HOMILY ON GOOD WORKS

from 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 18 March 2003
Revised 30 November 2003.

A SERMON OF GOOD
works annexed unto Faith.

No good works can be done without faith. In the last sermon was declared to you what the lively and true faith of a Christian man is, that it causes not a man to be idle, but to be occupied in bringing forth good works as occasion serves. Now by God's grace shall be declared the second thing that before was noted of faith, that without it can no good work be done accepted and pleasant unto God. For as a branch can not bear fruit of it self (says our Savior Christ) except it abide in the vine: so can not you, except you abide in me. "I am the vine, and you are the branches. He that abides in me, and I in him, he brings forth much fruit; for without me, you can do nothing" (John 15:4-5). And St. Paul proves that the eunuch had faith, because he pleased God. For without faith (says he) it is not possible to please God (Hebrews 11:6). And again to the Romans he says, whatever work is done without faith, it is sin (Romans 14:23). Faith gives life to the soul, and they are as much dead to God that lack faith as they are to the world whose bodies lack souls. Without faith all that is done of us is but dead before God, although the work seem never so gay and glorious before man. Even as the picture graven or painted is but a dead representation of the thing it self and is without life, or any manner of moving, so are the works of all unfaithful persons before God. They appear to be lively works, and indeed they are but dead, not availing to the everlasting life. They are but shadows and shows of lively and good things, and not good and lively things indeed. For true faith, gives life to the works, and out of such faith come good works that are very good works indeed, and without faith no work is good before God, as says St. Augustine (Enarratio in Psalm. 31 2, 4 [PL 36.259]). We must let no good works before faith, nor think that before faith a man many do any good works, for such works, although they seem unto men to be praise worthy, yet indeed they are but vain and not allowed before God. They are as the course of a horse that runs out of the way, which takes great labor, but to no purpose. Let no man therefore (says he) reckon upon his good works before his faith. Where as faith was not, good works were not. The intent (says he) makes the good works, but faith must guide and order the intent of man. And Christ says, "If your eye be bad, your whole body is full of darkness" (Matthew 6:23). The eye does signify the intent (says St. Augustine) wherewith a man does a thing. So that he which does not his good works with a godly intent, and a true faith, that works by love, the whole body beside (that is to say) all the whole number of his works, is dark, and there is no light in them. For good deeds are not measured by the facts themselves, and so discerned from vices, but by the ends and intents for the which they were done. If a heathen man clothe the naked, feed the hungry, and do such other like works, yet because he does them not in faith, for the hungry and love of God, they are but dead, vain, and fruitless works to him. Faith is it that commends the work to God. For (as St. Augustine says) whether You will or not, that work that comes not of faith, is naught. Where the faith of Christ is not the foundation, there is no good work, whatever building we make. There is one work in the which are all good works, that is, faith, which works by charity. If you have it, you have the ground of all good works. For the virtues of strength, wisdom, temperance, and justice, are all referred to this same faith. Without this faith we have not them, but only the names and shadows of them (as Saint Augustine says). All the life of them that lack the true faith is sin, and nothing is good without him that is the author of goodness. Where he is not, there is but feigned virtue, although it is in the best works. And St. Augustine, declaring this verse of the Psalm, "The turtle has found a nest where she may keep her young birds", says that Jews, heretics, and pagans do good works. They clothe the naked, feed the poor, and do other good works of mercy, but because they are not done in the true faith, therefore the birds are lost. But if they remain in faith, then faith is the nest and safeguard of their birds, that is to say, safeguard of their good works, that the reward of them be not utterly lost. And this matter (which Saint Augustine at large in many books disputes) (Ambrosiaster, De Vocatione Gentium 1, 3 [PL 17.1078], De vocatione gentium, lib.cap.). Saint Ambrose concludes in few words saying, "He that by nature would withstand vice, either by natural will, or reason, he in vain garnishes the time of this life and attains not the very true virtues. For without the worshipping of the true God, that which seems to be virtue is vice. And yet most plainly to this purpose writes Saint Chrysostom in this manner, (Pseudo-Chrysostom, De Fide et Lege Naturae 1 [PG 48. 1081-82], In sermone de fide, lege, & spiritu sancto). You shall find many which have not the true faith, and are not of the flock of Christ , and yet (as it appears) they flourish in good works of mercy.  You shall find them full of pity, compassion, and given to justice, and yet for all that they have no fruit of their works because the chief work lacks. For when the Jews asked of Christ what they should do to work good works, he answered, "This is the work of God, to believe in him whom he sent" (John 6:29), so that he called faith the work of God. And as soon as a man has faith, soon he shall flourish in good works. For faith of it self is full of good works, and nothing is good without faith. And for a similitude, he says that they which glisten and shine in good works without faith in God are like dead men who have godly and precious tombs, and yet it avails them nothing. Faith may not be naked without good works, for then it is no true faith. And when it is adjoined to works, yet it is above the works. For as men that are very men indeed first have life and after are nourished, so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishment, but nourishment cannot be without life. A man must of necessity be nourished by good works, but first he must have faith. He that does good deeds, yet without faith he has no life. I can show a man that by faith without works lived and came to heaven, but without faith, never man had life. The thief that was hanged when Christ suffered did believe only, and the most merciful God justified him. And because no man shall say again that he lacked time to do good works, for else he would have done them, truth it is, and I will not contend therein, but this I will surely affirm, that  only faith saved him. If he had lived and not regarded faith and the works thereof, he should have lost his salvation again. But this is the effect that I say, that faith by it self saved him, but works by themselves never justified any man. Here you have heard the mind of Saint Chrysostom, whereby you may perceive that neither faith is without works (having opportunity thereto), nor works can avail to everlasting life without faith.

