECON WISHETH LONG LIFE, CONTINUAL HEALTH, AND PROSPEROUS FELICITY. They have not erred nor judged amiss, right reverend father, and my singular good lord, which have taught that the two children of Adam, that is to say, Cain and Abel, were figures of the two churches that are in this world ; namely, the church militant, and the church malignant; that is, of the church of Christ, and of the church of antichrist, which St John calleth "the synagogue of Satan." For as Cain, which was the figure of the malignant church, never loved his brother Abel, which was the figure of the militant church, nor favoured his doings, but extremely hated him, persecuted him, and at the last most cruelly slew him, yea, and that without any occasion given of his brother, which was a righteous man, and pleased God both with his ofierings and doings for his faith's sake ; as St John saith, " Cain was of that wicked, and slew his brother ; and wherefore slew he him ? because his own works were evil, and his brother's good : " even so the synagogue of Satan, that malignant church of the devil and antichrist, ever hateth and most tyrant-like persecuteth the congregation of God, that militant church of Christ here in earth. And yet no cause given of God's people, why the children of the devil should thus most wickedly persecute and slay them, as persons altogether given to godliness and to the study of true innocency. This thing also is set forth in the words which God spake to Satan in paradise after the fall of Adam : " I will set enmity between thee and the woman, between thy seed and her seed. The same (seed) shall tread down thy head, and thou shalt tread upon his heel." This in like manner was figured in the two brethren Esau and Jacob ; which Esau, being the image of the malignant and malicious church, even from the beginning hated good Jacob, persecuted him, and sought all means possible to destroy him. Neither was this thing obscurely set forth in the two brethren Ismael and Isaac, Abraham's two sons; the one being begotten of a bond- woman (I mean Ismael), the other of a free- woman, that is, Isaac ; of whom St Paul speaketh on this manner: "As then he that was bom after the flesh persecuted him that was bom after the Spirit, even so is it now." AU these histories do evidently declare, that they which are of the malignant church, and of the synagogue of Satan, do alway persecute the militant church and faithful congregation of Christ ; not that they deserve any such cruelty, but because the works of the one sort are good and godly, and the works of the other are wicked and ungodly. " Every one that doeth evil," saith Christ, " hateth the light, neither cometh he unto the light, lest his works should be reproved." [' Robert Home was a native of the county of Durham (or, according to another authority, of Cumberland), and was educated at St John's College, Cambridge, of which house he became a fellow in 1536. He was preferred successively to the vicarage of Matching, Essex, the rectory of All-hallows, Bread Street, London, the preben- dal stall of Bugthorpe in York Cathedral, and the deanery of Durham, to which he was advanced in the reign of Edward VI. In the persecution which ensued he fled into Germany, and, fixing his residence at Frankfort, became the head of the episcopal party among the exiles there. He returned to England on the accession of queen Elizabeth, and was consecrated bishop of Winchester, Feb. 16, 1561, being then 47 years of age. He died at his palace in Southwark, June 1, 1580, and lies buried in his own cathedral beneath a flat stone near the pulpit, on which is inscribed the following epitaph : Robertus Home Theologiae Doctor eximius, quondam Christi causa exul, deinde Episcopus Winton. Pie obiit in Domino Jun. 1, 1580. Episcopatus sui An^. 19. He was a sagacious and learned man, a frequent preacher, and an excellent disputant. Bishop Home left only daughter?.] THE PREFACE. 195 But not only in these figures, but also in evident practices, hath this matter been set forth in all ages; as we may see both in the old and new testament, and also in ecclesiastical histories. Behold the Israelites, which were the people of God ; how Exod. i. v. unmercifully dealt the Egyptians with them, seeking all means possible not only to oppress them ■wnth great burdens and intolerable labours, but also utterly to de- stroy them and their seed for ever ! Behold also the prophets, which spake in the name of the Lord, and other godly men likewise, which were before the coming of Christ; how were they handled and extremely persecuted of Satan's synagogue, of the malignant church, of the children of the devil ! Again, consider the people of the new testament, that were good and godly ; what crosses suffered they ! Christ, our elder brother, and head of God's church, escaped not the cross, but suffered at the hands of the malignant church most cruel things, and at the last death, yea, even the most vile death of the cross ; to declare that his inferior and younger brethren shall not in this world be altogether free from the cross. Proved not his apostles the like gentleness at the hands of the wicked worldlings ? And after their death many holy and blessed martyrs in all ages? Who ever professed God aright, and laboured to serve him according to his word, which hath at all times delicately and pleasantly lived in this world without cross, without trouble, without persecution? And what other thing, even at God's own mouth, is promised to the faithful congregation ? " Behold," jiatt. x. saith he, " I send you forth as sheep among wolves." " They shall deliver you up to the councils, and shall scourge you in their sjTiagogues. Ye shall be brought to the head rulers and kings for my sake." " Ye shall be hated of all men for my name's sake." They shall put you to trouble, and shall kill you. "The disciple is not above the master, nor the servant above his lord : it is enough for the disciple that he be as his master is, and that the servant be as his lord is. If they have called the lord of the house Belzebub, how much more shall they call them of his household so!" "If the world hate you, ye know that it hated mejohnxv. before it hated you. If ye were of the world, the world would love that is his own: howbeit, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you. The servant is not greater than the lord. If they have persecuted me, they will also persecute you." " They shall excommunicate you. Yea, the time shall come, that John xvi. whosoever killeth you will think that he doeth God good service." " In the world shall ye have trouble." St Paul saith : " By many tribulations must we enter into the Acts xiv. kingdom of God." " All they that will live godly in Christ Jesu shall suffer per- 2 xim. iii. secution." Thus see we that all the scriptures of God promise to the faithful Christians in this world cross, trouble, persecution, imprisonment, chains, fetters, stocks, fire, fagot, sword, halter, death, ignominy, &c.; as the psalmograph saith: " Many are the troubles psai. xxxiv. of the righteous ; but the Lord shall deliver them from them all." Now, that the church of God is thus afilicted, the cause is the -s^-ickedness of the malignant church, which cannot abide the godliness of God's holy congregation ; as St John writeth of Cain, " which was of that wicked, and slew his brother. And wherefore slew he him ? 1 John iii. Because his own works were evil, and his brother's good." "Where minds be distract unto contrary purposes, there can be no amity, no quietness, no concord. " For what 2 cor. vi. fellowship hath righteousness with unrighteousness? Or what company hath light with darkness? Or what concord hath Christ with Behal? Or what part hath he which believeth -R-ith an infidel? Or how agreeth the temple of God with images?" There is not one thing in all the world that is so contrary to another thing, as the sjTia- gogue of Satan is contrary to the church of Christ, both in doctrine and life: which thing we will attempt to set forth by certain comparisons, which now follow. 1. The church of Christ laboureth to serve God according to his word and ordi- comparisons ° between the nance. church of Christ and The sj-nagogue of Satan deviseth strange worshippings of God, nowhere mentioned '^^^>;"^y in God's holy law. saun. 2. The church of Christ honoureth God "in spirit and truth." johniv. The synagogue of Satan honoureth God with surplices, copes, vestments, bells, 13—2 196 A COMFORTABLE EPISTLE, ETC. Psal. I. John xvi. 1 Tim. ii. 1 John ii. Rom. viii. Heb. ix. Eph. i. V. Col. ii. Rom. iii. Gal. ii. Dent. xii. Matt. XV. Matt. xxvi. 1 Cor. xi. organs, censers, candles, candlesticks, fire, palms, ashes, bread, water, oil, cream, building of monasteries, free chapels, chantries, &c. 3. The church of Christ in all their necessities calleth only upon God in the name of the Lord Jesu. The synagogue of Satan in all their troubles and adversities invocateth and calleth upon creatures and saints departed. 4. The church of Christ knoweth and knowledgeth no mediator, advocate, and intercessor unto God the Father, but only the man Jesus Christ, that righteous One. The synagogue of Satan maketh dead men their mediators, advocates, and intercessors, whereof notwithstanding some, we know not whether they be saints in heaven, or devils in hell. 5. The church of Christ knoweth no head, but Christ Jesu alone. The synagogue of Satan knowledgeth the Romish bishop to be head of the universal church of Christ throughout the world. 6. The church of Christ granteth no sacrifice for sin, but death of Christ alone. The synagogue of Satan defendeth with tooth and nail the popish mass to be a sacrifice for sin, of the same price and dignity that the death of Christ is. 7. The church of Christ holdeth that faith alone justifieth. The synagogue of Satan affirmeth that faith alone justifieth not, except charity and works be added thereunto. 8. The church of Christ knoweth none other good works, but those only which are commanded of God in his holy word. The synagogue of Satan, not contented with such works as God hath prescribed, daily inventeth new and strange works of their own brain, and teacheth that those also are necessary to be done under pain of deadly sin, and that in the keeping of them there is great mede'. 9. The church of Christ receiveth no strange doctrine, but embraceth the word of God only, and whatsoever is agreeable to the same. The synagogue of Satan receiveth the doctrines of men, not only beside, but also contrary to the word of God, as unwritten verities, antichrist's decrees, constitutions, ordinances, traditions, &c. 10. The church of Christ affirmeth that the holy scripture is a sufficient doctrine unto the uttermost for the salvation of faithful Christians. The synagogue of Satan holdeth that it is a rude, insufficient, and unperfect doctrine, and hath need of general councils, constitutions provincial, unwritten verities, &c., to make it absolute and perfect. 11. The church of Christ ministereth the sacraments as Christ instituted and left them. The synagogue of Satan mangleth and corrupteth them, now adding unto them, now plucking from them. 12. The church of Christ, according to Christ's institution, administereth the Lord's supper under both kinds to the faithful communicants. The synagogue of Satan taketh away the cup of the mystery of Christ's blood from the laity, and giveth them only the sacramental bread. 13. The church of Christ reserveth not the sacramental bread, but eateth it, ac- cording to this commandment of Christ : " Take ye, eat ye." The synagogue of Satan reserveth the sacramental bread, putteth it in a pix, hangeth it up with a rope, carrieth it about in solemn pomps and general processions, and many times keepeth it so long that it waxeth mould, that it stinketh, that the worms eat it and consume it. 14. The church of Christ hath a special regard and a singular respect imto the commandments of God, that they may fulfil and do them. The synagogue of Satan hath a special eye unto the observations of men's tra- ditions, and standeth in more fear of breaking them than in transgressing the whole law of God. [' Mede, or meed : reward.] THE PREFACE. 197 15. The churcli of Christ prescrlbeth no day to be fasted more than other (ex- cept piibh'c necessity requireth it, and then they add general prayer unto it for appeas- ing of God's wrath, or for the obtaining of some good thing at the hand of God), but exhorteth all men imto continual temperance and sobriety, and unto the avoid- ing of surfeiting and drunkenness, according to this commandment of Christ : " Take i-uke xxi, heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness," &c. The synagogue of Satan straitly chargeth and commandeth this day and that day, this saint's even and that saint's even, this vigil and that vigil to be fasted, in pain of deadly sin. 16. The church of Christ on fasting days giveth liberty to the Christians to eat either fish or flesh, so that they always be mindful of christian sobriety. And if they at any time appoint fish to be eaten certain days, as in the time of Lent, they do it not for religion, but for policy sake. The synagogue of Satan commandeth that on fasting days no flesh be tasted, but fish eaten only, under pain of damnation. 17- The church of Christ freely permitteth unto all men that cannot contain to M;itt. xix. 1 ('or. vii. marry. ueb. xm. The synagogue of Satan denieth marriage to subdeacons, deacons, priests, bishops, monks, .friars, canons, nuns, anchors, anchoresses, vowers, vowesses, &c. 18. The church of Christ is content with the sacraments that Christ hath or- dained. The synagogue of Satan augmenteth and increaseth the number of the sacraments, racking the number of two unto the .number of seven. 19. The church of Christ holdeth that sacraments of themselves give not grace, but are the holy signs and seals, the testimonies and witnesses of God's singular favour and great grace toward all them that believe and receive the same sacraments accord- ing to the institution of Christ. The synagogue of Satan affirmeth that sacraments of the new testament are not only signs of grace, but they also confer and give grace. 20. The church of Christ suffereth no tongue or language to be used in the tem- i cor. xiv. pies of the Christians, but that only which is understanded of all men, that all may be edified. The synagogue of Satan hath a groat desire to keep the people in ignorancy and blindness ; for then goeth it well with their kingdom : and therefore they sing, they say, they mumble, they pray, and all in Latin, that the people may go home more fools than they came out. Only they curse in English. The apostle saith : " Let i Cor. xiv. all things be done unto edifying." 21. The church of Christ knoweth none other purgatory for the sins of sinners i John i. that repent in faith, but the blood of Christ only and alone. The synagogue of Satan teacheth that there is another purgatory after this life, where the souls of such as have not done due penance, and made sufficient satisfaction, must be purged with fire, yea, such fire (ah, silly souls !) as is in heat, pains, and torments, nothing inferior to the unquenchable fire of hell ; wherein the damned souls isai. ixvi. are tormented, till either they themselves by suftcring condign punishments have satis- fied the justice of God, or else their deliverance be wrought by the sacrifice of the mass, or by the prayers and good deeds of their friends in this world, &c. 22. The church of Christ counteth it creat wickedness, and a thing contrary to Kxod. xx. the authority of holy scripture, to set up images in the temples or oratories where christian men come together to pray, to hear the Lord's word, and to receive the sacraments. The synagogue of Satan stuffcth their temples fidl of images, idols, puppets, and mawmets; painteth, gildeth, decketh, trimmeth, and garnlsheth them with sump- tuous vestures and precious jewels ; censeth them, oftereth to them, kisseth them, setteth up brenning candles before them, kneeleth unto them, calleth upon them, goeth on pilgrimage unto them, voweth unto them, asketh all good things of them, inaketh them their patrons, &c. 23. The church of Christ teacheth that we ought to confess our sins to God i John i. 198 A COMFORTABLE EPISTLE, ETC. Isai. xliii. Matt. ix. Mark ii. Luke V. Rom. i. 1 Cor. vi. 1 Pet. i. 2 Tim. i. 2 Tim. iv-. Kvili. vi. 1 Pet. V. Hcb. xiii. with a penitent heart, and sure faith to obtain remission of tlie same for his Son Christ's sake. The synagogue of Satan commandeth, yea, and enforceth men to make their con- fession to a priest, charging them to declare all their sins with all the circumstances, how, where, whom, how oft, with whom, &c., to their own curate once in the year at the least, under pain of deadly sin, and to receive at his hand penance and absolution. 24. The church of Christ affirmeth plainly that God alone forgiveth sin. The synagogue of Satan sendeth men for the absolution of their sins unto popish priests, unto the pope's pardons, and such other trumpery. 25. The church of Christ knoweth none other saints but those which in this world are sanctified by the Holy Ghost, purified with the blood of Christ, study to lead an innocent life, and at the last die in the Lord, The synagogue of Satan granteth those and none other to be saints, whom the pope either for lucre or for favour canonizeth and alloweth to be saints ; which his saints he commandeth men to honour and to worship, to invocate and pray unto, to make their mediators, advocates, and intercessors, to trust in their intercessions and merits, to ask the kingdom of heaven for their dignity and worthiness, for their blood and martyrdom, &c. 26. The church of Christ knoweth none other reliques of saints to be had in estimation and reverence than the following of their faith, love, patience, mercy, liber- ality to the poor, &c., and their godly treatises and works which they have left behind them for the profit of their posterity. The synagogue of Satan knoweth none other reliques of saints than rotten bones, old shoes, torn breeches, filthy clothes, scurvy combs, hairy shirts, worm-eaten bowls', withered skin, dried flesh, &c. These they set forth to the simple people to worship, to honour, to reverence, to kneel unto, to kiss, to buy for great sums of money, as things most worthy, most noble, most precious, and most full of virtue. 27. The church of Christ teacheth that all men ought through faith in Christ to be certain of their salvation, and by no means to doubt of it. The synagogue of Satan holdeth the contrary, and teacheth that all men ought to doubt of their salvation, as being uncertain whether hell or heaven shaU be their portion after this life. 28. The church of Christ knoweth none other armours against Satan, but faith, prayer, and the word of God. The synagogue of Satan teacheth that, if any man will fight and prevail against Satan, he must flee for succour unto holy bread, holy water, holy palms, holy candles, holy bells, holy beads, holy laces, &c. 29. The church of Christ teacheth that all foolish and unfaithful vows displease God, and that therefore they are to be broken. The synagogue of Satan hath decreed, and stiflly maintaineth the same, that the monastical vows of poverty, chastity, and obedience are by no means to be broken, as vows equal with the vow of baptism, although having no ground on the word of God, yea, being contrary to the word of God. 30. The church of Christ holdeth that "it is better to marry than to bum." The synagogue of Satan are such and so great enemies to matrimony, that they had rather have their subdeacons, deacons, and priests, their monks and friars, their canons and nuns, their anchors and anchoresses, their vowe[r]s and vowesses, to be most filthy fornicators, abominable adulterers, stinking sodomites, and to be defiled with all kind of beastly and unnatural uncleanness, than once to suff"er them to embrace holy wedlock, which is "honourable among all persons, and the bed undefiled." 31. The church of Christ sufiereth matrimony, as a thing most pure, most clean, at all times in the year freely to be solemnized between lawful persons in the tem- ples of the Christians. The synagogue of Satan forbiddeth matrimony to be celebrated either secretly or [' In another treatise, " The Monstrous I\Ier- chandize of the Romish bishops," Becon speaks of a " pardon bowl " kept in the monastery of St Ed- mundbbury. Such perhaps are here referred to.] THE PREFACE. 199 openly divers times in the year; and commandeth that, if contrary to the decrees of the pope any persons presume to marry, their matrimony should be taken as of none effect, but rather judged and taken for adultery. Notwithstanding tliis strait inhibition, if any man bring money, he shall easily obtain a dispensation to marry where he will and when he will, yea, if it be on Good-Friday, when men creep to the cross. 32. The church of Christ forbiddeth no degrees to contract matrimony together, Lev. xvii save those only which are forbidden in the Levitical law. The synagogue of Satan restraineth divers degrees for marrying together, which are at liberty by the law of God ; and yet in this behalf they agree not among themselves. 33. The church of Christ suffereth those that be god-fathers and god-mothers (as they term them) to one child at baptism to marry together, if they be loose and at liberty, and not forbidden by the law Levitical. The synagogue of Satan plainly forbiddeth this thing, and maketh the matter a spiritual consanguinity and a ghostly kindred, of much more force and strength than any carnal or fleshly consanguinity is ; so that by this means christian gossips (as they are called) may not marry together, no, nor yet their children. If they do, their marriages must be dissolved as unlawful and wicked. 34. The church of Christ requireth the consent of parents in setting forth chil- Gen. xxi dren unto marriage. '^°^' """ The synagogue of Satan careth not for the consent and good-will of the parents in placing their children in the holy state of honourable wedlock, but saith it is sufficient if the parties between themselves contract matrimony. 35. The church of Christ admitteth none unto their congregation, but such only as walk after the rule and doctrine of Christ and of his apostles. All other thev • for. r. • • 2 John excommunicate and put out of their company, till they have done worthy repentance, and satisfied the congregation of God. The synagogue of Satan receiveth into their synagogues and churches all filthy persons, extortioners, adulterers, fornicators, sodomites, covetous persons, cursed speak- ers, swearers, dishonourers of fathers and mothers, drunkards, false-witness-bearers, and all swarms of wicked and ungodly people. 36. The church of Christ admitteth unto the ecclesiastical ministry honest mar- i Tim. iii ried men, such as have rtJed well their own houses, having honest, sober, and faithful ^"' '' wives, having also children which are not slandered of riot, neither are disobedient, but are in subjection with all reverence. The synagogue of Satan receiveth none unto their priestish orders, except he be wifeless and free from marriage, and also voweth that he shall never marry, but lead a single life, si non caste^ tamen caute. 37. The church of Christ knoweth their ministers by their wholesome doctrine and honest conversation, and by such godly and virtuous qualities as St Paul in his epistles to Timothy and Titus* rehearseth. The synagogue of the Satan will have their priests known by shaven crowns, long gowns, flaring tippets, saying of mass, singing for souls departed, hallowing of bread, water, salt, candles, palms, fire, ashes, &c. 38. The church of Christ, in the admission of their ministers, useth fasting. Acts xUL prayer, and imposition of hands, according to the use of the apostles. The synagogue of Satan useth cutting of hair, shaving of crowns, anointing of fingers, wearing of albs, copes, vestiments, surplices, ringing of bells, and such other childish and beggarly ceremonies. 39. The church of Christ gladly and willingly heareth the voice of their Shep- herd Christ, according to this his saying : " My sheep hear my voice." Again : John x. "He that is of God heareth the words of God." Johnviii. The synagogue of Satan hath a great delight to hear the voice of strangers, and to be occupied many hours in hearing Latin matins, Latin masses, Latin even-songs, Latin diriges, Latin commendations, with narrations out of English Festival^, saints' [2 and it, folio.] [' For an account of this book, see Strype, Eccles. Memor. Vol. I. chap. xviii.J 200 A COMFORTABLE EPISTLE, ETC. John viii. John XV. 2 Cor. iii. John viii. 2 Cor. iii. Phil. ii. John vii. Luke xvii. Gen. xxxii. Eoin. vi. Col. iii. Phil. iii. Eph. ii. lives out of Legenda Aurea, and sennons out of Dormi Secure *. " Ye hear not the words of God," saith Christ, "because ye are not of God." 40. The church of Christ acknowledgeth all their liberty and power, either of thinking or doing well, to come altogether of him which saith, " Without me ye can do nothing;" and that otherwise they are not able to think a good thought of themselves; as Christ saith: "If the Son make you free, then are ye free indeed." Again : " Where the Spirit of the Lord is, there is liberty." Item : " It is God that worketh in us both the will and the deed." The synagogue of Satan attributeth so great virtue to the strengths of free-will, that they affirm that man of his own power is able both to think well and to do well, yea, and to fulfil the law of God, contrary to this saying of Christ : " Hath not Moses given you a law ; and none of you all fulfiUeth it ?" 41. The church of Christ worketh good deeds to shew their obedience to the will of God, and to declare before men that their faith, which is only known to God, is true and lively, and not to be justified by them. The synagogue of Satan worketh to this end, that with their works they may deserve remission of sins, justification, the grace of God, the gift of the Holy Ghost, and, in fine, the heavenly inheritance. 42. The church of Christ, when they have done all that they are able to do, confess themselves unprofitable servants, and unworthy of the lessest of God's mercies. The synagogue of Satan doth so brag and boast of their good works and merits, that they shame not to say that they have good deeds not only sufficient for their own salvation, but also with them to save other. And these works they call Opera super erogationis. They might more justly be termed Opera super arrogantice. 43. The church of Christ believeth to have remission of sins and everlasting life for Christ's sake alone. The synagogue of Satan looketh for the kingdom of God for the dignity of their own works, watchings, prayings, fastings, vowings, men's traditions-keepings, inter- cessions of saints, merits of monks, friars, canons, nuns, &c., the masses of soul-priests and purgatory-rakers, good deeds done for them after their death by their friends, &c. 44. The church of Christ reposeth all her delectation in godliness, virtue, and innocency of life. The synagogue of Satan delighteth in vice, sin, ungodliness, and wickedness of life. 45. The church of Christ setteth all her delight and pleasure in spiritual and heavenly things. The synagogue of Satan hath all her delectation in worldly riches and fleshly pleasures. 46. The church of Christ studieth how to please God, and to do good to their neighbour. The synagogue of Satan imagineth how to please the world, and to fill their own paunches, being indeed that filthy swarm, "whose God their belly is." 47. The church of Christ inventeth no new works to please God with in their life and conversation ; but seeketh to perform and fulfil those " good works, which God hath prepared that they should walk in them." The synagogue of Satan deviseth new works, nowhere prescribed of God in his holy word, compelleth men to do them, promising them salvation both of body and soul if they do them; and, contrariwise, threatening them death and damnation if they do them not. 48. The church of Christ, if they at any time fall from the ordinances of God through the frailty of man's nature, sorroweth and lamenteth from the very heart [' A collection of sermons, the nature of which will be sufficiently understood from the title, which runs as follows : Sermones dominicales cum exposi- tionibus evangeliorum per annum satis notabiles et utiles omnibus sacerdotibus, pastoribus et capellanis; qui alio nomine dormi secure vel dormi sine eura sunt nuncupati eo quod absque magno studio facili- ter possint incorporari et populo prisdicari. There were several editions.] THE PREFACE. 201 their weaknesses and imperfections, and riseth tip again by true repentance and fer- vent faith in Christ Jesus our Lord. The synagogue of Satan rejoiceth when they do evil, and have pleasure in their Prov. ii. sins. Their rising up consisteth in popish penance, in feigned contrition, in earish confession, in presumptuous satisfaction, &c. 49. The church of Christ, after through frailty they have fallen, lieth^ not weltering in their sin, but through the mighty hand of God riseth up again, and for ever after is made the more circumspect and ware, that it falleth not again into the like negligences and trespasses ; as the wise man saith : " The righteous falleth seven Prov. xxiv. times, and riseth up again." The synagogue of Satan goeth forth, without faithful repentance and true conver- sion unto the Lord God, to walk in all kind of sin, thinking themselves then most blessed, when they most of all tumble themselves into all manner of filthy and fleshly pleasures. To forsake their beastly life is more than a double death. 50. The church of Christ, knowing that in this world they have no dwelling Heb. xiii. city, but look for one to come, wisheth and desireth nothing so greatly as to be Phii. i. loosed from this mortal and corruptible body, and to be with Christ in the glory of God his Father. The synagogue of Satan hath all delectation and pleasure in the things of this world, wishing and desiring to remain in this life continually, yea, Jind that on this condition, that they might never come unto the celestial joys, so that they might enjoy these earthy pleasures and worldly goods, and live here after the flesh for ever; so little sweetness feel these epicures and belly-gods in the heavenly joys that are promised in the life to come to all them that love the Lord Christ and keep his word. Who seeth not now what great diversity there is between these two churches, both in doctrine and life? May there be any hope that these two churches shall at any time agree, enter friendship one with another, and shake bands together? Sooner shall hell be heaven, darkness light, Christ Belial, than this thing shall come to pass. Therefore, as there' hath been always from the beginning, so is there now and ever shall be perpetual contention between the church of Christ and the synagogue of Satan, neither shall it have any end, till that time come when "there John x. shall be one Shepherd and one sheep-fold;" again, when the Lord with his glorious appearance at the great day of judgment shall destroy "that son of perdition," which 2 xhess. ii. is the head of this synagogue of Satan, and "sitteth in the temple of God, boasting himself to be God." But it is to be noted, that the malignant church is figured by the elder brother, £>& as Cain, Esau, Ismael, &c., and the church militant by the younger brother, Abel, Jacob, Isaac, &c. ; which thing wanteth not his mystery. For as the elder brother is always reputed and taken to be of highest authority, of most power, of greatest sub- stance and riches in this world, so that in comparison of him the younger brother is as an underling, a thing of no reputation, honour, glory, wealth, &c. ; even so the church malignant in this vale of misery hath always the upper hand, excelleth in power, authority, riches, and dignity, so that it keepeth down the militant church as an underling, and oppresseth it most miserably, being continually laden with the cross, poverty, misery, ignominy, &c. And forasmuch as the synagogue of Satan is of such force and strength, of such riches and wealth, of such honour and dignity ; therefore hath it many friends and adherents, which maintain her in her glory unto the uttermost, and set to hand cruelly to persecute the church of Christ, seeking all means possible utterly to destroy it. But all in vain. For " the gates of hell shall Matt. xvi. not prevail against it." For it is that house which is built upon the sure rock. Matt, vii. namely Christ; insomuch that, although showers of rain descend, floods come, winds blow, and beat upon it, yet can all these things do it no harm. Notwithstanding, Note weii. here may all men note by the way, that that church which persecuteth is of the devil; but, contrariwise, the church that is persecuted is of God. But the malignant [■- Folio, hjghteth.] [3 FoVio, they.] 202 A COMFORTABLE EPISTLE, ETC. Persecution a sign of antichrist's church. In Babyl. Martyr. Luke ix. a Kings i. John xvi. church continually persecuteth the militant church, which is the church of Christ: therefore is the malignant church of the devil, even as Cain, Esau, Ismael, &c., were of the devil, which were figures of the malignant church. For Abel persecuted not Cain nor Jacob Esau, nor Isaac Ismael ; but Cain persecuted Abel, Esau Jacob, and Ismael Isaac ; which Abel, Jacob, and Isaac were figures of the militant church. None of God's people from the beginning ever persecuted, but they themselves suf- fered persecution; as we may see in Moses and the prophets, in Christ and his apo- stles, in the fathers and preachers after the apostles' time, and so from age to age, and in these our days also. "Mark," saith St John Chrysostom, "doth the sheep persecute the wolf at any time? No, but the wolf the sheep. For even so Cain persecuted Abel, and not Abel Cain. So Ismael persecuted Isaac, not Isaac Ismael. So likewise Esau persecuted Jacob, not Jacob Esau. The Jews persecuted Christ, not Christ the Jews. The heretics persecuted the Christians, not the Christians the heretics. Therefore by their fruits shall ye know them'." Verily, there is not a more open fruit, nor a more manifest token of antichrist's church, or Satan's synagogue, than persecution, blood-shedding, and killing the saints of God ; which thing is not found in the church of Christ. For, as Chrysostom saith : " It is not lawful for christian men with violence and tyranny to subvert and over- throw errors. With persuasion and with the word of God and with gentleness is the salvation of men to be sought*." Therefore when James and John would have had fire come down from heaven, after the example of Helias, to consunae the Samaritans, because they would not re- ceive Christ and his disciples, Christ rebuked them, saying: "Ye wot not what man- ner of spirit ye are of. For the Son man is not come to destroy men's lives, but to save them." " The weapons of our warfare," saith the apostle, " are not carnal thino-s, but things mighty in God to cast down strong-holds; wherewith we overthrow counsels and every high thing that exalteth itself against the knowledge of God, and brino- into captivity all imagination to the obedience of Christ." Again : " The Lord hath given us power and authority to edify, and not to destroy." Therefore this synagogue of Satan is justly compared to the whore of Babylon, of whom St John writeth in his Revelations, that blasphemous bawd, that stinking strumpet, that murdering mother of whoredom and abominations of the earth, which is drunken with the blood of saints, and with the blood of the witnesses of Jesu. " In her was found," saith St John, "the blood of the prophets, and of the saints, and of all that were slain upon the earth." But the church of Christ is resembled, likened, and compared of that same St John to a woman that was ready to be delivered of child, before whom a dreadful "dragon stood ready to devour the child, as soon as it were bom." " But her son was taken up unto God, and unto his seat. And the woman fled into wilderness," &c. Now, forasmuch as the church of Christ is always of the suflFeriug side, subject to the cross, persecuted and hunted of the synagogue of Satan, and many of her members slain of the same, so that in this world she findeth no rest, but trouble; no joy, but sorrow; no pleasure, but misery; no wealth, but poverty; no promotions, but afflictions ; according to this saying of Christ, " In the world ye shall have tribu- lation:" again: "Ye shall weep and lament; but, contrariwise, the world shall rejoice:" it is meet and convenient that the true Christians, casting away all carnal security and fleshly quietness, prepare themselves unto the cross, as the wise man saith : " My son, if thou wilt come into the service of God, stand fast in righteousness and fear, and arm thy soul unto temptation." Our Saviour Christ saith also: "If any man will [1 Deinde vide, Numquid ovis lupum persequitur aliquando"! non, sed lupus ovem. Sic enim et Cain persequutus est Abel, non Abel Cain. Sic Ismael persequutus est Isaac, non Isaac Ismael : sic et Esau Jacob, non Jacob Esau: Judaei Christum, non Christus Judaeos : haeretici Christianos, non Christiani haereticos. Ergo ex fructibus eorum cog- noscetis eos Chrysost. Op. Par. 1718—38. Opus Imperf. in Matt. Hom. xix. ex cap. vii. Tom. VI. p. xciv.] P OvSk yap 6efm X/aio-xtai/oTs dvdyKri Kal ftia KaTa(TTp€§ then he setteth to his hand, and marvellously lielpeth, that he may shew himself to be an almighty Lord, and valiant ruler of all creatures; and that "there is no wns- prov. xxi. dom, no forecast, no counsel that can prevail against the Lord ;" as David saith : " The Psai. xxxiii. Lord bringeth the counsels of the heathen to nought, and maketh the de\'ices of the people to be of none effect, and casteth out the counsels of princes. But the counsel of the Lord shall endure for ever, and the thoughts of his heart from generation to generation." The Ninth Chapter. That God sheweth his present help most of all in greatest extremities, divers i" greatest extremities histories declare evidently in the holy scriptures, whereof part briefly to touch it Godehietiy shall not be out of the way; that we may learn in the midst of greatest evils not to despair of the mighty working of God, but to conceive a sure hope, and to look for all good things at the hand of the Lord our God. Who knoweth not imto what great extremitv the children of Israel were brought Exod. xiv. Israelites after their deliverance out of Egypt ? Came they not to this point in their journey, that before them there was no way to go into but the Red Sea, wherein they must needs be drowned, if they went forward ; and behind them was king Pharao with all his army, ready to slay them, if they tarried ? Here natural reason saw nothing but present death. Before them was the Red Sea, unable to be passed through, and behind them their mortal foe with his bloody and cruel host ready to kill them. O to what extremity are the Israelites come ! Yet behold, that merciful God, which is ever true and faithful in his promises, found a way for them to escape, Psai. cxiv. where all reason, wit, wisdom, discretion, experience, and policy of man could do nothing in the matter. He caused the sea to divide itself, so that in the midst thereof he made a dry path for his people safely to pass through, the sea standing on both sides of them like two walls; and, the Israelites being once passed through, that which was a safeguard to God's people was an utter destruction to their ene- mies : for the sea, at the commandment of God, closed again together, and drowned Pharao with all his company. O the wonderful works of God ! Again, when they were come into the wilderness, where neither meat nor drink Exod. xvi. was to be gotten, and they, judging after natural reason, thought that every one of 214 A COMFORTABLE EPISTLE Oen. xxxix. Joseph. 2 Kings xviii. Ezeohiaii. KH''. iii. Jews. Prov. xxi. Esth. vii. Uewire, ye papists. Esth. viii. Ix. May not God thus work in the queen's heart for his faithful ser- vants in time to come 'f or else, taking her away, ^et up such one to reign as them should there most miserably have died for want of succour, how did the heavenly Father in that extremity provide for his people, by sending them meat from heaven, and giving them most pleasant and sweet waters, even out of the hard rock, to drink ! O the exceeding great riches of the Lord our God ! To whom is the history of Joseph unknown ? who being miserably kept in prison certain years without just cause, every man despaired of his deliverance at any time. But when all things seemed to be past remedy, and the matter brought to utter desperation concerning his coming out, God setteth to hand, and doth not only deliver Joseph out of prison, but he also bringeth him to such honour and dignity, that he is made chief ruler over all the land of Egypt next unto the king. O the singular good- will of the Lord our God toward his faithful and loving servants ! What shall I speak of that most noble and faithful king Ezechias? which, being in most grievous danger, both he and his countries, through the tyranny of Senna- cherib, that most proud king of the Assyrians, which was at hand to destroy both him and his realm, and not perceiving how he and his people, with all their wit, policy, and strength, were able to enter battle with so mighty an enemy, utterly despairing of his own might and power, lamented his cause unto the Lord his God, which so pitied the sorrowful estate of king Ezechias and of his people, that even the same night he sent his angel, which slew in the host of the Assyrians an hun- dred eighty and five thousand ; so that Sennacherib with the rest of his host fled; which shortly after, as he was worshipping his false god, was slain of his own sons in the idolatrous temple? O the prince-like puissance of the Lord our God in defending his faithful people ! Notable is the history contained in the book of Hester concerning the Jews, which were the people of God ; where we read that wicked Aman, being highest in authority with king Ahasuerus, for displeasure that he bare unto Mardocheus the Jew, because he would not bow the knee unto him and reverence him, procured of the king a commandment to be directed unto all his officers and magistrates, that all the Jews that were within the king's dominions should be destroyed. And as for Mardocheus, Aman had prepared for him a new pair of gallows of fifty cubits ^^^\ purposing to hang him the next day following. Here was nothing at hand nor to be looked for, but present death and destruction. All was like to go to havoc; all things were brought to such an extremity. The commission is written and sealed with the king's own ring: posts are sent with it into all the king's lands: the day is appointed that all Jews, both young and old, children and women, should be destroyed in one day. What is here to be seen but present death? The Jews are not an handful in comparison of their enemies; so that utter destruction lieth bent out for them, and no way there is to escape it, so far as reason can judge. But now behold God's working, and here shall ye find that thing true which Salomon saith : " The king's heart is in the hand of the Lord, like as are the rivers of water : he may turn it whithersoever he will." Aman, which before was so much set by of the king, is now suddenly so far fallen from the king's favour, that he is com- manded to be hanged upon those same gallows that he had set up for good Mardo- cheus ; so that Mardocheus was made ruler of all that Aman had, and was exalted with high dignity, that that may be found true which we read in the psalm : " I said unto the fools, Deal not so madly ; and to the ungodly. Set not up your horn. Set not up your horn on high; and speak not with a stiff neck. For promotion cometh neither from the east nor from the west, nor yet from the south. And why? God is the judge ; he putteth down one, and setteth up another." Again : " The ungodly seeth the righteous, and seeketh occasion to slay him. But the Lord will not leave him in his hand, nor condemn him when he is judged." Immediately after, also, was a contrary commandment sent out by the posts with all haste from the king, straitly charging all the inhabitants of the king's dominions by no means to trouble or to vex the Jews, but to take them as most dear, faithful, and loving subjects of the king; and, if any would withstand the king's commandment in this behalf, that the^ Jews should gather themselves together, and slay their enemies, and take away their goods. Thus suddenly was sorrow turned into joy, heaviness into mirth, sad- TO THE AFFLICTED PEOPLE OF GOD. 215 ness into gladness, slavery into honour, darkness into light, and death into life. O nmy faxour the unspeakable power of the Lord our God! his people? To whom is the history of the three young men unknown, which, because they Dan. iii. would not worship the golden image at the king's commandment, were cruelly cast young mm. into an hot brenning oven ? "Who would not have judged their life utterly lost ? But God, which helpeth in most extremities, so provided, that the fire did hurt them nothing at all ; no, not so much as an hair of their head perished with the fire, nor no part of their garments. Whole and sound came they out of the brenning furnace, unto the great glory of God. O the fatherly care of the Lord our God for all such as cleave to his holy and blessed word ! The history of casting the prophet Daniel into the den of lions, because, contrary Dan. vi. to the king's commandment, he prayed unto the Lord his God, is not unknown to ^'""'''■ them that read the holy scriptures. Who durst have promised Daniel any life, being thus cast down unto the hungry and cruel lions ? yet God was present with him, and stopped the lions' mouths, that they did not once hurt him. O the loving-kindness of the Lord our God toward all them that call on his holy name, and put their trust in him ! I pass over the histories of the citizens of Bethulia, of Job, of Thoby, of Susan, and of divers other contained in the old testament, which, in all their necessities and troubles, calling on the name of God, proved his present help, which by no means would suffer them to perish. " All these things are written for our learning, that Rom. xv. through patience and comfort of the scriptures we should have hope." The Tenth Chapter. Take one or two examples out of the new testament, for the confirmation of our faith in this behalf, that we may learn God to be one and the same loving Father in Mai. iii. all ages, and never more doubt of his fatherly goodness toward us, but conceive an assured hope and perfect trust of his present help, even in the deepest of our adver- sities; as he saith : "Though I walk through the valley of the shadow of death, I Psai. xxiii. will fear no evil ; for thou art with me." When Christ and his disciples were in the ship, Christ at a certain time slept. Matt. viii. T ji 1-11 • 1 • 111,. The disciples In the mean while there arose a great tempest in the sea; insomuch that the ship of Christ, was covered with the waves. The disciples, perceiving themselves to be in great danger and peril of drowning, and not knowing what to do, nor how to escape, came unto Christ, awoke him, and said : " Master, save us : we perish." Christ answered : " Why are ye afraid, O ye of little faith ? Then he arose, and rebuked the winds and the sea; and there followed a great calm." O the tender mercy of the Lord our God toward all such as in the time of their trouble fly unto his name as unto a strong bulwark ! This history teacheth us that, though the seas and the winds, yea, though .^^ the devil and the world rise, roar, rage, and ruffle against us never so much, yet, if we fly unto God with hearty and faithful prayer, he will surely help us, so that nothing shall hurt us, seem our case never so miserable, and our danger never so perilous. "The waves of the sea are mighty," saith the psalmograph, "and rage Psai. xciii. horribly ; yet the Lord that dwelleth on high is mightier." The like history read we of Peter, which, when he saw Christ walking on the ^att. xiv. sea, said : " Lord, bid me come unto thee on the water. Christ said. Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw a mighty wind, he was afraid. And when he began to sink, he cried, Sciying, Lord, save me. And immediately Jesus, stretching forth his hand, caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ?" O the merciful favour of the Lord our God toward his weak and feeble creatures ! Here find we the saying of the prophet true : " A bruised reed shall he not break, i.nati ii. " the Israelites, the whale destroy Jonas, the fire consume the three young men, the Attsxii; ■ lions devour Daniel, the false judges slay Susanna, Herod kill Peter, the venomous «j^ adder destroy Paul at Milete ? Nothing less : God hath the devil, the world, the flesh, and all things that are, in his power, and ruletli them all at his pleasure. Look, how far he suffer them to go and to do, so far go they and do they, and no fur- Psai. cxiviii. ther, seem they to rage never so much ; as David witnesseth : " The Lord hath given a commandment ; and none shall go beyond it." " Fire, hail, snow, ice, and vaporous Pbii. eiv. stormy winds accomplish his word." Again : " Thou hast limited the waters their bounds, which they may not pass." Note. God gave us our life : no man therefore can take it away without his appointment. We are God's people : he therefore will defend us from all evil. We are the work- manship of God's hands : no man therefore shall destroy us (I speak of our bodies) without his fatherly providence. AVe are sheep of God's pasture : no wolves there- Psni. xxxiv. fore shall devour us but at his appointment. The angels of God have charge over us : they pitch their tents round about us, and watch continually for the safeguard and defence of us : what then can miserable man do against us, be he emperor, king, pope, bishop, or any other tyrant ? If the devil, the lions, the sea, the fire, the winds, the serpents, &c. can do no harm to the faithful, without both the sufferance and determination of God, let us not fear the worldly tyrants, although never so mighty, fierce, and cruel, which are nothing else but vile flesh, earth, ashes, dust, and dung, whose tyranny is like to a staff of reed, whose imaginations, counsels, and devices are vain, foolish, and of none effect, when the Lord God taketh part against them, and whose glory is as the flower of the field. For they shall do no more against the elect and chosen people of God than God both suffereth and appointeth. John xix. When Pilate, sitting in judgment, said to our Saviour Christ, " Knowest thou not that I have power to crucify thee, and have power to deliver thee ?" Christ " answered. Thou couldest have no power at all against me, except it were given thee from above." Even so may we say of the worldly tyrants. They shall have no power at all against us, except it be given them from above. And the holy apostles, in their prayer unto Actsiv. God, said that "whatsoever Herod and Pontius Pilate, with the gentiles and people of Israel did" against Christ, they did nothing but that "the hand and the counsel of God had determined before to be done." No more shall the tyrants of this world do any thing against us, but that which God before hath determined to be done from everlasting. Of this history of Peter, therefore, may we learn two notable things : first, that God then most chiefly helpeth, when things be brought to greatest extremities: secondly, that the tyrants of this world cannot take away a christian man's life, nor yet do any more against him than the good-will, pleasure, determination, and appointment Eccius. ii. of God is, in whose hand alone, as the wise man saith, is both " prosperity and adversity, life and death." The T'icelfth Chapter. Seeing then that we are taught by so many credible histories that God doth at all times help, but chiefly when things be brought unto an extremity; again, that no man can take away the life of any faithful man till God appointeth ; let us not doubt but that God will both hear our prayers, and help us also, and deliver us, although for a season he seemcth to defer his help, and to leave us in the briers. TO THE AFFLICTED PEOPLE OF GOD. 219 He is the " Father of mercy, and God of all consolation." His " hand is not so 2 cor. i. shortened, but that he is able to help ; neither is his ear so stopped," but that he both '^'' ''"' can and will hear us. " God is faithful," saith the apostle, " which will not suffer 1 cor. x. you to be tempted above your strength ; but shall in the midst of the temptation make a way that ye may be able to bear it." Let us not therefore despair, though present help cometh not from God at the first calling ; but rather go forth to pray unto God, after the example of the Ca- Matt. xr. naanite, and not to be weary till we have obtained our request of the Lord our God, following the counsel of the psalmograph, which saith : " O tarry thou Psai. xxvii the Lord's leisure : be strong, take a good heart unto thee, and patiently abide the pleasure of the Lord." " In silence and hope," saith the prophet Esay, " shall isai. xxx. be your strength," Hereto pertaineth the saying of Jeremy : " It is good with Lam. ni. silence to abide the saving health of the Lord." If we on this manner be- have ourselves toward the Lord our God, we shall without fail shortly behold the wonderful works of God. We shall see the downfall of our enemies, with all their tyranny, papistry, idolatry, superstition, cere- monies, masses, decrees, councils, customs, «&c. We shall see the glorious gospel of our Saviour Christ spring again, grow, increase, prosper, flourish, and triumph. We shall see God truly honoured, not after the fond fantasy of men, but according to his blessed will and commandment. We shall see anti- christ, " that son of perdition," slain 2 Thess. a. with the breath of the Lord's mouth, and Satan trodden under our feet. God grant it may be shortly ! Amen. A BRIEF REHEARSAL OF THE WHOLE EPISTLE. Thus have ye heard, most dear brethren, how it came to pass that the true reli- gion of our Saviour Christ was taken away from us, and in the stead thereof a super- stitious and idolatrous kind of worshipping God placed among us, unto the great discomfort and unspeakable sorrow of all faithful Christians. Ye have heard also by what means this ])lague may be turned away, and how the true and sincere doctrine of Christ may be restored unto us. The cause of God's wrath toward us, as yo heard, was our ingratitude and unthankfulness, yea, our sinful life and wickedness, which was grown up unto such an height that God could no longer dissemble the matter, but must needs take away his blessing from us. We were unthankful for the heavenly benefit of his blessed word, yea, we in a manner loathed and abhorred his godly ordinances, even as the ungodly Israelites were weary of the celestial manna ; Num. x again, our life was nothing agreeable to the holy will of God, but defiled with pride, envy, covetousness, fornication, adultery, swearing, gluttony, drunkenness, with all other kind of wickedness, unto the great dishonour of the name of God which we profess. It therefore could none otherwise but come to pass that God should be aveno-ed of these things, take away his holy word, and throw us again into the devilish dark- ness of the popish Egypt. For as " he filloth the hungry with good things, so sendcth muc i. he the rich empty away." And as our Saviour Christ pronounceth them " blessed Matt. v. 220 THE REHEARSAL OF THE EPISTLE. which hunger and thirst after righteousness," and promiseth that all such "shall be satisfied" and have their desire, even so are they cursed which have no delight in the word of God; and from such shall the blessing of Christ's gospel be taken away, and the cursed traditions of men shall be thrown upon them; as the psalmograph Psai. cix. saith : " He would none of the blessing ; it shall therefore be taken away from him." Matt. xxi. Hereto agreeth the saying of our Saviour Christ : " The kingdom of God shall be taken from you, and shall be . given to a nation that bringeth forth the fruits of it." Johniii. Again: "This is condemnation, that light is come into the world; and men have loved darkness more than light : for their works were evil." Now, to recover the favour of God, and to turn away his heavy displeasure from us, that he may once again lighten his glorious and loving countenance upon us, and bless us with the most blessed benefit of his Son's gospel, the means, as ye heard, is earnest repentance of our former life, humble knowledging of our sins unto God, undoubted faith in the merciful promises of God the Father, set forth unto us in the most precious blood of our Saviour Christ, diligent invocation and constant calling on the name of God for remission of our sins, for mercy, grace, favour, peace, rest of conscience, &c., patient abiding of the Lord's leisure, and finally a continual medi- tation and practice of a new life. If we on this manner return unto the Lord our God, let us not doubt but that he will shortly turn unto us, mercifully behold us, and once again bless us with the heavenly benefit of his blessed word, that we here on earth may know his ways, and Zech. i. his saving health among all nations. "Turn unto me, saith the Lord of hosts; and I will turn unto you." Remember how favourably God at all times dealt with his people, both when they were captives in Egypt, and also in Babylon, yea, and at all other times, whensoever they were in any distress. For though he worthily plagued them for their wickedness, yet so soon as they unfeignedly returned unto him, he delivered them from their enemies, and gave them their hearts' desire. For God is never so §^ a^ngry with his people, but that in the midst of his anger he will remember his mercy. And though he sometime punisheth us, yet will he be pleased again, if he Tob. iii. seeth our unfeigned conversion ; as Toby said in his prayer : " After a storm, O Lord, thou makest the weather fair and calm. After weeping and heaviness thou givest great joy. Thy name, O God of Israel, be praised for ever." Only let us return unto the Lord our God, and become new men, and with- out all doubt we shall see out of hand the mighty working of God. Repent betimes, therefore, repent: humble yourselves in the sight of God, beHeve his promises, call on his holy name, abide patiently his godly pleasure, become new men in life and conversation, walk worthy your profession, and so behave yourselves in all things that God may be glorified by you. Fare ye well, dear brethren; and, according to 1 Cor. xvi. the admonition of the holy apostle, " watch ye, stand fast in the faith, quit you like men, and be strong." The grace of the Lord Jesus Christ be with you all. Amen. Psai. xiii. Man. How long, Lord? Rev. xxii. Christ. I come quickly. Rev. xxii. Man. O come, Lord Jesu. PropheL He will come, and not tarry. Give the glory to God alone. Hab. ii. THE HUNDRED AND THIRD PSALM, MADE IN ENGLISH METRE BY THOMAS BECON, FOR A THANKSGIVING UNTO GOD, IMMEDIATELY AFTER HIS DELIV^ERANCE OUT OF PRISON, WHOSE IMPRISONMENT BEGAN THE 16th DAY OF AUGUST, THE YEAR OF OUR LORD 1553, AND ENDED THE 22nd OF MARCH THEN NEXT ENSUING. PSALM cm. Be thankful, O my soul, iinto the Lord, And all that within me have their being, Laud, praise, and magnify with one accord His holy and blessed name above all thing. O my soul, once again to thee I say, Be thankful unto the Lord evermore. And look thou forget not night nor day All his benefits that thou hast in store. For he it is, yea, he it is alone Which pardoneth all thy sins, both more and less : He delivereth thee from all grief and moan. And sendeth thee health in time of sickness. He saveth thy life from destruction, Which otherwise should perish without doubt : He of mere grace and tender compassion Crowneth thee with loving-kindness round about. He with good things thy mouth doth sa- tisfy, To eat and drink giving thee abundance : He maketh thee joyful, young, and lusty, Even as an eagle that is full of pleasance. The Lord doth minister justice and judg- ment To such as are opprest with violence : He defendeth the good and innocent ; But the wicked he casteth from his pre- sence. He shewed his ways unto faithful Moses, And his works to the sons of Israel, That all his people might know both more and less In all kind of virtue for to excel. O the Lord God, even of his own nature, Is bent unto gentleness and mercy : Yea, friendly is he above all measure, Long-suffering, and eke of great pity. our sins be both great and For though many, Yet will not the Lord be alway chiding. Neither will he for ever be angry, But shew himself to us both gentle and loving. After our sins he dealeth not with us, Neither according to our wickedness ; But like a father, both gentle and gracious, He forgiveth all our sins, both more and less. For look, how high is the heaven supernal In comparison of the earth full low, So great is his mercy toward them all That fear him, and wickedness away throw. And look, how wide the east is from the west. So far hath he set all our sins from us ; Because our conscience should be at rest, And no more troubled with works odious. Yea, like as a father, gentle and tender, Pitieth his own children natural. Even so is the Lord merciful ever Unto them that fear him, both great and small. For he, being our Maker, knoweth certes Of what matter we be made and formed : He remembereth we are but dust and ashes, All of vile and slimy earth created. A man in his life is like unto grass : His days are few, and but a while en- dure : Like the flower of the field away he pass, Flourishing for a time, but nothing sure. For as a flower, with fierce wind assailed, Fadeth shortly away and cometh to nought, So doth man, of cruel death oppressed. Depart hence, and unto nothing is brought. 222 PSALM CXII. But the merciful goodness of the Lord Doth continue for ever and ever Upon them that fear him with one accord, And his justice upon their childer's childer ; I mean upon such as keep his covenant, And do themselves diligently apply To keep his precepts, and likewise do grant To frame their whole life accordingly. In heaven hath the Lord a seat prepared For himself, both glorious and royal ; And his prince-like power is so outstretched. That it reigneth and ruleth over all. O praise the Lord, all ye angels of his. Ye that excel both in strength and virtue ; Ye that do his will without any miss ; Ye that hearken to his voice, and that ensue. praise the Lord our God omnipotent. All ye his hosts and armies supernal : Ye servants of his, which always are bent To do his will, O praise the Lord above all. Yea, all things that ever God created, Praise ye the Lord, the God of might and power ; But thou, O my soul, with heart unfeigned Look that thou praise the Lord at every hour. Give the glory to God alone. PSALM CXII. O BLESSED is the man at each season That feareth the Lord God omnipotent. For such one hath all his delectation To accomplish the Lord's commandment. His seed upon the earth shall be mighty. Flourishing aye like the green olive-tree : The generation of the godly Shall be blessed in every degree. Such a man in his house shall have alway Of honour and riches great abundance ; And his righteousness shall never decay. But in all ages have continuance. When the other in darkness do remain. Unto the godly pleasant light shall shine ; For such one doth love mercy to maintain, To kindness and justice his heart he incline. A good man is bent all unto mercy. And gladly lendeth to such as have need : As for his talk, he ordereth discreetly ; So that his words unto virtue do lead. From his place shall he never be moved. But alway abide both constant and sure : The remembrance of the just and true- hearted Shall for ever" and ever still endure. The righteous shall be nothing afraid Of any evil tidings when they be brought ; For his heart on the Lord is wholly stayed Through strong faith, that God therein hath wrought. Yea, his heart is so throughly stablished. That he will not shrink in no condition, Until he seeth his desire satisfied On his enemies and their destruction. He disperseth abroad plenteously, And giveth to the poor their need to sus- tain; Remembered therefore continually Shall he be, and his praise ever remain. The ungodly seeing these things shall wax wood. Gnash with his teeth, and consume away ; Yet shall the ungodly with all his mood Shortly come to nought, perish, and decay. Give the glory to God alone. AN HUMBLE SUPPLICATION UNTO GOD, RESTORING OF HIS HOLY WORD UNTO THE CHURCH OF ENGLAND. BY THOMAS BECON. An humble suppli- cation vnto God, for the re- storing of his holy vvorde, vnto the ChurcheofEnglande,mostemetetohesaydein rt)E^e 0ur 'QK'Qtiy tutxx toitl) tta=» tti, at cucrg true anlr faitl^M Thomas Becon. 1 Esai/.59. t Beholdfthe hordes hande is not so shortened , , — .. that it can not helpe, neyther is hys eare soj^K stopped, that it may not heare, ^^^^ t Psalme. 94. If Tahehedeyyevnioiseamongthepeople: Oye fnoles whenwyl yevnderstandl He thalplan- ted the eare, shat he not hearel Or he that made the eye, shal not he see ? t Psalme. 50. K Call vpon me in the tyine of trouble so will J heare thee, and thou shalt pray se arid glorifie me. ^ H 2. Paralipo. 15. tM 1 When any Man in his trouble dyd turne vn to the Lorde God of Israeli, and soughte hym, he was found of them. THE SUPPLICATION. O MOST dear, gentle, loving, and merciful Father, Maker, Ruler, Conserver, and oen. i. Disposer of all things both in heaven and in earth; without whose will, ordinance, johni. and commandment nothing is done that is done ; in whose hands all the coasts of the earth, and the hearts of princes and of all other thy human creatures are, to be Prov. xxi. ruled, ordered, and bent as thy godly wisdom doth appoint ; from whom also, as from a most righteous judge, cometh prosperity and adversity, health and sickness, wealth eccIus. xi. and scarceness, peace and trouble, blessings and plagues, the gift of thy holy word Psai.cxhii." and the taking away of the same, the sending of faithful workmen into thy harvest and Matt. ix. ' the displacing of them again, the appointment of godly magistrates and setting up /ob xxx'iv. of hypocrites and tyrants for the punishment of the disobedient, ungodly, and stifF- necked people : we feel, we feel, yea, we Englishmen feel, O Father of mercies and 2 cor. i. God of all consolation, so great a dung-hill of sin within us, such vileness, such cor- Jer. xvii. ruptness, such unthankfulness, and such disobedience against thee and thy blessed will, that, except thou hadst given us a commandment to pray, and also joined unto the Prayer, same a faithful and loving promise that thou wilt hear us whensoever we call on Psai. 1. thee in the name of Jesus Christ, thy dearly-beloved Son, our Lord and our alone Matt. vii. '•'•'_ ' John XIV. XV. Saviour, we never durst so much as once to lift up our eyes unto thee, and to ap- proach unto the gracious and merciful throne of thy divine Majesty, for a redress of those evils wherewith at this present (alas for sorrow !) we are miserably yet worthily plagued, punished, and tonnented. But, O heavenly Father, and our most benign and gentle Lord, thou, graciously considering both our vileness and weakness of conscience, hast notwithstanding given us a commandment by thy servant David, not to fear, but frankly to flee unto thee, as unto a most strong, mighty, and invincible bulwark, by fervent prayer in all our troubles ; and hast also promised, " not for any works of righteousness that we have Tit. iii. done," but for thine exceeding great and unspeakable mercy's sake, to hear us and to satisfy our requests, saying : " Call on me in the day of thy trouble ; and I will P^ai. 1. deliver thee ; and thou shalt honour me." Here have we poor wretches, unto our great comfort, both a commandment of thee to pray, and also a promise that thou wilt hear us. And thy most dear and only-begotten Son commandeth us not only to ask, to ^^l^^^^- seek, and to knock, but he also promiseth, that whosoever will ask, the same shall receive ; whosoever will seek, the same shall find ; and to him that knocketh it shall be opened ; yea, his promise is that, whatsoever we ask of thee in his name, thou John xw. wilt give it us. We, being encouraged, and as it were under-propped with this thy gracious commandment to pray and loving promise to be heard, are bold at this pre- sent, in the name of Christ, to come unto the merciful throne of thy godly Majesty, and before the same to pour out the sorrowful griefs of our most sorrowful hearts, most humbly beseeching thee for thy mercies* sake, for thy promises' sake, for thy name's sake, yea, for thy dear Christ's sake, that thou, turning away thine eyes from our sins, wilt behold thine holy Anointed, whom thou hast made our Mediator and 1 xhri. ii. Advocate, for whose sake thou hast openly declared, even from the heavens, that Matt. xvii. ' tr J ' •11, Mark ix.; thou art well pleased with man, and for his dignity and worthmess graciously hear Luke ix. the lamentable petitions and humble requests of our bruised hearts and troubled con- sciences. Ah, most dear Father ! great are our miseries ; but greater are our sins : grievous are our troubles ; but more grievous are the wickednesses which we, most wretched sinners, have committed against thy fatherly goodness : intolerable are the plagues that be laid upon us ; but those through our uuthankfulness and wicked living (we freely con- |_BECON, III. J 226 THE SUPPLICATION. fess) have we most worthily deserved, which have so oft deserved the very torments of hell-fire ; alas, wretches that we are ! and yet are we compelled even of necessity jer. xvii. (for vain is the help that cometh from man, yea, " cursed be he that putteth his trust in man, and maketh flesh his arm") to flee for succour unto thee, whom we have so oft and so grievously offended ; whose righteousness notwithstanding in pun- ishing sinners when we behold, we begin to despair and to cast away all hope ; but when we behold thy mercy, set forth in the precious blood of thy most dear Son Christ Jesu our Lord, we take a good heart unto us, and, setting before our eyes thy most loving, sweet, and fatherly promises in hearing us for Christ's sake, we are encouraged to believe that, although our sins be never so great and grievous, never so abominable and intolerable, and we were never so wicked and filthy sinners, yet for thy mercy's sake, for thy promise sake, for thy name's sake, yea, for thy dear Christ's sake, thou wilt mercifully hear us and grant us our earnest requests, yea, and that so much the more because the matter is not only ours but thine also ; again, seeing we come not unto thee to desire long life, gold, and riches with the wicked worldlings, nor yet to crave at thy hand wealth and pleasure, bishoprics and bene- fices, deaneries, prebends, and such other worldly promotions, with the swinish and Phil. Hi. beastly epicures, " whose God their belly is ;" but our humble supplication, our earnest man's desire, request, our hearty desire is only that thou wilt consider thine own glory, the hallow- ing of thy blessed name, the avancement of thy glorious kingdom, the accomplish- ment of thy heavenly will, the honour of thy only-begotten Son, the setting forth of his holy gospel, the pureness of the christian religion, the sincere preaching of thy lively word, the true administration of thy wholesome sacraments, and the salvation of such as thy dearly-beloved Son hath bought from the tyranny of Satan with the price of his most precious and dear heart-blood. These things, these things, O heavenly Father, do we poor wretches crave and beg at thy merciful hand. These things, these things, even with sorrowful groanings and lamentable tears, do we miserable captives desire thee to consider, and not so to suffer thine adversaries to triumph as though there were no God at all, no Christ, no gospel, no faith, no true religion, but whatsoever pleaseth the hypocrites to command thy people to believe. Exod. XX. Thou callest thyself a "jealous God :" why then dost thou suffer thy people, thy congregation, thy flock, thine heritage, to be thus seduced and led away from thee Pestilences of unto all kind of spiritual fornication and abominable whoredom by that antichrist of the christian -ri i weTiX"' •^°™®' *"^* 9i^^^^ ^a^-lj that stout Nemroth, that false prophet, that beast, that whore of Babylon, that son of perdition, and by his abominable adherents, cardinals, arch- bishops, bishops, suffragans, archdeacons, deans, provosts, prebendaries, commissaries, parsons, vicars, purgatory-rakers, priests, monks, friars, canons, nuns, anchors, an- choresses, pardoners, proctors, scribes, officials, sumners, lawyers, massmongers, canonists, papists, antichrists, mammonists, epicures, libertines, with all the rabble of beastly hypocrites that have received the beast's mark, which do nothing else than seek how they may establish their antichristian kingdom by suppressing thy holy word and leading the people into all kind of blindness, errors, and lies ? isai. Lxiii.] Thou callest thyself a Lord, and thou sayest that thou wilt give thy glory to none other, nor thy praise unto graven images : how cometh it then to pass that thou suf- ferest thy glory so to decay in the realm of England, so many to steal away thy Abomina- praise and honour, by saying their idolatrous and devilish masses, by ministering a sort of heathenish and Jewish ceremonies, by praying unto dead saints, by blotting out of the temples thy holy law, there written according to thy commandment for the edifying of thy people, and by setting up in the stead thereof idols and maw- mets, clean contrary to thy blessed word? Dcut. iv. Thou callest thyself a lion and " a consuming fire," and threatenest utter destruc- tion unto thine adversaries : why sufferest thou then these antichrists thus to rise, roar, and rage against the testament of thy most dear Son, to beat down thy truth, to call thy holy law heresy, to banish the preaching of the gospel and the true use of the sacrament, and to seek the destruction of so many as unfeignedly love thee and thy blessed word ? THE SUPPLICATION. 