HOMILY ON GOOD WORKS
from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire
University of Toronto
30
A SERMON OF GOOD
workes annexed vnto Faith.
[I.5.1-1] IN the last Sermon was declared vnto
[I.5.1-2] you, what the liuely and true fayth of a
[I.5.1-3] Christian man is, that it causeth not a
[I.5.1-4] man to bee idle, but to bee occupied in
[I.5.1-5] bringing foorth good workes, as occasion
[I.5.1-6] serueth.
[margin]
No good
workes can
bee done
without
faith.
Iohn 15.
[margin]
[I.5.1-7] Now by GODS grace shall bee de
[I.5.1-8] clared the second thing that before was
[I.5.1-9] noted of fayth, that without it can no
[I.5.1-10] good worke bee done, accepted and plea
[I.5.1-11] sant vnto GOD. For as a branch can
[I.5.1-12] not beare fruite of it selfe (sayth our Sa
[I.5.1-13] uiour Christ) except it abide in the Vine:
[I.5.1-14] so can not you, except you abide in me. I am the Vine, and you bee the
[I.5.1-15] branches, he that abideth in me, and I in him, he bringeth foorth much
[I.5.1-16] fruit: for without me, you can doe nothing. And S. Paul prouueth that
[I.5.1-17] the Eunuch had fayth, because he pleased GOD. For without fayth
[margin]
Heb. 11.
[margin]
[I.5.1-18] (sayth he) it is not possible to please GOD. And againe to the Rom. he
[margin]
Rom.14.
[margin]
[I.5.1-19] sayth, whatsoeuer worke is done without fayth, it is sinne. Faith giueth
[I.5.1-20] life to the soule, and they be as much dead to GOD that lacke fayth, as
[I.5.1-21] they be to the world, whose bodies lacke soules. Without fayth all that
[I.5.1-22] is done of vs, is but dead before GOD, although the worke seeme neuer
[I.5.1-23] so gay and glorious before man. Euen as the picture grauen or painted,
[I.5.1-24] is but a dead representation of the thing it selfe, and is without life,
[I.5.1-25] or any maner of moouing: so be the workes of all vnfaythfull persons be
[I.5.1-26] fore GOD. They doe appeare to bee liuely workes, and indeed they bee
[I.5.1-27] but dead, not auayling to the euerlasting life. They be but shadowes and
[I.5.1-28] shewes of liuely and good things, and not good and liuely things indeed.
[I.5.1-29] For true fayth, doth giue life to the workes, and out of such fayth come
[I.5.1-30] good works, that be very good workes indeed, |&| without fayth, no worke
[I.5.1-31] is good before GOD, as sayth S. Augustine . We must let no good works
[margin]
In pr'fat.
Psalm. 31.
[margin]
[I.5.1-32] before fayth, nor think that before fayth a man many doe any good works:
[I.5.1-33] for such workes, although they seeme vnto men to be prayse worthy, yet
[I.5.1-34] indeed they be but vaine, and not allowed before GOD. They bee as
[I.5.1-35] the course of an Horse that runneth out of the way, which taketh great
[I.5.1-36] labour, but to no purpose. Let no man therefore (sayth he) reckon vpon
[I.5.1-37] his good workes before his fayth: Where as fayth was not, good workes
[I.5.1-38] were not. The intent (sayth hee) maketh the good workes, but fayth
[I.5.1-39] must guide and order the intent of man. And Christ sayth, If thine eye be
[I.5.1-40] naught, thy whole body is full of darkenesse. The eye doeth signifie the
[I.5.1-41] intent (sayth S. Augustine ) wherewith a man doeth a thing. So that
[margin]
Matth 6. in
pr'fa. Psal.
31.
