HOMILY ON THE MISERY OF MANKIND

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

Edited to 2003 American English by Curtis I. Caldwell on 06 March 2003
Revised 28 November 2003.

A SERMON OF THE misery of all mankind,
and of his condemnation to death everlasting, by his own sin.

The Holy Ghost, in writing the Holy Scripture, is in nothing more diligent thean to pull down man's vain glory and pride, which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam. And therefore we read in many places of scripture, many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility, how to know ourselves, and to remember what we are of ourselves.

In the book of Genesis, Almighty God gives us all a title and name in our great grandfather Adam, which ought to warn us all to consider what we are, whereof we are, from whence we came, and whither we shall go, saying thus, "In the sweat of your face shall you eat your bread, till you be turned again into the ground, for out of it you were taken. In as much as you are dust, into dust shall you be turned again" (Genesis 3:19). Here (as it were in a glass) we may learn to know ourselves to be but ground, earth, and ashes, and that to earth and ashes we shall return.

Also, the holy patriarch Abraham did well remember this name and title, dust, earth, and ashes, appointed and assigned by God to all mankind, and therefore he calls himself by that name when he makes his earnest prayer for Sodom and Gomorrah. And we read that Judith, Esther, Job, Jeremiah, with other holy men and women in the Old Testament, did use sackcloth, and to cast dust and ashes upon their heads, when they bewailed their sinful living (Judith 4:10-11, Job 42:6, Jeremiah 6:26). They called and cried to God for help and mercy with such a ceremony of sackcloth, dust, and ashes, that thereby they might declare to the whole world what a humble and lowly estimation they had of themselves, and how well they remembered their name and title aforesaid, their vile corrupt frail nature, dust, earth, and ashes. The book of Wisdom also willing to pull down our proud stomachs, moves us diligently to remember our mortal and earthly generation which we have all of him that was first made (Wisdom 7:1), and that all men, rulers as well as citizens, come into this world, and go out of the same in a similar manner, that is, as of ourselves full miserable, as we may daily see. And Almighty God commanded his prophet Isaiah to make a proclamation, and cry to the whole world. And Isaiah asking, "What shall I cry?" The Lord answered, "Cry that all flesh is grass, and that all the glory thereof is but as the flower of the field. When the grass is withered, the flower falls away when the wind of the Lord blows upon it. The people surely is grass which dries up, and the flower fades away" (Isaiah 40:6-7). And the holy man Job, having in himself great experience of the miserable and sinful estate of man, opens the same to the world in these words, "Man (said he) that is born of a woman, living but a short time, is full of manifold miseries. He springs up like a flower and fades again; vanishes away as it were a shadow, and never continues in one state. And do you judge it meet (O Lord) to open your eyes upon such a one, and to bring him to judgment with thee? Who can make him clean that is conceived of an unclean seed" (Job 14:1-4), and all men of their evilness, and natural proneness, be so universally given to sin, that (as the Scripture said) God repented that ever he made man (Genesis 6:6). And by sin his indignation was so much provoked against the world that he drowned all the world with Noah's flood (except Noah himself, and his little household, Genesis 7:11-24). It is not without great cause that the Scripture of God does so many times call all men here in this world by this word, earth, "Oh you earth, earth, earth", said Jeremiah, "hear the word of the Lord" (Jeremiah 22:29). This our right name, calling, and title, "earth, earth, earth", pronounced by the prophet, shows what we are indeed, by whatever other style, title, or dignity, men call us. Thus he plainly named us, who knows best, both what we are, and what we ought of right to be called. And thus he sets us forth, speaking by his faithful apostle Saint Paul, "All men, Jews and gentiles, are under sin. There is no one righteous, no not one. There is none that understands. There is none that seeks after God. They are all gone out of the way. They are all unprofitable. There is no one that does good, no not one. Their throat is an open sepulcher, with their tongues they have used craft and deceit. The poison of serpents is under their lips, their mouth is full of curling and bitterness. Their feet are swift to shed blood, destruction and wretchedness are in their ways, and the way of peace have they not known. There is no fear of God before their eyes." And in another place, Saint Paul writes thus, "God has wrapped all nations in unbelief, that he might have mercy on all" (Romans 11:32). "The scripture shuts up all under sin, that the promise by the faith of Jesus Christ should be given to those that believe" (Galatians 3:22). Saint Paul in many places paints us out in our colors, calling us the children of the wrath of God (Ephesians 2:3) when we be born, saying also that we cannot think a good thought of our selves, much less can we say well, or do well of our selves.

