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THE EARLY WORKS
. THOMAS BECON.
The Parker Society. Justituted AD. M.DCCC.LL.
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for the Publication of the orks of the Jsfathers and Early Writers of the Reformed English Church,
(THE
Garly Corks
OF
THOMAS BECON, S.T. P.
~ CHAPLAIN TO ARCHBISHOP CRANMER, PREBENDARY OF CANTERBURY, &c.
BEING THE TREATISES PUBLISHED BY HIM IN THE REIGN OF KING HENRY VIII.
EDITED FOR The Parker Society, REV. sca ate M.A.,
OF GONVILLE AND CAIUS COLLEGE, CAMBRIDGE, MINISTER OF ST JOHN’S CHAPEL, HAMPSTEAD,
Cambridge : PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC. XLII.
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BIOGRAPHICAL NOTICE
OF
THOMAS BECON.
Or Becon’s personal history much less is known, than from the evident popu- larity of his works, and the estimation in which he was held by his contemporaries, we should have supposed would be recorded of him. It is true that memoirs of his life have frequently been written; but those of older date are peculiarly meagre in detail, and later biographers have been able to add but little’, Besides, he has frequently been confounded with another person of the same name and of the same university, and has therefore sometimes been represented as holding offices, or obtaining preferment, at a period when in truth he was no more. Hence it 1s mainly from the incidental notices of himself which are scattered up and down in his writings” that we derive our most authentic, certainly our most interesting infor- mation.
Even the county in which he was born has been variously stated, by some as Norfolk, by others as Suffolk®. There can be little doubt, however, that it was the one first-named; as, in the general preface to the collected folio edition of his works, he speaks of “my country of Norfolk*.” The year of his birth must have been 1511 or 1512; since we find his age inscribed upon the portrait which frequently accom- panies his writings: for example, in “The Governance of Virtue,” 1566, we read, “ JEtatis sue 41, Anno Domini 1553;” and in the folio edition, “ Anno /Xtatis suze 49, 1560.” It seems probable that he lost his father in early life; for his mother had married again and become a second time a widow, as he himself informs us, at the close of Henry VIII's reign. Of his elementary training we have no account; but it appears that before he was sixteen he was a member of St John’s College, Cambridge, where he proceeded to his first degree of bachelor of arts, in 1530. It may be added here, that he eventually graduated doctor of divinity.
It was during his residence in the university that Becon, who had been from his youth studious of the holy scripture, was a diligent hearer of Latimer, “to whom,” he says, “next to God, I am most especially bound to give most hearty thanks for the knowledge, if any I have, of God, and of his most blessed word.” He mentions
also his obligations to George Stafford’, fellow of Pembroke Hall, and reader of divinity, and quotes the saying which had passed into a proverb: “* When Master Stafford read,
1 A life of Becon appears in Lupton’s “ History 2 By Philemon, the name of an interlocutor in of the Modern Protestant Divines.” Lond. 1637. | his dialogues, Becon seems generally to mean him- Ritson, ranking him with the poets of the sixteenth | self: the chief particulars he has noted are in his century, gives a very brief inaccurate sketch of him | treatise called the ‘‘ Jewel of Joy.”
in his ‘‘ Bibliographia Poetica.” Biographies are 3 Strype in his life of Cranmer calls him a Suf- prefixed to the late selections from his writings pub- | folk man; in that of Aylmer, says he was of Norfolk. lished by the Religious Tract Society (‘‘ British Re- 4 See below, page 9.
formers,’”’ Lond. 1828—31), and by the Society for 5 George Stavert, or Stafford, of Durham, was the
Promoting Christian Knowledge (‘‘ Selections from | first who read lectures from the scriptures: previously the Works of Thomas Becon,’’ Lond. 1839). Several | only the Sentences were read. He was proctor of the particulars may also be gleaned from Fox and Strype. | University 1523, and University preacher. He died All these with some other works have been consulted | of the plague caught from a person whom he went to by the writer of the present notice. visit and instruct.
a o
viii BIOGRAPHICAL NOTICE OF
and Master Latimer preached, then was Cambridge blessed.” Under such instructors as these was God training up the youthful Becon for future extended usefulness. From these he imbibed the great doctrines of gospel truth; and though at that time even the most zealous and enlightened divines in England had not altogether emerged from the darkness of popish superstition, and Becon for several years after still held various tenets, which he ultimately rejected, yet there can be no doubt that a solid basis was then laid, and that the good seed was sown in his heart, which yielded very soon the fruit of blessing and yet further promise. ;
Of the interval between his graduating in arts and his ordination we have no account; and it is but a conjecture founded on his own statement that he was “a poor scholar,” and on his known subsequent practice, that he might possibly be then engaged in the instruction of youth. He was not, it seems, ordained till about the year 1538, when he was twenty-six or twenty-seven: for in his general preface, dated Jan. 17, 1564, he speaks of himself as having then been 26 years in the ministry’.
His first preferment was the vicarage of Brensett or Brenzett, near Romney in Kent, at present a very small village, and probably more insignificant three centuries ago. By his labours here, and his writings, (for he soon began to be an author,) he appears to have attracted the notice and obtained the friendship of several of the neighbouring gentry. His earlier treatises are, with scarcely an exception, dedicated to gentlemen whose residences were in the vicinity of his cure. About this period, it may be added, he suffered much from long and dangerous sickness*.
The times when Becon entered the ministry were full of danger. And though he was exceedingly cautious in his manner of speaking of the doctrines and ceremonies then prescribed, and, as may be seen, almost lavish in his praises of the reigning monarch; and though also he had published under a feigned name, styling himself Theodore Basil; yet the sharp eye, which under the act of the six articles was ever awake to detect what was called heresy, was fixed upon him; and he was compelled, besides suffering, it would seem, some imprisonment, to make a public submission. We have no exact detail of the opinions for which he was troubled, and of the extent to which he submitted. But we find in the list which Fox* has given of persons presented in London in the year 1541, that Becon, and also his friend Robert Wisdom‘, parish priest of St Margaret’s Lothbury, “were brought to Paul's cross to recant and to revoke their doctrine, and to burn their books.” Bishop Kennett fixes this recanta- tion in the year 1542. It commenced: “ Worshipful Audience, for declaration of my penitent heart and the testifying unto you of mine unfeigned conversion from error to truth, I occupy this day the place of a penitent, praying you to give credit to that which T shall now say of myself, &c.°” Bale (for to him the Epistle pub- lished in the name of Henry Stalbrydge is attributed) supplies some particulars. “You,” he says, addressing Gardiner and Bonner, “made Alexander Seton most miserably to recant for your false free will; William Tolwyn, for your holy water making ; Thomas Becon, for your images, your chastity, and your satisfactions; Robert
Wisdom, for your saints’ veneration, your ceremonies, and the pope's old religion, with
such other’.”
Δ See below, page 27. wards archdeacon of Ely. He was the author of the ? See below, page 308. old version of Psal. exxv., and also of the hymn sub- * Fox, Acts and Monuments. Lond. 1684. Vol. | joined: “ Preserve us, Lord, by thy dear word.” II. p.450. Also Strype’s Eccles. Mem. Lond. 1721. 5 Bp. Kennett’s Collections. Lansdowne MSS. Vol. I. p. 367. Vol. XLVI. No. 12. * Wisdom was one of the persons recommended, 5 Epistle Exhortatorye of an Englyshe Christiane,
on the deprivation of archbishop Dowdall in 1551, | &c. fol. xv. by Cranmer for the see of Armagh. He was after-
THOMAS BECON. ix
This submission did not secure him from future danger: and finding the metropolis and its precincts no safe residence, he retired into the country. ‘ When neither by speaking nor by writing I could do good, I thought it best,” says he, in the “ Jewel of Joy,” “not rashly to throw myself into the ravening paws of these greedy wolves ; but for a certain space to absent myself from their tyranny, according to the doctrine of the gospel.” Bidding farewell, therefore, to his mother and other friends, Becon repaired first into the Peak of Derbyshire, intending to support himself by pupils. He was a stranger in this part of the kingdom, and had no reason to expect a welcome in a region then regarded as most rude and uncivilized, and where it appears popish superstition at the time generally prevailed. But that God, who leads his people safely by a way they know not, soon raised him up friends, and introduced him to those who were his brethren in the faith. Coming into a little village, called Alsop in the Dale, he met there a gentleman bearing also the name of Alsop, the proprietor of the place, a man both advanced in years and ripe in christian character. This Becon soon discovered. For on their first acquaintance Mr Alsop shewed him his library, wherein he said were his choicest treasures. Among those books were the scriptures in Coyerdale’s translation, with several works of the reformed writers, in- cluding all the treatises of Becon himself put forth under the name of Basil. The man who prized these volumes must be like-minded with their author; and doubt- less the two enjoyed delightful intercourse.
While in the Peak, Becon learned that Robert Wisdom was in Staffordshire. He forthwith resolved to join him. They had stood together in peril and persecution ; and it would be pleasant to meet in comparative safety. It was in the house of John Old’, a faithful brother, that Wisdom was; and with equal hospitality and good will did Old entertain Becon. But in a short time Wisdom was called away by urgent letters; and the friends parted with tears. Becon remained in Staffordshire upwards of a twelvemonth, again occupied in the instruction of youth; and his labours, he had every reason to believe, in endeavouring to implant in their breasts the true know- ledge of the gospel, were not in vain. The people here were somewhat less superstitious than in Derbyshire, though the priests savoured generally little or nothing of scrip- ture truth.
Becon afterwards removed into Warwickshire, where he was again employed as a tutor to gentlemen’s sons, and also again participated in the hospitality of John Old, who was now a resident in this county. In Warwickshire the happiest hours of his retirement were spent. In other parts—and besides the counties mentioned, he was in Leicestershire, where he met his countryman, John Aylmer, afterwards bishop of London, living as tutor in the family of the marquis of Dorset—in other parts he found a few friends; but in Warwickshire he had the friendly acquaintance of many learned and pious men. While he was in their company, “methought,” he says, “I was clean delivered from Egypt, and quietly placed in the new glorious Jerusalem which is described in the Revelation of blessed John.”
Among these worthies was one whom Becon had especial cause to honour, one from whose lips he had long before learned the lessons of eternal wisdom: it was the venerable Hugh Latimer, a name never to be mentioned without affectionate reverence. A meeting under such circumstances between the aged teacher and the more youthful disciple must have had peculiar interest. Latimer might now see the fruit of his earlier labours: and he doubtless blessed God for it, and was encouraged
7 Old became vicar of Cubbington, Warwickshire, and afterwards prebendary of Hereford. He was an exile in queen Mary's reign.
x BIOGRAPHICAL NOTICE OF
to tread more strenuously that course which was afterwards gloriously terminated by the martyr’s crown.
While in Warwickshire, Becon received the unexpected news of the death of his step-father: he felt it therefore his duty, and the friends around him fully approved his determination, to return to his native country, in order to comfort his mother, now for the second time a widow.
In addition to the tutorial employment already noticed, he had not been idle with his pen during his stay in the midland counties. Several treatises he had composed, of which the ** Governance of Virtue” was one; written, as he says in the preface to it, “in the bloody, boisterous, burning time, when the reading of the holy bible, the word of our souls’ health, was forbidden the poor lay people’—a fact which will explain why he made it in great part a mass of scripture quotations. He had also trans- lated a few works from Latin into English. Some of these productions he had ventured from his retirement to put forth in print, though still under an assumed name: the rest he reserved till a more favourable opportunity should present itself. He incurred, indeed, no slight risk in publishing at all at this time; for his works were included in a proclamation dated July 8, 1546, (which may be seen in Fox?},) against so-called heretical books.
The accession of king Edward VI. opened to Becon both personal security and a wider field of usefulness. He was instituted, March 24, 1547, to the rectory of St Stephen Walbrook, on the presentation of tbe Grocers Company*: he was also made by archbishop Cranmer (to whom he was chaplain) one of the six preachers in Canterbury Cathedral®. The origin of his acquaintance with this eminent prelate does not appear. But there is reasonable ground for believing, that it was at a period much prior to the time at which we are now arrived. For in his “ Book of Matri- mony,” while relating a conversation he remembered which took place at the arch- bishop's table upon the lawfulness of priests’ marriages, he calls him “that glorious martyr of Christ, but now a most glorious saint in heaven, sometime my lord and master and most beneficial patron, and maintainer of my studies, not only of my studious travails, but also of many other.” These words, coupled with the fact of Becon’s earlier residence in Kent, may with some kind of probability be taken to indicate, that he had Cranmer’s countenance at a time, rather when he was preparing for future labours, than when, almost arrived at middle life, he was actually engaged in those labours. The discussion referred to may be supposed to have occurred early in king Edward’s reign, when the subject came formally before the convocation, Becon dedicated his “Treatise of Fasting,” which is printed in the second part of his collected works, to archbishop Cranmer. In the preface he speaks gratefully of the kindnesses he received. He does not enumerate them, but he describes them as “the manifold benefits which ye have bounteously bestowed upon me.” Strype, it may be added, calls him a man “ well-known to the archbishop *.”
Becon was also now chaplain to the protector duke of Somerset, and seems to have been for some time an inmate in his family at Sheen. During the duke’s imprison- ment in 1549, daily prayers were offered for him by his household; and when at length, Feb. 6, 1550, he was set at liberty, there was a form of thanksgiving for his ςς
grace’s deliverance used, which was “ gathered,” we are told, “and set forth by Thomas
Becon, minister there*.”
' Fox, Acts and Monuments, Vol. 11. p. 496. Lancelot Ridley, Richard Turner, Richard Beaseley, 3 Newcourt. Repertor. Eccles. Paroch. Lon- | and John Joseph. dinens. Lond. 1708—10. Vol. I. p. 540. ‘ Strype’s Life of Cranmer. Lond. 1694. Book
® The other five are stated to have been Nicholas | ur. chap. xv. p. 357. Ridley, afterwards bishop of London and martyr, > Bp. Kennett’s Collections, Vol. XLVI. No. 12.
THOMAS BECON. xi
Becon is also stated to have read at Oxford in this reign. The precise station he there occupied does not appear: probably it was as a lecturer in divinity, and by the appointment, it may be supposed, of Cranmer. The statement we owe to Lupton, who says, that “he did profess divinity in the flourishing university of Oxford, with- out impeachment or molestation’.”
During king Edward’s reign Becon wrote many treatises. The second volume, or part, of the folio edition is, most of it, composed of works written at this time, their character being generally devotional, with but little of a controversial nature.
But the calm he enjoyed was rudely broken up, and he was destined to encounter yet greater perils and persecution than any through which he had previously passed. For on July 6, 1553, their young Josiah, as the writers of that age delighted to call king Edward, exchanged his earthly diadem for a crown of immortality. Immediately on his decease, after the assumption of power by queen Mary, the reformed preachers began to be silenced, deprived of their cures, and cast into prison. Becon was one of the first on whom severity was practised. He was committed to the Tower, by an order of council, as a seditious preacher, August 16. His companions in tribu- lation were John Bradford, and Veron’. He continued in confinement till March 22, 1554. He was also ejected from his living as being a married priest.