THE SECOND PART OF THE SERMON OF GOOD WORKS.

Of three things which were in the former sermon especially noted of lively faith, two are declared to you.

What works they are that spring out of faith. The first was that faith is never idle, without good works when occasion serves. The second, that good works, acceptable to God, cannot be done without faith. Now to go forward to the third part, that is, what manner of works they are which spring out of true faith and lead faithful men unto everlasting life. This cannot be known so well, as by our Savior Christ himself who was asked of a certain great man the same question, "What works shall I do" (said a prince) "to come to everlasting life?" To whom Jesus answered, "If you will come to everlasting life, keep the commandments" (Matthew 19:16-17). But the prince not satisfied herewith, asked farther, "Which commandments?" The Scribes and Pharisees had made so many of their own laws and traditions to bring men to heaven, besides God's commandments, that this man was in doubt whether he should come to heaven by those laws and traditions or by the law of God, and therefore he asked Christ which commandments he meant.

The works that lead to heaven, are works of God's commandments. Whereunto Christ gave him a plain answer, rehearsing the commandments of God, saying, "You shall not kill. You shall not commit adultery. You shall not steal. You shall not bear false witness. Honor your father and your mother, and love your neighbor as your self" (Matthew 19:18-19). By these words Christ declared that the laws of God are the very way that leads to everlasting life, and not the traditions and laws of men. So that this is to be taken for a most true lesson taught by Christ's own mouth, that the works of the moral commandments of God are the very true works of faith which lead to the blessed life to come. But the blindness and malice of man, even from the beginning, has ever been ready to fall from God's commandments.

Man from his first falling from God's commandments has ever been ready to do the like, and does devise works of his own fantasy to please God thereby. As Adam the first man, having but one commandment, that he should not eat of the fruit forbidden, not withstanding God's commandment, he gave credit to the woman, seduced by the subtle persuasion of the serpent and so followed his own will and left God's commandment. And ever since that time, all that came of him have been so blinded through original sin that they have been ever ready to fall from God and his law, and to invent a new way to salvation by works of their own device. So much that almost all the world, forsaking the true honor of the only eternal living God, wandered about their own fantasies, some worshipping the sun, the moon, the stars, some Jupiter, Juno, Diana, Saturn, Apollo, Neptune, Ceres, Bacchus, and other dead men and women. Some therewith not satisfied, worshipped diverse kinds of beasts, birds, fish, foul, and serpents, every country, town, and house in manner being divided, and setting up images of such things as they liked and worshipping the same. Such was the rudeness of the people after they fell to their own fantasies and left the eternal living God and his commandments, that they devised innumerable images and gods. In which error and blindness they did remain until such time as Almighty God, pitying the blindness of man, sent his true prophet Moses into the world to reprove and rebuke this extreme madness, and to teach the people to know the only living God and his true honor and worship. But the corrupt inclination of man was so much given to follow his own fantasy and (as you would say) to favor his own bride, that he brought up himself that all the admonitions, exhortations, benefits, and threats of God could not keep him from such his inventions.