[margin]
[I.5.1-42] he which doth not his good works with a godly intent, and a true fayth,
[I.5.1-43] that worketh by loue: the whole body beside (that is to say) all the whole
[I.5.1-44] number of his workes, is darke, and there is no light in them. For good
[I.5.1-45] deedes bee not measured by the facts themselues, and so discerned from
[I.5.1-46] vices, but by the ends and intents for the which they were done. If a
[I.5.1-47] Heathen man clothe the naked, feed the hungrie, and doe such other like
[I.5.1-48] workes: yet because he doeth them not in fayth, for the honour and loue
[I.5.1-49] of GOD, they be but dead, vaine, and fruitlesse workes to him. Fayth
[I.5.1-50] is it that doeth commend the worke to GOD: for (as S. Augustine saith)
[I.5.1-51] whether thou wilt or no, that work that commeth not of faith, is naught:
[I.5.1-52] where the fayth of Christ is not the foundation, there is no good worke,
[I.5.1-53] what building so euer we make. There is one worke, in the which be all
[I.5.1-54] good workes, that is, faith, which worketh by charity: if thou haue it,
[I.5.1-55] thou hast the ground of all good workes. For the vertues of strength,
[I.5.1-56] wisedome, temperance, and iustice, be all referred vnto this same faith.
[I.5.1-57] Without this faith we haue not them, but onely the names and shadowes
[I.5.1-58] of them (as Saint Augustine sayth,) All the life of them that lacke the true
[I.5.1-59] faith, is sinne, and nothing is good, without him, that is the authour
[I.5.1-60] of goodnesse: where hee is not, there is but fained vertue, although it be
[I.5.1-61] in the best workes. And S. Augustine , declaring this verse of the Psalme,
[I.5.1-62] The turtle hath found a nest where shee may keepe her yong birds, saith,
[I.5.1-63] that Iewes, Heretickes, and Pagans doe good workes, they cloath the
[I.5.1-64] naked, feede the poore, and doe other good workes of mercy: but because
[I.5.1-65] they bee not done in the true faith, therefore the birdes bee lost. But if
[I.5.1-66] they remaine in faith, then faith is the nest and safegard of their birdes,
[I.5.1-67] that is to say, safegard of their good workes, that the reward of them be
[I.5.1-68] not vtterly lost. And this matter (which Saint Augustine at large in ma
[margin]
De vocatio
ne gentium
lib.cap. 3.
[margin]
[I.5.1-69] ny bookes disputeth) Saint Ambrose concludeth in few wordes saying,
[I.5.1-70] Hee that by nature would withstand vice, either by naturall will, or
[I.5.1-71] reason, hee doeth in vaine garnish the time of this life and attaineth not
[I.5.1-72] the verie true vertues: for without the worshipping of the true GOD,
[I.5.1-73] that which seemeth to bee vertue, is vice. And yet most plainely to this
[I.5.1-74] purpose writeth Saint Chrysostome in this wise, You shall finde manie
[margin]
In sermone
de fide, lege,
|&| spiritu
sancto.
[margin]
[I.5.1-75] which haue not the true faith, and bee not of the flocke of Christ , and yet
[I.5.1-76] (as it appeareth) they flourish in good workes of mercy: you shall finde
[I.5.1-77] them full of pitie, compassion, and giuen to iustice, and yet for all that
[I.5.1-78] they haue no fruit of their workes, because the chiefe worke lacketh.
[I.5.1-79] For when the Iewes asked of Christ what they should doe to worke good
[I.5.1-80] workes: hee answered, This is the worke of GOD, to beleeue in him
[margin]
Iohn 6.
[margin]
[I.5.1-81] whom hee sent: so that hee called faith the worke of GOD. And assoone
[I.5.1-82] as a man hath faith, anone hee shall florish in good workes: for faith of
[I.5.1-83] it selfe is full of good workes, and nothing is good without faith. And
[I.5.1-84] for a similitude, he saith that they which glister and shine in good workes
[I.5.1-85] without fayth in GOD, bee like dead men, which haue godly
[I.5.1-86] and precious tombes, and yet it auayleth them nothing. Faith may not
[I.5.1-87] bee naked without good workes, for then it is no true faith: and when
[I.5.1-88] it is adioyned to workes, yet it is aboue the workes. For as men that be
[I.5.1-89] verie men indeed, first haue life, and after bee nourished: so must our
[I.5.1-90] faith in Christ goe before, and after bee nourished with good workes.