By what means Becon was delivered from his ‘most miserable imprisonment,” as he styles it, is uncertain; but there is no reason to imagine that it was through any dereliction of his principles, that he escaped the fate by which so many sealed their doctrine with their blood. Indeed, Fox seems to attribute his release to a mistake on the part of Gardiner®. Immediately on his deliverance he composed, as a testimony of gratitude to him whose kindness had rescued him from the jaws of the lion, a metrical version of Psalms ciii. exii., printed in the third volume of his collected works.
But England was now no place of safety for him. He therefore repaired to the continent, and addressed, from Strasburgh, an “ Epistle to the afflicted people of God which suffer persecution for the testimony of Christ’s Gospel.” This he sent home; and it was read in the scattered assemblies of those who still dared to meet together. There was added to it a “Humble Supplication unto God for the restoring of his holy word unto the Church of England.” These treatises were cheering to the poor persecuted remnant; and Becon gratefully acknowledged afterwards, that they had been “not read of the brethren without fruit.” Such a humble hope indeed, as he expressed therein, was well calculated to cheer them with the persuasion that ere long the dark cloud would pass away, and the clear light of gospel doctrine again shine forth. He acknowledged that the visitation had come not undeservedly upon the land, and he called to deep repentance before God; but he shewed also the tender pity of him who will not always chide, and summed up, in nervous language, his assured belief that the time of deliverance was not far distant. ‘ Let us not despair,” he exclaimed, “ but rather go forth to pray unto God, after the example of the Canaanite. If we on this manner behave ourselves toward the Lord our God, we shall without
fail shortly behold the wonderful works of God. We shall see the downfal of our
® Lupton’s History of the Modern Protestant Divines, Lond. 1637. p. 331.
* Veron was a Frenchman, and very eminent as a preacher. He was afterwards rector of St Martin’s, Ludgate, and prebendary of St Paul’s.
8 **What should we say to Master Becon, who, although he recanted with other in king Henry’s time, yet in queen Mary’s days how hardly escaped he with his life out of the Tower, had not God’s provi-
dence blinded Winchester’s eyes, in mistaking his name,” &e. This passage, found in the edition of 1563, pp. 682-3, was intended by Fox as an apology for not noticing certain recantations of those who afterwards returned to the doctrine they forsook. He therefore seems to have omitted it in his subsequent editions, as unnecessary, when the account of these recantations was given.
xii BIOGRAPHICAL NOTICE OF
enemies, with all their tyranny, papistry, idolatry, &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 antichrist, that son of perdition, slain with the breath of the Lord’s mouth, and Satan trodden under our feet.” These anticipations were not visionary. He did behold what he so longed for; and surely he and many of his fellow exiles, when they pressed once more the shore of their beloved country, and contrasted their sad leave-taking with their joyful return, must have been ready in the temper of the ancient saint to exclaim: “ Lord, now lettest thou thy servant depart in peace; for mine eyes have seen thy salvation.”
Becon also, when abroad, wrote a letter or treatise addressed to popish priests, called the “Displaying of the Popish Mass.”
But while thus usefully occupying himself upon the continent, his enemies at home were not inactive. For a proclamation was issued, June 13, 1555, against heretical books, among which those, as on a former occasion, of ‘‘ Theodore Basil, otherwise called Thomas Becon,” were included. This proclamation, printed by Fox', denounced a severe punishment against any who should sell, read, or keep any of these books or writings.
At length the unhappy reign of Mary closed ; and a brighter day dawned for England on the accession of Elizabeth, Nov. 17, 1558. Becon therefore now retumed home. It was reasonable to expect that a man so distinguished, and who had suffered so much, would speedily be placed in some prominent station. Accordingly we find his name in a list, made in 1559, of eminent persons, and with a mark against it de- noting that he was one of those pitched on for the chief preferments*. Why he did not attain such a place, does not appear.
He was, however, restored to his London benefice, and also soon replaced in the cathedral of Canterbury. For when in September, 1560, the archbishop held his visi- tation, we find Becon mentioned on that occasion as one of the prebendaries of that church*. A little after he was presented to the rectory of Buckland, in Hertfordshire (the date of his admission being Oct. 22, 1560), succeeding there John Tilney, on the presentation of James Altham*. He was also appointed to Christ Church, Newgate Street, by the mayor and common council of London, as governors of St Bartholo- mew’s Hospital; and he obtained Aug. 10, 1563, the rectory of St Dionis Backchurch*® from the dean and chapter of Canterbury. These last livings it seems he held to his death.
But Becon’s behaviour in the convocation of 1562 must be briefly noticed. After the establishment of the articles of faith, the matter of rites and ceremonies came to be debated. A paper was here put forward containing six propositions for the omission of some ceremonies that were yet retained. These propositions were rejected by a majority of one, Becon’s name appearing in the large minority’. We also find his name soon after at the head of the petition of the lower house of convocation, for certain orders to be observed in the church’.
In January, 1564, the ecclesiastical regulations which had been determined on were put to the clergy of London for their subscription. Several altogether refused, and were sequestrated and afterwards deprived. Others, among whom Whittingham and
* Fox, Acts and Monuments, Vol. III. pp. 225, | chap. ii. p. 72.
G. Strype, Eccles. Memor. chap. xxxii. Vol. III. p. 4 Bp. Kennett’s Collections. Vol. XLVI. p. 12.
250. 5. Strype’s Life of Parker, Book τι. chap. xiii. ? Strype’s Annals, Lond. 1725. chap, xit. Vol. I. | p. 130. Newcourt, Repertor. Vol. I. pp. 320, 330.
p. 154. ® Strype’s Annals, chap. xxix. Vol. 1. pp.335-39.
3 Strype’s Life of Parker. Lond. 1711. Book II. 7 Strype’s Annals, chap. xxx. Vol. I. pp.339-43,
THOMAS BECON. xiii
Becon are mentioned, declined at first, but afterwards subscribed and were preferred. Such is Strype’s statement*; but it does not appear what preferment was subsequently bestowed on Becon. For though Strype seems, by what he afterwards says, to mean St Stephen’s Walbrook, yet, as above shewn, that had been presented to him at an earlier date.
His objections, it would seem, by this statement, to the established ritual were but temporary, and not insisted on. That he was sincerely attached to the church of England, admits of no dispute. In his epistle before mentioned, from Strasburgh, he attributes the fiery trial which was then afflicting his country, among other causes, to the light estimation of “the godly prayers and thanksgivings in our English tongue, whereby we might have been greatly edified,” (referring doubtless to the book of com- mon prayer,) and to the little regard paid to “the godly, learned, and faithful bishops.” The terms on which he lived with archbishop Parker may also serve to confirm the opinion here offered.
A letter may properly be subjoined, which he addressed, as it is stated by Tanner, to that prelate. It is preserved in the library of Corpus Christi College, Cambridge.
“My most humble duty considered toward your grace: it may please your honour to understand that, as it greatly delighted me to hear of your grace’s prosperous return into this country, which (I doubt not) shall be greatly both unto the glory of God and unto the profit of his people, so likewise it not a little grieved me, that hitherto through certain infirmities and diseases, wherewith I have been troubled more than this half year at certain times, unto the great loss of my time and hindrance of my studies, I could not attend upon your grace according to my duty. But to declare in the mean season my serviceable and faithful heart toward your honour, I send unto your grace an old monument worthy to be preserved and embraced for the antiquity’s sake, namely, an exposition upon the gospels of St Mark and of St Luke, with all the epistles of St Paul, both in Latin and English: whereunto my wife, your grace’s daily oratrix, hath added her poor present, that is, a couple of fat capons and six chickens ; both of us most entirely wishing from God unto your grace continual health and prosperous felicity, with daily increase of honour. From your grace’s metropolitical church of Canterbury, this present Wednesday.
“Your grace’s most humble,
“THOS. BECON.”
In 1566 Becon preached one of the Lent sermons at Paul’s Cross. His powers as a preacher must have been considerable ; for we are informed, not only that generally the people flocked to his discourses, but that on the special occasion just mentioned so deep was the impression made, that the lord mayor requested of the archbishop of Canterbury, that Becon might be appointed to preach one of the Spital sermons the ensuing Easter.
In this same year he published his latest work—his “ Postils,” or lectures on the gospel of the day, being doubtless those which he had in course delivered to his people. The preface to this, as well as to the folio edition of his works, two years earlier, is dated from Canterbury; and it seems probable that he spent generally the remainder of his life in his prebendal house, where also it is believed that he died. But the year of his death is differently stated. Some place it in 1567, others in 1570°. Which-
® Strype’s Life of Grindal. London 1710. Book 1. | For successors are there mentioned as appointed to chap. x. pp. 98, 9. the two livings of Christ Church and St Dionis, va-
° If Newcourt’s record be accurate, as in all pro- | cant by death. Repertor. Vol. 1. pp- 320, 330. bability it is, Becon died in the first-named year.
xiv BLOGRAPHICAL NOTICE OF
ever be the accurate date, it is clear that, though not arrived at extreme old age, he had passed the meridian of life. Death to him was gain. In the world he had found tribulation. It was sweet to have finished his troubled course, and to have reached the calm blessedness of everlasting repose. He rests from his labours; and his works do follow him.
His character may readily be understood from his favourite maxim: “ If you know all things besides, but know not Christ, you know nothing: if you know Christ, you know enough.” Tis mottoes, adopted probably from the life of danger he had been so long compelled to lead, were: “In life we are in death: in death we are in life ;” and, * Live mindful of death.”
Little can be said of Becon’s family. The maiden name of his wife, and the time of his marriage, are both unknown. His union may, however, be supposed to have taken place in the reign of king Edward VI., not only because he is reported to have been deprived under queen Mary, as a married priest, but moreover because we find Catechism,” first published in its present shape in 1560, to his children, then living; having lost, as he tells them, two sons by death, one of whom
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him dedicating his
at least must have been older than the sons at that time alive. This Catechism is in the form of a dialogue between a father (Becon himself) and a son, the son being represented as about six years of age—an age taken most probably from that of his eldest child. If, therefore, he had had one or two children previously born, we cannot perhaps err much in supposing that his marriage took place in 1550 or 1551. It could hardly have been later; and that it was at a much earlier period is very im- probable, both on account of his manifold “ tossings to and fro” in the latter part of Henry VIIL’s reign, and also because, even prior to those troubles, he speaks of him- self as “having no house of his own’.”
The names of his children were Theodore and Christophile, both dead before 1560 ; a second Theodore, Basil’, and Rachel. Of their history we know nothing, with one exception. There is a letter among the Burghley Papers to that great statesman from a Theodore Becon, dated Feb. 7, 1078", If it be, as with much probability it may be supposed, really from the son of our author, it furnishes an interesting glimpse of the subsequent fortunes of one of the family. The writer, we gather from it, was a member of the University of Cambridge, and had been befriended by Lord Burghley. It is pleasing to see one, who must have known and respected the father, the kind patron of the son.
Becon’s worldly cireumstances were far from opulent. In the preface to his ‘ Christ- mas Banquet” he speaks of his poverty, and, as just mentioned, his ‘‘ haying no house of his own*.” In his dedication to the ‘‘ Policy of War” he uses similar expressions, declaring his “riches not worth a galley half-penny, besides a few books and a little slender apparel’.”| Nor must this be supposed the condition only of his earlier life. Hor in the preface to his “ Catechism,” written in 1560, in the course of which year we have found him prebendary of Canterbury, he declares that, from his youth even up to that day, he had ‘ever been attempted,” such are his words, “with the cruel assaults of envious fortune.” The language in which, in this piece, he addresses his children, is very affecting: he commends them “to the merciful and bounteous providence of God, which never leaveth the succourless;” and, in reference to the Catechism he was inscribing to them, he says: “Take it with joyful heart as a testimony of your father’s good will towards you; yea, receive it as your patrimony,
' See below, page 61. 3. Burghley Papers. Lansdowne MSS. Vol.
2 These were probably named from the appella- | XX VII. No. 78. tion he had assumed in his earlier writings. | 1 See below, page 61. . δ See page 230.
THOMAS BECON. . xv
left of your father unto you, which otherwise is not able to enrich you; and glory no less in this my gift, than other children do in the riches of this world.”
Becon’s history as an author extends over four reigns. For in so many, namely, those of Henry VIII., Edward VI., Mary, and Elizabeth, through a period of at least twenty-five years did he diligently occupy himself as a writer. THis earliest work was probably published in 1541. The “ Pomander of Prayer,’ printed in 1532, has indeed been ascribed to him; but, it would seem, not with sufficient reason. His productions had their widest circulation as tracts. The names he gave them exposed him to the ridicule of Ben Jonson, it is said, and other dramatists of the day. But that he had gained a vast influence over the public mind, is evident from several circumstances; not only that the editions were numerous, and that his name was eagerly seized on by a printer to recommend a book*, but also from the more specific fact, that Day thought it worth Ins while to apply for a royal licence to print Becon’s works. This he obtained in the following form :—
“1553. 25 March. Edward the Sixth grants to John Day, printer, privilege and licence of printing and reprinting of all such works and books devised and compiled by Thomas Becon, professor of divinity, as hereafter shall be, at his cost and charges, and by his procurement, set forth and made’.” The plain inference is, that the sale must have been considerable. An additional proof of this fact is, that the Stationers’ Company kept his “ Sick Man’s Salve” constantly in print till the succeeding century.
So bold an opponent of the Romish doctrines would not of course be left unmolested by those whose faith he attacked. And therefore, besides the proclamations already mentioned, they resorted to the more legitimate method of attempting to answer his writings. Richard Smith, reader of divinity at Oxford, who had before written against archbishop Cranmer, assailed Becon"; with what success, no one acquainted with our author's works need be at a loss to determine.
The following extract from bishop Tanner's Bibliotheca will exhibit the long cata- logue of Becon’s works :—
Beconvs (Thomas) patria Nordovolgius (Sudovolgium Strype in Vita Parker. p. . . vocat) in academia Cantabrig. studiis philosophicis et theologicis imbutus per varios academicorum honorum gradus ad cathedram theologicam ascendit. Fuit doctrine reformat contra pontificios assertor strenuus ; unde bis A. sc. MDXLII et MDLIIT. carceri mancipatus, e quo, regnante Maria, elapsus in Germaniam Marpurgum trajecit: inde, mortua eadem, in patriam rediit, et fatis concessit Cantuariz sexagenarius, circa A. mpixx. A. mpxut. apud Crucem Paulinam dogmata reformata publice retractavit ; et ibi libri ejus combusti fuerunt. Vide Henr. Stalbridge pist. Fuit vicarius ecclesixe de Brensett in agro Cantiano tempore Henr. VIII. Unus sex predicatorum in ecclesia Cantuar. tempore Edw. VI. Rector ecclesia: 8. Stephani Walbrook. institut. 24 Mart. MDXLYII. ast beneficio illo privatus mpitv. Newe. i. 540. Restitutus im eandem eccle- siam A. MpLx. MS. C. C. C. Cantabr. Miscell. IV. 25. quo tempore vicarius ecclesie Christi infra Newgate renunciabatur. Ibid. p. 30. A. mpixut. 11 Aug. institutus erat ad ecclesiam S$. Dion. Backchureh, London. Newe. 1. 990, Fuit etiam canonicus Cantua- riensis. Ipse A. mptxtv. habituum clericalium portationi subscribere renuit, postea autem cidem consensit. Strype in Vita Grindall, p. 98. Vocatus est Theodorus Basille, uti ex proclamatione Phil. et Mar. et aliquibus ejus tractatibus constat. Fox, 1597.