227 Thou promisest that so many as hate Sion, that is to say, thy faithful congre- Psai. cxxix. Ration, shall be confounded and brought to nought : how cometh it then to pass that the wicked now flourish like the green olive-tree, living in all wealth, pomp, and pleasure ; and thy people, whom thou hast sealed with thy holy Spirit unto everlast- ing life, are most miserably entreated, some banished, some in prison, some cruelly murdered, but all in most sorrowful miseries and in miserable sorrows ? Thou promisest that thou wilt deliver thy flock from the hand of the wicked ^^tk. xxxiv. shepherds, and that thou thyself wilt feed them in most pleasant and sweet pas- tures : ah, good God ! how cometh it then to pass that, whereas before thy sheep were fed with the comfortable meat of thy glorious gospel by the ministry of the godly-learned preachers, the faithful shepherds are driven away, and a rabble of raven- Acts xx. ing wolves are brast into the sheep-fold, which spare not the flock, but cruelly mur- der, not only their bodies by imprisoning, hanging, heading, and brenning them, but their souls also, by teaching them wicked and pestilent doctrine? Thy most dear Son both promised and prophesied that "every plant" which ^at. xv. thou, the heavenly Father, hast "not planted, shall be plucked up by the roots;" but we see it otherwise come to pass in the realm of England. For such plants as the devil and his chaplains had planted were, through the diligence and godly zeal of thy servants, king Henry the eighth and king Edward the sixth, most blessedly King Henry plucked up, and thy holy ordinances again planted, unto the great joy and imspeak- kfngKdward able comfort of all the faithful. But now, through the tyranny and blind zeal ^f'^^^'^"'- certain, are thy blessed statutes plucked up by the roots, and set in awain are the damnable decrees and crooked constitutions of antichrist, unto the exceeding great grief, sorrow, and pensiveness of all faithful Christians. Ah, Lord God ! seem these things matters of small importance before the eyes of thy divine Majesty ? Can these outrageous things be done in earth, and thou wink at them in heaven ? Art not thou he that keepeth Israel ? But " he neither sleepeth nor slumbereth," saith the Psai. cxxi. psalmograph, " that keepeth Israel." Arise, therefore, Lord : why sleepest thou ? Is thy ear so stopped that thou canst no more hear ? and is thy hand so shortened ^^^'- '''=■ that it can no more help ? O Lord, arise for thy mercies' sake, and help us. Haste thee to deliver us for thy name sake ; for great are our troubles, and intolerable are our miseries. Ah, Lord ! vouchsafe once again to look down from heaven, and con- sider the lamentable state of the realm of England, and of the godly inhabitants thereof, which desire nothing so greatly as to see thy true honour perfectly set forth, thy holy word truly preached, the christian religion highly advanced, and thy holy name sanctified, praised, magnified, and commended for ever. Ah, Lord God ! heretofore in the time of thy blessing thou gavest to the realm of King Henry England a man to reign over it, under whom the church was pureed of many enor- mities and great abuses, and the true religion began to have good success. And when it was thy godly pleasure to call him from this vale of misery unto thy heavenly kingdom, thou gavest unto us his son to be our king, a prince, althouo-h vounw in King Edward years and tender in age, yet ancient in the knowledge of thee, of thy Son Christ, and of thy holy word, and, as another Josias, altogether bent utterly to weed out all false religion, superstition, hypocrisy, papistry, &c., and after a most perfect manner to set up thy holy religion and to advance the hearty favourers of the same, unto the great and wonderful example of all christian princes. But (alas for sorrow!) this most goodly and godly imp, this most christian king, this noble young Josias was, for our unthankfulness and wicked living, taken away from us before the time, unto our great sorrow and unspeakable heart's disease : whose death was the beginning, and is now still the continuance of all our sorrows, griefs, and miseries. For in the stead of that virtuous prince thou hast set to rule over us a woman, whom nature hath formed to be in subjection unto man, and whom thou by thine holy apostle commandest to ^ '^''"- "• keep silence, and not to speak in the congregation. Ah, Lord ! to take away the empire from a man, and to give it unto a woman, seemeth to be an evident token of thine anger toward us Englishmen. For by the prophet thou, being displeased with thy people, threatenest to set women to rule over them, as people unworthy to isai. ui. have lawful, natural, and meet governors to reign over them. And verily, though we 15—2 228 THE SUPPLICATION. 1 Kings X'X. 2 Kings xi. Matt. xiv. Psal. Ixxx. Acts xxiii. Psal. 1. Rom. X. God alone is to be called on. find that women sometime bare rule among thy people, yet do we read that such as ruled and were queens were for the most part wicked, ungodly, superstitious, and given to idolatry and to all filthy abominations ; as we may see in the histories of queen Jesabel, queen Athalia, queen Herodias, and such-like. Ah, Lord God ! we dare not take upon us to judge any creature, for unto thee alone are the secrets of all hearts known ; but of this are we sure, that since she ruled (whether of her own dis- position, or of the provocation of a certain wild boar', successor to Ananias, that white-daubed wall, we know not), thy vineyard is utterly rooted up and laid waste, thy true religion is banished, and popish superstition hath prevailed, yea, and that under the colour of the catholic church and the old ancient faith, when notwithstand- ing darkness is not more contrary to light, nor cold unto heat, than their proceedings are contrary to the truth of thy holy word, if the practice and doctrine of the true catholic church (we speak of the patriarchs and prophets, of Christ and his apostles, and of so many godly people as lived from Adam unto the time that antichrist the bishop of Rome set up his kingdom, and " advanced himself above all that is called God") might be the judge, and go for payment. For besides the giving of the king- dom unto the rule of a woman, O Lord, we most humbly beseech thee to consider what outrageous floods of most grievous enormities have brast in and overflowed the realm of England, unto the utter subversion of the same, except thy merciful good- ness doth shortly help. Ah, Lord God ! heretofore, under the rule of that most christian king Edward the sixth, we were taught according to thy word to flee with our prayers unto thee alone in all our troubles and necessities, as a Lord plentifully rich for so many as call on thee. But now the antichristian preachers teach that we must also pray to creatures that are dead, that they may pray for us; or else we pray unto thee in vain, and our prayers shall never be heard. Heretofore we were taught that Christ, God and man, is our alone Mediator, Advocate, and Intercessor. But now the priests of Baal teach that Mary, James, 1 Tim. ii. 1 .John ii. Rom. viii. fs'^o'urMediV Peter, John, Paul, Andrew, and we know not who, are also our mediators, advocates, cate,1ind°' and iutcrcessors, and that we must call upon them in our troubles and adversities, Intercessor, ^hgngogyer we will have to do with thee, namely if we will have our matter go forward. 1 John i. Heretofore we were taught that the precious blood of our Saviour Christ is the Prist's blood alone and sufficient purgatory for the sins of all them that repent and believe. But pu'rgaton^of now the papists teach that there is a purging-place after this life, where the souls of the faithful. ^^^ faithful shall be miserably tormented with fiery flames, till either they themselves have made satisfaction for all their sins by suffering due punishment, or else other in this world have made amends for them by praying, by singing of trentals, by going on pilgrimage, by dealing money, by buying the pope's pardons for their redemp- tion, and such-like; when the holy scripture contrariwise teacheth that the faithful, so soon as they depart from this life, go straightways unto glory, the unfaithful unto everlasting pain and damnation; as we may see in the history of the rich glutton and of the poor man Lazarus. Heretofore we were taught that Christ, thy Son and our alone Saviour, made upon the altar of the cross, when he suffered and died for us, so sufficient, perfect, abso- lute, and consummate oblation and sacrifice for the sins of the people, that by that one and alone sacrifice grace, favour, mercy, forgiveness of sins, and everlasting life is for ever and ever plentifully obtained of thee for so many as repent and believe. But now-a-days those Baalite massmongers are not ashamed to reprove that sweet- smelling sacrifice of Christ, and to say that it is not so perfect but that they also must offer Christ up again daily in their masses for the sins of the people, and that their oblation is a propitiatory sacrifice, and of no less virtue, strength, efficacy, might, and power, than the passion and death of Christ, than the sacrifice which Christ himself offered on the altar of the cross. Our missal sacrifice, say the massing pa- Wisd. iii. Rev. xiv. Christ's one and alone sacrifice suf- ficeth for ever and ever. Isai. liii. Heb. vii. ix- X. 1 Pet. ii. Rev. i. [' Gardiner is most probably liere meant.] THE SUPPLICATION. 229 pists, is propitiatory, satisfactory, expiatory, and necessary ad salutem, both for the o antichrists. quick and for the dead. The people sin daily : therefore must we offer sacrifice for the sins of the people daily in our masses. What other thing is this, O hea- venly Father, than to defy the death of thy Son, to despise his most healthful sacri- fice, to set at nought his wholesome oblation, to tread under foot the blood of the Heb. x. everlasting testament, and utterly to deface both the kingdom and priesthood of Christ, and to erect and set up a new kingdom and priesthood of their own, a new sacrifice and a strange oblation, invented of the devil, brought in by antichrist, confirmed by such as have received the beast's mark, and frequented, used, and sought of all that Rev. xiii. have their portion in that " lake that burneth with fire and brimstone," except they Rev. xxi. repent and amend ? Is not Christ an everlasting Priest ? Doth not his priesthood Psai. ex. continue from generation to generation ? Hath he not with one oblation made perfect Heb. x. ' for ever them that are sanctified ? Are we not made holy "by the ofiering up of the body of Jesu, done once for all ?" Did not Christ, after he had offered one sacrifice for sins, sit him down for ever on the right hand of God, and from henceforth tarri- eth till his foes be made his footstool ? Is not " Jesus Chriist yesterday, and to-day, and the same continueth for ever?" What have we then to do with the sacrificing massmongers, or with their missal sacrifice ? heavenly Father, suffer us not to be "carried about with divers and strange learning." Heb. xiii. Moreover, heretofore we were taught to beat down the idolatrous and heathenish Altars not altars, which antichrist of Rome, intending to set up a new priesthood and a strange among sacrifice for sin, commanded to be built up, as though calves, goats, sheep, and such other brute beasts should be offered again, after the priesthood of Aaron, for the sins of the people, and to set in their stead in some convenient place a seemly table, and, Christ, his after the examples of Christ, to receive together at it the holy mysteries of Christ's t^eVtmi'trve body and blood, in remembrance that Christ's body was broken and his blood shed ^bils a" the for our sins. But now the sacrificing sorcerers shame not, both in their private talk ol'the h^oiy" and in their open sermons, spitefully to call the Lord's table an oyster-board ; and ''°""°"°'""- therefore have they taken out of the temples those seemly tables which we, follow- ing the examples of thy dearly-beloved Son and of the primitive church, used at the ministration of the holy communion, and they have brought in again their bloody and butcherly altars, and upon those they sacrifice and offer daily, say they, that is, o cmei they kill, slay, and murder thy dear Son Christ for the sins of the people. For, as thy holy apostle saith : " AVhere no shedding of blood is there is no remission" Heb. ix. and forgiveness of sins. If through their massing sins be forgiven, then must the sacrifice that there is offered be slain, and the blood thereof shed. If the massmongers therefore offer Christ up in their masses a sacrifice unto God for the sins of the people, so foUoweth it that they murder, kill, and slay Christ, yea, and shed his blood at o murderers. their masses ; and so by this means we must needs confess, that bloody altars are more meet for such bloody butchers than honest and pure tables. But we are taught in the holy scriptures that " Christ, once raised from death, dieth no more. Death Rom. vi. hath no more power over him. For as touching that he died, he died concerning sin once; and as touching that he liveth, he liveth unto" thee, "God" his Father. If Christ therefore dieth no more, then do the papists sacrifice him no more. If they sacrifice him no more, then are they but jangling jugglers ; and their masses serve for Masses, why none other purpose but to keep the people in blindness, to deface the passion and death of Christ, and to maintain their idle and draffsacked bellies in all pomp and honour with the labour of other men's hands and with the sweat of poor men's brows ; so far is it off that they with their abominable massing and stinking sacri- ficing put away the sins either of the quick or of the dead, as they make the unlearned and simple people to believe. Ah, Lord God and heavenly Father! if thou were not a God of long-suffering and of great patience, how couldest thou abide these intolerable injuries and too much detestable blasphemies, which the wicked papists commit against thee and thy Son Christ in their idolatrous masses at their heathenish altars ? Heretofore we were taught to receive the mysteries of the Lord's body and blood The faithful together, according to the ordinance of Christ. But now no communion is had. For receive the 230 THE SUPPLICATION. alone The faithful ought to receive the sacrament under both kinds. Matt. xxvi. 1 Cor. xi. John xiv. sacrament to- the popish and Uncharitable massmongers, utterly abusing the Lord's supper, eateth not^^he priest and drinketh up all alone at his idolatrous altar. Heretofore we were taught to receive the sacrament of the body and blood of Christ under both kinds, according unto Christ's institution, which saith : " Drink of this, all ye." And as the holy apostle saith : " So oft as ye shall eat of this bread and drink of this cup, ye shall remember the Lord's death till he come." But now the Romish sorcerers, contrary to the ordinance and commandment of thy Son, the Master of truth, yea, the self truth, and contrary to the practice and usage of the primitive church, like thieves, robbers, and murderers, cruelly take away from thy people the mystical cup of Christ's blood, for the maintenance of their devilish decree, and minister after their sort the sacrament of thanksgiving to thy Christians only under one kind, yea, and that without the preaching of the Lord's death, repentance, faith, amend- ment of life, &c. And so make they it an idle and dumb ceremony, altogether unprofitable and without fruit, which, being rightly ministered, is to the faithful a sacrament of great joy and comfort. The Lord's Heretofore we were taught that the Lord's supper, or breaking of the bread, as memoriaUf the apostlcs tcmi it, is a memorial of the body-breaking and blood-shedding of our deaft! '^ Saviour Christ ; and that, as we outwardly feed of the bread and vdne, so we inwardly through faith feed of the blessed body and precious blood of Jesus Christ our Lord, The cruelty uuto the great and unspeakable comfort both of soul and body. But now the dis- fn defendmg^ ciples of antichrist, knowing that the whole glory of their kingdom lieth in the dorn! '"^ false opinion and abuse of this sacrament, in all their sermons and private talk labour, swink, sweat, and seek all means possible, with tooth and nail, with hand and foot, wdth tongue and pen, with fire and fagot, with sword and halter, to persuade the people that, after they have whispered a few Latin words with one breath over the bread and wine, and have blessed, crossed, conjured, and handled them after their ghostly manner, there remaineth no more bread and wine ; although we both see, feel, and taste very bread and very wine, yea, and although the holy scripture after the words of consecration called the sacrament bread and wine : biit, say they, the bread, through the virtue of the words which we holy anointed rehearse, is turned into the natural substance of Christ's body, and the wine is changed into the natural blood of Christ, only the accidents of bread and wine remaining ; when notwithstanding the holy scriptures teach us in divers places that thy Christ is ascended into heaven, and sitteth on thy right hand, and there shall remain, concerning his humanity, till he come to judge the quick and the dead. And after these Capernaites have laboured to persuade the people, that the sacramental bread is the very true, natural, corporal, substantial, real, and sensible body of Christ, even the self-same that was bom of Mary the virgin, lived upon the earth, was hanged upon the cross, and died for us; then exhort they the people with all reverence and humility to knowledge and believe it to be their Lord God, their Maker and Redeemer, their Saviour and Defender, and so to fall down before it, to honour and worship it, to praise and call upon it, to flee unto it for succour, and to look for all good things of it, as of the very true and ever- lasting God. By these means, O heavenly Father, they bring away thy people, through 1 Tim. i. their vain, fleshly, and sophistical reasons, from the honoiuing of the alone true, im- mortal, invisible, and everlasting God unto the worshipping of a piece of bread, yea, Psai. ixviii. of a Very idol ; whereas thou alone oughtest to have all the honour and glory. " O Lord, arise, and let thine enemies be scattered: let them also that hate thee flee before thee: like as the smoke vanisheth, so drive thou them away; and like as wax melteth at the fire, so let the ungodly " papists " perish " and be confounded ; that thy people be no longer seduced and led from the way of truth by their subtile and carnal ima- john xvii. ginations, but that they, being truly taught, may " know thee to be the alone true God, and whom thou hast sent, Jesus Christ." Common Heretofore we had in the temples, when we came together to pray and to give to'te in^'t'ifat thanks unto thee, all our prayers and thanksgiving in the tongue that we understood, a'i'i"t1^e''peOT)ie whereby we received great comfort, and were much edified. But now the papists "cor^'xiv. ■ (which wish thy people to be more rude than asses, more blind than beetles, more ignorant than dastards, that they might make them their riding fools and laughing- O jugglers. Mark xvi. Luke xxiv, Acts i. Rom. viii, Eph. iv. Col. iii. Phil. lii. Heb. X. O abomina- tion. THE SUPPLICATION. 231 stocks), contrary to the usage and practice of the primitive church, yea, contrary to to thy commandment given by thine apostle, which -s^-illeth all things in the congre- gation to be uttered in such a speech as all might understand and be edified or else silence to be kept, have brought the matter to this point, that, all English service driven out of the churches, they have stablished their popish Latin service, which the most part of thy people understand nothing at all. And yet so cruel and mali- o tyranny, clous are the papists, that they enforce, and with violence compel thy people to come unto their Romish, superstitious, blasphemous, and idolatrous Latin sersdce, to hear it, to reverence and honour it with their presence, and to call it God's service, when they understand not whether Baal's priests, that there bleat and mumble, do bless or curse, praise or blaspheme. Most certain is this, that thy people are altogether without edifying, spend their time in vain, and return home again as unlearned and ignorant as they came thither. Heretofore we had read in our temples every Sunday, and at divers other times. Homilies in a godly and learned homily or sermon, and certain chapters out of the holy bible in ciuptm of** the English tongue, that all the people might understand what was done or said ; which "'^ ^^^^^' gave them occasion to forsake vice and to embrace virtue, to live in thy fear, and diligently to call upon thy blessed name. But now both those godly homilies and comfortable chapters have thine enemies the papists banished out of the temples unto the great discomfort of all such as unfeignedly love thee and thy blessed word • and, in the stead of them, they have set up blasphemous collations', singing, ringino-, Popish piping, censing, holy-water-casting, holy-bread-dealing, palms and candles-bearing, ^^^^^' cross-kneeling, bread-worshipping, ashes- dodding, fire and tapers-hallowing, wath an infinite number of such-like heathen ceremonies, that the people, being occupied with such childish trifles, lousy traditions, and beggarly ceremonies, might forget the whole- some food of their souls, which is thy holy and blessed word. Matt iv. Heretofore upon the Sundays, and certain other days in the week, we had the litany The litany in rehearsed among us in our English tongue, every one of us kneeling devoutly and heartily "^''^'^' calling on thee for mercy and grace. O heavenly Father, this was set forth in the time of thy servant king Henry the eighth, and continued among us until the death of that most godly and virtuous prince king Edward the sixth, and a little after, unto the singular joy and great comfort of all godly and christian-hearted people. But now the 'subtile and fleshly papists have so bewitched the queen's eyes, that, what- soever her father and her brother most godly brought to pass for the advancement of thy glory and for the edifying of thy people, that is utterly subverted and taken for heresy, yea, and spitefully preached against in open sermons ; so that this godly and most wholesome litany is not only taken away from us, but in the stead thereof we are compelled to go on procession, following an idol, with singing Ora pro nobis. Salve festa dies, or some other blasphemous song, unto the great sorrow and inward heart-breaking of all thy faithful. Heretofore thy sacraments were so ministered unto us, that we received great Sncraments r-iiT-i 1 •• 3rWW\\\W\\N\\\NWW\\N\\\N\\ THE DISPLAYING or THE POPISH MASS. If I were not led, ye massing priests, with a natural and fervent affection toward this our common country, which as a most tender mother hath tenderly brought me forth, and as a most loving nurse hath hitherto sweetly embraced, kindly fostered, and carefully kept me up, whose destruction and utter desolation (if provision betimes be not made) I see unfeignedly to be at hand ; again, if I w^ere not moved with very pity and tender compassion toward you my countrymen, greatly lamenting and even from the very heart bewailing the miserable and wretched state wherein at this present ye stand, perceiving also your dreadful damnation, besides the corporal plagues which vdth other ye shall suffer, not to be far off except ye shortly repent, turn unto the Lord our God, and leave your abominable idol-service; I would choose rather quietly to go forth in giving my mind to the study of the holy scriptures according to my profession, and in calling on the name of God by fervent prayer for the redress of the great abominations which now of late days as most fierce and outrageous floods have violently brast in, overflowed, and utterly deformed the christian commonweal of this our realm of England, than breaking off my present studies to take upon me at this time to "write unto you, and specially of such a matter as some brain-sick persons straightways will condemn as heretical, but all will judge it superfluous, seeing the matter whereof I intend to write doth but a little agree with the common opinion of religion, yea, rather superstition, that is now received among us ; against the which to strive who "v^all not count it a thing of great folly, being so defenced not only with laws and statutes, but also with the power of the head rulers, with the wily subtilties of the fleshly hj^ocrites, and with the consent of the gross multitude, as I may speak nothing of the untowardness, yea, rather frowardness and malicious madness of a number of you massmongers, to whom these my letters be directed, which have been so rooted from the beginning of your greasy priesthood in this wicked kind of massing, taking it for most perfect, pure, true, sound, godly, and christian religion, and have found so great ease, quietness, lucre, gain, and advantage in it, that it shall be more easy, except God setteth to his helping hand, to make a man of Inde white, than to pluck many of you from your old accustomed and cankered trade ; so hard a thing is it to use an old dog to the beam, or to cure that disease that is bred by the bone. But, notwithstanding, having a good opinion, although not of all, yet of some of you, which sin not of obstinate malice against the truth, but of simplicity, ignorancy, and blindness offend for lack of better knowledge ; whom also, peradventure, God hitherto hath suffered to remain in error, that he now at the last, through the riches of his mercy, might bring you into the glorious light of his blessed gospel, and make you of Sauls Pauls, of ravening wolves faithful shepherds, of cruel persecutors christian preachers, of abominable idolaters true worshippers of God, that by this means ye may believe and be saved ; I will attempt even for your sakes even to the uttermost of my power, as time shall serve, to declare unto you my mind concerning the great abuse, yea, the abominable idolatry which ye commit in the most wicked and de\ilish mass, while The abomi- ye take upon you contrary to the word of God to defile the blessed sacrament of Christ's popish mis^ body and blood ; to minister it in your masses unto yourself alone, contrary to Christ's institution ; to offer it for a sacrifice unto God for the sins of the quick and dead ; to avouch it to be of no less excellency, price, dignity, efficacy, might, virtue, and power, than the sacrifice which our Saviour Christ offered on the altar of the cross ; and to make a shew of it to the people, that they may fall down and worship it as a god, yea, God himself. Creator and INIaker of all things ; that ye, ha\dng the knowledge of these your errors, may from henceforth cease to offend the Lord our God, give over your idolatrous 254 THE DISPLAYING OF THE POPISH MASS. What Christ did, when he ordained his holy supper. Matt. xxvi. Mark xiv. Lulve xxii. 1 Cor. xi. Christ E reached efore his supper. 1 Ccr. xi. massing, repent you of your former life, and become godly ministers in the church of Christ, unto the glory of God, and the profit of his holy congregation. And that ye may the better discern the truth from the falsehood, and the profanation of the sacrament from the true ministration thereof, I will compare Christ's doing in this behalf and yours together, that, when ye shall perceive how far ye dissent and swerve from the truth, ye may forsake your error, and follow no more the trifling traditions of antichrist, the bishop of Rome, and of his adherents, but rather embrace that godly and faithful order which our Saviour Christ hath set and appointed in his holy word for the due ministration of his blessed communion. It is not unknown to you that the Lord Jesus, after he had eaten the paschal lamb with his disciples according to the law of Moses, that same night wherein he was betrayed, knowing that the time appointed of his heavenly Father from everlasting, wherein he should ofifer himself a sweet-smelling sacrifice to God for the sins of the world, was at hand, and willing to leave behind him a memorial of his glorious passion and precious death to his holy congregation, that the fruits, commodities, and benefits, which the faithful penitent sinners have by the ofifering up of his blessed body, should not be forgotten, but had in an everlasting remembrance, first of all preached a most fruitful and comfortable sermon to his disciples, and afterward, as he sat at the table with them, he took bread into his hands, and, after that he had given thanks to his hea- venly Father (as his manner was) for his corporal gifts, but specially for the dear love that he of his own mere mercy and free hearty good-wiU bare toward mankind, he brake bread and gave bread unto his disciples, saying : " Take ye, eat ye : this is my body, which is betrayed for you. Do this in remembrance of me." And as he took the bread, and made it a sacrament, that is to say, an holy sign, figure, token, and memorial of his body-breaking; so likewise he took the wine, and made that a sacrament, holy sign, figure, token, and memorial of his blood-shedding, and, after thanksgiving to his heavenly Father for the benefits aforesaid, he delivered the cup unto his disciples, saying : " Drink of this all ye. This cup is a new testament in my blood, which is shed for many for the remission of sins. Do this, so oft as ye shall drink it, in the re- membrance of me." And this heavenly banquet once done, they said grace, that is to say, they praised God by saying either certain psalms of David, or some other thanksgivings, and so departed. Here is the whole institution of the Lord's supper. Now let us compare Christ's supper with your popish and idolatrous mass, and see how well Christ's doings and yours agree together. If ye be the ministers of Christ, and uot of antichrist, the servants of God and not of the devil, then will ye follow your Master Christ, which saith : " I have given you an example, that as I have done, so likewise ye should do." Let us now then go in hand with the matter. First, we read that Christ, before he fed his disciples with the mystical food of his body and blood, made a sermon unto them, wherewith, as with a certain most wholesome preparative, he made meet the minds of his disciples unto so worthy a banquet, giving all faithful ministers an example, that whensoever they with the congregation come together to celebrate the Lord's supper, there should be some sermon or exhortation made unto the people, that they might the better examine themselves, and the more deeply consider the thing that they go about. And, according to the example of Christ, not only the apostles, but all the holy fathers also of the primitive church used that trade; and so did it continue in the church of Christ, till antichrist the bishop of Rome had driven Christ out of place, and set up himself as God; again, till he had expulsed the supper of the Lord, and set up his own peevish, yea, thievish idolatrous mass, as we may see in the monuments of the ancient writers. "They continued," saith blessed Luke, "in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." And St Paul saith : " As often as ye shall eat this bread, and drink of the cup, shew," set forth, declare, and preach "the Lord's death till he come." A practice hereof have we in the Acts of the Apostles : there we read that " upon one of the sabbatli- days, when the disciples came together for to break bread" (so termeth St Luke the receiving of tlie sacrament of Christ's body and blood), blessed Paul preached unto THE DISPLAYING OF THE POPISH MASS. 255 them, and - continued the preaching unto midnight. And the sermon ended, they brake bread, ate, thanked God, and departed. For if the sacraments of Christ be Note. never so comfortable, yet, if they be not known what they are, to what use they were instituted, what joyful promises are annexed unto them, what they signify and preach unto the faithful receivers, &c., what other thing are they to us than that the precious stone was to Esop's cock ? A sacrament ministered without preaching of 4e^ the word is but a dumb ceremony, a glass oflfered to a blind man, and a tale told to one that is deaf. The apostles, before the ministration of any sacrament, preached; and so did the holy fathers of the primitive church. St John Baptist, the son of the priest Zachary, Matt. lii. preached unto the people before he baptized them. Our Saviour Christ, a little be- fore his ascension, said to his apostles : " Go and teach all nations, baptizing them in Matt, xxviii. the name of the Father, and of the Son, and of the Holy Ghost." Here is baptism and the preaching of the word joined together. And as concerning the blessed sa- crament of Christ's body and blood, did not our Saviour Christ himself preach at John xiii. the institution and ministration of it ? Are we not also commanded by the holy apostle, that whensoever we come together to receive the blessed communion, the i Cor. xi. death of the Lord should be preached, declared, and set forth ? Did not the apostles of Christ, and all the godly bishops of the primitive church, observe the same Ministration order? They considered right well, how little the ministration of the sacraments menu uiih- availeth without the preaching of the word. For, as Paul saith : " How shall they profiteih '"'^ believe . . . without a preacher ?" " Faith cometh by hearing ; and hearing cometh by Kom. x. the word of God." None therefore of the Lord's sacraments ought publicly to be ministered with- out preaching of the word, yea, and that not in a strange tongue, but in such a 4?^ speech as the people understand; or else it were as good to speak the words unto a sort of sheep or geese, as unto them that are gathered together at the ministration of any sacrament. And this meant St Austin, when he said : " Take away the in Jom. word; and what is water but water? But let the word be added to the element, and it is made a sacrament '." "Whence hath the water such a power, that it should touch the body and wash the heart, but by the virtue of working of the word ? not because it is spoken, but because it is believed. The word signifieth here not Note, only the speaking of Effo haptizo te, SfC, or, Hoc est corpus meum, ^r., pronounced by the priest in a strange tongue, but the preaching of the word of God uttered by the mouth of the minister in such a language as the people understand ; or else how shall they believe? It is not the utterance of God's word in an unknown speech that bringeth faith, but when it is so spoken that it is understanded of them that hear it, and that faith through the operation of the Holy Ghost ensueth; which otherwise is cold, lieth idle, and worketh nothing in the heart of the hearer. For, as St Austin saith: "Take away the word, and what is water but water?" That is to say, take away the preaching of God's word from the sacrament of baptism, which declareth what baptism is, who instituted it, to what use it was ordained, what fruits and commodities we receive by it, &c.; and what doth the water of baptism profit ? I speak concerning such as are come to the use of reason, or such as are present at the ministration of baptism. And so likewise may we say of the sacra- ment of Christ's body and blood : Take away the word ; and what is bread but bread? What is wine but wine? That is to say. Take away the preaching of the Lord's death from the holy communion; and what doth it profit to eat and drink the sacramental bread and wine, seeing the mystery is not kno\\Ti nor xmderstanded ? But put the preaching of the word to the elements, water, bread, and wine ; and so are they made holy and honourable sacraments, full of singular joy and great com- fort; as St Austin saith: "Let the word be added to the element, and it is made a sacrament." [' August. Op. Par. 1679—1700. In Johan. Evang. cap. xv. Tractat. Ixxx. 3. Tom. III. Pars ii. col. 703. See Vol. I. page 12, note 1.] 256 THE DISPLAYING OF THE POPISH MASS. What things Therefore, where the Lord's supper is rightly ministered, there is declared the death prladi^^at and passion of Christ; there is shewed forth the misery of man, from the which he tion'oflhe^* could none otherwise have been released, but only by the death of Christ; there is L^^r ssup- ^g^ygjj^. ■vvr}iat the sacrament is, what it signifieth, and to what use Christ our Saviour did institute it; there are the people exhorted not rashly nor with unwashed feet, as they use to say, to come unto the Lord's table, but to prove, try, and examine themselves, whether they come with such faith and love unto that most worthy mystery as they ought, lest they eat and drink their own damnation; there are they stirred up unto the works of mercy toward the poor, and unto hearty thanksgiving to God the Father for the death of his Son Christ; there also are they put in remembrance that, after they have tasted these heavenly mysteries and have spiritually fed upon the body and blood of Christ, which through faith are there present and truly received in spirit of the faithful communicants, and are become one body with Christ, they ought no more Lukei. to Tctum unto their old sinful and wicked conversation, but from henceforth to serve their Lord God in holiness and righteousness all the days of their life. The popish Is there any such thing done in the popish mass ? Who preaeheth ? "Who maketh no preaching, the exhortation? Who moveth the people unto repentance, faith, love, amendment of life, mutual reconciliation, works of mercy, or unto thanksgiving to God the Father for the death of his Son Christ ? Who playeth the school-master, and giveth the people such exhortations that they go home from your masses better learned than they came No goodness thither ? What thief ever left his theft, what false lawyer gave over his bribing, what is learned at • i i • j i • i> i • • i i the popish whore forsook her whoredom, what wicked man at any time repented hira of his wicked- ness, by coming unto your mass? Yea, rather, they go from your mass so well instructed, that they think, that now they have heard mass, they may do all the day after what The mass is they wiU. Amcnds is made aforehand. If they bribe, poll, pill, steal, lie, slander, all vices. blaspheme, kill, murder, run on whoring, play the harlot, fall to drunkenship, to dicing, to carding, and do all other unlawful things, it maketh no matter ; for they have heard mass. They have satisfied for the sin before it be committed. The hearing of mass hath dispatched all the matter aforehand. And what marvel is it, though such abomination followeth of your massing, seeing the people heareth no goodness at it, but rather are confirmed in all kind of ungodliness ? The chiefest jewel of all, I mean the preaching of God's word, is utterly exiled from your mass, as all goodness is besides. There is none of you all that stand up in the isai. iviii. pulpit, that lift up your voice to declare unto the people either their wickednesses, or Markxvi. preach unto them the most joyful, pleasant, and comfortable gospel of our Saviour The bells Christ. If there be any preaching at all, the bells make it when the popish clerk preachers ringeth unto mass. The bells, being hanged up, tell the people somewhat which they massers. Understand, namely, that there is a popish mass ready at hand, come hear it who list, and be never the better when ye have done. But ye speak nothing at all that the people understand, and so are ye worse than the bells. What good- how oft have I seen here in England, at the ministration of the holy communion, theministra- people sitting at the Lord's table after they have heard the sermon, or the godly ex- hoiy com- hortatiou set forth in the book of common prayer read unto them by the minister, bitterly weep, heartily repent, and sorrowfully lament their too much unkindness and unthankful- ness toward the Lord God, for the death of his Son Christ, and for his other benefits : again, their negligence in doing their duty toward their poor neighbours ! What free and large gifts also have I seen given to the poor men's box! What laying aside of all enmity, and renewing of unfeigned mutual reconciliation ! What loving embracing and holy kissing of one another ! What assurance of hearty friendship, for ever to continue, where immortal hatred was afore! What godliness also of life have I seen after- ward practised by them that were the communicants ! What alteration of manners ! What newness of conversation ! The covetous man to abhor his covetousness, the adulterer to leave his adultery, the whore to defy her whoredom, the proud man to detest his pride, the usurer to give over his usury, &c. by hearing the word of God preached, and by the worthy receiving of the holy communion, hath full oft been seen in England, when the doctrine of the gospel flourished among us. No man the Never saw I one point of like godliness practised of any man by hearing your THE DISPLAYING OF THE POPISH MASS. 257 popish masses : but, as they have come thither wicked and unsodly, so have they departed better for agam with the same wickedness and. ungodliness, rather being the worse than the better by hearing that your idolatrous mass : and yet (O God, be merciful unto us and forgive us our sins !) the glorious and blessed communion is now, through the craft and subtilty of the devil, and through the wdliness of his sturdy and stout champions, that filthy " synagogue of Satan," utterly banished out of this realm, unto the great dishonour of God and the unspeakable sorrow of all true Christians ; and that most vile, most stinking, most pestiferous, most abominable, most wicked, most devilish, and most idolatrous popish private mass received again, set up, and magnified The mass is above the stars, yea, above God and his holy ordinance, when indeed of all idols the hnrrednfaii mass is most to be abhorred of such as fear and love God. But though your mass were never so good, as it is indeed stark naught without comparison, yet, forasmuch as it is done without the preaching of the word, and in a strange tongue, it is altogether unprofitable, yea, and abominable. Notwithstanding, behold the hypocrisy and counterfeit holiness, yea, rather your double dissimulation and devilish deceiving of the simple people : when ye have stand awhile pattering like a sort of asses ye know not what' at the lower end of the altar, saying the Introite^ or ofiice of the mass, as they call it, the Kt/ries, the Gloria in excelsis, the collects, the epistle, the gradual, the alleluia, the tract, or the sequence^, — and all in Latin, because such as are there present should keep counsel and not bewray your subtile secrets, — ye remove, as men soon weary of a place, from the one end of the altar to the other, and like pretty fellows ye take up the mass-book in your hands, making the people believe that now ye will speak somewhat whereby they shall greatly be edified and well grounded in the knowledge of Christ. And because like politic and wise men ye will not stumble in your doings, but the better see what ye shall speak, ye have a candle lighted, though the day be never so fair, and the sun shine never so bright. Besides this, that ye may be in the better readiness to do some great nothing, ye pray to God, or I know not to whom, on this manner : Jube me, Domine, benedicere : " Lord, command me to speak well." A prayer very necessary for yourselves, which very seldom speak well, but nothing meet for the purpose that ye go about. For ye intend to speak nothing to the peo- ple whereby they shall take any profit. Neither purpose ye, for all your bragging, any more to preach to your mass-hunters, than ye intend with your bird-bolt to shoot down the weather-cock of Paul's steeple. And because God is not at hand, but far enough from your elbow, and very seldom cometh at such men's callings, ye yourselves take the pain to answer on this manner : Dominus sit in corde tneo et in ore nieo, ad ammntiandum populo sanctum ecangeUum Dei : that is to say, " The Lord mought be in my heart and in my mouth, to set forth, preach, and declare to the people the holy gospel of God." O most vain prayer ! O v\4cked dissemblers, both with God and man ! Ye wished that the Lord The mass- God mought be both in your heart and in your mouth to set forth, preach, and declare ITo^'bie (iLf^^ to the people the holy gospel of God ; and ye intend nothing less. For as God is ^^^^ neither in your heart nor in your mouth, so do ye not preach the holy gospel of God to the people ; but only ye rehearse a few Latin sentences out of the gospel, which neither ye yourselves for the most part, nor yet the simple people understand. And, The people notwithstanding, the silly, sheepish, simple souls solemnly stand up and give good at'the'pupLh ear, as though they should hear some notable thing, and go home the better in- ™^' structed ; but all in vain : for they learn nothing. Only when ye rehearse the name of Jesus, they learn to make solemn courtesy ; and so, a piece of the gospel being once read, they stroke themselves on the head and kiss the nail of their right thumb, and sit down again as wise as they were afore. And ye yourselves, in the stead of your pretty Petronilla^, kiss the book, and turn you to the people, and say: Dominus [' Folio, that.] [^ 'J'he different parts of the mass are enumerated more fuUy.andtheoriginofeach moreexplicitlydetail- ed, in a subsequent treatise, the " Reliques of Kome." The authorities need not therefore be given here.] [^ Petronilla is said to have been a daughter of the apostle Peter. Tiie sense in which the term is here used is evident.] r 1 i7 [UKCON, III.J 258 THE DISPLAYING OF THE POPISH MASS. vohiscum, " God be with you," as though ye could tarry no longer, but had some great journey to go ; and yet do ye tarry there still so long till all good people be weary both of you and of your popish mass. Here is all your preaching. Here is the whole sum of your exhortations. Are not the people well taught? Have ye not played the good school-masters? Have ye not well deserved your dirige-groat and your dinner ? Have ye not followed Christ aright ? Tell me, of good fellowship, whose disciples are ye massmongers ? Christ's that preached, or antichrist's that preach not? Look, whose order ye follow, his disciples are ye. But Christ's order follow ye not ; therefore are ye not the dis- ciples of Christ, but the vile slaves of antichrist. Here see ye then one foul fault which ye massmongers commit in your wicked masses. The best part ye utterly leave out, I mean the preaching of the gospel, which our Saviour Christ, his apostles, and all true ministers in all ages chiefly practised at the ministration of the holy communion. And in this behalf ye agree not with Christ; neither is your mass any thing like the Lord's supper. Christ minis- After the sermou Christ came to the table, where he ministered the sacrament tcrcd his • ■ supper at of liis body and blood to his disciples. Now compare your doings with Christ s. Christ came to a table to minister his holy supper : you come to an altar for to say your popish and idolatrous mass. Christ tabled the matter; and ye altar it. O how well-favouredly ye agree ! even as Christ and Belial, God and the devil, light and darkness, or, as they use to say, " like harp and harrow." Christ ministered Theprimitive his supper at a table; and so did it continue certain hundred years after in the church church used n /-,■,. -, i, ni it J' no altars, but of Christ, who uscd uo altar at all, but a table, at the ministration of the Lord s Lord's sup- supper, following the example of Christ, which is the self truth and example-giver of all perfection and righteousness. But you, following the example of antichrist, like bloody sacrificers, fall in hand with altars, as though ye had sheep and oxen to kill. Why Christ Christ, willing to declare that all bloody ofierings and sacrifices were come to an a table rather end, whicli wcrc but sigus, figurcs, and shadows of him, being the true and alone altar. acceptable sacrifice for the sins of the world, came not unto an altar, but unto a table, and there ordained and ministered his holy supper ; shewing hereby that not only all bloody sacrifices, but also all altars, whicli were built for bloody sacrifices* sake, do now cease, and are utterly abolished. But ye, whose desire always is to come as near unto Christ, or unto his holy ordinance, as the hare covet to come nigh ^ unto a tabret, refuse Christ's order, and despise the table, spitefully calling it an oyster- board ; and, like heathenish and Jewish priests, ye build altars, and upon them ye offer your vile and stinking sacrifice, not unto God, but unto the devil, and unto antichrist. Christ and his apostles, with all the holy bishops and reverend fathers of the primitive church, ministered the Lord's supper at a table; and dare ye, ye mass- mongers, contrary to Christ's order, whose example in this behalf is as it were a commandment, and contrary to the practice of Christ's apostles and of the primitive 1 Cor. X. church, minister it at an altar ? The holy scripture maketh mention of eating' the Lord's supper at the Lord's table, but at an altar to have it ministered, not one Christ alone word. We havo none altar but one, which is Jesus Christ the Lord; and he is in IS our altar. , , . , . , . heaven only concerning his humanity, and not here in earth (as the idle-brained Heb. xiii. papists dream), upon whom and by whom we do " offer sacrifice of praise always to God, that is to say, the fruit of those lips which confess his name." For he is Rom. viii. our alone Intercessor, our alone Mediator, and our alone Advocate. Besides this 1 Tim. 11. , ' ijohnii. altar (Christ) the faithful congregation knoweth none, neither in heaven nor in earth. All other altars, therefore, wliich ye have in your churches, chapels, and oratories, are idolatrous and abominable, and by no means to be suffered where God is truly honoured, and his holy name faithfully called upon. And what other thing do ye by maintaining your altars, than shew yourselves very antichrists, and adversaries to God's holy ordinance, and (as much as in you is) declare that Christ is not yet come, or at the least have not offered himself a sacrifice to God the Father for the sins of the people ? f^- All bloody sacrifices for sin cease now in the new testament, for the which altars served : therefore Christ ministered unto his disciples the sacrament of his body and THE DISPLAYING OF THE POPISH MASS. 259 blood not at an altar, but at a table. But you, although' all bloody sacrifices for sin were not yet gone, have still your altars, and offer sacrifice upon them, as the hea- Abomina- thenish and Jewish priests did. They killed and sacrificed brute beasts upon their altars ; and you take upon you to sacrifice the Son of God, and to make him meat, when it pleaseth you. If ye be persuaded that whatsoever Christ did at the ministration of the holy The com- communion is best and most perfect, why then do ye not follow him, and minister th" i)ody*and at a table, as he did? Are ye wiser than Christ? Are ye better learned than the Christ ought Wisdom of God ? Have ye gone so long to school with that Romish antichrist, tered at'a "" that ye dare take upon you to teach Christ, the master of all perfection ; and to ^ ^' find fault in his work, as the cobbler played with Apelles' picture? I would have you remember Apelles' answer: Ne sutor ultra crepidam. Again, if ye believe that all bloody sacrifices be ceased, and that the Lord Note. Christ, by the once offering up of his body, hath paid a full, sufiicient, and perfect ransom for the sins of all them that repent and believe, why then do ye stand at the altars like Baal's priests, and take upon you to offer sacrifice for the sins of the people, as though all such things were not perfectly ended in the passion and death of Christ? If your altars be of God, shew it by the holy scriptures. But this can ye not do : therefore are your altars not of God, but of the devil ; not of Christ, but of antichrist. Is this to walk as Christ hath walked ? Is this to do as Christ hath given example? Is this to be Christ's minister, or rather Christ's controller? God amend you, and once again destroy those your idolatrous and abominable altars ! When Christ came to the table to minister the holy communion, he came in christ minis- such comely apparel as he used daily to wear. But how come ye, in the name of c^pe oT""'"' God ? that we may see how well ye follow Christ in this behalf also. Ye come ^^*""'^"'- unto your altar as a game-player unto his stage. And as though your own appareP, Massing or else a fair white surplice, were not seemly enough for the due ministration of Aimce. the sacrament, ye first put on upon your head an head-piece, called an amice, to keep your brains in temper, as I think. Then put ye on also a linen alb, instead Aib. of a smock, to declare how well ye love women, specially other men's wives ; and that alb ye gird unto you for catching of cold, though it be in the midst of sum- mer. After this ye cast a stole about your neck, instead of an halter, which signi- stole. fieth that ye will persecute and strangle with halter, or else burn with fire, so many as speak against your abominable apish mass, and such other wicked traditions. Again, upon your left arm ye put on a fannel, much like to a manacle or a fetter. Pannei. And this hath also a solemn mystery. For it preacheth, that so many as ye can come by that imfeignedly favour the truth of Christ's gospel, ye will manacle, fetter, lock, stock, imprison, chain, and do them all the mischief ye can. Last of all come on your fool's coat, which is called a vestment, lacking nothing but a cock's comb. Fools coat, This is diversly daubed. Some have angels, some the blasphemous image of the caiiedVvest- Trinity, some flowers, some peacocks, some owls, some cats, some dogs, some hares, some one thing, some another, and some nothing at all but a cross upon the back to fray away spirits. This your fool's coat, gaily gauded, signifieth your pleasant fineness and womanly niceness, and your delectation in the verity or change of Venus' pastimes, because ye will not be cumbered with one lawful wife. Thus, as men well harnessed for an interlude, ye come forth to play hickscomer's part with your shameless, smooth, smirking faces, and with your lusty, broad, bald shaven crowns, shaven antichrist's brood of Rome; to signify... that ye... above all other, both for your idleness Never none and belly-cheer, are most meet ^ to furnish the place per alium when per se is out mark for"* of the way : such is your unchaste chastity, ye filthy haters of godly matrimony ! pastime.""* But whence have ye your game-players' garments? Of the heathen and idolatrous priests? But with such have the Christians nothing to do. Of the Jewish ministers ? What the But that law is abrogated by Christ's coming, of whose virtues the garments of the the priests in the old law signified. [' Although : as though.] [^ A particular description of the various articles of dress worn by the Romish priests may be found, Kaban, Maur. Op. Col. Agrip. 1626-7. De Inst. Cler. Lib. i. capp. xxiv. &c. Tom. VI. pp. 7, 8. Durand. Rat. Div. Offic. Lugd. 1565. Lib. in. fol. 62—82.] [^ Part of the sentence is omitted.] 17—2 260 THE DISPLAYING OF THE POPISH MASS. Sjiiced con- science. Christ sat at his supper. Why the Jews stood at the eating of the pasclial lamb. Psal. xxxix. Heb. xiii. 1 Pet. ii. Why Christ with his dis- ciples sat at his supper. Rev. xiii. The doctrine of Christ is perfect and sufflcient for our salvation. priests were figures and signs, whereof ye have none at all. Had ye them of the devil, and of antichrist of Rome? Send them thither again betimes, lest ye go to the devil with them for company. Wheresoever ye had them, certain am I that ye have them not of the authority of the holy scripture. Christ and his apostles used no such fond coats at the ministration of the sacrament. Christ alloweth no pomp nor pride, but all simplicity and plainness. Therefore plainly and simply, without any such hickscorner's apparel, did Christ deliver the sacramental bread and wine to his disciples. The more simply, so that it be comely, the sacrament is ministered, the nearer is it unto Christ's institution. But I know not whether your gay, gaudy, gallant, gorgeous game- player's gar- ments, which ye wear at the mass, are more to be disallowed than your blind and corrupt judgment is to be lamented in the wearing of them. For the most part of you have such spiced and nice conscience in the use of them, that, if ye lack but the lessest of these fool's baubles, ye dare not presume to say mass for a thousand pound. The laudable order of our mother holy church is broken. Ye cannot consecrate aright. Ye have not all your tools. Therefore can ye not play cole under candle- stick' cleanly, nor whip master Wynchard above the board, as ye should do. And graciously considered. For what is a workman without his tools ? God have mercy on you, and give you grace to be better minded, and to lay away such apish toys, and to "put on the Lord Jesus Christ," that ye may know him to be your alone Saviour, and garnish your life with his most godly virtues, practising that in your ministration whereof ye have him a precedent in his conversation! And this is also to be noted, that, when Christ came in his own usual apparel unto the table, he did not kneel, as the papists do, nor yet stand, as the Jews did in the old law, but he sat down at the table. How do ye agree with Christ at your mass in this behalf ? Christ sat : ye sometime stand right up, sometime lean upon your elbows, sometime crouch downward, sometime kneel ; but sit do ye never, because ye will still contrary Christ, and be one ace above him. And although gestures in this behalf seem after some men's judgment to be indifferent, yet the nearer we come to Christ's order, the better it is : for who can prescribe a more perfect trade for all things to be done at and about the ministration of the Lord's supper, than that which Christ used himself? Indeed the Jews, when they received their sacrament, I mean the paschal lamb (which was also a figure of Christ to come and to be slain, as ours is a sign and token that he is already come, slain, and gone), stood upon their feet with their loins girded and staves in their hands, to signify not only that they were strangers and pilgrims in this world, and had here no dwelling-city, but also that there was a further journey yet to go in the religion of God, and that other sacraments were to be looked for. But Christ and his disciples did sit at their supper, to declare that all things afore figured in the law are now perfectly fulfilled in Christ, that Lamb of God, which was "slain from the beginning of the world," and that there are no more sacraments to be looked for, nor none other doctrine to be inquired for, neither the Jews' Talmuth, nor Mahomet's Alkaron, nor the pope's Decretals, nor yet the emperor's Interim', but that doctrine only which Christ hath already taught and left in writing by the hands of his apostles. The christian religion, both concerning sacraments and doctrine, is now by Christ brought unto such a consummate perfection and perfect consummation, that nothing ought to be added as necessary also for our salvation. Therefore doth Christ with his apostles sit at the receiving of the sacrament, and not stand, after the manner of the Jews ; even as they, which, travelling by the way, are come unto their journey's end, are wont to sit down and to take their rest. Here have we an example of Christ to sit at the Lord's table when we receive the holy communion, and not to kneel. But this do ye papists neither observe yourselves, nor yet suffer other so to [* This proverbial expression seems to imply de- ceitful secrecy. Coll is deceit. See Nares' Glossary, in Cole-prophet.] [- The Interim, so called because it contained temporary regulations, was a system of doctrine laid before the German diet May 15, 1543, by the emperor Charles V., and shortly after published.] THE DISPLAYING OF THE POPISH MASS. 261 do. Ye are like those lewd lawyers, subtile scribes, boisterous bishops, saucy Sad- ducees, fine Pharisees, prattling priests, and hollow hypocrites, against whom our Saviour Christ thundereth on this manner : " Wo unto you, scribes and Pharisees, ye hypocrites! Matt. xxiu. for ye shut up the kingdom of heaven before men : ye neither go in yourselves, neither suffer ye them that come to enter in." There may be no sitting at your ministration, though we have Christ for a precedent never so much. The servant may not follow his Lord, nor the disciple his Master. Whatsoever Christ practiseth, we may not do ; but what antichrist deviseth, that must we needs do. Therefore do ye papists, which be always enemies to Christ and to his holy ordinances, bind all your captives to keeel at the receiving of the sacrament, and so make them plain idolaters in wor- shipping the bread for a God. O wicked soul-slayers ! But why bind ye the people rather to kneel at the ministration of the Lord's Christ is no supper than at the ministration of baptism ? seeing Christ is no less present at the a?ba''ptTsm' one than at the other, and by his holy Spirit worketh no less effectually in baptism Lpp^! ' ^ than he doth in the supper. Why do ye not also compel the people to kneel at the preaching of God's word? seeing it is of no less authority than the sacrament of Christ's body and blood. But I know your subtilties right well. Ye will say : The sacrament of the altar (I 4" ^"■°'' "^ '' " -^ V the papists. use your own terms) is God and man m form of bread, and therefore it cannot have too much reverence, worship, and honour given unto it. I answer : It is sooner said than proved. As the old idolaters in times past had gods of their own making, and wor- Acomparison shipped them ; so have ye a god of your own devising, which ye yourselves worship, o'd idolatrous and compel other so to do likewise. And as the old idolatrous priests, by boasting ours. the dignity of their feigned gods whom they served, lived an idle and voluptuous life, and were fed of the painful labours of other men's hands ; so likewise ye new idolaters and priests of Baal advance, set forth, and blow out at Paul's Cross and in all other places the majesty, excellency, dignity, and worthiness of your new-baken little great god, that by this means ye may be had in admiration among the foolish simple idiots, and be nourished of the sweat of other men's brows, you yourselves, like idle, lazy, loitering lubbers, and very pestilences of the commonwealth, only born to consume the good fruits of the earth ^, going idly up and down swinging with your long gowns, sarcenet tippets, and shaven croMTis, like very caterpillars of Egypt. A wonderful god it is that ye set forth to the people to be worshipped. Not The ood of maay days past it was com in the ploughman's bam ; afterward the miller ground it to meal ; then the baker, mingling a little w\ater with it, made dough of it, and with a pair of hot printing-irons baked it. Now at the last come you, blustering and blowing, and with a few words spoken over it, ye charm the bread on such sort that either it trudgeth straightways away beyond the moon, and a fair young child, above fifteen hundred years old, come in the place of the bread • or else, as the most part of you papists teach, of the little thin cake ye make the very same body of Christ that was bom of Mary the virgin, and died for us upon the altar of the cross, the bread being turned into the natural flesh of Christ, and the accidents of the bread only remaining, according to the doctrine of pope Nicholas and pope Innocent ■*. O wonderful creators and makers ! marv^ellous fathers, which beget a child older than the father ! And, after ye have made him, ye tear him on pieces, ye eat him, ye digest him, and send him down by a very homely place. O cruel and unmerciful fathers, so to handle your poor young old child ! And this is the goodly god whom the people may not receive sitting nor stand- ing, but kneeling upon their marrow-bones. O false and subtile hypocrites, right cousins to the idolatrous priests of Babylon ! For as they made the king believe, and b. & Dr. his nobility with all the commons, that Bel was a living god, and that there must be prepared for him every day twelve cakes, forty sheep, and six great pots of wine, to eat and drink ; so do ye make the queen, her council, the nobility, and commons of this realm for the most part believe, that the little thin round white cake, which ye hold up above your head at your abominable mass, after ye have once said these P Ilor. Epist. I. ii. 27.J [* See Vol. 11. page 260, note 2, and page 264, note 3.] 262 THE DISPLAYING OF THE POPISH MASS. five words over it, Hoc est enhn corpus raeum^ and have blowed, blasted, and breathed over it, is straightways both a very living God and a very living man, even Christ, God and man, as he was bom of Mary the virgin. But full falsely do ye lie and dissemble "with the queen, with her council, and with the commons of this realm ; even as those idolatrous priests of Babylon did with the king and with his subjects. For as that idol Bel was not a living God, but an image made of clay within, and of metal without ; so likewise, for all your consecrating, blowing, blasting, and breathing, your little cake is neither a living God nor a living man ; but as it was bread before ye brought it to your idolatrous altar, so is it when ye both hold it up and eat it. But as the idolatrous priests of Babylon taught the people plainly that Bel was a living God, that they by that means might live in wealth and idleness ; so do ye likewise stoutly, both at Paul's Cross and elsewhere, preach unto the people, that the sacrament of the altar is the true, natural, real, corporal, carnal, and substantial body of Christ, God and man, even as he was bom of virgin Mary, and hung on the altar of the cross, flesh, blood, and bone, that ye by this means may maintain your popish king- dom, and live idly and pleasantly of the labours of other men's hands. But, if a Daniel might sit at the queen's table, talk with the nobility, and preach to the commons of England, the juggling of the papists should soon be espied. God, for his mercies' sake, and for the dear heart-blood of his most dear Son, send us a Daniel, and open the eyes of the queen, of her council, and of all the inhabitants of this realm ; that they, perceiving your subtile juggling and crafty daubing, may know you to be as ye are, even very antichrists, hiss you out of all honest company, and for ever after beware of your pestilent and damnable doctrine! Amen, amen. After that our Saviour Christ was set down at the table with his disciples, and had eaten the paschal lamb, willing to institute an holy memorial of his passion and death, "he took bread, and gave thanks," saith the scripture. Now let us see what ye do. First, ye come solemnly forth in your gay, gallant, game-player's garments, which, as Isidore and Polydore write, was the invention of pope Stephanus, about the year of our Lord two hundred fifty and six, borrowed, as it may seem, of the Jewish priests ^ Ye come unto the altar with your mass-book, corporass, chalice, and bread. Altars. with sucli other trinkets. Your altars brought into the church first of all pope Sixtus the second, about the year of our Lord two hundred three-score and five. Hallowing of And pope Felix the first adjoined the hallowing of altars, commanding that no mass should be sung upon any altar, except it were first hallowed, in the year of our Lord Altar-cloths, two hundred and seventy-six. And pope Bonifacius appointed white linen cloths to be laid upon the altars, about the year of our Lord six hundred and ten. The corporass was the device of pope Sixtus (as Platina and Sabellicus write), about the year of our Lord an hundred and twenty-five. The cup, wherein the sacrament of Christ's blood was ministered, which we now commonly call the chalice, was in the time of the apostles and of the primitive church made of wood; but pope Zepheri- nus commanded chalices of glass to be used, in the year of our Lord two hundred and two. And afterward pope Urbanus ordained that the chalices should be made either of silver or of gold, in the year of our Lord two hundred and 'twenty-seven. The bread appointed for the communion was indifferent whether it were leavened or un- leavened, till pope Alexander came, which, as they write, in the year of our Lord an hundred and eleven commanded that only imleavened bread should be used at the Lord's supper. Notwithstanding, the Greeks, from the apostles' time unto this day, have ever used leavened bread in the ministration of the holy communion, as they use Wine also wine only in their cup ; whereas the Latin church customably mingle water with water. the wine, which was also pope Alexander's device. Now standing before the altar, after ye have crossed yourselves upon your fore- What the papists do at their mass. Priests' mass ing vest- ments. Corporass. Cups of wood. Chalices of glass. Chalices of silver or gold Bread. [' Item ab Hebrasis sumptum est, ut vestes sacer- dotales cum altarium tegumentis ac reliquis rebus ad usum templi necessariis sacrarentur, et vestimenta ipsa sacerdotibus aliisque initiatis assignarentur, qui ea induerent, cum sacris essent operam daturi. Quod Stephanus ponlifex primus apud nostros primo faciendum statuit.— Polyd. Verg. De Invent. Rer. Amst. 1671. Lib. vi. cap. xii. pp. 415, 6.] THE DISPLAYING OF THE POPISH MASS. 263 head and breast, for fear of wicked spirits, ye say the Conjiteor, and make your con- confitcor. fession; which was the ordinance of pope Damasus, about the year of our Lord three hundred and seventy. But to whom do ye make your confession ? To God alone ? None of that : but to blessed Mary, and to all the saints of heaven, et vohis, ye miglit say, et bobus, well enou_gh. For many times, besides the boy or parish clerk that wait upon you, there be in the church as many white bulls and fat oxen as there be men or women. But where have ye learned to confess your sins to blessed An error of Mary and to all the company of heaven, which hear not one word that ye speak ? concerning Ye have sinned against God, and ye confess your faults to Mary, Peter, James, *^°° ^"'°' Thomas, Adam, Abel, Nohe, Abraham, John Baptist, and I know not to whom nor to how many. This is new catholic divinity, found in your portass and missal, but in no part of God's blessed book. Divinity meet for such divines! Again, whom An error of do ye desire to pray for you? Our Saviour Christ, which alone is our Intercessor, conce^rmng Mediator and Advocate? Nothing less. Ye make no mention of him. He is utterly sio'ii of saints, forgotten. Ye desire holy Mary and all the saints of God to pray for you. But where learned ye this tyrology ? For theology is it not. Even of your father, anti- christ of Rome. But as Mary and the other heavenly citizens hear your confession, so pray they for you. But they hear not your confession, neither do they pray for you. O vain babblers and talkers of trifles ! Your mass, having so good a beginning, must needs have a glorious ending. It beginneth with lies; we shall find it also to The mass is proceed with lies, yea, and to end with lies, that it may be proved a monster of lies. of'^j^"'' After that ye have made your confession to God and to our lady, and to all the holy company of heaven, and have given yourself absolution, for lack of a ghostly father, ye approach to the altar, and making a cross upon it, ye kiss it instead of some other whom ye love much better. Then fall ye in hand with your massing, Theintroite, and ye begin the Introite, or office of the mass, which pope Celestinus brought in the mass. about the year of our Lord four hundred and thirty. That done, ye .say the Kyrie^ The Kyrie. which, as some report, pope Gregorius the first put to the mass about the year of our Lord six hundred. Some ascribe it to pope Silvester, which lived about the year of our Lord three hundred and thirty. But it seemeth to be borrowed of the Greek church; forasmuch as the words be Greek, and sound in English, "Lord, have mercy on us." After these things ye go unto the midst of the altar, and looking up to the pix, where ye think your god to be, and making solemn courtesy, like womanly Joan, ye say the Gloria in excelsis; a godly both thanksgiving and prayer, and very Gloria in fruitful and comfortable, if it were spoken in the English tongue. The author hereof '^'"*^'^- some affirm pope Stephanus to be, who lived in the year of our Lord seven hundred and seventy. Some ascribe it to pope Telesphorus, which was in the year of our The papists Lord an hundred and thirty: some to pope Symmachus, who lived in the year of*^'"° '^^' our Lord five hundred : some to St Hilary, bishop of Pictave^, about the year of our Lord three hundred and forty-five. These things dispatched out of the way, ye have a pleasure to see who is in the church, and how well your mass is frequented ; and therefore ye turn you to the people, if any be there, and bid them God speed in Latin, with Dominus vobiscum, because they understand nothing but English. Turning again to the altar, ye say certain collects, whereof although some of them be good, yet many of them be very collects, superstitious and stark staring naught. For in them ye set forth before God the in- tercessions and merits of saints, and ye desire for the dignity and worthiness of them to be heard, to have forgiveness of sins and everlasting life. blasphemous idolaters ! What is it to rob Christ of his priesthood, if this be not? What spoileth Christ of his merits, if this do not ? What treadeth under foot the precious blood of our Saviour Christ, if the saying of such abominable and blasphemous collects doth it not? The author of the collects some make pope Gelasius, which lived in the year of our Lord three hundred and ninety^ ; some pope Gregory, of whom ye heard afore. The collects once done, ye read the epistle, but in such a tongue as the people The epistle. [- Pictavensis, i. e. of Poitiers.] [^ Probably an error for /our hundred and ninety.] 