[I.5.1-91] And life may bee without nourishment, but nourishment cannot bee
[I.5.1-92] without life. A man must needes bee nourished by good workes, but first
[I.5.1-93] hee must haue faith. Hee that doeth good deedes, yet without faith hee
[I.5.1-94] hath no life. I can shew a man that by faith without workes liued, and
[I.5.1-95] came to heauen: but without faith, neuer man had life. The thiefe that
[I.5.1-96] was hanged, when Christ suffered, did beleeue onely, and the most mer
[I.5.1-97] cifull GOD iustified him. And because no man shall say againe that hee
[I.5.1-98] lacked time to doe good workes, for else he would haue done them: trueth
[I.5.1-99] it is, and I will not contend therein, but this I will surely affirme, that
[I.5.1-100] faith onely saued him. If hee had liued and not regarded faith and the
[I.5.1-101] workes thereof, hee should haue lost his saluation againe. But this is
[I.5.1-102] the effect that I say, that faith by it selfe saued him, but workes by them
[I.5.1-103] selues neuer iustified any man. Here yee haue heard the minde of Saint
[I.5.1-104] Chrysostome , whereby you may perceiue, that neither faith is without
[I.5.1-105] workes (hauing opportunity thereto) nor workes can auaile to euerla
[I.5.1-106] sting life, without faith.
¶ The second part of the Sermon of
good workes.
[I.5.2-108] OF three things which were in the former Sermon espe
[I.5.2-109] cially noted of liuely faith, two bee declared vnto you.
[margin]
What works
they are that
spring out of
faith.
[margin]
[I.5.2-110] The first was, that faith is neuer idle, without good
[I.5.2-111] workes when occasion serueth. The second, that good
[I.5.2-112] workes, acceptable to GOD, cannot bee done without
[I.5.2-113] faith. Now to goe forward to the third part, that is,
[I.5.2-114] What maner of workes they be which spring out of true
[I.5.2-115] faith, and leade faithfull men vnto euerlasting life. This cannot bee
[I.5.2-116] knowen so well, as by our Sauiour Christ himselfe who was asked of a
[margin]
Matth. 19.
[margin]
[I.5.2-117] certain great man the same questi&omacron;, What works shall I do (said a prince)
[I.5.2-118] to come to euerlasting life? To whom Iesus answered, if thou wilt come
[I.5.2-119] to euerlasting life, keepe the Commandements. But the prince not sa
[I.5.2-120] tisfied herewith, asked farther, Which commandements? The Scribes
[I.5.2-121] and Pharisees had made so many of their owne lawes and traditions,
[I.5.2-122] to bring men to heauen, besides GODS commandements, that this
[I.5.2-123] man was in doubt whether he should come to heauen by those lawes and
[I.5.2-124] traditions or by the law of GOD, and therefore he asked Christ which
[I.5.2-125] commandements hee meant. Whereunto Christ made him a plaine an
[I.5.2-126] swere, rehearsing the commandements of GOD, saying, Thou shalt
[I.5.2-127] not kill, Thou shalt not commit adulterie, Thou shalt not steale, Thou
[margin]
Matth. 19.
[margin]
[I.5.2-128] shalt not beare false witnesse, Honour thy father and thy mother, and
[I.5.2-129] loue thy neighbour as thy selfe. By which wordes Christ declared that
[margin]
The workes
that leade to
heauen, bee
workes of
Gods com
mande
ments.