Opera ejus extant, Londini, mptxtv. tribus tomis vel duobus voluminibus, hoc ordine :
® See below, page 29. 3 Strype’s Life of Cranmer, Book ur. chap. 7 Bp. Kennett’s Collections. Vol. NLVI. No. 12. xxvii, p. 424.
xvi BIOGRAPHICAL NOTICE OF
Prafatio ad archiepiscopos et episcopos Angliw, Mptxiv. Pr. “Christ Jesus, that most worthy.” Vol. I. Tom. 1. Lond. mptx. News from Heaven, ad Georg. Pierpoint. Pr. ONE with studious and attent.” Lond. mpximi. 2mo. [12mo.] The Christmas Banquet, ad D. Tho. Nevill. Pr. “I feare least some men.” Lond. mpxin. 12mo. A Potation for Lent, ad D. Tho. Nevill, v parts. Pr. “I have not forgotten.” Lond. mpxum. 12mo. The Pathway to Prayer, ad 1). Annam Grey, rx parts, cap. 55. “It is not without urgent.” Lond. mpxin. 8vo. A pleasant Nosegay, ad Ed. Wetenhall, armig. “ Although we have most urgent.” Ibid. sub nomine Theodori Basil. The Policy of War, wherein is declared how the enemie of the Christian publiq weal may be destroyed, ad D. Tho. Wiet, mil. Pr. “I think there is no man.” David's Harp newly stringed ; or an Exposition on Psalm CX V. x part. ad 1). Geo. Broke, D. Cobham. Pr. “ Although
,
in the whole Psalmody.” Seorsum sub nomine Theodori Basil. Lond. mpxun. 12mo. A New-year's Gift, ad Tho. Roydon, armig. “T can none otherwise than highly.” Sub nomine Theod. Basil. Ibid. An Incective against Swearing, ad Mag. Ric. Skotte. “God the Father sayth by his prophet.” Lond. mpxtur. 8yo. sub nomine Theodori Basil. The Governance of Virtu; ad Dom. Janam Seimer. “There are no parents, most godly lady.” Lond. MDLXxxvI. 12mo. Nonnulla hujus tractatus folia ex antiqua editione prefixa sunt Fulwoodi Hnemy of Idleness, Mpuxxt. A New Catechisme ; ad filios suos Theodorum et Basil. et filiam Rachel. “ After that it had pleas’d.” The Boke of Matrimony, ad Tho. Wotton, armig. ‘“ Among all other his benefittes.” Hie liber Lond. . . . 12mo. impressus sub hoe titulo: The Golden Bok of Christen Matrimony, by Theod. Bassille. Pr. ded. Antonio Gryse. “If God, whych is the alone gyver.” Vol. I. Tom. π. The Jewel of Joy, ad Elizab. sororem regis Edwardi. “* Whosoever considereth and deeply.” The Principles of the Christian Religion, ad Tho. Cecil, filium D. Will. “If of holy letters we be not sleepy.” Lond. by John Day. .: 12mo. <A Tretise of Fasting, ad Tho. archiep. Cant. “Our Lord and alone Saviour Jesu.” The Castel of Comfort, ad Mariam duciss. Richmond. “ It is not without grete cause.” The Solace of the Soule. Pr. “ Very notable is the saying of our Lord.” The Fortress of the Faithful, dialoguewise, ad 1). Johan. Robsart, milit. “So oft as I beholde the wretched.” Lond. mot. 12mo. The Christen Knight teaching the Warriers of God, how they may prevail against Satan, ad 1). Franc. Russel. dom. Russell. “If I had not by daily experience.” A Homely against Whordome. Pr. “ Although we want not.” The Flower of Godly Prayers, ad Annam duciss. Somerset. “So oft as I behold the face.” Lond. . . .16mo. Preces in familia duciss. Somerset, apud Shene ad finem ipsius ducis Margarite Spiritualis, Lond. mor. 12mo. The Pomaunder of Prayer, δα Dom. Annam Clivie. “Among many other godly and noble virtues.” Lond. mprvit. 8vo. The Sick Man’s Salve, ad M. Basil. Fielding. “Christ oure Lord and Savioure.” Recus. Lond. mpxcr. 8vo.; Edinburg. mpcxut. 8vo. A Dialogue between the Angel of God and the Shepherds (im verse). Pr. “A swete message to every age.” An Invective against Whordome. Pr. “ Altho’ I do here divers reprehend” (in verse). Tom. 1, mp~xt. Prafatio ad Robertum episc. Winton. “They have not erred nor judged.” A Comfortable Epistle to the afflicted People of God. cap. xii. Pr. “It greatly rejoyeeth me, most dere breathren.” Strasburgh, πριν. 8yo. A Supplication unto God for restoring his Holy Worde to the Church of England. Pr. “Ὁ most dere, gentle, loving and mercifull Father.” The Displaying of the Popish Masse. Pr. “ If L were not led, O ye massing priests.” The Common Places of the Holy Scripture ; ad ministros Norfolc. et Suffole. Pr. “ Altho’, most deare brethren and fellow.” A Comparison between the Lord’s Supper and the Pope’s Masse, ad M. Wil. Gibbes. Pr. “It is greatly to be lamented.” Latine, Basil. mpirx. 8vo. Pr. ded. Gul. Landgrayio Tassiz. ‘“‘ Neminem arbitror oraculorum divinorum.” Certain (viz.
THOMAS BECON. XxVil
XIX.) Articles of Religion proved with the autoritics of the ancient Fathers against all such errors and heresies, as the Papists have brought into the Chirche about the doctrine of the Sacrament, ad Edm, episc. London. Pr. “ There is an old proverb used among us.” The monstrous Merchandise of the Romish Bishops, ad Fr. com. Bedford. Pr. “Though God that righteous Lorde.” In hoe libro datur catalogus reliquiarum monasterii ecclesie Christi Cantuar. ex vetusto Registro vocato, Memoriale multorum Henrici prioris. The Reliques of Rome, ad Joh. episc. Norwic. “ Considering the happy state of this our most happy.” Lond. mpixiu. 8vo. The Diversitie between God’s Worde and Man’s Invention, ad Paulum Johnson. Pr. “ Christ and all his apostles before many.” The Acts of Christ and Antichrist, ad Gul. episcopum Cicestr. Pr. “Tf we diligently consider the admonitions.” Lond. mptxxvu. 8vo. — Christ’s Chronicle,
”
ad Joh. Kemp. Londinensem. “‘ Considering the singulare utility.” The Swnmary of the New Testament, ad Th. More rect. de Wethringset in comit. Suffole. Pr. “I can none otherwise then offer.” The Demands of the Holy Scripture, ad majorem et aldermannos Sandwic. Pr. “So oft as I consider the blessed state.” The glorious triumph of God’s most blessed Word, ad Matth. archiep. Cant. Pr. “There have not wanted.” The Praise of Death, ad Gul. episc. Cicestrensem. “ Considering the corrupt manners.” Inter libros prohibitos per Henr. VIII., Fox. 1. edit. 575. huic Thome adscribuntur duo tractatus sequentes: The True Defence of Peace. “ Christmas Carrols very new, and godly.” Reports of certain Men. Liber hic a Strype in Vita Cranmer, p- 171. Thome nostro attribuitur. Carmen Latinum prefixum Gul. Turneri Antidotario contra Anabaptistas. . . mput. 8vo. Convertit Psalm. citi. in carmen Anglicum. Pr. “Be thankfull, O my soul.” mpzry. 12mo. Ibidem, Psalm. exii. Epist. consolat. Transtulit in Anglicum, Francisci Lamberti Antithesin inter Dei mandata et hominum inventiones. . . 8vo. Christian Prayers and Godly Meditations upon the Epistle of St Paul to the Romans ; ex Italico, Pr. ded. magistro Τὶ M. “ Of how great efficacy vertue.” dat. Shene, 12 Febr. wor.; Lond. mpixrx. 24to. Ad finem Anglic versionis psalmorum in The Bishop's Bible, mpixtx. T. B. occurrit, quod Thomam Becon denotare autumat Strype in Vita Parker, p. 404. Scripsit etiam Postillas super Evangelia dominicalia. Anglice. Lond. mptxvi, mpixvit. Strype, ibid. 288. Epistolam M. Parkero. MS. C. C. C. Cantabr. Miscell. I. 831. Bal. IX. 76. Holland, Herool. p. 179, Freher. p. 223.
The text which has now been used, it is proper to state, is that of the folio edition, in three parts, or volumes, London, 1560-4. This was diligently revised by Becon himself, as he informs us in his general preface, and was clearly intended by him to be the standard edition of his works. It has therefore been departed from only where it appeared that typographical errors had crept in. But, in order to detect these, other editions have been carefully collated; with the earlier treatises, those which bear the name of Theodore Basil, and are consequently the works in their original form. Of these the dates were, of “ David’s Harp,” 1542; of the “True Defence of Peace,” (Policy of War) 1543; of the “Invective against Swearing,” 1543: the copies ob- tained of the “News out of Heaven,” the “Christmas Banquet,” the “ Potation for Lent,” the “Pathway unto Prayer,” the “Nosegay,” and the “New-Year's Gift,” bore no date. The “Governance of Virtue” has been collated with a copy of the edition of 1566, which, published in Becon’s lifetime, may not unreasonably be pre- sumed to have passed under his eye; and from this edition several obvious improve- ments of a verbal kind have been adopted.
When corrections have been made, if of a very trivial nature, and such as would at once have been detected, even without the aid of collation, to be misprints, no
xviil BIOGRAPHICAL NOTICE OF
notice has been taken, in order not to load the pages with superabundant notes; but every variation which appeared of any magnitude has been separately mentioned.
The changes introduced by Becon himself, when revising his treatises for the col- lected edition, were generally but trifling. He has chiefly aimed at rendering his style more simple and intelligible, by exchanging latinized words for those of more purely English origin. Thus, “immarcessible” in the old edition is altered into “ uncorrupti- ble;” “amplexed” very frequently into “embraced ;” “precordial” into “ unfeigned ;” “unless,” also, which he often used in the sense of “lest,” he subsequently changed, in nearly every instance, into that more suitable word. Another class of corrections made by Becon is referred to in a note at the beginning of the “ Potation for Lent’.” It must be remembered that his early writings were composed in the earlier stages of the Reformation, when some doctrines and many ceremonies of the Romish church, afterwards rejected, were still retained. Becon naturally wrote for the times: he described the rites which were performed before his eyes: he was willing to ap- prove, as far as he conscientiously could, the institutions then in force. Besides, his own views did not and could not at once arrive at all the clearness and decision by which they were afterwards distinguished. Indeed, this may be said of all the contemporary divines, who renounced popery step by step, as they became convinced of the erroneous character of its tenets. But in consequence, when several years af- terwards Becon came to revise his works, he found that his doctrinal sentiments were modified, and that several of the rites he had explained were used no longer. He did not however deem it necessary altogether to remodel his treatises: he contented him- self with a mere change of the expressions, such as of “the sacrament of the 4ltar” into “the sacrament of Christ’s body and blood ;” and with referring to the ceremonies as those which zere used. It is very desirable that the reader of these early treatises should not forget, that they were written before the full developement of the Reforma- tion in England.
It is necessary to state, that occasionally in the present edition a word has been introduced where the sense seemed manifestly to require it, even though no authority for such introduction was found in an ancient copy: but in every such case the word supplied has been included in brackets. The text, it is hoped, will be found an aceu- rate one. The spelling has been modernized, but no old word has been altered, except in two or three cases, where the retention of the original form would have been deemed utterly vulgar or gross, or would have now conveyed a meaning alien from that in- tended by the author. But these rare alterations will be found marked, as they occur, in a note. Occasionally some difficulty has been felt in distinguishing “the” from “that.” These words, in the contracted form generally used in black letter, closely resemble each other; insomuch that sometimes, though two or three copies have been examined, much uncertainty has remained, and it has in such instances been thought safest to be guided by what the sense seemed most to require, rather than by the appearance of a blurred and indistinct type.
The references to the fathers have been verified and subjoined. In a few instances, how- ever, and those it is hoped of but trifling importance, the passages intended have escaped the editor's researches. If a treatise, quoted by Becon under the name of any author, is now supposed to have been wrongly attributed to him, the circumstance is generally mentioned in the note. But in justice to Becon it ought to be broadly stated and distinctly understood, that the error, if it be one, is very rarely indeed to be attributed
' See page 89.
THOMAS BECON. xix
to him. Researches long posterior to his time have detected the spuriousness of works previously believed by all to be genuine; and he who followed the best esteemed editions of his day, cannot surely be blamed because they fell short of the accuracy attained by the labours of succeeding editors. And after all, while some interpo- lations, doubtless, still remain, it is possible that too great fastidiousness has latterly been shewn in rejecting as spurious, or branding as doubtful, works ascribed to the fathers. In many cases, indeed, it is of little consequence to the modern reader, whether a piece was written by the author to whom it was long attributed, or by another, perhaps his contemporary. The proof or disproof of the antiquity of a doctrine or custom may be, on either supposition, the same. The present editor has generally, where practicable, referred to the Benedictine editions: he has therefore stated the judgment of those learned monks; but he wishes by no means to be taken to quote their judgment as an unimpeachable standard, and he has occasionally noticed instances where it has probably been formed on insufficient grounds. But to go into a critical disquisition on topics of this kind would be quite foreign to the plan on which the Parker Society editions are published. The notices there- fore, which from time to time are given, are simply statements of facts (chiefly designed to guide the reader to the place where passages may be found), rather than expressions of opinion. The quotations from the fathers, it should be added, are in general very faithfully made by Becon. When the editor has occasionally sus- pected this not to be the case, he has almost always found reason to change his opinion, on consulting those editions which it might be supposed were in Becon’s hands.
The marginal references to scripture have been carefully corrected. In a few instances it has not been clearly ascertained what texts were meant. These have therefore been left to stand as in the old edition.
To several friends the editor is much indebted. Among these, he is in gratitude and in justice bound specially to name the Rev. Josiah Allport, of Birmingham, and the Rey. Joseph Mendham, M.A. of Sutton Coldfield. To the Rey. Guy Bryan, M.A. of Woodham Walter, also, he owes much of the biographical information he has inserted respecting the persons to whom Becon dedicated his treatises. For their very valuable communications he respectfully tenders to these gentlemen his most grateful thanks.
ERRATA.
PAGE 148 last line of note, insert 433. 245 line 1 of margin, for armours 0, read armours of.