264 THE DISPLAYING OF THE POPISH MASS. The tract or sequence. The gospel. Why the people stand up at the gospel. understand nothing, as ye do all other things. Some say that pope Telesphorus, of whom we spake afore, added the epistle to the mass. Some make Jerome the author of it, which lived about the year of our Lord three hundred four-score and seven. The grail. Then do ye say the grail, whereof they make pope Gelasius the author, of whom The alleluia, we spake afore. Immediately followeth the alleluia, which they say pope Gregory brought in, of whom also we spake afore. Some say it was borrowed of the church of Jerusalem, and so brought into the church of Rome in the time of pope Damasus. It soundeth in English, " O praise ye the Lord." Here is Latin, Greek, and Hebrew in your popish mass, whereof the people understand nothing ; but as for English, which the people understand, ye meddle nothing withal, because ye will make them your riding fools', and keep them still in blindness. Then follow the tract or the sequence, one brought in by pope Telesphorus, the other by abbot Nothgerus, who lived in the year of our Lord eight hundred and forty-five. After that ye have mumbled over all these things, ye take up your mass-book, and away ye go to the other end of the altar to read the gospel. But first of all ye uncover the chalice, and look whether your drink be there or no, lest ye should chance to be deceived when the time of your repast come. If it be there, ye make solemn courtesy to your little idol that hangeth over the altar, and so go in hand with the gospel : and all in Latin, because it shall do no man good. The author of adding the gospel to the mass some make pope Telesphorus, some St Jerome, of whom we spake afore. Pope Anastasius, who lived in the year of our Lord four hundred and four, ordained that the people should stand up when the gospel is read, that they might hear and understand the doctrine of the gospel, and frame their lives according to the same. This use is observed at this day in the popish masses ; I mean, the people stand up and make courtesy when they hear the name of Jesus, but they un- derstand not one word. It were as good to be read on such sort to swine and dogs as to the christian people, seeing they understand it not. The gospel ended with another kiss upon the book, ye say the creed, which, as they write, pope Marcus made about the year of our Lord three hundred and thirty- five, and commanded that the clergy and the people should sing it together, for the confirmation of their faith. After the creed, upon solemn feasts, ye use to cense the altar, which was first brought in by pope Leo about the year of our Lord eight hun- dred and seventy-six. These things done with all solemnity, ye turn you again into the church to see whether your customers be come or no, and so bidding them God speed, ye turn again to the altar, and go forth with your business. Then do ye say your off*ertory, which pope Eutichianus brought in, who lived about the year of our Lord two hundred and eighty-five. After the ofifertory is said, ye take the chalice up in your hands, with the little round cake lying upon the patine or cover of the chalice, and lifting up your eyes, ye pray on this manner: Suscipe, sancta Trinitas, ^-c. : " Take, holy Trinity, this oblation, which I, unworthy sinner, offer in the honour of thee, of blessed Mary the virgin, and of all thy saints, for the salvation of the living, and for the rest or quietness of all the faithful that are dead." The author of this prayer I cannot find. It is so good that, I think, he was ashamed to tell his name. But what think ye of this prayer? Be judges yourselves, whether any thing may be uttered more unto the dishonour of God, and the utter Idolatry. defacing of Christ's blood, than this your popish and blasphemous orison. First of all, what offer ye ? Ye must answer, either the little round cake, or else the chalice, or the wine and water that is in it. To whom do ye offer it ? To God, to Mary the virgin, and to all the saints of heaven, because ye will lack no company, but gratify a multitude with a thing of nought. Wherefore do ye offer that oblation? For the salvation of the living, and for the rest or quietness of all the faithful that are dead. Ah, who ever heard of such a sacrifice or oblation ? A wafer-cake, which is yet but mere bread, and no sacrament, and a chalice with a spoonful of wine Censing of the altars. The offer- tory. A blnsphe- mous orison. [' The allusion maybe to the '' episcopus stul- torum," who upon his election "per consocios elevatur, ac super humeros ad domuni, ubi ceteri pro potu sunt congregati, laetanter deportatur. See Du Cange, v. Kaleiulte.l THE DISPLAYING OF THE POPISH MASS. 265 mingled with two or three drops of water, to be offered for the salvation of the living, and for the rest or quietness of all the faithful that are dead ! O abomination ! O intolerable blasphemy ! If Adam's posterity might have been saved by such trifling oblations, what needed the Son of God to have died for us ? If a morsel of bread and a spoonful of wine, offered up of an idolatrous priest, be of such virtue that it may obtain salvation for the quick and dead, was not Christ greatly overseen to suffer so great pains for the redemption of man ? If thousands of great oxen, bulls, kine, calves, goats, sheep, lambs, doves, &c., in the old law could not take away the sins of the people, although they were offered at the commandment of God ; is it to be thought that a wafer-cake and a spoonful of wine mingled with water, and appointed to be offered by antichrist, is a sufficient oblation to purchase salvation for the living, and rest and quietness for the dead ? O damnable idolatry ! There is no sacrifice that can save us, but the glorious passion and precious death The death of of our Lord and Saviour Christ Jesu alone ; as St Paul saith : " God forbid that I alone sacri'^ should rejoice in any thing but in the cross," that is to say, in the passion and death, g^. w/'"' " of our Lord Jesu Christ." And to whom do ye offer your new solemn sacrifice ? To God alone ? Nay, but to blessed Mary also, and to all the company of heaven. In this also, if your oblation and sacrifice were good, do ye grievously offend : for ye may offer sacrifice to none but to God alone. Therefore you, making your oblation sacrifice also to Mary, to Peter, to Paul, to Magdalene, to John, to James, to Erkenwalde, offcre'd'to to Grymbalde, and I cannot tell to how many thousands more, are abominable idolaters ; seeing that, as much as lieth in you, ye make of the saints gods, and so do ye rob God of his glory. God saith by the prophet: "I am the Lord: this is my name: I isai. xiii. will give my glory to none other." And the saints themselves crj' on this manner : " Not to us, Lord, not to us, but to thy name give the glory." rsai. cxv. After that your prayer, ye set your chalice down again, saying these words : Acceptum sit omnipotenti Deo hoc sacrifichim novum: that is to say, "0 that this new sacrifice might be thankfully taken of Almighty God ! " Why, do ye doubt of the matter ? Is your prayer so good and your faith so strong, that ye doubt whether God will hear you and receive your sacrifice or no ? Indeed ye may right well call a new it a new sacrifice. For it was never heard of afore, that a wafer-cake and a spoon- ^^"' ful of wine mingled with water should be an oblation and sacrifice for the salvation of the living, and for the rest or quietness of all the faithful that are dead. But notable is your doing afterward. When ye have thus sacrificed and offered, ye trudge straightways to the altar's end, and wash your hands : to what end, I know not, washing of except it be that ye have defiled yourselves with your new stinking sacrifice, which ^™'^*- you even now offered unto God, to blessed Mary, and to all the company of heaven, for the salvation of the quick, and for the rest and quietness of all the faithful that are dead, and think by the writhing of your hands to be cleansed from the abomi- nable spiritual whoredom which ye have committed against God. I suppose ye learned this washing of your hands of Pilate, which, when for favour of the Jews and for fear of Csesar he had unjustly condemned Christ unto death, called for a basin of water to wash his hands, and said : " I am clean from the blood of this righteous Matt, xxvii. man." But as he, for all his washing, escaped not the vengeance of God, but died a most miserable death ; even so may ye be sure, though ye wash your hands never so oft, not to escape the heavy hand of God for speaking such blasphemies against the Lord and his Anointed, except ye out of hand cease from your abominable massing; which is nothing else but very idolatry, mere blasphemy, great dishonour to God, and extreme injury to the precious blood of Christ, while ye ascribe that unto bread, wine, and water, which only appertaineth unto the passion and death of our Saviour Christ. After ye have washed your hands, ye return again to the altar, holding your hands before you like maidenly priests, and, mannerly bowing yourselves to your little great god that shall be, ye make a cross upon the altar, and kiss it instead of your pretty QJ„^.^^^ Petronilla ; and then, having perad venture a good mind to behold some she-saint in Kissing, the church, ye turn yourselves, looking dovvTi to the people, and saying : Orate pro Tum a;id me, fratres et sorores : " O pray for me, ye brethren and sistem ;" when many times '^'^'"'^"• there is nobody in the church but the boy that helpeth you to say mass; and so, THE DISPLAYING OF THE POPISH MASS. The secrets. The prefice. The sanctus. Kissing. The canon of llie mass. The authors of the canon. Crossing. The first memento. A blasphe- mous error of the pa- pists. Ringing to sacry. making solemn courtesy, like womanly Joan, ye return unto your accustomed patter- ing. What ye say, no man can tell. For now come in your subtile secrets. And they may right well be called secrets; for they are so secret and so secretly spoken, that no man is the wiser for them. But whatsoever they are, good stuff, I warrant you, they are. And forasmuch as they be certain collects, they father them upon pope Gelasius and pope Gregory, of whom we spake afore. When ye have once done with your subtile, solemn, sleepy secrets, ye brast out into open words, and exhort the people to lift up their hearts unto God, and to consider the mysteries that are now in hand, and to be thankful to God for the benefits of their redemption. Ah, would God ye so spake the words that the people might be edified by them ! But ye speak on such sort that it were much better for you to hold your peace, and the people to be at home asleep. For ye do nothing else than beat the air with your breath. The people understand nothing at all, neither do they consider any thing, but only are there present as vain gazers. These admonitions to the people, of lifting up their hearts unto God, and to be thankful to him for his benefits set forth in the death of his Son Christ, were used in the primitive church ; as we may see in St Cyprian ' and St Austin '. The au- thor of these godly exhortations is not known. Immediately folio weth the preface; and because there be divers, they father them upon pope Gelasius and pope Gregory, as they do all other things whereof they can find no certain author. But this is most certain, that the ancient church used but one preface, which is called the quotidian, or daily preface. These things passed over, ye fall in hand with the Sanctus, which, lifting up your hands, ye speak with a loud voice ; and that ended, ye kiss the mass-book, because some other is not at hand. The Sanctus, as they say, was brought in by pope Sixtus, which was about the year of our Lord an hundred and twenty-five, and commanded to be sung in the church. Now cometh in your holy mass-canon, whereof be divers authors. For it is an hotch-potch, devised and made by a number of popes, and by other also. It is a very beggar's cloke, cobbled, clouted, and patched with a multitude of popish rags. And yet the papists affirm it to be the holiest part of your mass. And it may soon be : for there is not one part of the mass that can worthily be called good, as it is used at this present ; all things are so far out of order, without edifying, and contrary to God's holy ordinance. The authors of this their goodly and godly canon they make pope Alexander, pope Gelasius, pope Gregory, pope Sixtus, pope Leo, and a certain man called Scholasticus, with other. And here begin ye wonderfully to cross, and to pray for the universal church; first for our lord pope, secondly for the bishop of the diocese wherein ye dwell, thirdly for your king and queen, last of all for all those that be of the catholic faith. And now come ye to your first Memento, which serveth for the living; where ye stand nodding like a sort of drunkards, and praying (ye say) for all your good friends and benefactors, for all that uphold and maintain the kingdom of the clergy, and defend our mother holy church against the assaults of the gospellers: and here ye allege a sort of saints, and ye desire that, for their merits' and prayers' sake, ye may be saved and preserved from all evil. abominable blasphemers ! This done, ye fall to crouching and beholding the little cake and chalice ; and speaking a few little good words in Latin, ye bless and cross wonderfully the cake and chalice, as though they were haunted with some ill spirits. While ye are thus blessing, the boy, or parish clerk, ring the little sacry bell, which biddeth the people lay all things aside now, and lift up their heads, behold their Maker, kneel down [' Ideo etsacerdos anteorationempraefationeprae- missa, parat fratrum mentes dicendo, Sursum corda; ut dum respondet plebs, Habemus ad Dominum, admoneatur nihil aliud se quam Dominum cogitare debere. — Cypr. Op. Oxen. 1682. De Oral. Domin. p. 152.] [- Quia corda fidelium ccelum sunt, quia in coelos quotidie eriguntur. Nam dicente sacerdote, Sursum corda ; securi respondent, Habemus ad Dominum — August. Op. Par. 1679-1700. Serm. cxii. 4. de Verb. Apost. Tom. V. Appendix, col. 205. The Benedictine editors, but perhaps without suffi- cient reason, pronounce against the authenticity of this sermon.] THE DISPLAYING OF THE POPISH MASS. 267 and worship their Lord God, which sir John shall straightways make with as much speed as may be, and shew him unto them above his head. Before it was Sursum corda, " Lift up your hearts," unto the Lord ; but now is Sursum capita come in, " Lift up 5'our heads," and look upon your Maker between the priest's hands, with his why the Till 1 1 1 1111 priest at mass back turned toward you, because no woman at that present shall be enamoured tumeth his with his sweet and loving face. Come off, kneel down, look up, knock your breast, iieopie. behold the apple-maker of Kent, and mark well him that killed thy father^. This is the Lord thy God. Let us fall down and worship him. O unsufferablc idolatry ! idolatry. Notable is the doctrine of Nicene council, which commandeth that we shall not di- The council rect our minds downward to the bread and cup, but lift them up to Christ by faith ^, which is ascended up into heaven really and corporally, and not present car- An error of nally in the sacramental bread, as the papists teach. Christ, while we live in this world, is not to be seen with the eyes of this body, but of the spirit by faith. If we will see and worship Christ aright, we must see and worship him in spirit, sitting in his glory and majesty above in heaven at the right hand of God his Father; and not behold him in the sacramental bread with the corporal eyes, where nothing is to be seen, felt, tasted, or received with mouth, but bread only. But before we come to your consecration, to your sacring, and to the lifting up what Christ of your little great, young old god, we will first see what Christ did, and after- ward compare your doings with his. Christ, sitting at the table, took bread, and, after he had given thanks, he brake a compan- son between the bread, and gave it to his disciples for to eat. Christ sat at the table : ye stand Christ an.i at an altar. Christ took bread to make it a sacrament of his body : ye take a little mongers, thin round cake, or rather a thin piece of starch, to make it the natural body of Christ, God and man, and to offer it a sacrifice for the sins of the quick and dead. Christ delivered the bread to his disciples, to eat it in the remembrance of his death : ye take the bread, and hold it up above your head, and make a shew of it to the people, and when ye have once so done, ye alone devour and eat it up. Christ brake the bread, signifying thereby the breaking of his body on the altar of the cross for the salvation of the world, according to this his promise in the gospel of John : " I am that living bread which came down from heaven. If any man john vi. eateth of this bread, he shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world." Ye break the bread also, which, ye say, is the natural body of Christ, flesh, blood, and bone. But very Brepkingof fondly ye break it. For ye break your host (I use your own terms) in three parts, three parts. holding it over the chalice while ye break it, I think, because ye would lose none of the blood that should® issue out of the body, which ye newly have made, and now suddenly ye break and destroy again. When ye have broken your new-formed god in three parts, two pieces ye keep still in your hands for flying away, and the third ye let fall down into the chalice, to lie there awhile a sleeping, or to put you in remembrance of your nappy ale^ and toast, which your pretty Parnel hath full lovingly prepared for you against your mass be done, lest ye should chance to faint for taking so great pains at your butcherly altar. Many significations have the papists invented for those three broken pieces of the What the cake, which all here to rehearse were too too long. I will rehearse one; and, if ye desire the ho^t^sig- to know more, inquire of your brethren the papists ; and they shall easily teach you. is. The first part, say they, which is both the longest and the greatest, doth not only signify, but also is a sacrifice of thanksgiving to God the Father, for his benefits declared to mankind in the death of Christ his Son. The second is a sacrifice pro- pitiatory for the sins of the people that be living in this world, but specially for the sins of such as have bought the mass for their money, that they may be de- livered a poena et culpa toties quoties. The third piece, which is let down into the [^ A word is substituted.] [* The editor regrets his inability to explain this and two or three other proverbial allusions occurring in this treatise.] [^ Gelas. Hist. Concil. Nic. in Concil. Stud. Labbei. Lut. Par. 1671-2. cap. xxx. Tom. II. col. 233. See Vol. II. p. 295, note 11.] [" Folio, s/iei/.] \J Folio, noppy nale.] 268 THE DISPLAYING OF THE POPISH MASS. chalice, is a satisfactory sacrifice for the souls that lie miserably puling in the hot fire of purgatory, to deliver them from the bitter pains and grievous torments that they there suffer, and through the virtue and merits of that sacrifice to bring them unto everlasting glory. intolerable abomination! Here is the breaking of your host, with the goodly mysteries thereof. Christ, say the evangelists, took bread, brake it, and gave it to his disciples, Matt. xxvi. saying : " Take, eat : this is my body, which is broken for you. Do this in the remera- Luke X3di. brance of me." Ye also take bread and break it ; but ye give it to yourselves. But A'po^mof as Christ gave the bread to his disciples, willing them to eat it in the remembrance feiicwship. of his passion and death ; so ought ye to do to the faithful congregation that are present, and not like swinish beasts to eat and drink up all alone yourselves, and afterward to bless the people with an empty cup, as ye do at your high and solemn feasts. But this do ye not ; therefore are ye plain antichrists. Take this bread, saith Handling of our Saviour Christ : take it in your hands. Hand off, say ye papists : gape ; and nienuYbread. We will put it in your mouths, and feed you, as children use to feed their jackdaws. Handle so precious a relique ? Marry, sir, God forbid ! The woman, peradventure, hath lien with her husband all night, or the husband with his wife; and shall such touch the precious body of our Lord with their hands ? Marry, sir, God forbid ! That were a piteous case. But ye abominable whore-masters, ye filthy fornicators, ye stinking sodomites, ye deceitful deflowerers of maids, ye devilish defilers of men's wives, ye cankered corrupters of widows, and ye lecherous locusts, may lie with your whores and harlots all night, and the next day after go to mass, consecrate, m.ake, touch, handle, break, eat, and devour your god; and yet ye defile the sacrament nothing at all. O abominable whore-hunters ! O monstrous massmongers ! Honest matrimony, after your corrupt judgments, defileth the sacrament of Christ's body and blood ; but filthy fornication, abominable adultery, wicked whoredom, and stinking sodomitry advanceth the dignity thereof. right chaplains of that filthy idol Priapus ! Of the hand But come off, I pray you, what hath the hand more offended than the mouth, that it may not touch the sacrament ? Are they not both the good creatures of God? Are they not made both of one substance? And, to say the truth, there cometh not so much evil from the hand, as there doth out of the mouth. For out of the mouth come blasphemies, cursed speakings, evil reports, bannings, slanders, lies, malicious words, filthy tales, idle talk, singing of bawdy ballads, &c. But from the hand cometh virtuous occupation, honest labour, painful travail, getting of thy living, helping of our neighbours, and alms-giving to the poor. But ye are always like yourselves, that is to say, very antichrists : for ye are evermore contrary to Christ. Christ delivered the sacrament into his disciples' hands ; and you put it into the communicants' mouths, as though the people were not so wise as to put a morsel of bread in their own mouths. The people are much bound to you that have so good opinion of them. Ye make them momes indeed, asses, louts, and your very riding fools. God once open their eyes, that they may perceive your juggling ! Ye are well worthy to have your tithes and offerings truly paid, ye Beware, ye ^0 your duty SO Well. Verily they that give ought to find you massmongers withal, and to maintain you in your abominable massing, do notliing else than offend God, dishonour Christ, tread under foot the precious blood of Christ, make Christ's death of no price, maintain idolatry, defy the holy communion, destroy the christian com- monweal, uphold antichrist's brood, cherish Satan's chaplains, pamper Priapus' pilled- pates, make fat Venus' stout stallions, enrich Bacchus' sacrificers, and nourish such monsters as do nothing else than murder, kill, and slay the souls of so many as fol- low your damnable doctrine, and haunt your idolatrous masses. Let the Christians, therefore, beware, how and upon whom they bestow their goods, lest by giving to massing priests they get to themselves everlasting damnation. The doer and the maintainer shall receive like punishment. He that readeth the practices of the ancient church shall evidently see that the manner of the godly ministers at that time was not to put the sacramental bread into the people's mouths, as ye do at this present, but to give it them into their and mouth. that maintain iTiassmon THE DISPLAYING OF THE POPISH MASS. 269 hands. For it was not then taken and lionoured for a God, as it is now; hut it was reverently used and taken as an holy and worthy sacrament of Christ. But what marvel is it though ye will not suffer the people to handle the sacra.- mental hread, seeing ye will not suffer the communicants to touch your pope- holy Touching of chalice ; wherein, notwithstanding, is not the sacrament of Christ's blood, but only ^^ '^'>'''"^^- mere wine, dedicate and appointed to no godly use? Ye are contrary to Christ in all things. God amend you! " Take, eat," saith our Saviour Christ. Nay, say ye massmongers, neither take ye nor eat, but come and hear mass devoutly, and see us take and eat up altogether ; and it is enough for you. Fall down, kneel, and worship your Maker that we shew idolatry. unto you. Honour your God that is hanged up in the pix over the altar ; and so shall ye be good catholics and dear children of our mother holy church. If ye come Houseiing at at Easter, according to pope Zepherinus' commandment, and then receive your Maker devoutly, it is enough for you. At all other times we will receive the sacrament for a point of you ; and it shall do you as much good as though ye had eaten it yourself. O false feUowsWp. and subtile hypocrites ! wicked corrupters of the Lord's blessed testament ! If ^'^^^ ^^' other men should eat up your dinners and suppers in your stead, as ye eat up the sacrament from the people, ye should not have so fat paunches as ye have, nor yet so fry in your grease as ye do. Christ delivered the sacramental bread to his dis- ciples, and bade them eat ; but ye eat up all yourselves, and will give no man part with you. O cankered carls ! O churlish chuffs ! And here may we note by the way, to what end the sacramental bread is or- w^^y the dained ; not that it should be kneeled to nor honoured as a God, nor gazed on, nor wis insu-^'^'^ carried about in popish pompous processions, nor offered up for a sacrifice for the '"^'*' sins of the quick and dead, nor yet to reserve it and to hang it up in the pix over the altar, as ye papists do; but that it should be received and eaten of the faithful communicants at the Lord's supper in the remembrance of Christ's death. " Take, eat," saith our Saviour Christ. Hitherto have we heard that your peevish, popish, private pedlary pelting mass agreeth %vith the Lord's blessed supper and holy communion nothing at all. Let us now see how well ye behave yourselves in the words of consecration, as ye call them, wherein, after your opinion, hangeth all the matter. Christ said : " This is my body, which is betrayed for you. Do this in the remem- brance of me." Now let us behold your consecration. Taking the little cake in your hands. Consecration. ye say these words : " The day before he suffered he took bread into his holy and wor- shipful hands, and lifting up his eyes unto heaven to thee God his Father Almighty, and gi^'ing thee thanks, he blessed, brake, and gave to his disciples, saying. Take and eat of this, all ye. For this is my body." The author of these words, as they be here recited, was pope Alexander, about the year of our Lord an hundred and twelve. Here do ye not rehearse the words truly as our Sa^^ou^ Christ spake them. Some Juggling. words ye added, and some ye have taken away. But I much marvel of your gross ignorancy in this • one thing. Ye put a difference ignorancy. between blessing and thanksgiving. For when ye rehearse this word, benedixit, "he Blessing sig- blessed," ye cross and bless the bread wath your greasy fingers; as though Christ's [lunklgiving. blessing in that place were the wagging of his fingers, and not rather thanksgiving. For where St Mark hath, cum benedixisset, " when he had blessed," St Matthew Luke, and Paul hath, cum gratias eb. iv. it among his disciples, made it his body, saying, ' This is my body,' that is to say, a Marcion. figure of my body'." Hereto agreeth the saying of St Austin : " Christ did not stick to say, ' This is ^ontra^^ my body,' when he gave the sign of his body*." And St Hierome saith, that Christ did represent the truth of his body and blood in Matt. by the bread and wine^. An infinite number of like sentences concerning this matter are found in the an-- cient authors, which prove evidently that this saying of Christ, Hoc est corpus 4fr« meum, " This is my body," is a figurative speech. Signs or sacraments in the holy scripture are called by the names of the things whereof they be sacraments and signs ; as we read of the ark, of circumcision, of the paschal lamb, of the sacrifices of the old law, of baptism, which St Paul calleth " the laver or fountain of regeneration, and the Tit. iii. receiving of the Holy Ghost." And after this sort is the sacramental bread called by the name of Christ's body, because it is the sacrament, sign, and figure of his body. " Those things which do signify," saith St Cyprian, " and those things which be serm. de signified by them, may be both called by one name^." And St Austin, rehearsing divers sentences which were spoken figuratively, number- contra eth among them these words of Christ, Hoc est corpus meum, "This is my body^;" Markw'ei™ whereby he declareth plainly that Christ spake these words figuratively, not meaning that the bread was his body by substance, but by signification. [* TertuU. Op. Lut. 1641. Advers. Marcion. Lib. IV. 40. p. 571, See Vol. II. page 285, note 5.] [* August. Op. Par. 1679—1700. Cont. Adi- mant. cap. xii. 3. Tom. VIII. col. 124. See Vol. II. page 282, note 3.] P Hieron. Op. Par. 1693-1706. Comm. Lib. iv. in Matt. cap. xxvi. Tom. IV. Pars i. col. 128. See Vol. II. page 285, note 9.] [* Cypr. Op. Oxon. 1682. De Unci. Chrism. (Arnold.) Appendix, p. 48. See Vol.11, page 285, note 12.] [' See above, note 2.j 272 THE DISPLAYING OF THE POPISH MASS. An absur- dity. Christ's natu- ral body can- not be but in one (ilace at once. Rom. viii. Eph iv. Col iii. 1 Thess. iv. 1 Tim. iii. Heb. X. 1 Pet. iii. 1 John ii. Note. Tract. .50, In Joan. Moreover, it is directly against the verity and truth of Christ's natural body to be in more places at once than in one, as he must be in an hundred thousand places at once, if your doctrine be true. A stinking sodomite or a wdcked whoremonger, being dressed in his fool's coat, and standing at an altar with a little thin round cake in his hand, shall with these five words, Hoc est enim corpus ineum, and with blowing and breathing upon the bread, make Christ, the King of glory, to come from the right hand of his Father, and to touch' himself in the accidents of the little cake, till ye have eaten him, and then trudge up again to heaven, till Hoc est enim corpus meum fetch him down again, if your doctrine be time. O proud Lucifers ! And ah, poor wretched Christ, which at every filthy massmonger's commandment art compelled to come down from the glorious throne of thy Majesty, and to be handled as the papists please, either to be torn asunder with their teeth, or else to be hanged up with an halter in their popish pix ! But know ye, O ye vile and blasphemous papists, that, although ye whisper your five words never so oft at your idolatrous altars, and breathe, blast, and blow, till ye be windless, yet shall ye never pluck the Son of God from the right hand of his Father, nor make that thin cake of yours Christ's natural body. The article of our faith is, that Christ "is gone up into heaven, and sitteth on the right hand of God the Father Almighty, and that from thence he shall come to judge the quick and the dead." Our Saviour Christ told his disciples full oft, a little before his passion, that he should leave the world, and go up again unto his Father, St Mark saith that Christ " was taken up into heaven, and sitteth on the right hand of God." St Luke saith that Christ went away from his disciples, and was carried up into heaven. The angels of God said to the apostles, when Christ did ascend up into heaven : " Ye men of Galilee, why stand ye gazing up into heaven ? This Jesus, which is taken up from you into heaven, so shall he come, as ye have seen him going into heaven." Of these words of the angels we learn that, as Christ went up visibly, and was seen with the corporal eyes of the disciples, so likewise, when he came' again from thence, he shall come visibly, and be seen with the corporal eyes of men. But never man saw him yet coming down with his corporal eyes; therefore never came he down corporally since his ascension. St Stephen, indeed, saw Christ even with his bodily eyes ; as we read in the Acts of the Apostles. But where ? Here on the earth, between the priest's hands ? N&y, but in heaven, " standing on the right hand of God." St Paul heard Christ speak ; but from whence ? From the popish pix ? Yea, rather from heaven. St Peter saith, as blessed Luke testifieth, that " Jesus Christ must receive heaven till the time that all things which God hath spoken by the mouth of all his holy prophets since the world began be restored again." This time is tUl the day of judgment. If ye will have Christ therefore bodily at your masses, ye must tarry till the day of judgment: for till that time, saith blessed Peter, he must keep heaven. Alas I where is your Hoc est enim corpus meum.^ after your gross understanding, become ? Moreover St Paul, in divers places of his epistles, declareth that Christ is as- scended into heaven, and sitteth on the right hand of God, and maketh intercession for us unto God his Father. So likewise do the other apostles in their writings. " Jesus Christ," saith St Peter, " is on the right hand of God, and is gone into heaven." " We have an advocate with the Father, Jesus Christ the righteous," saith St John. All these authorities of the holy scriptures, with many other, do testify that Christ, as concerning his corporal presence, is no more in the earth, but in heaven only. Christ hath in him two natures, the nature of God, and the nature of man. As concerning his divine nature he is in heaven, in earth, and in every place. But as touching his human nature he is in heaven only, and there shall remain till the day of judgment, as St Austin saith : " As concerning the presence of his majesty we have Christ always ; but as touching the presence of his flesh, it was truly said to his disciples, 'Me shall ye not alway have with you.' For the church had him a [' Perhaps couch, and cuine.\ THE DISPLAYING OF THE POPISH MASS. 273 few days after the presence of the flesh; but now it holdeth him by faith, and seeth him not with the eyes 2." Again he saith : " God and man is one person, and Ad Dardan. both is one Christ Jesus, in every place in that he is God, but in heaven in that he is manV Also in another place: "Where and after what manner Christ is iuDeVideet heaven, it is a vain and superfluous thing to ask or demand; but we must surely ''^^' believe that he is only in heaven *." If he be only in heaven as concerning his corporal presence, as both the holy scriptures and St Austin afiirm, how then is he either in your round cake at mass, or else hanging up in your popish pix over the altar with an halter ? But let us hear what the ancient doctor Vigilius writeth concerning this matter: " The Son of God " saith he, " as concerning his humanity, is gone away from us ; Lib. i. contra . -1 T-. 1 1 1 T • 1 1 X Eutichen. but as touching his divmity he saith unto us. Behold, 1 am with you always, unto the end of the world \" Again : " Forasmuch as the word is every where, and his Lib. iv. c^n- flesh is not every where, it appeareth that one and the same Christ is of both na- tures ; and that he is in every place as concerning the nature of his Godhead^:" Again, that "he is contained in a place as touching the nature of his manhood*." Of these authorities doth it manifestly appear that Christ, inasmuch as he is God, is in every place; but ha\ing respect to that he is a man, he is only in one place, that is to say, in heaven. If he be only in heaven inasmuch as he is man, then consider ye what is to be thought of the doctrine of the papists, which teach that Christ's natural body is in everj' place, wheresoever his Godhead is. O anti- christs ! If this be not to play the heretic INTarcion's part, and utterly to destroy the The papists . J . . „ are plain verity of Christ's human nature, or of his natural body, what is it ? Mareionists. But St Austin saith very well in this behalf: ""We must take heed," saith he. Ad Dardan. " that we do not so set forth, maintain, or affirm the Godhead of the man (Christ) Note well, that we take away or destroy the truth of his body. For it doth not follow that that which is in God should be every where as God. Christ, inasmuch as he is God, is every where; but being man, he is only in heaven^." But ye will object, according to your old wont, the omnipotency or almighty The omni- power of God, and say that, forasmuch as he is omnipotent and almighty, he may aimightv both make the bread his body, and also be in as many places concerning his corporal God. presence as he list, that is to say, in infinite places at once. I answer: God is notwhyCnd called almighty because he can do all things, but because he is able to do whatso- almighty. ever his godly pleasure is to do. For there are certain things which God cannot do ; as, for an example, he cannot deny himself, he cannot lie, he cannot save such as die in infidelity, he cannot make another of like power with himself, he cannot save the reprobate, nor condemn the elect, which have their names written in the book of life, &c. Whatsoever is contrary to his word, that cannot God do ; but it is contrary to the word of God for Christ's body to be in more places at once than in one, yea, to be both in heaven sitting on the right hand of God the Father, and here also in earth at your popish masses, in a thousand thousand places at once : therefore is not God able to make his body to be in so many places at once, as ye feign; for- asmuch as the nature of God only is infinite, and the nature of all creatures is con- tained in some certain one place at once. But here again ye will bring forth these promises of Christ : " Wheresoever two The promises or three are gathered together in my name, there am I in the midst of them." ^minghi^"" Again : " I am with you always, unto the end of the world." These promises, and Sfatt."xviii. such-like, are to be understanded, not of the corporal presence of Christ here in ^^'^ *^^*"'" earth, but of his spiritual presence by grace ; as the doctors themselves do declare. " It is to be marked, noted, and considered," saith Cyril, " that, although Christ in joan. Lib. hath taken away the presence of his body from hence, yet by the majesty of his^'^^'' [2 August. Op. Par. 1679-1700. In Johan. Evang. cap. xii. Tractat. 1. 13. Tom. III. Pars ii. col. 634. See Vol. II. page 274, note 1.] [3 Id. Lib. ad Dard. seu Epist. clxxxvii. 10. Tom. II. col. 681. See Vol.II.pages277, 8, note 4.] [* Id. Lib. de Fill, et Symb. 13. Tom. VI. col. I^BECON, III.] 157. See Vol. II. page 278, note 6.] [^ Vigil, adv. Eutych. in Cassandr. Op. Par. 1616. Lib. I. p. 518. See Vol. II. page 275, note 9.] [« Id. Lib. IV. pp. 546, 7. See Vol. 11. page 279, note 10.] [^ See above, note 2.] 18 274 THE DISPLAYING OF THE POPISH MASS. Matt. xxviii. Godhead he is always present, as he at his departure promised his disciples. 'Be- hold,' saith he, 'I am with you always, unto the very end of the world."" The like saying of St Austin heard we afore ^. Of all these things heretofore spoken is it evident, that the natural body of Christ is not here in earth, as ye massmongers would gladly make us believe, but in heaven only, and there shall remain unto the day of judgment, Christ in the mean season being here present with us by his Spirit and grace. Seeing then that the sacramental bread is not the natural body of Christ, God and man, but a figure, sacrament, and holy sign of his body, with what forehead dare ye either afiirm that your little thin round cake, after five words pronounced over it, and you breathing, blasting, and blowing upon it, to be the true, natural, real, corporal, and substantial body of Christ, God and man, as he was bom of Mary the virgin, and sufiered for us on the altar of the cross ; or worship it yourselves, or yet provoke other so to do, according to pope Honorius' decree, and not after Christ's Idolatry. institution ? What is idolatry, if this be not idolatry ? To worship a piece of bread for God, what heathen idolater ever so doated? If good king Ezechias lived in these our days, he would rather play with the sacrament of Christ's body and blood, 2 Kings xviii. as he did with the brasen serpent, than he would suffer such abominable idolatry to be committed at the ministration of it, unto the great dishonour of God, the utter defacing of Christ's passion, blood, and death, and unto the dreadful damnation of innumerable souls. England pro- England, England ! tears, yea, tears of blood mayest thou well weep, which, in i^epentance, the prosperous time of that most godly king, Edward the sixth, wast blessedly purged of all superstition, idolatry, and popish doctrine, and hadst restored imto thee the true gospel of thy salvation, and the right ministration of the Lord's sacraments : but now, for thine unthankfuLness toward the Lord thy God, all these heavenly treasures are taken away from thee, and the stinking dung of the pope most miser- ably cast upon thee. Lament thy sins, England, lament, lament ! Return to the Lord thy God, and most humbly beseech him once again to look upon thee with his merciful countenance, to take away these popish dregs, to restore unto thee his lively word, and to bless thee again with the true ministration of his holy sacra- ments, that thou mayest serve the Lord thy God in holiness and righteousness all the days of thy life. The doctrine This doctrine, that the sacrament of the altar, as ye term it, is the true, natural, concerSing^^ real, camal, corporal, and substantial body of Christ, is the dream of antichrist the rf^cFiufsUn^ bishop of Rome, and was never received in the church till pope Leo, pope Nicholas, hnew!^^™"* pope Innocent, pope Honorius, and pope Urban, through their tyranny brought it in, and compelled the Christians with fire and fagot (as the manner of the tyran- nical papists is) to receive their abominable doctrine: and yet in all ages God stirred up some to confess the true doctrine of the sacrament against antichrist, even unto the death. Neither is this popish doctrine so ancient as the papists brag. For it is not much more than five hundred years since their gross opinion of the sacrament began first to be attempted. And although pope Nicholas the second did much in the matter, yet was it not thoroughly received nor agreed upon till pope Innocent the third came, which, about the year of our Lord a thousand two hundred and fifteen, kept a council at Rome, called Latronense^ (I would say, Lateranense conci- lium,) where were gathered together a swarm of papists about the number of thirteen hundred pilled-pates, of the which number eight hundred and odd were monks, canons, and friars, chickens of the pope's own brood. Last of all came pope Urban the monk, in the year of our Lord one thousand two hundred and sixty-four, and The feast of he made up all the market : for he ordained a feast, called Corpus Christi, in the Chris ti. [' Sed diligenter hie animadvertendum, quod etsi corporis sui prcesentiam hinc subduxerit, majestate tamen divinitatis semper adest : sicut ipse a disci- pulis abiturus pollicetur : Ecce ego vobiscum sum omnibus diebus usque ad consummationem seculi. — Cyril. Alex. Op. Lat. Par. 1604-5. In Joan. Evang. Lib. VI. cap. xiv. Tom. I. p. 562. See Vol. II. page 273, note 2, where by an error, afterwards cor- rected, a diiferent passage is given.] [2 See before, pages 272, 3, note 2.] THE DISPLAYING OF THE POPISH MASS. 275 honour of the sacrament ; so that ever after that time tlie sacrament was no more taken for a sign, figure, and token of Christ's body, but for Christ himself, God and man ; and therefore was it reverenced, worshipped, honoured, censed, and kneeled unto, as ye teach the people to do at your unsacred sacrings; and so are ye their school-masters, to learn them to commit idolatry against their Lord God. But let us go forth with our matter. After our Saviour Christ had delivered the sacramental bread to his disciples for to eat, " he took the cup, and thanked, and gave it them, saying. Drink ye all of iiatt. xxvi. this : for this is my blood (which is of the new testament) that is shed for many for the remission of sins." " This do, as oft as ye drink, it, in the remembrance of me." Here Christ delivered to his disciples holy wine (I call it holy, because it was dedicate and appointed to an holy use), which he made a sacrament of his blood. " And they all drank of it." And here is to be marked by the way, that our The sacra- Saviour Christ, aforeseeing that there should arise false anointed, that would take to be' received away from the people the sacrament of his blood, bade them all drink of it. All, fn bouT"'^'^ all, without exception, even so many as believe on him, spiritual or temporal, as '" ' they call them. Are not ye popish shavelings these false anointed? Have not you taken away the cup of the Lord's blood from the lay people, and reserved it to sacrilege, yourselves alone? Do not ye minister the sacrament of Christ's body and blood to the lay people under one kind only, clean contrary to Christ's institution ? God- robbers! O spoilers of christian men's souls! Neither can ye abide that the people should touch your pope-holy chalice when they drink the wine, but ye yoiirselves, holding the chalice in your o-wti hands, give them drink ; as though they were babes of three days old, and could not put the cup to their mouth. tender and jealous nurses ! In the primitive church, and many hundred years after, as we may see in the monuments of learned men, the sacrament, according to Christ's institution, was received of the people under both kinds, imtil antichrist, the bishop of Rome, by his devilish decree determined the contrary at the council of Constance, not much more The council than an hundred years past ^. Pope Gelasius made a godly decree, that those people oeiasius' which would not receive the sacrament under both kinds should receive none at all, ^''^^ ' but be put away from the Lord's table*. The Greeks and Bohemes, with all other The Greeks that be not under the tyranny of the pope of Rome and of his wicked laws, receive '^" ° '■™^' the sacrament under both kinds at this day, according to Christ's institution^. AVhere the contrary is used, there reigneth the de\-il and the pope, and not Christ and his holy word. But now let us behold your doings. After that ye have committed idolatry with the sacramental bread (if it be worthy idolatry. of that name), ye fall in hand to consecrate (I use still your own terms) the wine with these words : " In like manner, after supper was done, he took this noble chalice (that is a lie, for Christ never handled that chalice) into his holy and worshipful a lie. hands ; and after he had given thanks to the Father, he blessed (here fall ye to crossing crossing, again) and gave it to his disciples, sajnng, Take ye, and drink ye all of this: for this is the cup of my blood, a new and everlasting testament, a mystery of faith, which shall be shed for you and for many for the remission of sins. So oft as ye shall do these things, ye shall do them in the remembrance of me." How many words ye have put in here of your oAvn brain ye shall easily perceive, if ye com- pare them with the words which our Saviour Christ spake. But forasmuch as they do not greatly disagree from the truth of God's word, I will not strive with you in this behalf, although I would wish you once to derJ faithfully and truly in all your doings, but specially when ye have to do with G od, seeing it is written : " Put Prov. xxx. nothing to the words of God, lest he reprove thee, and thou be found a liar." After the aforesaid words, spoken in hocker-mocker, ye breathe and blow and shake your head over the chalice; and then ye kneel dowTi, lift up your hands, and honour it, like most abominable idolaters. After that ye stand up again, like pretty idolatry. P Concil. Constant, in Concil. Stud. Labbei. 1624. Decret. Gratiani, Deer. Tert. Pars, De Con- Lut. Par. 1671-2. Sess. xiii. Tom. XII. col. 100, See Vol. II. page 244, note 3.] [* Gelas. Papa in Corp. Jur. Canon. Lugd. seer. Dist. ii. can. 12, col. 1918. See Vol. II. page 243, note 2.J [5 See Vol. II. page 245.] 18—2 276 THE DISPLAYING OF THE POPISH MASS. Kisting. The second memento. Praying for the souls de- parted. The holy scripture teacheth not praying for the dead. Prayer. Rom. xiv. 1 John V. 1 Kings xviii. Note. Luke xvi. John iii. fellows and well appointed, and taking the chalice in your hands, ye hold it up with heave and howe above your heathenish heads, that the people also may worship it and be fellow idolaters with you, and fall into the like danger of everlasting dam- nation. This done, ye set the chalice down again upon the altar, and ye cover it wdth your corporass-cloth for catching of cold. Then once again kneel ye down, and up again, hke dive-doppels ', and kiss the altar, and spread your arms abroad, as though ye would embrace some she-saint. After all these things (as I may let pass your crossings and blessings, your crouchings and noddings, with many other apish toys), ye fall again to your solemn prayers; and among all other ye stand nodding and praying in your Memento for the souls departed, which was put to the mass by pope Pelagius, about the year of our Lord five hundred and three-score. And here in your mind and thought (for now ye play mum-budget and silence- glum) ye pray for Philip and Cheny, more than a good meany, for the souls of your great grand Sir and of your old beldam Hurre, for the souls of father Prin- chard and of mother Puddingwright, for the souls of good-man Rinsepitcher and good- wife Pintpot, for the souls of sir John Huslegoose and sir Simon Sweethps, and for the souls of all your benefactors, founders, patrons, friends and well-willcrs, which have given you either dirige-groats, confessional-pence, trentals, year-services, dinner or supper, or any thing else that may maintain you, our lady's knights. But, I pray you, how can ye with an assured conscience and true faith pray for such as are departed out of this world? If these your prayers be of faith, then do your faith hang on God's word. If ye have the word of God for you so praying, bring it forth, of good-fellowship; and we will hear you. Have ye none? Alas, silly souls ! Then put up your pipes, and lay you dovni to sleep. Trudge with your diriges, and pack up your masses of Requiem. Do ye allege pope Pelagius and old fathers or ancient customs? We have nothing to do with them, except they bring the word of God in their mouths. Prayer is a matter of faith ; and faith always leaneth upon the word of God solely and fully. If ye have not the word of God for your prayer, then can ye not pray of faith. If ye pray not of faith, then are your prayers abominable in the sight of God ; so far it is off that they be heard ; as the apostle saith : " Whatsoever is not of faith is sin." St John saith : " This is the trust that we have in him, that, if we ask any thing according to his will, he heareth us." But how do ye ask according to the will of God, when ye have not one tittle of the holy scripture to declare that ye ought to pray for the dead ? Think ye to be heard of God ? Even as Baal's priests were when they cried, " O Baal, hear us ; O Baal, hear us." If ye would leap upon your altars, yea, and cut yourselves with knives till ye be all on a gore-blood, as their manner was, yet shall ye never be , heard of God. For ye pray without faith ; seeing ye have not the word of God for you. Do ye allege charity, and say it is a charitable deed to pray for them that are de- parted ? I answer : Ye are very antichrists, that turn the roots of trees upward. Will ye have charity before faith ? Is not faith the mother of all virtues ? Is not charity the daughter of faith? How dare the daughter move you to do that whereof the mother knoweth nothing at all ? It is not charity that moveth you to pray for the departed, but blind affection, corrupt zeal, cankered custom, and hope of gain. After the departure from this life all go straightways either unto eternal glory, or else unto everlasting pain; as the history of the rich glutton and of the poor man Lazarus evidently declareth. Our Saviour Christ saith : " He that believeth on the Son hath everlasting life. But he that believeth not on the Son shall not see life ; but the wrath of God abideth on him." Here also are reckoned but two kinds of persons, faithful and unfaithful : the one sort after their departure go immediately unto everlasting life, the other unto eternal damnation. And the preacher saith : " When the tree falleth, whether it be toward the south or north, in what place soever it fall, there it lieth." As we depart, so shall we have our place. If we depart in faith. [' Perhaps tlie bird called dive-dapper, or dab-chick, is meant. See Nares' Glossary.] THE DISPLAYING OF THE POPISH MASS. 277 heaven is appointed for us ; but if Ave die in infidelity, unfaithfulness, or misbelief, hell is ready at hand. Therefore your prayers for the dead are in every condition frustrate and vain, superfluous and unprofitable : heaven needeth no prayer, hell refuseth all prayer. Notable is this sentence of St Austin. " Know ye," saith St Austin, " that so Ad Fratres in soon as the soul is departed from the body, it is straightways either for the good serm. iva. merits placed in paradise, or else for the sins thrown headlong into the deep dungeon of hell^" Again in another place he saith: "Brethren, let no man deceive^ himself, sem. tie For there are but two places ; and there is no third place for any. He that hath xvl"^' *"" ' not deserved to reign vdth Christ (in this world) shall without doubt (in the world to come) be damned with the devil*." And St Cyprian saith : " When we depart hence there is no place of repentance, -^^ Life is here either lost or gotten^." Demet. But I marvel much of this one thing concerning this matter, that ye pray God the Father that he will mercifully give to all such as rest in Christ a place of re- freshing, of light, and peace. As though those that rest in Christ could want any of them all. Can any man that rests in Christ be tormented in pains, darkness, and dis- quietness, trouble, or grief ? To rest in Christ after this life is not to be pained in \\'7iat it le to purgatory (if there were such a place, as the papists feign), but to reign with Christ after thb^ife. in glory, to possess' everlasting joy, and to have the fruition of God's glorious majesty with the heavenly angels and blessed spirits ; as it is written : " Blessed are the dead Rev. xiv. which die in the Lord. For the Spirit saith that from henceforth they rest from their labours." And David calleth the "death of the saints" "precious and right dear Psai. cxvi. in the sight of the Lord." Doth not the wise man also say, that " the souls of the Wisd. ui. righteous are in the hand of God; and that no grief, pain, nor torment shall touch them ?" " They are in peace," saith he. If these things be true, as nothing is more true, what need you then to stand nodding in your Memento, praying for the dead ? Ye might as well pray for dead swine : for ye have as good authority of the holy scriptures for the one as for the other. But this praying for the dead hath made your kitchens warm, your pots to seethe, and your spits to turn merrily. It hath fed your idle bellies with the fattest of the flock, and caused you to live in all joy, pleasure, and quietness, Avithout any labour, pain, or travail. Therefore no marvel though such things be placed in your mass. Take away the praying for the dead, and ye pur- gatory-rakers may pick your meat upon Newmarket-heath : for your diriwe-orroats your trentals, your month-minds, your anniversaries, your bead-rolls, your soul-mass- pence, and all such other pelf, falleth to the ground straightways. And then welcome home again hard fare, greasy cap, threadbare gown, broken shoe, torn hose, empty purse, and all that beggarly is. Make much, therefore, of praying for the dead, and wish that your mass, which of late ye have to your great joy recovered again, may long continue in her prosperity ; or else your cake is dough, and all your fat lie in the fire. What shall I speak of dancing of your little great god® about the chalice, with The second per ip, et cum ip, et in ip, sum, which foUoweth the praying for the dead ? That is mhenf^se so holy a thing that it is called the second sacring, and may by no means be left hopptng'^ " undone. Your child must needs be dandled and played withal a little while, lest he chailce. ^ chance to sleep too long. After that ye have laid your young god to rest again, ye say your Pater-noster, like xhe Pater- good devout men : that done, ye take up the patine off the chalice, and kiss it, and [^ Scitote vero quia anima cum a corpore evelli- tur, statim aut in paradiso pro bonis meritis, aut certe pro peccatis in inferno continuo prjecipitatur. — August. Op. Par. 1679-1700. De Rect. Cathol. Conv. Tractat. 21. Tom. VI. Appendix, col. 274. This treatise is with great probability attributed to Eligius. Nearly all the sermon entitled Ad Frat. in Erera. Ivii. is contained in it.] [^ Folio, receate, and professe.'] [* Nemo sedecipiat, fratres: duoenim loca sunt, et tertius non est ullus. Qui cum Christo regnare non meruerit, cum diabolo absque dubitatione ulla peribit — Id. Serm. ccxcv. 5. Tom. V. Appendix, col. 495. This Sermon is very probably the pro- duction of Caesarius.] [5 Cypr. Op. Oxon. 1682. Ad Demetr. p. 196. See Vol. I. page 327, note 1.] [•^ Crosses were here made with the host about and within the chalice.] The Agnus. 278 THE DISPLAYING OF THE POPISH MASS. afterward ye cross yourselves withal both upon your breasts and upon your bald crowns, and lay it down again. I think ye do this either to fray away spirits, or else to enarm yourselves ^vith the sign of the cross, that ye may be the more able to bring to pass your butchery that is now at hand. For straightways ye strike up your sleeves, ye uncover the chalice, ye lay down the corporass-cloth, ye take up The breaking your little god, ye hold him up over the chalice, and ye cruelly tear, pluck, and three parts, break him in three pieces, according to pope Sergius' commandment, about the year of our Lord seven hundred. When ye have once so done, ye keep two parts of your Christ's body, which ye yourselves made, and have now destroyed again, in your hands, holding them over the chalice; and the third part ye let down into the wine, that it may be the tenderer when ye eat it. The mystical mysteries hereof I declared a little afore. Then do ye say the Agnus^ which pope Sergius also commanded that it should be said at mass, a little before the receiving of the host. And here again ye play the abominable idolaters. For looking upon the bread ye look yourselves and worship it, saying in Latin : Agnus Dei, qui tollis, S^c. : " O Lamb of God, that takest away Idolatry. the sius of the world, have mercy upon us." Thrice do ye call that bread which ye hold in your hands, "" the Lamb of God, that taketh away the sins of the world." O intolerable blasphemy ! "Was there ever idolater that worshipped a piece of broken bread for God ? What marvel is it though the Jews, the Turks, and all other infidels be so loth to come unto christian religion, when they see so manifest idolatry com- mitted ? when they behold a piece of a thin wafer-cake honoured for God ? Cer- tainly this abominable idolatry, which ye massmongers maintain and commit at your mass, hath been and is the occasion that innumerable thousands of souls have been and are daily damned. An history of Yea, thesc your vdcked doings are the cause why so many do abhor the christian em])ero?of religion, and defy the name of Christ; as we read of a certain emperor' of Turkey, Turkey. ^hich, wheu he was demanded why he and his people did so greatly abhor the re- ligion of Christ, answered, that he could by no means approve nor allow the religion, service, and honour of that God w^hom men at their pleasure do make, and straight- ways eat him when they have done. Better were it for you, O ye massmongers, to have a mill-stone tied about your necks, and to be cast into the bottom of the sea, than thus with your abominable massing and wicked god-making to drive so many from Christ, and to provoke so great multitudes unto idolatry, and finally unto ever- lasting damnation. And with what a conscience can ye say to that bread, which is a dumb and an insensible creature, -without all life or spirit, " O Lamb of God, that takest away The petty the sius of the world, have mercy upon us ?" Is that bread, which a little afore pIpis^°god.^ was com in the ploughman's bam, meal in the miller's trough, flour in the baker's boulting-tub, and afterward tempered with a little water and baken of the wafer-man between a pair of hot printing-irons, come now suddenly through your charming unto such dignity that it is " the Lamb of God, that taketh away the sins of the world ?" and that men must pray unto that to have mercy and forgiveness of sins ? O Lord, thou living God, have mercy upon us, and destroy this abominable idol the mass ! In the worshipping of Baal, Astaroth, Moloch, Bel Peor, Melchom, Moazim, Dagon, Chames, the queen of heaven, Saturnus, Jupiter, Priapus, Juno, Venus, Vesta, and such other idols, was never so great a blasphemy and dishonour to God as is the setting up of this broken bread to be worshipped for a God. And the matter is so much the more to be abhorred, because ye colour your abominable idolatry with God's word. " Feigned holiness," saith St Gregory, " is double iniquity." Ah! is that the polluted and defiled bread the "Lamb of God, that taketh away the sins of the world?" Then was that your bread also bom of Mary the virgin, and nourished with the milk of her breasts. Then did that bread live, and walk upon the earth, speak, eat, drink, sleep, preach, work miracles, &c. Then was that P Probably the Arabian philosopher, Averroes, I tiani quod colunt, sit anima mea cum philosophis — ismeant, who said: Quandoquidem coineduat Chris- | See Bingham, Oiig. Eccles. Book xv. chap. v. 5.] THE DISPLAYING OF THE POPISH MASS. 279 bread betrayed, accused, beaten, buffeted, spitted on, crowned with a crown of thorn, Note. clad with a garment of purple, crucified, and nailed to the cross. Yea, then did that bread offer himself on the altar of the cross a sacrifice to God the Father for the sins of the world, " died, and rose again for our justification." Hath your broken bread done all Rom. iv. these things ? Christ, the " Lamb of God, which taketh away the sins of the world," hath done all these things alone, alone. Be ashamed once, O ye wicked papists, thus to blaspheme God, and to deceive the people through your abominable massing. Again, is grace, mercy, favour, and remission of sins to be craved of these fragments of bread which ye hold in your hands ? So is it that true, living, immortal, and everlastincr God, which hath been without beginning, which made heaven and earth, and all things con- tained in them : for none can forgive us our sins but God alone. Hath your broken Matt ix. bread been without beginning ? Hath it made all things ? Yea, it is a creature itself. Luke "." vile and de\'ilish, as ye use, or rather abuse it. Be ashamed, O ye shameless hypocrites, thus to deface the glory of God, and to lead the people in damnable blindness. Shortly after the Agnus ye kiss the pax^ which was the ordinance of pope Inno-Thepax. centius, in the year of our Lord four hundred and ten. And while the boy or parish- clerk carrieth the pax about, ye yourselves alone eat up all and drink up all. Ah what riding fools and very dolts make ye the people ! Ye send them a piece of wood a point of or of glass or of some metal to kiss, and in the mean season ye eat and drink up fellowship. altogether. Is not this a pageant of hickscomer ? Is not this a toy to mock an ape withal ? Is this Christ's Accipite et edite, " Take ye, and eat ye ;" speaking to many and not to one alone? Is this Christ's Bihite ex eo omnes, "Drink of this, all ye?" Did Christ eat the sacrament alone? Did he not rather give it to his disciples, and commanded all faithful ministers so to do? Why then do ye, ye antichrists eat and drink up all alone, contrary to Christ's institution and commandment ? And yet behold how ye shame not to lie even to God's face. Ye say at your post-commu- nion these words : Quod ore sumpsimus, Domine^ ^-c. : " That which we have taken a He, there- with our mouth, O Lord, grant that we may receive it wdth a pure mind, and that it may be made unto us of a temporal gift an everlasting remedy." Again : Hcec nos communio purget a crimine, S^c. : " This communion mought purge us from sin and make us partakers of the heavenly remedy." And in another place ye desire God that so many as shall receive the holy body and blood of Christ may be filled with all heavenly blessing and grace. Ye tell God that you with the rest of the congre- gation have received, even vdth your mouths, the sacrament of Christ's body and blood • and ye lie most abominably. For ye yourselves have eaten and drunken up altogether alone, and like churlish carls ye have given no man part with you. Again, ye call it a communion, which is a partaking of many together ; but ye might right well call it an union ^ : for no man eateth and drinketh of the bread and wine but you alone. Item, ye desire God that so many as shall be communicants may be filled with the heavenly blessing and grace ; and no man do receive but you alone. What a mocking is this of God, and a deceiving of the people ! God have mercy on us, and once again deliver us from this most lying, wicked, abominable, and devilish idol the mass and restore unto us the holy and blessed communion ! Christ's ordinance is, not that one standing at an altar should cat, devour, and Chnsfs munch up altogether alone ; but that a multitude should receive the sacramental bread uiauhe'^'^ '^ and wine together. " Take ye," saith our Saviour Christ, " eat ye, and drink ye all shpifid"r^'°" of this." He saith not. Take thou, sir John, eat thou, and drink thou all alone. ^irament In the Acts of the Apo.stles we see that a multitude of the Christians came together ack ii"ix. to break the bread, and not that one alone did eat all alone, turning his back^ to the people, as ye massmongers do. St Paul saith : " The bread which ye break is i Cor. x. it not the partaking of the body of Christ?" He saith not, the bread which / break but which we break, speaking of many, and not of one. Again : " We all be partakers of one bread and of one cup." Indeed we be, or we ought to be. But we be not : therefore ye massmongers do us the more wrong. Where the blessed apostle en- treateth of the Lord's supper, he saith : " My brethren, when ye come together to i Cor. xi. [- Union : unity, oneness, wherein there is but a single person.] [•* A word is substituted.] 280 THE DISPLAYING OF THE POPISH MASS. The papists at their mass in receiving the sacra- ment tarry for tlie people, as the abbot tarrieth for his convent. The private mass is of the eat (he meaneth the holy communion or the Lord's supper), tarry one for another." He salth not, When ye come together to see the priest say mass, and to eat and drink up altogether alone, standing at an altar, and turning his back toward you, as one full of little good manners. He saith also : " Tarry one for another." But ye tarry for no man ; but, having a boy to help you say mass, ye go to your mingle- mangle, and never call purre' to you. For ye eat and drink up altogether alone, being much worse than the swine-herds. We read in the ancient canons, that such as would not communicate should be excommunicate and driven out of Christ's congregation, and not be reputed or taken as members of Christ's body ^. Whereof we may easily and truly gather, that this pri- dlvn, anduot vate massing which ye massmongers use at this present is not of God, but of the of God. devil; and was not practised of the holy ancient fathers in their churches, but of late years brought in by antichrist and his shameless shavelings, which in their private masses do nothing else than prophanate, defile, and corrupt the Lord's supper, and make merchandise of it; while they take upon them to receive the sacrament for other, and to make it a sacrifice for the sins of such as hire them for their money, that they, of the labour of other men's hands and of the sweat of other men's brows, may live an idle and voluptuous life, as epicures and belly-beasts, bom only to con- sume the good fruits of the earth. But as ye massmongers cannot be baptized nor believe for other, no more can ye receive the sacrament for other. As every man is baptized for himself, so must he eat and drink the mystery of the Lord's body and blood for himself. Can my eating slake your hunger ? No more can your eating of the sacrament do me good. " The righteous man," saith the prophet, " shall live by his own faith." The priest's eat- ing therefore of the sacramental bread for other is abominable, and in all points con- trary to Christ's holy institution, which ordained his blessed supper not to be received of one alone for all the congregation, but that every one should receive it for him- self, that by the worthy receiving thereof his troubled conscience might be quieted, and his faith confirmed. We read that when St Anthony, which lived about the year of our Lord three hundred and fifty, was in the wilderness, he saw a vision, which was this. He be- held a number of altars suddenly built up, and covered with white linen cloths, with bread and wine set upon them, and a great sort of unclean and filthy swine standing at them, and slovenly devouring all that ever was set upon the altars. St Anthony, being wonderfully amazed at this strange sight, cried unto God, and said : " Lord God, what mean these foul ill-favoured sights ?" God said unto him : " These filthy swine, which thou seest standing at the altars, are the lecherous priests which after thy days shall arise, and, driving away the holy communion out of churches, which I instituted to be received of many, shall eat and drink all the sacramental bread and wine alone, giving no part thereof to the residue of my people, whom I redeemed with my pre- cious blood, and for whose sake I ordained my holy supper to be received of them also^." Are not ye lecherous priests these filthy swine ? Have not ye cast away the Lord's table, and set up idolatrous altars? Do not ye at your masses eat and drink up all klone, like hungry hogs, and give no part to God's faithful people ? Ye may right well be compared to filthy swine : for as these brutish beasts cannot abide any other to eat with them, but would fain eat up all alone themselves ; even so Every man ought to receive the sacrament for himself. Hab. ii. Bom. i. The vision of St Anthony. Note well. [^ Purre, or pur: a word of invitation to hogs. Thus Latimer, in his 4th Sermon before Edward VI. observes : " They say in my country, when they call their hogs to the swine-trough : Come to thy mingle-mangle: come pur, come pur. "J [2 See Vol. II. page 258, note 2.] [^ The following account, though not precisely that described by Becon in the text, may possibly be that intended : MeXXei Trju eKKXtja-iav opyi'i Ka- TaXa/ifidueiu, Kal fieXXei TrapaSiSocrdai dudpco-iron ofioioii aXoyoLi KTrji/ecij/. eloov yap Ttji' Tpa.TreX,ai/ TOV KVpLUKOV, Kai 9r6(0» aVTt]V eOTOJTaS fJ/UIOI/OUS kvkXw iravTaxodev, Kai \aKTi'(,ovTa^ to. evSoi/ ouTftjs, i) vvv ecpoSot Tail/ 'Apeiavuiv, Kai rj dp-Tayrj twv eKKXyjcriwv, — Vit. S. Anton. Eremit. a D. Athanas. Aug. Vindel. 