[margin]
[I.5.2-130] the lawes of GOD bee the very way that doeth leade to euerlasting life,
[I.5.2-131] and not the traditions and lawes of men. So that this is to be taken for
[I.5.2-132] a most true lesson taught by Christs owne mouth, that the workes of the
[I.5.2-133] morrall commandements of GOD bee the very true workes of faith,
[I.5.2-134] which leade to the blessed life to come. But the blindnesse and malice of
[I.5.2-135] man, euen from the beginning, hath euer beene readie to fall from
[I.5.2-136] GODS Commandements. As Adam the first man, hauing but one
[I.5.2-137] commandement, that hee should not eate of the fruit forbidden: not with
[margin]
Man from
his first fal
ling from
Gods com
mandements
hath euer
beene ready
to doe the
like, and
doeth deuise
workes of his
owne phan
tasy to please
God withall.
[margin]
[I.5.2-138] standing GODS Commandement, hee gaue credit vnto the woman,
[I.5.2-139] seduced by the subtill perswasion of the Serpent, and so followed his
[I.5.2-140] owne will, and left GODS commandement. And euer since that time
[I.5.2-141] all that came of him, haue beene so blinded through originall sinne, that
[I.5.2-142] they haue beene euer readie to fall from GOD and his law, and to in
[I.5.2-143] uent a new way vnto saluation by workes of their owne deuice: so much
[I.5.2-144] that almost all the world, forsaking the true honour of the onely eternall
[I.5.2-145] liuing GOD, wandered about their owne phantasies, worshipping
[I.5.2-146] some the Sonne, the Moone, the Starres, some Iupiter, Iuno, Diana,
[I.5.2-147] Saturnus, Apollo, Neptunus, Ceres, Bacchus, and other dead men
[I.5.2-148] and women. Some therewith not satisfied, worshipped diuerse kindes
[I.5.2-149] of beastes, birdes, fish, foule, and serpents, euery countrie, town, and house
[I.5.2-150] in manner being diuided, and setting vp images of such things as they
[I.5.2-151] liked, and worshipping the same. Such was the rudenesse of the people,
[I.5.2-152] afterthey fell to their owne phantasies, and left the eternall liuing GOD
[I.5.2-153] and his commandements, that they deuised innumerable Images and
[I.5.2-154] gods. In which errour and blindnesse they did remaine, vntill such time
[I.5.2-155] as Almighty GOD, pitying the blindnesse of man, sent his true Pro
[I.5.2-156] phet Moses into the world, to reprooue and rebuke this extreme mad
[I.5.2-157] nesse, and to teach the people to know the onely liuing GOD and his
[I.5.2-158] true honour and worshippe. But the corrupt inclination of man, was
[I.5.2-159] so much giuen to follow his owne phantasie, and (as you would say) to
[I.5.2-160] fauour his owne byrde, that hee brought vp himselfe, that all the admo
[I.5.2-161] nitions, exhortations, benefites, and threatenings of GOD, could not
[I.5.2-162] keep him from such his inuentions. For not withstanding all the benefits
[I.5.2-163] of GOD shewed vnto the people of Israel, yet when Moses went vp into
[margin]
The deuises
and idola
tries of the
Israelites.
Exod. 32.