TO THE MOST REVEREND FA- THERS IN GOD AND HIS VERY GOOD LORDS, MATTHEW
ARCHBISHOP OF CANTERBURY, METROPOLITAN, AND PRIMATE OF ALL ENGLAND: THOMAS ARCHBISHOP OF YORK: EDMUND BISHOP OF LONDON: ROBERT BI- SHOP OF WINCHESTER: RICHARD BISHOP OF ELY: JOHN BISHOP OF SA- LISBURY: EDWIN BISHOP OF WORCESTER: JOHN BISHOP OF NORWICH: JAMES BISHOP OF DURISME: WILLIAM BISHOP OF CHICHESTER: ED- MUND BISHOP OF ROCHESTER: JOHN BISHOP OF HEREFORD: THOMAS BISHOP OF LICHFIELD AND COVENTRY: WILLIAM BISHOP OF EXCESTER: NICOLAS BISHOP OF LINCOLN:
GILBERT BISHOP OF BATH; RICHARD BISHOP OF GLOCESTER: EDMUND BISHOP OF PETERBO-
ROUGH: RICHARD BISHOP OF ST DAVID’S:
JOHN BISHOP OF CARLISLE: WILLIAM BISHOP OF WESTCHESTER: ROW-
LAND BISHOP OF BANGOR:
ANTONY BISHOP OF LLANDAFF,! &c,
THOMAS BECON, THEIR MOST HUMBLE AND DAILY ORATOR, WISHETH GRACE AND PEACE FROM GOD THE FATHER, THROUGH OUR LORD AND ALONE SAVIOUR JESUS CHRIST,
Crist Jesus, that most worthy and noble man, after that he had perfectly per- formed the excellent and incomparable work of our redemption by his painful passion, dreadful death, and royal resurrection, intending to go into a far country, that is to say, to ascend and go up into the glorious kingdom of his heavenly Father, that he, being perfect God and perfect man, might enjoy that glory, which from everlasting he in his divinity had possessed ; again, that he, sitting on the right hand of God the Father, might be our mediator, intercessor, and adyocate unto the same God the Father, and finally become our most mighty protector, valiant defender, strong shield, invincible bul- wark, and strong fortress against Satan and all his infernal army, till that great day come, when he most gloriously shall return to judge the quick and the dead; gave to every one of his servants certain money to use, saying unto them: “Occupy till I come.”
This commandment of our most merciful Master and most loving Lord ought always to be before our eyes, reposed in the lowest parts of our memory, diligently talked of, earnestly put in practice, ever remembered, never forgotten. For, as a liberal lord, he hath given to every one of us some portion or sum of money, to every one as it hath seemed best to his godly pleasure; none being destitute of his bounteous liberality and liberal bounty, as it is written: ‘Of his fulness have all we received, even grace for grace.” Again: “ There are diversities of gifts, yet but one Spirit, &c.; and all these worketh all one Spirit, dividing to every man a several gift, as he will.” Neither hath this our Master
[' These prelates were, Matthew Parker, Arch- | Bishop of Hereford; Thomas Bentham, Bishop of bishop of Canterbury ; Thomas Young, Archbishop | Lichfield and Coventry; William Alley, Bishop of of York; Edmund Grindal, Bishop of London; Ro- | Exeter; Nicolas Bolingham, Bishop of Lincoln ; bert Horn, Bishop of Winchester; Richard Cox, | Gilbert Berkley, Bishop of Bath; Richard Cheiney, Bishop of Ely; John Jewel, Bishop of Salisbury; | Bishop of Gloucester; Edmund Scambler, Bishop of Edwin Sandys, Bishop of Worcester; John Parkhurst, | Peterborough ; Richard Davis, Bishop of St David's ; Bishop of Norwich; James Pilkington, Bishop of | John Best, Bishop of Carlisle; William Downham, Durham; William Barlowe, Bishop of Chichester; | Bishop of Chester; Rowland Merick, Bishop of Edmund Guest, Bishop of Rochester; John Seory, | Bangor; Anthony Mxitchen, Bishop of Llandaff. ]
] Lprcon. |
Luke xix.
John i.
1 Cor. xil.
1 Cor. iv.
James i
Phil. ii
Matt. xiii
Matt. xxv
John x.
Jer. xiv. xxiii.
Ezek. xxxiv.
1 Pet. v.
Acts Xx,
John x.
2 PREFACE,
and Lord given us this money to let it lie dead by us, and not to be used, but to oceupy it, to buy and sell with it, to use it, to gain with it, to win withal, that when he return, he may receive his own again with vantage. What this money, pound, or talent signifieth, it is easy to understand: verily, a frank and free gift given of God to every one of us to be exercised unto the glory of his holy name, and unto the profit of his faithful congregation. ‘“ What hast thou,” saith the apostle, ‘that thou hast not received? If thou hast received it, why dost thou boast thyself, as though thou hadst not received it?” Likewise saith St James: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” And it is not without a cause, that this noble man at his departure gave us this commandment and charge, that we should occupy his money committed unto us, till he come. For he knew right well our sluggishness and negligence, our idleness and security, and how little, yea rather nothing, we all are bent to do that which is acceptable in the sight of God, while we rather seek our own than the things which appertain unto Jesus Christ, as the apostle saith: so that we may not unjustly be compared to those sluggish servants, which fell asleep in their master’s absence, and in the mean season the enemy came, and sowed tares in that land, where their master before had sown good seed, good wheat; nor yet untruly resembled to those five foolish virgins, which slumbered and slept, and suffered their lamps to go out, and therefore were they shut out at the doors with this answer, “IT know you not.” Work, labour, toil, and occupy my money therefore, saith our master Christ, till I come. Be not sluggish: be not idle: be not careless: live according to your vocation and calling: satisfy your office: stir up the gift that is given unto you by the Holy Ghost, not to destroy, but to edify ; not for your own lucre and vantage, not for your own pomp and dignity, not for your own honour and glory, but for the commodity and profit, for the wealth and safeguard, for the maintenance and conservation of other; that ye may win other unto my religion, faith, and doctrine; that the number of my servants may be increased, the flock of my sheep multiplied, and the bounds of the christian commonweal enlarged. ΤῸ this commandment of Christ ought all men to give ear from the highest to the lowest, of whatsoever degree they be, so that no man ought to be idle in the christian commonweal, but every man in his vocation pain- ful, labourous, and diligent. And albeit these words of Christ be generally spoken to all orders of people, to all states and degrees without exception, yet do they specially concern the spiritual pastors, the ministers of God’s word, the feeders of Christ’s flock, the dispensators or stewards of the mysteries of God, whom we commonly call bishops or superintendents, ministers or priests, deacons, &e. To these before all other it is said : “Occupy till I come.” Now, what this oceupying is, it is right well declared by the charge that Christ gave to Peter, not to Peter only, but to all his fellow-apostles, and to their successors, when he said, ** Feed my lambs :” “Feed my sheep :” ‘Feed my sheep.” Here is the occupation of the spiritual shepherds described, painted, and set forth: which is, not like thieves and murderers “to steal, to kill, and to destroy ;’ not like wolves to make havock, and to “scatter the flock ;’ not like epicures to feed themselves with the fattest, and to clothe themselves with the finest, but to nourish the flock, to hold up the weak, to heal the sick, to bind together the broken, to bring home again the out- casts, to seek up the lost, lovingly and gently to govern them, “not as compelled thereto, but willingly; not for the desire of filthy lucre, but of a good mind; not as though they were lords over the parishes, but that they should be an ensample to the flock, that, when the chief Shepherd shall appear, they may receive an uncorruptible crown of glory.” To feed therefore the flock of Christ, yea, to give their lives for the sheep of Christ, if need require, is the occupation of the spiritual ministers, as the apostle saith: “Take heed unto yourselves, and unto all the flock, among whom the Holy Ghost hath made you overseers, to feed the congregation of God, which he hath purchased with his blood.” “A good shepherd,” saith Christ, “ giveth his life for his sheep.” They which thus oceupy themselves in the ministry are good and faithful servants, and shall enter into the joy of their Lord. But they which thrust themselves into the ministry only for glory, honour, worship, wealth, promotions, and dignities ; only to be reverenced and magnified of men; only to bear rule over other, like lords; only to feed daintily and to be clothed gorgeously ; only to enrich themselves and their kinsfolk or friends, and take no care,
PREFACE. 3
for the Lord’s household, nor give them meat in season, but begin to smite their fel- Matt. xxiv. lows, yea, to eat and drink with the drunken; and not only to neglect their office, but ἮΝ also to contemn and despise their Lord and Master, saying, “ We will not have this Luke xix. man to reign over us;” are evil and slothful servants, and shall have their portion with the hypocrites in that lake that burneth with fire and brimstone, where weeping and Rev. xiv. gnashing of teeth shall be. ia But it shall not be unfitting nor out of the way, most reverend fathers, to consider of how many kinds of feeding our Lord and Master Christ speaketh, when he saith, “Feed my lambs:” ‘ Feed my sheep :” ‘ Feed my sheep.” Verily there want not which, Three kinds forasmuch as Christ maketh mention thrice of feeding, affirm that spiritual ministers are Christ's = bound to feed the flock of Christ three manner of ways: first, with the word of God eS and with the true administration of the sacraments; secondly, with virtuous examples of life; thirdly, with hospitality, or provision-making for the poor. As touching the first, which is the chief and principal kind of feeding, the sacred scriptures both of the Hea old and new testament do manifestly express it, and set it forth. God. God himself by the prophet Esay saith: “TI haye set watchmen upon thy walls, O Isai. Ixii. Jerusalem, which shall neither cease day nor night to preach the Lord.” By the prophet Hzechiel he saith likewise: ‘“ And now, O thou son of man, I have made thee a watch- Ezek. xxaiii. man unto the house of Israel, that, where as thou hearest any thing out of my mouth, thou mayest warn them on my behalf. If I say unto the wicked, Thou wicked shalt surely die, and thou givest him not warning, that he may beware of his ungodly way, then shall the wicked die in his own sin, but his blood will I require of thy hand.” Malachi the prophet saith: ‘The lips of a priest keep knowledge, and at his mouth Mat ii shall they seek the law. For he is the angel,” that is to say, the embassador, “οὐ the Lord of hosts.” Moreover, when Christ sent forth his apostles, he sent them forth not to Batt Savill baptize bells, nor to hallow churches, nor yet to bishop children with oil and cream; but Luke xxv. to preach, not men’s traditions and doctrines, but the gospel, and all such things as he had commanded. St Paul saith: ‘ Wo unto me,” that is, everlasting damnation hangeth 1 Cor. ix, over my head, “if I preach not the gospel.” To bishop Timothy he writeth on this man- ner: “A bishop,” that is to say, a spiritual overseer, “must be a man apt to teach.” 1 Tim. iii. Again: “Give attendance to reading, to exhortation, to doctrine.” ‘Take heed unto thy- } Tim. iv. self and unto doctrine, and continue therein. For if thou shalt so do, thou shalt save thyself, and them that hear thee.” ‘The servant of the Lord must not strive, but be gentle unto all men, apt to teach, and one that can suffer the evil with meekness, and can inform them that resist the truth, if that God at any time will give them repentance for to know the truth, and that they may come to themselves again out of the snare of the devil, which are holden captive of him at his pleasure.” Item: ‘ Preach the word, 2 Tim. iv be fervent in season and out of season. Improve', rebuke, exhort with all longsuffering and doctrine.” And in his letter unto bishop Titus he willeth, that such should be chosen Tit. i. to be bishops and overseers of Christ’s flock, as cleave unto the true word of doctrine, that they may be able both by wholesome doctrine to exhort, and also to improve them, that say against it. Hereto agreeth the saying of St Peter: ‘Feed ye Christ’s flock, 1 Pet. v. as much as lieth in you,” &c. Thus see we the first kind of feeding plentifully and largely set forth in the word of God, so that whatsoever bishop or ecclesiastical minister occupieth not himself in this kind of feeding, he is not Hpiscopus, but Aposcopus, not a minister, but a minisher, and getteth to himself damnation, with whatsoever glorious titles he glittereth, as Nicolas, bishop of Rome, saith: ‘The distribution of the heavenly seed is committed unto us. Dist. 43. Can. Wo therefore be unto us if we do not sprinkle it abroad! Wo be unto us if we hold ae our peace!*’ St Gregory also saith: “ΤῊ. shepherd that doth not rebuke them that pele offend, without doubt he slayeth them by holding his peace*!” Again he saith: “ We
[Γ᾿ Improve : reprove. ] si eis Dei consilium annuntiare noluisset; quia [? Dispensatio est nobis ccelestis seminis injuncta: | cam increpare delinquentes noluerit, eos procul- ve si non sparserimus: ve si tacuerimus.—Decret. | dubio tacendo pastor occidit.— Gregor. Magni Gratiani. Par. 1583. Decr. Prima Pars. Dist. xliii. | Papa I. Op. Par. 1705. Lib. 1. Epist. xxxiv. ad can. 5. cols. 259, 260. ] Venant. Exmonach. Patric. Syrac. Tom. Il. col. {* Mundus ergo ἃ sanguine omnium non esset, | 523.] 1-ο
Greg. in hom. Dignus est mereen, &c.
Matt. x. 2 Tim. ti
Tit. i
1 Tim. v
1 Tim. iii.
1 Tim. v.
Gal. vi.
Matt. v.
1 PREFACE.
that are called priests, besides those evils that we have of our own, we add also other men’s deaths. For we slay so many as we see daily go unto death, and we are sluggish, and hold our peace’.” And to say the truth, all such are unw orthy to live of the con- gregation, according to the saying of St Paul: “ He that laboureth not ought not to eat.” And the aforesaid Gregory saith: “Consider, and weigh with ἘΠ ΠΝ brethren, how great damnation it is, without labour to receive the reward of labour:” again: “how great an offence it is to take the prices of sins, and to speak nothing against sins by preaching.” Again he saith: “ We, which live of the oblations of the faithful, which they have offered for their sins, if we eat and hold our peace, without doubt we eat their sins®.”. Our Saviour Christ saith: “The labourer is worthy of his reward.” And the apostle saith: “The husbandman that laboureth must first receive of the fruits.” These things are spoken of labourers, not of lubbers, nor loiterers.