1611. p. li)8. See also Soz. in Hist. Eccles. Script. Amst. 1695-1700. Lib. vi. cap. v. p. 523.] THE DISPLAYING OF THE POPISH MASS. 281 play ye. At your idolatrous masses, like a sort of beastly hogs, ye eat and drink up all alone, giving no man part with you, clean contrary to Christ's institution. And ye may justly be called lecherous priests. For ye abhor godly and lawful matri- mony, and ye defile yourselves with all kinds of stinking whoredom and abominable sodomitry. Maids ye deflower, men's wives ye defile, and widows do ye corrupt, be- sides much other abomination, which chaste ears abhor to hear. Men meet to conse- crate such a God, and fit champions to say such devilish masses ! God give you grace once to leave this most detestable wickedness ! Moreover, was not the sacrament of Christ's body and blood ordained to move The Lord's and stir all men to friendship, love, and concord, and to put away all hatred, vari- sacramenrof ance, and discord, and to testify a brotherly and unfeigned love between them that concord! be the members of Christ? But what friendship or love can be maintained at that ministration of the sacrament, where one eateth and drinketh up all alone ; as ye do at your masses? If it be a sacrament of charity and love, then ought the members of Christ charitably and lovingly to eat and drink at the Lord's supper together; as the apostle saith : " "We all are partakers of one bread," and of one cup, and not one to i cor. x. devour all alone. For charity consisteth not in one alone, but in many. And the Lord's supper is called a communion, and not an union. Therefore ye massmongers grievously offend, which, contrary both to the commandment of Christ and to the order of charity, at your masses eat and drink up all alone ; and by this means ye make the Lord's supper a sacrament rather of hate and dissension than of love and unity. And here cometh into my remembrance an history of a Christian and of a Jew. An history The Christian, perceiving the Jew to be an honest civil man, faithful in his promise and of a Jew! and upright in his dealing toward all men, sorrowed greatly in his heart that he was not also of the christian belief. The Christian, thinking that the most ready way to bring the Jew unto Christ was to lead him to church, that he might there hear and see how well God was served among them, desired the Jew, upon a certain sabbath-day, to go with him unto the temple of the Christians, nothing doubting but if he would so do he should be allured to give over his Jewish opinions, and to become a christian man. The Jew consented, and went with him to church where he quietly saw and beheld all things. He heard jolly ringing, pleasant sing- ing, and merry organs playing. He beheld a sort of gay gaudy mawmets, and a number of merry fellows in the quire, singing sometime high, sometime low, sometime in a mean, and sometime nothing at all. He saw also a fellow with a shaven crown going up and dovra in the church, and casting water in the people's teeth, and afterward, having a jolly coat upon his back, he saw him go about the church-yard after an image, all the people following him. After all these things he saw that shaveling cast off" that gay coat again, and put on other game-player's gannents, and so to address himself unto an altar, covered with white linen cloths, whereupon was set (as he thought) meat and drink ; for he saw the cup there. After much singing and piping he saw the sacrificer that stood at the altar lift up a little thin round cake and a cup of drink above his head. Here will be good cheer, thought the Jew anon; for here are jolly signs and proff'ers. But when he saw the people fall down and worship the bread and cup, he marvelled greatly at their madness. Mass ended, he looked always when the people should have been called to eat and drink with hlckscorner that heaved the bread and cup over his head; but no man had part with him : he devoured all alone, like Sim Slap-sauce. When they were departed out of the church and going homeward, the Christian, A\'illing to prove how the Jew was affected toward the christian religion, said unto him : " Sir, how like ye our religion and serving of God ?" To whom the Jew answered : " Ye have in the tem- ples many things that would make a sad man glad, and one that is sorrowful cheerful. I mean your thundering of bells, your playing on the organs, your merry singing, the casting of water in the people's teeth, and your running one after an- other about the church -yard, like the prior of Pricklingham and his convent. All these things seem to be matters of mirth, used among you, as I think, only to make you merry. But the having of idols in your temples I do not allow. I see you 282 THE DISPLAYING OF THE POPISH MASS. Drink, and still drink. Kinsing of the chalice. Washing of the liands. Licking of the chalice. What the coming again to the altar's end signi- fieth. An orison for our lady. St John's gospel. God give you pood night at Aldgate. How the priests spend the day after they have said mass. also fall down and worship a piece of bread and a silver cup, which I judge high abomination and damnable idolatry. And another thing there is used in your tem- ples, which I also do nothing like." " What is that ?" quod the Christian. " I will tell you," said the Jew. "Ye talk, crack, and boast much of charity; but I say right well that there is little used among you. For there "was an altar spread with fair white cloths, and meat and drink, as I suppose, set upon it. I always looked "when ye should have been called to eat and drink together, according to the order of charity; but that shaveling, that stood at the altar in the gay coat, did both eat and drink all alone, giving you no part -witli him, which is a token of small charity and friendship among you. Certes ye shall redress these great evils, and have more charity among you, before I become one of your order." And so the Jew refused to be made a Christian. God have mercy on us! Among many other notable faults which the Jew perceived in our temples, this was not the least; that one, standing with his back toward the people at an altar, did eat and drink all alone, giving no man part with him, which is a token of small charity and friendship, as the Jew said. Verily the private mass, ■wherein the sacrament of Christ's body and blood is too much abused, hath been and is the cause that many at this day do abhor the name of Christ, and utterly condemn the christian religion. God, for his mercy, drive that idolatrous mass out of this realm once again, and restore unto us the true use of his holy supper ! Amen amen. But let us see what foUoweth in your popish mass, and make an end. When the boy or parish-clerk cometh again with the pax^ ye hold forth your chalice, like sir Ralph Rinsepitcher, for a little more drink. And -when ye have once drunken up that, ye hold forth your goddard^ yet once again, to have a little more swill. No marvel. For, peradventure, ye fell the night before into a great heat, while ye kept company with your toying Thais; and therefore no marvel, silly souls, though ye drink solemnly. But, O good Lord, what "wiping of the mouth and licking of the fingers is there then ! It would do a woman good to see how cleanly sir John Sweetlips is. And yet, not so contented, ye go to the altar's end, and there once again ye wash your hands, to shew how minion, trim, fine, neat, and "white-fingered gentlemen ye are in all your doings, but specially in matters per- taining to lady Venus' court. After this ye return to the altar, and take another lick or two of the droppings of the chalice, because ye would be loth to lose any thing ; and, taking up your book in your hand, ye come again to the altar's end, where ye began your popish and idolatrous mass, to declare that as good never a whit as never the better, and to shew that the matter for the which ye said mass is as far forward now as though ye had said none at all. After a few collects mumbled over ye turn you to the people, and say, Dominus vobiscum, bidding them adieu ; and, with Ite missa est, ye bid them go home, and tell them mass is done : and all in Latin, because the people understand nothing but English. Then fall ye once again to kneeling down at the altar; and, because ye are our lady's knights, ye salute her most humbly with some devout orison. That done ye rise up again, like tall fellows, and, saying the beginning of St John's gos- pel ye bless you and cross you, as though a thousand devils were about you. After all these things ye truss up your trinkets, ye shut your book, ye fold up your corjiorass-cloth, ye wind up your chalice, ye put ofi" your fool's coat, your vestment, your stole, your fannel, your girdle, your alb, and your amice; ye put out the candle, and solemnly making courtesy to your God, that hangeth over the altar ye trudge out of the church, either home, or else to the ale-house, being now at liberty all the whole day after to do what ye list wdth a safe conscience, to dice, to card to hunt, to hawk, to bowl, to bib^, to make good cheer, to play revel- rout to drink them all out, to set cock on the hoop, let the devil pay the malt- man to fish in Venus' pond, to sacrifice to Bacchus, and what not ! [' Goddard : a cup or goblet. See Nares' Glossary.] [2 Bib : to drink.] THE DISPLAYING OF THE POPISH MASS. 283 And here is your goodly godly massing, wherewith ye bewitch the ignorant, and make the simple people to doat. I pass over your monstrous and apish toys, your Good stuff, inclinations and prostrations, your complications and explications, your elevations and Work for extensions, your incurvations and genuflexions, your inspirations and eposculations ^ your benedictions and humiliations, your pulsations and pausations, with your con- signations and all other abominations. What christian heart can abide either to say, hear, or see such a devilish and abominable kind of massing as ye use at this day? Ye do nothing at all in your mass that agreeth with Christ's institution. The Lord's supper and your peevish popish private mass do agree together like God and the devil, Christ and Belial, light and darkness, truth and falsehood, and, as the common proverb is, "like harp and harrow," or "like the hare and the hound." Sour and sweet are not so con- trary one to another as your mass is contrary to Christ's holy communion ; as ye have abundantly heard heretofore. For whereas Christ preached at the ministration of his holy supper, ye preach a comparison nothing at all at your mass. "Whereas Christ ministered his blessed supper at a Lords sup- table, ye say your popish mass at an altar. Whereas Christ did sit while he gave popUh miL. the sacrament of his body and blood to his disciples, ye stand, and by no means will sit, when ye receive it. Whereas Christ did use none other apparel but his usual garments, ye disguise yourselves with such gear as is more meet for a game- player than for a sober minister. Whereas Christ at his supper both prayed and gave thanks to his heavenly Father in that tongue which those that were present did understand, ye at your mass speak all things in such a speech as ye your- selves for the most part understand not; and so are they that are present unedified. Whereas Christ in his holy supper gave the sacrament of his body and blood to all his disciples, ye in your abominable masses give it to none, but ye yourselves eat and drink up altogether alone. Whereas Christ at his maundy gave to his disciples holy bread and holy wine to be figures, signs, and memorials of his blessed body- breaking and of his precious blood-shedding, ye at your masses take upon you to eat and drink, not spiritually, but corporally and naturally, the corporal and natural body and blood of our Saviour Christ, as he was born of Mary the virgin and hung on the cross. Whereas Christ ministered with true and perfect bread, ye minister with starch, or with a thin wafer-cake. Whereas Christ delivered the cup containing wine only in it, ye in your chahce put both wine and water mingled together. Whereas Christ gave the sacrament of his body and blood to his disciples sitting at the table, ye give the sacrament to such as kneel before the altar. Whereas Christ gave his disciples the sacramental bread and the cup into their hands, ye put the bread into the mouths of the communicants, and by no means will ye suffer them to touch your pope-holy chalice. Whereas Christ delivered the sacrament of his body and blood under both kinds to his disciples, and so commanded it to be observed in his holy congregation, ye, contrary to Christ's institution and ordinance, minister it to the common people imder one kind only. Whereas Christ did institute his holy supper to be eaten and drunken in the remembrance of his blessed passion and precious death, ye reserve the sacramental bread, and hang it up in your pixes, and carry it about for a pageant at your pompous popish processions. Whereas Christ ordained his blessed supper to be a sacrament of thanksgiving, ye make your mass to be a sacrifice propitiatory, satis- factory, and expiatory for the sins both of the quick and the dead. Whereas Christ at his supper gave the sacrament of his body and blood freely to his disciples, ye sell your masses, and make merchandise of the sacrament, as the costardmonger doth of his costards'* and of his other fruits. To conclude, whereas Christ appointed the sacrament of his body and blood to put us in remembrance of his blessed body-breaking and precious blood-shedding, and to stir us up unto mutual love and unto thanksgiving to his heavenly Father for the benefits received by the death of his Son Christ, ye apply your masses to a thousand The virtues of the mass. P Eposculations: kissings.] [^Costard: a species of apple.] 284 THE DISPLAYING OF THE POPISH MASS. sundry purposes clean contrary; as to the getting of fair weather, rain, health, long life, riches, victory in battle, overhand of enemies, &c. ; to driving away of devils, chasino- away of agues, putting back of pestilences, curing of measled swine, healing of sick horses, helping of chickens of the pip, making whole of a Winchester goose', restoring of a good name, procuring of friends, preserving from evil chances, bringing of good luck, pacifying of God's wrath, obtaining of remission of sins, delivering of souls out of purgatory, yea, out of hell, and placing them in everlasting glory. The mass What thing is it, either in heaven, earth, or hell, for the which the mass is not iu pu%o°ses. profitable and serveth for the purpose, if it please you to apply it ? It is a sauce for all meats, a salve for all sores, a remedy for all diseases, a maintenance of all pros- perity, and a defence against all adversity. Proteus never turned himself into so many forms, shapes, and fashions, as your mass hath virtues. blessed mass! holy mass ! O virtuous mass ! yea, O most vile, stinking, and abominable idol ! Now judge ye, O ye massmongers, what is to be thought of the peevish, popish, prattling, private mass, which the papists, and the most part of you that are mass- mongers, do so highly praise, commend, advance, extol, magnify, and set forth, not Note in how as God only, but in a manner above God. For what thing is it that we desire to sta«"th'e''^ have, for the which we do not rather resort unto the mass than unto God ? And is massmonger ^^^.^ ^^^ ^^j^^^ thing than mere idolatry, and a very robbing of God and stealing away of his glory ? Which thing whosoever doth, is he not God's enemy ? Is he not an adversary to the true christian religion ? Doth he not tread the precious blood of our Saviour Christ under his foot ? Doth he not defile the holy mysteries of God, and blaspheme the name of the Lord? Doth he not give himself from God to the devil, and become the child of wrath, a vessel of vengeance, a fire-brand of hell, and heir of everlasting damnation ? God have mercy on us ! Anexhorta- Behold now the miserable state wherein ye stand, and so many as cleave to your from'm^^^ abomiuablc massing. Cease, therefore, cease betimes to be haters of God, blasphemers '"^' of his holy name, enemies of Christ's blood, polluters of the christian religion, defilers of God's most holy sacraments, corrupters of his blessed mysteries, seducers of the people, destroyers of men's souls, pestilences of the christian commonweal, and ministers of Satan. Forsake your abominable kind of massing : forsake it, forsake it, and defile yourselves no more with idol-service, lest ye provoke the fierce wrath and hot ven- geance of God to fall both upon you the massmongers, and upon all them also that are the mass-hunters, and, finally, for your wickedness, upon the whole realm. For God cannot always abide his holy sacraments thus to be abused and defiled. If they Exod. xii. escaped not unpunished that did eat leavened bread, while the feast of the Lord's 2 Sam. vi. passovcr did endure ; if Uzia went not away unplagued, but was stricken with sud- den death, because he touched the ark of the Lord; if he that came to the marriage. Matt. xxii. because he had not the wedding-garment, was taken from the table, bound hand and foot and cast into utter darkness, where weeping and gnashing of teeth shall be; if johnxiii. the devil entered into Judas, after he had received the Lord's bread unworthily; if 1 Cor. xi. the Corinthians were grievously plagued, yea, and that many unto the death, because they did abuse the Lord's supper, and unreverently behave themselves at the minis- tration of it ; if these, with many other, escaped not unplagued for abusing the Lord's mysteries, think not that ye, which daily defile the honourable sacrament of Christ's body and blood in your most wicked, damnable, devilish, idolatrous, heathenish, vile, stinking, blasphemous, detestable, and abominable massing, shall escape free from punish- ment, neither ye yourselves nor the consenters to your idolatry. Therefore, if there be any love in you toward God, any hearty good-will toward Christ our Saviour, any fervent affection toward God's most holy word, any godly zeal toward the christian commonweal, any desire of goodness toward this our native country any spark of well-willing toward the salvation either of our own souls or of others; I exhort you all by the tender mercies of God and by the precious blood of our Saviour Christ Jesu, that ye without tarriance give over your abominable massing, which without all doubt, is not the acceptable service of God (as the blind sort of [' Winchester goose : swelling produced by a certain disease. See Nares' Glossary.] THE DISPLAYING OF THE POPISH MASS. 285 people judge), but the very vile blasphemous bondage of Satan, invented by the devil, brought in by antichrist, confirmed and established by such as have received the Rev. xx. beast's mark, whose inheritance shall be in that lake that bumeth with fire and brimstone. Neither let any thing move you, that the idolatrous mass, which before was wor- thily banished out of the realm, is now again restored by act of parliament ; but rather hear what the apostles sav : " We must obey God more than men." In all Note. . Acti V. matters of religion the wiU of God is to be considered before the commandment or act of any mortal prince. Pharao was a king ; yet the godly mid wives obeyed not Exod. i. his ungodly commandment in killing the male children of the Israelites. Nabuchodo- Dan. in. nozor was a king ; yet the three young men would not obey his wicked proclamation in worshipping his golden idol. Antiochus was a king ; yet the faithful Jews w^ould i Mace. i. not observe his abominable laws in sacrificing to idols, and in eating unclean flesh. Maacha was a queen, and made an abominable idol of Priapus, and ofi"ered sacrifice 2 chron. xv. imto it, and exhorted other without doubt to do so likewise : but so many as feared God abhorred her doings and defied her idolatry ; insomuch that king Asa her son put her down because she had made images in groves, and brake down her idols, and stamped them, and burnt them to ashes at the brook Cedron. Jezabel was a queen and an abominable idolatress, promoting and making much 1 Kings of Baal's priests, and feeding them even at her own table, but imprisoning and mur- dering the prophets of God. She worshipped Baal, and caused many other so to do. But those that loved God abhorred her idolatry, and by no means would follow her wicked steps, but choosed rather to worship God according to his word. The prophet Helias slew all her prophets that did service to Baal; and queen Jezabel herself came aKinRsix. to a most miserable end. She was thrown down to the ground from an high window ; insomuch that the wall was sprinkled with her blood, and the horses trod her under their feet, and the dogs came and eat up her flesh ; so that there was nothing left of her but her skull, her feet, and the palms of her hands. Athalia was a queen and 2 Kings xi. a great idolatress. She worshipped Baal, and enticed her son Ahaziahu to do so likewise. Notwithstanding, such as feared God obeyed in this behalf neither the king nor his mother, but walked after the commandments of God. Both the mother and the son were slain miserably. The bishops, the priests, the lawyers, the scribes, the Pharisees, the Sadducees, and such other were great rulers in Jewry, and they commanded the apostles that they should no more preach in the name of Jesu ; but they obeyed them not, but stoutly answered : "Whether it be right in the sight of God to hearken unto you more than unto God, Actsiv. judge ye. For w^e cannot but speak that which we have seen and heard." Rulers How far the are so far to be obeyed as the limits of God's word do suffer. If their laws and trates"are'to acts agree with the word of God, they are to be obeyed : if they be contrary to the ^ ° '^^^ ' commandment of God, it is to be answered with the apostles : " We must obey God Acts v. more than men." Furthermore, if ye be afraid of losing your livings, and by that means of falling Poverty. into beggary, remember that he for whose sake ye forsake your idolatrous massing, that ye may serve him with a pure conscience according to his word, will never for- sake you, nor leave you succourless and unprovided for. Sooner shall God deal with you as he did with the children of Israel in the wilderness, with Helias, with the Exod. xvi. widow of Sarepta, with Daniel, Avith the people whom Christ fed in the desert, as b. &"Dr!^"'' we read in the history of the gospel, and with such other as unfeignedly feared God, than ye shall want any good thing. Hear what David saith : " They which seek Psai. xxxiv. after the Lord shall want no manner of thing that is good." Again : " I have been Psai. xxxvii. young, and now I am old; and yet saw I the righteous never forsaken, nor their seed begging their bread on the earth." Our Saviour Christ also saith : " There is no man Mark x. that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this life, houses, and brethren, and sisters, and mothers, and children, and lands, with persecution ; and in the world to come everlasting life." And God himself saith : " I will not leave thee, nor forsake thee." Josh- >• 286 THE DISPLAYING OF THE POPISH MASS. Having these loving promises of God, fear ye not the loss of your livings, nor the hatred of the wicked worldlings. If God provideth for you (as undoubtedly he doth), what can ye want? If God be your friend, your buckler, and shield, who Bom. viii. cau hurt you ? As St Paul saith: "If God be on our side, who can be against us?" Now have ye heard how far the mass dissenteth from the Lord's supper. Ye have heard what manifest blasphemies and intolerable untruths be contained in the mass. Ye have heard that the mass is the invention of the devil, the nurse-child of antichrist, and the well-beloved darling of all them that have received the beast's mark. Ye have heard that no christian man can either say mass or hear mass with a good conscience. To end, ye have heard that the mass is the fountain, well, head- spring, and original of all idolatry, superstition, wickedness, sin, and abomination; and that it is not God's worship, but idol-service. Considering therefore these things, if ye tender the glory of God, your ovsti salvation, and the peace, quietness, and safeguard of our country, flee idolatry, forsake your abominable massing, and serve the Lord our God according to his holy word. So shall God bless you with all 2Cor. xiii. good things, both in this world and in the world to come. Fare ye weU. "The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost be with you all. Amen." PsaKxiii. ^«'*- How long, O Lord? Kev. xxii. Christ. I come quickly. Rev. xxii. Man. O come, Lord Jesu. Give the glory to God alone. THE COMMON-PLACES OF THE HOLY SCRIPTURE. THOMAS BECON. The Common pla- ces of the holy Scripture : co- taining certayne articles of Christen re- ligioji , moste neceJJ'ary to bee knouen ojalitiue CD^ristians in tijgs SSJicliElranti troublous time, bott for t^c purc= ncssf of tl)c tioctrint, anb for t^c (juiElncsse of tftcir conscience: netoelg gatl)ereiJ, anti nofaj first of al pul)lisi)el3, bg Thomas Becon. 1 Esny. 8. If any Man want light : let him looks on the Lawe dSf the Wytnesse. ^ Roman. 12. If any Ma haue the gifte of Prophecy , let hym haue it, that it be agreeing vnto tie Fayth. t 1. Pet. 4. " If any Man speahe, let hym speahe as the VVordes of God. THE CONTENTS OF THIS BOOK. OF GOD. That God alone freely saveth the faithful. That God alone forgiveth sins. That God alone is to be worshipped, yea, and that according to his word, that is to say, in spirit and truth. That God alone by prayer is to be called upon, yea, and that in the name of Christ only. That we ought to obey God more than men. OF CHRIST. That Christ is the alone and only author of our salvation. That Christ is the alone and only head of the catho- lic and apostolic church. That Christ is the alone and only Mediator, Recon- ciliator. Advocate, and Intercessor of the faithful. That Christ by his blood hath not only cleansed us from original sin, but also from all other sins, yea, and that both from the pain and fault. That the death of Christ is the only and alone pro- pitiatory, expiatory, and satisfactory sacrifice for all the sins of the world. That Christ is the alone and only teacher of truth. That Christ, as concerning his human nature, is not (as the papists dream) in every place, but only in heaven, sitting on the right hand of God. OF ELECTION. That God's election is certain and unchangeable. That God's election is free and undeserved. That God's elect and chosen cannot perish. OF THE HOLY SCRIPTURE. That the holy scripture is a doctrine sound, certain, true, and in all points absolutely perfect ; in the which, as in a most plentiful and rich storehouse, thou mayest abundantly find whatsoever is, even unto the uttermost, sufficient and necessary unto salvation and everlasting life. OF THE CHURCH. That the true, holy, catholic, and apostolic church doth not lean unto the decrees of men, but unto the doctrine of Christ. OF MEN'S TRADITIONS. That men's traditions, which fight with the word of God, ought to be banished out of the congregation of the true Christians. OF MAN. That all men by nature are sinners, and the children of wrath. OF FREE-WILL. That free-will without the grace of God can do no- thing in matters of faith and everlasting salvation. OF JUSTIFICATION. That so many as are justified and saved are justified and saved only by the alone and free mercy of God through faith. OF FAITH. That faith alone justifieth before God. That the true and christian faith is not idle, but fruitful and plenteous in doing good works. OF GOOD WORKS. That good works justify no man before God. That good works ought diligently to be done of all true Christians. OF THE CHRISTIAN LIBERTY. That the Christians ate enfranchised and made free through Christ Jesus from the ceremonies of Moses, from the choice of meats and days, from the curse of the law, from the tyranny of Satan, from the power of sin and death, from the wrath of God, &c., and that they also, for the same Christ's sake, are endued with everlasting right- eousness, light, life, and glory. OF THE CROSS. That the true Christians are seldom free from the cross in this world. That the cross is laid upon the true Christians by God himself, and cometh not unto them by for- tune or chance. That the cross ought to be borne of the true Chris- tians patiently and thankfully. That pleasures and joys, yea, and those true, sound, perfect, and everlasting, follow the cross. Cbecon, in."] 19 DEAR COUNTRYMEN AND FAITHFUL MINISTERS OF THE GOSPEL OF JESU CHRIST, WATCHING AND ATTENDING UPON THE LORD'S FLOCK IN THE PARISHES OF NORFOLK AND SUFFOLK, THOMAS BECON WISHETH ABUNDANCE OF GOD'S SPIRIT, PERFECT KNOWLEDGE OF HIS BLESSED WILL, A WELL-WILLING HEART TO SET FORTH THE SAME, AND A COURAGEOUS STRENGTH TO CONTINUE THEREIN UNTO THE END. AMEN. Although, most dear brethren, and fellow-labourers in the Lord's harvest, through God's good providence and singular appointment, I am placed far from my native country to serve in the ministry of the glorious gospel of his most dearly- beloved and only-begotten Son Christ Jesus our Lord and alone Saviour, so that by this means I am absent from you in body, albeit present in spirit; yet my hearty love and ready bent good-will toward you is such and so great, that I desire nothing more than to have an occasion offered unto me whereby I may be provoked in any point to gratify and pleasure you, specially in those things that concern our common pro- fession. For although christian charity, which is " the bond of perfection," issuing " out of a pure heart, out of a good conscience, and out of a faith unfeigned," be of such nature and strength that it easily linketh together the minds of all such as have drunken in one spirit, and be of the same profession and ministry; yet the native country, coupled with the same godly love, even by a certain special prerogative seemeth so to bind me unto you, that I can none otherwise than freely confess that I owe you not my good- will and love only, but also whatsoever besides I am able to do. And to shew this my good affection toward you, albeit ye have no need of my exhortations, being of your own disposition inclined and bent to seek the glory of God and the health of Christ's flock, "upon whom the Holy Ghost hath made you overseers;" yet christian charity and dear love enforceth me somewhat to put you in remembrance of those things which specially concern your profession and ministry, after the ensample of the blessed apostles, which ceased not to put the faithful con- gregations in remembrance, both by preaching and writing, of their duties, although godly instructed, and of such and so excellent knowledge that they had no need that any man should teach them. And what shall I write, dear brethren, in this behalf? Remember that there are two names specially appointed unto you in the holy scripture, yea, and that by the mouth of our Saviour Christ. The first is, ye are called "the salt of the earth;" secondly, " the light of the world." If ye have these two names alway before your eyes, it shall easily put you in remembrance of that duty which ye owe to God and to his congregation. This name, "salt of the earth," admonisheth you of the doctrine which ye owe to the flock of Christ, and putteth you in remembrance that ye ought to take upon you the nature of salt, whose property is both to suck out the corruption and gross matter of such victuals as it is applied unto ; and also, the unsavoury humours sucked out, to conserve and keep them in such state that they may at all times be whole- some food to the eater. After this manner ought ye to do. First of all, forasmuch as through the wicked doctrine which before few years crept into this realm of England by the wiliness of the hypocrites, it is to be feared that many of your parishioners were seduced from the simplicity of the christian faith and from the true doctrine of God's word, and brought into divers errors and THE PREFACE. 291 heresies ; it is your duty here to take upon you the nature of salt, and through your wholesome exhortations to suck out of their breasts these most wicked and damnable persuasions, these most pestiferous errors and deviUsh heresies. As for an ensample: In these late wicked days the doctrine of the papists was, that faith alone (I speak or thejustifi- not of the historical faith, namely such as the Jews and Turks have of Christ, but faith. of the true and lively faith, which, as the apostle saith, "worketh by charity" or Gai. v. love) did not justify; but unto perfect justification our works, say they, are also necessarily required ; so that by faith and works joined together we be justified and counted righteous before God. This wicked doctrine greatly obscureth not only the dignity of faith, but also the price of our redemption, which was brought to pass by the blood of Christ. Against this unsavoury and gross humour must ye take upon you the nature of salt, and never cease tiU ye have sucked out this venom out of your parishioners' breasts, proving by the manifest scriptures of God that faith only justifieth before God, yea, and that without works; as St Paul saith: "We hold that a man is justi- Rom. iii. fied by faith without the works of the law." Also in another place : " We, being Rom. v. justified by faith, have peace toward God through our Lord Jesus Christ." Again : " We know that a man is not justified by the deeds of the law, but by the faith of Gai. ii Jesus Christ. And we have believed on Jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law ; because by the deeds of the law no flesh shall be justified." Once again : " If righteousness come of the law, then cai. iii. Christ is dead in vain." Item : " That no man is justified by the law in the sight Hab. ii. of God, it is evident. For the just shall live by faith." These and such-like authorities of the holy scripture, dear brethren, shew mani- festly that by faith alone we are justified before God, and not by works. Works are of good the fruits of faith, and good testimonies unto our conscience that our faith is true ^°'''"*- and unfeigned ; but helpers unto our justification or salvation they are not. For this Cometh only by the alone faith in the merciful promises of God, made to all faithful penitent sinners in the blood of Christ ; as the apostle saith : " By grace are ye saved Eph. ii. through faith, and that not of yourselves. It is the gift of God, and comcth not of works, lest any man should boast himself." The tree must first be good before it can bring forth good fruit; as our Saviour Christ saith: "Do men gather grapes of thorns, or figs of thistles ? Even so every Matt. vii. good tree bringeth forth good fruits ; but a corrupt tree bringeth forth evil fruits. A good tree cannot bring forth bad fruit; neither can a bad tree bring forth good fruit." Again he saith : " A good man out of the good treasure of the heart Matt. xii. bringeth forth good things ; and an evil man out of the evil treasure bringeth forth evil things." A christian man that is justified by faith is compared in the holy scripture to " a tree planted by the river-side, which bringeth forth his fruit in due Psai. i. season." As the sun cannot be without light, nor the fire without heat ; no more can the true and christian faith be without good works, Avhensoever occasion is offered either for the glory of God or for the profit of our neighbour. If faith ceaseth to S^ work, then is it not an evangelical, but an historical faith ; yea, then is it that faith whereof St James speaketh, saying : " As the body without the spirit is dead ; so James li. likewise is faith without works dead." For, as the apostle saith : " We are the work- Eph. ii. manship of God, created in Christ Jesu unto good works, which God hath prepared that we should walk in them." The papists also taught, and with their wicked teaching infected the breasts of of the inter- many, that not Christ Jesus alone, that most bright and everlasting Bishop, is our sariits. Mediator, Advocate, and Intercessor, but also the saints in heaven; and that we must pray unto them, that they may pray for us unto God, if we will have our prayers heard. This doctrine is a dream of their own heads, nowhere mentioned or taught in the word of God, but rather reproved and cast away. For the holy scripture, with plain and evident words, teacheth plainly and evidently that, as we have but one i Tim. ii. God, so have we but one Mediator, Advocate, and Intercessor, even Christ Jesus that i John ii. righteous one, which liveth for ever, and sitteth on the right hand of God on high, H^b!ix."'' making intercession for us ; whose ofiice now in the kingdom of his Father is properly, 19—2 292 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Matt, xxiv, 1 Pet. V. ] Cor. iv. 1 Tim. i. 1 Tim. iv. even unto the day of judgment, to offer our prayers for us unto the majesty of God, and continually to make intercession for us. That we shall be heard praying in the name of Christ we have most manifest and certain promises : but that we shall be heard praying in the name of other, or praying unto other, we have no promise at all out of the mouth of God. Therefore, if this gross and corrupt humour occupy the breasts of any of your parishioners, suck it out with the sponge of God's word, teaching them to offer, with high confidence and unshaken faith, their prayers unto God the Father only in the name of Jesus Christ. Moreover, this was the papists' doctrine of late days, that by the sacrifice of the popish mass the sins of the living and of the dead are no less put away than by that most sweet, pleasant, and healthful sacrifice which the Lord Christ offered upon the altar of the cross for the sins of the whole world, done once for all ; when, not- withstanding, the holy scripture teacheth plentifully that Christ Jesus, that high and everlasting Priest, hath "with one only oblation made them perfect for ever that are sanctified." Yea, to erect and set up another sacrifice for sin than the one and alone sacrifice of Christ's death, is not only wicked, but also the self wickedness, yea, most high abomination before the Lord our God, and an utter treading down of the blood of Christ under our feet. This corrupt and poisonful humour must ye also suck out of the minds of your parishioners, proving unto them by the word of God (which is the alone truth) that there is no sacrifice by the virtue and power whereof our sins may be put away, but that one, only, and alone sacrifice of Christ's death ; as St Paul saith : " God forbid that I should rejoice in any thing but in the cross," that is to say, in the passion and death, " of our Lord Jesus Christ." Both the missal sacrifice, and whatsoever the adversaries have invented besides for the putting away of sins, is mere idolatry and high abomi- nation before the majesty of God. With these and such-like many pestiferous humours have the papists in times past infected the minds of the simple Christians. To purge them of these infections it is your duty to labour, alway remembering that to this end ye are called of the high Shepherd Christ " the salt of the earth." Furthermore, as the nature of salt is not only to suck out and dry up evil and corrupt humours, but also to conserve in good state those meats whereunto it is applied; so likewise know ye, that it is not sufficient that ye purge and cleanse the breasts of your parishioners from the papistical errors, except ye also endeavour yourselves for ever after to keep them safe and sound in the true, sincere, and pure doctrine of the Lord Jesu, that they afterward be no more corrupt with the pestilent leaven of the most pestilent Pharisees. Ye may not only make them new bottles; but ye must also put new wine into them. Ye may not only bring them out of darkness ; but ye must also lead them into the light. Ye may not only restrain the flock of Christ from pestiferous and hurtful feeding; but ye must also drive them unto most sweet, most pleasant, and most wholesome pasture. And this is that which God spake to Jeremy the prophet, saying : " Behold, I put my words in thy mouth ; and behold, this day I set thee over the people and kingdoms, that thou mayest root out, break off destroy, and make waste, and that thou mayest build up and plant." St Paul also requireth of a spiritual overseer that he be "able both to exhort by wholesome learning, and also to improve them that say against it." Thus see ye, in few words, why ye are called "the salt of the earth." Now, to shew yourselves to be "the salt of the earth," not only in word*, but also in work, consider that it is your duty to give the Lord's household meat in due time; to ^'feed the flock of Christ, so much as lieth in your power;" to be faithful ministers of Christ, and diligent " stewards of the secrets of God ;" to provide that your parishioners follow no strange doctrine, "neither give heed to fables and endless genea- logies, which breed doubts more than godly edifying, which is by faith ;" to " give atten- dance to reading, to exhortation, to doctrine," and to continue therein ; not rigorously to " rebuke an elder, but to exhort him as a father, the young men as brethren, the [' Folio, iiiwurde.] THE PREFACE. 293 elder women as mothers, the younger as sisters with all pureness;" "the good thing 2 Tun. i. which is committed to your keeping to hold fast through the Holy Ghost, which dwelleth in you ;" to study to shew yourselves praiseworthy unto God, " workmen that need not to be ashamed, distributing the word of God justly;" to "be gentle unto all men, apt to teach, and such as can suffer the evil with meekness, and can inform them that resist (the truth), if that God at any time will give them repent- ance for to know the truth ;" to " preach the word, to be fervent in season and out 2 Tim. iv. of season, to improve, to rebuke, to exhort with all loving, suffering^, and doctrine;" to " Avatch in all things, to suffer afflictions, to do the work throughly of an evan- gelist;" to fulfil your office unto the uttermost; to "stop the mouths of them AA-ith Tit. i. wholesome doctrine which pervert whole houses, teaching the things which they ought not, for filthy lucre's sake ; " to " rebuke the adversaries sharply, that they may be sound in the faith, not taking heed to Jews' fables and commandments of men, that turn away the truth;" to "speak the things which become wholesome learn- tu. n. ing;" to "exhort the elder men that they be sober, sage, discreet, sound in the faith, in love, in patience ; the elder women likewise, that they be in such raiment as becometh holiness, not being false accusers, not given to much wine, but that they teach honest thinors, to make young women sober-minded, to love their husbands, to love their children, to be discreet, chaste, housewifely, good, obedient unto their husbands, that the word of God be not evil spoken of;" to "exhort the young men that they be sober-minded;" to "exhort servants that they be obedient unto their own masters, and to please them in all things, not answering again, neither to be pickers, but that thev shew all good faithfulness, that they may do worship to the doctrine of God our Saviour in all things ; " again, to " warn the subjects that they submit themselves to lit. iii. rule and power, that they obey the officers, that they be ready unto every good work, that they speak evil of no man, that they be no fighters, but gentle, shewing all meekness unto all men;" and, in fine, to "take heed to all the flock upon whom the Holy Ghost hath made you overseers, to rule the congregation of God, which he hath purchased with his blood." And, in thus feeding and governing the people of God, ye may not only have an eye to the wicked doctrine of the papists, to pluck that up by the roots, that it may bring no more infection to the sheep of Christ ; but ye also must have good respect to the pernicious and damnable heresies of the most damnable and heretical sectaries, as Arians, anabaptists, Davldians, libertines, free-will-men, epicures, and such other ministers of Satan, which change themselves into angels of light, and by this means, through a certain counterfeit holiness, coupled with feigned simplicity, go about craf- tily to draw disciples after them, promising their adherents great liberty of spirit, when they themselves are most miserable captives and bond-slaves of the flesh, cor- rupt both in body and mind, presenting^ outwardly a certain kind of godliness, and inwardly full of all hypocrisy, simulation, wickedness, &c. Of these pestilent sects, and of their errors and heresies, see that ye diligently warn the congregation of God. Yea, not only warn, but also enarm ye your sheep, yea, rather Christ's sheep, with the armature of God's word, that they may be able to resist the fiery darts of Satan and of his antichristian army, and by no means be overcome of them, yea, not so much as once stricken or wounded. Against these false prophets ye ought so much the more diligently to watch, because they are w' olves in sheep's clothing, and through their fleshly persuasions Matt. vn. easily deceive the hearts of the simple ; of the which vain teachers both Christ and Ro™- "^i- his apostles have tofore oftentimes admonished us. Thus much of doctrine, in that ye are called "the salt of the earth." But ye have not forgotten, most sweet and dearly-beloved brethren, that our Saviour Christ doth not only term you " the salt of the earth," but also " the Matt. v. light of the world ; " whereby ye learn that it is your duty not only not to be dumb dogs, unable to bark, yea, rather to lift up your voice like a trump, to shew unto the people their sins, to preach the glorious gospel of Christ to the church of God, Matt, xxviii Mark xvi. [- So folio : perhaps it should be long-suffering.'] [* Folio, preuenthig.] 294 THE COMMON-PLACES OF THE HOLY SCEIPTURE. Phil. ii. &c. ; but also to shine as great lights in the midst of a froward and crooked nation; 1 Tim', iv. in your life to be blameless, as it becometh the stewards of God ; to " be unto them that believe an ensample in word, in conversation, in love, in spirit, in pureness ; " in all things to shew yourselves "an ensample of good works in the doctrine with honesty, gravity, and with the wholesome word, which cannot be rebuked, that he which withstandeth may be ashamed, having no evil thing to say of you ; " and, in fine, to be indeed as Christ calleth you, even "the light of the world," that it i.ukeiy. may not worthily be said unto you, "Physician, heal thyself." "Thou which teachest another teachest not thyself. Thou preachest a man should not steal, and yet thou stealest. Thou sayest a man should not commit adultery, and thou breakest wed- lock. Thou abhorrest images, and robbest God of his honour. Thou rejoicest in the law, and through breaking the law dishonourest God." If the word which ye preach be never so pure and uncorrupt, yet if your life which ye lead be unpure and corrupt, look, what ye edify by word, that destroy ye by work. For not the word, but the work is the best persuader. But if both the ^^ word and the work go together, then are ye praiseworthy workmen both before God Matt. V. and man, and shall be blessed in this your act ; as our Saviour Christ saith : " Who- soever doeth and teacheth, the same shall be called great in the kingdom of heaven." The ministry of such can by no means please God, which throw down in work that they set up in word. Neither can any man with a good conscience rebuke that in another, whereof he himself is guilty. Far from all vice ought he to be, which taketh upon him to blame other for their dissolution of life. And, to say the truth, God by no means can abide that any notable and famous offender should be the preacher of his holy word ; as these Psai. I. his words by the psalmograph manifestly declare : " Unto the ungodly said God, Why dost thou preach my laws, and takest my covenant in thy mouth ? whereas thou hatest to be reformed, and hast cast my words behind thee. AVhen thou sawest a thief, thou consentedst unto him, and hast been partaker with the adulterers," &c. >!< God commanded in the old law, that such as minister before him should not be deformed or maimed in any part of their body, but that all their members should be whole, perfect, and sound. What other thing taught the Lord our God by this than to signify imto his people, that such as should be his ministers ought to be sound and perfect both in doctrine and life, that no man in this behalf may have Tit. i. thereof justly to accuse them? as the apostle saith: "A bishop must be faultless and 1 Pet. V. blameless, as the steward of God." And St Peter requireth in spiritual pastors such integrity and pureness of life, such innocency and uncorruption of manners, that they may be an ensample to the flock. Thus see ye, most dear brethren, that there is required of you not only sincerity of doctrine, but also innocency of life, that ye may be teachers both in doctrine and Matt. V. life, both in word and work, according to these your names, " salt of the earth," and " light of the world." Ensamples hereof ye have not only in the holy scriptures many and divers, as Moses and the prophets, Christ and his apostles ; but also in ecclesiastical histories the reverend bishops and godly ministers, which excelled both in purity of doctrine and life, unto the great beautifying of Christ's church then living, and unto the good ensample of us that now presently live. Yea, at home at your own doors ye have a perfect mirror and clear glass, in whom, as in the lamp of Phoebus, ye may at all times behold and see the golden beams of godly doctrine and christian life, — I mean your bishop, that most reverend father and worthy prelate', whom God, of his singular mercy and great goodness toward you and your country, hath appointed your chief pastor and overseer, to govern his holy congregation inhabiting in the coun- tries of Norfolk and Suffolk. This your pastor and reverend father ought ye to follow in doctrine and life, and lively to express, both in your teaching and living, whatso- ever ye behold in so worthy a mirror of knowledge and virtue, and by no means to suffer yourselves to be wrapped and closed about with the dark mists and cloudy [' Parkhurst, bishop of Norwich.] THE PREFACE. 295 shadows of blind ignorance and wicked conversation ; ever setting before your eyes that ye are called of the high Bishop " the salt of the earth," and " the light of the Matt. v. world." Now saith that high and everlasting Bishop, Christ Jesus : " If the salt be unsavoury, and have lost the saltness, what shall be seasoned therewith ? It is thence- forth good for nothing, but to be cast out, and to be trodden down of men." A grievous sentence against unsavoury and unlearned ministers, worthy, even by the righteous judgment of the most righteous Judge, to be cast down from so high and excellent an office and ministry, and to be placed among the most inferior and basest persons, as men altogether unworthy of any ecclesiastical dignity, authority, and power. For as they be " worthy of double honour which rule w^ell, and specially such as i Tim. v. labour in word and doctrine ;" even so are they worthy of no honour at all which rule evil, and labour not in word and doctrine. And as "the labourer is worthy of his reward ;" so likewise is the loiterer worthy of no reward at all ; according to this sentence of the apostle : " He that laboureth not ought not to eat." Yea, against those shepherds which feed themselves, and not the flock, and yet live with the milk of the flock, and are clad with the wool of the flock, God thundereth on this manner by the prophet, saying : " Wo be unto the shepherds of Israel that feed themselves ! Ezek. xxxiv. Should not the shepherds feed the flocks ? Ye have eaten up the fat, ye have clothed you with the wool, the best fed have ye slain ; but the flock have ye not nourished. The weak have ye not holden up, the sick have ye not healed, the broken have ye not bound together, the outcasts have ye not brought again, the lost have ye not sought ; but churlishly and cruelly have ye ruled them," &c. And whereas ye are called " the light of the w^orld," remember what our Saviour Christ saith : " A city that is set on an hill cannot be hid : neither do men light a Matt. v. candle, and put it under a bushel, but on a candlestick ; and it giveth light unto all that are in the house. Let therefore your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Here do ye see plainly expressed and set forth before your eyes, that ye, wliich are pastors of the Lord's flock, are no private persons, but public ministers, and rulers of the christian congregation, upon whom the eyes of all men are set, whose facts and deeds are above all others noted, and whose life and conversation is taken to be a rule whereby all other ought to govern their life ; so that to find any thing culpable in your manners, which ought to be a guide unto the blind, and a light to them which are in darkness, Rom. ii. and an informer of them which lack discretion, is not only wicked, but also the self wickedness, and bringeth double dishonour to the name of God ; as it is written : " The isai. in. name of God is evil spoken of among the gentiles through you." Verily the life of spiritual ministers ought to be so pure, unspotted, and blameless, that every one of them might with a good conscience say : " Which of you can reprove me of sin ? " John viii. " Ye are witnesses, and so is God, how holily, and justly, and unblameably we be- i Thess. ii. haved ourselves among you that believed," &c. Remember these things, dear brethren, whereof I have put you in remembrance, and diligently labour to be that which ye are called, that is to say, " the salt of the Matt. v. earth" in doctrine, without any intermixtion of men's idle inventions, trifling traditions, drowsy dreams, crooked constitutions, de\alish decrees, popish prattlings, &c., with all sincerity and pureness of sound learning, whereby ye may be " able both to exhort Tit. i. by wholesome doctrine, and also to improve them that speak against it;" and also "the light of the world " in life, in conversation, in behaviour, in manners, that whosoever behold you may seem to see nothing else than mirrors of virtue and godliness, and glorify God in you, and the more be provoked to embrace, receive, believe, follow, and practise the good doctrine, which through the Spirit of truth proceedeth out of your mouth, imto the glory of God, and unto the salvation of tlieir own souls. If ye study earnestly to do these things according to your profession and calling (as I nothing doubt of your faithful dihgence in this behalf), it shall not only come to pass that in this world ye shall be counted before God and men laudable and praise- worthy workmen, but also, " when the chief Shepherd .shall appear, ye shall receive i Pet. v. an uncorruptible crown of glory," every one of you hearing these most sweet and com- fortable words out of the mouth of that most high and everlasting Bishop : " Well, Matt. xxv. 296 THE COMMON-PLACES OF THE HOLY SCRIPTURE. thou good and faithful servant : thou hast been faithful over few things ; I will make thee ruler over many things. Enter into the joy of the Lord," For so writeth the prophet Daniel. " The wise," saith he, " even such as have taught other, shall glister as the shining of heaven ; and those that have instruct the multitude unto godliness shall be as the stars world without end." Now to further your godly travails, which ye take about the Lord's flock, "over whom the Holy Ghost hath made you overseers;" although ye have no need of my studies and labours in this behalf, as men godly disposed and virtuously bent to accom- plish your office and duty, that ye may finish your course with joy, and fulfil the ministration of the word which ye have received of the Lord Jesu, to testify the gospel of the grace of God ; yet, for our common country's sake, which besides christian charity hath after a secret manner linked me unto you, and bound me with an unlooseable knot, I thought it my bounden duty to make you partakers of my studious travails and travailing studies, that they may be unto our posterity testimonies of my dear love and singular good-will toward you my countrymen. Before few days past I, considering of what great efficacy, virtue, pith, power, and might the word of God is, (" The word of God," saith St Paul, " is 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, and of the joints and the marrow,") " mighty in God to cast down strong-holds, and to overthrow counsels and every high thing that exalteth itself against the knowledge of God, and to bring into captivity all imaoination to the obedience of Christ," gathered certain common-places out of the holy scripture against all such errors and heresies as the antichristian ministers of Satan have in times past brought into the church of Christ, greatly seducing, deceiving, and brintnng into error by this means the simple Christians, which through the devilish doctrine of the adversaries embraced error for truth, superstition for pure religion, man's doctrine for the blessed will of God, men's traditions for the holy commandments of the Lord ; that the readers of these my collections should easily perceive the wicked doctrine of the papists, and how contrary and in all points repugnant to the word of God it is, and from henceforth be no more deceived of these wolves, which, apparelling themselves with sheep's clothing, and decking themselves with the names and titles of the church, of antiquity, of fathers, of general councils, of ancient customs, of old usages, of succession from time to time, &c., blear and blind not only the eyes and judgments of the simple and ignorant, but also many times of the wise and prudent ; so subtile a serpent is dame hypocrisy, secretly shding into the hearts of men before they be aware ' ; so that it was not without a cause said of the apostle : " Beware lest any man come and spoil you through philosophy and deceitful vanity, through the traditions of men and ordinances of the world, and not after Christ." Again: " Let no man make you shoot at a wrong mark, which after his ovvti imagination walketh in the humbleness and holiness of angels, things which he never saw, causeless pufi'ed up with his fleshly mind, and holdeth not the head, whereof all the body by^ joints and couples receiveth nourishment, and is knit together, and increaseth with the increasing that cometh of God." These common-places, most dear countrymen and fellow-labourers in the Lord's harvest, I dedicate and send unto you, wishing you diligently to peruse and read them, that through the meditation of them ye may not only confirm yourselves, but also your auditors' in these necessary truths which they contain, being well enanned through the power of them against the furious armies of Satan and antichrist, that ye may be able to stand in the evil day, and not fear the very gates of hell, which the Lord our God shall shortly break and destroy. Fare ye well in our Saviour Christ, and never forget these your names : " The salt of the earth," and " the light of the world." The grace of our Lord Jesus Christ be with you all ! Amen. From Canterbury, the tenth of June, in the year of our Lord 1562. Your brother in Christ. Thomas Becon. [' Folio, uwai/.l [-' Folio, be.] [* Folio, aiincitoures, i.e. nrice$tors.] THE COMMON-PLACES OF THE HOLY SCRIPTURE. OF GOD. That God alone freely saveth the faithful. Probations out of the holy scripture. " The Lord is our judge, the Lord is our lawgiver, the Lord is our king, and isai. xxxiii. he himself shall he our Saviour." " Thou art my servant. I have chosen thee, and will not cast thee away : be not isai. xu. afraid ; for I am with thee. Melt not away as wax ; for I am thy God to strength thee, to help thee, and to keep thee with this right hand of mine." " I am, even I am the only Lord ; and beside me there is no saviour." " I am, isai. xiui. yea, I am he alone, that for mine own self's sake do away thine offences, and forget thy sins, so that I will never think upon them. Put me now in remembrance (for we will reason together), and shew what thou hast for thee to make thee righteous. Thy first father offended sore ; and thy rulers have sinned against me." " Consider this, Jacob and Israel ; for thou art my servant. I have made thee, isai. xiiv. that thou mightest serve me. O Israel, forget me not. As for thine offences, I have driven them away like the clouds, and thy sins as the mist : turn thee again unto me. For I have redeemed thee." " Israel shall be saved in the Lord, which is the everlasting salvation." " I am isai. xiv. the Lord, beside whom there is none other God ; the true God and Saviour ; there is none else but I. And therefore turn you unto me, all ye ends of the earth, that ye may be saved ; for I am God, and there is else none." " In the Lord is my righteousness and strength. To him shall men come ; but all they that think scorn of him shall be confounded. And the whole seed of Israel shall be justified and make their boast in the Lord." " come to the waters, all ye that be thirsty, and ye that have no money, isai. w. Come, buy, that ye may have to eat. Come, buy wine and milk without any money or money-worth. Wherefore do ye lay out your money for the thing that feedeth not, and spend your labour about the thing that satisfieth you not ? But hearken, yea, rather hearken unto me, and ye shall eat of the best ; and your soul shall have her pleasure in plenteousness. Incline your ears, and come unto me : take heed, I say ; and your soul shall live." " The health of Israel standeth only upon God our Lord." jer. iii. " I will pour clear water upon you ; and ye shall be clean : yea, from all your Ezek. xxxvi imcleanness, and from all your idols shall I cleanse you. A new heart also will I give you, and a new spirit will I put into you. As for that stony heart, I will take it out of your body, and give you a fleshy heart. I will give my Spirit among you, and cause you to walk in my commandments, to keep my laws, and to fulfil them. And so ye shall dwell in the land that I gave to your forefathers ; and ye shall be my people, and I will be your God. I will help you out all your un- cleanness. I will call for the corn, and will increase it, and let you have no hunger. I will multiply the fruit of the trees and the increase of the field for you; so that ye shall bear no more reproof of hunger among the heathen. Then shall ye remem- ber your owm wicked ways, and your imaginations which were not good ; so that ye shall think that ye were worthy to be destroyed for your sins and abominations. But I will not do this for your sakes, saith the Lord, be ye sure of it." 298 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Psal. iii. Psal. vii. Psal. ix. Psal. cxxx. Psal. cxlvi. Wisd. xvi. " I am the Lord God, which brought thee out of the land of Egypt, that thou shouldest know no god but me only, and that thou shouldest have no saviour but only me." " O Israel, thine iniquity hath destroyed thee ; but in me only is thy help." " Salvation belongeth unto the Lord." " My help cometh of God, which preserveth them that are true of heart." " The Lord will be a defence for the oppressed, even a refuge in due time of trouble. And they that know thy name will put their trust in thee ; for thou, Lord, hast never failed them that seek thee." "The Lord is my stony rock, and my defence, my Saviour, my God, and my might, in whom I will trust, my buckler, the horn also of my salvation, and my refuge." " The Lord is the defender of all them that put their trust in him. For who is God but the Lord? or who hath any strength except our God?" " Our fathers hoped in thee : they trusted in thee ; and thou didst deliver them. They called upon thee, and were helped : they put their trust in thee, and were not confounded." " Mine eyes are ever looking unto the Lord ; for he shall pluck my feet out of the net." " Behold, the eye of the Lord is upon them that fear him, and upon them that put their trust in his mercy; to deliver their souls from death, and to feed them in the time of dearth." " O taste and see how gracious the Lord is : blessed is the man that trusteth in him." " The righteous cry ; and the Lord heareth them, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a contrite heart, and will save such as be of an humble spirit. Great are the troubles of the righteous ; but the Lord delivereth him out of all. He keepeth all his bones, so that not one of them is broken." " The Lord delivereth the souls of the servants ; and all they that put their trust in him shall not be left succourless." " My soul truly waiteth upon God ; for of him cometh my salvation. He verily is my strength and my salvation : he is my defence, so that I shall not greatly fall." " In God is my health and my glory, the rock of my might, and in God is my trust. O put your trust in him alway, ye people, pour out your hearts before him ; for God is our hope. As for the children of men, they are but vain : the child- ren of men are deceitful upon the weights : they are altogether lighter than vanity itself." " Whom have I in heaven but thee ? and there is none upon earth that I desire in comparison of thee. My heart and my flesh faileth ; but God is the strength of my heart, and my portion for ever. For lo, they that forsake thee shall perish : thou hast destroyed all them that commit fornication against thee. But it is good for me to hold me fast by God, and to put my trust in the Lord God." " If the Lord had not helped nie, it had not failed but my soul had been put to silence. But when I said, My foot hath slipped; thy mercy, Lord, held me up. In the multitude of the sorrows that I had in my heart thy comforts have refreshed my soul." " O Israel, trust in the Lord ; for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins." " The Lord is gracious and merciful, long-suffering, and of great goodness. The Lord is loving unto every man ; and his mercy is over all his works." '• O put not your trust in princes, nor in any child of man ; for there is no help in them. For when the breath of man goeth forth, he shall turn again to his earth ; and then all his thoughts perish. Blessed is he that hath the God of Jacob for his help, and whose hope is in the Lord his God." " To know thee, O God, is perfect righteousness ; and to know thy power is the root of immortality." "Neither herb nor emplaster hath healed them, but thy word, O Lord, which healeth all things. Thou hast power of life and death : thou leadest down to hell, and bringest up again." OF GOD. 299 " God hath so dearly loved the world that he gave his only-begotten Son, to John iu. the end that whoso believeth on him perish not, but have everlasting life." " This is everlasting life, even to know [^thee^ the alone God, and whom thou john xvii. hast sent, Jesus Christ." " God setteth out his love toward us, seeing that while we were yet sinners Christ Rom. v. died for us : much more then now we that are justified by his blood shall be saved 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." " God, which is rich in mercy, for his great love whereAvith he loved us, even Eph. a. when we were dead by sins, quickened us together in Christ (by grace are ye saved), and raised us together with him among them of heaven in Christ Jesu. For by grace are ye saved through faith, and that not of yourselves. It is the gift of God, and cometh not of works, lest any man should boast himself." " After that the kindness and love of our Saviour God to man-Avard appeared, not Tit. iii. by the deeds of righteousness which we wrought, but according to his mercy he saved us, by the fountain of the new birth, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour ; that we, justified by his grace, should be made heirs according to the hope of everlasting life. This is a true saying." "Behold Avhat love the Father hath shewed on us, that we should be called theuoimiii. sons of God." " In this appeared the love of God to us- ward, because that God sent his only- i Joim iv. begotten Son into the world, that w^e might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the satisfaction for our sins." That God alone forgivetli sins. Probations out of the holy scripture. " I am, yea, I am he alone, that for mine OAvn self's sake do away thine offences, isai. xiiii. and forget thy sins, so that I will never think upon them. Put me now in remem- brance (for we will reason together), and shew me what thou hast for thee to make thee righteous." " O Israel, forget me not. As for thine offences, I have driven them away like the isai. xiiv. clouds, and thy sins as the mist : turn thee again unto me ; for I have redeemed thee." "This shall be the covenant that I will make with the house of Israel after jer. xxxi. those days, saith the Lord. I will plant my law in the inward parts of them, and write it in their hearts, and will be their God; and they shall be my people. And from thenceforth shall no man teach his neighbour or his brother, and say. Know the Lord. But they shall all know me, from the lowest to the highest, saith the Lord. For I will forgive their misdeeds, and will never remember their sins any more." " From all misdeeds wherein they have offended against me I will cleanse them ; Jer. xxxiii. and all their blasphemies which they have done against me, when they regarded me not, I will forgive them." " "Where is there such a God as thou, that pardonest wickedness, and forgivest Mic. vH. the offences of the remnant of thine heritage? He keepeth not his wrath for ever. And why ? his delight is to have compassion : he shall turn again, and be merciful to us. He shall put down our wickednesses, and cast all our sins into the bottom of the sea." "AVho can tell how oft he offendeth ? O cleanse thou me from my secret Psai. xix. faults." " I said, I will confess my sins unto the Lord ; and so thou forgavest the wick- Psai. xxxii. edness of my sin." " Praise the Lord, O my soul, and forget not all his benefits ; which forgiveth all Psai. cn. 300 THE COMMON-PLACES OF THE HOLY SCRIPTURE. thy sin, and healeth all thine infirmities ; which saveth thy life from destruction, and crowneth thee with mercy and loving-kindness." "The Lord is full of compassion and mercy, long-sufFering, and of great goodness. He will not alway be chiding : neither keepeth he his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our wickednesses. For look, how far the heaven is in comparison of the earth, so great is his mercy also toward them that fear him. Look, how wide also the east is from the west, so far hath he set our sins from us. Yea, like as a father pitieth his own children, even so is the Lord merciful unto them that fear him. For he knoweth whereof we be made: he remembereth that we are but dust." " Who can forgive sins, but God alone V " If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." " Babes, I write unto you, how that your sins are forgiven you for his nan»e's sake." That God alone is to be worshipped, yea, and that according to his word, that is to say, in spirit and truth. Matt iv. Matt. XV. Probations out of the holy scripture. "Take heed that ye do indeed as the Lord your God hath commanded you, and turn not aside either to the right hand or to the left, but walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may go well with you." " Hear, O Israel : the Lord our God is Lord only ; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." " Thou shalt fear the Lord thy God, and serve him." " Keep the commandments of the Lord your God, and his witnesses and ordinances which he hath commanded thee, and thou shalt do that which is right and good in the sight of the Lord, that thou mayest prosper." " Now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, to love him, and to serve the Lord thy God with all thine heart and with all thy soul, and that thou keep the commandments of the Lord, and his ordinances, that it may go well with thee ?" " Circumcise the foreskin of your heart, and be no more stifi-necked." " Thou shalt fear the Lord thy God, and him only shalt thou serve : to him shalt thou cleave." " Thou shalt love the Lord thy God, and keep his observances, his ordinances, his laws, and his commandments always." " Behold, I set before you this day a bless- ing and a curse : a blessing, if ye obey the commandments of the Lord your God, which I command you this day ; and a curse, if ye will not obey the command- ments of the Lord your God, but turn out of the way which I command you this day, to go after strange gods, which ye have not known." " Ye shall not do every man what seemeth him good in his own eyes." " "What- soever I command you, that take heed ye do ; and put nought thereto, nor take ought therefrom." " Fear ye the Lord, and serve him in truth, and with all your hearts, and con- sider how great things he hath done for you." "Thou shalt worship the Lord thy God, and him alone shalt thou serve." " This people draweth nigh unto me with their mouth, and honoureth me with their lips; howbeit their hearts are far from me. But in vain do they serve me, teaching the doctrines and precepts of men." " The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. For such the Father also requireth to worship him. God is a Spirit ; and they that worship him must worship him in spirit and in truth." " God is my witness, whom I serve with my spirit." OF GOD. 301 " Be ye filled with the Spirit ; speaking among themselves in psalms, and h}-mns, Eph. v. and spiritual songs, singing and making melody to the Lord in your hearts, giving thanks alway for all things unto God the Father in the name of our Lord Jesus Christ." That God alone by prayer is to be called on, yea, and that in the name of Christ only. Probations out of the holy scripture. Enos "began to call on the name of the Lord." Gen.iv. Abraham " building an altar unto the Lord, did call on the name of the Lord." cen. xii. " Abraham planted a wood in Beer-Seba, and called there on the name of the Gen. xxi. Lord the everlasting God." " Seek the Lord while he may be found, and call upon him while he is nigh." isai. iv. " Ye shall cry unto me, ye shall go and call upon me ; and I will hear you. Ye Jer. xxix. shall seek me, and find me. Yea, if so be that ye seek me with your whole heart, I will be found of you, saith the Lord, and deliver you." " Whosoever calleth on the name of the Lord shall be saved." joei ii. " They cried unto God ; and he heard them, because they put their trust in him." i chron. v. " I called upon the Lord with my voice ; and he heard me out of his holy hill." Psai. m. " Lord, thou hearest the desire of the poor : thou preparest their heart ; and thine Psai. x. ear hearkeneth thereto." " Call upon me in the time of trouble : so will I hear thee ; and thou shalt praise Psai. i. me." " I will call unto God ; and the Lord shall save me. In the evening, and mom- Psai. w. ing, and at noon-day will I pray, yea, and that instantly ; and he shall hear my voice." " Thou, Lord, art good and gracious, and of great mercy unto all them that call Psai. ixxxvi upon thee." " Because he hath set his love upon me, therefore shall I deliver him. I shall set psaL xci. him up, because he hath known my name. He shall call upon me ; and I will hear him : yea, I am with him in trouble, I will deliver him, and bring him to honour. With long life will I satisfy him, and shew him my salvation." " AVhen they cried unto the Lord in their trouble, he delivered them out of their psai. evii. distress." " What reward shall I give unto the Lord for all the benefits that he hath done Psai. cxvi. unto me ? I will receive the cup of salvation, and call upon the name of the Lord." " When I was in trouble, I called upon the Lord ; and he heard me." Psai. cxx. " The Lord is nigh unto all them that call upon him, yea, all such as call upon Psai. cxiv. him faithfully. He will fulfil the desire of them that fear him : he also will hear their cry, and will help them." " Be alway thankful unto God, and beseech him that he -svill order thy ways, job. iv. and that whatsoever thou de^^sest or takest in hand it may remain in him." " The name of the Lord is a strong castle : the righteous flieth unto it, and is prov. xviii. in safeguard." " When ye pray," saith Christ, " say, Our Father, which art in heaven, hallowed Luke xi. be thy name," &c. " I bow my knees unto the Father of our Lord Jesus Christ." " Unto him that Eph. lii. is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in the congregation of Christ Jesus, through all ages, world without end. Amen." "Be careful' for nothing; but in all prayer and supplication let your petitions be phu. iv. manifest unto God A\-ith thankssivinof." [' Folio, joyfuW] 302 THE COMMON-PLACES OF THE HOLY SCRIPTURE. James i. " If any of you lack wisdom, let him ask of him that giveth it, even God, which giveth to all men indifferently, and casteth no man in the teeth; and it shall be given him. But let him ask in faith, and waver not." John xiv. " I am," saith Christ, " the way, and the truth, and the life. No man cometh unto the Father, but by me." " Whatsoever ye ask in my name, that will I do, that the Father may be glorified by the Son. If ye shall ask any thing in my name, I will do it." John XV. " If ye abide in me, and my words abide in you, ask what ye will, and it shall be done for you." " Ye have not chosen me ; but I have chosen you, and ordained you to go and bring forth fruit, and that your fruit should remain ; that, whatsoever ye ask of the Father in my name, he may give it you." John xvi. " Yerily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask, and ye shall receive, that your joy may be full." iieb.xiii. "By him (Christ) do we offer sacrifice of laud and praise always to God, that is to say, the fruit of those lips which confess his name." That we ought to obey God more than men. Probations out of the holy scripture. Exod. i. Pharao, king of Egypt, commanded the women that were the midwives of the Hebrews' women, that, when they did the office of a midwife to the women of the Hebrews, if they did perceive in the birth-time that it was a boy, they should kill it; but if it were a woman-child, it should live. Notwithstanding, the midwives feared God, and did not as the king of Egypt commanded them, but saved the men- children. And God therefore dealt well with the midwives. I Sam. XV. Samuel said unto Saul, which contrary to the commandment of God had spared Agag the king of the Amalekites, and all the best, but specially the fattest of the sheep, goats, and oxen : " When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel ? And the Lord anointed thee king over Israel. And the Lord sent thee on a journey, and said. Go and utterly destroy those sin- ners the Amalekites', and fight against them until thou utterly destroy them. And wherefore hast thou not hearkened unto the voice of the Lord, but hast turned to the prey, and hast done that which is wicked in the sight of the Lord ? And Saul said unto Samuel, Yea, I have hearkened unto the voice of the Lord, and have gone the way which the Lord sent me unto, and have brought Agag the king of Amalech, and have utterly destroyed the Amalekites. But the people took of the spoil sheep, oxen, and the chiefest of the things which should have been destroyed, to offer unto the Lord thy God in Gilgal. And Samuel said. Hath the Lord as great pleasure in burnt sacrifices and offerings, as when the voice of the Lord is obeyed ? Behold, to obey is better than sacrifice, and to hearken is better than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as the wickedness of idolatry. Because thou hast cast away the word of the Lord, therefore hath the Lord cast away thee also from being king. And Saul said unto Samuel, I have sinned ; for I have gone further than the saying of the Lord, and thy words ; because I feared the people, and obeyed their voice." 