The devises and idolatries of the Israelites. For not withstanding all the benefits of God shown to the people of Israel, yet when Moses went up into the mountain to speak with Almighty God, he had tarried there but a few days when the people began to invent new gods. And as it came in their heads, they made a calf of gold, and kneeled down and worshipped it (Exodus 32:1-6). And after that, they followed the Moabites and worshipped Baal-phegor the Moabite's god. Read the book of Judges, the book of the Kings, and the prophets, and there you shall find how unsteadfast the people were, how full of inventions, and more ready to run after their own fantasies than God's most holy commandments. There shall you read of Baal, Moloch, Chemosh, Melchom, Baalpeor, Ashtaroth, Bell the Dragon, Priapus, the brazen serpent, the twelve signs, and many other unto whose images the people with great devotion invented pilgrimages, precious decorating and perfuming them, kneeling down and offering to them, thinking that a high merit before God, and to be esteemed above the precepts and commandments of God, And where at that time God commanded no sacrifice to be made but in Jerusalem only, they did clean contrary, making altars and sacrifices every where, in hills, in woods, and in houses, not regarding God's commandments, but esteeming their own fantasies and devotions to be better than they. And the error hereof was so spread abroad that not only the unlearned people, but also the priests and teachers of the people, partly by glory and covetousness were corrupted, and partly by ignorance blindly deceived with the same abominations. So much, that King Ahab having but only Elijah, a true teacher and minister of God, there were eight hundred and fifty priests, that persuaded him to honor Baal, and to do sacrifice in the woods or groves. And so continued that horrible error until the three noble kings, as Jehoshaphat, Hezekiah, and Josiah, God's chosen ministers, destroyed the same clearly, and brought again the people from such their feigned inventions unto the very commandments of God. For which thing their immortal reward and glory, does, and shall remain with God for ever.

Religions and sects among the Jews. And beside the foresaid inventions, the inclination of man to have his own holy devotions, devised new sects and religions, called Pharisees, Sadducees, and Scribes, with many holy and godly traditions and ordinances (as it seemed by the outward appearance, and goodly glistering of the works) but in very deed all tending to idolatry, superstition, and hypocrisy, their hearts within being full of malice, pride, covetousness, and all wickedness. Against which sects, and their pretended holiness, Christ cried out more vehemently than he did against any other persons, saying, and often repeating these words, "Woe be to you Scribes and Pharisees, you hypocrites, for you make clean the vessel externally, but within you are ravenous and full of filthiness. You blind Pharisee, and hypocrite, first make the inward part clean" (Matthew 23:25-26). For not withstanding all the goodly traditions and outward shows of good works, devised of their own imagination, whereby they appeared to the world most religious and holy of all men, yet Christ (who saw their hearts) knew that they were inwardly, in the sight of God, most unholy, most abominable, and farthest from God of all men. Therefore said he unto them, "Hypocrites, the prophet Isaiah spoke full truly of you, when he said, 'This people honor me with their lips, but their heart is far from me. They worship me in vain, that teach doctrines and commandments of men. For you leave the commandments of God, to keep your own traditions'" (Matthew 15:7-9, Isaiah 29:13-14).