But as there is a greater dignity and larger honour given to you in the church of Christ, most reverend fathers, than to the common sort that are placed in the ministry, so like- wise lieth there a greater charge and heavier burden upon your shoulders, than upon the inferior ministers. For your duty is (as ye will avoid the great displeasure of God), not only after the examples of Christ and of his apostles to occupy yourselves (as your wisdoms right well know) in this first kind of feeding, but also (forasmuch as the cure of many parishes in your provinces or diocese is committed unto you, which by your- selves ye are not able to satisfy and to discharge) to appoint under you in every city, town, or village, such lawful and learned, such godly and virtuous ministers or pastors, as shall may be able to feed the flock of Christ, not with the leaven of the Pharisees, but with the bread of life, as St Paul writeth to bishop Titus: “ For this cause left I thee in Creta, that thou shouldest reform the things that are unperfect, and shouldest ordain elders in every city, as I had appointed thee.” In this behalf your honours right well know what prudence, what cireumspection, what diligence ye ought to use in admitting these pastors unto the oversight of God's flock. The apostle saith: “‘ Lay not thy hands suddenly upon any man.” Again: “ Let them first be proved, and then let them minister, so that no man may complain of them.” The qualities, which the holy apostle in his epistles requireth in spiritual ministers, are most chiefly to be considered in the admission of ecclesiastical pastors. Such as are endued with those virtues are with joy and glad good-will to be received unto the ministry; and honourable provision is to be made for them, as the apostle saith: “They that rule well are worthy of double honour, but specially they that labour in word and doctrine.” Again: “Let him that is taught in the word minister unto him that teacheth him in all good things.” The other are to be refused and rejected, as our Saviour Christ saith: ‘ Ye are the salt of the earth. But if the salt have lost the saltness, what shall be seasoned therewith ? it is thenceforth good for nothing, but to be cast out, and to be trodden down of men.” For if the Holy Ghost requireth in a temporal magistrate and worldly ruler knowledge of God’s most holy law, that he may do all things according to the same, and by no means turn from it neither unto the right hand, nor unto the left; which notwithstanding travaileth specially about politic and civil affairs; how much more is the knowledge of God’s word necessarily required in him that shall be appointed a spiritual minister and a ghostly ruler, whose travail ought only to be about matters of soul health? If Plato, that prudent and wise philosopher, counted those commonweals most blessed, happy, and fortunate, whose government was committed to wise, discreet, and learned men; and, contrariwise, those commonweals to be most unhappy, where undiscreet and unlearned men bare rule; what is then to be thought of the flock of Christ, when blind guides, unlearned asses, and ravening wolves, are admitted unto the regiment and governance of them? Shall it in this
[* In qua voce nos convenimur, nos constringi- | hie percipere mercedem laboris . . . . . Sed et nos mur, nos rei esse ostendimur, qui sacerdotes vocamur, | qui ex oblationibus fidelium vivimus, quas illi pro qui super ea mala que propria habemus, alienas quo- peceatis suis obtulerunt, si comedimus et tacemus, que mortes addimus : qui tot occidimus, quotad mor- | eorum proculdubio peccata manducamus. Pense- tem ire quotidie tepidi et tacentes videmus.—Gregor. | mus, ergo, cujus sit apud Deum criminis, peccatorum Magni Papw I. Op. Par. 1705. In Ezech. Lib. 1. pretium manducare, et nihil contra peccata predi- Hom. xi. 9. Tom. 1. col. 1285.] cando agere.—Id. In Evangel. Lib. 1. Hom. xvii. 8. [? Pensemus cujus damnationis sit, sine labore | Tom. I. col. 1499, ] ἢ
| ; |
PREFACE.
5
case go well with the sheep of Christ? Shall they not rather be dispersed and perish ? Shall they not be devoured of the wild beasts of the field ?
Your wisdoms see what a sort* of unmeet men labour daily to run headlong unto the ministry, pretending a very hot zeal, but altogether without necessary knowledge, bearing a face of doing good to the congregation of God, when in deed the greatest part of them seek nothing but riches, dignities, promotions, idleness, quietnesses, dominion, rule, honour, welfare, &c. as their fruits abundantly declare. They presume to teach, before They take upon them to rule, when they themselves ought most chiefly to be ruled. They leap into the pulpits without all shame, when they understand not what pulpit-matters mean. They make such expositions upon the words of the holy scripture, as might as aptly serve for the declaration of Ovid's Metamorphoses ; so that they agree as harp and harrow, according to the common proverb. They handle the holy mysteries of God as filthy swine, brasting into a most pleasant garden, handle the goodly roses and other odoriferous and most sweet-smelling herbs. They tarry not till they be called, but they thrust in themselves uncalled, being of the number of those of whom God speaketh on this manner: “I sent them not, and they ran. unto them, and they took upon them to preach.” The smith giveth over his hammer and stithy: the tailor his shears and metewand: the shoemaker his nalle* and thread : the carpenter his belt and chip-axe: the painter his pencil and colours: the weaver his shuttle and looms: the husbandman his plough and harrows: the fletcher’ his bow and bolts: the mason his trowel and mortar: the serving man his sword’ and buckler: the merchant his merchandize: the warrior his harness and target: the officer his office: the artificer his art and science; and so forth of like states and degrees. Multi- tudes give over their occupations, and seek how, either by friendship or by favour, either by service or by gifts and rewards, they may creep into the ministry as thieves, not enter-
they have learned.
ing in by the door, but climbing in some other way, unto the great dishonour, ignominy, and slander of the ministry; so that now not without a cause the honourable state of the most honourable ministry, through these beastly belly-gods and lazy lubbers, is greatly defamed, evil spoken of, contemned, despised, and utterly set at nought, unto the exceed- ing great sorrow of all true christian hearts, and unto the outspeakable profanation of God’s most holy and blessed mysteries: yea, it is become as a sanctuary, unto the which all idle and unprofitable persons do flee for succour, even such as be unprofitable clods of the earth, only born to consume the good fruits of the ground. It is truly said of St Jerome: “That which appertain unto the office of physicians, physicians only take in hand: smiths only handle those things that belong unto smiths. Only the art of the scripture is that science whereof all persons, without exception, challenge to have the knowledge. We, both learned and unlearned, every where write poesies. The scripture the prattling old wife, the doting old man, the babbling sophister, yea, all pack of people, presume to take in hand. They teach before they learn’.” Neither doth this sentence of Gregorius Nazianzenus dissent from the truth: ‘* For us to instruct and teach other before we ourselves be sufficiently instruct and taught, and (as they say) to learn the potter's science in a great vessel, I mean to exercise godliness in other men’s souls, that is to say, to presume to teach other the ways of the Lord, whereof we ourselves are altogether ignorant, seemeth to be the part of them which are very witless and foolish bold. Witless they may right well be counted, forasmuch as they perceive not their own ignorancy and lack of knowledge. Foolish bold they may also worthily be judged, if they feel in themselves this lack of knowledge and understanding, and yet fear not to take so weighty a matter in hand*.”
[ὅ Sort: number, multitude. ]
[* Nalle: an awl.]
[ἢ Fletcher: a maker of bows and arrows.]
[® The word ‘‘ sword” is frequently printed “«sweard” in the old edition: but, as this would now appear merely a vulgarism, it has not been thought advisable to retain the ancient word. ]
[7 Quod medicorum est, promittunt medici: trac- tunt fabrilia fabri. Sola scripturarum ars est, quam sibi omnes passim vindicant. Scribimus indocti docti- que poemata passim. Hane garrula anus, hance de- lirus senex, hane sophista verbosus, hanc universi
presumunt, lacerant, docent antequam discant.— Hieron. Op. Par. 1693—1706. Epist. 1. ad Paul. Sec. de Stud. Script. Tom. 1V. Pars τι. col. 571.)
[8 Ὡς τό ye παιδεύειν ἄλλους ἐπιχειρεῖν, πρὶν αὐτοὺς ἱκανῶς παιδευθῆναι, καὶ ἐν πίθῳ τὴν κερα- μείαν μανθάνειν, τὸ δὴ λεγόμενον, ἐν ταῖς τῶν ἄλλων ψυχαῖς ἐκμελετᾷν τὴν εὐσέβειαν, λίαν εἶναί μοι φαίνεται ἀνοήτων ἢ τολμηρῶν" ἀσυνέτων μὲν, εἰ μηδὲ aicbdvowro τῆς ἑαυτῶν ἀμαθίας" θρασέων δὲ, εἰ καὶ συνιέντες κατατολμῶσι τοῦ πράγματος. —Greg. Nazianz. Op. Par. 1778---1840. Orat. ii. 47. Tom. I. p. 35.]
I spake not Jer. xxiii.
In Prol. Bib. cap. V1.
In Apolog.
Matt. xv.
Isai. ἵν]
Feelus. xvi
De dignitate sacerdotali, Lib. ii.
1 Tim. v
In quodam sermone.
In Aggeum Prophet.
Mal. ti
In Matt Hom, 25 cap. 2.
l=)
PREFACE.
These impostors rather than pastors, minishers more truly than ministers, gelders rather than elders, dissipators rather than dispensators, corruptors rather than correctors, destructors rather than instructors, deformers rather than informers, famous neither in doctrine nor in conversation, are to be repelled and put back from the cure and oversight of Christ’s flock, lest “while the blind lead the blind, both fall into the ditch,” as Christ saith ; and such are to be appointed, instead of these dumb dogs that are not able to bark, as be notable both in knowledge and in manners, that they may edify the congregation of God as with their wholesome doctrine, so likewise with their uncorrupt conversation. For better were it, and more profitable for the christian commonweal, to have fewer ministers, and those learned, virtuous, and godly, than to have a rabble of unlearned monsters, without knowledge, unexercised in the reading of the holy scriptures and of the ancient fathers, void of doctrine, destitute of the knowledge of tongues and of all liberal arts, as Jesus the son of Sirach writeth of children: ‘“ Delight not thou,” saith he, “in the multitude of ungodly children, and have no pleasure in them, if they fear not God. For one son that feareth God is better than a thousand ungodly. For by one that hath understanding may an whole city be upholden: but though the ungodly be many, yet shall it be wasted through them.” St John Chrysostom saith : “They that ordain and receive unto the ministry unworthy men shall receive those punishments that they shall suffer, which, being unworthy, presumed to come unto the ministry, although they make their excuse and say that they knew not their vices or faults.” In consideration whereof writeth the apostle unto Timothy: “ Lay hands suddenly on no man, neither be partaker of other men’s sins.” “ Yea,” saith he, “in this behalf have they sinned the more grievously, because they have promoted him whom they knew not: so that that thing, which they thought should excuse them, doth plainly accuse them'.” Hereto agreeth the saying of Leo, bishop of Rome: “ As that bishop getteth to himself the fruit of a good work, which keepeth a right judgment in the election or choosing of a priest; so likewise doth that bishop work himself great and grievous dam- nation, which promoteth an unworthy man unto the fellowship of his dignity’,” that is to say, unto the spiritual ministry. Neither do I see how such unworthy and unlearned men may be counted in the number of the godly ministers. St Jerome saith: ‘Consider that it is the office of priests, when they be demanded of the law, to answer. If he be a priest, let him know the law of the Lord. If he know not the law of the Lord, he declareth evidently that he is no priest. For it pertaineth unto the priest to know the law, and when he is asked, to make answer of the law*.”| By these words St Jerome declareth plainly that such only are the Lord’s priests which are learned in the Lord’s law, accord- ing to the saying of the prophet: ‘The lips of a priest keep knowledge, and at his mouth shall they require the law; for he is the angel of the Lord of hosts.” As for all other, they may be Baal’s priests, or antichrist’s chaplains, but the Lord’s priests are they not; so that we may truly say with St John Chrysostom: “There are many priests and few priests, many in name and few in work. Look therefore how ye sit upon the chair ; for the chair maketh not the priest, but the priest the chair. The place sanctifieth not the man, but the man the place. He that sitteth well upon the chair receiveth honour of it, but he that sitteth evil doth injury to the chair’, ἄς.
[᾿ “Ὥσπερ γὰρ τοῖς αἱρεθεῖσιν οὐκ αὔταρκες | lege interroganti respondere. Si sacerdos est, sciat
πρὸς ἀπολογίαν τὸ λέγειν, Οὐκ αὐτόκλητος ἦλθον, οὐδὲ προειδὼς οὐκ ἀπέφυγον" οὕτως οὐδὲ τοὺς χει- ροτονοῦντας ὠφελῆσαί τι δύναται, εἰ λέγοιεν τὸν χειροτονηθέντα ἀγνοεῖν. ἀλλὰ διὰ τοῦτο καὶ μεῖζον τὸ ἔγκλημα γίνεται, ὅτι ὃν ἠγνόουν παρήγαγον" καὶ ἡ δοκοῦσα εἶναι ὡπολογία αὔξει τὴν κατηγο- piav.—Chrysost. Op. Par. 1718—38. Lib. 1v. Tom. I. p. 405.)
[Γ᾽ Sicut enim boni operis sibi comparat fructum, qui rectum sectatur in eligendo sacerdote judicium : ita gravi semetipsum afficit damno, qui ad sux digni- tatis collegium sublimat indignum.—Leonis Pape I. Epist. Ixxxvii. ad Epise. Afric. in Concil. Stud. Labbei. Lut. Par. 1671—2. Tom. IIT. col. 1391.]
[ἢ Simulque considera sacerdotum esse officii, de
De Sacerdot.
legem Domini: si ignorat legem, ipse se arguit non esse sacerdotem. Sacerdotis enim est, scire legem et ad interrogationem respondere de lege.—Hieron. Op. Par. 1693—1706. Comm. in Aggei Proph. cap. ii. Tom. IL. col. 1696. ]
{* Quid ergo dicit de sacerdotibus? Super cathe- dram Moysi sederunt scribe et Pharisei, id est, multi sacerdotes et pauci sacerdotes: multi nomine, pauci opere. Videte ergo, quomodo sedeatis super eam : quia cathedra non facit sacerdotem, sed sacerdos cathedram ; non locus sanctificat hominem, sed homo locum. Non omnis sacerdos sanctus est, sed omnis sanctus sacerdos. Qui bene sederit super cathe- dram, honorem accipiet ab illa: qui male sederit, injuriam facit ecathedre.—Chrysost. Op. Opus
PREFACE. a
Therefore, to avoid all such unlearned and unapt persons, the custom in times past of choosing ministers is greatly to be commended, which was this. The whole parish or the better part of them, where a pastor wanted, assembled themselves together certain days before the election, and conferred of the appointment of a new minister. The names of certain honest, grave, godly, wise, sober, zealous, constant, and learned men were prefixed, and set up in some notable place of the city or town, with a schedule or writing, to declare that the men whose names were there entitled were appointed, on such a day, to be chosen ministers in the congregation of God: again, that if any man did know any fault or notable imperfection in them, concerning either their doctrine or life, they should on such day be present and object what they lawfully could. the day appointed were made, then did the election proceed.
If no worthy objection at But before the election, the parish being gathered together in the name of Christ, they gave themselves to fasting and prayer; and a sermon made concerning both the office of the pastor and the duty of the parishioners, some other minister or ministers, with certain elders of that congregation, laid their hands upon the new chosen minister, wishing unto him the Spirit of God and the fruits of the same; by this means admitting him unto the ministry without albe, vestment, cope, &c. and without docking, greasing, shaving, &c. and thus, after thanks given to God, And here shall we note, by the way, that contrary to the custom of the popish church, the manner was in times past, not privately, nor in corners, to admit any man unto the ministry, or in the presence of one or two priests with the
the congregation departed.
assistance of the bishop's scribe or secretary, but in the presence of the greatest part of
the congregation, that both the temporalty and the spiritualty (as they term them) might bear witness of the lawful election and true admission of the partics unto the minis- try. That this was the custom in times past, divers ancient writings of the most ancient writers abundantly testify. St Cyprian, an ancient Latin writer, saith: ‘The common people themselves have before all’ other power either to choose worthy priests, or to refuse the unworthy. Which thing we see to have the beginning of God’s authority, that the priest in the presence of the people should openly and in every man’s s
ight be chosen, and allowed
to be worthy and meet by the public judgment and open testimony: as in the book of
Numbers God gave commandment to Moses, and said: ‘Take Aaron thy brother, and Eleazarus his son, and thou shalt set them on the mount before all the congregation. And put off Aaron’s apparel, and put it upon Eleazarus his son.’ God commandeth that the priest should be set before the whole congregation ; whereby he declareth and sheweth that priests ought not to be admitted unto the ministry, but with the consent and know- ledge of the people that stand by; that, the people being present, either the sins of the evil may be disclosed, or the merits and good deeds of the good may be published and set forth: so that by this means there may be a good and lawful ordination, forasmuch Hitherto St Cyprian. Origen, an ancient Greek writer, agreeth with Cyprian, saying: “The pre- sence of the people is also required in the admission of a priest, that all men may well know and be certainly assured, that he is chosen unto the ministry, which excelleth all other of the people, which is also better learned, and in all kind of virtue more notable and famous than the residue. This thing is done, the people standing by, that by this means there may be afterward no calling back of the matter, nor disallowing of the thing
as it is examined and perfected by the consent and judgment of all men’.”