1 Kings The prophet Helias did not obey wicked king Achab, nor his wicked law ; but when the king said unto him, "Art thou he that troublest Israel?" he stoutly and boldly answered the king again : " I trouble not Israel, but thou and thy father's household, which have forsaken the law of the Lord, and follow Baal." 1 Kings The same prophet said unto the Israelites, which inwardly persuaded themselves to serve the Lord, although outwardly they obeyed the wicked laws of the most wicked king Achab, on this manner : " How long will ye halt on both knees ? If the Lord be God, follow him; if Baal be he, follow him." [' Folio, a7iabai)tistes.] xvni xviu. OF GOD. 303 When king Nabuchodonozor commanded all his subjects, even from the highest to Dan. lii. the lowest, to worship the golden image that he had made, the true servants of God, Sidrach, Misach, and Abednago utterly refused to obey the commandment of the king ; insomuch that, when he threatened to cast them into an hot burning oven, except they with all expedition shewed themselves obedient to his law, they answered and said : " O Nabuchodonozor, we ought not to consent unto thee in this matter. For why? Our God, whom we serve, is able to keep us from the hot burning oven, O king, and can right well deliver us out of thy hands. But if he will not, yet shalt thou know, O king, that we will not serve thy gods, nor do reverence to the image which thou hast set up." King Darius, through the procurement of his lords and princes for the destruc- Dan. vi. tion of the prophet Daniel, whom they greatly envied both for his excellency and knowledge, and also for the great favour that the king bare toward him passing all other of his nobility, made a law that whosoever desired any petition either of any god or man within thirty days next ensuing, except it were only of him, the same person should be cast into the lions' den. This law made the king at the request of his lords, not understanding their craft and subtilty, their envy and malice against good and faithful Daniel. But Daniel by no means would obey this commandment of the king. For he wished rather to be devoured of the wild beasts for disobeying the ungodly commandment of the prince (if God's will so were) than to cease so long time from praying unto the Lord his God. Therefore, as tofore, so likewise now, notwithstanding the king's commandment and the penalty of the law, he goeth forth daily at his accustomed hours to oflFer unto God his prayers and praises, yea, and that not secretly, but openly. King Antiochus' servants, which he had sent unto the Jews to compel them to i Mace. ii. forsake God's laws, and to follow the wicked ordinances of the heathenish idolaters, came also into the city of Modin, to compel such as were fled thither for to do sacrifice, and to burn incense unto idols, and to forsake the law of God. So many of the people of Israel consented and inclined unto them. But Mathathias and his sons remained stedfast. " Then spake the commissioners of king Antiochus, and said unto Mathathias, Thou art a noble man, of high reputation, and great in this city, havinof fair children and brethren. Come thou therefore first and fulfil the kind's commandment, like as all the heathen have done, yea, and the men of Juda, and such as remain at Jerusalem ; so shalt thou and thy children be in the king's favour, and enriched with gold, silver, and great rewards. Mathathias answered and spake with a loud voice. Though all nations obey the king Antiochus, and fall away every man from keeping the law of their fathers, thougli they consent to his com- mandments, yet will I and my sons and brethren not fall from the law of our fathers. God forbid we should : that were not good for us, that we should forsake the law and ordinances of God, and to agree unto the commandment of king An- tiochus. Therefore we will do no such sacrifice, neither break the statutes of our law, to go another way. And when he had spoken these words, there came one of the Jews, which openly in the sight of all did sacrifice unto the idols upon the altar in the city of ]\Iodin, according to the king's commandment. When Matha- thias saw this, it grieved him at the heart ; so that his reins shook withal, and his wrath kindled for very zeal of the law. With that he start up, and killed the Jew beside the altar, yea, and slew the king's commissioner that compelled him to do sacrifice, and destroyed the altar at the same time ; such a zeal had he to the law of God ; like as Phineas did unto Zambri the son of Salomi." " Eleazar, one of the principal scribes, an aged man, and of a well-favoured conn- o Mace. vi. tenance, was constrained to gape with an open mouth, and to eat swine's flesh. But he, desiring rather to die gloriously than to live with shame, offered himself willingly to the martyrdom." Now when he saw that he must needs go to it, he took it patiently ; for he was at a point with himself that he would consent to do no unlawful thing for any pleasure of life. "They that stood by, being moved with pity, but not aright, for the old friendship of the man, took him aside privily, and prayed him that he would let such flesh be brought him as were lawful to 304 THE COMMON-PLACES OF THE HOLY SCRIPTURE. eat, and then to make a countenance, as though he had eaten of the flesh of the sacrifice, like as the king commanded ; for so he might be delivered from death ; and so for the old friendship of the man they shewed him this kindness. But he began to consider his discreet and honourable age, his noble and worshipful stock, and how that from his youth up he had been of an honest and good conversation, yea, and how constantly he had kept the ordinances and laws commanded by God; wherefore he gave them this answer and said. Yet had I rather first be laid in my grave. For it becometh not my age, said he, in any wise to dissemble, whereby many young persons might think that Eleazar, fourscore and ten year old, were now gone to a strange life; and so, through mine hypocrisy for a little time of a transitory life, they might be deceived : by this means also should I defile mine age and make it abominable. For though I were now delivered from the torments of men, yet should I not escape the hand of Almighty God, neither alive nor dead. Wherefore I will die manfully, and do as it becometh mine age; whereby I may, peradventure, leave an example of stedfastness for such as be young, if I vdth a ready mind and manfully die an honest death for the most worthy and holy laws. When he had said these words, immediately he was drawn to a torment. Now they that led him, and were mild a little afore, began to take displeasure because of the words that he said; for they thought he had spoken them of an high mind. But when he was in his martyrdom, he mourned and said : Thou, O Lord, which hast the holy knowledge, knowest openly, that whereas I might be delivered from death, I suffer these sore pains of my body; but in my mind I am well content to suffer them, because I fear thee. Thus this man died, leaving a memorial of his death for an ensample, not only unto young men, but unto all the people, to be stedfast and manly." sMacc. viL Read the next chapter that followeth, which entreateth of the seven brethren, and of their mother ; for they did rather choose to suffer most cruel torments than to obey the king's commandment, being contrary to the will of God. Matt. X. " Fear ye not them which kill the body, but are not able to kill the soul. But rather fear him which is able to destroy both soul and body into hell. Are not two little sparrows sold for a farthing? And one of them shall not light on the ground without your Father. Yea, even all the hairs of your head are num- bered. Fear ye not therefore : ye are of more value than many sparrows. Every one therefore that shall confess me before men, him vdll I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven." Mark viii. " Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod." Actsiv. The rulers of the people and the high priests "commanded the apostles that they should speak no more, nor teach in the name of Jesu. But Peter and John answered and said unto them. Whether it be right in the sight of God to hearken unto you more than to God, judge ye. For we cannot but speak that which we have seen and heard." Acts V. " When the apostles stood before the council, the chief priest asked them, saying, Did not we straitly command you, that ye should not teach in this name? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. Peter and the other of the apostles answered and said. We ought Actsv. more to obey God than men." The rulers and the high priests, "after they had called the apostles before them, beat them, and straitly charged them that they should no more speak in the name of Jesu ; and so they let them go. And they departed from the council, rejoicing that they were counted worthy to suffer rebuke for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." OF CHRIST. 305 OF CHRIST. That Christ is the alone and only author of our salvation. Probations out of the holy scripture. " I will put enmity between thee and the woman, between thy seed and her Gen. m. seed. The same (seed) shall tread down thy head; and thou shalt tread upon his heel." " In thy seed shall all the nations of the earth be blessed." Gen. xxii. " As for death, he (Christ) shall destroy it for ever. And the Lord God shall [isai. xxv.] wipe away tears from all faces ; and the rebuke of his people shall he take away out of all the earth : for so the Lord hath said. And in that day it shall be said, Lo, this is our God : we have waited for him ; and he shall save us. This is the Lord in whom we have hoped : we will be merry and rejoice in the salvation that Cometh of him." " I have trodden the press myself alone ; and of all people there is not one with me." isai. ixiii. " I will deliver them from the power of hell : from death I will defend them. Hos. xiu. O death, I will be thy death. hell, I will be thy destruction." " O Israel, thy destruction cometh of thyself; but of me only cometh thy salvation." " Thou, through the blood of thy covenant, shalt let thy prisoners out of the zech. ix. pit, wherein is no water." " She shall bring forth a Son ; and thou shalt call his name Jesus ; for he shall Matt. i. save his people from their sins." " Come unto me, all ye that labour and are laden ; and I will ease you. Take Matt. xi. my yoke upon you, and learn of me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." "Be not afraid; for, behold, I bring you tidings of great joy, that shall come Luke n. to all people ; for unto you is born tliis day in the city of David a Saviour, which is Christ the Lord." "The Son of man is come to seek and to save that which was lost." Lukexix. " Of" Christ's " fulness have all we received, even grace for grace. For the law joim i. w^as given by Moses ; but grace and truth came by Jesus Christ." " Behold the Lamb of God, which taketh away the sins of the world." " As Moses lifted up the serpent in the wilderness, even so must the Son of man john iu. be lifted up ; that whosoever believeth in him perish not, but have everlasting life. For God 60 loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned ; but he that beheveth not is condemned already, because he hath not believed in the name of the only-be- gotten Son of God." "He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him." " Whosoever drinketh of the water that I shall give him," saith Christ, " shall John iv. never be more athirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." " As the Father raiseth up the dead, and quickeneth them ; even so the Son Joim v. quickeneth whom he will." "I am the bread of life. He that cometh unto me shall never hunger; and he John vi. that believeth in me shall never thirst." " This is the Father's will which hath sent me, that of all which he hath given me I shall lose nothing, but raise them again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, have everlasting life. And I will raise him up at the last day." "Verily, verily, I say unto you, He that believeth on me hath everlasting life." l_BEC0N, III. J 306 THE COMMON-PLACES OF THE HOLY SCRIPTURE. John viii. *' Except ye believe that I am, ye shall die in your sins." " If the Son shall make you free, then are ye free indeed." John X. " I am the door : by me if any man enter in, he shall be safe, and shall go in and out, and find pasture." " I am come that they might have life, and that they might have it more abundantly." " My sheep hear my voice ; and I know them ; and they follow me ; and I give unto them everlasting life ; and they shall never perish, neither shall any man pluck them out of my hand." John xi. " I am the resurrection and the life. He that believeth on me, yea, though ho were dead, yet shall he live ; and whosoever liveth and believeth on me shall never die." John xii. " I am come a light into the world, that whosoever believeth on me should not abide in darkness." John xvii. " This is everlasting life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." John XX. " These things are written, that ye might believe that Jesus is Christ, the Son of God, and that in believing ye might have life through his name." Actsiv. "There is salvation in none other. For among men under heaven there is given none other name wherein we must be saved." Actsx. "To him (Christ) give all the prophets witness, that through his name whoso- ever believeth in him shall receive remission of sins." Acta xiii. " Be it kuowu uuto you, ye men and brethren, that through this man (Christ) is preached unto you the forgiveness of sins ; and that by him "all that believe are justified from all things, from which ye could not be justified by the law of Moses^' Acts XV. " We believe to be saved by the grace of the Lord Jesus Christ." Rom. iii. "There is no difference. For all have sinned, and want the glory of God^ but are justified freely by his grace through our redemption that is in Christ Jesu; whom God hath set forth to be the obtainer of mercy through faith by the means of his blood, to declare his righteousness, in that he forgiveth the sins that are past, which God did suffer to shew at his time his righteousness; that he might be counted just, and the justifier of him which believeth on Jesus." Rom. iv. Christ "died for our sins, and rose again for our justification." Bom. V. " We, being justified by faith, are at peace with God through our Lord Jesus Christ; by whom also it chanced unto us to be brought in through faith unto this grace wherein we stand, and rejoice in hope of the glory of God." Rom. vi. " Everlasting life is the gift of God through Jesus Christ our Lord." Rom. viii. " There is no damnation to them which are in Christ Jesu, which walk not after the flesh, but after the Spirit." Rom. X. " Christ is the fulfilling of the law to justify all that believe." 1 Cor. i. " Christ of God is made unto us wisdom, righteousness, and holiness, and deliver- ance; that, as it is written. He which rejoiceth should rejoice in the Lord." 2 Cor. viiL " Ye know the liberality of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich." Gal. ii. " If righteousness come by the law, then died Christ in vain." G'''- "'- " Christ delivered us from the curse of the law, which he was made accursed for us." ^p'l- ■- By Christ " we have redemption through his blood, even the forgiveness of sins." Eph.ii. Christ is "our peace." Eph. iii. By Christ " we have boldness and entrance with the confidence, which is by faith that we have in him." Eph. iv. 'When" Christ "went up on high, he led captivity captive, and gave gifts unto men." coii- "It pleased the Father that in Christ all fulness should dwell; and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth." iThess.i. Jesus Christ " delivereth us from the wrath to come." 1 Tim. i. " This is a true saying, and worthy to be embraced, that Jesus Christ came into the world to save sinners." [» Folio, herself.] OF CHRIST. 307 " There is one God, and one Mediator between God and man, even the man i Tim. u. Christ Jesus, which gave himself a ransom for all men." " The blood of Jesus Christ cleanseth us from all sin." i john i. Christ " appeared to take away our sins ; and in him is no sin." " For this i John ui, purpose appeared the Son of God, even to loose the works of the devil." "In this appeared the love of God to us- ward, because that God sent his only- Uohniv. begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the agreement for our sins." Christ " hath by his own person purged our sins, and sitteth on the right hand Heb. i. of the Majesty on high." Christ " by death expelled him that had lordship over death, that is to say, the Heb. ii. devil, and delivered them which through fear of death were all their life-time subdued imto bondage." "With one only oblation" Christ "hath made them perfect for ever that arc sane- Heb. x. tified." Christ hath " loved us, and washed us from our sins in his own blood, and made rcv. i. us kings and priests unto God his Father: to whom be glory and dominion for ever. Amen." Christ is that " Lamb which is in the midst of the throne," and " shall feed us, and Rev. vii. lead us unto the fountains of the living water, and shall wipe away all tears from our eyes." Christ giveth "to every one that thirsteth the water of life freely." Christ is "Alpha Rev.xxii. and Omega, the first and the last, the beginning and the end" (of our salvation). That Christ is the alone and only head of the catholic and apostoHc church. Probations out of the holy scripture, " Desire of me ; and I shall give thee the heathen for thine inheritance, and the rsai. u. uttermost parts of the earth for thy possession. Thou shalt bruise them with a rod of iron, and break them in pieces like a potter's vessel." " Thou shalt deliver me from the strivings of the people, and thou shalt make Psai. xvi me the head of the heathen. A people whom I have not known shall serve me : as soon as they hear of me, they shall obey me." " David my servant shall be their king ; and they all shall have one shepherd Ezek. xx only." " The children of Juda and the children of Israel shall be gathered together ao-ain, Hos. i. and choose themselves one head." God " hath put all things under" Christ's " feet, and hath made him above all Eph. i. things the head of the congregation, which is his body, and the fulness of him that fiUeth all in all." " Let us henceforth be no more children, wavering and carried about with every Eph. iv. wind of doctrine, by the wilincss of men, througli craftiness, wliereby they lay await for us to deceive us. But let us follow the truth in love, and in all things grow in him which is the head, even Christ; in whom if all the body be coupled and knit together throughout every joint, wherewith one ministereth to another, accordino- to the operation, as every part hath his measure, he increasetli the body unto the edifying of itself through love." " The husband is the wife's head, even as Christ is the head of the congregation ; Eph. v. and the same is he that ministereth salvation to the body." " All things were created by him (Christ) and for him ; and he is before all things, Coi. i. and by him all things have their being. And he is the head of the body, even of the congregation." 20—2 308 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Col. ii. Matt, xxviii. "In" Christ "dwelleth all the fulness of the Godhead corporally; and ye are perfect in him, which is the head of all rule and power." " All power is given unto me in heaven and in earth." " Behold, I am with you alway, even until the end of the world." That Christ is the alone and only Mediator, Reconciliator, Advocate, and Intercessor of the faithful. Probations out of the holy scripture. Matt. xi. " All things are given over unto me of my Father. And no man knoweth the Son but the Father : neither knoweth any man the Father save the Son, and he to whom- soever the Son will open him. Come unto me, all ye that labour and are laden, and I will ease you. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is hght." John X. " Verily, verily, I say unto you, I am the door of the sheep. All, even as many as come before me, are thieves and murderers; but the sheep did not hear them. I am the door: by me if any man enter in, he shall be safe, and shall go in and out, and find pasture." johnxiv. "I am the way, and the truth, and the Ufe. No man cometh unto the Father, but by me." Actsiv. "There is salvation in none other. Neither is there any other name given unto men under heaven, wherein they may be saved." Rom.iii. "Tliere is no difierence; for all have sinned, and want the glory of God, but they are justified freely by his grace through the redemption that is in Christ Jesu ; whom God hath set forth to be the obtainer of mercy through faith in his blood, to declare his righteousness, in that he forgiveth the sins that are past, which God did suffer, to shew at his time his righteousness ; that he might be counted just, and the justifier of him which beheveth on Jesus." Rom. V. " We, being justified by faith, are at peace with God through our Lord Jesus Christ : by whom also it chanced unto us to be brought in through faith unto this grace wherein we stand, and rejoice in hope of the glory of God." Rom. viii. " Who shall lay any thing to the charge of God's chosen ? It is God that justifieth : who is he that can condemn? It is Christ which died, yea, rather, which is risen again, which is also on the right hand of God, and maketh intercession for us." Eph. ii. " By the means of Christ Jesu ye, which sometime were far off, are made nigh by the blood of Christ. For he is our peace." Eph. iii. "By" Christ Jesu "we have boldness and entrance (unto the Father) with the confidence which is by the faith of him." .j « There is one God, and one Mediator between God and man, even the man Christ Jesus, which gave himself a ransom for all men." 1 John ii. " If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. He it is that obtaineth mercy for our sins; not for our sins only, but also for the sins of all the world." Heb. iv. "We have a great High Priest, which is entered into heaven, even Jesus the Son of God. Let us hold the profession. For we have not an High Priest which cannot have compassion on our infirmities, but was in all points tempted like as we are, but yet without sin. Let us therefore go boldly unto the seat of grace, that we may obtain mercy, and find grace to help in time of need," iieb. vii. " This man (Christ), because he endureth ever, hath an everlasting priesthood. Wherefore he is able also ever to save them to the uttermost that come unto God by him ; seeing he ever liveth to make intercession for us." Heb. viii. " Christ hath obtained a priesthood so much the more excellent, as he is the Me- diator of a better testament, which was confirmed in better promises." OF CHRIST. 309 " Christ is not entered into the holy places that are made with hands, which are Heb. ix. similitudes of true things, but is entered into very heaven, for to appear now in the sight of God for us." " By the blood of Jesu we have liberty to enter into the holy place, by the new Heb. x. and living way, which he hath prepared for us through the veil, that is to say, by his flesh." "Ye are come... unto Jesus the Mediator of the new testament, and unto the Heb. xii. sprinkling of blood, that speaketh better than the blood of Abel." "By" Christ "do we offer sacrifice of praise always to God, that is to say, the Heb. xUi. fruit of those lips which confess his name." That Christ by his blood hath not only cleansed us from original sin, but also from all other sins; yea, and that both from the pain and fault. Probations out of the holy scripture. " Praise the Lord, my soul, and forget not all his benefits : which foroiveth Psai. ciii. all thy sins, and healeth all thine infirmities : which saveth thy life from destruction and crowneth thee with mercy and loving-kindness." " He (Christ) was wounded for our offences, and smitten for our wickedness. For isai. liu. the chastisement of our peace was laid upon him ; and with his stripes are we healed. As for us, we have gone all astray like sheep : every one hath turned his own way. But the Lord hath heaped together upon him the iniquity of us all." " His punishment did go upon him for the transgression of my people, which indeed had deserved that punishment." "He shall justify the multitude; for he shall bear away their sins." " He hath taken away the sins of the multitude, and made intercession for the misdoers." God " shall put dovsTi our wickednesses, and cast all our sins into the bottom of Mic. vii. the sea." " Thou shalt call his name Jesus. For he shall save his people from their sins." Matt. i. "The Son of man came to save that was lost." Matt-xviii. " This is my blood of the new testament, that is shed for many for the remis- Watt. xxvi. sion of sins." " The Son of man came not to be ministered unto, but to minister, and to give Mark x. his Ufe for the redemption of many." "The Son of man did not come to destroy, but to save the lives of men." Lukeix. " Behold the Lamb of God, that taketh away the sin of the world." John i. " I am that living bread which came down from heaven, whereof whosoever John vi. eateth shall live for ever. The bread which I shall give is my flesh, which I shall give for the life of the world." "I am a good shepherd. A good shepherd giveth his life for the sheq)." johnx. Christ " died for our sins, and rose again for our justification." Rom. iv. " The gift is not over one sin, as death came through one sin of one that sinned. Rom. v. For damnation came of one sin unto condemnation ; but the gift came to justify from many sins. For if by the sin of one death reigned by the means of one, much more they, which receive abundance of grace and of the gift of righteousness, shall reign in life by the means of one, even Jesus Christ. Likewise then as by the sin of one there springeth up evil on all men to condemnation, even so by the righte- ousness of one springeth good upon all men to the righteousness of life. For as by one man's disobedience many became sinners, so by the obedience of one shall many be made righteous." " Everlasting life is the gift of God through Jesus Christ our Lord," Kom. vi. " Christ died for our sins." i cor. xv. " Our Lord Jesus Christ gave himself for our sins, that he might deliver us from Gai. ;. this present evil world." 310 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Gal. ii. "I refuse not the grace of God. For if righteousness come by the law, then died Christ in vain." Gal. V. "Stand fast in the liberty wherewith Christ hath made us free, and wrap not Gal. V. yourselves again in the yoke of bondage." " Christ is become but in vain unto you : as many of you as are justified by the law are fallen from grace. "We look for and hope in the Spirit through faith. For in Jesu Christ neither is circumcision any thing worth, neither yet uncircumcision, but faith which worketh by love." Gal. vi. "God forbid that I should rejoice, but in the cross (that is to say, in the passion and death) of our Lord Jesus Christ." Eph. i. " In Christ we have redemption through his blood, even the forgiveness of sins." Eph. ii. "Now by the means of Christ Jesu ye which sometimes were far off are made nigh by the blood of Christ. For he is our peace, which hath made of both one, and hath broken down the wall that was a stop between us, and hath also put away through his flesh the cause of hatred, even the law of commandments contained in the law written; for to make of twain one new man in himself, so making peace, and to reconcile both unto God in one body through the cross, and slew hatred thereby, and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have an entrance in one Spirit unto the Father." liph. V. « Christ loved us, and gave himself for us, an offering and a sacrifice of a sweet savour to God." Pi„i iii " The things that were vantage unto me, those I counted loss for Christ's sake. Yea I think all things but loss for the excellency of the knowledge of Christ Jesu my Lord ; for whom I have counted all things loss, and do judge them but vile, that I may win Christ and be found in him, not having mine own righteousness of the law, but that which is through the faith of Christ, even the righteousness which cometh of God through faith ; that I may know him, and the virtue of his resurrec- tion, and the fellowship of his passions." Col. i. " It pleased the Father that in Christ all fulness should dwell ; and by him to reconcile all thing unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth." Col. ii. " When ye were dead through sin, and through the uncircumcision of your flesh, God quickened you with Christ, and hath forgiven us all our trespasses, and hath put out the hand- writing that was against us contained in the law written; and that hath he taken out of the way, and hath fastened it to his cross, and hath spoiled rule and power, and hath made a shew of them openly, and hath triumphed over them in his own person." 1 Thess. V. " God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesu Christ, which died for us, that, whether we wake or sleep, we should live to- gether with him." 1 Tim. i. " It is a true saying, and worthy to be embraced, that Christ Jesus came into the world to save sinners." 1 Tim. ii. " The man Christ Jesus gave himself a ransom for all men." Tit. ii. "Our Saviour Jesus Christ gave himself for us to redeem us from all unrighte- ousness, and to purge us a peculiar people unto himself, fervently given unto good works." 1 Pel. i. " Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, which ye received by the tradition of the fathers, but with the precious blood of Christ, as of a lamb' undefiled and without spot." 1 Pet. ii. Christ " bare our sins in his body on the tree, that we, being delivered from sin, should live unto righteousness : by whose stripes ye were healed. For ye were as sheep going astray ; but ye are now turned unto the Shepherd and Bishop of your souls." 1 Pet. iii. " Christ hath once suffered for sins, the just for the unjust, to bring us unto God." 1 joiin i. " The blood of Jesu Christ cleanseth us from all sin." [' Folio, lampc] OF CHRIST. 311 Christ '' obtaiucth mercy fur our sins, not for our sins onl}-, but also for tlieuoimii. gins of the -whole world." " Ye know that Christ appeared to take away our sins, and in him is no sin." i John iii. " For this purpose appeared the Son of God, to loose the works of tlie devil." "Herein is love, not that we loved God, but that he loved us, and sent his Son i Johniv. to be the agreement for our sins." " If the blood of oxen and of goats, and the ashes of a young cow when it was iieb. ix. sprinkled, purifieth the unclean, as touching the purifying of the flesli ; how much mort! sliall the blood of Christ, which througli the eternal Spirit offered himself without spot to God, pvirge your conscience from dead works for to serve the living God ?" " Unto him that loved lis, and washed us from our sins in his own blood, and made Rev. i. us kings and priests unto God his Father, be glory and dominion for ever. Amen." That the death of Christ is tlie oiily and alone propitiatory, expiatory, and satisfactory sacrifice for all tlic sins of the world. Probations ont of the holy scripture. " What is he that cometh from Edom, with red-coloured clothes of liosya (which i»ai. ixiii. is 80 costly cloth), and cometh in so mightily with all his strength? I am he that teachcth righteousness, and am of power to help. Wherefore then is thy clothing red, and tliy raiment like his that treadeth in the wine-press ? I have trodden the press myself alone; and of all people there is not one with me." " I will take away the sin of the land in one day." ZecU. iii. "I have finished the work, Father, which thou gavest me to do." johnwii. " As soon as Jesus received of the vinegar, ho said. It is finished." John xix. " God setteth out his love toward us, seeing, while we were yet sinners, Christ Kom. v. died for us. Much more then now we that are justified by his blood shall be saved 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." "As by the sin of one there spring up cN-il on all men to condem- nation, even so by the righteousness of one springeth good upon all men to the righteousness of life. For as by one man's disobedience many became sinners, so by the obedience of one shall many be made righteous." God " made" his Son " to be sin (that is to say, a sacrifice for sin) for us, which 2 cor. v. knew no sin ; that we by his means should be that righteousness which before God is allowed." Christ, " because he endureth ever, hath an everlasting priesthood. Wherefore he Heb. vii. is able also even to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for us. For such an High Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, made higher than heaven ; which needeth not daily, as yonder high priests, to ofier up sacrifice, first for his own sins *, and then for the people's. For that did he once, when he oftcred up himself." " Christ, being an High Priest of good things to come, came by a greater and Hcb. ix. more perfect tabernacle, not made with hands, that is to say, not of this building ; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, and found eternal redemption. For if the blood of oxen and of goats, and the ashes of a young cow when it was sprinkled, purifieth the unclean, as touching the purifying of the flesh ; how much more shall the blood of Christ, which through the eternal Spirit offered himself without spot to God, purge your conscience from dead works for to serve the living God? And for this cause is he the Mediator of the new testament, that through death, which chanced for the redeniption of those transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." " Without shedding of blood there is no remis- [^ Folio, for our sins.] [Isai. xi.] 312 THE COMMON-PLACES OF THE HOLY SCRIPTURE. sion." " Christ is not entered into the holy places that are made with hands, which are similitudes of true things, but is entered into very heaven, for to appear now in the sight of God for us : not to offer himself often, as the high priest entereth into the holy place every year with strange blood; for then must he have often suffered since the world began. But now in the end of the world hath he appeared once to put sin to flight by the offering up of himself. And as it is appointed unto all men that they shall once die, and then cometh the judgment, even so Christ was once offered to take away the sins of many ; and unto them that look for him shall he appear again without sin unto salvation." "The blood of oxen and of goats cannot take away sins. Wherefore when he (Christ) cometh into the world, he saith, Sacrifice and offering thou wouldest not have but a body hast thou ordained me. Burnt-offerings also for sin hast thou not allowed. Then said I, Lo, I am here. In the beginning of the book it is written of me that I should do thy will, God. Above when he saith, Sacrifice and offerino- and burnt sacrifices and sin-offerings thou wouldest not have, neither hast thou allowed them (which yet are offered by the law), then said he, Lo, I am here to do thy will, God. He taketh away the first to stablish the latter; by which will we are made holy, even by the offering of the body of Jesu Christ once for all. Every priest is ready daily ministering, and offering oftentimes one manner of oblation, which can never take away sins. But this man, after he hath offered one sacrifice for sins is set down for ever on the right hand of God, and from henceforth tar- rieth till his foes be made his foot-stool. For with one offering hath he made perfect for ever them that are sanctified. The Holy Ghost himself also beareth us record, even when he told before. This is the testament that I will make unto them after those days, saith the Lord, I will put my laws in their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. And where remission of these things is, there is no more offering for sin." " Christ hath once suffered for sins, the just for the unjust, to bring us to God." That Christ is the alone and only teacher of truth. Probations out of the holy scripture. " I will raise up a prophet from among their brethren, like imto thee ', and I will put my words in his mouth ; and he shall speak unto them all that I shaU command him. And whosoever will not hearken unto the words which he shall speak in my name, I will require it of him." "It shall be in the last day, that the hill where the house of the Lord is builded shall be the chief among hills, and exalted above all little hills. And all nations shall press unto him, and the multitude of people shall go, speaking thus one to another. Up, let us go to the hill of the Lord, and to the house of the God of Jacob, that he may shew us his way, and that we may walk in his paths. For the law shall come out of Sion, and the word of the Lord from Jerusalem, and shall give sentence among the heathen, and shall reform the multitude of people. They shall break tlieir swords also into mattocks, and their spears to make scythes. And one people shall not hft up a weapon against another, neither shall they learn to fight from thenceforth." "There shall come a rod forth of the kindred of Isay, and a blossom shall flourish out of his root. The Spirit of the Lord shall light upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of know- ledge and of the fear of the Lord, and shall make him fervent in the fear of God. For he shall not give sentence after the thing that shall be brought before his eyes, neither reprove a matter at the first hearing; but with righteousness shall he judge the poor, and with holiness shall he reform the simple of the world. He shall smite the world with the rod of his mouth, and with the breath of his mouth shall he slay the ungodly," &c. [' Folio, them.] OF CHRIST. 313 "Behold, this is my servant, upon whom I lean, my elect, in whom my soul isisai.xiii. pacified. I have given my Spirit, that he may shew forth judgment and equity among the gentiles. He shall not he an outcrier, nor lift up his voice. His voice shall not be heard in the streets ; and a bruised reed shall he not break, and the smoking flax shall he not quench : but faithfully and truly shall he give judgment, not he pensive nor careful, that he may restore righteousness unto the earth ; and the gentiles also shall keep his laws." "I will defend thee, and give thee for a covenant of the people, and to be the light of the gentiles, that thou mayest open the eyes of the blind, let out the prisoners from their bonds, and them that sit in darkness out of the dungeon-house." " I am the Lord thy God, which teach thee profitable things, and lead thee the isai. xiviii. way that thou shouldest go." " I have made thee the light of the gentiles, that thou mayest be my health i^ai. xiix. unto the end of the world." " The Lord hath given me a well-learned tongue ; so that I can comfort them isai. i. which are troubled, yea, and that in due season." " The Spirit of the Lord is upon me ; for the Lord hath anointed me, and sent i^i. ixi. me to preach good tidings unto the poor; that I might bind up the wounded hearts, that I might preach deliverance to the captive, and open the prison to them that are bound; that I might declare the acceptable year of the Lord, and the day of the vengeance of our God ; that I might comfort all them that are in heaA-iness," &c. " I Avill raise up unto my sheep one only shepherd, even my servant David : he Ezek. xxxiv. shall feed them, and he shall be their shepherd. I the Lord will be their God; and my servant David shall be their prince. Even I the Lord have spoken it." " This is my dearly-beloved Son, in whom I have a singular delight : hear ye him." iiatt. xvii. " Let us go," saith Christ, " into the next towns, that I may preach there also ; Mark i. for therefore am I come." " I must preach," saith Christ, " the kingdom of God to other cities also : for Luke iv. therefore am I sent." " No man hath seen God at any time. The only-begotten Son, which is in the John i. bosom of the Father, he hath declared him." " Master, we know that thou art a teacher come from God : for no man could John iii. do such miracles as thou dost, except God were with him." " Master, we know that thou art true, and teachest the way of God truly, nei- Matt. xxu. ther carest thou for any man ; for thou regardest not the outward appearance of men." '' We know," said the woman of Samaria, " that Messias shall come, which is John iv. called Christ. When he is come, he will tell us all things. Jesus said unto her, I that speak unto thee am he." "The words that I speak unto you are spirit and Hfe." "Jesus said to his twelve John vi. disciples. Will ye also go your way? Simon Peter answered. Lord, unto whom should I go ? Thou hast the words of everlasting life ; and we believe and know that thou art Christ, the Son of the liAnng God." " My doctrine is not mine, but his that sent me. If any man will be obedient John vii. to his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own praise. But he that seeketh his praise that sent him, the same is true, and no unrighteousness is in him." " I am the light of the world. He that followeth me walketh not in darkness, john viii. but shall have the light of life." " He that sent me is true. And I speak in the world those things which I have heard of him." "As my Father hath taught me, even so I speak." " If ye continue in my word, then are ye my very disciples, and ye shall know the truth ; and the truth shall make you free." " Which of you re- buketh me of sin? If I say the truth, why do not ye believe me? He that is of God heareth God's words. Ye therefore hear them not, because ye are not of God." " All, even as many as came before me, are thieves and murderers ; but the John x. sheep did not hear them." " I am the good shepherd, and know my sheep, and am known of mine." *' My sheep hear my voice ; and I know them ; and they follow me; and I give them everlasting hfe." 314 THE COMMON -PLACES OF THE HOLY SCRIPTURE. John xii. " I am comc a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not : for I came not to judge the world, but to save the world. He that refuseth me, and receiveth not my words, hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day. For I have not spoken of my- self; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting. Whatsoever I speak therefore, even as the Father bade me, so I speak." Joim xiv. " I am the way, and the truth, and the life. No man cometh unto the Father, but by me." "If a man love me, he will keep my sayings; and my Father will love him; and we will come unto him, and dwell with him. He that loveth me not keepeth not my sayings. And the word which ye hear is not mine, but the Father's which sent me." " The Comforter, which is the Holy Ghost, whom my Father will send in my name, he shall teach you all things, and bring all things to your re- membrance, whatsoever I have said unto you." John xvii. " I liavo givcn unto them the words which thou gavest me ; and they have re- ceived them." John xviii. " For tliis causc was I born, and for this cause came I into the world, that I should bear witness unto the truth. And all that are of the truth hear my voice." Gal. i. " Though we ourselves, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach any other gospel unto you than that ye have received, let him be accursed." 1 Tim. vi. " If any man follow other doctrine, and incline not unto the wholesome words of our Lord Jesu Christ, and to the doctrine which is according to godliness, he is puffed up, and knoweth nothing, but wasteth his brains about questions and strife of words, whereof spring envy, strife, railings, evil surmisings, vain disputation of men that have corrupt minds and that are robbed of the truth, which think that lucre is godliness. From them that are such separate thyself." 2 John. "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that endureth in the doctrine of Christ hath both the Father and the Son. If there come any unto you, and bring not this learning, him receive not to house, nei- ther bid him God speed. For he that biddeth him God speed is partaker of his evil deeds." That Christ, as concerning his human nature, is not (as the papists dream) in every place, but only in heaven, sitting on the right hand of God the Father, Probations out of the holy scripture. Tsai. xivii. " God is gone up with a merry noise, and the Lord with the sound of the trump." " God reigneth over the heathen : God sitteth upon his holy seat. The princes of the people are joined unto the people of the God of Abraham; for God, which is very high exalted, doth defend the earth, as it were with a shield." Psai. ixviii. " Thou art goue up on high : thou hast led captivity captive, and received gifts for men." Matt. xxiv. " If any man say unto you, Lo, here is Christ, or there ; believe it not. For there shall arise false Christs, and false prophets, and shall shew great miracles and wonders; insomuch that, if it were possible, the very elect should be deceived. Be- hold, I have told you before. Wherefore if they say unto you. Behold, he is in the desert ; go not ye forth : behold, he is in the secret places ; believe it not : for as the lightning cometh out of the east, and appeareth in the west, so shall the coming of the Son of man be." Matt, xxviii. "The angel said to the women, Fear ye not. For I know that ye seek Jesus, which was crucified. He is not here. He is risen, as he said. Comc, see the place OF CHRIST. 315 where tlie Lord was laid. And go quickly and tell his disciples that he is risen again from the dead. And, behold, he goeth before you into Galilee : there ye shall see him. Lo, I have told you." " When the Lord had spoken unto them, he ■was received into heaven, and is Mark xvi. set on the right hand of God." "It came to pass that, when Jesus had blessed them, he departed from them, Luke xxiv. and was carried up into heaven." " Ye shall have the poor alway with you ; but me ye shall not have alway." John xii. " I go to prepare a place for you. And if I go to prepare a place for you, John xiv. I will come again, and receive you even unto myself; that where I am, there may ye be also." "If ye loved me ye would rejoice, because I said that I go to the Father." " Now I go my way to him that sent me ; and none of you asketh me whither John xvi. I go. But because I have said such things unto you, your hearts are full of sorrow. Nevertheless I tell you the truth : it is expedient for you that I go my Avay. For if I go not away, that Comforter will not come unto you: but if I depart, I will send him unto you." "I went out from the Father, and came into the world. Again, I leave the world, and go to the Father." " When " Christ " had spoken these things, while they beheld, he was taken up acu i. on high ; and a cloud received him up out of their sight. And while they looked sted- fastly up toward heaven as he went, behold, two men stood by them in white apparel ; which also said. Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, which is taken up from you into heaven shall so come even as ye have seen him going up into heaven." "Jesus Christ... must receive heaven until the time of all things, which God hath Acts ui. spoken by the mouth of all his holy prophets since the world began, be restored again." " The Most Highest dwelleth not in temples made with man's hand." Stephen, Acts vH. "full of the Holy Ghost, looked up stedfastly with his eyes into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens open, and the Son of man standing on the right hand of God." " It is Christ which died, yea, rather, which is risen again ; which is also on the Rom. viii. right hand of God, and maketh intercession for us." " As often as ye shall eat this bread, and drink of this cup, ye shall shew the i cor. xi. Lord's death till he come." God " raised C'hrist from the dead, and set him on his right hand in heavenly Eph. i. things, above aU rule, and power, and might, and dominion, and above every name that is named, not in this world only, but also in the world to come." " If ye be risen again with Christ, seek those things which are above, where coi. iii. Christ sitteth on the right hand of God." " WTiensoever Christ, which is our life, shall shew himself, then shall ye also appear with him in glory." " Our conversation is in heaven ; from whence Ave look for the Saviour, even the Phii. iii. Lord Jesus Christ ; which shall change our vile body, that he may make it like unto his glorious body, according to the working whereby he is able also to subdue all tilings to himself." " The Lord himself shall descend from heaven with a shout, and the voice of the i ihcss. iv. archangel, and trumpet of God." " God w^as shewed in the flesh, was justified in the Spirit, Avas seen among the i Tim. iii. angels, was preached unto the gentiles, Avas believed on in the world, and received up in glory." Christ " hath by his OAvn person purged our sins, and sitteth on the right hand Heb. i. of the Majesty on high." " This man (Christ), after he hath offered one sacrifice for sins, is set doAA-n for Heb. x. cA-er on the right hand of God, and from henceforth tarrieth till his foes be made his foot-stool." " Let us run Avith patience unto the battle that is set before us, looking imto Hob. xii. Jesus, the captain and finisher of our faith; Avhich for the joy that Avas set before 316 THE COMMON-PLACES OF THE HOLY SCRIPTURE. him abode the cross, and despised the shame, and is set down on the right hand of the throne of God." I Pet. iii. " Jesus Christ is on the right hand of God, and is gone into heaven, angels, powers, and might subdued unto him." OF ELECTION. That God's election is certain and unchangeable. Probations out of the holy scripture. Num. xxiii. " God is uot a man, that he should lie ; neither the son of man, that he should repent. Should he say, and not do? or should he speak, and not make it good?" 1 Sam. XV, " The Strength of Israel will not beguile nor repent. For he is not a man, that can repent." Jobxxxiii. When God doth once command a thing, there should no man be curious to search whether it be right, i^ai- ''■v- " If the Lord of hosts determine a thing, who is able to disannul it ? And if he stretch forth his hand, who may hold it again ? " isai. xi. " The word of our God endureth for ever." Mai. iii. " I am the Lord, that change not." Psai. xxxiii. "The counsel of the Lord shall endure for ever, and the thoughts of his heart from generation to generation." Kom. xi. " Verily the gifts and calling of God are such that it cannot repent him of them." 1 Cor. i. " God is faithful, by whom ye are called unto the fellowship of his Son Jesus Christ our Lord." 1 Thess. V. "Faithful is he which called you, which will also do it." 2Thess. iii. "All men have not faith. But the Lord is faithful, which shall stablish you, and preserve you from evil." 2Tim. ii. "The sure ground of God standeth still, and hath this seal. The Lord knoweth them that are his." That God's election is free and undeserved. Probations out of the holy scripture. Exod. xxxiii. " I will shew mercy to whom I will shew mercy, and will have compassion on whom I will have compassion." Deut. vii. " The Lord thy God hath chosen thee to be a several people unto himself, above all nations that are upon the earth. It was not because of the multitude of you above all nations, that the Lord had lust unto you and chose you; seeing ye are fewest of all nations : but because the Lord loved you, and because he would keep the oath which he had sworn to your fathers." 1 Sam. xii. " The Lord will not forsake his people because of his great name's sake ; because it hath pleased the Lord to make you his people." Isai. xiviii. " I knew that thou wouldest maliciously offend : therefore have I called thee a transgressor even from thy mother's womb. Nevertheless for mine own name's sake I will withdraw my wrath ; and it shall be for my honour's sake, if I patiently for- bear thee, and root thee not out. Behold, I have purged thee, yet not as silver. I have chosen thee in the fire of affliction, and that only for mine own sake : yea, even for mine own sake will I do this." Jer. i. " Before I fashioned thee in thy mother's womb, I did know thee ; and or ever thou wast born, I sanctified thee, and ordained thee to be a prophet unto the people." Ezek. xxxvi. " Thus saith the Lord God, I do not this for your sake, house of Israel, but for my holy name's sake." OF ELECTION. 317 " I thank thee, Father, Lord of heaven and earth, because thou hast hid these Matt. xi. things from the wise and prudent, and hast shewed them to babes. Verily, Father, even so was it thy good pleasure." " Fear not, little flock ; far it is your Father's pleasure to give you the kingdom." Luke xii. " Ye have not chosen me, but I have chosen you, and ordained you to go and John xv, bring forth fruit, and that your fruit should remain." " Rebecca was with child by one, even by our father Isaac. For before the Rom. ix. children were bom, when they had neither done good, neither bad, that the purpose of God by election might stand, it was said unto her, not by the reason of works but by the caller. The elder shall serve the younger ; as it is written, Jacob have Gen. xxv. I loved, but Esau have I hated. What shall we say then ? Is there any umighteous- ness with God ? God forbid. For he saith to Moses, I will shew mercy to whom- soever I shew mercy, and will have compassion on whomsoever I have compassion. So lieth it not then in a man's will, or running, but in the mercy of God. For the scripture saith unto Pharao, Even for this same purpose have I stirred thee up, to Exod. ix. shew my power on thee, and that my name might be declared throughout all the world. So hath he mercy on whom he will, and whom he will he maketh hard- hearted. Thou wilt say then unto me, Why then blameth he us yet ? for who hath been able to resist his will ? But, O man, what art thou which disputest with God ? Shall the work say to the workman. Why hast thou made me on this i^ai. xiv. fashion? Hath not the potter power over the clay, even of the same lump to make Ecdus! one vessel unto honour, and another unto dishonour ? Even so God, willing to shew Jenxviii. his wrath, and to make his power known, suftered with long patience the vessels of wrath ordained to damnation; and to declare the riches of his glory on the vessels of mercy, which he had prepared unto glory, whom also he called, not of the Jews only, but also of the gentiles," &c. " At this time is there a remnant (of the Israelites) left according to the election Rom. xi. of grace. If it be given of grace, then is it not now of works : for then grace is no more grace. But if it be of works, then is it now no grace : for then were deserving no more deserving. What then ? Israel hath not obtained that which he seeketh • but the election hath obtained it : the remnant are blinded." " O the deepness of the riches both of the wisdom and knowledge of God ! How unsearchable are his judo-- ments, and his ways past finding out ! For who hath known the mind of the Lord ? wisd. ix. or who hath been his counsellor ? Either who hath given to him first, and he shall /cor^^ii. be recompensed again ? For of him, and through him, and for him, are all thino-s. To him be glory for ever. Amen." " Blessed be God the Father of our Lord Jesus Christ, which hath blessed us ^y^- '• with all manner of spiritual blessing in heavenly things by Christ, according as he had chosen us in him before the foundations of the world were laid, that we should be holy and without blame before him through love. Which ordained us before through Jesus Christ to be heirs' unto himself, according to the good pleasure of his will to the praise of the glory of his grace, wherewith he hath made us accepted throuo-h the Beloved : by whom we have redemption through his blood, even the forgiveness of sins, according to the riches of grace." " We were by nature the children of wrath, even as well as other. But God Eph. ii. which is rich in mercy, for his great love wherewith he loved us, even when we were dead by sins, quickened us together in Christ (by grace are ye saved), and raised us up together with him, and made us sit together with him among them of heaven in Christ Jesu." "By grace are ye saved through faith, and that not of yourselves. It is the gift of God, and cometh not of works, lest any man should boast himself." " We are bound to give thanks alway to God for you, brethren beloved of the 2 xhcss. ii. Lord, for because that God hath from the beginning chosen you to salvation throuo-h sanctifying of the Spirit, and through believing of the truth ; whereunto he called you by our gospel, to obtain the glory of our Lord Jesu Christ." " God hath saved us, and called us with an holy calling, not according to our deeds 2 Tim i. [' Folio, hearers.] 318 THE COMMON-PLACES OF THE HOLY SCRIPTURE. but according to his own purpose and grace, which was given us through Christ Jesu before the world began, but is now declared openly by the appearing of our Saviour Jesu Christ, which hath put away death, and hath brought life and immortality unto light through the gospel." "The sure ground of God standeth still, and hath this seal, The Lord knoweth them that are his." " Not by the deeds of righteousness which we wrought, but according to his mercy hath he saved us." " Of his own will begat he us with the word of truth, that we should be the first- fruits of his creatures." " God... according to his abundant mercy begat us again unto a lively hope, by that that Jesus Christ rose again from death, to an inheritance immortal, and undefiled, and that perisheth not, reserved in heaven for you, which are kept by the power of God through faith unto salvation." " Behold, what love the Father hath shewed on us, that we should be called the sons of God." " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the agreement for our sins." That God's elect and chosen cannot perish. Probations out of the holy scripture. rsai. ixv. " Blessed is the man whom thou choosest and receivest unto thee : he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple." isai. xiiii. " The Lord that made thee and fashioned thee, O Israel, saith thus, Fear not ; for I have redeemed thee : I liave called thee by name : thou art mine own. If thou goest through the water, I will be with thee, that the strong floods should not pluck thee away. And if thou walkest through the fire, it shall not burn thee; and the flame shall not kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour." Isai. xiix. " Rejoice, ye heavens ; and sing praises, thou earth. Talk of joy, ye hills ; for God hath comforted his people, and will have mercy upon his that be in trouble. But Sion said, God hath forsaken, and my Lord hath forgotten me. Will a wife forget the child of her womb, and not pity the son whom she hath borne ? And though she do forget, yet will not I forget thee. Behold, I have written thee up upon my hands : thy walls are ever in my sight." Isai. 1. " He is at hand that justifieth me : who will then go with me to law ? Let us stand one against another : if there be any that will reason with me, let him come here forth to me. Behold, the Lord God standeth by me : what is he then that can condemn me ? Lo, they shall be like as an old cloth : the moth shall eat them up." Isai. liv. " Fear not ; for thou shalt not be confounded. Be not ashamed ; for thou shalt not come to confusion. Yea, thou shalt forget the shame of thy youth, and shalt not re- member the dishonour of thy widowhead. For he that made thee shall be thy Lord and husband, whose name is the Lord of hosts; and thy Redeemer shall be even the Holy One of Israel, the Lord of the whole world. For the Lord hath called thee, being as a desolate sorrowful woman, and as a young wife that hath broken her wedlock, saith thy God. A little while have I forsaken thee, but with great merci- fulness shall I take thee up unto me. When I was angry, I hid my face from thee for a little season ; but through everlasting mercy have I pardoned thee, saith the Lord thy Redeemer." "The mountains shall remove, and the hills shall fall down; but my loving-kindness shall not move, and the bond of my peace shall not fall down from thee, saith the Lord, thy merciful lover." Matt. xvi. " Thou art Peter ; and upon this rock I will build my congregation : and the gates of hell shall not prevail against it." OF ELECTION. 319 *' All that the Father giveth me shall come to me ; and him that cometh to John vi. me I cast not away. For I came down from heaven not to do that I will, hut that he ^ill -which hath sent me. And this is the Father's will which hath sent me, that of all which he hath given me I shall lose nothing, hut raise them again at the last day." " My sheep hear my voice ; and I know them ; and they follow me ; and I give John x. unto them everlasting life : and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all ; and no man is ahle to take them out of my Father's hand. I and my Father are one." "When Jesus loved his which were in the world, unto the end he loved them." Johnxiu. " Those that thou gavest me have I kept ; and none of them is lost, hut that lost John xvii. child, that the scripture might he fulfilled." "When the gentiles heard this, they were glad, and glorified the word of the Lord, Actsxiii. and helieved, even as many as were ordained unto everlasting life." " We know that all things work for the best unto them that love God, which Rom. viii. also are called of purpose. For those Avliich he knew before, he also ordained before that they should be like-fashioned unto the shape of his Son, that he miglit be the first-begotten Son among many brethren. Moreover whom he appointed before, them also he called ; and whom he hath called, them also he justified ; and whom he justified, them he also glorified. What shall we then say to these things? If God be on our side, who can be against us? Which spared not his ovsn Son, but gave him- self for us all ; how can it be that with him he should not give us all things also? Who shall lay any thing to the charge of God's chosen? It is God that jus- tifieth : who is he that can condemn ? " " The sure ground of God standeth still, and hath this seal, The Lord knoweth 2 Tim. ii. them that are his." " They went out from us ; but tliey were not of us. For if they had been of us, 1 John ii. they would no doubt have continued with us; but that it might appear that they were not of us." OF THE HOLY SCRIPTURE. That the holy scripture is a doctrine sound, certain, true, and in all points absolutely perfect : in the which, as in a most plentiful and rich store- house, thou mayest abundantly find whatsoever is even to the uttermost sufficient and necessary unto salvation and everlasting life. Probations out of the holy scripture. " Ye shall put nothing to the word which I command you, neither do ought Deut. iv. therefrom, that ye may keep the commandments of the Lord your God, which I command you." " Take heed that ye do indeed as the Lord your God hath commanded you, and Deut. v. turn not aside either to the right hand or to the left, but walk in all the ways which the Lord your God hath commanded you; that ye may live, and that it may go well with you, and that ye may prolong your days in the land which ye shall possess." "Whatsoever I command you, that take heed ye do; and put thou nought thereto, Deut.xii. nor take ought therefrom." *'Take ye heed, and do all that is written in the hook of the law of Moses, Josh, xxiii. that ye bow not aside therefrom to the right hand or to the left." " The law of the Lord is an undefiled law, converting the soul : the testimony Psai. xix. of the Lord is sure, and giveth AA-isdom to the simple. The statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and giveth light unto the eyes. The fear of the Lord is clean, and endureth for ever : the judg- 320 THE COMMON-PLACES OF THE HOLY SCRIPTURE. ments of the Lord are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold ; sweeter also than honey and the honey-comb. Moreover, by them is thy servant taught ; and in keeping of them there is great reward." Psai. cxix. " Thy word, Lord, is a lantern to my feet, and a light to my path-ways." Prov. XXX. " -A.11 the words of God are pure and clean ; for he is a shield unto all them that put their trust in him. Put thou nothing to his words; lest he reprove thee, and thou be found a liar." isai. viii. " If they say unto you. Ask counsel at the soothsayers, witches, charmers, and conjurers ; then make them this answer. Is there a people any where that asketh not counsel at his God ? Should men run unto the dead for the living ? If any man want light, let him look upon the law and the testimony, whether they speak not after this meaning. If he do not this, he stumbleth and sufFereth hunger. And if he suffer hunger, he is out of patience, and blasphemeth his king and his God." Isai. XXX. " This is the way : walk ye in it. Turn not aside, neither to the right hand nor to the left." jer. vii. " Hearken, and obey my voice ; and I shall be your God ; and ye shall be my people ; so that ye walk in all the ways which I have commanded you, that ye may prosper." Jer. xxiii. " What hath chaff and wheat to do together ? saith the Lord. Is not my word like a fire ? saith the Lord ; and like an hammer that breaketh the hard stone ? " Ezek. XX. " I gave them my commandments, and shewed them my laws, which whoso keepeth shall live in them." Luke xvi. " They have Moses and the prophets : let them hear them." johniv. "I know that Messias shall come, which is called Christ. When he is come, he will tell us all things." John V. " Verily, verily, I say unto you. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into damnation, but is escaped from death unto life." John viii. " I am the light of the world. He that will follow me shall not walk in dark- ness, but he shall have the light of life." " If ye continue in my word, then ye are my very disciples, and ye shall know the truth ; and the truth shall make you free." " He that is of God heareth God's words. Ye therefore hear them not, because ye are not of God." John X. " My sheep hear my voice ; and I know them ; and they follow me ; and I give unto them everlasting life." "A stranger they will not follow, but will fly from him ; for they know not the voice of strangers." John xiv. " I am the way, the truth, and the life." " The Holy Ghost, whom the Father shall send in my name, he shall teach you all things." John xvi. "Wlien he shall come, which is the Spirit of truth, he shall lead you into all truth." John XX. " These things are written, that ye may believe that Jesus is Christ the Son of God, and that ye believing may have life through his name." Acts X vii. "These were the noblest of birth among them of Thessalonica, which received the word with all diligence of mind, and searched the scriptures daily, whether those things were even so." Acts XX. "I take you to record this day, that I am pure from the blood of all men. For I have spared no labour, but have shewed you all the counsel of God." Rom. i. " I am not ashamed of the gospel of Christ ; for it is the power of God unto salvation to every one that believeth." Rom. X. "Faith Cometh by hearing; and hearing cometh by the word of God." Rom. XV. " Whatsoever things are written aforetime, they are written for our learning, that we through patience and comfort of the scriptures might have hope." Gal. i. " Though we ourselves, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." OF THE HOLY SCRIPTURE. 321 " Though it be but a man's testament, yet, if it be allowed, no man despiseth it, Gai. iii. or addeth any thing thereto." "As many as walk according to this rule, peace be on them, and mercy," [Oai. \i.] " Now ye are not strangers and foreigners, but citizens with the saints, and of the Eph. ii. household of God, and are built upon the foundation of the apostles and prophets, ""' "' Jesus Christ himself being the head comer-stone; in whom what building soever is coupled together, it groweth into an holy temple in the Lord : in whom ye also are built together to be an habitation of God through the Holy Ghost." " If any man follow other doctrine, and incline not unto the wholesome words of J Tim. vi. our Lord Jesu Christ, and to the doctrine which is according to godliness, he is puffed up, and knoweth nothing, but wasteth his brains about questions and strife of words; whereof spring envy, strife, railings, evil surmisings, vain disputation of men that have corrupt minds, and that are robbed of the truth, which think that lucre is godliness. From them that are such separate thyself." " Continue thou in the things which thou hast learned, which also were committed 2 Tim. iii. unto thee, knowing of whom thou hast learned them ; and forasmuch also as thou of a child hast knowTi the holy scriptures, which are able to make thee learned unto salvation through the faith which is in Christ Jesu. All scripture given by inspiration of God is profitable to teach, to improve, to amend, and to instruct in righteousness; that the man of God may be perfect, and prepared unto all good works." " Lay apart aU filthiness and superfluity of maliciousness, and receive with meek- James i. ness the word that is graffed in you, which is able to save your souls." " Lay aside all maliciousness, and all guile, and feignedness, and envy, and all back- 1 Pet. ii. biting ; and as new-bom babes desire ye that milk (not of the body, but of the soul) which is without deceit, that ye may grow thereby (unto salvation)." " We have a right sure word of prophecy ; whereunto if ye take heed, as unto a 2 Pet. i. light that shineth in a dark place, ye do well, until the day dawn, and the day-star arise in your hearts; so that ye first know this, that no prophecy in the scripture hath any private interpretation. For the scripture came never by the will of man; but holy men of God spake as they were moved by the Holy Ghost." " Whosoever transgresseth, and bideth not in the doctrine of Christ, hath not God. 2 John. He that endureth in the doctrine of Christ hath both the Father and the Son. If there come any unto you, and bring not this learning, him receive not to house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds." " The word of God is quick, and mighty in operation, and sharper than any two- Heb. iv. edged sword, and entereth thorough even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and of the intents of the heart." " I testify unto every man that heareth the words of the prophecy of this book. Rev. xxii. if any man shall add to these things, God shall add unto him the plagues that are written in this book. And if any man shall minish of the words of tlie book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things wliich are written in this book." OF THE CHURCH. That the true, holy, catholic, and apostohc church do not lean unto the decrees of men, but unto the doctrine of Christ. Probations out of the holy scripture. *' Up, let us go to the hill of the Lord, and to the house of the God of Jacob ; that isai. ii. he may shew us his way, and that we may walk in his paths." " No man shall do evil unto another : no man shall destroy another in all the hill Uai. xi. of my holiness. For the earth shall be full of the knowledge of the Lord, even as the sea floweth over with water." " Though all this be come upon us, yet do we not forget thee, nor behave our- psai. xiiv. selves frowardly in thy covenant. Our heart is not turned back, neither our steps ^BECON, III.] 322 THE COMMON-PLACES OF THE HOLY SCRIPTURE. gone out of their way. No, not when thou hast smitten us into the place of dragons, and covered us with the shadow of death. If we have forgotten the name of our God, and holden up our hands to any strange god, shall not God search it out ? for he knoweth the very secrets of the heart. For thy sake also are we killed all the day long, and are counted as sheep appointed to be slain." Psai. ixxxiv. " Blessed are they that dwell in thy house, O Lord ; for they will be alway praising thee. Blessed is that man whose strength is in thee ; and in whose heart are thy ways." " One day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of imgodliness. For the Lord God is a light and defence : the Lord will give grace and worship ; and no good thing shall he withhold from them that live a godly life. O Lord God of hosts, blessed is the man that putteth his trust in thee." Psai. xxvi. " Thy loving-kindness is ever before mine eyes ; and I will walk in thy truth. I have not dealt vdth vain persons; neither will I have fellowship with the de- ceitful. I have hated the congregation of the wicked, and will not sit among the ungodly." Psai. cxix. " Thy words have I hid ' within my heart, that I should not sin against thee." " With my lips have I been telling of all the judgments of thy mouth. I have had as great delight in the way of thy testimonies as in all manner of riches. I will talk of thy commandments, and have respect unto thy ways. My delight shall be in thy statutes ; and I will not forget thy words." " Cursed are they that depart from thy commandments." " Thy testimonies are my delight, and my counsellors." " Take away from me the way of lying; and cause thou me to make much of thy law. I have chosen the way of truth ; and thy judgments have I laid before me. I have sticken unto thy testimonies : O Lord, confound me not." " Behold, my delight is in thy commandments : quicken thou me in thy righteousness." " I will speak of thy testimonies also even before kings, and will not be ashamed. And my delight shall be in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved ; and my study shall be in thy statutes." " Thy statutes have been my songs in the house of my pilgrimage." " I am a com- panion of all them that fear thee, and keep thy commandments." " The law of thy mouth is dearer unto me than thousands of gold and silver." " If my delight had not been in thy law, I should have perished in my trouble." " Lord, what love have I unto thy law ! all the day long is my study in it." " I have refrained my feet from every ill way, that I may keep thy word. I have not shrinked from thy judgments ; for thou teachest me. O how sweet are thy words unto my throat ! yea, sweeter than honey unto my mouth. Through thy commandments I get under-- standing ; therefore I hate all wicked ways. Thy word is a lantern unto my feet, and a liglit unto my paths. I am sworn, and am stedfastly purposed to keep thy righteous judgments." "Thy testimonies have I claimed as mine heritage for ever; for they are the very joy of my heart. I have applied mine heart to fulfil thy statutes alway, even unto the end. I hate them that imagine evil things; but thy law do I love." " Away fro me, ye wicked : I will keep the commandments of my God." " Thou hast trodden down all them that depart from thy statutes ; for they imagine but deceit. Thou puttest away all the ungodly of the earth like dross ; therefore love I thy testimonies." " I will deal with the thing that is lawful and right : O give me not over to mine oppressors. Make thou thy servant to delight in that which is good, that the proud do me no wrong." " I love thy commandments above gold and precious stone." " Therefore hold I straight all thy commandments ; and all false ways I utterly abhor." " When thy word goeth forth, it giveth light and understanding- even unto the simple." " deliver me from the wrongful dealings of men ; and so shall I keep thy commandments. Shew the light of thy countenance upon thy servant ; and teach me thy statutes." " The testimonies that thou hast commanded are exceeding righteous and true. My zeal hath even consumed me, because mine enemies have for- gotten thy words." " Thy righteousness is an everlasting righteousness ; and thy law [' Folio, heard.] OF THE CHURCH. 323 is the truth." "Health is far from the ungodly; for they regard not thy statutes ^" " It grleveth me when I see the transgressors, because they keep not thy law." " I am as glad of thy word as one that findeth great spoils. As for lies, I hate and abhor them ; but thy law do I love." " Great is the peace that they have which love thy law ; and they are not offended at it." " This is my well-beloved Son, in whom I have a singular delight : hear ye him." Matt. xvii. " Teach all nations to observe all things whatsoever I have commanded you. And, Matt, xxviii lo, I am with you alway, even until the end of the world." "This people honoureth me with their hps; but their heart is far from me: howbeit Markvii. in vain do they serve me, teaching the doctrines and commandments of men." " For ye lay the commandment of God apart, and observe the constitutions of men." " The seed that fell in the good ground are they which with a pure and good heart Luke viii. hear the word of God, and keep it, and bring forth fruit through patience." " He that is of God heareth God's words. Ye therefore hear them not, because John viu. ye are not of God." " My sheep hear my voice ; and I know them ; and they follow me ; and I give John x. them everlasting life," &c. " A stranger will they not follow, but will fly from him ; for they know not the voice of strangers." "If a man love me, he will keep my saying; and my Father will love him; and we will John xiv. come unto him, and dwell with him. He that loveth me not keepeth not my sayings." " All that are of the truth hear my voice." John xviii. "All that believed kept themselves together, and had all things common, and soldAcuii. their possessions and goods, and parted them to all men, as every man had need. And they continued daily with one accord in the temple, and brake bread from house to house, and did eat their meat together with gladness and singleness of heart, praising God, and had favour with all the people." " They continued in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." " I beseech you, brethren, mark them which cause division and give occasion of Rom. xvi. evil contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not the Lord Jesus Christ, but their own bellies; and with sweet and flattering words deceive the hearts of the innocents." " Ye are dearly bought : be not ye the servants of men." i cm- ^ii. " Stand fast in the liberty wherewith Christ hath made us free, and wrap not Gai. v. yourselves again in the yoke of bondage." " Ye are not strangers and foreigners, but citizens with the saints, and of the Eph. ii. household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the head comer-stone." " Let no man trouble your conscience about meat and drink, or for a piece of an Coi. ii. holy-day, or of the new moon, or of the sabbath-days; which are shadows of things to come ; but the body is in Christ. Let no man make you shoot at a wrong mark, by the humbleness and holiness of angels, in the things which he never saw, being causeless puffed up with his fleshly mind, and holdeth not the Head, whereof all the body by joints and couples receiveth nourishment, and is knit together, and increaseth with the increasing that cometh of God. Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye yet lived in the world, are ye led with traditions, (Touch not; taste not; handle not; which all perish through the very abuse,) after the commandments and doctrines of men ? Which things outwardly have the similitude of wisdom by superstition and humbleness of mind, and by hurting of the body, and in that they do the flesh no worship unto the need thereof." " Command that they follow no strange doctrine, neither give heed to fables," &c. i Tim. i. " The Spirit speaketh evidently, that in the latter time some shall depart from the i xim. iv. faith, and shall give heed to the spirits of error, and devilish doctrines of them which speak false through hypocrisy, and have their consciences marked with an hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks of them which believe and know the truth. For [* Tliis verse is repeated in the folio.] 21—2 324 THE COMMON-PLACES OF THE HOLY SCRIPTURE. all the creatures of God are good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesu Christ, which hast been nourished up in the words of the faith and of good doctrine, which thou hast continually followed. But cast away unghostly and old wives' fables. Exercise thyself rather unto godliness." 2 Tim. iii. " Continue thou in the things which thou hast learned, which also were committed unto thee, knowing of whom thou hast learned them ; and forasmuch also as of a child thou hast known the holy scriptures, which are able to make thee learned unto salvation through the faith which is in Christ Jesu." 2 Tim. iv. " The time will come when they shall not suffer wholesome doctrine ; but after their own lusts shall they whose ears itch get them an heap of teachers, and shall with- draw their ears from the truth, and shall be turned unto fables. But watch thou in all things, suffer afflictions, do the work throughly of an evangelist, fulfil thine office unto the uttermost." Heb. xiii. "Be uot carried about with diverse and strange learning." ijohniv. "They are of the world: therefore speak they of the world; and the world heareth them. We are of God. He that knoweth God heareth us: he that is not of God heareth us not. Hereby know we the spirit ^of truth, and the spirit of error]." OF MEN'S TRADITIONS. That men's traditions, which fight with the word of God, ought to be banished out of the congregation of the true Christians. Probations out of the holy scripture. "Ye shall put nothing to the word which I command you, neither do ought ^ therefrom, that ye may keep the commandments of the Lord our God, which I com- mand you." " Take heed that ye do indeed as the Lord your God hath commanded you : and turn not aside, neither to the right hand or to the left; but walk in all the ways which the Lord your God hath commanded you ; that ye may live, and that it may go well with you." Deut. xii. " Whatsoever I command you, that take heed ye do ; and put thou nought thereto, nor take ought therefrom." j33i y " Wo be unto them that call evil good, and good evil ; which make darkness light, and light darkness ; that make sour sweet, and sweet sour ! Wo be unto them that are wise in their own sight, and think themselves to have understanding !" isai. X. "Wo be unto them that make unrighteous laws, and devise things which be too hard for to keep!" isai. XXX. "Alas for those disobedient children, saith the Lord, that they will take counsel without me ! Alas, that they will take a secret advice, and not out of my Spirit ; and therefore add they sin unto sin!" Isai. lix. " Your lips speak leasings, and your tongue setteth out wickedness. No man regardeth righteousness, and no man judgeth truly. Every man hopeth in vain things, and imagineth deceit, conceiveth weariness, and bringeth forth evil. They breed cockatrice's eggs, and weave the spider's web. Whosoever eateth of their eggs dieth. But if one tread upon them there cometh up a serpent. Their web maketh no cloth; and they may not cover them with their labours. Their deeds are the deeds of wickedness ; and the work of robbery is in their hands. Their feet run to evil; and they make haste to shed innocent blood. Their counsels are wicked coun- sels : harm and destruction are in their ways ; but the way of peace they know not. [' Folio, oft.] OF MEN'S TRADITIONS. 325 In their goings is no equity : their ways are so crooked that whosoever goeth therein knoweth of no peace." " Be astonished, O ye heavens ; be afraid and abashed at such a thing, saith the Jer. ii. Lord. For my people hath done two evils. They have forsaken me, the well of the water of life, and have digged them pits, yea, vile and broken pits, that can hold no water." " The Lord of hosts giveth you this warning. Hear not the words of the pro- jer. xxUi. phets that preach unto you, and deceive you : surely they teach you vanity. For they speak the meaning of their own heart, and not out of the mouth of the Lord." "I have not sent these prophets, saith the Lord; and yet they ran. I have not spoken to them ; and yet they preached. But if they had continued in my counsel, they had opened to my people my words ; and they had turned my people from their evil ways and wicked imaginations." "I have heard well enough what the pro- phets say, that preach lies in my name, saying, I have dreamed, I have dreamed. How long will this continue in the prophets' hearts to tell lies, and to preach the crafty subtilty of their own heart ? whose purpose is with the dreams that every one tell, to make my people forget my name, as their forefathers did, when Baal came up." "Thus saith the Lord, Behold, I will upon the prophets that steal my word privily from every man. Behold, here am I, saith the Lord, against the prophets that make tongues tender to speak, and say. The Lord hath said it. Be- hold, here am I, saith the Lord, against those prophets that dare prophesy lying dreams, and deceive my people with their vanities and miracles, whom I never sent, nor commanded them." " Hear, O my people, and I will assure thee, O Israel : if thou wilt hearken P«ai. ixxxi. unto me, there shall no strange god be in thee; neither shalt thou worship any other god. I am the Lord thy God, which brought thee out of the land of Egypt : open thy mouth wide, and I shall fill it. But my people would not hear my voice, and Israel would not obey me. So I gave them up unto their own hearts' lust, and let them follow their own imaginations." " All the words of God are pure and clean ; for he is a shield unto all them p^o^- '^'"f- that put their trust in him. Put thou nothing unto his words, lest he reprove thee, and thou be found a liar." " Except your righteousness exceed the righteousness of the scribes and Pharisees, Matt. v. ye cannot enter into the kingdom of heaven." " Beware of false prophets, which come to you in sheep's clothing, but inwardly Matt vii. they are ravening wolves. Ye shall know them by their fruits." " In vain do they serve me, teaching the doctrines and precepts of men." " Everv Matt. xv. plant that my heavenly Father hath not planted shall be plucked up by the roots." " Take heed and beware of the leaven of the Pharisees and of the Sadducees." Matt. xvi. " This is my well-beloved Son, in whom I have a singular delight : hear him." Matt. xvii. " They bind together heavy burdens and grievous to be borne, and lay them on Matt, xxiii. men's shoulders ; but they themselves will not heave at them with one of their fingers." " Teach them to do those things which I have commanded you." Matt, xxviii. " Ye lay the commandment of God apart, and observe the constitutions of men." Mark vii. " Ye cast aside the commandment of God to maintain your own constitutions." " If ye continue in my word, then are ye my very disciples ; and ye shall know John viii. the truth." " I beseech you, brethren, mark them which cause division and give occasions of Rom. xvi. evil contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not the Lord Jesus Christ, but their own bellies, and with sweet and flattering words deceive the hearts of the innocents." " Ye are dearly bought : be not ye the servants of men." i Cor. vii. " Though we ourselves, or an angel from heaven, preach any other gospel unto oai. i. you than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach any other gospel unto you than that ye have received, let him be accursed." 326 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Eph. iv. Phil. ii. Col. ii. 1 Pet. iv. a John. Hcb. xiii. Rev. xxii. " Stand fast in the liberty wherewith Christ hath made us free, and wrap not yourselves again in the yoke of bondage." " Let us henceforth be no more children, wavering, and carried about with every wind of doctrine, by the wiliness of men, through craftiness, whereby they lay a wait for us. But let us follow the truth in love, and in all things grow in him which is the head, even Christ." " See that ye shine as lights in the world, holding fast the word of life." " Beware lest any man spoil you through philosophy and deceitful vanity, after the tradition of men, and after the ordinances of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily ; and ye are complete in him." " If ye be dead with Christ from the ordinances of the world, why, as though ye yet lived in the world, are ye led with traditions?" " Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusion, that they should believe lies ; that all they might be damned which believed not the truth, but had pleasure in unrighteousness." " Bre- thren, stand fast, and keep the ordinances which ye have learned, whether it were by our preaching, or by epistle." " If any man follow other doctrine, and incline not unto the wholesome words of our Lord Jesu Christ, and to the doctrine which is according to godliness, &c. ; from them that are such separate thyself." " Rebuke thou them sharply, that they may be sound in the faith ; not taking heed to Jewish fables, and commandments of men, that turn away the truth." " If any man speak, let him talk as the words of God." "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that endureth in the doctrine of Christ hath both the Father and the Son. If there come any unto you, and bring not this learning, him receive not to house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds." " Be not carried about with diverse and strange learning." " I testify unto every man that heareth the words of the prophecy of this book. If any man shall add to these things, God shall add unto him the plagues that are written in this book. And if any man shall minish of the words of the book of this propheey, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." OF MAN. That all men by nature are sinners and the children of wrath. Probations out of the holy scripture. " If I will justify myself, mine own mouth shall condemn me. If I will put forth myself for a perfect man, God shall prove me a wicked doer." " If I wash my feet with snow-water, and make my hands never so clean at the well, yet shalt thou dip me in the mire; and mine own clothes shall defile me." " What is man, that he should be clean ? What hath he which is bom of a woman, whereby he might be righteous ? Behold, he doth not trust his saints ; yea, the very heavens are not clean in his sight. How much more then an abominable and vile man, which drinketh wickedness like water ! " " How may a man compared unto God be justified ? or how can he be clean that is born of a woman ? Behold, the moon shineth nothing in comparison to him ; and the stars are unclean in his sight. How much more then man, that is but cor- ruption, and the son of man, which is but a worm ! " " The Lord looked down from heaven upon the children of men, to see if there were any that would understand, and seek after God. But they are all gone out of OF MAN. 327 the way : they are altogether become abominable : there is none that doth good, no, not one." " Behold, I was shapen in wickedness ; and in sin hath my mother conceived me." Psai. li. " If thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may r^ai. cxxx. abide it ? " " Enter not into judgment with thy servant, Lord ; for in thy sight shall Psai. exiiii. no man living be justified." " Who can say. My heart is clean, I am innocent from sin ? " Prov. xx. " The first Adam bare a wicked heart, transgressed, and was overcome ; and so 2 Ksdr. iii. be all they that are born of him. Thus remained weakness with the law in the heart of the people, with the wickedness of the root; so that the good departed away, and the evil abode still." " They are altogether hypocrites and wicked ; and all their mouths speak folly." isai. ix. " I knew that thou wouldest maliciously oifend ; therefore have I called thee a isai. xhui. transgressor even from thy mother's womb." " We all have gone astray like sheep : every one hath turned his own way." isai. liii. " We are all as an unclean thing, and all our righteousnesses are as the clothes isai. ixiv. stained^: we fall every one as the leaf; for our sins carry us away like the wind. There is no man that calleth upon thy name, that standeth up to take hold by thee." " Though thou wash thee with Nitius, and make thyself to savour with that Jcr. ii. sweet-smelling herb of Borith, yet in my sight thou art stained with thy wickedness, saith the Lord." " Among all things man hath the most deceitful and stubborn heart. Who shall Jer. xvii. then know? Even I the Lord search out the ground of the heart, and try the reins, and reward every man according to his ways^, and according to the fruit of his works." " There is not a godly man upon earth : there is not one righteous among men. mic. vii. They labour to shed blood ; and every man hunteth his brother to death ; and yet they say they do well, when they do evil." " Why callest thou me good ? There is none good but one, and that is God." Matt. xix. " When ye have done all those things which are commanded you, say. We are Luke xvii. unprofitable servants." " That which is born of the flesh is flesh." JoUn iii. " Verily, verily, I say unto you. Whosoever committeth sin is the servant of sin." John viii. " There is no difference. For all have sinned, and are destitute of the glory of Rom. ui. God." " As by one man sin entered into the world, and death by the means of sin ; Rom. v. even so death also went over all men, insomuch as all we have sinned." " I know that in me, that is to say, in my flesh, dwelleth no good thing." Bom. vii. " God hath wrapped all nations in unbelief, that he might have mercy on all." Rom. xi. " By nature we are the children of wrath, even as well as other." Epii. ii. " In many things we sin all." J'lm's iii. " If we say we have no sin, we deceive ourselves ; and the truth is not in us." 1 John i. " If we say we have not sinned, we make God a liar ; and his word is not in us." " He that committeth sin is of the devil ; for the devil sinneth." i John iii. "Thou saycst, I am rich, and increased with goods, and have need of nothing ; Rev. iii. and knowest not how thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, that thy filthy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." [' Six words are omiUed.] ['^ Such is doubtless the true reading : the folio has wauci,.] 328 THE COMMON-PLACES OF THE HOLY SCRIPTURE. OF FREE-WILL. That free-will, without the grace of God, can do nothing in matters of faith and everlasting salvation. Probations out of the holy scripture. Gen. vi. " My Spirit shall not alway strive in man ; because he is flesh." " The malice of man is great in the earth ; and all the imagination of the thoughts of his heart is only evil every day." Gen. viii. " The imagination of man's heart is evil, even from his youth." Prov. xvi. " A man may well purpose a thing in his heart ; but the answer of the tongue Cometh of the Lord." "A man deviseth a way in his heart; but it is the Lord that ordereth his goings." Prov. xix. " There be many devices in a man's heart ; nevertheless the counsel of the Lord shall stand for ever." Prov. XX. " The Lord ordereth every man's goings : how may a man then understand his own way?" Prov. xxi. " The king's heart is in the hand of the Lord, like as are the rivers of water : he may turn it whithersoever he will." Jer. X. "I know, O Lord, that it is not in man's power to order his own ways, or to rule his own steps and goings." Jer.xiii. "May a man of Inde change his skin, and the cat of the mountain her spots? No more may ye that be exercised in evil do good." " I will give them an heart to know how that I am the Lord : they shall be my people; and I will be their God. For they shall return unto me with their whole heart." " This shall be the covenant that I will make with the house of Israel after these, saith the Lord. I will plant my law in the inward parts of them, and write it in their hearts, and will be their God; and they shall be my people." " Lord, turn thou us unto thee ; and so shall we be turned." " A new heart wdll I give you, and a new spirit will I put into you. As for that stony heart, I will take it out of your body, and give you a fleshly heart. I will give my Spirit among you, and cause you to walk in my commandments, to keep my laws, and to fulfil them." "Thy destruction, O Israel, cometh of thyself; but thy salvation cometh only of me." " Either make the tree good, and his fruit good ; or else make the tree evil, and his fruit evil : for the tree is known by his fruit. O generation of vipers, how can ye speak good things, when ye yourselves are evil ? " " Blessed art thou, Simon the son of Jonas ; for flesh and blood hath not opened that unto thee, but my Father which is in heaven." "It is given unto you to know the mysteries of the kingdom of God, but to other by parables; that when they see they should not see, and when they hear they should not understand." "As many as received him (Christ), to them gave he power to be the sons of God, even them that believed on his name ; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." " Verily, verily, I say unto thee. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." johnvi. "All that the Father giveth me shall come to me; and him that cometh to me I cast not away." " No man can come unto me, except the Father which sent me draw him," John XV. "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine; ye are the branches. He that abideth Jer. xxiv. Jer. xxxi. Lam. V. Ezek. xxxvi. John iii. OF FREE-WILL. 329 in me, and I in him, the same bringeth much fruit. For without me can ye do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire ; and they bum." " I am carnal, sold under sin ; because I allow not that which I do. For what Rom. vii. I would, that do I not ; but what I hate, that do I." " I know that in me, that is to say, in myself, dwelleth no good thing." " They that are carnal are carnally minded ; but they that are spiritual are spiri- Rom. viii. tually minded. To be carnally minded is death ; but to be spiritually minded is life and peace : because that the fleshly mind is enmity against God ; for it is not obedient to the law of God, neither can be. So then they that are in the flesh cannot please God." " "What hast thou that thou hast not received ? If thou have received it, why i Cor. iv. rejoicest thou, as though thou hadst not received it ? " " By the grace of God I am that I am." i cor. xv. " We are not sufiicient of ourselves to think any thing as of ourselves ; but if we 2 Cor. lii. be able unto any thing, the same cometh of God." " I live ; yet now not I, but Christ liveth in me. The hfe which I now live in Gai. ii. the flesh I live by the faith of the Son of God, which loved me, and gave himself for me. I despise not the grace of God." " Unto you it is given not only that ye should believe in Christ, but also that Phii. i. ye should sufi'er for his sake." " It is God which worketh in you both the vdll, and also the deed, even of pwi. ii. good- will." " Do not err, my dear brethren. Every good gift and every perfect gift is from James i. above, and cometh dowTx from the Father of lights." " The God of peace, that brought again from death our Lord Jesus, that great Heb. xiii. Shepherd of the sheep, through the blood of the everlasting testament, make you per- fect .in all good works to do his will, and bring to pass that the thing which ye do may be pleasant in his sight, through Jesus Christ ; to whom be praise for ever while the world endureth. Amen." OF JUSTIFICATION. That so many as are justified and saved are justified and saved only by the alone and free mercy of God through faith. Probations out of the holy scripture. "The Lord our God is merciful and gracious, long-suffering, and abundant in Exod. xxxiv. goodness and truth, and keeping mercy in store for thousands, forgiving wickedness, ungodliness, and sin." " Speak not thou in thine heart, after that the Lord thy God hath cast thine Deut. ix. enemies out before thee, saying. For my righteousness the Lord hath brought me in to possess the land. Nay, but for the wickedness of those nations the Lord hath cast them out before thee. It is not for thy righteousness' sake, or for thy right heart, that thou goest to possess their land; but for the wickedness of those nations the Lord thy God doth cast them out before thee, even to perform the word which the Lord thy God sware to thy fathers, Abraham, Isaac, and Jacob. Understand there- fore, that it is not for thy righteousness' sake, that the Lord thy God doth give thee this good land to possess it; seeing thou art a stiff'-necked people." " We have heard with our ears, O God, our fathers have told us, what thou Psai. xiiv. hast done in their time of old ; how thou hast driven out the heathen with thy hand, and planted them in; how thou hast destroyed the nations, and cast them out. For they gat not the land in possession through their own sword, neither was it their own arm that helped them; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them." "Through thee shall we overthrow our enemies ; and in thy name shall we tread them under that rise up against us. For I will not trust in my bow : it is not my sword 330 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Psal. ciii. Isai. xliii. Jer. iii. Hos. xiv. Luke xii. Bom. iii. Bom. iv. Gen. XV. Psal. xxxii. that siiall help me. But it is thou that savest us from our enemy, and puttest them to confusion that hate us. We make our boast of God all the day long, and will praise his name for ever." " Blessed are they whose unrighteousness are forgiven, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin." " Have mercy upon me, O God, after thy great goodness ; and according unto the multitude of thy mercies do away mine offences." " Praise the Lord, O my soul, and forget not all his benefits ; which forgiveth all thy sin, and healeth all thine infirmities ; which saveth thy life from destruction, and crowneth thee with mercy and loving-kindness." " The Lord is full of compas- sion and mercy, long-suffering, and of great goodness. He will not alway be chiding, neither keepeth he his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our wickedness. For look, how high the heaven is in com- parison of the earth, so great is his mercy also toward them that fear him. Look, how wide also the east is from the west, so far hath he set our sins from us. Yea, like as a father pitieth his own children, even so is the Lord merciful unto them that fear him. For he knoweth whereof we be made : he remembereth that we are but dust." " Remember me, Lord, according to the favour that thou bearest to thy people : O visit me with thy salvation ; that I may see the felicity of thy chosen, and rejoice in the gladness of thy people, and give thanks with thine inheritance." " If thou. Lord, wilt be extreme to mark what is done amiss, Lord, who may abide it ? But there is mercy with thee." " Israel, trust in the Lord ; for with the Lord there is mercy and plenteous redemption. And he shall redeem Israel from all his sins." " I am, yea, I am he only, which for mine own self s sake do away thine offences and forget thy sins, so that I will never think upon thee '. Put me now in remembrance (for we wiU reason together), and shew what thou hast for thee to make thee righteous." " I knew that thou wouldest maliciously offend : therefore have I called thee a trans- gressor even from thy mother's womb. Nevertheless for my name's sake I will withdraw my wrath ; and it shall be for mine honour's sake, if I patiently forbear thee, and root thee not out. Behold, I have purged thee, yet not as silver. I have chosen thee in the fire of affliction, and that only for mine own sake, yea, even for mine own sake." "The health of Israel standeth only upon God our Lord." " I will heal their sores. Yea, with all my heart will I love them ; so that my wrath shall be turned from them," " Fear not, little flock ; for it is your Father's pleasure to give you a kingdom." "The righteousness of God is declared without the law; forasmuch as it is allowed by the testimony of the law and of the prophets. The righteousness of God cometh by the faith of Jesus Christ unto all, and upon all them that believe." " It is God only which justifieth the circumcision that is of faith, and uncircumcision through faith." " If Abraham were justified by deeds, then hath he wherein to rejoice, but not with God. For what saith the scripture? Abraham believed God; and it was counted unto him for righteousness. To him that worketh is the reward not reckoned of favour, but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedness of that man unto whom God imputeth righteousness without deeds : Blessed are they whose unrighteousness are forgiven, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin." " God setteth out his love toward us, seeing that, while we were yet sinners, Christ died for us. Much more then now we, that are justified by his blood, shall be saved from wrath through him. For if, when we were enemies, we were recon- ciled to God by the death of his Son ; much more, seeing we are reconciled, we [' Perhaps a misprint for them.] OF JUSTIFICATION. 331 shall be preserved by bis life. Not only this, but we also joy in God by the means of our Lord Jesus Christ, by whom we have now obtained the atonement." " Everlasting life is the gift of God through Jesus Christ our Lord." Rom. vi. " If God be on our side, who can be against us ? which spared not his own Son, Rom. viii. but gave him for us all : how can it be that with him he should not give us all things also ? Who shall lay any thing to the charge of God's chosen ? It is God that justifieth : who is he that can condemn V " I will shew mercy to whomsoever I shew mercy, and will have compassion on R«m. ix. whomsoever I have compassion. So lieth it not then in a man's will or running, but in the mercy of God." " God, which is rich in mercy, for his great love wherewith he loved us, even Eph. ii. when we were dead by sins, quickened us together in Christ (by grace are ye saved), and raised us up together with him, and made us sit together with him among them of heaven in Christ Jesu ; that in time to come he might shew the exceeding riches of his grace in kindness to us-ward through Christ Jesu. For by grace are ye saved through faith, and that not of yourselves. It is the gift of God, and cometh not of works, lest any man should boast himself." " It is God which worketh in you both the will and also the deed, even of good- Phii. ii. will." " We are bound to give thanks alway to God for you, brethren beloved of the 2 xhess. n. Lord, for because that God hath from the beginning chosen you unto salvation through sanctifying of the Spirit, and through believing of the truth." " God saved us, and called us with an holy calling, not according to our deeds, 2 Tim. i. but according to his own purpose and grace, which was given us through Christ Jesu before the world began." " We ourselves also were sometime foolish, disobedient, deceived, serving divers lusts Tit. iii. and voluptuousness, living in maliciousness and envy, full of hate, hating one another. But after that the kindness and love of our Saviour God to man-ward appeared, not by the deeds of righteousness which we wrought, but according to his mercy he saved us, by the fountain of the new birth and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that we, justified by his grace, should be made heirs according to the hope of eternal life. This is a true saying." " Behold, what love the Father hath shewed on us, that we should be called the 1 John iii. sons of God." " Herein is love, not tliat we loved God, but that he loved us, and sent his Son 1 John iv. to be the agreement for our sins." " I will give to him that is athirst of the well of the water of life freely. Rev. xx*. " Let him that is athirst come. And let whosoever will take of the water of rcv. xxii. life freely." OF FAITH. That faith alone justifieth before God. Probations out of the holy scripture. " Abraham believed God, and it was counted unto him for righteousness." oen. xv. " Put your trust in the Lord your God, that ye may be found faithful. Give ja^ne'sVi.' credence to his prophets, and so shall ye prosper." " Blessed are they that put their trust in God." Psai. ii. God " will be found of them that tempt him not, and appeareth unto such as wisd. i. put their trust in him." " Wo be unto them that are loose of heart ! which put not their trust in God ; eccIus. ii. and therefore shall they not be defended of him." "In all thy works put thy trust in God from thy whole heart; for that is the Eecius.xxxii. 332 THE COMMON-PLACES OF THE HOLY SCRIPTURE. keeping of the commandments. "Whoso believeth God's word taketh heed to the commandments ; and he that putteth his trust in the Lord shall want nothing." Jer. xidi. " blessed is the man that putteth his trust in the Lord, and whose hope is the Lord himself. For he shall be as a tree that is planted by the waters' side, which spreadeth out the root unto moistness, whom the heat cannot harm when it Cometh, but his leaf shall be green. And though there grow but little fruit be- cause of drought, yet is he not careful ; for he never leaveth oflF to bring forth fruit." Hos.ii. "In faith will I marry thee unto myself; and thou shalt know the Lord." Hab. ii. " Behold, the unrighteous thinketh himself in safeguard, as in a strong-hold ; but the just shall live by his faith." Matt. viii. " Jesus Said unto the centurion. Go thy way ; and as thou believest, so be it unto thee." Matt. ix. " When Jesus saw the faith of them, he said to the sick of the palsy. Son, be of good cheer : thy sins be forgiven thee." Matt. XV. " woman, great is thy faith : be it unto thee even as thou wilt." Matt. xxi. " Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this that is happened unto the fig-tree, but also, if ye shall say unto this mountain, Remove, and cast thyself into the sea, it shall be done. And all things whatsoever ye ask in prayer (if ye believe) ye shall receive them." Mark v. " Be uot afraid : only believe." Mark xvi. " He that believcth and is baptized shall be saved. But he that believeth not shall be damned." Luke vii. " Thy faith hath saved thee : go thy way in peace." Luke viii. " Fear not : believe only ; and she shall be made whole." John i. " As many as received him, to them gave he power to be the sons of God, even them that believed on his name ; which were born, not of blood, nor of the will of the flesh, nor yet of the will of man, but of God." Johniii. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up ; that whosoever believeth in him perish not, but have everlasting life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have eternal life. For God sent not his Son into the world to condemn the world ; but that the world through him might be saved. He that believeth on him is not condemned. But he that believeth not is condemned already; because he hath not believed in the name of the only-begotten Son of God." " He that believeth on the Son hath everlasting life. He that believeth not the Son shall not see life ; but the wrath of God abideth on him." John V. " Verily, verily, I say imto you. He that heareth my word, and believeth on him that sent me, hath everlasting life, and he shall not come into damnation; but he is escaped from death unto life." johnvi. "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, have everlasting life. And I will raise him up at the last day." " Verily, verily, I say unto you, He that believeth in me hath everlasting life." joiinvii. "If any man thirst, let him come unto me, and drink. He that believeth on me, as saith the scripture, out of thy belly shall flow rivers of water of life." Johnxi. "I am the resurrection, and the hfe. He that believeth on me, yea, though he were dead, yet shall he live; and whosoever liveth and believeth on me shall never die." John xii. " While ye have the light, believe in the light, that ye may be the children of the light." " I am come a light into the world, that whosoever believeth on me should not abide in darkness." John xvii. " This is everlasting life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." John XX. " These things are written, that ye might believe that Jesus is Christ, the Son of God ; and that in believing ye might have life through his name." Acts X. " To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." OF FAITH. 333 " Be it known unto you, ye men and brethren, that through this man (Christ) Acts xiii. is preached unto you the forgiveness of sins ; and that by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." God " with faith purifieth our hearts." " We believe that through the grace of Acts xv. the Lord Jesu Christ we shall be saved." " Believe on the Lord Jesus, and thou shalt be saved." Acts xvi. " The just shall live by faith." Rom. i. " The righteousness of God cometh by the faith of Jesus Christ unto all and Rom. iii. upon all them that believe. There is no difference; for all have sinned, and are destitute of the glory of God, but are justified freely by his grace through the redemption that is in Christ Jesu ; whom God hath set forth to be the obtainer of mercy through faith by his blood, to declare his righteousness, and that he forgiveth the sins that are past, which God did suffer, to shew at this time his righteous- ness; that he might be counted just, and the justifier of him which believeth on Jesus." "We hold that a man is justified by faith without the deeds of the law." " If Abraham were justified by deeds, then hath he wherein to rejoice, but not Rom. iv. with God. For what saith the scripture ? Abraham believed God ; and it was oen. xv. counted unto him for righteousness." " To him that worketli not, but believeth on Rom. iv. him that justifieth the ungodly, is his faith counted unto him for righteousness." " We, being justified by faith, are at peace with God through our Lord Jesus Rom. v. Christ; by whom also it chanced imto us to be brought in through faith unto this grace wherein we stand, and rejoice in hope of the glory of God." "Christ the fulfilling of the law to justify all that beHeve." Rom.x. " Whatsoever is not of faith, that same is sin." Rom. xiv. " We know that a man is not justified by the deeds of the law, but by the Gai. ii. faith of Jesus Christ. And we have believed on Jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law; because that by the deeds of the law no flesh shall be justified." "I live by the faith of the Son of God, which loved me, and gave himself for me. I despise not the grace of God. For if righteousness come of the law, then Christ is dead in vain." *' Ye know that they which are of faith, the same are the children of Abraham." Gai. iii. " They which are of faith are blessed v^ath faithful Abraham. For as many as are of the deeds of the law are subject to the curse. For it is written. Cursed be Deut. xxWi. every one that continueth not in all things which are written in the book of the law, to fulfil them. That no man is justified by the law in the sight of God, it is evident : for the just shall live by faith." " If there had been a law given Gai. iii. which could have given life, then no doubt righteousness should come by the law. But the scripture hath concluded all things under sin, that the promise by the faith of Jesus Christ should be given unto them that believe. But before that faith came, we were kept under the law, and were shut up unto the faith which should after- ward be declared. Wherefore the law was our school-master unto Christ, that we should be justified by faith. But after that faith is come, we are no longer under the school-master. For ye are all the children of God, because ye believe on Christ Jesu." " Christ is become but in vain unto you. As many of you as are justified by cai. v. the law are fallen from grace. We look for and hope in the Spirit, to be justified through faith. For in Jesu Christ neither is circumcision any thing worth, neither yet uncircumcision, but faith which worketh by love." " By grace are ye saved through faith, and that not of yourselves. It is the Eph. ii. gift of God, and cometh not of works, lest any man should boast himself." " Above all, take to you the shield of faith, wherewith ye may quench all the Eph. vi. fiery darts of the wicked." " I think all things but loss for the excellency of the knowlege of Christ Jesu phu. iii. my Lord; for whom I have counted all thing loss, and do judge them but vile, that I may win Christ, and be found in him, not having mine own righteousness of the law, but that which is through the faith of Christ, even the righteousness which cometh of God through faith." 334 THE COMMON-PLACES OF THE HOLY SCRIPTURE. Heb. xi. 1 Pet. i. 1 John V. "Without faith it cannot be that any man should please God. For he that Cometh to God must believe that God is, and that he is a rewarder of them that seek him." " Ye are kept by the power of God through faith unto salvation." " All that is born of God overcometh the world. And this is the victory that overcometh the world, even our faith. Who is it that overcometh the world, but he which believeth that Jesus is the Son of God?" "He that beheveth on the Son of God hath the witness in himself. He that believeth not God hath made him a liar; because he believed not the record that God gave of his Son. And this is the record, how that God hath given unto us eternal life ; and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God ; that ye may know how that ye have eternal life, and that ye may believe on the name of the Son of God." That the true and christian faith is not idle, but fruitful and plenteous in doing good works. Probations out of the holy scripture. Fsal. i. [Psal. lii.] Ps.al. xxxvii. Psal. xcii. Psal. cxvi. Wisd. iii. Ecclus. xxxii. Jer. xvii. John XV. "He (the faithful man) is like a tree planted by the rivers' side, that bringeth forth his fruit in due season. His leaf also shall not wither; and look, whatsoever he doeth, it shall prosper." " I will be like a green olive-tree in the house of God." " Put thou thy trust in the Lord, and be doing good." " The righteous shall flourish like a palm-tree, and shall spread abroad like a cedar in Libanus. Such as be planted in the house of the Lord shall flourish in the courts of our God. They also shall bring forth more fruit in their age, and shall be fat and well-liking." " I believed, and therefore have I spoken." " They that put their trust in him shall understand the truth ; and such as be faithful will agree unto him in love ; for his chosen shall have gifts and peace." " In all thy works put thy trust in God from thy whole heart ; for that is the keeping of the commandments. Whoso believeth God's word taketh heed to the commandments; and he that putteth his trust in the Lord shall want nothing." " blessed is the man that putteth his trust in the Lord, and whose hope is the Lord himself. For he shall be as a tree planted by the water-side, which spreadeth out the root unto moistness, whom the heat cannot harm when it cometh, but his leaf shall be green. And though there grow but little fruit because of drought, yet is he not careful; but he never leaveth off to bring forth fruit." " Either make the tree good, and his fruit good ; or else make the tree evil, and his fruit evil. For the tree is known by his fruit. O ye generation of vipers, how can ye speak good things, when ye yourselves are evil? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart brinoeth forth good things : and an evil man out of the evil treasure bringeth forth evil things." " He that received seed into the good ground is he that heareth the word, and understandeth it ; which also beareth fruit, and bringeth forth, some an hundred-fold, some sixty-fold, some thirty-fold." " He that believeth on me, as the scripture saith, out of his belly shall flow rivers of water of life." " I am the vine ; ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit. For without me ye can do nothing." " Ye have not chosen me ; but I have chosen you, and ordained you, to go and bring forth fruit, and that your fruit should remain." OF FAITH. 335 " If any man be in Christ, he is a new creature. Old things are passed away : 2 Cor. v. behold, all things are become new." " In Christ Jesu neither circumcision nor uncircumcision is any thing worth, but Oai. v. faith which worketh by love." "They that are Christ's have crucified the flesh with the affections and lusts." "We are the workmanship" of God, "created in Christ Jesu unto [good] works, Kpii. ii. which God ordained that we should walk in them." " Let ours learn to excel in good works, as far forth as need requireth, that they Tit. lu. be not unfruitful." " Our Saviour Jesu Christ gave himself for us, to redeem us from all unrighteousness. Tit. ii. and to purge us a peculiar people unto himself, fervently given unto good works." " Hereby we are sure that we know God, if we keep his commandments. He 1 John ii. that saith, I know him, and keepeth not his commandments, is a liar; and the truth is not in him. But whoso keepeth his word, in him is the love of God perfect in- deed : hereby know we that we are in him. He that saith he abideth in him ought to walk even as he walked." " As many as abide in him sin not. Whosoever sinneth hath not seen him, neither 1 John iii. known him. Babes, let no man deceive you. He that doth righteousness is righteous, even as he is righteous. But he that committeth sin is of the devil." ." Whosoever is bom of God sinneth not ; for his seed remaineth in him ; and he cannot sin, because he is bom of God. In this are the children of God known, and the children of the devil. Whosoever doth not righteousness is not of God, neither he that loveth not his brother." " We know that whosoever is bom of God sinneth not. But he that is begotten [i John v.] of God keepeth himself; and that wicked toucheth him not." OF GOOD WOEKS. That good works justify no man before God. Probations out of the holy scripture. " Know ye, that it is not for your righteousness' sake that the Lord your God Dcut. ix. giveth you possession of that good land." " If I will justify myself, mine own mouth shall condemn me. If I will put forth Job ix. myself for a perfect man, he shall prove me a wicked doer." " If I wash myself with snow-water, and make mine hands never so clean at the well, yet shalt thou dip me in the mire ; and mine own clothes shall defile me." " What is man, that he should be clean ? what hath he which is bom of a woman. Job xv. whereby he might be righteous? Behold, he doth not trust his saints: yea, the very heavens are not clean in his sight. How much more then an abominable and vile man, which drinketh wickedness like water!" "Enter not into judgment with thy servant; for in thy sight shall no man living psai. cxiiii. be justified." " We are all as an unclean thing ; and all our righteousnesses are as the clothes isai. ixiv. stained' ; and we all fall every one as the leaf; for our sins carry us away like the wind." " Though thou wash thee with Nitius, and make thyself to savour with that sweet- Jer. ii. smelling herb of Borith, yet in my sight thou art stained witli thy wickedness, saith the Lord God." " When ye have done all those things which are commanded you, say. We are Luke xvii. unprofitable servants." " Moses gave you a law ; and yet none of you keepeth the law." john vii. " By the works of the law no man shall be justified before God." " Where is Rom. iii. the rejoicing? It is put out. By what law? Of works? Nay, but by the law of faith. AVe hold therefore plainly, that man is justified by faith without the works of the law." [' See p. 327.] 336 THE COMMON-PLACES OF THE HOLY SCRIPTURE. 1 Cor. iv. *' I know nought by myself ; yet am I not thereby justified." " What hast thou that thou hast not received ? If thou hast received it, why rejoicest thou as though thou hadst not received it?" GaL u. " We know that a man is not justified by the deeds of the law, but by the faith of Jesus Christ. And we have believed on Jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law ; because by the deeds of the law no flesh shall be justified." " If righteousness come of the law, then Christ is dead in vain." " That no man is justified by the law in the sight of God, it is evident : for the just shall live by faith." " If there had been a law given which could have given life, then no doubt righteousness should come by the law. But the scripture con- cluded all things under sin, that the promise by the faith of Jesus Christ should be given unto them that believe." " By grace are ye saved through faith, and that not of yourselves. It is the gift of God, and cometh not of works, lest any man should boast himself." " God hath called us with an holy calling, not according to our deeds, but ac- cording to his own purpose and grace, which was given us through Christ Jesu before the world began." J^^ yj " Not by the deeds of righteousness which we wrought, but according to his mercy he saved us." jig^ iij " I have not found thy works perfect before God." " Thou sayest, I am rich, and increased with goods, and have need of nothing ; and knowest not how thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, that thy filthy nakedness do not appear ; and anoint thine eyes with eye-salve, that thou mayest see." Gal. iii. Eph. ii. 2 Tim. i. That good works ought diligently to be done of all true Christians. Gen. xvii. Deut. vi. Ceut. X. Psal. xxxiv. Isai. Iviii. Zech. vii. Probations out of the holy scripture. " I am the Almighty God : walk before me, and be thou perfect." " Keep the commandments of the Lord your God, and his witnesses and ordi- nances which he hath commanded thee ; and thou shalt do that which is right and good in the sight of the Lord, that thou mayest prosper." " Now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, to love him, and to serve the Lord thy God with all thy heart and with all thy soul, namely, that thou keep the com- mandments of the Lord, and his ordinances, which I command thee this day for thy wealth ?" "What man is he that lusteth to live, and would see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Eschew evil, and do good : seek peace, and ensue it." "Put thou thy trust in the Lord, and do good." " Cease from doing evil : learn to do right. Apply yourselves to equity : deliver the oppressed : help the fatherless to his right : let the widow's complaint come be- fore you." " Break thy bread to the hungry, and bring the poor wandering home into thy house. When thou seest the naked, cover him ; and hide not thy face from thy neighbour, and despise not thine own flesh. Then shall thy light break forth as the morning, and thy health flourish right shortly : thy righteousness shall go before thee ; and the glory of the Lord shall embrace thee. Then if thou callest, the Lord shall answer thee ; if thou criest, he shall say. Here I am." "Thus saith the Lord of hosts. Execute true judgment: shew mercy and loving- kindness every man to his brother. Do the widow, the fatherless, the stranger, and poor no wrong; and let no man imagine evil against his brother in his heart." OF GOOD WORKS. 337 " Bring forth the fruits that belong to repentance." " Now is the axe put to the Matt. iii. root of the trees ; so that every tree which bringeth not forth good fruit is hewn down, and cast into the fire." " Let your Hght so shine before men, that they may see your good works, and Matt. v. glorify your Father which is in heaven." " Whosoever heareth of me these words, and doth the same, I will liken him Matt. \i\. unto a wise man, which built his house upon a rock ; and a shower of rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell not ; because it was grounded on the rock." " A good man out of the good treasure of the heart bringeth forth good things." Matt. xu. " If thou wilt be perfect, go and sell all that thou hast, and give to the poor. Matt. xix. and thou shalt have treasure in heaven." " If ye were the sons of Abraham, ye would do the works of Abraham." john viii. " We be sure that God heareth not sinners. But if any man be a worshipper John ix. of God, and obedient to his will, him heareth he." " He that hath my commandments, and keepeth them, he it is that loveth me." john xiv. " If a man love me, he will keep my sayings ; and my Father will love him ; and we will come unto him, and dwell with him. He that loveth me not keepeth not my saj-ings." " Of a truth I perceive that there is no respect of persons with God ; but in all Acts x. people he that feareth him, and worketh righteousness, is accepted with him." " Not the hearers, but the doers, of the law shall be justified before God." Rom. a. " There is no damnation to them which are in Christ Jesu, which walk not after uom. viii. the flesh, but after the Spirit." " We are debtors, not to the flesh, to live after the flesh : for if ye live after the flesh, ye shall die ; but if ye through the Spirit do mortify the deeds of the body, ye shall live." " I beseech you, brethren, by the mercifulness of God, that ye make your bodies Rom- "•'■ a quick sacrifice, holy, and acceptable unto God, which is your reasonable serving of God. And fashion not yourselves like unto this world ; but be ye changed in your shape by the renewing of your mind, that ye may prove what thing that good, and acceptable, and perfect will of God is." " Be not overcome of evil, but overcome evil with goodness." " They that are Christ's have crucified the flesh with the afiections and lusts. If Gai. v. we live in the Spirit, let us walk in the Spirit." " We are " God's " workmanship, created in Christ Jesu unto good works, which Eph. ii. God ordained that we should walk in them." " I exhort you that ye walk worthy of the vocation wherewith ye are called, Eph. ;v. with all lowliness and meekness, with humbleness of mind, forbearing one another through love; and be diligent to keep the unity of the Spirit through the bond of peace, being one body, and one Spirit, even as ye are called in one hope of your calling." " Be ye followers of God, as dear children ; and walk ye in love, even as Christ Eph. v. loved us, and gave himself for us an offering and a sacrifice of a sweet savour to God." " Walk as the children of light (for the fruit of the Spirit consisteth in all goodness, and righteousness, and truth), searching what is acceptable unto the Lord ; and have no fellowship with the unfruitful works of darkness, but rather rebuke them." " Let your conversation be as it becometh the gospel of Christ." Phii. i. " Be such as no man can complain on, and unfeigned sons of God, without rebuke Phii. ii. in the midst of a crooked and perverse nation, among whom see that ye shine as lights in the world, holding fast the word of life." " Walk worthy of the Lord, that in all things ye may please him, being fruitful coi. i. in all good works, and increasing in the knowledge of God ; strengthened with all might through his glorious power, unto all patience and long-suffering with joyful- ness ; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of saints in light." " If ye be risen again with Christ, seek those things which are above, where Christ coi. iit. 22 [bECON, ITT.] 338 THE COMMON-PLACES OF THE HOLY SCRIPTUEE. sitteth on the right hand of God. Set your affection on heavenly things, and not on' earthy things. For ye are dead, and your life is hid with Christ in God. When- soever Christ, which is our life, shall shew himself, then shall ye also appear with him in glory. Mortify therefore your earthy members ; fornication, uncleanness, un- natural lust, evil concupiscence, and covetousness, which is worshipping of idols ; for which things' sake the wrath of God useth to come on the disobedient children." 2 Thess. iii. " Brethren, be not weary in well-doing." 1 Tim. iv. " Be unto them that believe an ensample in word, in conversation, in love, in spirit, in faith, in pureness." 1 Tim. vi. " Thou man of God, foUow righteousness, godliness, faith, love, patience, meekness. Fioht the good fight of faith. Lay hand on eternal life." 2 Tim. ii. " Study to show thyself laudable unto God, a workman that needeth not to be ashamed." "The sure ground of God standeth still, and hath this seal. The Lord knoweth them that are his. And let every man that calleth on the name of Christ depart from iniquity." Tit. ii. "The grace of God, that bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present world ; looking for that blessed hope, and appearing of the glory of the great God and of our Saviour Jesu Christ, which gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works." Tit. iii. " Let ours learn to excel in good works, as far forth as need requireth, that they be not unfruitful." James i. " Lay apart all filthiness and superfluity of maliciousness, and receive with meek- ness the word that is graffed in you, which is able to save your souls. And see that ye be doers of the word, and not hearers only, deceiving your own selves. For if any man hear the word, and declareth not the same by his works, he is like unto a man beholding his bodily face in a glass. For as soon as he hath looked on him- self, he goeth his way, and forgetteth immediately what his fashion was. But whoso looketh in the perfect law of liberty, and continueth therein, if he be not a forgetful hearer, but a doer of the work, the same shall be happy in his deed." 1 Pet. ii. " Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul ; and see that ye have honest conversation among the gentiles, that, whereas they backbite you as evil-doers, they may see your good works, and praise God in the day of \'isitation." " This is the will of God, that with well-doing ye may stop the mouths of foolish and ignorant men; as free, and not as having the liberty for a cloke of maliciousness, but even as the servants of God." 1 John iii. " If we Say that we have fellowship with him, and walk in darkness, we lie, and do 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 cleanseth us from all sins." 1 John ii. " Hereby are we sure that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him is the love of God perfect in deed. Hereby know we that we are in him. He that saith he abideth in him ought to walk even as he walked." 1 John iii. " Babes, let no man deceive you. He that doth righteousness is righteous. He that committeth sin is of the devil : for the devil sinneth even from the beginning." 3 John. "Beloved, follow not that which is evil, but that which is good. He that doth well is of God. But he that doth evil knoweth not God." Heb. xiii. " Let your conversation be without covetousness ; and be content with such things as ye have already. For he hath said, I will not fail thee, neither forsake thee : so that we may boldly say, The Lord is my helper; and I will not fear what man [' Folio, no.] OF GOOD WORKS. 339 may do unto me." " To do good and to distribute forget not ; for with such sacri- Heb. sUi. fices God is pleased." " Hold that which thou hast, that no man take away thy crown. Him that over- Rev. iii. comctli will I make a pillar in the temple of my God ; and he shall go no more out. And I will write upon him the name of my God, and the name of the city of my God, even new Jerusalem, which cometh down out of heaven from my God ; and I will write upon him my new name." " He that overcometh shall be clothed with white array; and I will not put out his name out of the book of life, and I vdll confess his name before my Father and before his angels." " The time is at hand. Ho that doth evil, let him do evil still ; and he which nev. xxii. is filthy, let him be filthy still ; and he that is righteous, let him be more righte- ous ; and he that is holy, let him be more holy. And, behold, I come shortly ; and my reward is with me, to give every man according as his deeds shall be." OF CHRISTIAN LIBERTY. That the Christians are enfrancliised and made free through Christ Jesus from the ceremonies of Moses, from the choice of meats and days, from the curse of the Lord^ from the tyranny of Satan, from the power of sin and death, from the wrath of God, &c. ; and that they also for the Son Christ's sake are endued -with everlasting righteousness, light, life, and glory. Probations out of the holy scripture. " Verily, verily, I say unto you. That whosoever committeth sin is the servant of John viii. sin. And the servant abideth not in ^he house for ever : but the Son abideth ever. If the Son therefore shall make you free, then are ye free indeed." " Stand fast in the liberty wherewith Christ hath made us free, and wrap not Gai. v. yourselves again in the yoke of bondage." " Brethren, ye were called into liberty ; only let not your liberty be an occasion to the flesh ; but by love serve one an- other." "The Lord is a Spirit. Where the Spirit of the Lord is, there is liberty." 2Cor. iii. " As free, and not as having the liberty for a cloke of maliciousness, but even i Pet. ii. as the servants of God." OP THE CEREMONIES OF MOSES. " Hear, O my people, and I will speak : I myself will testify against thee, O Psai. i. Israel; for I am God, even thy God. I will not reprove because of thy sacri- fices, or for thy bumt-ofierings ; because they were not alway before me. I will take no bullock out of thy house, nor he-goats out of thy folds. For all the beasts of the forest are mine, and so are the cattle upon a thousand hiUs. I know all the fowls upon the mountains ; and the wild beasts of the field are in my sight. If I be hungry, I will not tell thee; for the whole world is mine, and all that therein is. Thinkest thou that I will eat bulls' flesh, and drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the most Highest. And call upon me in time of trouble : so vdll I hear thee ; and thou shalt praise me." " Whom shall I regard ? Even him that is poor, and of a lowly troubled spirit, isai. ixvi. and standeth in awe of my words. For whoso slayeth an ox for me doth me so great dishonour as he that killeth a man. He that killoth a sheep for me knetcheth a dog. He that bringeth me meat-ofiferings offcreth swine's blood. Whoso maketh me a memorial of incense praiseth the thing that is unright," &c. [2 Probably, laic] 22—2 340 THE COMMON-PLACES OF THE HOLY SCRIPTURE. "Thus saith the Lord God of hosts, the God of Israel: Heap up your burnt- offerings with your sacrifices, and eat the flesh. For when I brought your fathers out of Egypt, I spake no word unto them of burnt-offerings and sacrifices: but this I commanded them, saying, Hearken, and obey my voice ; and I shall be your God ; and ye shall be my people; so that ye walk in all my ways which I have com- manded you, that ye may prosper." "What acceptable thing shall I offer unto the Lord? Shall I bow my knee to the high God? Shall I come before him with burnt-offerings, and with calves of a year old? Hath the Lord a pleasure in many thousand rams, or innumerable streams of oil ? Or shall I give my first-born for mine offences, and the fruit of my body for the sin of my soul? I will shew thee, O man, what is good, and what the Lord requireth of thee ; even to do right, to have pleasure in loving-kindness, to be lowly, and to walk with thy God." " I hate and abhor your holy-days ; and, whereas ye cense me when ye come to- gether, I will not accept it. And though ye offer me burnt-offerings and meat- offerings, yet have I no pleasure therein. As for your fat thank-offerings, I will not look upon them. Away with that noise of thy songs : I will not hear thy plays of music : but see that equity flow as water, and righteousness as a mighty stream." "Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye wot not what : we know what we worship. For salvation cometh of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. For such also the Father requireth to worship him. God is a Spirit ; and they that worship him must worship him in spirit and truth." "Behold, I Paul say unto you that, if ye be circumcised, Christ shall profit you nothing at all." " The commandment that went afore is disannulled, because of weakness and un- profitableness. For the law bringeth nothing to perfection, but was an introduction to a better hope, by the which we draw nigh unto Grod." OF THE CHOICE OF MEATS. Gen. ix. " F^very thing that moveth itself and that liveth shall be meat for you : even as the green herb have I given you all tilings." Matt. XV. Jesus " called the people unto him, and said unto them. Hear, and understand. That which goeth into the mouth defileth not the man ; but that which cometh out of the mouth defiletli the man." Lukex. "Eat and drink such as shall be set before you." Acux. "Peter went up upon the top of the house to pray about the sixth hour. And when he waxed an hungered, he would have eaten. But while they made ready he fell into a trance, and saw heaven opened, and a certain vessel come down unto him, as it had been a great sheet knit at the four corners, and was let down to the earth ; wherein were all manner of four-footed beasts of the earth, and vermin, and worms, and fowls of the air. And there came a voice to him, saying, Rise, Peter : kill, and eat. But Peter said. Not so. Lord ; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time. What God hath cleansed, that call not thou common. This was done thrice; and the vessel was re- ceived up again into heaven." Rom. xiv. " One believeth that he may eat all thing : another, which is weak, eateth herbs. Let not him that eateth despise him that eateth not ; and let not him which eateth not judge him that eateth. For God hath received him." " I know, and am full certified by the Lord Jesus, that there is nothing common of itself; but unto him that judgeth it to be common, to him is it common." "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ pleaseth God, and is commended of men." OF CHRISTIAN LIBERTY. 341 " Meat maketh not us acceptable to God. Neither if we cat are we the better ; i Cor. vii neither if we eat not are we the worse." " Whatsoever is sold in the flesh-market, that eat, and ask no question for con- i cor. x. science sake. For the earth is the Lord's, and all that therein is." " Let no man trouble your conscience about meat and drink." coi. ii. " The Spirit speaketh evidently, that in the latter times some shall depart from i Tim. iv the faith, and shall give heed unto spirits of error, and devilish doctrines of them which speak false through hypocrisy, and have their consciences marked with an hot iron ; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks of them which believe and know the truth. For all the creatures of God are good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ." " Unto the pure all things are pure ; but to them that are defiled and unbelieving Tit. i. is nothing pure; but even the mind and conscience of them is defiled." OF THE CHOICE OR DIFFERENCE OF DAYS. " I may not away with your new moons, your sabbaths, and gathering together i«ai. i. at the solemn days. I hate your new-moon days, and solemn feasts, even from my very heart. I cannot away with such vanity and holding in of the people. They lie upon me as a burden ; and I am weary of bearing them." " At a certain time Jesus went on the sabbath-days through the corn ; and his Matt. xii. disciples were an hungered, and began to pluck the ears of corn, and to eat. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath-day. But -he said unto them. Have ye not i sam. xxi read what David did, when he was an hungered, and they that were with him ? How he entered into the house of God, and did eat the shew-breads, which were not lawful for him to eat, neither for them which were with them', but only for the priests ? Or have ye not read in the law how that on the sabbath-days the priests in the temple break the sabbath, and are blameless? But I say unto you that in this place is one greater than the temple. Wherefore if ye wist what this meaneth, I require mercy, and not sacrifice, ye would not have condemned innocents. For the Hos. xi. Son of man also is Lord even of the sabbath- day." " The sabbath was made for man, and not man for the sabbath. Therefore is Mark li. the Son of man Lord also of the sabbath." " Now, after that ye have known God, yea, rather are known of God, Ivow is it Oai. iy. that ye turn again unto the weak and beggarly ordinances, whereunto again ye de- sire afresh to be in bondage? Ye observe days, and months, and times, and years. I am in fear of you, lest I have bestowed on you labour in vain." " Let no man trouble your conscience about meat and drink, or for a piece of an Coi. ii. holy-day, or of the new moon, or of the sabbath-days, which are shadows of things to come; but the body is in Christ." OF THE LAW. " Think not that I am come to destroy the law or the prophets : no, I am not Matt. ». come to destroy, but to fulfil." " Be it known unto you, ye men and brethren, that through this man (Christ) Acts xiii. is preached unto you the forgiveness of sins, and that by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." "Now why tempt ye God to put on the disciples' necks the yoke which neither Acts xv. our fathers nor we were able to bear? But we believe, that through the grace of the Lord Jesu Christ we shall be saved, as they do." " The law of the Spirit of life, through Jesus Christ, hath made me free from the Rom. viii. [' So folio ; probably, him.] 342 THE COMMON-PLACES OF THE HOLY SCRIPTURE. law of sin and death. For what the law could not do, inasmuch as it was weak because of the flesh, that performed God, and sent his Son in the simihtude of sinful flesh, and by sin damned sin in the flesh; that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the Spirit." Bom. X. " Christ is the fulfilling of the law, to justify all that believe." Gal. iii. " Christ hath delivered us from the curse of the law, inasmuch as he was made Deut. xxi. accursed for us. For it is written. Cursed is every one that hangeth on tree." Gal. iv. " When the time was fuU come, God sent his Son made of a woman, and made bond to the law, to redeem them which were bond to the law, that we, through election, might receive the inheritance that belongeth unto the natural sons." Eph. ii. Christ "is our peace; which hath made of both one, and hath broken down the wall that was a stop between us, and hath also put away through his flesh the cause of hatred, even the law of commandments contained in the law written ; for to make of twain one new man in himself, so making peace, and to reconcile both unto God in one body through the cross, and slew hatred thereby." OF THE DEVIL. Hos. xiiL " I will defend them from the power of hell, and deliver them from death. O death, I will be thy death. hell, I vdll be thy destruction." Gen. iii. " I vdU put enmity between thee and the woman, between thy seed and her seed. The same (self seed) shall tread down thy head; and thou shalt tread upon his heel." Johnxii. " Now shall the prince of this world be cast out. And if I were lift up from the earth, I will draw all men unto me." CoL ij. Christ " hath spoiled rule and power, and hath made a shew of them openly, and hath triumphed over them in his own person." Heb. ii. " Forasmucli as the children are partakers of flesh and blood," Christ "also him- self likewise took part with them, that through death he might expel him that had lordship over death, that is to say, the devil; and that he might deliver them which, through fear of death, were all their life-time subdued unto bondage." 1 John iii. " For this purpose appeared the Son of God, even to loose the works of the devil." OF DEATH. Hos. xiii. " I will deliver them from death. death, I will be thy death." Joiin xi. " I am the resurrection and the life. He that beheveth on me, yea, though he were dead, yet shall he live; and whosoever liveth and believeth on me shall never die." 1 Cor. XV. " Death is swallowed up into victory. Death, where is thy sting ? Hell, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be unto God, which hath given us victory through our Lord Jesus Christ." 2 Tim. i. " Our Saviour Jesus Christ hath put away death, and hath brought life and im- mortahty unto light through the gospel." Heb. ii. Christ, by his death, " deliver them " from death, " which, through fear of death, were all their life-time subdued unto bondage." OP SIN, OF THE WRATH OF GOD, OF DAMNATION, &C. isai. xiiii. " I am he, I am he, that put away thy sins, yea, and that for mine own sake ; and I will remember them no more." ^^'- '"'• " He (Christ) only hath taken on him our infirmities, and borne our pains. Yet we judged him as though he were plagued, and cast down of God, and punished; whereas he, notwithstanding, was wounded for our offences, and smitten for our wickedness. For the chastisement of our peace was laid upon him; and with his OF CHRISTIAN LIBERTY. 343 stripes are we healed. As for us, we have gone all astray like sheep : every one hath turned his own way. But the Lord hath heaped together upon him the in- iquity of us all." " He hath taken away the sins of the multitude." isai. lui. " lie shall save his people from their sins." Matt. i. Christ " died for our sins, and rose again for our righteousness." Rom. iv. " God hath reconciled us unto himself by Jesus Christ, and hath given to us the 2 cor. v. office to preach the atonement. For God was in Christ, and made agreement be- tween the world and himself, and imputed not their sins unto them." " God made Christ to be sin (that is to say, a sacrifice for sin) for us, which knew no sin; that we by his means should be that righteousness which before God is allowed." " Our Lord Jesus Christ gave himself for our sins, to deliver us from this present Gai- i- evil world." By Christ " we have redemption through his blood, even the forgiveness of sins." coi. i. " This is a true saying, and by all means worthy to be received of us, that 1 Tim. i. Christ Jesus came into the world to save sinners." " Jesus Christ gave himself for us, to redeem us from all unrighteousness, and to Tit. ii. purge us a peculiar people unto himself, fervently given unto good works." Christ Jesus " his own self bare our sins in his body on the tree, that we, being 1 Pet. a. delivered from sin, should live unto righteousness : by whose stripes ye were healed." " The blood of Jesus Christ, God's Son, cleanseth us from all sins." 1 John i. " If any man sin, we have an advocate with the Father, Jesus Christ the 1 John ii. righteous. And he it is that obtaineth grace for our sins." Christ hath " by his o%vn person purged our sms, and sitteth on the right Heb. i. hand of the Majesty on high." " The blood of Christ, which through the eternal Spirit offered himself without Heb. ix. spot to God, hath purged our conscience from dead works, for to serve the living God." "Behold," saith Christ, "I am alive for evennore, and have the keys of hell and Rev. i. death." " Unto him that loved us, and washed us from our sins in his own blood, and made us kings and priests to God his Father, be glory and dominion for ever. Amen." OP EVERLASTING RIGHTEOUSNESS, LIGHT, LIFE, XSJ) GLORY, FOR CHRIST S SAKE. " As for death, he hath destroyed it for ever. And the Lord God shall wipe away isai. xxv. tears from all faces; and the rebuke of his people shall he take away out of all the earth. For so the Lord hath said. And in that day it shall be said, Lo, this is our God: we have waited for him; and he shall save us. This is the Lord in whom we have hoped : we will be merry and rejoice in the salvation that cometh of him." " The law was given by Moses ; but grace and truth came by Jesus Christ." John i. "He that believeth on the Son hath everla.sting life." johniii. " I am the light of the world. He that folio weth me doth not walk in darkness, john viii. but shall have the light of life." " I am the way, and the truth, and the life. No man cometh unto the Father, john xiv. but by me." " There is salvation in none other. For among men under heaven there is given Acts iv. none other name wherein we must be saved." " Everlasting life is the gift of God through Jesus Christ our Lord." Rom. vi. Christ " of God is made unto us wisdom, and righteousness, and sanctifpng, and 1 cor. i. redemption; that, according as it is written, He that rejoiceth should rejoice in the Lord." " God, which is rich in mercy, for his great love wherewith he loved us, even Eph. a. when we were dead by sins, quickened us together in Christ (by grace are ye saved), and raised us up together with him, and made us sit together with him among them of heaven in Christ Jesu." " It pleased the Father that in him should all fulness dwell, and by him to recon- coi. i. 344 THE COMMON-PLACES OF THE HOLY SCRIPTURE. ) John V. cile all things unto himself, and to set at peace by him, through the blood of his cross, both things in heaven and things in earth." " God hath not appointed us to provoke wrath unto ourselves, but to obtain salvation by the means of our Lord Jesu Christ." " God the Father of our Lord Jesus Christ, which according to his abundant mercy begat us again unto a lively hope by that that Jesus Christ rose again from death, to an inheritance immortal, and undefiled, and that perisheth not, reserved in heaven for you, which are kept by the power of God through faith unto salva- tion." " God hath given unto us everlasting life ; and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." OF THE CROSS. That the true Christians are seldom free from the cross in this world. Judith viii. [Vulgate.] Tob. xii. [Vulgate.] Matt. xvi. Probations out of the holy scripture. " Great are the troubles of the righteous ; but the Lord delivereth him out of all. He keepeth all his bones; so that not one of them is broken." " For thy sake are we killed all the day long, and are counted as sheep appointed to be slain." " My son, if thou wilt come into the service of God, stand fast in righteousness and fear, and arm thy soul unto temptation : settle thine heart, and be patient : bow down thine ear, receive the words of understanding, and shrink not away when thou art enticed. Hold thee fast upon God. Join thyself unto him, and suffer, that thy life may increase at the last. Whatsoever happeneth unto thee, receive it : suffer in heaviness, and be patient in thy trouble. For, like as gold and silver are tried in the fire, even so are acceptable men in the furnace of adversity." " God proveth the righteous, and findeth them meet for himself; yea, as the gold in the furnace doth he try them, and receiveth them as a burnt-offering. And when the time cometh, they shall be looked upon." " Our father Abraham, being tempted and tried through many tribulations, was found a lover and friend of God. So was Isaac, so was Jacob, so was Moses ; and all they that pleased God, being tried through many troubles, were found stedfast in faith." " Because thou wast accept and beloved of God," said the angel to Tobias, " it was necessary that temptation should try thee." " Behold, I send you forth as sheep among wolves. Be ye therefore wise as ser- pents, and innocent as doves. But beware of men ; for they shall deliver you up to the councils, and shall scourge you in their synagogues; and ye shall be brought to the head rulers and kings for my sake, in witness to them and to the gentiles," &c. "The brother shall deliver up the brother to death, and the father the son ; and the children shall arise against their fathers and mothers, and shall put them to death. And ye shall be hated of aU men for my name's sake. But he that endureth to the end shall be saved." "The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master is, and that the servant be as his lord is. If they have called the lord of the house Belzebub, how much more shall they call them of his household so ? Fear them not therefore." "Fear ye not them which kill the body, but are not able to kill the soul. But rather fear him which is able to destroy both soul and body into hell. Are not two httle sparrows sold for a farthing? And one of them shall not hght on the ground without your Father. Yea, even all the hairs of your head are num- bered. Fear ye not therefore : ye are of more value than many sparrows." "Jesus said unto his disciples, If any man will follow me, let him forsake him- self, and take up his cross, and follow me. For whosoever will save his life shall OF THE CROSS. 