Man's laws must be observed and kept, but not as God's laws. And though Christ said, "They worship God in vain, who teach doctrines and commandments of men." Yet he meant not thereby to overthrow all men's commandments, for he himself was ever obedient to the rulers and their laws made for good order and governance of the people, but he reproved the laws and traditions made by the Scribes and Pharisees which were not made only for good order of the people, (as the civil laws were), but they were set up so high that they were made to be right and pure worshipping of God, as they had been equal with God's laws or above them, for many of God's laws could not be kept, but were feign to give place unto them. God detected this arrogance, that man should so advance his laws to make them equal with God's Laws, wherein the true honoring and right worshipping of God stands, and to make his laws for them to be ignored. God has appointed his laws whereby his pleasure is to be honored. His pleasure is also that all men's laws, not being contrary unto his laws, shall be obeyed and kept as good and necessary for every commonwealth, but not as things wherein principally his honor rests. And all civil and man's laws, either are, or should be made, to bring men better to keep God's laws, that consequently, or derivatively, God should be better honored by them.

Holy traditions were esteemed as God's Laws. Howbeit, the Scribes and Pharisees were not content that their laws should be not higher esteemed than other positive and civil laws, nor would not have them called by the name of other temporal laws, but called them holy and godly traditions and would have them esteemed not only for a right and true worshipping of God (as God's laws are in deed), but also for the most high honoring of God, to the which the commandments of God should give place.

Holiness of man's devising, is commonly occasion that God is offended. And for this cause did Christ so vehemently speak against them, saying, "Your traditions which men esteem so high, are abominations before God." For commonly of such traditions follows the transgression or breaking of God's commandments, and a more devotion in keeping of such things, and a greater conscience in breaking of them, than of the commandments of God. As the Scribes and Pharisees so superstitiously, and scrupulously kept the Sabbath that they were offended with Christ because he healed sick men, and with his apostles, because they being extremely hungry, gathered the ears of corn to eat upon that day, and because his disciples washed not their hands, so often as the traditions required. The Scribes and Pharisees quarreled with Christ, saying, "Why do the disciples break the traditions of the elders" (Matthew 12:1-14)? But Christ laid to their charge that they, for to keep their own traditions, did teach men to break the very commandments of God (Matthew 15:2). For they taught the people such a devotion that they offered their goods into the treasure house of the temple under the pretence of God's honor, leaving their fathers and mothers (to whom they were chiefly bound) unhelped, and so they broke the commandments of God to keep their own traditions. They esteemed more an oath made by the gold or oblation in the temple than an oath made in the name of God himself or of the temple. They were more studious to pay their tithes of small things, than to do the greater things commanded by God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully with God and man. These (says Christ) ought to be done, and the other not left undone. And to be short, they were of so blind judgment that they stumbled at a straw, and leaped over a block. They would (as it were) nicely take a fly out of their cup and drink down a whole camel (Matthew 23:16-24). And therefore Christ called them blind guides, warning his disciples from time to time to reject their doctrine. For although they seemed to the world to be most perfect men, both in living and teaching, yet was their life but hypocrisy and their doctrine sour leaven, mingled with superstition, idolatry, and opposing judgment, setting up the traditions and ordinances of man, instead of God's commandments.

That all men might rightly judge of good works, it has been declared in the second part of this sermon what kind of good works they are that God would have his people to walk in, namely such as he hath commanded in his Holy Scripture, and not such works as men have studied out of their own brain, of a blind zeal and devotion without the Word of God. And by mistaking the nature of good works, man has most highly displeased God, and has gone from his will and commandments. So that thus you have heard how much the world from the beginning until Christ's time was ever ready to fall from the commandments of God and to seek other means to honor and serve him after a devotion found out of their own heads, and how they did set up their own traditions as high or above God's commandments which has happened also in our times (the more it is to be lamented) no less than it did among the Jews, and that by the corruption, or at least by the negligence of those that chiefly ought to have preserved the pure and heavenly doctrine left by Christ . What man having any judgment or learning, joined with a true zeal unto God, does not see, and lament, to have entered into Christ's religion such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses, so as by little and little, through the sour leaven thereof, the sweet bread of God's Holy Word has been much hindered and laid apart?