Imperf. in Matt. Hom. xliii. ex cap. xxiii. Tom. VI. p.clxxxiil. The Benedictine editors, in their pro- legomena to this work, say: Imperfectum illud opus nec esse, nec esse posse, Chrysostomi certum est. |
[ἢ Propter quod plebs obsequens preceptis Do- minicis, et Deum metuens, a peccatore preposito separare se debet, nec se ad sacrilegi sacerdotis sacri- ficia miscere ; quando ipsa maxime habeat potesta- tem vel eligendi dignos sacerdotes, vel indignos recusandi. Quod et ipsum videmus de divina auc- toritate descendere, ut sacerdos, plebe prasente, sub omnium oculis deligatur, et dignus atque idoneus publico judicio ac testimonio comprobetur, sicut in
Numeris Dominus Moysi precepit, dicens: Appre- hende Aaron fratrem tuum, et Eleazarum filium ejus, et impones eos in montem coram omni syna- goga, et exue Aaron stolam ejus, et indue Eleazarum filium ejus, et Aaron appositus moriatur illic. Co- ram omni synagoga jubet Deus constitui sacerdotem, id est, instruit et ostendit ordinationes sacerdotales non nisi sub populi assistentis conscientia fieri opor- tere, ut plebe prasente vel detegantur malorum crimina, vel bonorum merita predicentur, et sit ordi- natio justa et legitima, que omnium suffragio et judicio fuerit examinata—Cypr. Op. Oxon, 1682. Epist. Ixvil. pp. 171, 2.
The ancient order of choosing ministers.
Fpist. ib. 1. Epist. iv
Nui. xx.
In Levit
Note well
Matt. v 1 Tim. iii
In Num.
1 Sam. iii.
Acts xxii.
2 Tim. ii. iii.
1 Kings xii.
Lev. xxi
8 PREFACE.
that is done!.” Solinus in his work, De mirabilibus mundi, saith that in Thracia, when the king is chosen, they consider not the nobility nor the ancient stock. For the people, saith he, chooseth him that excelleth all other, not in riches or in worldly possessions, but in virtue, in good manners, in clemency, in justice, in wisdom, in experience, in valiance, in famous and worthy acts; and such one as is no youngling, but ancient and grave in years, whom the people at all times may behold as a mirror or glass of all goodness and godliness, and learn of him how to behave themselves in all points*. Ought not this thing also to be observed in the election and admission of spiritual ministers, that they may be both “the salt of the earth,” and “the light of the world,” yea, and such as of whom no man can justly and worthily complain? ‘He may be no young scholar,” saith St Paul, “lest he swell and fall into the judgment of the evil-speaker. He must also have a good report of them which are without, lest he fall into rebuke and snare of the evil-speaker.” Origen saith, that “the government of the people ought to be com- mitted unto him whom God chooseth, and which hath the Spirit of God in him; that is to say, in whom the beauty or clearness of the law and knowledge is, that the children of Israel may hear him*.” Who committeth the sheep of the field to an unexpert and undiscreet shepherd? Who appointeth the servant to till his ground which hath no knowledge in tillage? Who commendeth the government of his household to a man that hath no expe- rience? Who, being sick, seeketh counsel for the recovery of his health of a water-tankard bearer? Who having a diseased horse runneth unto a tailor, ignorant of such matters, for remedy? In all worldly matters we resort unto men of most wit, of deepest knowledge, of greatest experience, of highest discretion, even unto such as have been brought up and exercised in such things from their youth. Ought not the same diligence to be shewed in matters concerning the soul? Are not the sheep of Christ, whom he redeemed with his most precious blood, more dear and of greater price than the sheep of the field? Are not the hearts of the faithful the tillage of the Lord? Are not the Christians God’s family and household, &c.? Ought not such men to have the oversight of them as be wise, sober, discreet, learned, zealous, painful, diligent, virtuous, godly, and apt for the purpose? Ought the cure of them to be committed unto such as are without all experience, all knowledge, all exercise in so godly affairs, and whose travails of the life past call them another way ? Samuel, being brought up under Eli the priest in the service of God and in the knowledge of his holy word even from his tender age,*was appointed to serve before the Lord, and to succeed Eli the priest. Paul, brought up at the feet of the great learned man, doctor Gamaliel, in all kind of all good and godly learning, was afterward called of God to be an apostle. Bishop Timothy, being nourished and brought up in the study and practice of holy letters from his infancy, was thought meet of the blessed apostle St Paul to be made a pastor of Christ's flock. The holy fathers in times past had a great respect in the admission of ministers unto their education and bringing up, unto their knowledge and diseretion, unto their experience and wisdom, unto their gravity and sobriety, that they might be worthy of the ministry, and garnish the same both with doctrine and conversation. Of Jeroboam, the wicked and idolatrous king, we read that he made priests of the basest and lowest sorts of the people, which were not of the sons of Levi. And what other thing meant God, when he commanded, that none, although of Aaron’s kindred, should press to come nigh the altar, and to offer bread unto his God, which had any blemish or deformity in his body ; as if he were blind or lame, or had a bruised nose, or a broken foot or hand, or any other misshapen member, or had no hair on his eyebrows, or had a
[᾿ Requintur enim in ordinando sacerdote et presentia populi, ut sciant omnes et certi sint, quia qui prwstantior est ex omni populo, qui doctior, qui sanctior, qui in omni virtute eminentior, ille eligitur ad sacerdotium, et hoc adstante populo, ne qua post- modum retractatio cuiquam, ne quis scrupulus resi- deret.—Orig. Op. Par. 1733—59. In Levit. Hom. - Tom. IT. p. 216.]
[° This mode of choosing kings does not appear to be in the account which Solinus Polyhistor gives of Thrace ; but we have it in other authors, thus: In regis electione non nobilitas prevalet, sed suffra-
vi.
gium universorum; populus enim eligit spectatum moribus, et inveterata clementia, etiam annis gra- vem.—Orb. ‘Terr. Epit. per Joan. Boem. Aub. Teut. Pap. 1596. Lib. im. cap. v. De Thrac. Ὁ. 182.]
{* Gubernatio populi illi tradatur, quem Deus elegerit: homini scilicet tali, qui habet (sicut scrip- tum audistis) in semetipso Spiritum Dei, et precepta Dei in conspectu ejus sunt, et qui Moysi valde notus et familiaris sit, id est, in quo sit claritas legis et scientia, ut possint eum audire filii Israel.—Orig.
| Op. In Num. Hom. xxii. 4. Tom. II. p. 356.]
PREFACE. 9
web or other blemish in his eyes, or if he were mangy or scald, or had his head broken, &c., but that such as should serve him in the congregation, either by preaching his holy word, or by administration of the holy sacraments, or by making intercession unto him for the sins of the people, ought to be of all men most perfect, most virtuous, most godly, most learned, most prudent, most wise, most faithful, most grave, most constant, that nothing be lacking in them that is necessarily required in an ecclesiastical officer? That sheep in my country of Norfolk is always chosen to be belwether, which is the goodliest and strongest in all the flock. He goeth before: the other follow. And St Jerome saith, that “such one ought to be chosen for to be pastor of a congregation, as in comparison of whom all the other may right well be named the flock*.” undecent, uncomely, and unfitting, when the shepherd is no wiser than his sheep ?
Is not this a thing very I mean, when the minister excelleth his parishioners nothing at all in knowledge, doctrine, wisdom, &c., but is rather inferior to them in the science of those things which principally appertain unto his office? Will not the fruits hereof in time to come be these; ignorancy, blindness, barbarousness, decay of good letters, destruction of learning, banishment of the knowledge of tongues, incivility, disorder, rudeness, incredulity, false religion, renewing of papistry, superstition, idolatry, contempt of the ministry, seduction of minds, confusion of consciences, disobedience to the head rulers, dishonour to the ministers of God’s word, epicurism, impoverishment of the church, desolation of commonweals, corruption of good manners, barrenness of virtues, whole seas of evils, &c. 7 Which mischiefs all the most wise king Salomon comprehendeth in these few words: δ When the preaching of God’s word faileth, the people perish.”
These things (1 nothing doubt) your wisdoms do right well consider, so that in your admissions and orders-givings above all things ye have an eye (all private affections set apart) unto the worthiness of the person’, that he be such one as is “able both to exhort by wholesome doctrine, and also to improve them that say against 10: again, that he be such one in life and conversation, as may right well be an ensample of all godlinesses and virtue to the flock of Christ. These pastors, thus appointed and placed in parishes by your honours, ought to set continually before their eyes this commandment of our Lord and Master : “Occupy till I come;” and to shew all diligence in feeding the flock of Christ with the “wholesome words of our Lord Jesus Christ, and with the doctrine which is accord- ing to godliness;” and by no means to shew themselves ‘ to bark.” physicians kill the bodies; but unwise and unlearned priests kill the souls®.”
‘dumb dogs, which are not able Pius secundus, bishop of Rome, as Platina writeth, was wont to say: ‘ Evil And St Gregory saith: Sacerdos pradicationis nescius est praeco mutus. “A priest that cannot preach is a dumb trumpeter.”
And in their doctrine, or first kind of feeding, they must have a great and an earnest consideration of the lambs of Christ, that is to say, of the younglings of the christian congregation, as children, boys, maids, and such like, which have little or nothing tasted of the knowledge of their profession, These must they train and bring up from their very cradles, as they use to say, from their infancy and tender age, in the fear of God, in the knowledge of his holy and blessed law, according to this commandment of God: ‘ Teach thy sons and thy sons’ sons the commandments of God.” Again: “Bring up your children in the doctrine and nurture of the Lord.” For pastors or ecclesiastical ministers are spiritual fathers, as St Paul writeth to the Corinthians: ‘* Although ye have ten thousand schoolmasters in Christ, yet have ye not many fathers; for I have begotten you in Christ Jesu through the gospel.” Again, in his epistle to Philemon: “1 entreat thee for my son Onesimus, whom I have begotten in my bonds.” And as they are fathers, so likewise are the parishioners their ghostly children, whether they be young or old. The fathers of Christ’s church in times past had a singular care and special study for the christian
[* Sed futurus pastor ecclesia talis eligitur, ad cujus comparationem recte grex ceteri nominentur.— Hieron. Op. Par. 1693—1706. Epist. Ixxxii.ad Ocean, Tom. IV. Pars τι. col. 652.]
[ἢ Person is spelled indifferently person or par-
son: it has appeared best to print uniformly per- son.
[5 Corpora malos medicos, animas imperitos sa- cerdotes occidere.—Plat. De Vitis Pont. Rom. Col. 1568. Pius 11. p. 331.]
[7 Sacerdos ergo si preedicationis est nescius, quain clamoris vocem daturus est preco mutus! Gregor. Magni Pape I. Op. Par. 1705. Regul. Pastor. Sec. Pars. cap. iv. Tom. 11. col. 17.]
Ad Oceanum.
Prov. xxix,
18.)
ὙΠῸ: ἦς
1 Ῥεῖ, νυ.
Luke xix
1 Tim. vi.
Isai. ἵν].
In Pastor.
Deut. iv.
Eph. vi.
1 Cor. iv.
Prov. xxii.
Prov. xxii.
John xxi.
Isat. Iwill
10 PREFACE.
younglings, that they might be brought up godly, virtuously, and in the knowledge of the laws of Most Highest, whether we respect the fathers of the old or of the new testament. In the old law they had their Levites, which, besides other services of God, taught the youth of the Jews, and trained them up even from their infancy in the knowledge of the holy scriptures. In the new law the godly fathers from time to time, from age to age, appointed schoolmasters, whom they called catechists, to bring up the christian youth in the law of God. And unto this end they gave money and lands to find both the school- masters and the scholars, and erected and set up schools, that the lambs of Christ’s flock might be fed in the most pleasant pastures of the holy scriptures. By this means came it to pass, that the children trained up in the law of God from their youth, both by public sermons in the temples and by private instructions and exhortations in the schools, became godly and virtuous, so that as they grew up in age, so likewise they increased in godliness, knowledge, virtue, goodness, &c., and so for ever after continued in those heavenly exer- cises unto the glory of God, and unto the avancement of the christian religion, as Salomon saith: “Teach a child in his youth what way he should go: for he shall not leave it when he is old.” Then in schools were taught Moses, David, Salomon, Esay, Jeremy, Ezechiel, Daniel, &c., with the four evangelists, and the other authors of the books of the new testament; by the means whereof children even from their cradles drunk in true godliness: which order in schools is now again (thanks be to God!) restored and observed in all true reformed churches in Germany, aud in divers other countries, as I myself have seen. Profane and strange letters of the wanton poets, lying historiographers, prattling sophisters, babbling orators, vain philosophers, &c., were not then known in the schools of christian youth: whereas now in our schools (alas, for pity!) they bear the chief rout. Such kind of teaching schools might be used in the midst of Turkey without any dis- pleasure of Mahumet. Is this any other thing than to fall back again unto gentility, and to open a way to the christian youth how they may become ethnicks and pagans? The ancient fathers sought all means possible to bring up children dedicate to God in the letters and law of God, that they might know and live according to their profession : which thing would God it might once be renewed in our schools, that our christian youth might learn to know Christ from their infaney and tender age! So should vice soon decrease and virtue increase. So should papistry soon come to an end, and true godliness take root, spring, grow up, bud, flourish, bring forth fruit, reign, rule, triumph, and easily have the victory over all other doctrines. This thing without any great difficulty, most reverend fathers, may soon be brought to pass in this our commonweal of England, if your honours every one in your diocese will diligently provide, that such as teach under your jurisdiction be favourers and followers, lovers and livers, professors and practisers of true godliness, and utterly estranged from papistry and all sects, only desirous and studious to avance the doctrine of Christ and the true religion of God, and to plant the same in the minds of their scholars. Your wisdoms know right well this saying of the poet: Quo semel est imbuta recens, servabit odorem Testa diu®. And Salomon saith: Proverbium est: Ado- lescens jucta viam suam, etiam cum senuerit, non recedet ab ea. For who seeth not how hardly in these our days they be brought unto the true religion of Christ, which from their young years have been nousled and trained up in the Romish rules of antichrist? Now, utterly to put away and banish from the bounds of the christian commonweal such and so great an evil, the next and only remedy is, that godly learned schoolmasters be placed with liberal stipends, to whom the christian youth may be committed ; and that both the schoolmasters in their schools, and the spiritual pastors in the temples, do their uttermost endeavour and diligence to inculk and beat into their youth the elements and principles of christian religion, as they be contained in the catechism, according to this commandment of Christ: “Feed my lambs.” And as the lambs of Christ, that is to say, the younger sort of the christian congregation, are to be fed with meat meet for their tender age; so like- wise may not the sheep of Christ, that is, the elder company of Christ’s people be neg- lected, but diligently fed, not with milk only, but also with strong meat, as the perfection of every one requireth, that the ecclesiastical minister may be found a prudent and faithful servant, which giveth meat to the Lord's family in due time. “ Cry out,” saith God by
[! Gentility : heathenism. } Ι [* Hor. Epist. Lib. 1. ii. 69, 70.]