And the wise man said in the book of Proverbs, "The just man falls seven times a day" (Proverbs 24:16). The most tried and approved man, Job, feared all his works. Saint John the Baptist, being sanctified in his mothers womb and praised before he was born, being called an angel and great before the Lord, filled even from his birth with the Holy Ghost, the preparer of the way for our Savior Christ (Luke 1:15, 76), and commended by our Savior Christ to be more than a prophet, and the greatest that ever was born of a woman, yet he plainly grants that he had need to be washed by Christ. He worthily extols and glorifies his Lord and master Christ, and humbles himself as unworthy to unbuckle his shoes (Matthew 3:11, 14), and gives all honor and glory to God. So does Saint Paul both often and clearly confesses himself, that he was of himself ever giving (as a most faithful servant) all praise to his master and Savior. So does blessed Saint John the Evangelist, in the name of himself, and of all other holy men (be they never so just) make this open confession: "If we say we have no sin, we deceive our selves and the truth is not in us. If we acknowledge our sin, God is faithful and just to forgive our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us" (1 John 1:8-10). Wherefore, the wise man in the book called Ecclesiastes makes this true and general confession, "There is not one just man upon the earth that does good, and sins not" (Ecclesiastes 7:20). And David is ashamed of his sin, but not to confess his sin (Psalms 51).

How often, how earnestly, and lamentably does he desire God's great mercy for his great offences, and that God should not enter into judgment with him (Psalms 143:2)? And again, how well weighs this holy man his sins, when he confesses that they are so many in number, and so hidden, and hard to understand, that it is in a manner impossible to know, utter, or number them? Wherefore, he having a true, earnest, and deep contemplation and consideration of his sins, and yet not coming to the bottom of them, he makes supplication to God, to forgive him his private, secret, hidden sins, to the knowledge of which we cannot attain unto (Psalms 19:12, 40:12). He weighs rightly his sins from the original root and spring head, perceiving inclinations, provocations, stirrings, stingings, buds, branches, dregs, infections, tastes, feelings, and scents of them to continue in him still. Wherefore he said, mark and behold, I was conceived in sins (Psalms 51:5). He said not "sin", but in the plural number "sins", for as much as out of one (as a fountain) springs all the rest.

Our Savior Christ said, "There is none good, but God" (Mark 10:18, Luke 18:19), and that we can do nothing that is good without him, nor no man can come to the father but by him (John 15:5, 14:6). He commands us also to say that we are unprofitable servants when we have done all that we can do (Luke 17:10). He prefers the penitent Publican, over the proud, holy, and glorious Pharisee (Luke 18:14). He calls himself a physician, but not to them that are whole, but to them that are sick (Matthew 9:12), and have need of his salve for their sore. He teaches us in our prayers to acknowledge our selves sinners, and to ask righteousness and deliverance from all evils, at our Heavenly Father's hand. He declares that the sins of our own hearts defile our own selves. He teaches that an evil word or thought deserves condemnation, affirming that we shall give account for every idle word (Matthew 12:36). He said, "He came not to save but the sheep that were utterly lost and cast away" (Matthew 15:24). Therefore few of the proud, just, learned, wise, perfect, and holy Pharisees were saved by him because they justified themselves by their counterfeit holiness before men. Wherefore (good people) let us beware of such hypocrisy, vain glory, and justifying of ourselves.

Forasmuch as the true knowledge of ourselves is very necessary to come to the right knowledge of God, you have heard in the last reading how humbly all godly men always have thought of themselves, and so to think and judge of themselves, are taught of God their creator by his Holy Word. For of ourselves we are crab trees that can bring forth no apples. We are of ourselves of such earth, as can bring forth but weeds, nettles, brambles, briers, cockle, and darnel. Our fruits are declared in the fifth chapter to the Galatians. We have neither faith, charity, hope, patience, chastity, nor any thing else that good is, but of God, and therefore these virtues are called there the fruits of the Holy Ghost, and not the fruits of man (Galatians 5:19-23). Let us therefore acknowledge our selves before God (as we be indeed) miserable and wretched sinners. And let us earnestly repent, and humble ourselves heartily, and cry to God for mercy. Let us all confess with mouth and heart that we are full of imperfections. Let us know our own works, of what imperfection they are, and then we shall not stand foolishly and arrogantly in our own conceits, nor challenge any part of justification by our merits or works. For truly there are imperfections in our best works. We do not love God so much as we are bound to do, with all our heart, mind, and power. We do not fear God so much as we ought to do. We do not pray to God, but with great and many imperfections. We give, forgive, believe, live, and hope imperfectly. We speak, think, and do imperfectly. We fight against the devil, the world, and the flesh imperfectly. Let us therefore not be ashamed to confess plainly our state of imperfection. Yes, let us not be ashamed to confess imperfection, even in all our best works. Let none of us be ashamed to say with holy Saint Peter, I am a sinful man (Luke 5:8). Let us say with the holy prophet David, "We have sinned with our fathers, we have done amiss and dealt wickedly" (Psalms 106:6). Let us all make open confession with the prodigal son to our father, and say with him, "We have sinned against heaven, and before you (Oh Father) we are not worthy to be called your son" (Luke 15:18). Let us all say with holy Baruch, "Oh Lord our God, to us is worthily ascribed shame and confusion, and to you righteousness. We have sinned. We have done wickedly. We have behaved our selves ungodly in all thy righteousness" (Baruch 2:6, 12). Let us all say with the holy prophet Daniel, "Oh Lord, righteousness belongs to you, unto us belongs confusion. We have sinned, we have been naughty, we have offended, we have fled from you, we have gone back from all your precepts and judgments" (Daniel 9:7, 5). So we learn of all good men in Holy Scriptures, to humble our selves, and to exalt, extol, praise, magnify, and glorify God.