Sects and religion amongst Christian men. Never had the Jews in their most blindness, so many pilgrimages unto images, nor used so much kneeling, kissing, and sensing of them, as has been used in our time. Sects and feigned religions were neither the fortieth part so many among the Jews, nor more superstitiously and ungodly abused than of late days they have been among us. Which sects and religions, had so many hypocritical and feigned works in their state of religion (as they arrogantly named it) that their lamps (as they said) ran always over, able to satisfy not only for their own sins, but also for all other their benefactors, brothers, and sisters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people, keeping in diverse places (as it were) marts or markets of merits, being full of their holy relics, images, shrines, and works of overflowing abundance ready to be sold. And all things which they had were called holy, holy cowls, holy girdles, holy pardons, holy beads, holy shoes, holy rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, than that men, women, and children, should wear a friar's coat, to deliver them from agues or pestilence? Or when they die, or when they are buried, cause it to be cast upon them in hope thereby to be saved? Which superstition, although (thanks be to God) it has been little used in this nation, yet in various other places, it has been, and yet it is used among many both learned and unlearned. But to pass over the innumerable superstitiousness that has been in strange apparel, in silence, in dormitory, in cloister, in chapter, in choice of meats, and drinks, and in such like things, let us consider what enormities and abuses have been in the three chief principal points, which they called the three essentials, or three chief foundations of religion, that is to say, obedience, chastity, and willful poverty.

The three chief vows of religion. First, under pretence or color of obedience to their father in religion (which obedience they made themselves) they were made free by their rule and canons, from the obedience of their natural father and mother, and from the obedience of emperor and king, and all temporal power, whom of very duty by God's laws they were bound to obey. And so the profession of their obedience not due, was a forsaking of their due obedience. And how their profession of chastity was kept, it is more honestly to pass over in silence, and let the world judge of that which is well known, than with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their willful poverty, it was such that when in possessions, jewels, plate, and riches, they were equal or above merchants, professionals, upper classes, and rulers, yet by this subtle sophistical term, Proprium in commune, that is to say, property in common, they mocked the world, persuading, that not withstanding all their possessions, and riches, yet they kept their vow, and were in willful poverty. But for all their riches, they might never help father nor mother, nor others that were in deed very needy and poor, without the license of their father abbot, prior, or warden, and yet they might take from every man, but they might not give anything to any man, no not to them whom the laws of God bound them to help. And so through their traditions and rules, the laws of God could bear no rule with them. And therefore of them might be most truly said, that which Christ spoke unto the Pharisees, "You break the commandments of God by your traditions. You honor God with your lips, but your hearts are far from him" (Matthew 15:3, 8). And the longer prayers they used by day and by night, under pretence or color of such holiness, to get the favor of widows and other simple folks, that they might sing Trentals [a series if 30 masses for the dead] and service for their husbands and friends and admit or receive them into their prayers, the more truly is verified of them the saying of Christ, "Woe be unto you Scribes and Pharisees, hypocrites, for you devour widows' houses, under color of long prayers, therefore your damnation shall be the greater" (Matthew 23:14-15). Woe be to you Scribes and Pharisees, hypocrites, for you go about by sea and by land to make more novices and new brethren, and when they be let in or received of your sect, you make them the children of hell, worse than your selves are.¹ God grant all us to feed of the sweet and savory bread of God's own Word, and (as Christ commanded) to reject all our Pharisaical and papal leaven of man's feigned religion. Which, although it were before God most abominable and contrary to God's commandments and Christ's pure religion, yet it was praised to be a most godly life and highest state of perfection, as though a man might be more godly and more perfect by keeping the rules, traditions, and professions of men than by keeping the holy commandments of God.

Other devises and superstitions. And briefly to pass over the ungodly and counterfeit religion, let us rehearse some other kinds of papal superstitions and abuses, as of beads, of Lady Psalters [?], and rosaries, of fifteen Oes [?], of Saint Barnard's verses², of Saint Agatha's letters³, of purgatory, of masses satisfactory, of stations, and jubilees, of feigned relics, or hallowed beads, bells, bread, water, Psalms, candles, fire, and such others, of superstitious fastings, of fraternities or brotherhoods, of pardons, with such like merchandise, which were so esteemed and abused to the great prejudice of God's glory and commandments that they were made most high and most holy things, whereby to attain to the everlasting life or remission of sin.