[margin]
[I.5.2-164] the mountaine to speake with Almighty GOD, he had taried there but a
[I.5.2-165] few dayes, when the people began to inuent new Gods. And as it came
[I.5.2-166] in their heads, they made a calfe of gold, |&| kneeled downe, |&| worshipped
[I.5.2-167] it. And after that, they followed the Moabites, |&| worshipped Beelphegor
[I.5.2-168] the Moabits God. Read the book of Iudges, the book of the Kings, |&| the
[I.5.2-169] Prophets, and there you shall finde how vnstedfast the people were, how
[I.5.2-170] full of inuentions, and more ready to runne after their owne phantasies,
[I.5.2-171] then GODS most holy commandements. There shall you reade of
[I.5.2-172] Baal, Moloch, Chamos, Melchom, Baalpeor, Astaroth, Bell, the Dra
[I.5.2-173] gon, Priapus, the brasen Serpent, the twelue signes, and many other
[I.5.2-174] vnto whose images the people with great deuotion inuented Pilgrima
[I.5.2-175] ges, precious decking and sensing them, kneeling downe, and offering
[I.5.2-176] to them, thinking that an high merit before God, and to bee esteemed
[I.5.2-177] aboue the precepts and commandements of GOD, And where at that
[I.5.2-178] time GOD commanded no Sacrifice to be made but in Ierusalem only,
[I.5.2-179] they did cleane contrary, making Altars and sacrifices euery where, in
[I.5.2-180] hilles, in woodes, and in houses, not regarding GODS commande
[I.5.2-181] ments, but esteeming their owne phantasies, and deuotions to bee bet
[I.5.2-182] ter then they. And the error hereof was so spread abroad, that not only
[I.5.2-183] the vnlearned people, but also the Priestes, and teachers of the people,
[I.5.2-184] partly by glory and couetousnesse were corrupted, and partly by igno
[I.5.2-185] rance blindly deceiued with the same abominations. So much, that
[I.5.2-186] king Achab hauing but only Helias a true teacher and minister of God,
[I.5.2-187] there were eight hundred and fiftie Priestes, that perswaded him to ho
[I.5.2-188] nour Baal, and to doe sacrifice in the woods or groues. And so continued
[I.5.2-189] that horrible error, vntill the three noble Kings, as Iosaphat, Ezechias,
[I.5.2-190] and Iosias , GODS chosen Ministers, destroyed the same clearely, and
[I.5.2-191] brought againe the people from such their faigned inuentions, vnto the
[I.5.2-192] very commandements of GOD: for the which thing their immortall re
[margin]
Religions
and sectes a
mong the
Iewes.
[margin]
[I.5.2-193] ward and glory, doeth, and shall remaine with GOD for euer. And be
[I.5.2-194] side the foresaid inuentions, the inclination of man to haue his owne
[I.5.2-195] holy deuotions, deuised new sects, and religions, called Pharisees, Sad
[I.5.2-196] duces, and Scribes, with many holy and godly traditions and ordinan
[I.5.2-197] ces (as it seemed by the outward appearance, and goodly glistering of
[I.5.2-198] the workes) but in very deede all tending to idolatrie, superstition, |&| hy
[I.5.2-199] pocrisie: their hearts within being full of malice, pride, couetousnesse, |&| all
[I.5.2-200] wickednesse. Against which sectes, and their pretended holinesse Christ
[I.5.2-201] cried out more vehemently, then hee did against any other persons, say
[I.5.2-202] ing, and often rehearsing these wordes, Woe bee to you Scribes and
[margin]
Matth.23.
[margin]
[I.5.2-203] Pharisees, yee hypocrites, for you make cleane the vessell without, but
[I.5.2-204] within yee bee full of rauine and filthinesse: thou blinde Pharisee, and
[I.5.2-205] hypocrite, first make the inward part cleane. For not withstanding all
[I.5.2-206] the goodly traditions and outward shewes of good workes, deuised of
[I.5.2-207] their owne imagination, whereby they appeared to the world most reli
[I.5.2-208] gious and holy of all men, yet Christ (who saw their hearts) knew that
[I.5.2-209] they were inwardly in the sight of GOD, most vnholy, most abomina
[I.5.2-210] ble, and farthest from GOD of all men. Therefore sayd hee vnto them,
[I.5.2-211] Hypocrites, the Prophet Esai spake full truely of you, when hee sayd,
[I.5.2-212] This people honour mee with their lips, but their heart is farre from
[margin]
Matt.15.
[margin]
[I.5.2-213] mee. They worship mee in vaine, that teach doctrines and commande
[margin]
Esai.19.
[margin]
[I.5.2-214] ments of men: for you leaue the commandements of GOD, to keepe your
[I.5.2-215] owne traditions.
[margin]
Mans
lawes must
be obserued
and kept, but
not as Gods
Lawes.