PREFACE. 1]
the prophet, “as loud as thou canst. Leave not off. Lift up thy voice like a trumpet, and shew my people their offences, and the house of Jacob their sins.” ‘ Preach the word,” saith the apostle: “be fervent in season and out of season. Improve, rebuke, exhort with all longsuffering and doctrine. For the time will come, when they shall not suffer wholesome doctrine, but after their own lusts shall they, whose ear itch, get them an heap of teachers, and shall withdraw their ears from the truth, and shall be turned unto fables. But watch thou in all things: suffer afflictions : do the work thoroughly of an evangelist: fulfil thine office unto the uttermost.” And the noble man saith : “Occupy till I come.”
But it is be noted, that under this first kind of feeding is also comprehended the due and true administration of the holy and blessed sacraments, which Christ hath left here in earth to be exercised in his church, and hath given commandment to his ministers to administer the same to his people, when convenient time requireth. Concerning baptisin he saith thus unto them: ἢ Baptize ye all nations in the name of the Father, and of the Son, and of the Holy Ghost. He that believeth and is baptized shall be saved.” And as touching the Lord’s Supper, he saith: ‘Do ye this in the remembrance of me.” And the apostle saith: ‘So often as ye shall eat this bread and drink of this cup, ye shall shew, preach, declare, and set forth the Lord’s death till he come.” These sacraments may not be pro- fanated nor defiled either with superstition, either Jewish or heathenish traditions, nor racked unto any other use than Christ himself appointed. The wretched papists most wretchedly abused all the sacraments and mysteries of God. Baptism they ministered in corners, and when few were present, yea, and that in a strange tongue, which few or none did understand. They added moreover, of their own brain, without any authority of God’s word, certain exorcisms or conjurations to drive the devil out of the seely simple poor infant. They put also unto it, salt, spittle, oil, cream, candle, chrisome, crossing, blessing, and what not? Neither was it counted a perfect baptism, if any of these beggarly ceremonies wanted, or if the water were not first of all hallowed with® their popish benedictions and other trifling traditions. Moreover how wickedly did the papists apply baptism to dumb creatures, as to the christening of bells, &c. Is this any other thing than a plain mocking of God’s ordinance, and a very profanation of his holy sacrament ?
Furthermore, how did the most miserable papists also defile the honourable sacrament of the body and blood of Christ? Bemg a memorial of the death of Christ, they made it Christ himself, blood and bone, God and man; and commanded the people to fall down before it, and to honour and worship it as God their maker, to pray unto it, to ask all good things of it, ἅς. They taught, that it is a sacrifice propitiatory, satis- factory, and expiatory, for the sins both of the quick and of the dead. They made the seely, sheepish, simple, believe, that no bread nor wine remained after the consecration, but that the substance of bread was turned into the substance of Christ’s natural flesh ; and the substance of wine changed into the natural substance of the blood of Christ, which flesh and blood he received of Mary the virgin. Christ instituted his holy supper, and commanded it to be ministered in both kinds to the people. But the papists, con- trary to Christ’s institution and commandment, yea, and contrary to the practice of Christ's church many hundred years after his ascension, take away from the communion of the laity the cup of the mystery of the Lord’s blood, and so commit most grievous and cursed sacrilege. Again, whereas Christ commanded the sacramental bread to be eaten in the remembrance of his passion and death, the papists box it, and pix it, and hang it up by a rope, yea, and carry it about in their pompous processions and gallant gameplays. Moreover, whereas Christ commanded that many should come to- gether to eat that holy supper, the papists contrary to the commandment of Christ have ordained, that the priest standing at the altar shall eat up and drink up all alone, and distribute no part thereof to such as be present ; and yet the people must believe, that the priest’s private eating and drinking profiteth them as much as though they themselves had received it. These and many other most grievous abuses about the sacra- ments have the priests most ungodly brought ito the church of Christ, and taught them as necessary verities to be believed under pain of damnation. But these monsters
[ἢ With” is substituted for ‘f which,’’ which appears to be a misprint in the old edition. |
2 Tim. iv.
Luke xix.
Matt. xxviil. Mark xvi.
Luke xxil.
1 Cor. x1.
Of godly life. Matt. v.
In Epist. ad Fabi.
Lev. xxi.
Peal. 1.
12 PREFACE.
of popish doctrines the faithful and godly pastor must avoid, as most noisome and hurt- ful pestilences, yea, as the tares of the enemy and the seed of the devil, and teach the doctrine and use of the sacraments according to Christ's ordinance ; and that the sacra- ments of themselves do not confer and give grace, neither bring salvation of their own virtue, power, and dignity, (as the papists teach,) but that they are testimonies, signs, and seals of God's grace, favour, and merey toward us, and do lively represent and set forth unto us the great clemency and singular goodness of God toward all such as repent, and lay hand by strong faith on his most merciful promises made in the death of his Son Christ; and in fine, that the sacraments are the very same to the believing Christian, that “the word of God is,” as St Austin saith: ‘A sacrament is a visible word’.” For look, what the word of God is to the ear of a Christian, the very same is the sacrament to the eye of a Christian; and the Holy Ghost worketh mightily by them both. So that, as the word is not preached in vain, but bringeth forth fruit in them which are appointed unto everlasting life, even so is it with the sacraments. They are not received in vain of them that come worthily unto them, and know the right use of them, and unto what end they were ordained of our Lord and Master Christ. These sacraments ought not to be ministered in corners: but as the word of God is preached openly, and where great confluence of people is, so likewise ought the sacraments to be ministered in the pre- sence of the people, and when greatest resort is, yea, and that with high solemnity and great reverence, that all being present may be edified. And as a faithful pastor in his sermons exhorteth his hearers to come diligently unto the often hearing of God's word ; so ought he in like manner to move, excite, and stir up his auditors unto the often receiving of the Lord’s supper, and also flockingly to be present at the baptism of in- fants, that by this means they may be put in remembrance of their profession, and the better remember their duty both toward God and toward their neighbour. Thus much of the first kind of feeding.
The second kind of feeding the Lord’s flock is, that the spiritual pastors, as in word, so likewise in work, as in doctrine, so likewise life, seek to edify the congregation of
God. For they are not only called “the salt of the earth,” but also “the light of the world.” As it is their duty with the wisdom of God’s word to season the minds of
Christ's sheep, and to suck out all the noisome, corrupt, evil, and hurtful humours, and to conserve and keep them in salve estate; so in like manner is it their duty with godly and virtuous examples of life to shine before them, that they may seem to teach not only in word and doctrine, but also in life and conversation, as St Jerome saith: “So great ought the knowledge and learning of God’s bishop to be, that both his goings and movings, and all that ever he doeth, may be sermons; that he conceive the truth in his mind, and express the same in all his behaviour and apparel, that whatsoever he doeth, whatsoever he speaketh, may be a learning for the people*.” What other thing meant God in the old law, by giving commandment that none should stand and offer sacrifice before him, which had any blemish or deformity in his body, but that such as should be chosen to be his ministers, should be innocent, pure, faultless, and uncorrupt both in life and doctrine? God cannot abide that his doctrine should be set forth by them, whose life is a slander to the word, whose conversation destroyeth, more than the sermon edifieth, Are not these his words by the psalmograph®? “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. When thou sawest a thief, thou consentedst unto him, and hast been partaker with the advouters*. Thou hast let thy mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou satest and spakest against thy brother, yea, and hast slandered thine own mother’s son. These things hast thou done, and I held my tongue, and thou thoughtest that I
[' Accedit verbum ad elementum, et fit sacra- | sint. Veritatem mente concipiat, et toto eam habitu
mentum, etiam ipsum tanquam visibile verbum.— August. Op. Par. 1679—1700. In Johan. Evang. cap. xv. Tractat. Ixxx. 3. Tom. III. Pars τι. col. 703.)
[ἢ Tanta debet esse scientia et eruditio pontificis Dei, ut et gressus ejus, et motus, et universa vocalia
resonet et ornatu: ut quidquid agit, quidquid loqui- tur, sit doctrina populorum.—Hieron. Op. Par. 1693—1706. Epist. ad Fabiol. de Vest. Sacerdotal. Tom. IT. col. 586.] [* Psalmograph : the psalm-writer, or psalmist. } [* Advouters: adulterers. ]
PREFACE. 13
am such one as thyself. But I will reprove thee, and set before thee the things which thou hast done.” Hereto agreeth the saying of St Paul: “Thou believest that thou thyself art a guide of the blind, a light of them which are in darkness, an informer of them which lack discretion, a teacher of unlearned, which hast the ensample of knowledge and of the truth in the law. Thou therefore 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 wedlock. Thou abhorrest images, and robbest God of his honour. Thou makest boast of the law, and thou breaking the law dishonourest God. For the name of God is evil spoken of among the gentiles through you.”
The spiritual pastors are termed in the holy scriptures the angels or embassadors of the Lord of hosts, because they declare the mind and good-will of God to the people, as they have learned it out of the mouth of God. Now, what prince is he that sendeth any embassador to any noble man into a strange country, which doth not first of all con- sider, what manner a man he ought to send? Verily, he provideth such one, and to him he committeth his secrets, as may worthily represent his royal person, is apt to de- clare his prince’s mind, and through honourable and comely behaviour both in word and work obtain at the noble man’s hand credit and favour, and so the more easily bring to pass that his lord and master desireth. Such one ought the spiritual minister, which is God’s embassador, to be. He ought not only barely to set forth the pleasure of God to the people, but so to frame his life, that his words may take place in the hearts of the hearers. Otherwise he dishonoureth his Lord and Master, whose embassador he is.
They are called also overseers of the Lord’s flock. But how can they oversee the Lord's flock that nothing be amiss among them, if they themselves be clean out of order? May it not then justly be said unto them, “Physician, heal thyself?” Again, they are called the light of the world, that such as behold their conversation may see in their behaviour, how they ought to live in all godliness and honesty. But how can this come to pass, if their life be obscured and darkened with the works of darkness, and defiled with the deeds of the flesh? As our Saviour Christ saith: “The light of the body is the eye. Wherefore, if thine eye be single, all thy body shall be full of light. But and if thine eye be wicked, all thy body shall be full of darkness. Wherefore, if the light that is in thee be darkness, how great is that darkness!” The Master of truth saith in his ser- mon made in the mount: ὁ“ Whosoever doth and teacheth the same shall be called great in the kingdom of heaven.” And of this Master of truth we read on this wise: ‘Jesus began to do, and to teach.” Teaching and doing ought to go together. The one with- out the other, in a spiritual minister, is little worth. Yea, he is a mangled minister, which either teacheth well and liveth evil, or liveth well and teacheth evil. Christ, that high pastor and everlasting bishop, would be known to be the Saviour of the world, not by his words only, but also by his works. ‘Go, saith he, and shew John again, what ye have heard and seen.” Here are both words and works. Words are heard: works are seen. Again: “The works which I do in the name of my Father, even they bear witness of me.” Item: “If I do not the works of my Father, believe me not: but if I do them, and if ye believe not me, believe the works.” So pure was this minister of the new testament, which is that Lamb of God without spot, which never did sin, and in whose mouth deceit was never found, that he feared not to say openly to his adver- saries, “ Which of you rebuketh me of sin?” Ought not the inferior ministers to follow this most high minister in the innocency of life? “1 have given you an example,” saith he, “that as I have done, so ye likewise should do.” And St John writeth on this manner: “‘ He that saith that he dwelleth in Christ, ought to walk as he hath walked.” And our Saviour Christ himself saith: ‘If any man minister unto me, let him follow me.” The blessed apostle St Paul, that worthy and right excellent minister of Christ, fed not the people only with words, but with godly examples of life also, as it is re- corded in divers places of the new testament. As touching his doctrine thus he saith, as blessed Luke reporteth: ‘* Now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall come on me there, but that the Holy Ghost witnesseth in every city, saying, that bands and trouble abide me. But none of these things move me, neither is my life dear to myself, that I might fulfil my course with joy, and the ministration (of the word) which I have received of the Lord Jesu, to testify the gospel
Rom. ii.
Luke iv
Matt. vi
Matt. v Acts i.
Matt. xi
John x
John viii
John xiii.
1 John ii.
John xii
Acts xx.
1 Cor. xv.
Rom. xv.
Acts xx.
1 Thess
Phil. ii 1 Tim
Tit. i.
1 Tim. 1 Tim, 1 Tim.
2 Tim.
2 Tim.
2 Tim.
2 Tim.
Tit. ii.
iil.
l4 PREFACE.
of the grace of God. And now, behold, I am sure, that henceforth ye all, through whom I have gone preaching the kingdom of God, shall see my face no more. Where- fore I take you [to] record this day, that Iam pure from the blood of all men. For I have spared no labour, but have shewed you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, among whom the Holy Ghost hath made you overseers, to govern the congregation of God, which he hath purchased with his blood. For I am sure of this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise, speaking perverse things to draw disciples after them. Therefore awake, and re- member, that by the space of three years I ceased not to warn every one of you night and day with tears.” And he himself saith: “I have laboured (in the gospel of Christ) more abundantly than they all.” He speaketh of the apostles. Again he saith: “ From Jerusalem and the coasts round about unto Ilyricum I have filled all countries with the gospel of Christ.”