345 lose it : again, whoso doth lose his life for my sake shall find it. For what doth it profit a man, if he ' win all the whole world, and lose his own soul ? Or what shall a man give to redeem his soul again withal?" " They shall put you to trouble, and shall kill you ; and ye shall be hated of all Matt. xxiv. nations for my name's sake." " Take ye heed to yourselves. For they shall bring you up to the councils, and Mark xVn. into the synagogues ; and ye shall be beaten, yea, and shall be brought before rulers and kings for my sake, for a testimonial unto them." " If a man come to me, and leave ' not his father, and mother, and wife, and Luke xw. children, and brethren, and sisters, yea, and his own life also, he cannot be my dis- ciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple." " If the world hate you, know ye that it hated me before it hated you. If ye John xv. were of the world, the world would love his own. Howbeit, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you. The servant is not greater than the lord. If they have persecuted me, they will also persecute you," " They shall excommunicate you : yea, the time shall come, that whosoever killeth John xvi you will think that he doth God service. And such things will they do unto you, because they have not known the Father, neither yet me." " Verily, verily, I say unto you, Ye shall weep and lament; but contrariwise the world shall rejoice. Ye shall sorrow; but your sorrow shall be turned into joy." "In the world shall ye have tribulation. But be of good cheer : I have overcome the world." "Through many tribulations must we enter into the kingdom of God." Actsxiv. " We are troubled on every side, yet are we not without shift : we are in poverty, 2 cor. iv. but not utterly without somewhat : we suffer persecution, but are not forsaken therein : we are cast down, nevertheless we perish not. We always bear about in the body the dying of our Lord Jesus, that the life of Jesu might also appear in our body. For we which live are always delivered unto death for Jesus' sake; that the life also of Jesu might appear in our mortal flesh." " As then he that was bom after the flesh persecuted him that was bom after oai. iv. the Spirit, even so is it now." " We thought it good to send Timothy, our brother and minister of God, and the 1 Thess. iu. helper forth of our labour in the gospel of Christ, to stablish you, and to comfort you conceming your faith ; that no man should be moved in these afflictions. For ye yourselves know that we are appointed even thereunto. For when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and as ye know." " Suffer thou afflictions, as a good soldier of Jesus Christ. No man that warreth 2 Tim. ii. entangleth himself with worldly business ; and that because he may please him which hath chosen him to be a soldier. And though a man strive for a mastery, yet is he not crowned, except he strive lawfully." "All they that will live godly in Christ Jesu shall suffer persecution." STim. iii. " Let us lay away all that presseth down, and the sin that hangeth so fast on. Heb. xii. Let us run with patience unto the battle that is set before us, looking unto Jesus the captain and finisher of our faith ; which, for the joy that was set before him, abode the cross, and despised the shame, and is set down on the right hand of the throne of God. Consider therefore, how that he endured such speaking against him of sinners, lest ye should be wearied and faint in your minds." " The time is come that judgment must begin at the house of God. If it first 1 Pet w. begin at us, what shall the end be of them which believe not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ? Therefore let them that are troubled according to the will of God commit their souls to him with well-doing, as to a faithful Creator." [' Folio, ye, and have.] 346 THE COMMON-PLACES OF THE HOLY SCRIPTURE. That the cross is laid upon the true Christians by God himself, and Cometh not unto them by fortune or chance. Probations out of the holy scripture. Deut. xiii. " The Lord your God proveth you, to wit, whether ye love the Lord your God with all your heart, and with all your soul." jobi. "The Lord gave, and the Lord hath taken away: even as it hath pleased the Lord, so is it come to pass. Blessed be the name of the Lord." jobii. "Shall we receive prosperity at the hand of God, and not receive adversity?" Job V. " Behold, happy is the man whom God punish eth ; therefore refuse not thou the chastening of the Almighty. For though he make a wound, he giveth a plaster; though he smite, his hand maketh whole again." 1 Sam. ii. " The Lord killeth, and maketh alive ; bringeth down to the grave, and fetcheth up again. The Lord maketh poor, and maketh rich ; bringeth low, and heaveth up on high." Psai. ixvi. " Thou, O God, bast proved us : thou also hast tried us like as silver is tried. Thou broughtest us into the snare, and laid trouble upon our loins. Thou sufferedst men to ride over our heads : we went through fire and water ; and thou broughtest us out into a wealthy place." Prov. iii. " My SOU, despiso not the chastening of the Lord, neither faint thou when thou art rebuked of him. For whom the Lord loveth, him he chasteneth, and yet delighteth in him as a father in his own son." Jer. xivi. " I Will not consume thee, but chasten thee and correct thee, yea, and that with discretion : neither will I spare thee, as one that were faultless." 1 Cor. xi. " If we had judged ourselves, we should not have been judged. But when we are judged of the Lord, we are chastened, that we should not be damned with the world." 1 Pet. iv. " Let them that are troubled according to the will of God commit their souls to him with well-doing, as unto a faithful Creator." Heb. xu. " My son, despise not thou the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth, him he chasteneth ; yea, he scourgeth every son that he receiveth. If ye endure chastening, God offereth himself unto you as unto sons. What son is he whom the father chasteneth not? If ye be not under correction, whereof all are partakers, then are ye bastards, and not sons. Therefore, seeing we have had fathers of our flesh which corrected us, and we gave them reverence ; shall we not much rather be in subjection unto the Father of spirits, and live ? And they verily for a few days nurtured us after their own pleasure ; but he nurtureth us for our profit, to the intent that he may minister of his holiness unto us. No manner chastising for the present time seemeth to be joyous, but grievous : nevertheless, after- ward it bringeth the quiet fruit of righteousness unto them which are exercised thereby." Rev. iii. " As many as I love I rebuke and chasten." That the cross ought to be borne of the true Cliristians patiently and thankfully. Probations out of the holy scripture. Job i. " The Lord gave, and the Lord hath taken away : blessed be the name of the Lord." Job ii. " Shall we receive prosperity at the hand of God, and not receive adversity ?" Tob. ii. " It happened upon a day that Tobias had burled the dead, and was weary, came "^*^ home, and laid him down by the wall, and slept. And while he was asleep, there fell down upon his eyes warm dung out of the swallows' nest, so that he was blind. This temptation did God suflbr to happen unto him, that they which came after might have an example of his patience, like as of holy Job. For, insomuch as he ever feared God OF THE CROSS. 347 from his youth up, and kept his commandments, he grudged not against God that the plague of blindness chanced unto him, but remained stedfast in the fear of God, and thanked God all the days of his life." " I should utterly have fainted, but that I believe verily to see the goodness of the ^^^- ^''^'''• Lord in the land of the living. O tarry thou the Lord's leisure: be strong; and he shall comfort thy heart : put thy trust in the Lord." " My son, despise not the chastening of the Lord, neither faint thou when thou Prov. in. art rebaked of him. For whom the Lord loveth, him he chasteneth, and yet delighteth in him as a father in his own son." " The good man with stillness and patience tarrieth for the health of the Lord. Lam. ui. how good is it for a man to take the yoke upon him his youth up ! He sitteth alone, he holdeth him still, and dwelleth quietly by himself. He layeth his face upon the earth, if percase there happen to be any hope. He offereth his cheek to the smiter : he will be content with reproofs. For the Lord will not forsake for ever. But though he punish him, yet according to the multitude of his mercies he receiveth to grace again. For he doth not plague and cast out the children of men from his heart." " AVhat is he that saith. There should some thing be done without the Lord's commandment? Out of the mouth of the most Highest goeth not evil and good ? "Wherefore then mur- mureth the h\'ing man ? Let him murmur at his own sin. Let us look well upon our own ways, and remember ourselves, and turn again unto the Lord. Let us lift up our hearts with our hands unto the Lord that is in heaven. We have been dissemblers, and have offended." " thou enemy of mine, rejoice not at my fall. For I shall get up again. And Mie. vii. though I sit in darkness, yet the Lord is my light. I will bear the punishment of the Lord. For why ? I have offended him," " In the world ye shall have tribulation ; but be of good cheer : I have overcome John xvi. the world." The apostles "departed from the council, rejoicing that they were counted worthy Acts v. to suffer rebuke for the name of Christ." Paulus and Silas being grievously beaten, scourged, and whipped, and cast into Acts xvi. prison, even at midnight prayed and praised God with merry and cheerful hearts. " Now, behold, I go bound in the spirit unto Jerusalem, not knowing the things Acts xx. that shall come on me there ; but that the Holy Ghost witnesseth in every city, sayino- that bands and trouble abide me. But none of these things move me : neither is my life dear unto myself, so that I may fulfil my course with joy, and the ministration, which I have received of the Lord .Jesu, to testify the gospel of the grace of God." " Paul said, What do ye, weeping and vexing my heart ? I am ready not to be Acts xxi. bound only, but also to die at Jerusalem for the name of the Lord Jesu." " God is faithful ; which shall not suffer you to be tempted above your strength, i Cor. x. but shall in the midst of the temptation make a way, that ye may be able to bear it." "I rejoice in tliose things which I suffer for you." Coi.i. "My brethren, count it for an exceeding joy when ye fall into divers temptations ; James i. knowing this, that the trying of your faith gendereth patience. And let patience have her perfect work, that ye may be perfect and sound, lacking nothing." " Take, my brethren, the prophets for an ensample of suffering adversitv, and of James v. patience, which spake in the name of the Lord. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have known what end the Lord made. For the Lord is very pitiful and merciful." " Happy are ye if any trouble happen unto you for your righteousness' sake. Be i Pet. iii. not ye afraid for any terror of them, neither be ye troubled; but sanctify the Lord God in your hearts." " Dearly beloved, marvel not that ye are tried by fire (which thing is to prove you), i Pet. iv. as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ's passions; that, when his glory appeareth, ye may be merry and glad. If ye be railed upon for the name of Christ, happy are ye. For the glory and the Spirit of God resteth upon you. On their part he is evil spoken of, but ou your 348 THE COMMON-PLACES OF THE HOLY SCRIPTURE. part he is glorified. See that none of you be punished as a murderer, or as a thief, or an evil-doer, or as a busy-body in other men's matters. If any man suffer as a christian man, let him not be ashamed ; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God. If it first begin at us, what shall the end be of them which believe not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and the sinful appear? Wherefore let them that are troubled according to the will of God commit their souls to him with well- doing, as unto a faithful Creator." Heb. X. " Ye took in worth the spoiling of your goods, and that with gladness, knowing in yourselves how that ye have in heaven a better and enduring substance. Cast not away therefore your confidence, which hath a great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a very little while; and he that shall come will come, and will not tarry. But the just shall live by faith. And if he withdraw himself, my soul shall have no pleasure in him. It is not we that withdraw ourselves unto damnation ; but we pertain unto faith, to the winning of the soul." That pleasures and joys, yea, and those true, sound, perfect, and everlasting, follow the cross. Probations out of the holy scripture. Wifd. iii. " The souls of the righteous are in the hand of God ; and the pain of death shall not touch them. In the sight of the unwise they appeared to die ; and their end is taken for very destruction. The way of the righteous is judged to be utter destruc- tion; but they are in rest. And though they suffer pain before men, yet is their hope full of immortality. They are punished but in few things ; nevertheless in many things shall they be well rewarded. For God proveth them, and findeth them meet for himself: yea, as the gold in the furnace doth he try them, and receiveth them as a brent-offering ; and when the time cometh, they shall be looked upon," &c. Psai. xci. "I am with him in trouble: I will deUver him, and bring him to honour. With long life will I satisfy him, and shew him my salvation." Matt. V. "Blessed are they which suffer persecution for righteousness' sake: theirs is the kingdom of heaven." " Blessed are ye when men revile you, and persecute you, and shall falsely say all manner of evil sayings against you for my sake. Rejoice and be glad; for great is your reward in heaven. For so persecuted they the prophets, which were before you." Mark x. " Yerily I say unto you. There is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this life, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life." John xii. " He that loveth his life shall destroy it ; and he that hateth his life in this world shall keep it unto life everlasting." Johnxvi. "Verily, verily, I say unto you, Ye shall weep and lament; but contrariwise the world shall rejoice. Ye shall sorrow ; but your sorrow shall be turned into joy. A woman when she travaileth hath sorrow, because her hour is come. But as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is bom into the world. And ye now therefore have sorrow ; but I will see you again; and your hearts shall rejoice; and your joy shall no man take from you." Rom. viii. " I suppose that the afflictions of this life are not worthy of the glory which shall be shewed upon us." 2 Cor. iv. " Though our outward man perish, yet the inward man is renewed day by day. For our tribulation, which is short and light, prepareth an exceeding and an eternal OF THE CROSS. 349 weight of glory unto us ; while we look not on the things which are seen, but on the things which are not seen. For the things which are seen are temporal ; but the things which are not seen are eternal. For we know that if our earthy mansion 2 cor. v. of this dwelling were destroyed, we have a building of God, an habitation not made with hands, but eternal in heaven. For therefore sigh we, desiring to be clothed with our mansion which is from heaven ; so yet, if that we be found clothed, and not naked. For we that are in this tabernacle sigh and are grieved, because we would not be unclothed, but would be clothed upon ; that mortality might be swallowed up of life." "It is a true saying, If we be dead with Christ, we shall also live with him. axim. ii. If we suffer with him, we shall also reign with him. But if we deny him, he will deny us also. If we believe not, yet abideth he faithful : he cannot deny himself." " Blessed is the man that suffereth temptation ; for when he is tried he shall James i. receive the crown of life, which the Lord hath promised to them that love him." "Behold, we count them happy which endure." jamesv. " It is thankworthy if a man for conscience toward God endure grief, and suffer 1 pet. ii. wrong undeserved. For what praise is it if, when ye be buffeted for your faults, ye take it patiently ? But and if, when ye do well, ye suffer wrong, and take it patiently, then is there thank with God." " Happy are ye if any trouble happen unto you for righteousness' sake. Be not 1 Pet. iii. ye afraid for any terror of them, neither be ye troubled ; but sanctify the Lord God in your hearts." " Dearly beloved, marvel not that ye are proved by fire (which thing is to try 1 pet. iv. you), as though some strange thing happened unto you ; but rejoice, inasmuch as ye are partakers of Christ's passions ; that, when his glory appeareth, ye may be merry and glad. If ye be railed upon for the name of Christ, happy are ye. For the glory and the Spirit of God resteth upon you." " See that none of you be punished as a murderer, or as a thief, or an evil-doer, or as a busy-body in other men's matters. But if any man suffer as a christian man, let him not be ashamed; but let him glorify God in this behalf. For the time is come that judgment must begin at the house of God. If it first begin with us, what shall the end be of them which believe not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ? Wherefore let them that are troubled according to the will of God commit their souls unto him with well-doing, as unto a faithful Creator." " No manner chastising for the present time seemeth to be joyous, but grievous : Heb. xiu nevertheless, afterward it bringeth the quiet fruit of righteousness unto them which are exercised thereby." *' I saw under the altar the souls of them that were killed for the word of God, Rev. vi. and for the testimony which they had ; and they cried with a loud voice, saying. How long tarriest thou. Lord, holy and true, to judge and to avenge our blood on them that dwell on the earth ? And long white garments were given unto every one of them. And it was said unto them, that they should rest yet for a little season, until the number of their fellows and brethren, and of them that should be killed as they, were fulfilled." " One of the elders answered, saying unto me. What are these which are arrayed Rev. vU. in long white garments ? and whence came they ? And I said unto him. Lord, thou wettest. And he said to me. These are they which came out of great tribulation, and made their garments large, and made them white by the blood of the Lamb : therefore are they in the presence of the seat of God, and serve him day and night in his temple ; and he that sitteth in the seat will dwell among them. They shall hunger no more, neither thirst ; neither shall the sun light on them, neither any heat. For the Lamb which is in the midst of the seat shall feed them, and shall lead them unto fountains of living water; and God shall wipe away all tears from their eyes." " I heard a voice from heaven saying unto me, Write, Blessed are the dead which Rev. xiv. 350 THE COMMON-PLACES OF THE HOLY SCRIPTURE. die in the Lord. Even so, saith the Spirit, that they rest from their labours. But their works follow them." " I saw the souls of them that were beheaded for the witness of Jesu, and for the word of God, and which had not worshipped the beast, neither his image, neither had taken his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years, &c. On such shall the second death have no power; but they shall be the priests of God and of Christ, and shall reign with him a thousand years." Give the glory to God alone. COMPARISON BETWEEN THE LORD'S SUPPER AND THE POPE'S MASS. BY THOMAS BECON. A Comparison betwene the Lordes Sup- per, and the Popes Masse : newly made, and now first of al published by Thomas Becon. leremy. 2. Be astonished (0 ye heauens) be afrayd and abashed at such a thing, sayth the Lord. For my people hath done two euilles. They hane forsaken me, the well of the water of lyfe, and dygged them pittes, yea vile and broken pittes, that can holds no water. I. Cor. 10. I would not, that ye should haue felowship with deuils. Ye can not drynke of the cuppe of the Lord, and of the cuppe of deuils. Ye can not be partakers of the Lordes table, and of the table of deuils. De Missa apud Anglos per Euangeliura iam e medio sublata. Missa, malum, peius quo secula nulla tulerunt, Istud propudium, dedectts, exltium, Fel, odium, sacrilegium, m,onstrum scelus, vlcus, Prostihulum, virus, excedium, barathrum. Spectrum,, flagitium,, tormentum,, nausea, lobes, Quisquilioe, tenehroe, carnificina, metus, Naufragium,, latrocinium, vis, yroeda, tyrannis, Glades, poena, dolor, mors, furor, horror, onus, Nequitia, insidice, impostura, infamia, terror, Illuuies, sanies, merda, cloaca, putor, Larua, superstitio, impietas, iniuria, nullo Missa, inquam, inuiso nom,ine nota satis. Nee cruA;e, nee f err 0, nee peste, nee igne, nee vnda, Sed sola Christi voce perempta iacet. Quw uisa est orbis secum tractura ruinam. Si rueret, uelut fumus inanis obit. Nullus honos, nullce exequice, nullumq: sepulchrum: Nam, super est eius nil nisi nomen iners. Aurea iam redeunt veteris primordia m,undi : Nam capite extincto, crimina cuncta ruunt. Quisquis amas uerumq: Deum, ueramq: salutem, Viu£, Vale, Bide, Plaudeq: Missa fuit. Matth. 15. Omnis plantatio, quam non plantauit Pater mens ccelestis, eradicabitur. TO HIS SINGUiiAK AND DEAR FRIEND, MASTER WILLIAM GYBBES', THOMAS BECON WISHETH LONG LIFE, CONTINUAL HEALTH, AND PROSPEROUS FELICITY. It is greatly to be lamented, most gentle master Gibbes, that in this so clear and open light of Christ's gospel (which through the singular benefit of God shineth in these our days almost throughout the whole world, so that not only those nations ■which profess Christ, but also the rude, savage, barbarous, and heathenish peoj)le, as the Moors, the Turks, the Saracens, and such-like, begin to walk in the same, unto their great comfort and solace, unto their singular joy and unoutspeakable delight, yea, and daily more and more spreadeth forth and stretcheth out his golden and glistering beams even unto the furthest and uttermost parts of the earth, that this prophecy of our Saviour Christ in these latter days and last age of this old and crooked sinful world may be verified, "This gospel of the kingdom shall be preached in all theMut. xxiv world, for a witness unto all nations, and then shall the end come,") there are so many found, which of an obstinate and malicious blindness choose rather to tumble and wallow in the cloudy constitutions and dark decrees of antichrist, unto the great danger of their souls' health, than joyfully and pleasantly to walk in the most joy- ful and pleasant light of the most sweet and comfortable doctrine of our most loving Lord and sovereign Saviour Jesu Christ, unto the undeceivable and sure state of their everlasting salvation. Verily, when I consider this their careful case and woful state (I consider it often yea, and that not without troublous tears), I can none otherwise than lament and sor- row this their too much miserable and damnable condition, into the which they are cast, not by God's appointment, nor by his determinate counsel, which " will not the death Ezei<. xvii of a sinner, but rather that he turn and live," which also " will have all men to be i xifm.'ii. saved, and to come imto the knowledge of the truth," but through the envy of the devil, and through their own wilful, obstinate, froward, and malicious blindness, while they rather choose to be deceived with the false persuasions of the most false and fleshly hypocrites, than to lean, to consent, and to agree to the manifest truth of God's most blessed word ; yea, and that so much the more, because it is thus written by the apostle: "If our gospel be yet hid, it is hid among them that are lost; inscor. iv. whom the god of this world hath blinded the minds of them which believe not, lest the light of the gospel of the glory of Christ, which is the image of God, should shine unto them." Likewise saith our Saviour Christ : " This is the condemnation, that john lii. light is come into the world ; and men have loved darkness more than light, because their deeds were evil. For every one that evil doeth hateth the light, neither cometh he to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be known, how that they are wrought in God." Again: " If ye were Wind, ye should have no'^ sin. But now ye say, We see; there- john ix. fore your sin remaineth." Once again : " If I had not come and spoken unto them, john xv. they should have had no sin ; but now have they nothing to cloke their sin withal." [' Various branches of the family of Gibbe or Gibbes were settled in the counties of Devon, Somer- set, Warwick, and Kent, and were descended from ancestors existing in Britanny or Normandy before the conquest. The William Gybbes, who most probably was addressed in the dedication of this treatise by Becon, appears to have been of the Kentish branch, seated at Foliiestone in the time of Henry VII. He purchased the manor of Elmstone [[ BECON, III,] in that neighbourhood, with the advowson of the church appendant to it in the beginning of queen Elizabeth's reign. Property formerly belonging to the abbey of St Rhadegund was also for a time in the possession of this family. By his wife Jane, daughter of — Gason, William Gybbes had four sons ; all of whom married and had issue.] [^ Folio, Si}.] 354 A COMPARISON BETWEEN THE LORD'S SUPPER, &c. These owls and light-flying birds are like to those kind of people which by the isai. XXX. prophet speak to the prophets and preachers of God's truth on this manner : " See not, say they unto the seers ; and to them that be clear of judgment they say, Look not out right things for us, but speak fair words unto us, look our errors, get you out of this way, depart out of this path, and turn the Holy One of Israel Job [xxii.] from us." And, as it is written in Job : " Depart thou from us ; for we will not have the knowledge of thy ways." They are like to those obstinate and stiff-necked people Jer, xiiv. which said to Jeremy the prophet : " As for the words that thou hast spoken to us in the name of the Lord, we wiU in no wise hear them; but whatsoever goeth out of our own mouth, that we will do. We will do sacrifice and offer oblations unto the queen of heaven, like as we and our forefathers, our kings, and our heads have done in the cities of Juda, and in the streets and fields of Jerusalem. For then had we plenteousness of victuals; then were we in prosperity; and no misfortune come upon us. But since we left to bum incense and to do sacrifice unto the queen of heaven, we have had scarceness of all things, and perish with the sword and hunger," &c. They are like to the gross Gergesites, which, hearing that their filthy swine were Matt. viii. drowned, and that Christ was coming toward them, " went out to meet Jesus, even the whole city of them ; and when they saw him, they besought him that he would depart out of their coasts." They esteemed their filthy swine more than all the sweet, pleasant, comfortable, and healthful words of Christ, yea, more than their salvation. After this manner be many people affected among us at this present day, yea, and that in this so clear light of the gospel, that I can none otherwise than marvel at this their blindness. But who is more blind than he which will not see ? They have such and so great delight in their filthy swine, (I mean their popish ceremonies and trifling traditions of men,) that they regard nothing at all the truth of God's word. Of this sort are not only many of the simple, but also divers of such as will be counted wise and learned : which thing is the chief occasion that many in this our age do so stub- bornly resist the Lord's truth, and by no means will learn, consent, and agree unto 1 Cor. i. it ; so truly is it said of the apostle : " Not many wise men after the flesh, not many Isai. xxix. mighty, not many of high degree, are called." And God himself saith : " I will destroy the wisdom of the wise, and will cast away the understanding of the prudent." And albeit divers sorts of divers people be of set malice and vs-ilful blindness given to all kind of papistry, their minds utterly estranged from all love of God's truth, yet have they the popish mass in such reverence and in such admiration, that they think that mass to be the most high and principal service of God, and nothing in this world so greatly to please God as this popish mass ; when, to say the truth, nothing done among the Christians doth so greatly displease God, and obscure the glory and honour of his most glorious and most honourable name, as this vile and idolatrous mass, be- ing the puddle of all evil, the fountain and well-spring of all idolatry, superstition, false worshipping of God, hypocrisy, coimterfeit religion, &c., and in all points so repugnant and contrary to the holy institution of the Lord's supper, that darkness is not more contrary to light, truth to falsehood, sickness to health, Christ to Belial, righteousness to unrighteousness. Now, that all true English hearts may understand and perceive how greatly the greatest part of all them that are called Christians have been in times past, as many yet are, seduced and deceived by this glorious strumpet and gallant harlot the mass, while they only beheld and considered the outward gorgeous apparel of that Babylo- nical whore ; I have plucked from her all that her glorious array, and disclosed her filthy nakedness, and set her forth to the eyes of all men even as she is; so that from henceforth none needeth to be deceived by her, except they will willingly cast themselves into her danger, and again be entangled and snarled with her whorish and filthy love, unto the great danger, yea, loss of their salvation. And because the truth of this matter should the more evidently and plainly ap- pear even to the mean-sighted, and to such as be of most gross judgment in matters of God, I have made a comparison between the Lord's supper and the pope's mass, in the which I have so set forth their contrarieties, that it shall for ever after be no hard thing to the diligent reader or hearer, on the one side, to see the truth of the THE PREFACE. 355 Lord's supper, and, on the other part, the falsehood of the pope's mass, witli the doctrine of them both, and by this means easily judge what is to be thought of this wicked idol the mass, that glorious and gorgeous strumpet, " of whose wine of the Kev. w wrath of her fornication all nations have drunken, and with whom the kings of the earth have committed whoredom," and so for ever avoid and flee from her, as from a most extreme pestilence, yea, as from death, devil, and damnation, according to this most wholesome admonition of God : " Come away from her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins are gone up to heaven ; and God hath remembered her wickedness," &c. This my labour in framing this comparison between the Lord's supper and the pope's mass I dedicate unto you, most gentle master Gybbes, partly that it may be unto our posterity a memorial of my singular love and right hearty good-will to- ward you, partly for the good afiection that you have ever borne, even from your tender years, both toward the true religion of God and toward good letters, with the knowledge whereof God hath also, through the power of his Spirit and the work- ing of his grace, abundantly enriched you ; which thing you do both in your daily conversation, which is most honest, godly, virtuous, and quiet, practise, and also in the godly and comely education and bringing up of your children not only in the doctrine of true religion and good letters, but also in the right institution of virtuous manners; as I may speak nothing at this present of the most loving life between you and the virtuous gentlewoman your wife, of the commendable order used in your house among your servants, of the friendly and gentle entertainment of all men that come unto you, and of your liberality toward them that be of the house- hold of faith. Go forth, as ye have begixn, to bring forth these fruits of God's Spirit, and labour daily more and more to excel in them, that God also may go forth to have pleasure and delight in you, and to enrich you from day to day abundantly more and more with his graces and gifts ; that you, enjoying his favour in this world, may here obtain at his hand many and joyful days, unto the great joy of all your friends and hearty good- willers, and after this life have the fruition of his most glorious Majesty : which God grant us all for his dear Son's sake, Christ Jesus our Lord and alone Saviour ! Fare ye well, and pray that God may short- ly tread down Satan under our feet. Amen. A COMPARISON BETWEEN THE LORD'S SUPPER AND THE POPE'S MASS. Christ, before he delivered to his disciples the holy signs of his body and blood, made openly unto them an heavenly and godly sermon, of most heavenly and godly matters, wherewith he did allure, stir up, and inflame their minds unto true god- liness. The massmonger, making none end of massing, never preacheth, neither declareth he the word of God and the true use of the sacraments, that by this means he may kindle and stir up them that stand by, and such as hear him, unto pure rehgion and unto a life worthy of Christ. 2. Christ, when he should minister the mysteries of his body and blood to his disciples, sat at a table, beholding and looking upon them most friendly and familiarly. The massmonger, altogether unhonestly and ungently turning himself from the people, standeth at an altar after the manner of Aharon, the unclean parts of his body turned to the people. 3. Christ, going about to celebrate his mystical supper, called upon God his Father with a devout and thankful mind. The massmonger, handling his scenical and stage-like supper, calleth upon the dead very busily, and desireth their help, when notwithstanding he is not certain whether the greatest part of them be in heaven or in heU. And what other thing is this, I pray you, than plain idolatry and a mere worshipping of idols, utterly to be ab- horred of all godly persons ? " How shall they call upon him," saith Paul, " on whom they have not believed ?" " Call upon me," saith the most Highest, "in the time of thy trouble." That prince-like prophet saith also : " What reward shall I give again to the Lord for all the benefits that he hath done unto me? I will take the cup of saving health, and I will call upon the name of the Lord." St Austin doth witness that the ministers of the church in the old time did call upon God, and not upon the saints departed, when they were about the ministration of God's blessed sacraments, or doing any other service in the temples. " Unto the martyrs," saith he, " we do not offer our sacrifice, but unto God alone, which is the God both of the martyrs and of us, do we ofifer our sacrifices: at the time of the which sacrifices they, as the men of God which in confession of him have overcome the world, are named in their place and order; howbeit they are not prayed unto nor called upon by the priest'." For God alone is to be called upon, and to be prayed unto, yea, and that only in the name of Christ, " who is our mouth," as St Ambrose saith, " by whom we speak to the Father ; our eye, by the which we see the Father ; our right hand, by the which we ofier unto the Father; which Christ except he maketh intercession for us, neither we nor any of the saints have any thing to do with God^." " For the prayer which is not made in the name of Christ can not only \j\ot'] put away sin, but even the self-same prayer also is very sin^," as St Austin writeth. [' Nee ibi erigimus allaria, in quibus sacrificemus martyribus, sed uni Deo et martyrum et nostro : ad quod sacrificium, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco et ordine nomi- nantur; non tamea a sacerdote, qui sacrificat, invo- cantur — August. Op. Par. 1679—1700. De Civ. Dei, Lib. xxii. cap. x. Tom. VII. cols. 673, 4.] [2 Ambros. Op. Par. 1686—90. De Isaac et Anim. Lib. cap. viii. 75. Tom. I. col. 380. See Vol. I. page 150, note 2.] [^ August. Op. Enarr. in Psalm, cviii. v. 7. Tom. IV. col. 1219. See Vol. I. page 149, note 3.j A COMPARISON BETWEEN THE LORD'S SUPPER, &c. 357 Therefore saith Christ himself : " Verily, verily, I say unto you, Whatsoever ye John xvi. shall [^ask^ the Father in my name, he shall give it you." 4. Christ, in delivering the mystery of his body to his disciples, said : " This is Luke xxii. my body, which is given for you. Do this in remembrance of me." The massmonger, in his conversation*, as they term it, corrupting and depraving the words of Christ, sometime addeth, sometime diminisheth, and sometime utterly omitteth and speak eth of them nothing at all. For in the conversation* of the bread this word enim is added, which word in that place is neither found in the evangelists nor in Paul ; to the which word, notwithstanding, some papists do attribute and give so much that they plainly affinii that the conversation* is imperfect, and that the body of Christ can by no means be made at mass, if the priest leave it out. And here the massmonger committeth [no] small offence against God; seeing that he is nothing afraid to add rashly unto the word of God, not considering that he hath this com- mandment given of God : " Ye shall not add any thing to the word which I command Deut. ir. you, neither take ought therefrom." Hereunto agreeth this saying of Salomon : " Put Prov. xxx. nothing unto his words, lest he reprove thee, and thou be found a liar." But if this one word enim be so necessary unto the consecrating and making of the body of Christ, is not Christ rightly and w^orthily to be accused of oversight and ignorance; seeing that, in so earnest and weighty a matter, he hath shewed himself so unadvised and so negligent ? Besides this, what is to be thought of those churches and of their ministry, which, rejecting and laying aside the popish religion, recite the words of the Lord's supper, not out of men's decrees, but only out of the holy bible? What, is Christ therefore absent from the supper, which they simply and accordinor to the institution of Christ do celebrate, because this word enim is absent ? Moreover, in the consecration of the bread that promise, which is the whole substance of your salvation, even this, " Which is given for you," the massmonger utterly omitteth and leaveth out, making no mention at all of it, as though it appertained nothing unto your salvation; when, notwithstanding, we must freely confess, that although the body of Christ were never so much given, betrayed, delivered up, broken, scourged, •4?i and lifted up on the altar of the cross, yet doth that profit us nothing at all, except we most constantly and most assuredly believe that he suffered those most cruel torments and that most despiteful death for us, for our health, liberty, freedom, wealth, comfort, joy, commodity, and profit. And here also doth the massmonger not a little offend, while he taketh and plucketh away so wholesome and fruitful words from the Lord's supper : yea, he committeth sacrilege, and is a plain soul-slayer, which craftily and like a thief stealeth away from the christian people a promise full of so great comfort and sweetness. 5. Christ, delivering the cup of the mystery of his blood to his disciples, said : " Drink ye all of this. This cup is the new testament in my blood, which is shed Matt. xxvi. for you and for many into the remission of sins." The massmonger, in the consecration of the wine, useth not altogether the very same words which Christ used, but he addeth and bringeth other words of his own, as though (if I might so say) the consecration of Christ were mangled and unperfect. These are the massmonger's words : " Verily this is the cup of my blood, a new and everlasting testament, the mystery of faith, which shall be shed for you and many into the remission of sins^." Albeit in this adding and heaping of words together no great evil and deceit is hidden, yet doth it not become a mortal man, whose property it is to fall, to err, to deceive, and to be deceived, who also is flesh, earth, ashes, and isai. xi. dust, to add to the words of Christ, which is the everlasting Wisdom of the Father, and "in whom all the treasures of wisdom and knowledge," as Paul saith, "are hidden." coi.fi. If any man shall add any thing to the testament of any mortal man, or shall take ^^.. any thing from it, he for ever after is so evil departed with all men, that he is never credited nor believed after. What therefore is to be thought of them which either [* In all these places the true reading is most probably either conientoii or comeciatiun. Compare 1. 17.j [* Missal, ad Us. et Consuet. Sir. Tar. 1527. Canon ^Missa;, fol. 153. See \'ol. II. page 456, note 2.] 358 A COMPAEISON BETWEEN THE What is to be done at the celebra- tion of the Lord's supper. Matt. xxvi. John xviii. do change, corrupt, or deprave the everlasting testament, not of a mortal man, which soon dieth and cometh to an end, but of the immortal God, which liveth and abideth for ever? wherein not earthly but heavenly treasures, that is to say, the favour of God, remission of sins, quietness of conscience, everlasting life, &c. ; not worldly, un- certain, and deceivable, but divine, sure, and constant, or stedfast treasures are given and bequeathed to the faithful: which testament also is not sealed with soft and cliangeable wax, but with the precious and inestimable blood of our Lord and Saviour Jesu Christ. To alter, to corrupt, to deprave, to alienate, or to abolish this, this, I say, divine and heavenly testament, is so mischievous and cruel a deed, yea, so cursed and wicked an act, that nothing in the world either more villanous or more filthy can be spoken or imagined against the glory of God and the salvation of mankind. 6. Christ commanded his disciples that, whatsoever he did in his supper, they should do the same afterward diligently in the administration of the supper, and that they should observe the same for ever; that is to say, that they should preach the word of God, exhort the christian congregation earnestly unto correction and amend- ment of life, unto faith, unto mutual love, unto good works, unto the cross, unto patience, unto peace, unto gentleness, unto godliness, unto continency and pureness of life, unto perseverance, and unto such other like fruits of God's Spirit; that they should sharply call them back from vices and wickedness; that they, calling upon the heavenly Father, should distribute the bread and wine to the godly company of the faithful in remembrance of his death and passion; that they should give con- tinual praises to God the Father for his exceeding great and innumerable benefits granted and given to mankind through his only Son ; finally, that they should travail, endeavour themselves, and earnestly labour to obey his will, and unto the uttermost of their Hfe frame their life according to his holy word, not by themselves only, but also exhort other to do the same. The massmonger is so far off from doing any of these things, that he doth not so much as once think on them in his dream, having other things clean contrary to look unto. First, as concerning the preaching of God's word, he is so far from doing that, that he may worthily be numbered among them of whom the prophet Esay speaketh on this manner : " His watchmen be all blind : they are altogether without knowledge: they are dumb dogs, not able to bark; looking after vain things; sleepy and sluggish are they; yea, like most impudent and shameless dogs are they, that never have enough: the very shepherds have no understanding; they are all gone astray; every one followeth his own covetous affection, even from the highest to the lowest. Come, say they, let us fill in the wine, and drink drunk ; and as we do this day, so will we do to-morrow, yea, double and treble." Verily the massmonger doth not exhort the christian people unto true faith and innocency of life; but to give, and to pay their offerings and tithes, he is open-mouthed enough. Moreover, he calleth not upon God in the name of Christ, that he would vouch- safe to be present at his ministry, that all things may be done unto the praise of his holy name, and unto the profit of the christian congregation. Furthermore, he giveth not the bread and wine to them that are present in the remembrance of Christ's death ; but he himself devoureth altogether alone. Again, he giveth not earnest and hearty thanks to God the Father for the recon- ciliation of the world through the blood of Christ; yea, he rather proudly setteth out, braggeth, and boasteth, that he also in his mass offereth up such a sacrifice as is able ex operc operato, that is to say, of the work wrought, easily to purge, cleanse, and put away the sins of the whole world. In fine, how quick and vehement exhorter of other men he is unto the fulfiUing of God's will, his hfe doth too much abundantly declare, being indeed most corrupt, and stuffed with all kind of wickedness. 7. Christ, after that he had finished that mystical supper and given thanks, pre- pared and made ready himself straightways imto the cross and death. The massmonger, after that he hath once done his altar-sacrifice, maketh haste, and with all possible expedition hieth him unto such houses as are stuffed full of dicers, LORD'S SUPPER AND THE POPE'S MASS. 359 carders, table-players, gluttons, drunkards, riotous persons, bawds, whores, stnlmpets, railers, rufflers, ruffians, swearers, quarrel-pickers, scolders, fighters, chiders, &c. 8. Christ in that his mystical supper did break common and usual bread. The massmonger in his player-like supper useth I know not what cakes : round I am sure they are, and deformed with divers images. 9. Christ in that his most holy banquet delivered to his disciples mere pure and unmixed wine, to be the sign of the shedding of his blood. " I will not drink Matt. xxvi. hereafter," saith he, " of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of my Father." " Christ," saith Chrysostom, " when in Matt. cap. he gave this mystery, gave wine ; yea, and after his resurrection, in the bare table Hom. 83. of the mystery, he used wine. ' Of the fruit of the vine,' saith he, which bringeth forth wine, not water ^" The massmonger useth not pure wine in his sacrifice, but wine mingled with water, contrary to the institution of Christ, according to the decree of pope Alexander the first ^ ; Clement in his canon utterly forbidding that the priest in his mass should offer any liquor but wine only^. Chrysostom writeth that the Lord Jesu after his resurrection did not drink water, but wine, that he might destroy and utterly pluck up by the roots the heresy of them which use water in the mysteries'*. 10. Christ delivered to his disciples that mystical bread and sacramental wine to be eaten and drunken. The massmonger doth utterly abuse those holy mysteries, while he in his most abominable mass lift them up as the calf of Aharon, according to the decree of pope Honorius the third*, and sheweth them to the people both to be gazed upon and to be worshipped : which thing, what other is it than to speak unto them that are present on this wise : Behold your Maker : down upon your marrow-bones before this your god : reverence him, worship him, honour him, call upon him, offer sacri- fice unto him, give thanks unto him ? What marvel is it, seeing that the sacrificer himself, kneeling down before this his new god humbly and reverently, and looking upon him with a demure countenance, speaketh unto him, as it is read in the very canon of the mass, on this manner : " I worship thee, I glorify thee, I praise and pray thee with the whole intent of my mind and heart''," &c. ; when notwithstanding it is written : " I am the Lord, this is my name : I will not give my glory to another, isai. xiii. nor my praise to graven images ?" Again : " Thou shalt worship the Lord thy God, Deut. yi. and him alone shalt thou serve." Verily, our Saviour Christ did not institute those godly mysteries that we should worship them, but that w^e should eat and drink them for a remembrance of his death. "Take," saith he, "eat, drink." It is godly said of Erasmus: "Christ," saith he, "is in the sacrament under the Lib. de a ma- form of meat and drink, that he might be received with high pureness of mind, and Concordia. not that he should be shewed and heaved up, or carried about in plays and open pomps, nor that he should be carried upon horseback from place to place, or about the fields. For this was not the order of the ancient church ; but in this behalf the affection of the multitude have been too much served ''." Again he saith : " Some ibidem. [' Kat Tii/09 evcKev ovx vSuip eiriev dvaaTci^, aXX' olvov ; dWriv aLpemv -Trovrjpdv irpoppi'^ou dva- tTTTwv. eTreiSti yap Ttj/es eirrlv eu xois fjLva^ijpioti {/5aTi KexPVf^evoi., 6eiKvv'i oti ijviKa xa /xvaTi'ipia irapeSwKev olvov ■waptOooKe, Kal iJi/iVa dvacTTai X<^pl^ pva-TTipiMV \}/iXi]v TpdireX^av ■wapeTideTO, o'ivM efCf'x/O'lTo e/c tou yei/i/ij^aros, (prjcri, t»;s dp.- •jreXou. dfiTreXoi Se olvov, ovy^ vSwp, yevvd. Chry- sost. Op. Par. 1718—38. In Matt. Hom. Ixxxii. Tom. VII. p. 784.] [^...Repulsis opinionibus superstitionum, panis tantum et vinum aqua permistum in sacrificium of- ferantur. Non enim debet (ut a patribus accepimus, et ipsa ratio docet) in calice Domini aut vinum so- lum aut aqua sola ofFerri, sed utrumque permistum : quia utrumque ex latere ejus in passione sua proflux- isse legitur. — Alexand. in Corp. Jur. Canon. Lugd. 1624. Dec-ret. Gratiani, Deer. Tert. Pars, De Con- secr. Dist. ii. can. 1. cols. 1911, 2.] [^ This is mentioned by Lorichius : Clemens in canone vetat ne sacerdos alium liquorem quam vini in missa offerat Ger. Lorich. De Miss. Publ. Pro- rogand. 1536. Lib. i. cap. i. p. 5. Perhaps the third of those commonly called the apostolical canons is intended.] I* See above, note 1.] [5 Hon. III. in Corp. Jur. Canon. Decretal. Greg. IX. Lib. iii. De Celebr. Missar. Tit. xli. cap. X. col. 1378. See Vol. II. pags 253, note 9.] [^ Hie inclinet se sacerdos ad hostiam dicens, Te adoro, te glorifico, te tota mentis ac cordis intentione laudo, et precor : &c. — Missal, ad Us. et Consuet. Sar. Par. 1527. Canon Missae, fol. 162.] [7 Des. Eiasm. Op. Lugd. Bat. 1703—6. De Amab. Eccles. Concord. Enarr. Psalm. Ixxxiii. Tom. V, cols. 503, 4. See Vol. II. page 253, note 8.] 360 A COMPARISON BETWEEN THE JohnL Mark xvi. Bom. viji. seem to themselves to be very devout, if so oft as the priest siiffer them to behold the body of the Lord, they run to him on every side, and with stedfast eyes look and behold him, Hovp much more holy were it with the publican to stand far off, and, the body lying prostrate upon the ground, to worship him in mind that was crucified ! No man is so foolish to worship the human nature of Christ for his divine nature, nor to worship the bread and the wine for Christ'." Item: "In times past the people did not run to see that which the priest did shew, or heave up above his head ; but, their bodies being prostrate on the ground, and their minds lifted up into heaven, they gave thanks to Christ their Redeemer, which washed us with his blood, and redeemed us with his death*." And this worshipping of the sacramental bread and wine was utterly unknown to the old and pure church of Christ ; or else would it never have consumed with fire the pieces of the sacramental bread that remained ; neither would it have delivered the same bread to children, to laymen and women to carry unto other ; neither would they have admonished the communicants that they should not too much fix and set their minds or eyes upon the bread and cup, that is set upon the holy table, but rather that they should lift up their minds and hearts, and consider, behold, honour, and worship Christ, that " Lamb of God, which taketh away the sins of the world," and sitteth on the right hand of the heavenly Father : all which things godly antiquity did most diligently observe and practise, as the monuments of antiquity do evidently declare'. "What other thing meaneth this saying, Sursum corda, "Lift up your hearts," which the old fathers in celebrating the holy mysteries of the Lord's supper were wont dili- gently to rehearse, than* that the godly guests should direct all their thoughts, meditations, mind, heart, and faith, not unto the signs, that is to say, bread and wine but unto the tilings signified, that is to say, the true body and blood of Christ, "seeking after the things that are above, and not the things on earth, where Christ is sittintT on the right hand of God ?" — as St Austin writeth : " The hearts," saith he, " of the faithful are in heaven, because they be daily lifted up unto heaven ; the priest saying, ' Lift up your hearts,' they with quiet minds answer, ' We lift them up unto the Lord'.^" St Cyprian also saith : " The priest before the prayer maketh as it were a pre- face by that means preparing the minds of the brethren, and saith, 'Lift up your hearts' that, while the people answer, 'We lift them up unto the Lord,' they may be admonished that they ought to think upon none other thing than upon the Lord^" But if they had thought that the body of Christ should have been sought in the bread without doubt the godly fathers would not have said, Sursum corda, but Deor- sum corda "Lift up your hearts," but rather, "Down with your hearts." It is very Matt. xxiv. aptly said of Chrysostom: "'Where the dead carcase is,' saith Christ, 'thither do the cap. x.""^' eao-les resort.' This dead carcase is the body of the Lord, through death : for °™ ^i^^ except he had fallen, wo had never risen again. He calleth them eagles to declare, that he which cometh to this body must aspire, contend, and labour unto high thinws and that he ought to have nothing to do with the earth, nor to be drawn and to creep unto things here beneath, but always to fly unto things that are above, and dilifently to look upon the Sun of righteousness, and to have the most quick sight of the mind set upon that. For this is a table of eagles, and not of jays''." But certain bishops of Rome were the first authors of this new god to be wor- DeCotisccrat. gijjpped as Nicolas the second, which, refusing and condemning as heretical and un- '^ sound the sound doctrine, and never tofore of the holy fathers disallowed, of the Serm. 44, de Temp. In Serm. da Orat. Uom. Eg;i Beren- garius. [1 Quidam sibi valde pii videntur, si quoties sa- cerdos sinlt videri corpus Domini, undique accurrant ac e proximo defixis oculis intueantur. Quanto reli- giosius erat cum publicano procul a cancellis absti- Tiere et corpore humi fuso, mente adorare crucifix- um. Nullus est tam stolidus, ut humanam Christi naturam adoret pro divina, aut ut panem et vinum adoret pro Christo — Id. ibid. col. 504.] [2 Nam id temporis olim populus non cursitabat ad videndum id quod sacerdos ostendit, sed prostratis humi corporibus, anlmis in ccelum erectis, gratias agebat Christo Redemtori, qui nos suo sanguine la- vit, sua morte redemit. — Id. ibid. cols. 502, 3.] [=» See Vol. II. p. 252, notes 2, 3 ; p. 295, note 11.] [* Folio, them.] [* See before, page 266, note 2.] P See before, page 266, note 1.] [7 Chrysost. Op. Par. 1718—38. In Epist. i. ad Cor. Hom. xxiv. Tom. X. p. 216. See Vol. II. page 295, note 10.] LORD'S SUPPER AND THE POPFS MASS. 361 godly and learned man Berengarius (which taught that the substance of bread and wine remain in the sacrament, and that Christ is present in the supper, not after a corporal, but spiritual manner, and so received of the faithful), decreed, that the bread and wine which are set on the altar are not only after the consecration a sacrament or holy sign, but also the true body and blood of our Lord Jesus Christ, and that not only the sacrament sensibly, but also that the very body of Christ is in truth a most with the hands of the priest handled and broken, yea, and torn on pieces with the doctrine teeth of the faithful*. In the year of our Lord 1061. Moreover, Innocent the third, which, with the consent of the council Lateronense, placed among the articles of the christian faith the conversion or turning of the sacramental bread and wine into the true and natural body of Christ : at the which council, besides the emperors of Rome and Constantinople, and the orators and em- bassadors of the kings of Jerusalem, France, Spain, England, C^'prus, and of other princes and cities, there were present the patriarchs of Jerusalem and Constantinople, archbishops and metropolitans 70, bishops 400, abbots 12, priors of convents 800 ; that it might be called a most general council, with the pope and all the clergy of Rome "gathered together against the Lord and against his Anointed ^" In thePsai. u. year of our Lord 1205. Furthermore, Honorius the third, which ordained that the sacramental bread with idolatry. the chalice should be lifted up at mass of the massing priest, and that the people in the mean season should bow themselves reverently unto it, and worship it'". In the year of our Lord 1216. Also Urbanus the fourth, which, because nothing should want unto the honouring and worshipping of so great and so mighty a god, as a new Aharon in the desert of Sinai, instituted a feast of the body of Christ, with large pardons a poena et a culpa, both from the pain and from the fault, toties guoties, so oft as ever it cometh". In the year of our Lord 1263. So that now we have a new god, whom the patriarchs, prophets, apostles, and the old ecclesiastical fathers never knew, whom the holy prophet notwithstanding, yea, rather God himself by the prophet, crieth : " Hear, O my people, and I will give thee a psai. ixxxi. charge : Israel, if thou wilt hear me, there shall be no strange nor new-found god in thee; neither shalt thou worship any foreign god. For I am the Lord thy God." Very notably did our Saviour Jesus Christ tofore warn us of these false prophets, and Matt. vn. of their pestilent, mischievous, and poisonful doctrine ; unto whom would God that '^*''" ''''"'■ we at the last would give ear! that, this horrible idolatry utterly set aside and for ever cast away, we, being earnestly and from the very heart converted and turned unto the living God, may (as it is most meet) honour, worship, and serve him ""injohniv. spirit and truth," " in holiness and righteousness all the days of our life." " If any Luke i. man," saith he, "shall say unto you. Behold, here is Christ, or there is Christ ; *^^*"" ''''"' believe him not. For there shall arise false Christs and false prophets, and they shall give great signs and wonders; insomuch that, if it were possible, the very elect should be seduced and brought into error. Behold, I have told you before. If there- fore they shall say unto you, Behold, he is in the wilderness ; go not forth : Behold, he is in the secret places ; believe it not." 11. Christ, in the administration of his most holy supper, used his common and daily apparel. The massmonger, like hickscomer, being dressed with scenical and game-player's The apparel garments, as with an humeral or ephod, with an alb, with a girdle, with a stole, monlc^!^*^ with a maniple, with an amice, with a chesible, with a fannon"^, &c., cometh unto the altar with great pomp, and with a solemn pace, where it is wonderful to be The Restures spoken how he setteth forth himself, to all godly men to be lamented and pitied, and massmon^srs use in their [^ Corp. Jur. Canon. Lugd. 1624. Decret. Gra- tiani, Deer. Tert. Pars, De Consecr. Dist. ii. can. 42. cols. 1932, 3. See Vol. II. page 264, note 3. J [^ Id. Decretal. Greg. IX. Lib. i. De Summ. Trin. et Fid. Cath. Tit. i. cap. 1. col. 10. See Vol. II. page 260, note 2. 1205 seems an error for 1215.] ['" See before, page 359, note 5.] [" Stella, ViU Pontif. Basil. 1507. Urban. IV. fol. H. 3.] ['- See before, page 259, note 2.] 3G2 A COMPARISOX BETWEEN THE The mass- monger's trintets. Lib. ii. Offic. cap. 25J. 1 Cor. xiv. to children even to be derided and to be laughed to scorn; while, like another Roscius, w-ith his foolish, player-like, and mad gestures, the poor wretch writheth himself on everv side now bowinor his knees, now standing right up, now crossing himself, as thoush he were afraid of spirits, now stooping down, now prostrating himself, now knocking on his breast, now censing, now kissing the altar, the book, and paten, now stretching out his arms, now folding his hands together, now making charac- ters siirn?, tokens, and crosses, now lifting up the bread and chaUce, now holding his peace, now crving out, now saying, now singing, now breathing, now making no noise now washing of hands, now eating, now drinking, now turning him imto the altar, now unto the people, now blessing the people either wHth his fingers or with an emptv cup. &c. : when it evidently appeareth by the histories, that the ministers of Christ's church in times past, when they ministered the holy sacraments either of baptism or of the Lord's supper, used none other than their common and daily apparel ; yea, and that unto the time of pope Stephen the first, which first of all (as Sabel- licus testifieth) did forbid that from thenceforth priests in doing their divine ser-s-ice should no more use their daily array, but such holy garments as were appointed unto that use^ This bishop hved in the year of our Lord 2G0. 12. Christ simplv and plainly, and without any decking or gorgeous furniture, prepared and ministered that heavenly banquet. The massmon^er with a marvellous great pomp and wonderful gay shew setteth forth his merchandise. For he hath an altar sumptuously built, yea, and that is covered with most fine and white linen cloths, so like\N"ise richly garnished, decked, ani trimmed with divers gorgeous pictures and costly images. He hath also cruets for water and for wine, towels, coffers, pixes, phylacteries, banners, candlesticks, wax candles, orc^ans, singing bells, sacry bells, chahce of silver and of gold, patens, cen- sers, ship^ frankincense, altar-cloths, curtains, paxes, basins, ewers, crosses, chris- mator\-, reliques, jewels, ouches, precious stones, mitres, cross-staves, and many other such-like ornaments, more meet for the priesthood of Aharon than for the ministery of the new testament. It is noblv said of St Ambrose: '"The sacraments require no gold, neither do thev deUcrht in sold, which are not bought for gold. The garnishing of the sacra- ments is the redemption or deliverance of the captives and prisoners. And verily those are precious vessels which redeem souls from death. That is the true treasure of the Lord, which worketh that that his blood hath ^^Tought °." Again he saith : '"The church hath gold, not that it should keep it. but that it should bestow it, and a^ help when need is. For what doth it profit to keep that which serveth to no use* I " 13. Christ did plainly recite and openly pronounce the words wherewith he did institute the reverent memorial of his passion and death, using that speech only which was most known to his disciples. The massmoncer in going about his profane sacrifices either altogether keepeth silence, or else with a soft buzzing ranneth over all, or else, whatsoever he babbleth out, he poureth it out in that tongue which is altogether unknown to the common people, and of himself stoutly^ weU understanded; when, not-s^-ithstanding, the apostle's commandment is, that " all things should be done in the congregation of the faithful unto edifving." He also plainly forbiddeth that nothing at all should be recited in the conoresation, except there be an interpreter, although it be never so godly and holy, which may not be understanded of aU men. " Now, brethren," saith he, " if I come tmto you speaking with tongues, what shall I profit you, except I speak to you either by revelation, or by knowledge, or by prophesving:, or by doctrine ? Moreover, when things without life give sound, whether it be a pipe or an harp, except they make a distinction in the sounds, how f* See before, page '262, note 1.] [* Folio, shyppe.] [3 Aurum sacramenta non quaenint : Deque auro placent, quse auro non emuntur. Ornatus sacramen- torum redemptio captivorum est. Vere ilia sunt vasa pretiosa, quae redimunt animas a tnorte. Ille veru? thesaurus est Domini, qui operatur quod sanguis ejus operatus est.— Ambros. Op. Par. 1686—90. De Of- fic. MiaistT. Lib. ii. cap. xxviii. 138. Tom. II. col. 103.] [* Id. ibid. 137. See Vol. I. page 23, note 6.] [' So folio ; perhaps scantly.] LORD'S SUPPER AXD THE POPE'S MASS. 363 shall it be known what is piped or harped ? For if the trump give an uncertain voice, who shall prepare himself to the war? Even so like^^-ise when ye speak with tongues, except ye speak words that have signification, how shall it be understand what is spoken? for ye shall but speak in the air. Many kinds of voices are in the world, and none of them are without signification. If I know not what the voice meaneth, I shall be unto him that speaketh an alien ; and he that speaketh shall be an alien to me. Even so ye, forasmuch as ye covet spiritual gifts, seek that ye may excel unto the edifying of the congregation. Wherefore let him that speaketh with tongue pray that he may interpret also. For, if I pray with tongue, my spirit prayeth, but my understanding doth no good. What is it then ? I will pray with the spirit, and \\-ill pray with the understanding, and v^-ill sing with the spirit, and will sing with the understanding. For else, when thou blessest with the spirit, how shall he that occupy the room of the unlearned say Amen at thy thanksgiving, seeing he xm- derstandeth not what thou sayest ? Thou verily givest thanks well ; but the other is not edified. I thank my God that I speak with tongues more than ye all. Yet had I rather in the congregation to speak five words with my understanding, to the information of other, than ten thousand words with the tongue. Brethren, be not ye children in \%"it : howbeit as concerning maliciousness be children, but in wit be perfect. In the law it is written, With sundry tongues and with sundry lips will I speak unto isaLxxviu. this people; and yet for all that ^vill they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not. Con- trariwise, prophesying serveth not for them that believe not, but for them which believe. If therefore when all the congregation is come together, and all speak with tongues, there come in they that are unlearned, or they which beheve not, will they not say that ye be out of your wit^ ? But and if all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of ever)' man ; and so are the secrets of his heart opened ; and so falleth he doA^-n on his face and ■worshippeth God, and saith that God is in you of a truth. How is it then, brethren? As oft as ye come together, every one of you hath a song, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying." But in the popish church the matter is far otherwise, where all holy things, as concerning the public prayers and the administration of God's mysteries (which things verily ought of right to be known of all men), are not handled and done in the vulgar, common, and native speech, but in a tongue which is utterly foreign, strange, and altogether unkno-mi to the common people ; so that they which stand by and hear receive no profit at all (for, as Theodoretus saith : " T\"hen such as are present understand in i cor. not what is spoken, the words are poured forth into the air vainly and without fruit*"); when it is sufficiently evident and plain enough that all the godly, both Hebrews, Greeks, Romans, and barbarous, even from the beginning of the christian relioion, did use none other tongue in the administration of the divine mysteries than their own country and common speech ; an experiment whereof is yet to be had even at this present day in those churches which were never subject to the most cruel, bitter, and intolerable yoke of that Romish antichrist, but have remained unto this our time constant and stedfast in that holy faith, true religion, and christian liberty, which they received of the apostles of the Lord Jesu ; as I may speak nothing of those godly congregations which in this our age have shaken off the tyranny of that Italian bishop, and have most happily and blessedly called again unto them the tme, ancient, and old rehgion of God, heretofore taught and set forth by the prophets and apostles. 14, Christ dehvered unto his disciples, even in their ven.- hands, the sacramental bread, being the holy sign of his most holy body. The massmonger, by no means suffering that the laymen (for so are the common people, and also the nobility, yea, so many as are not of the number of those greasy and shaven epicures, called) should take the sacramental bread -svith their hands, thrust it and cram it into the mouths of the communicants ; as though they were either so foolish and childish that they could not put meat in their own mouth, or else so [® Ttoi/ yap TrapovTcov ou (rvviov-rcov, eis depa I Par. 1642 — 84. In Epist. i. ad Cor. cap, siv. vr. 9^ ficiTt]!/ oiax^lTai rd pii/xa-ra. — Theodoret. Op. Lut- I 10. Tom. III. p. 190.J 364 A COMPARISON" BETWEEN THE Matt. xxvi. Mark xiv. 1 Cor. xi. Note. £xod. xxvii. filthy and unpure that it may seem a thing altogether unworthy and intolerable, a mystery so holy and so divine to be defiled and handled with the hands of so profane and unclean persons. Neither is it any marvel, seeing that the popish law forbiddeth that any of the laity should come unto the Lord's supper, except he be free from lying with his wife three or four days before, and so to continue five or seven days after that he hath received the communion of the body and blood of Christ*; teaching moreover that for the man to "give unto his wife the due benevolence" (as Paul speaketh), or (as the papistical ribalds, such and so great is their own impudency and unshamefaced- ness, bark in their decrees^) to have carnal company with his wife, is none other thing than to be defiled with carnal 'concupiscence of fleshly lust, than to give themselves to chambering and wantonness, than to be in the flesh, than to be drowned with the lusts of lechery, than to be given to the pleasures of uncleanness, than to set all their minds on filthy desires, and at the last, what not! 15, Christ gave to his disciples the mystery not only of his body, but also of his blood, saying : " Drink of this, all ye." " And they all drank of it," saith Mark. Likewise saith Paul : " So oft as ye shall eat this bread, and drink of the cup, ye shall call to remembrance the Lord's death till he come." Again : " The cup of thanks- ffivinf, for the which we give thanks, is it not the partaking of the blood of Christ? The bread which we break, is it not the partaking of the body of Christ ?" Here see we that the holy mysteries of Christ's body and blood are joined together, and commanded to be received together of the faithful communicants. The massmonger, the Lord's cup clean taken away from the communion of the faithful, (O sacrilege worthy the curse of all godly persons !) and Christ's commandment utterly neglected, contemned, despised, and set at nought, bringeth forth and delivereth unto them the bread only; as though the lay persons were altogether unworthy to be partakers of such and so great a mystery. 16. Christ did minister the sacrament of his body and blood to his disciples sitting at the table. " When the time was now come," saith Luke, " Jesus sat down, and his twelve disciples with him." The massmonger delivereth the bread and wine to his guests kneeling before the altar. In distributing the mysteries of his body and blood Christ the Lord used not an altar, after the manner of Aharon's priests, whom the law of Moses appointed to kill and ofifer beasts; but he used a table, as a furniture much more meet to get, defend confirm, increase, and continue friendship. But the massmonger, as one always desirous to shed blood, standeth at an altar, and so delivereth the communion to his people; when as the apostle speaking of the holy banquet maketh mention not of an altar, but of a table, saying : " Ye cannot be partakers of the Lord's table and of the table of the devils." Neither did the ancient and old church of Christ allow these Aharonical and Jewish altars. For they used a table in the administration of the Lord's supper, after the example of Christ; as it plainly appeareth both by the holy scriptures, and also by the writings of the ancient fathers and old doctors. For, the sacrifices taken away, to what use, I pray you, should altars serve among the Christians? except ye will call again and bring in use the Jewish, or rather idolatrous sacrifices. Truly altars serve rather for the kilUng of beasts than for the distribution of the pledges of amity or friendship; neither do those altars more agree with the christian religion than the caldron, the fire-pan, the basin, the sholve\ the flesh-hook, the gridiron, and such-like instruments, which the priests of Aharon used in preparing, dressing, and doing their sacrifices. For unto the honest, seemly, and worthy celebration of the holy banquet of the body and blood of Christ, we have need, not of an altar, but of a table; except ye will say that the primitive church, which more than two hundred years after Christ's ascension used tables at the celebration of the divine mysteries, yea, except ye will say that Christ himself, the author of this most holy supper, did doat and was out of his wits, which, not standing at an altar, like Aharon's priest, but sitting at [' See Corp. Jur. Canon. Lugd. 1624. Decret. Gratiani, Deer. Tert. Pars. De Consecr. Dist. ii. can. 21. cols. 1920, 1.] [^ Folio, degrees.] P Shovel appears to be the word meant.] LORD'S SUPPER AND THE POPE'S MASS. 365 a table, as a minister of the new testament, did both ordain and minister this holy and heavenly food. For who is so rude and ignorant of antiquities, which knoweth not that pope Sixtus the second, about the year of our Lord two hundred three- ^3^^"^^!