Thus we have heard how evil we are of ourselves, how of ourselves, and by ourselves, we have no goodness, help nor salvation, but contrariwise, sin, damnation, and death everlasting: which if we deeply weigh and consider, we shall better understand the great mercy of God, and how our salvation comes only by Christ. For in ourselves (as of ourselves) we find nothing (2 Corinthians 3:5), whereby we may be delivered from this miserable captivity, into which we were cast, through the envy of the devil, by breaking of God's commandment, in our first parent Adam. We are all become unclean, but we all are not able to cleanse our selves nor to make one another of us clean (Psalms 51:1-10). We are, by nature, the children of God's wrath (Ephesians 2:3), but we are not able to make ourselves the children and inheritors of God's glory. We are sheep that run astray (1 Peter 2:25), but we can not of our own power come again to the sheepfold, so great is our imperfection and weakness. In ourselves therefore may we not glory, which (of our selves) are nothing but sinful. Neither may we rejoice in any works that we do which all be so imperfect and impure that they are not able to stand before the righteous judgment seat of God. As the holy prophet David said, "Enter not into judgment with thy servant (Oh Lord), for no man that lives shall be found righteous in your sight" (Psalms 143:2). To God therefore must we flee, or else shall we never find peace, rest and quietness of conscience in our hearts. For he is the Father of mercies, and God of all consolation (2 Corinthians 1:3). He is the Lord, with whom is plenteous redemption (Psalms 130:7). He is the God which of his own mercy saves us and sets out his charity and exceeding love towards us, in that of his own voluntary goodness, when we were perished, he saved us, and provided an everlasting kingdom for us. And all these heavenly treasures are given us, not for our own worthiness, merits, or good deeds, (which of ourselves we have none) but of his mere mercy freely. And for whose sake? Truly for Jesus Christ's sake, that pure and undefiled lamb of God. He is that dearly beloved Son, for whose sake God is fully pacified, satisfied, and set at one with man. He is the "Lamb of God which takes away the sins of the world" (John 1:29), of whom only it may be truly spoken that he did all things well, and in his mouth was found no craft nor subtlety (1 Peter 2:22). None but he alone may say, "The prince of the world came, and in me he has nothing" (John 14:30). And he alone may also say, "Which of you shall reprove me of any fault?" (John 8:46).  He is the high and everlasting priest, which has offered himself once for all upon the altar of the cross, and with that one oblation has made perfect for evermore those that are sanctified (Hebrews 7:27 and 10:14). He alone is the mediator between God and man, who paid our ransom to God with his own blood and with that has he cleansed us all from sin. He is the physician who heals all our diseases. He is that Savior who saves his people from all their sins (Matthew 1:21). In summary, he is that flowing and most plenteous fountain, of whose fullness all we have received. For in him alone are all the treasures of the wisdom and knowledge of God hidden. And in him, and by him, have we from God the Father all good things pertaining either to the body or to the soul. Oh how much are we bound to this our Heavenly Father for his great mercies, which he has so plenteously declared unto us in Christ Jesus our Lord and Savior! What thanks worthy and sufficient can we give to him? Let us all with one accord burst out with joyful voice, ever praising and magnifying this Lord of mercy, for his tender kindness shown to us in his dearly beloved Son Jesus Christ our Lord.

Hitherto have we heard what we are of ourselves: very sinful, wretched, and damnable. Again, we have heard how that of ourselves, and by ourselves, we are not able either to think a good thought, or work a good deed, so that we can find in ourselves no hope of salvation, but rather whatever brings about our destruction. Again, we have heard the tender kindness and great mercy of God the Father towards us, and how beneficial he is to us for Christ's sake, without our merits or worthiness, even of his own mere mercy and tender goodness. Now, how these exceeding great mercies of God, set abroad in Christ Jesus for us, are obtained, and how we are delivered from the captivity of sin, death, and hell, it shall more at large (with God's help) be declared in the next sermon. In the mean time, yes, and at all times, let us learn to know our selves, our frailty and weakness, without any cracking or boasting of our own good deeds and merits. Let us also acknowledge the exceeding mercy of God towards us, and confess that as of ourselves comes all evil and damnation, so likewise by him comes all goodness and salvation, as God himself said by the prophet Hosea, "Oh Israel, your destruction comes by your self, but in me only is your help and comfort" (Hosea 13:9). If we thus humbly submit our selves in the sight of God, we may be sure that in the time of his visitation, he will lift us up unto the kingdom of his dearly beloved son Christ Jesus our Lord, to whom, with the Father, and the Holy Ghost, be all honor and glory for ever. Amen.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.