[margin]
[I.5.2-216] And though Christ sayd, They worship GOD in vaine, that teach
[I.5.2-217] doctrines and commandements of men: yet hee meant not thereby to
[I.5.2-218] ouerthrow all mens commandements, for he himselfe was euer obedient
[I.5.2-219] to the Princes and their lawes, made for good order and gouernance of
[I.5.2-220] the people, but hee reprooued the lawes and traditions made by the
[I.5.2-221] Scribes and Pharisees: which were not made onely for good order of
[I.5.2-222] the people, (as the Ciuill lawes were) but they were (set vp so high, that
[I.5.2-223] they were made to be right and pure worshipping of GOD, as they had
[I.5.2-224] beene equall with GODS Lawes, or aboue them: for many of Gods
[I.5.2-225] Lawes could not bee kept, but were faine to giue place vnto them. This
[I.5.2-226] arrogancie GOD detested, that man should so aduance his lawes, to
[I.5.2-227] make them equall with GODS Lawes, wherein the true honouring
[I.5.2-228] and right worshipping of GOD standeth, and to make his Lawes for
[I.5.2-229] them to be left off. GOD hath appointed his Lawes, whereby his plea
[I.5.2-230] sure is to be honoured. His pleasure is also, that all mens lawes, not
[I.5.2-231] being contrary vnto his Lawes, shalbe obeyed and kept, as good and ne
[I.5.2-232] cessary for euery Common-weale, but not as things wherein principally
[I.5.2-233] his honour resteth: and all Ciuill and mans lawes, either bee, or should
[I.5.2-234] be made, to bring men the better to keepe GODS Lawes, that conse
[I.5.2-235] quently, or followingly, GOD should bee the better honoured by them.
[I.5.2-236] Howbeit, the Scribes and Pharisees were not content that their lawes
[I.5.2-237] should bee no higher esteemed then other positiue and Ciuill lawes, nor
[I.5.2-238] would not haue them called by the name of other Temporall lawes: but
[I.5.2-239] called them holy and godly traditions, and would haue them esteemed not
[margin]
Holy tradi
tions were
esteemed as
Gods Lawes.
[margin]
[I.5.2-240] onely for a right and true worshipping of GOD (as GODS Lawes
[I.5.2-241] be in deede) but also for the most high honouring of GOD, to the which
[I.5.2-242] the commandements of GOD should giue place. And for this cause did
[I.5.2-243] Christ so vehemently speake against them, saying, Your traditions which
[I.5.2-244] men esteeme so high, be abomination before GOD. For commonly of
[I.5.2-245] such traditions, followeth the transgression or breaking of GODS
[margin]
Holinesse of
mans deuise,
is commonly
occasion that
God is offen
ded.
Matth.12.
[margin]
[I.5.2-247] commandements, and a more deuotion in keeping of such things, and a
[I.5.2-248] greater conscience in breaking of them, then of the commandements of
[I.5.2-249] GOD. As the Scribes and Pharises so superstitiously, and scrupu
[I.5.2-250] lously kept the Sabboth, that they were offended with Christ , because he
[I.5.2-251] healed sicke men, and with his Apostles, because they being sore hungry,
[I.5.2-252] gathered the eares of corne to eate vpon that day, and because his disci
[I.5.2-253] ples washed not their handes, so often as the traditions required: the
[I.5.2-254] Scribes and Pharises quarrelled with Christ , saying, Why doe they disci
[I.5.2-255] ples breake the traditions of the Seigniours? But Christ layd to their
[I.5.2-256] charge, that they for to keepe their owne traditions, did teach men to
[margin]
Matth.15.
[margin]
[I.5.2-257] breake the very commandements of GOD. For they taught the people
[I.5.2-258] such a deuotion, that they offered their goods into the treasure house of
[I.5.2-259] the Temple, vnder the pretence of GODS honour, leauing their fa
[I.5.2-260] thers and mothers (to whom they were chiefly bound) vnholpen, and so
[I.5.2-261] they brake the commandements of GOD, to keepe their owne traditi