^ " score and five, brought in the altars first of all in the church *, utterly forbidding J,^\^^^^^ tables any more to be used from thenceforth at the ministration of the Lord's supper? when, not^vithstanding, from Christ's ascension unto that time the Lord's supper was alway ministered at a table, according to the practice of Christ, of his apostles, and of the primitive church. But there is but one only altar of the Christians, even Jesus Christ, the Son of God and of the virgin !Mary, of whom the apostle speaketh on this manner : " We have an altar, whereof it is not lawful for them to Heb. xHu eat which serve in the tabernacle." Our altar is not of stone, but of God ; not worldly, but heavenly ; not ^•isible, but invisible ; not dead, but living : upon the which altar whatsoever is oflFered unto God the Father, it can none otherwise be but most thankfully and most acceptable. And like as Christ, administering the most holy mysteries of his body and blood to his disciples, sat down at the table ; so likewise his guests, that is to say, his apostles, sitting at the same table, received that heavenly food sitting. But the massmonger delivereth not the sacramental bread unto the communicants, except they first of all kneel down with great humiUty and reverence, that they may* by this their gesture declare and shew evidently to such as are present, that they worship and honour that bread for a god ; which is so great and so notable wickedness, as none can exceed; when it is plain and evident by the ancient writers, that the gxiests of the Lord's supper, long and many years after Christ's resurrection, sat at the table ^; so far is it oft' that they either, after the manner of the Jews, stood right up, or, after the custom of the papists, kneeled, when they should receive the ,g^ holy mysteries of the body and blood of Christ. 17. Christ, celebrating that most holy banquet, gave unto his disciples both heavenly and earthy things. The massmonger giveth nothing at all to them that stand by. The ravener taketh all to himself, and the glutton alone devoureth altogether (not unlike to the daughters of the blood- sucker, " Bring hither, bring in"), always having this saying in Prov. xxx. his mouth : " Thou shalt not appear empty-handed before the Lord thy God." 18. Christ, without any constraint, both willingly and freely gave his supper unto his disciples. The massmonger, except he be hired, goeth with as evil will unto the altar as the swine unto the sty. He hath wares to sell ; but, God knoweth, counterfeit, false, and deceitful : which evil wares, notvnthstanding, he setteth forth and sheweth for true and perfect wares. He masseth it not gladly, except well rewarded. For money he doth whatsoever he doth. He sacrificeth for no man, except he hath The mass- money, according to this common proverb, " No penny, no Pater-noster :" again, ^uifrngs tor " Nought hath no savour :" once again, " I had as leave sit for nought as go for ™°"^^" nought ;" insomuch that the very sovils in purgatory, although (as the papists feign) most miserably tomiented, and suffering most bitter pains, he will by no means help, comfort, and release, except he hath money. If money come, look, whatsoever is holy he will make it unholy, and whatsoever is unholy he will make it holy; so truly is it said of the Greek poet : " Gold openeth all things, yea, the very gates of hell'". Money beareth so great rule with the mass, that, except that be present, it can do no good. The great substance of the rich men doth wonderfully commend and set forth these masses ; yea, it is the whole strength of them, so necessary that, if that want, tliou shalt in no place of the world either find masses or massmongers. For, as Damascenus saith, although in another sense : " When the market is once done, there is then no more merchandise to sell'." [* See Stella, Vit. Pontif. Basil. 1507. Sixtus II. fol. B.] [« Folio, be.] [« See Vol. IT. page 299, note 3.] [' X/ouaos c' dvoiyei TravTa K ' Atoov •jri^Xas Menand. et Philem. Keliq. Meinek. Berol. 1823. Sent. Sing. 538. p. 334.] [^ jSemo solulis nundinis negotiatur Jo. Da- 366 A COMPARISON BETWEEN THE And here may that be very aptly and in place recited, that a certain man, al- Gerhardus though a rank papist, writeth on this manner : " First they do abuse the mass, deMissaPub. which is a public sacrifice and a continual remembrance of the death and only sa- "^""^ crifice of Christ, which change it into a private sacrifice, and make merchandise of it. This abuse of the mass, as a sink of all evils, is most pernicious and hurtful. Hereof come the locatory applications of masses : hereof cometh the fat sale of the justifying masses, ex opere operato : hereof come those seven golden masses, which being bought for a piece of gold, certain souls are delivered, as some believe, out of purgatory : hereof come trentals of masses : hereof come altars and chapels : hereof come revenues and yearly stipends : hereof cometh the error, whereby the mass is only read to consecrate profane and unholy things : hereof come simonies, yea, and 1^ the fountain and well-spring of all evils. Verily that error doth so far stretch out itself, that even the sons of the most noble, worthy, and excellent kings and princes of the world doat, and are deceived therewith. This is that power of delicates and Kev. xviii. richcs, wherewith, as John saith, ' all the merchants of the earth are enriched.' This is that common harlot, which, with her decking and flattering, hath allured alt people unto her. This is that whorish deceit which hath blinded and bewitched, yea, even them which be the wisest of the world. This gallant and finely decked superstition reigneth iipon the waters, that is to say, upon many nations, as the same John saith ^" Thus far are his words. 19. Christ, in that holy feast of his body and blood, did sacrifice unto his heavenly Father with thanksgiving. The massmonger stoutly holdeth, and mainly defendeth, that he in his mass ofiereth unto God a propitiatory sacrifice for the purging, cleansing, and satisfaction of the sins of the world: which is so injurious and despiteful against the one only and everlasting sacrifice of Christ, offered and done once for all on the altar of the cross for the perfect reconciliation of mankind to God the Father, that nothing can be compared unto it. 20. Christ, by breaking the bread and dividing the cup, did draw and allure the minds of his disciples unto that point, that they, beholding the mystical breaking of his body and the shedding of his blood, were wonderfully excited, moved, stirred, and kindled, patiently and thankfully to suffer any kind of torments, although never so grievous and sharp, although never so cruel and intolerable, for the glory of God and his holy truth. The massmonger doth so handle his unsacred sacrifices, that, when he hath once done mass, both he and his waiting-men depart and go away the more prepared and instructed to attempt, to assay, and to do all most villanous acts and mischievous deeds. For so soon as the popish mass is once ended, what dare not the papists The fniit'; of take in hand ? To play at dice, to run on whore-hunting, to drink drunk, to commit mLr."^''** usury, to poll, to pill, to steal, to rob, to swear, to forswear, to lie, to scold, to fight, to murder, and what else dare they not do? They have such confidence and trust in the sacrifice of the mass, that they dare do all things. For they persuade themselves that by the virtue of the mass all their sins, be they never so wicked, horrible, and detestable, are easily purged and put away. masc. Op. Par. 1619. Parallel. Lib. ii. cap. xvii. p. 105. This is quoted by Damascenus from Basil, Op. Par. 1721—30. Horn, in Divit. Tom. II. p. 60. See Vol. II. page 396, note 3.] [' Principle missa, quae publicum est sacrificium et jugis commemoratio mortis atque adeo unici sacri- ficii Christi, abutuntur, qui eam in privatum idque venalitium sacrificium mutant. Hie abusus missae, tanquam lerna malorum, omnium est perniciosissimus. Hinc missarum locatoriae applicationes, hinc venali- tium opus operatum, hinc missae aureee septem illae, quibus aureo nummo emptis certae animae e purgato- rio liberari creditum est, hinc tricenarius missarum, hinc altaria et sacella, hinc census et stipendia anni- versaria, hinc error quo missa saltern legitur ad con- secrandas res prophanas, hinc simoniae atque adeo omnium malorum fons et origo. Adeo se error ille extendit ut etiam quoslibet clarissimorum regum et mundi principum filios occupet. Hjbc est ilia vis deliciarum et divitiarum, qua (ut Joannes dicit) mer- catores terrae locupletati sunt omnes. Hoc est illud prostibulum quod suo ornatu et blanditiis omnes ad se allexit populos ; hie est fucus meretricius qui ex- caecavit et dementavit etiam sapientissimos quoslibet ; haec superstitio compta regnat super aquas, id est, gentes multas, ut idem Joannes dicit cap. 17 Ger. Lorich. De Miss. Publ. Prorogand. 1536. Lib. r. cap. iii. p. 21.] LORD'S SUPPER AND THE POPE'S MASS. 367 21. Christ did not eat that mystical supper alone; but, as Chrysostom writeth, in Matt, "he did participate those holy mysteries of his body and blood with his disciples, lest that c^^k. ' they, hearing these words, ' Take ye, and eat : this is my body :' ' Take ye, and drink : this my blood,' should say, What, drink we blood, and eat we flesh? and so should be troubled ; as we read of some which were offended for the like words. Therefore John vi. lest," saith he, "this thing should then have happened, he himself did this first of all; that is to say, he did eat and drink of these holy mysteries, that by this means he might induce them with a quiet mind unto the receiving of so worthy mysteries^ :" but he did minister those mystical meats unto other also. The massmonger eateth and drinketh up all alone, giving no man part with him, when the commandment of Christ is this, " Take ye, eat ye ;" not. Take thou, eat thou. Matt, xxvi Again : " Drink ye all of this :" not. Drink thou massmonger alone. For the supper of the Lord is a common banquet, and not a private repast; instituted, ordained, and appointed for many, and not for one alone. It is excellently said of Paul : " When ye i cor. xi. come together to eat the Lord's supper, tarry one for another." It is his own, not _^j& the Lord's supper, when any man eateth and drinketh alone in the congregation. Wherefore they are mere deceits, and very jugglings of Satan, whatsoever the massing priest standing at the altar imagineth and doth. For he doth nothing else than deceive and beguile the minds of the simple with the glistering visor of false rehgion and feigned holiness. 22. Christ, celebrating that heavenly feast, told his disciples before, that his body should be broken and his blood shed for many unto the remission and forgiveness of sins; sins, I mean all sins, both those which have been committed hitherto from the beginning of the world, and those also which shall be committed unto the world's end, according to this prophecy of Esay : " He only hath taken upon him our infirmi- isai. liii. ties, and he hath borne our pains. Yet we did judge him as though he were plagued, and cast down of God, and punished : whereas he, notwithstanding, was wounded for our offences, and smitten for our wickedness. For the chastisement of our peace was laid upon him ; and with his stripes are we healed. As for us, we have gone aU astray like sheep : every one hath turned his own way. But the Lord hath heaped together upon him the iniquity of us all." And a little after: "He which is my righteous servant shall justify the multitude ; for he shall bear away their sins." The same thing doth Micheas teach, saying : " He shall put down our wickednesses, and mjc. vii. cast all our sins into the bottom of the sea." " Praise the Lord, O my soul," crieth psai. ciii. that prince-like prophet, " and all that is within me, praise his holy name. praise the Lord, my soul, and forget not all his benefits ; which forgiveth all thy sins, and healeth all thine infirmities ; which saveth thy life from destruction, and crowneth thee w^ith mercy and loving-kindness." " Thou hast cast behind thy back," saith isai. xxxviii that holy king Ezcchias, " all my sins." Christ alone is that purging, satisfying, and sanctifying goat, upon whose head Lev. xvi. all the trespasses of the children of Israel and all the offences of sinners are laid and heaped, which also carrieth away all their misdeeds into the wilderness. Christ alone is " the Lamb of God which taketh away (he taketh away, I say, daily, he John i. taketh away always, he taketh away continually) the sin (that is to say, whatso- ever is comprehended under the name of sin) of the world," that is to say, of all men which earnestly and from the very heart repent, believe, and amend their life; as St John witnesseth : " If any man sin, we have an advocate with the Father, Jesus i John ii. Christ that righteous one. He is the satisfaction for our sins ; not for our sins only, but also for the sins of the whole world." Christ alone is that only and most dear Son of God, for whose sake God the Father is well pleased with man. Christ alone Matt. iii. is that sweet-smeUing sacrifice, by the power whereof " we have redemption through coiIi. his blood, even remission of sins." Christ alone is that only " Mediator between God i Tim. ii. and man, which gave himself a ransom for all men." Christ alone is that good shep- John x. herd, which bestowed his life for his sheep, which also " bare our sins on his body i Pet. ii. upon the tree, that we, being dead unto sin, might live unto righteousness." Inso- much that he alone, alone, I say, hath abundantly and unto the full, yea, even unto [' This passage will be given more fully afterwards. See the Inde.K.] 368 A COMPARISON BETWEEN THE the uttermost satisfied for all our sins without exception, whether they be original, or actual, or mortal, or venial, or any other committed either in thought, word, or Tit. ii. deed ; as St Paul writeth : " Christ Jesus gave himself for us to redeem us from all 1 John i. iniquity." Also St John : " The blood of Jesus Christ purgeth and cleanseth us from all sin." The massmonger is become so impudent and without shame, that he feareth nothing most ungodly and wickedly to affirm, teach, and hold that Christ by his death did only put away original sin; and as for all other sins, saith he, they must be purged, cleansed, and put away by the sacrifice of the mass : which is so great a blasphemy against the Son of God, against his one and alone everlasting sacrifice, against his passion, death, and blood, whereby alone we are for ever and ever sanc- tified, made holy, and sealed up unto everlasting life, that none of Satan himself can be devised or imagined greater or more heinous. Christ, that most innocent Lamb of God, by his most dear and precious blood to take away one sin only, and the mass- monger by his missal sacrifice to take away many, yea, infinite sins ! blasphemy Heb. X. passing all blasphemies! Is not this to "tread under foot the Son of God, and to count the blood of the testament, wherewith we be sanctified, as an unholy thing, and to do 2 Thess. ii. dishouour to the Spirit of grace ?" Is not this to be that " son of perdition, which is an adversary, and is exalted above all that is called God, or that is worshipped, for that he doth sit in the temple of God, boasting himself to be God?" Is not the R«v. xiii. massmonger that beast which " opened his mouth unto blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven?" God once destroy antichrist and his kingdom ! Heb. X. 23. Christ " with one only oblation hath made them perfect for ever that are sanctified," yea, and that so abundantly, perfectly, and, as the apostle saith, unto the Heb. vii. full, that there is no need at all to repeat and renew the same, seeing that " he, once for all entering by his own blood into the holy place, hath gotten an everlasting re- Heb. ix. demption," and hath also " purged our conscience from dead works, that we should serve the living God." " Christ," saith Paul, " is not entered into the holy places that are made with hands, which are similitudes of true things, but is entered into the very heaven, for to appear now in the sight of God for us; not to offer himself often, as the high priest entereth into the holy place every time with strange blood; for then must he have often suffered since the world began. But now in the end of the world hath he appeared once to put sin to flight by the offering up of him- self. And as it is appointed unto all men that they shall once die, and then cometh the judgment ; even so Christ was once offered to take away the sins of many ; and unto them that look for him shall he appear again without sin unto salvation." Heb. X. Again he saith : " We are sanctified by the oblation of the body of Jesus Christ, 1 Cor. xi. done once for all." Of this one and alone oblation we celebrate a most holy and wor- thy memorial so oft as we come together and eat the Lord's supper according to the institution of Christ. The massmonger, heaping daily more and more mass upon mass, and mass for a vantage, for the sins of the quick and of the dead, maketh no man perfect, getteth for no man the favour of God, forgiveness of sins, quietness of conscience, the Holy Ghost, and, in fine, everlasting life. He is not much unlike to the priests of Aharon, which were always sacrificing and offering up of oblations ; and yet could those sa- crifices and oblations never take away sin, neither their own sins, nor the sins of the people. For if the missal sacrifice of the massmonger were of such power to take away sin, what need we to have daily so many thousands of masses for one man, quick or dead ? when the Lord of hosts, speaking of his Messias by Zachary Zeeh. iii. the prophet, saith on this manner : " I will take away the wickedness of that land in one day." Yea, verily, the massmonger with his wicked sacrifices, wherewith he is beyond all measure injurious, contumelious, hateful, and despiteful (alas, for sorrow!) against the precious blood of Christ, exciteth, stirreth up, and provoketh the great wrath and hot vengeance of God both against himself and against his maintainors (yea, I pray God that he do it not against all mankind), while he erecteth and setteth up a new idolatrous sacrifice after the manner of Jeroboam to pacify God, and to appease his anger; so far is it off that he with missal sacri- LORD'S SUPPER AND THE POPE'S MASS. 369 fices can put away either his own or other men's sins, or yet quiet the anger of God stirred up against mankind for their wickedness; which thing, what other is it than utterly to abrogate, to make void, and to blot out the former sacrifice of Christ, for the infirmity, weakness, unperfection, inability, and unprofitableness thereof ? 24. Christ did distribute and give true and perfect bread made of wheat, and very wine, the true fruit of the vine, unto his disciples at that mystical supper, yea, and that after the words of consecration (as the papists speak), no mutation, change, or alteration of the bread and wine being made, but only sacramental, the very sub- stances of the bread and wine remaining still in their proper nature and kind. The massmonger utterly denieth that there remaineth any substance of bread and xransubstan- wine after that the words of the Lord's supper be once recited ; stoutly afl&rming, condemnH and with tooth and nail defending, that the very substance of bread is turned and o^gwi*°'^ changed into the true and natural body of Christ, and the substance of wine into the very natural blood of Christ, shed for us on the altar of the cross ; insomuch that no substance of bread or wine do remain, but the accidents thereof only, whole Christ, God and man, lurking and being hidden under the forms of bread and wine. But the word of God in every place resisteth and striveth against this doc- trine, wherewith the papists do maintain and defend this their wicked and monstrous dream of transubstantiation. For thus read we in the evangelists : " As they were iiatt. xxvi. eating, Jesus took bread, and when he had given thanks, he brake it, and gave it to his disciples, and said. Take ye, eat ye : this is my body." That there was here no transmutation, or, as the adversaries in their doctrine term it, transubstantiation, of the bread into the natural body of Christ, it manifestly appeareth of the self words ; as I may at this time nothing speak of the judgment of the ancient fathers of Christ's church, which never knew nor taught any such kind of monstrous doctrine ; as it is evident enough by their own works. For what Christ took in his hand, that brake he ; and what he brake, that gave he to his disciples ; and what the disciples received, that did they eat. Now who is so ignorant, which knoweth not that Christ took in his hands bread, brake bread, delivered bread ? That therefore which the disciples did eat was bread, and not the accidents of bread only, as the papists feign, the sub- stance of bread being changed into the natural body of Christ. If the adversaries object these words of Christ, as they have nothing else to object, "This is my body;" let them know that the old fathers of Christ's church do grant and confess that these words of Christ are figuratively to be understanded, and not nakedly and simply as they sound ; which is no new thing in the holy scriptures when mention is made of signs or sacraments. " Christ," saith Tertullian, " took bread, and distributed it to his disciples, Advers. making it his body by saying, ' This is my body,' that is to say, a figure of my body'." St Austin also saith : " The Lord did not doubt to say, ' This is my body,' contra when he gave the sign of his body'." Again: "The Lord did admit Judas unto the ^p"^^"'"™' feast, at the which he did give and deliver to his disciples the figure of his body ^" ^^'' '"" and blood ^." ^Tiat can be spoken more plainly ? The like phrases and manners of speaking use the other ancient fathers of Christ's church also ; so far is it off that they ever either taught or believed any such monstrous doctrine as the papists at this time teach concerning transubstantiation. Now, as concerning the wine, the matter is more manifest, clear, evident, and open than any man need to doubt of it. For after the words of consecration (as I may speak after the manner of the papists) Christ calleth the sanctified wine the fruit of the vine. He would surely not so have termed it, if there had been such a [^ Tertull. Op. Lut. 1641. Advers. Marcion. Lib. IV. 40. p. 571. See Vol. II. page 283, note 5.] P August. Op. Par. 1679-1700. Cent. Adimant. []bEC0N, III.]] cap. xii. 3. Tom. VIII. col. 124. See Vol. II. page 282, note 3.] [^ Id. Enarr. in Psalm, iii. 1. Tom. IV. col. 7. See Vol. 11. page 285, note 11.] 24 370 A COMPARISON BETWEEN THE Matt. xxvi. Acts XX. 1 Cor. X. transubstantiation as the monstrous papists feign: "I will not drink after this," saith he, " of this fruit of the Tine-tree, until that day when I shall drink it new with you in my Father's kingdom." But let us hear more testimonies of the holy scripture. "They continued daily with one accord," saith blessed Luke, "in the temple, and brake bread." Again: "They continued in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Also in another place : " Upon one of the sabbath-days, when the disciples came together for to break bread." Likewise saith St Paul : " The bread which we break, is it not the partaking of the body of Christ? Forasmuch as we being many are one bread and one body : for we all eat of one bread." Again : " So oft as ye shall eat this bread, and drink of the cup, ye shall shew the Lord's death tiU he come. Therefore whosoever shall eat this bread, or drink of the Lord's cup unworthily, he shall be guilty of the body and blood of the Lord. Let a man prove himself, and so let him eat of that bread, and drink of the cup." Here hearest thou, that that figurative body of Christ is every where of Luke and Paul, the most faithful and constant both interpreters of the evangelical truth, called "bread." "With- out doubt these men of God would have ennobled and set forth this sacramental bread with more goodly and glorious titles, if they had learned either of Christ or of the apostles that there had been such transmutation or change as pope Innocent the third and his adherents dream; so far is it off that they would have spoken so basely and homely of a thing of such and so great excellency. 25. Christ, the time being come that he should take away his body from the earth, which notwithstanding is here nevertheless always present with his in Spirit and grace, lest the wonderful great benefits which he had most largely and liberally given unto us in his body should be forgotten of us, ordained the sacraments of his body and blood, that we by the exercise of them should call unto our remembrance all his benefits, but namely of his passion and death, yea, and that no less effectually than if he were here present and openly before our eyes. The massmonger, nothing at all regarding the remembrance of Christ's benefits, crieth out mainly that he, through the virtue of certain words of consecration, hath present, yea, and in his hands, the self-same natural body of Christ, that through the power of the Holy Ghost was bom of the virgin Mary, crucified, dead, rose again, ascended into heaven, and sitteth on the right hand of God ; insomuch that he doth not only with his greasy fingers touch and handle that very self-same body, but he doth also break it, crush it asunder vdth his teeth, eat it, swallow it down, devour it, &c. ; when, notwithstanding, the holy scriptures testify in every place that Christ, as concerning his corporal presence, hath left the world, is gone up into the heavens, and sitteth on the right hand of God's majesty in the highest, where he liveth, reigneth, and triumpheth, always making intercession for us, where he shall remain unto the day of judgment. " Jesus Christ," saith Peter, " must receive heaven until the time that aU things, which God hath spoken by the mouth of all his holy pro- phets since the world began, be restored again." That the sacramental bread and wine, being the holy mysteries of the most holy body and blood of Christ (Christ, I say, absent in flesh, but present in Spirit, power, and grace), are not the very natural body and blood of Christ, as the papists madly and rashly affirm, Paul doth evidently and plainly shew by these words : " So oft as ye shall eat this bread, and drink of the cup, ye shall shew the Lord's death till he come." The apostles had put in these words, "till he come," (that is to say, unto the judgment,) in vain, if Christ's natural body were present in the supper. For "after his coming," saith Theodoretus, "we shall have no more need of symbols, signs, or sacraments, when his very body shall appear : and therefore said he, ' till he come' '." Lib. de Corp. Hereto belongeth this saying of Bertram: "When we shall once come unto the Chrfstf.' sight of Christ, we shall have no need of such instruments to put us in remembrance In 1 Cor. cap. xi. [' McTo yap 5t) Tfju auTov irapovrriav, oiiKeTi yjyeia tuiv (Tv/xjioXoav tov atofxaTo^, avTov (f>aLVo- fxevou Tou (xiofxaTo^. did touto elirev, a)(pis ov av aej?.— Theodoret. Op. Lut. Par. 1642—84. In Epist. I. ad Cor. cap. xi. v. 26. Tom. III. p. 175.] LORD'S SUPPER AND THE POPE'S MASS. 371 what the exceeding great kindness of Christ hath suffered for us. For we, beholding him face to face, shall no more be put in remembrance by the outward admonition of temporal things ; but by the contemplation of the self truth we shall see how we ought to give thanks imto the author of our salvation ^" Moreover, Christ himself might worthily be accused and reproved of lightness and vanity, if either under the forms of bread and wine, as the papists doat, or, as other no less fondly trifle, with, under, or in the bread and wine, he were there lurking and hid alive and corporally, which so oftentimes, both before and after his death, had told his disciples that he must leave the world, and go unto his Father. But let God be true, and " all men liars." Are not these the words of Christ ? " The Psai. cxvi. poor ye have always with you, but me ye have not always." "I go to prepare John xiv. ' you a place. And if I go away to prepare you a place, I will come again, and take you unto myself; that where I am ye also may be." "If ye loved me, ye would surely rejoice, because I said, I go unto the Father." "But now I go unto him John xvi. that sent me ; and none of you asketh me whither I go. But because I have spoken these things to you, your heart is heavy. But I tell you the truth, it is profitable for you that I go. If I go not away, that Comforter shall not come unto you ; but if I go away, I will send him unto you." " I went out from the Father, and came into the world : again, I leave the world, and I go unto the Father." " I go John xx. up imto my Father and your Father, and unto my God and your God." "Then if Matt. xxiv. any man shall say unto you. Behold, here is Christ, or there is Christ; believe him not. For there shall arise many false Christs and false prophets, and they shall shew great signs and wonders; that, if it were possible, the very elect should be brought into error. Behold, I have told you before. If they therefore shall say unto you. Behold, he is in the wilderness; go not out: Behold, he is in the secret places; be- lieve it not." Hereto belong these sentences also : " After the Lord Jesus had spoken unto them, Mark xvi. he was taken up into heaven, and is set dovnx on the right hand of God." " And Luke xxiv. it came to pass that, when he had blessed them, he departed from them, and was carried up into heaven." " And he thus speaking, they beholding him, was taken Acts i. up on high ; and a cloud received him up out of their sight. And while they looked stedfastly up toward heaven as he went, behold, two men stood by them in white apparel, which also said. Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come even as ye have seen him go into heaven." " It is Christ which died, yea rather, which is Rom. viii. risen again, which is also on the right hand of God, and maketh intercession for us." God " raised up Christ from the dead, and set him on his right hand in hea- Eph. i. venly things, above all rule, and power, and might, and dominion, and above every name that is named, not in this world only, but also in the world to come," &c. " If ye be risen again with Christ, seek those things which are aboA-e, where Christ coi. iii. sitteth on the right hand of God. Set your affection on heavenly things, and not on^ earthy things. For ye are dead; and your life is hid with Christ in God. Whensoever Christ, which is our life, shall shew himself, then shall ye also appear with him in glory." " The Lord himself shall come down from heaven with a shout, i Thess. iv. and the voice of the archangel, and trump of God," &c. " God was shewed in the i Tim. iiu flesh, was justified in the Spirit, was seen among the angels, was preached unto the gentiles, was believed on in the world, and received up in glory." Christ " hath in Heb. i. his own person purged our sins, and is set on the right hand of the Majesty on high." " This man (Christ), after he hath offered one sacrifice for sins, is set down Heb. x. for ever on the right hand of God, and from henceforth tarrieth till his foes be made his foot-stool." " Let us look unto Jesus, the captain and finisher of our faith, Heb. xii. which for the joy that was set before him abode the cross, and despised the shame, and is set down on the right hand of the throne of God." " Jesus Christ is on the right hand of God, and is gone into heaven, angels, powers, and might subdued unto him." [-' See below, page 448, note 2, where this passage is more fully given.] P Folio, no.] 24—2 372 A COMPARISON BETWEEN THE Luke xxii. 1 Cor. xl The mass is a salve for all diseases. Dan. xi. [38, marginal reading. J Luke xxii. 1 Cor. xi. Tbe popish ma'is is like to ^sop'j crow. By these sentences of the holy scripture, which are the most certain oracles and speeches of the most true and ever-living God, it evidently appeareth that the cor- poral presence of Christ in the supper is neither comprehended under the forms of hread and wine, nor under, with, or in the bread and wine ; which corporal presence the holy scriptures in every place plainly teach and declare that it is only contained in heaven, and there, and in none other place, shall remain unto the great day of judgment ; as we have heretofore heard. 26. Christ, for a remembrance of himself, that is to say, of his passion and death, prepared and ordained the heavenly meat of his supper, saying : " Do this in the remembrance of me." Likewise saith St Paul : " As oft as ye shall eat this bread, and drink of this cup, ye shall shew the Lord's death till he come." The massmonger masseth it thoroughly for all estates, for the emperor, for the king, for the pope, for the bishop, for all catholic people, for all degrees of ecclesi- astical persons, for all travellers by land or by water, on horseback or on foot, for mariners, for prisoners, for the sick, for the dead, for the penitent, for a woman big with child or going on her labour, for a barren woman, for them that are dis- eased of an ague, for such as are possessed with the devil or with a wicked spirit, for benefactors, for them that lie buried in the church-yard, for many dead men in- differently, for one dead man, &c. ; also for all other manner of things, for the salvation of the quick and of the dead, for peace, for victory, for concord, for new fruits, for riches, for fair weather, for rain, for the compunction of the heart, for the petition of tears, for the defence and assurance of some place in the time of adversity, for tribu- lation or persecution of the enemies, for the temptations of the invisible enemies, for the unclean thoughts of the hearts, for the mortality of men', for the English sweat, for the pestilence of beasts, or against the murrain of cattle, &c. There is no evil, be it never so dangerous, hurtful, pestiferous, and poisonful, which is not easily and out of hand done away and utterly dispatched by the virtue, might, and power of the mass. O the marvellous virtues of the mass ! What science or art, active or speculative, what work of men, what thing either in heaven or in earth may justly be compared with the most mighty mass, the doer of all good things, and the destroyer of all evils ? If this be not the god Mauzim, spoken of before by Daniel the prophet, who shall it ever be? 27. Christ delivered unto his church one manner, simple, plain, and uniform order of celebrating his supper, yea, and that for ever to be kept and continued. The massmonger hath many-form and almost innumerable kinds of masses. Some are called canonical, some special and private, some golden. There is also a certain mass, as Durandus saith, which is called Missa sicca^^ that is to say, " The dry mass," being so called because the body and blood of Christ is not made in it. 28. Christ in his supper instituted not a sacrifice, but a memorial of that sacri- fice, which he himself the next day after should perform and finish on the altar of the cross. The massmonger cracketh and boasteth, that he in his mass doth not only cele- brate a memory of the passion and death of Christ, but that he also offereth Christ himself to God the Father for the sins of the quick and the dead; when the holy scripture testifieth plainly that " Christ through the everlasting Spirit offered him- self a pure and undefiled sacrifice to God" his Father for the sins of the whole world, and " found eternal redemption." 29. Christ alone did ordain and prepare his holy and blessed supper. The massmonger celebrateth mass, which truly is a beast of many heads, a rude, confused, inordinate, prodigious, and monstrous matter, an hotch-potch, cobbled and clouted together of many and divers popes ; in the fore part a lion, in the back part a dragon, and in the midst a very chimera, and a monster of all mon- sters. 30. Christ, when the banquet was done, did not command his disciples that f Four words are omittad.] P Durand. Rat. Div. Offic. Lugd. 1565. Lib. iv. cap. i. 23, fol. 89.] LORD'S SUPPER AND THE POPE'S MASS. 373 they should gather up and keep in store the fragments that be left and remained of the sacramental bread ; which thing, notwthstanding, we read that he did often Afatt. xir. before concerning the common bread. L^eix.' The massmonger, according to the constitution and ordinance of pope Innocent the "'"'"^ "' third^ doth continually keep his new god in the temples (but "the most Highest dwell- i King,viii. eth not in temples made with man's hand"), yea, and that under lock, key, and bolts, acu v.i.'' that no evil should chance to so mighty a god through these our new gospellers ; yea rather, lest that so valiant a Jupiter should be carried awav", rent, torn on pieces, and devoured of mice, rats, cats, owls, and dogs. " There is a certain canon of the council in Annot. Turonense in Burchardus, bishop of Borbetomage V' saith Beatus Rhenanus, "that every deco'rona'' priest should have a pix, or vessel worthy of such a sacrament, where the body of *^'^"'''" the Lord should be diligently laid up for a necessary victual to them which go out of this world. Which holy oblation ought only to be dipped in the blood of Christ, that the priest may truly say to the sick man : ' The body and blood of the Lord 4?# might profit tliee,' &c. The same canon teacheth, that the eucharist or sacrament of the body and blood of Christ was wont to be kept under the altar, and not in such boxes and pixes, as the use is now-a-days : for it foUoweth : 'And let it be always locked under the altar, because of mice and wicked people.' Neither was it then so long kept as the use is now : for it followeth in the same canon : 'And from week to week let it be alway changed, that is to say, let the former be received of the priest, and the other which is that day consecrate be put in the place of it, lest peradventure, if it be long locked up, it become (which God forbid!) musty and fusty'*." But in the primitive church, if anything remained of the sacramental bread, it was straightways distributed and given to the poor and needy people. In the time of Origen and of Hesychius the bread which remained after the communion was con- sumed with fire, and burnt unto ashes ^. The godly old church of Christ never admitted any such reservation of the sacramental bread. It is a new invention, imagined of the devil, and published and confirmed by pope Innocent the third, in the year of our Lord a thousand two hundred and fifteen. 31. Christ did institute the holy banquet of his body and blood, that it should be an everlasting token and memory of his passion and death. The massmonger doth utterly abuse it, while he dedicateth and consecrateth the mystical bread and -vvine unto saints that are departed. Hereof come so manv masses in the honour of the angels, of the archangels, of the apostles, of the confessors, of the martyrs, of the monks, of the virgins, &c. 32. Christ ordained the sacrament of his body and blood, not onlv that it should be a memorial of his passion and death, but also a continual token among his of most i cor. x. high amity, singular friendship, incredible love, and of unlooseable and immortal society or fellowship ; that, when they which are called Christians enjoy this sacrament together, they may be admonished of the mutual charity, and exceeding great love, and hearty friendship that one of them ought to have toward another, and by this means be the more inflamed and moved to do good one to another with great and fervent readiness of mind, being certainly persuaded that they are one body, even as they are all partakers of one bread, as St Paul writeth : " We being many are one bread and one body ; i cor. x. for we all eat of one bread." [' Concil. Lat.iv. cap. xx. inConcil. Stud. Lab- bei. Lut. Par. 1671—2. Tom. XI. Pars i. col. 172. See Vol. II. page 253, note 7.] [* Borbetomagus, i. e. Worms.] [® Nam extat apud Burchardum Borbetoma- gensem episcopum [Burcliard. Decret. Lib. xx. Par. 1549. Lib. v. cap. ix. fol. 135. 2.] ejusmodi canon concilii Turonensis, Ut omnis presbyter ha- beat pyxidem aut vas tanto sacramento dignum, ubi corpus dominicum diligenter recondatur ad viaticum recedentibus a seculo. Quae tantum sacra oblatio intincta debet esse in sanguine Christi, ut veraciter possit dicere infirmo, Corpus et sanguis Domini proficiat tibi, &c. Idem canon docet eu- charistiam sub altari solitam asservari, non propriis sacellis, ut apud nos hodie. Nam sequitur, Sem- perque sit obserata sub altari propter mures et nefarios homines. Nee vero tamdiu servabatur ut nunc fieri solet. Nam sequitur in eodem canons: Et de septimo in septimum diem semper rautetitr, id est, a presbytero ilia sumatur, et alia quae eodem die consecrata est in locum ejus subrogetur, ne forte diutius obserata mucida, quod absit, fiat Beat. Rhen. Annot. in Lib. de Cor. Mil. ad calc. TertuU. Op. Franek. 1597. p. 42.] [« See Vol. II. page 252, note 3.J 374 A COMPARISON BETWEEN THE The massmonger doth so handle his mass that it may worthily and justly seem to be an occasion of enmity than of amity, of discord than of concord, of evil will than of good will. For he standeth alone at the altar, he playeth the whole pageant alone, he speaketh alone with himself, yea, and that in a strange tongue, he eateth and drinketh alone, he is merry alone. There is no sign of love, no token of christian, no, not of heathen-like charity, no shew of human fellowship, 33, Christ instituted the holy signs and mysteries of his body and blood, not that we should continually look upon that bread and wine, but that we, beholding them as it were by the way, or overly', should straightways be admonished of the passion and death of Christ, and so removing the eyes both of the body and mind from the Col. iii. earthly things, lift them up out of hand thither " where Christ is sitting on the right hand of God," The massmonger, as one altogether set upon earthly and worldly things, inflameth and stirreth up such as be present unto earthly, and not unto heavenly things, while that they, lifting up the bread and the wine above their pates, most wickedly set them forth to the people instead of God, to be honoured and worshipped, 34, Christ ordained the sacraments of his body and blood, that the faithful using them in the holy congregation openly, might with high consent of minds, with most hearty thanksgiving, and with exceeding great congratulation and rejoicing together of all 1 Cor. xi. degrees, call to remembrance, shew, declare, set forth, and celebrate, the unoutspeakable benefits of his passion and death. The massmonger delivereth the sacrament privately to them that are ready to depart out of this life, yea, and that at such time for the most part when they be scarcely able to breathe, the strengths and powers of their body and mind not only greatly James V. weakened and enfeebled, but also utterly extinct, quenched, and gone, St James in his epistle, making mention of them that are sick, speaketh nothing at all of the sacrament of the body and blood of the Lord to be delivered privately to such as are sick and in danger of death. Of anointing the sick with oil (the manner among the Jews at that time was to anoint the bodies of such as were diseased with a certain oil that they had, being indeed very wholesome to put away many and sundry diseases), and of prayers to be made for them, he admonisheth diligently, and giveth certain exhortations ; but as concerning the deliverance of the sacrament privately to the sick, according to the decree of pope Innocent the third, he maketh no mention at all. More- over, our Saviour Christ when he was ready to ascend up unto his heavenly Father, Markxvi. he spako of laying hands upon the sick; but of the administration of the sacrament to the sick he spake not one word, 35, Christ appointed the sacramental bread to be eaten of the faithful. " Take ye," saith he, "eat ye," The massmonger hideth, coucheth, and hangeth up the bread in a pix, as they call it, and many times keepeth it so long that it mouldeth, putrifieth, rotteth, cor- rupteth, stinketh, and breedeth fuU of worms ; insomuch that, according to the pope's decree^, he is compelled to burn it, and the ashes thereof reverently to bury under the altar in the holy place (so spake the papists) : moreover, that sacramental bread is carried about with great pomp like a puppet of that thrasonical, boasting, and glorious knight^. Verily Christ did give the mystery of his body to be eaten, and not to be shewed, not to be heaved up, not to be honoured and worshipped as a god, not to be carried about in processions, or to be reserved in boxes and pixes. For he saith : " Take, and eat," He saith not. Take and shew it to the people, heave it up above your heads, honour and worship it as a god, carry it about like a puppet or pageant in your processions, or reserve and keep it in store in your pixes and boxes. Lib.deAmab. It is godly Said and very devoutly of Erasmus : " Christ is in that sacrament corto!' under the manner of meat and drinlc, that it should be received vsdth great purity [' Overly : superficially, cursorily.] P Omne sacrificium sordida vetustate perditum, igne comburendum est, et cinis juxta altare sepe- liendus, — Burchard. Decret. Lib. xx. Par, 1549, Ex concil. Aurel. cap, 5. Lib. v. cap. 1. fol. 140,2. See also ibid. capp. li. Hi. pp. 140, 2, 141, 1,] [^ Ter, Eunuch.] LORD'S SUPPER AND THE POPE'S MASS. 375 of mind ; not that it should be shewed abroad, or carried about in plays and common pomps or pastimes, or yet borne about the fields on horseback. That was not the custom in the primitive church : but in this point the foolish fantasies of the common people have been too much followed and obeyed \" 36. Christ ordained and prepared the godly food of his body and blood, that every one, enjoying the same severally by and for himself, might remember his passion and death, and give immortal thanks to God the Father for so many and for so great benefits freely given to mankind through the death of his only Son. The massmonger yelleth and crieth that his eating and drinking alone at the altar of that bread and wine, privately done, and without any participation to other, doth no less profit them that are present (yea, them that are absent also, but specially all such as give money that the missal sacrifice may be ofiered, that by the virtue, might, and power thereof all their sins may be purged, cleansed, and utterly put away), than if they themselves did eat and drink the Lord's supper ; when the prophet saith plainly that " the righteous shall live by his own faith," and not by another Hab. ii. man's. And St Paul saith : " We must all appear before the judging-seat of Christ, that 2Cor. v. every one may receive according to that which he hath wrought in his own body, whether it be good or bad." Again : " Every man shall render an accompts to God for himself." Rom. xiv. Item : " Every man shall bear his owti burden." Once again : " Every man shall receive Cai. vi. his reward, according to his own labour." He saith not, according to another man's ^ '^°^' '"' labour. " Their own works follow them," saith St John : he saith not, other men's Rev. xiv. works. For as another man's faith profiteth me nothing at all, when I myself am without faith ; so likewise the receiving of the sacrament done by another profiteth me nothing in the world, if I myself do not communicate. Certes, as every man is bound to receive baptism for himself, so likewise ought he to take the Lord's supper for himself, that he by this means may truly and profitably through his own faith apply unto himself the merits and benefits of the passion and death of Christ. For, as Valentinus Vannius Lib. de saith: "Look, how much it profited hungry Lazarus when he saw the rich man fare ^^'^' daintily and costly, he himself having nothing to eat; or on the contrary part, look, how much it helped the glutton, being in the mo.st horrible pains of hell-fire, to see Lazarus in joy and glory ; even so much shall it profit him that is present at mass, if the massmonger receive the sacrament for him^." And as little as another can be bom, live, be baptized, and at the last die for me; even so little also shall it profit me, when any other man use and receive the sacrament for me. For as " the Hab. ii. righteous man shall livg by his own faith," and not by another man's faith ; so likewise must and ought every man with his own eating of the sacrament to apply unto himself the merits of Christ. But by and through this wicked and antichristian persuasion woifg. mus- many thousands of mass-priests are sprung up, and have overrun the whole world ; u"coch"a;o" yea, and that exceeding great and outrageous sea of monkish superstition, wherein ^'"'"°" are wonderful and marvellous creeping beasts without all measure, hath also brast in and overflowed the earth; as I may speak nothing of that most fat frank" of whore- mongers, adulterers, sodomites, players, dicers, carders, hunters, hawkers, and such other idle beasts, whom a man may justly and worthily call unprofitable clods of the earth, only born to consume idly and wastefuUy the good fruits of the earth ; which all live and are nourished of the church goods, whereof the greatest portion is gathered together by bribery, usury, and extortion, unto the great reproach and un- blottable infamy of the christian name. 37. Christ ordained his supper, that so many as are ennobled with his name, and of Christ are called Christians, being together partakers thereof, should openly before the world testify, publish, protest, and with one consent stoutly and boldly, constantly and earnestly confess, that they appertain unto the Lord Christ, and that they have [" Des. Erasm. Op. Lugd. Bat. 1703-6. De Amab. Eccles. Concord. Enarr. Psalm. Ixxxiii. Tom. V.cols. 603, 4. See Vol. II. page 253, note 8.] [* The Editor has not been able to meet with the work of Vannius.] [^ Frank : a place to fatten boars in, a sty. J 376 A COMPARISON BETWEEN THE secunda. SO holily and devoutly, both with one mind and with one voice, sworn and conspired, yea, and consented together into his doctrine and religion, that they had a thousand times rather suffer the most bitter and shameful death than to go away, according to the common proverb, so much as a nail-breadth from the doctrine of Christ; as In Apologia Justinus Martyr writeth : " And this meat with us," saith he, "is called 'thanksgiving,' of the which it is lawful for none other to be partaker, but for such one only which both believeth that those things are true we speak, and is also cleansed with that water whicb is given for the remission of sins, and for regeneration or new birth, and, in fine, so liveth as Christ hath appointed'." The massmono-er doth so patch up his mass, that the beholders thereof are rather allured and moved unto antichrist than unto Christ; neither do they swear into the doctrine of Christ, but into the decrees of the pope, while they wickedly remove the faith that ought to be reposed and set in the only sacrifice of Christ, unto the work of an unclean and wicked man: unto the which mass, notwithstanding, although the sinful sink of all evils, and the whirlpool of all mischief and wickedness, many men (the devil by his antichristian chaplains mo\ang them thereto) are so addict and 1:^ given over, that they think that alone (alas for sorrow, and lamentable is the blindness of these most blind people !) to be the true, natural, and right worshipping of God ; neither do they suffer themselves by any means to be removed from that most wicked and foolish persuasion either with scriptures or with arguments ; so fast do evil opinions, drunken in and conceived in the tender years, stick, abide, remain, and continue in the minds of men ; when, notwithstanding, no superstition, although never so barbarous, false and counterfeit, no worshipping, although never so strange and deceitful, hath at any time or in any age so obscured the glory of God's majesty as that popish mass, worthy to be eschewed, abhorred, and detested of all godly hearts. And yet wonderful is it to see how for the continuance and abode of the same vile and idolatrous mass, even as for matters of greatest importance, the mighty princes of the world, as mad and furious lions, through the wicked counsel and setting on of certain most wicked hypocrites, do strive and fight, yea, and that not without the exceeding great danger both of their own salvation and of their citizens' also. 38. Christ prepared the heavenly food of his body and blood, that all that be partakers thereof, stedfastly beholding and diligently considering the heavenly and im- mortal benefits of God bestowed upon mankind by the death of his only Son, and givinw unto his divine majesty most humble and hearty thanks for the same, should prepare themselves and labour unto this end, that they may lead a life worthy the gospel of Christ; that is to say, that they, "forsaking ungodliness and worldly lusts, might live in this world soberly, righteously, and godly, looking for the blessed hope and glorious appearance of the great God and our Saviour Jesus Christ; which gave himself for us, to redeem us from all iniquity, and to purify unto himself a peculiar people, even such as should be zealous and earnest followers of good works." The massmonger doth so pass over his mass, that whosoever come unto it, they depart and go away never the better, nor any thing at all amended, but rather the worse and the more disposed unto lewdness. Neither is it any marvel; seeing that the popish mass is a very shop and store-house of wickedness and of all ungraciousness, instituted of the devil and antichrist (as it may seem) unto this end, not that it should fray and drive away unthrifts and naughty packs from their evil and wicked behaviour, but rather that it should nourish, strengthen, and confirm them in all kind of mischief. For there is no act so heinous, so vile, so uncomely, so to be abhorred, from the which the ungodly papists do greatly abhor when they have once heard mass, having their whole confidence and trust in the popish sacrifice of the mass, unto the which, as unto an holy author^, they with sails and oars, as they use to say, flee and make haste [' Kai f) Tpoa.pixaKov ddava(Tia^, dvTLOOTO's tov fii] diroQavelv dWd '^fjv ev 'IfjCToy Xpto-TO) Old travTo^. — Ignat. Epist. ad Ephes. cap. XX. in Patr. Apost.Oxon. 1838. Tom. II. p. 294.] [^ McTacrxcoV Se /cat /xeTacoii^ t^s 6fap\iKTJi Koivuivia^....el.Ta TJjs Qeofii/xr^TOv TavTrj^ lepovpyia^ ajtos aiTiia-a? yeveardai. — Dionys. Areop.Op. Antv. 1634. De Eccies. Hierarch. capp. ii. iii. Tom. I. pp. 284, 98.] [* Just. Mart. Op. Par. 1742. Apol. i. p. 83. See Vol. II. page 239, note 2.] P ...si non comedimus panem vitae Orig. Op. Par. 1733-59. In Luc. Horn, xxxviii. Tom. III. p. 977. Quoniam panis est verbum justitiae, quam manducantes animje nutriuntur ... Si ergo et nos vo- lumus panem benedictionis accipere ab Jesu — Id. in Matt. Comm. Ser. 85, 6. pp. 898, 9.] 25—2 388 A COMPARISON BETWEEN, ETC. Lib. iv. cap. 17. In Liturgia. Cont. Ju- lian. Orat. 2. In 1 Cor. cap. X. In Horn, ad Pop. Anti- och. In 1 Cor. cap. xi. Lib. i. ad Uxor. Cont. Marc. In Serm. de Laps, et de Coena Doin. Lib. viii. Lib. iv. cap. 35. De Pecc. inSpir.Sanct, In Psal. xxii. Lib. vi. cap. 22. In Luc. cap. xxiv. hope of the resurrection^;" of Cyrillus, "a table not only driving away death, but also all diseases, yea, and also the law which rageth in our members, a table that strengthen- eth godliness, quencheth the troublous affections of the mind, healeth the sick, maketh them whole again that were fallen, and that stayeth us from all falling*," &c. ; of Basilius Magnus, "divine, un defiled, immortal, heavenly, and alive-making sacraments*;'' of Gregorius Nazianzenus, "a table prepared against them that trouble us, wherewith we appease all rebellion of passions^;" of Chrysostom, "the power of our soul, the sinews of the mind, the bond of boldness, the table that sendeth forth spiritual floods, the wonderful mysteries of the church, the partaking of the Lord's body, the mystery of peace*,'' &c. ; of Theodoretus, "an healthful sacrament, the symbols or signs of the body of Christ*;" of Tertullian, "the Lord's banquet, and the figure of Christ's body';" of Cyprian, "the holy thing of the Lord, the healthful grace, the nourishment of im- mortality, the defence to them that receive it, the safeguard of the Lord's fulness, the portion of everlasting lifeV &c. ; of HUarius, "the Lord's meat*;" of Ireneeus, "the bread of thanksgiving, and a new oblation of the new testament'";" of Athanasius, "the conservatory or store-house unto the immortality of everlasting life" ;" of Euthymius, "the table upon the which lieth the mystical supper of Christ'";" of Hesychius, "the Lord's mystery'^;" of Theophylactus, "the blessed bread'*;" of Arnobius, "the divine [' ... aharia Dei...unde a multis et pignus saluiis aeternae, et tutela fidei, et spes resurrectionis accepta est Optat. De Schism. Donatist. Lut. Par. 1700. Lib. VI. i. p. 90.] P OuKoiiv XoytTJ /lev evcrepicTTepov avuvofiov eiriTriSeveiv /3ioi/, /leTciX.jjx/'jj ^6 oiItoj t/)s eiiXoyta^, oi) davaTov fjLOVOV dWd Kai Ttov iv v/jlIv vo(Ty]fxd.Tvov d'irOKpova'TLKrjv eli/at TTicrTeucas* KUTaKOifjil'^ei yap 61/ >j/iTi/ yeyovwi 6 Xptards tov ev xoI« fieXetri t^s aapKO? dypiaivovTa vojxov, Kai dvaX^wrrvpei /xev xiiV CIS Qedv euXd/Setai/, diroveKpdi Se Ta vddt}, /ut) \oyLX,6fX6vo^ 'i/i'i' TO ev ols ia-fiev TrapairTwp.aTa, BepaTrevwv 6e fidWov, (us j/ej/ov (TOV tovtuiv Kai '^woiroitJov piVCTTrjpLwv... e>j)(^apic7T0v/xii/ (roi...eTrl -rj; p.eTa\y}\l/£t- tuiu dytwv, dyjidvTuiv, ddavaTwu, Kai kirovpavLtnv aov p.v living God, the pillar and ground of truth." Now, as she that is a true wife heareth not the voice of adulterers and whoremongers, but is fully content with the voice and love of her own husband ; so likewise that church which is the true spouse of Christ heareth not the voice of strangers, that is to say, the doctrine of papists, ana- baptists, Arians, libertines, and such other wicked sectaries and heretics, but holdeth itself gladly and well content with the voice and doctrine of her husband Christ Jesu. And as that woman is an whore or an harlot that gladly giveth ear to the persuasions of unclean persons, keepeth them company, giveth herself over unto them, and suffereth [' Id. in Epist. ad Gal. in Catal. Test. Verit. Genev. 1608. col. 201. See Vol. II. page 261, note 4.] [2 Panorm. in eod. col. 1889. Id. sup. Decretal. Lib. A^enet. Nur. et Basil. 1476-8. Lib. i. Tit. vi. Tom. I. fol. k. 2. See Vol. II. page 261, note 5.] P Folio, descendKil.] [* Jungatur huic considerationi cum sua decla- ratione duplex Veritas. Prima, staret quod aliquis simplex non auctorisatus, esset tarn excellenter in sacris litteris eruditus, quod plus esset credendum in casu doctrinali suae assertioni, quam papae declara- tioni ; constat enim plus esse credendum evaugelio quam papae : si doceat igitur talis eruditus veritatem aliquam in evangelio contineri, ubi et papa nesciret, vel ultro erraret; patet cujus praeferendum sit ju- dicium. Altera Veritas, talis eruditus deberet in casu, si et dum celebraretur generate concilium, cui et ipse praesens esset, illi se opponere, si sentiret majorem partem ad oppositum evangelii malitia vel ignorantia declinare. — Gerson. Op. Antw. 1706. De Exam. Doctr. Parsi. Consid. v. Tom. I. col. 11.] THE AUTHOR TO THE GODLY READER. 393 herself to be abused by them ; so in like manner is that an adulterous and whorish church, yea, the plain synagogue of Satan, which, fleeing from the voice of Christ, which is the husband and head of the true church, followeth the voices of strangers, enibraceth their doctrine, and entangleth herself with the idle inventions, trifling tra- ditions, crooked constitutions, and devilish decrees of men. Of this church speaketh David on this manner : " I hate the church of the malignant; Psai. xxvi. and with the ungodly will I keep no company." And in the Revelation of St John it is written : " They say that they are Jews," that is to say, the church of God, " and Rev. in. they are not, but they lie : " for they are of " the synagogue of Satan." They that thus cry. The church, the church, are not unlike the old wicked and idolatrous Jews, which had always in their mouth against the true prophets and preachers of God's word this saying: Templum Domini, templum Domini, templum Domini; " The temple of the Lord, the temple of the Lord, the temple of the Lord." Even Jer- vii. so cry our adversaries, Our mother holy church, our mother holy church, our mother holy church ; when no kind of people be further and more estranged from the true church, which is the mother of the faithful, than they are ; and yet under the pretence of the church they deceive the simple people, and most cruelly persecute the true children of our mother holy church. Of this wolvish sect our Saviour and true Pastor Christ tofore warned us, saying : " Beware of false prophets, which come unto you in sheep's Matt. vii. clothing, but inwardly are ravening wolves. By their fruits ye shall know them." Yea, these are those " deceitful workers, which fashion themselves," as the apostle saith, 2 cor. xi. " like unto the apostles of Christ. And no marv'el," saith he ; " for Satan himself is changed into the fashion of an angel of light. Therefore it is no great thing though his ministers fashion themselves as though they were the ministers of righteousness ; whose end shall be according to their deeds." The true, christian, and faithful church, which, as we heard before, is the spouse Eph. v. of Christ, " the congregation of the living God, the pillar and ground of truth," we 1 xim. in. honourably receive, reverently embrace, and humbly obey, following her doctrine and exhortations in all points ; forasmuch as we know that her doctrine is the doctrine of her husband Christ, whose voice she only heareth and followeth, and that her exhortations John x. are " grounded upon the foundation of the apostles and prophets." And this is no Eph. ii. new and yesterday church, having her beginning at Rome, and built upon the foun- dation of popes, cardinals, bishops, priests, monks, friars, canons, &c., and of their unwritten verities, good intents, popish decrees, constitutions provincial, wiU-works, counterfeit religion, false worshipping of God, beggarly ceremonies, &c., but most old and most ancient, having her beginning more than five thousand years past, even in paradise, and so, through the mighty power of God, and through the assistance of his Spirit, it hath remained unto this day, and shall continue unto the world's end ; as our Saviour Christ saith : " Behold, I am with you continually, even unto Matt, xxviit. the world's end." Where this church is gathered together, or any members of the Matt, xviii. same, there is Christ in the midst of them. "Whatsoever this church either bindeth Matt. xvi. or looseth upon earth, the same is bound and loosed in heaven. Against this church john xx. the very "gates of hell shall not prevail;" insomuch that although showers of rain jj^jt ^vi. descend, the floods come, the winds blow, and beat upon it, yet fall it not down ; Matt. vu. for it is grounded on the Rock, which is Christ Jesus. This church erreth not, neither , cor. x. in doctrine nor in the true administration of the holy sacraments ; for it is governed john xiv. of tlie Holy Ghost, and only heareth the voice of the true Shepherd Christ. This john x. church is so dear in the eyes of the living God, that whosoever is not a member of the same, and continueth therein unto the end, he shall perish, and never be saved ; even as all living creatures that were not in the ark of Noah were at that time Gen. vii. drowned, and perished with the sin-flood. This church is so registered in God's book, and hath the names of all her child- ren so written in the book of life, that neither Satan, neither hell, neither sin, neither curse of the law, shall ever be able to rase them out of the book of life ; as it is written : " My sheep hear my voice ; and I know them ; and they follow me ; and 1 john x. give unto them everlasting life; and they shall never perish; neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all ; 394 A COMPARISON BETWEEN, ETC. John xvii. Psal. cix. 2Tim. i. Ejih. V. 1 Tim. iii. Rev. xviii. Psal. xxvi. Matt. xvii. Lib. ii. Ep. 3. and no man is able to take them out of my Father's hand." Again: "All that the Father giveth me shall come to me ; and him that cometh to me I cast not away. For I came down from heaven, not to do that I will, but that he will which hath sent me. And this is the Father's will which hath sent me, that of all which he hath given me I shall lose nothing, but raise them again at the last day." Also in his prayer, which our Saviour Christ made unto his heavenly Father a little be- fore his passion, he hath these words : " Those that thou gavest me have I kept ; and none of them is lost, but that lost child ; that the scripture might be fulfilled." St Paul, that most worthy apostle, being certainly persuaded in his conscience, through the Holy Ghost, that he was a member of Christ's church, and therefore also certain and sure of his everlasting salvation in Christ Jesu, a little before his death wrote on this manner to his disciple bishop Timothy : " I am now ready to be offered, and the time of my departing is at hand. I have fought a good fight : I have fulfilled my course : I have kept the faith. From henceforth there is laid up for me a crown of righteousness, which the Lord, that is a righteous Judge, shall give me at that day ; not to me only, but unto all them also which love his coming." Again : " I know and am sure that he, in whom I have put my trust, is able to keep that which I have committed to his keeping against that day." This holy and apostolic church we reverence, honour, hear, and obey with all hu- mility, as the spouse of Christ, " the house of the living God, the pillar and ground of truth," and the treasurer and keeper of God's mysteries, that is to say, of his holy word and blessed sacraments. But the church of the malignant, which is the synagogue of Satan, the spouse of the devil, the house of all foul and unclean birds, the pillar and ground of falsehood, the treasurer and keeper of men's traditions, we knowledge not, neither do we receive or admit, but extremely abhor, hate, and de- test ; as the psalmograph saith : " I hate the church of the malignant ; and with the ungodly I will keep no company." Let the adversaries cease to object and to lay against us old customs, ancient fathers, general councils, mother holy church. "We must rather give ear to one Christ Jesu our Lord, of whom the heavenly Father hath thus pronounced, " This is my well-beloved Son, in whom I have a singular delight; hear him," than to all the customs, fathers, councils, &c. of the world, yea, than to all the angels in heaven, or any other most noble creatures, if they bring forth that imto us which is repugnant and contrary to the most holy decrees and doctrines of Christ ; as the apostle saith : " Though we ourselves, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach unto you any other gospel than that ye have received, let him be accursed." Likewise saith St John : " Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that continueth in the doctrine of Christ hath both the Father and the Son. If there come any unto you, and bring not this learning, him receive not to bouse, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds." Notable is this saying of St Cyprian : " If in the sacrifice, which is Christ, none is to be followed but Christ, then verily must they hear and do that which Christ hath done and hath commanded to be done ; seeing that he saith in his gospel : ' If ye do that I command you, I will then call you no more servants, but friends.' And that Christ alone ought to be heard, the Father even from heaven testifieth, say- ing : ' This is my well-beloved Son, in whom I have a singular delight : hear him.' Wherefore if Christ alone be to be heard, we ought not to consider what any man before us have thought good to be done, but what Christ, which is before all men, hath first done. For we may not follow the custom of man, but the truth of God'." What then remaineth, but that that popish mass be out of hand in all places utterly overthrown, forsaken, and put to flight, vnth all her game-player's garments and ges- tures, with her feigned propitiatory sacrifice, with her transubstantiation, circumgestation, [' Cypr. Op. Oxon. 1682. Epist. Ixiii. ad Caecil. pp. 154, 5. See Vol. I. page 376, note 1.] THE AUTHOR TO THE GODLY READER. 395 adoration, ostentation, impanation, inclusion, reservation, and such other monstrous Rev. xvui. monsters of the most monstrous whore of Babylon, that " great bawd," and " mother of all the whoredom and abominations of the earth," that "inhabitation of devils, that hold of all foul spirits, and cage of all unclean and hateful birds;" and with most fervent prayers humbly beseech that best and greatest God, that all which pro- fess the name of Christ (all dissension, enmity, controversy, and parts-taking utterly set aside and appeased) may godlily and holily conspire and consent together into one true persuasion, faith, doctrine, truth, and religion, being of one mind and of one judgment (according to this saying of the apostle: "I beseech you, brethren, byicor.i. the name of our Lord Jesus Christ, that ye all speak one thing, and that there be no dissension among you; but that ye be a whole body, of one mind, and of one meaning"), that we, godly and devoutly using the holy mysteries of the Lord's supper, being the true figures and signs of the most true body and blood of our Lord and Saviour Christ Jesu (at the partaking whereof we do not only receive Christ the xheodoret. Lord^, unto the exceeding great consolation and comfort both of our soul and body, cap. xiv. yea, and that truly, not feignedly, perfectly, not colourably, in the holy and heavenly banquet ; as Paul saith : " The cup of thanksgiving, for the which we give thanks, is i cor. x. it not the partaking of the blood of Christ? The bread which we break, is it not the partaking of the body of Christ?" but also after a certain manner touch, handle, and behold him), may in time to come no more " as in a glass," or in a dark speaking, i cor. xiii. but presently, "face to face," see and behold him, vdth the Father, and with the Holy Ghost, singing to that most glorious Trinity most godly and everlasting praises, which alone is the only true, living, immortal, invisible, eternal, and wise God, King of kings and Lord of lords, to whom be honour and glory for ever and ever. Amen. Give the glory to God alone. EPITAPHIUM MISS^. Prceteriens hospes vacuum mirere sepulchrum, Et qucenam maneat funera, forte roges. Cunctorum genitrix et nutrix missa malorum Debuit hac condi, diim moreretur^ humo. E nostra tamen hoec adeo disparuit orbe, Ut reliquum videas illius esse nihil. Hinc cegrum patulo papatum expectat hiatu, Fallere quern simili nos ratione velim. 2 Thess. ii. Revelabitur iniquus ille, quern Dominus conficiet spiritu oris sui, et abolebit claritate adventus sui. [- It does not seem clear what quotation from 1 fxev -rw Aeo-TroTt?, o5 Ka.\ to (rutfia elvai nal to atfia Theodoret, or reference to him, Becon intended here to make. Perhaps it may be the following : TJii/ leptuv aTToXauoi/Tes fxv(TTi]pi'ov ovk auTw koivwvou- TrepijSXeTrei? Ta ev ovpa- uoli ; w Tov davfiriTO';' w TJJs tov Qeov (piXavdpw- 412 ARTICLES OF CHRISTIAN RELIGION. Ibidem in Heb. cap. x. Horn. 17. Chrysost. in Eph. cap. i. Serm. 3. Cyrillus in Joan. Lib. xii. cap. i. Lib. vi. cap. xxxiii. In Lib. Tertull. de Corona Militis. " If the king of Babylon did choose of all those young men that were taken prisoners such as were most comely in stature and beautiful in face, much more ought we to be, that stand at the King's table, beautiful in the face of our soul, having on a golden garment, clean apparel, prince-like shoes, a beautiful countenance of the soul. It must be clothed with a vesture of God, and have the girdle of truth. Let such a one come and touch the King's cup'." " How wilt thou stand or appear before the judgment-seat of Christ, which darest touch his body with unpure hands and llps^?" " When they receive baptism, because men believe that the Holy Ghost dwelleth In them, they are not restrained from the touching and partaking of the healthful body of Christ, Therefore to them that come unto the mystical benediction or thanks- giving the ministers of the mystery cry out with a loud voice, ' Holy things to them that are holy,' signifying that the handling and sanctification of Christ's body is meet for them only which are sanctified In spirit^." Eviseblus in his ecclesiastical history witnesseth that the eucharist, or sacrament of thanksgiving, was given to the laymen in their hands in the time of Novatus*. " It is evident and plain enough by the reading of the ancient writers," saith Beatus Rhenanus, "that the eucharist was in times past touched with the hands of the lay-people. But the second canon of the council Rotomagense forblddeth this, teaching that the eucharist should no more be delivered into the hands of the lay- man or the lay woman, but only from henceforth put into their mouths*." THE THIRD ARTICLE. That the sacrament of the body and blood of Christ ought to be ministered equally to all Christians under both kinds. Probations out of the old fathers. Dionys. Areop. de Eccles. Hierar. " Verily, the reverend prelate openeth the covered and undivided bread, cutting it in pieces, and, distributing the singular cup to all the people, he multlplieth and dealeth the unity notably; and in these things he finish eth the heavenly mystery®." Trias" 6 /xcTa tov IlaTpos avw KaOi'ifxevo^, KaTci T»)i/ upav eKeivriv twv aTravTuiv KOLTeyeTai. ')(epifJ.aTa /3acriXtKa, to irpoawirov Tt]9 ^I'l'X'ls eufiopv pLva-TtipLMV ■Kpocr(pwvov(Ti XeiTovpyol., Ta dyia Tols dyloi^y irpeirixi&itTTaTi]!) elvai SidacKovTei twv dylwv Tijv fiede^iv toIs liyiaapevoi^ ev irvevp.aTi. CyriL Alex, Op, Lut, 1638. Comm. in Joan, Evang. Lib, XII, cap, i, Tom. IV, p, 1086. Becon, as ob- served VoL II, page 288, note 8, quoted here from the Latin version, which commences : Unde cum baptismum receperint, quia Spiritus sanctus habitare in illis creditur, &c.] [* Ilottjcras ydp Tas irpoacpopd^, Kal Siavefxwv eKdaTcp TO /xepo^, Kal eiriSioov^ tovto o/ivueiv dvTi TOV evXoyelv tous TaXanrtopous dvOpwirovs avay- KaX^eL, KaTe-^t^v dp.