Decrees and decretals. Yes, also vain inventions, unfruitful ceremonies, and ungodly laws, decrees, and councils of Rome, were in such manner advanced that nothing was thought comparable in authority, wisdom, learning, and godliness to them. So that the laws of Rome (as they said) were to be received by all men, as the four evangelists, to whom all laws of rulers must give place. And the laws of God also partly were omitted and less esteemed, that the said laws, decrees and councils, with their traditions and ceremonies, might be more duly kept and had in greater reverence. Thus was the people through ignorance so blinded with the godly show and appearance of those things, that they thought the keeping of them to be a more holiness, a more perfect service and honoring of God, and more pleasing to God, than the keeping of God's commandments. Such has been the corrupt inclination of man, ever superstitiously given to make new honoring of God of his own head, and then to have more affection and devotion to keep that, than to search out God's holy commandments and to keep them. And furthermore, to take God's commandments for men's commandments, and men's commandments for God's commandments, yes, and for the highest and most perfect and holy of all God's commandments. And so was all confused, that scant well learned men, and but a small number of them knew, or at the least would know, and dared affirm the truth, to separate or sever God's commandments from the commandments of men. Whereupon did grow much error, superstition, idolatry, vain religion, obstruct judgment, great contention, with all ungodly living.

An exhortation to the keeping of God's commandments. Wherefore, as you have any zeal to the right and pure honoring of God, as you have any regard to your own souls and to the life that is to come which is both without pain, and without end, apply your selves chiefly above all things to read and hear God's word, mark diligently therein what his will is you shall do, and with all your endeavor apply your selves to follow the same.

A brief review of God's commandments. First you must have an assured faith in God, and give your selves wholly to him. Love him in prosperity and adversity, and dread to offend him evermore. Then for his sake love all men, friends and foes, because they are his creation and image, and redeemed by Christ, as you are. Cast in your minds how you may do good to all men, unto your powers, and hurt no man. Obey all your superiors, and governors, serve your masters faithfully and diligently, in their absence, as well as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's commandments. Disobey not your fathers and mothers, but honor them, help them, and please them within your power. Oppress not, kill not, beat not, neither slander, nor hate any man. But love all men, speak well of all men, help and succor every man, as you may, yes, even your enemies that hate you, that speak evil of you, and that do hurt you. Take no man's goods, nor covet your neighbors' goods wrongfully, but content yourselves with that which you get truly, and also bestow your own goods charitably, as need and case requires. Flee all idolatry, witchcraft, and perjury, commit no manner of adultery, fornication, or other unchasteness, in will, nor in deed, with any other man's wife, widow, or maid, or otherwise. And travailing continually, (during this life) thus in keeping the commandments of God (wherein stands the pure, principal, and right honor of God, and which wrought in faith, God has ordained to be the right trade and path way unto heaven) you shall not fail, as Christ has promised, to come to that blessed and everlasting life, where you shall live in glory and joy with God for ever, to whom be praise, honor and empire, for ever and ever. Amen.

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

*1. The following statement was deleted: "Honor be to God, who did put light in the heart of his faithful and true minister, of most famous memory King Henry the Eight, and gave him the knowledge of his word and an earnest affection to seek his glory, and to put away all such superstitious and Pharisaical sects by antichrist invented, and set up against the true Word of God, and glory of his most blessed name, as he gave the like spirit unto the most noble and famous princes, Jehoshaphat, Josiah, and Hezekiah." That a person who decapitates wives has "an earnest affection to seek his glory" was politically correct in 1562, but is not true.

*2. St. Bernard of Clairvaux (1090 - 20 August 1153). Powerful preacher, monk, mystic. He supported Innocent II as Pope in the  Schism of 1130. At the direction of Pope Eugenius III, Bernard preached to raise support for the Crusade. He stopped the persecutions of Jews at Mainz. M. Herold, "Bernard of Clairvaux", The New Schaff-Herzog Encyclopedia of Religious Knowledge, Jackson (editor), Volume 2, pages 62 - 65, Funk and Wagnalls (1908).

*3.  St. Agatha, (before 366). Virgin and martyr. Accounts of her contain legendary and poetic material, making it impossible to segregate historical facts. A. Hauck, "Agatha, Saint", The New Schaff-Herzog Encyclopedia of Religious Knowledge, Jackson (editor), Volume 1, page 82, Funk and Wagnalls (1908).