Of Paul’s life and conversation blessed Luke rehearseth these words: ‘“ Now, brethren, I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. I have desired no man’s silver, gold, or vesture. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. ἢ have shewed you all things, how that so labouring ye ought to receive the weak, and to remember the words of the Lord Jesu, how that he said, It is more blessed to give than to receive.” And of himself he writeth to the Thessalonians on this man- ner: “We led not our conversation at any time with flattering words, as ye know; neither by occasion of covetousness, God is record; neither sought we praise of men, neither of you, nor yet of any other, when we might have been in authority, as the apostles of Christ: but we were tender among you, even as a nurse cherisheth her chil- dren, so were we affectioned toward you. Our good-will was to have dealt unto you not the gospel of God only, but also our own souls, because ye were dear unto us. Ye remember, brethren, our labour and travail: for we laboured day and night, because we would not be chargeable unto any of you, and preached unto you the gospel of God: ye are witnesses, and so is God, how holily, and justly, and unblameably we be- haved ourselves among you that believed; as ye know, how that we bare such affection unto every one of you, as a father doth unto children, exhorting, comforting, and be- seeching you, that ye would walk worthy of God, which hath called you unto his kingdom and glory.” Not only when he was a preacher was his life pure and uncorrupt, but also before he was called unto the office of preaching ; insomuch that he saith: “ As touching the righteousness which is in the law, I was unrebukeable.” And as the life of Paul was blameless both before his vocation unto the office of preaching, and also afterward ; so requireth he, that such as should be chosen to the ministry be men of a pure and blameless life, and such as no man can complain on: “ Without rebuke, shining as lights in the world, holding fast the word of life.” ‘A bishop,” saith he, “must be irreprehensible or blameless, and such one as ruleth well his own house, and hath chil- dren in subjection with all reverence. For if a man cannot rule his own house, how shall he care for the congregation of God? He must also have a good report of them that are without, lest he fall into rebuke and snare of the evil-speaker.” Again: “A bishop must be blameless, as the steward of God,” &c. And unto this end make these his exhortations unto Timothy and Titus: “Be unto them that believe an ensample in word, in conversation, in love, in spirit, in faith, in pureness.” “ Keep thyself pure.” “Follow righteousness, godliness, faith, love, patience, meekness.” “See that thou have the ensample of the wholesome words, which thou hast learned of me, with faith and love that is in Christ Jesu.” “Study to shew thyself laudable unto God, a workman that needeth not to be ashamed, distributing the word of truth justly.” “ Lusts of youth avoid: but follow righteousness, faith, love, and peace, with them that call on the Lord with a pure heart.” ‘ Watch thou in all things: suffer afflictions ; do the work thoroughly of an evangelist: fulfil thine office unto the uttermost.” “In all things shew thyself an ensample of good works, in the doctrine, with honesty, gravity, and with the whole- some word which cannot be rebuked; that he which withstandeth may be ashamed,
PREFACE. 15 having no evil thing to say of you.” St Peter likewise commandeth, that the pastors do not only feed the flock of Christ with the word of God, but that they also be an en- sample of all godliness and virtue unto them.
Thus see we, that the holy scripture requireth in every place, that in a spiritual minister not only purity of doctrine, but also innocency of life should appear and be found. For as an epicure is no meet man to set forth abstinence or fasting, nor an ireful man to commend charity, nor a drunkard to praise sobriety, nor an adulterer to exhort unto purity of life, nor a covetous person to persuade unto liberality, &c.; no more is a vicious person a meet man to rebuke vice. He ought to be faultless, that prepareth himself to speak against other. It is worthily said of the most worthy Cato :
That thing which in another thou art wont to blame, Be well ware, that thou offend not in the same;
For it is very shame, when a man will preach, If that his deeds against his words do teach.
“Tt is a foul fault,” saith Erasmus, “to blame another for such things as he himself most useth. For the misbehaviour of the preacher minisheth greatly the authority of his word'.” With what forehead dare a surgeon take upon him to heal other men’s wounds, when he himself is full of botches, sores, and diseases? Is to cure other, which being full of diseases hath need to be cured himself? May it not worthily be said unto him, as Christ hath in the gospel, ‘ Physician, heal thyself?” With what face dare that pastor rebuke in his sheep pride, ambition, covetousness, un-
that man a meet physician
mercifulness, contention, fornication, &c., he himself being proud, ambitious, covetous, unmerciful, contentious, unpure in life, &e? Is not this his rebuking of sin a plain maintenance of sin, when the word teacheth one thing, and the work practiseth another thing? Persuadeth the word more than the work? Yea, rather the work more than the word. It is well said of the Greek poet: ‘The manners of the speaker are they that persuade, and not that which is spoken*.” “The things which we speak are not so much considered and marked as the things which we do. standed, that although we do ten thousand times eloquently set forth in words and treat of patience, andyet, when time requireth, we do not express it in our works, the words shall not so much profit as the works shall hurt. But if after the words we shew forth and perform the same in works, then shall we be counted worthy to admonish other of those things, which we ourselves do fulfil in our works. For Christ called them blessed, saying: ‘ Blessed is he that doeth and teacheth.’ Mark how he maketh mention first of the work, and after of the doctrine. And verily, if the work go before, although doctrine do not follow, yet do the very works more suffice to teach them that look upon us, than any words. Therefore let us have respect unto this con- tinually, that we first of all teach with works, and afterward with words, lest that be objected against us that blessed Paul saith: ‘Thou that teachest another teachest not thyself. And whensoever we will monish other to do any of those things which are comely and necessary to be done, let us first of all endeavour ourselves to do the very same, that we may have the more boldness to speak, and that all our care may be for the So likewise saith St Jerome : ‘* How can the rector of a church
Herewith agreeth Chrysostom, saying :
And that a man may know that it is so indeed, it is to be under- ΒΘ, >
salvation of men’s souls?.”
{' Que culpare soles, ea tu ne feceris ipse. ‘Turpe est doctori, cum culpa redarguit ipsum.
Turpe est committere te, quod doces alios non esse committendum. Vita turpisabrogat auctoritatem docenti.—Catonis Dist. Moral. cum Schol. Des. Erasm. Roter. Basil. 1526. Lib. Primus. fol. Ὁ. 4. 1.]
[2 Σὺ μὲν παραινεῖς ταῦτα ὕσσα σοι πρέπει,
᾿Εμὲ δὲ ποιεῖν τὸ καθῆκον οὐχ ὁ σὸς λόγος,
Et ἴσθ᾽ ἀκριβῶς, ὁ δ᾽ ἴδιος πείθει τρόπος. Menand. et Phil. Reliq. Amst. 1709, Apud Stob. Flor. Tit. xxxvii. p. 218.]
[8 Οὐδὲ yap τοῖς wap’ ἡμῶν λεγομένοις οὕπω προσέχουσιν, ὡς τοῖς ὑφ᾽ ἡμῶν πραττομένοις. καὶ
ἵνα μάθῃς, ὅτι τοῦτο οὕτως EXEL, κἂν γὰρ μυριάκις φΦιλοσοφῶμεν τοῖς λόγοις, καὶ περὶ ἀνεξικακίας διαλεγώμεθα, καιροῦ δὲ παραπεσόντος μὴ διὰ τῶν ἔργων ταύτην ἐπιδειξώμεθα, οὐ τοσοῦτον ὁ λόγος ὠφέλησεν, ὕσον ἡ πρᾶξις ἔβλαψεν. ἂν δὲ καὶ πρὸ τῶν λόγων καὶ μετὰ τοὺς λόγους τὴν διὰ τῶν ἔργων ἐπίδειξιν ποιώμεθα, ἀξιόπιστοι ἐσόμεθα ἐκεῖνα παραινοῦντες, ἃ καὶ διὰ τῶν ἔργων πληροῦ- μεν, ἐπεὶ καὶ ὁ Χριστὸς τούτους ἐμακάρισε λέγων, Μακάριος ὁ ποιήσας καὶ διδάξας. σκόπει πῶς πρό- πτερὸν τὴν ποίησιν ἔθηκεν, καὶ τότε τὴν διδασκα- λίαν. τῆς πράξεως γὰρ προηγουμένης, κἂν μὴ ὕπηται ἡ διδασκαλία, ἀρκεῖ Ta ἔργα φωνῆς λαμ- πρότερον διδάξαι τοὺς εἰς ἡμᾶς ὁρῶντας. τοῦτο
1 Pet. v.
Luke iv
Menander apud Plu- tarchum.
In Gene. Ca. 2.
Matt. v.
Rom. ii.
In Titum Ca. Te
De duodecim grad.
Lib. 3, de summo bono, Ca. 32.
Rom. xiv.
1 Tim. iv.
16 PREFACE.
or ruler of a congregation take away evil out of it, if he have offended in the like fault ? Or how dare he be bold to reprove him that offendeth, when his own conscience accuseth him that he himself hath committed the very same things which he condemneth in other?*" Again he saith: ‘ Let not thy works confound thy words, lest, when thou speakest in the congregation, such as hear thee, and hold their peace, answer and say : Why then doest not thou those things which thou sayest’?” Hereto agreeth the saying of St Austin: “The hearers despise to do the words of doctrine, when they see that the works of the preacher do differ from the words of his preaching. The authority of the preacher is never of any force, except he moveth the heart of the hearer by his god- liness of life and conversation®.” ‘* He ought to be pure and clean from vices,” saith St Gregory, “ which taketh upon him to correct other men’s faults*.” For, as Isidorus writeth: ‘He ought not to rebuke the vices of other men, which is wrapped with the diseases of vices. It is a thing very unfitting to reprove any thing in another, whereof he feeleth himself guilty ®.”
Thus is it evident how necessary this kind of feeding Christ’s flock is, I mean, with virtuous examples of godly conversation. Verily it is so necessary, that the one without the other little profiteth, specially among them which are weaklings, and are moved rather with works than with words, not so greatly considering the purity of the doctrine as the innocency of life; although the sound and perfect Christians respect principally the doctrine, and attend not so much unto the life, knowing if the preachers preach well, that is the hearers’, and turneth unto their commodity and profit ; but if the preachers live well, it is their own gain, and maketh unto their own salvation; and therefore do the godly and perfect Christians take that which is theirs, that is to say, the doctrine, and leave to the preachers that is their own, that is, their life and conversation ; remembering that another man’s servant, whether he standeth or falleth, standeth and falleth unto his own master. A good pastor, therefore, must no less take heed to his life, than to his doctrine, seeing that the life in the sight of the world persuadeth and worketh more credit than the doctrine, as the apostle saith: “Take heed to thyself and to the doctrine.” So that doctrine is not only to be taken heed unto, but also life and conversation. For look, what a margarite® or precious stone is to a ring of gold, or sweet and pleasant flowers to a garden, even the very same is good and virtuous life to doctrine. And verily, although there be many urgent, grave, weighty, and necessary causes, that ought to stir up godly life in a preacher or spiritual pastor, as that he is a man, not only a man, but also by his profession a christian man; again, that he is a preacher and setter forth of God’s word, a ruler in the congregation of God, a light to the blind, a mirror of virtue to the sinful, God's angel or embassador, Christ's minister, &c. and such one as in all his thoughts and devices, in all his words and works, ought to seek the glory of God, the avancement of his blessed name, and the profit of his holy congregation; yet are there two things above all other (if it be lawful in this behalf to make comparisons), which ought to move him to lead a godly life and to bring forth good works. One is, that by his honest,
οὖν πανταχοῦ σκοπῶμεν πρότερον τοῖς ἔργοις δι- δάσκειν. καὶ τότε τοῖς λόγοις, ἵνα μὴ καὶ ἡμεῖς ἀκούσωμεν παρὰ τοῦ ἸΤαύλου, Ὃ διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; καὶ ὕταν βουλώμεθα τινι παραινέσαι, ὥστε κατορθῶσαί τι τῶν ἀναγκαίων, πρότερον αὐτοὶ σπουδάζωμεν τοῦτο κατορθοῦν, ἵνα μετὰ πλείονος τῆς παῤῥησίας τὴν διδασκαλίαν ποιώμεθα, καὶ πᾶσα ἡμῶν ἡ φροντὶς ἔστω περὶ Par. In cap. i. Genes. Homil. viii. Tom. 1V.
τῆς κατὰ ψυχὴν ow7npias.—Chrysost. Op. 1718—38. p. 62.)
[᾿ Quomodo enim potest prases ecclesia auferre malum de medio ejus, qui in delicto simili corruerit ? aut qua libertate corripere peccantem, quum tacitus sibiipse respondeat, eadem admisisse que corripit? —Hieron. Op. Par. 1693—1706. Comm. in Epist. ad Tit. cap. i. Tom. LV. Pars 1. col. 414,1
[? Non confundant opera tua sermonem tuum: ne quum in ecclesia loqueris, tacitus quilibet respon- deat, Cur ergo hwe que dicis, ipse non facias ?—Id.
Epist. xxxiv. ad Nepot. de Vit. Cler. Tom. ΤΥ. Pars τι. col. 261.]
[® Auditores enim doctrine dicta facere contem- nunt, cum predicatoris opera a predicationis verbis discrepare conspiciunt. Numquam enim fit efficax predicantis auctoritas, nisi eam effectu operis cordi affixerit audientis.—August. Op. Par. 1679—1700. De Duod. Abus. Grad. Lib. Tom. VI. Appendix, col. 211. The Benedictine editors do not consider this a genuine work of Augustine. ]
{* Mundus ipse esse a vitiis debet, qui curat aliena corrigere.—Gregor. Magni Pape I. ΟΡ. Par. 1705. Moral. Lib. vii. in cap. vi. B. Job. cap. xxxvi. 56. Tom. I. col. 238.]
({° Non debet vitia aliena corripere, qui adhue vitiorum contagionibus servit. Improbum est enim arguere quenquam in alio, quod adhue deprehendit in semetipso.—Isidor. Hispal. Op. Col. Agrip. 1617. Sentent. Lib. 1. cap. xxxii. p. 467.]
{" Margarite: pearl.]
PREFACE. 17
godly, and christian conversation he may stop the mouths of such as maliciously seek all occasions to speak evil not only of us, but also of the good doctrine which we profess and teach. For who seeth not, if the spiritual pastor do never so little tread out of the way, how the adversaries of God’s truth glory, rejoice, and triumph; taking hereof an occasion to slander the glorious gospel of Christ, to contemn and condemn it, to speak evil of it, to rail of it, to hiss at it, and to bring the greatest ignominy unto it that can be devised, with all manner persuasions to alienate, estrange, withdraw, and pluck away the minds of other also, which before were not evil-affected toward the doctrine of Christ? Then cry they out with their serpent-like tongues and devilish voices, ‘Behold the fruits of their doctrine. If their doctrine were good and godly, works agreeable to the same would follow. But ye see what fruits the professors of the same bring forth : therefore may ye soon judge what their doctrine is: verily, wicked, blasphemous, heretical, slanderous, blasphemous, schismatical, lately devised by certain sectaries, We. Behold their pomp and pride. Behold their nice and gallant apparel. Behold their in- satiable covetousness. Behold their bribe-taking. Behold their lascivious and wanton manners. Behold their fine fare and delicate diet. Behold their epicureous life. Behold their heathen-like care for their wives, children, friends, kinsfolk, ἅς. Behold their negligence in proyision-making for the poor. Behold the decay of hospitality. Behold the exceeding great abuses and wicked expenses of the church-goods. Behold their disorder in all their doings. What is to be looked for of these men, if they and their doctrine long continue, but an utter subversion and plain desolation of our common- weal, &c. ?
Thus the adversaries of God and of all godliness (yea, and that many times when none occasion is given, so rank-tongued are they to speak evil of all good men) continually bark against the lovers of the Lord’s word, and specially against the preachers of the same, that by this means they may not only deface the good name of the preachers, but also hinder and let the prosperous passage of God’s most blessed word. To stop these adversaries’ mouths, therefore, ought all true Christians, but chiefly the preachers of God's word, to link, couple, and join with their doctrine innocency of life, that they may not only be “‘the salt of the earth,” but “the light of the world” also. Unto this exhorteth St Peter, saying: “ 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 visitation.” Again he saith: “The will of God is, that with well doing ye may stop the mouths of foolish and ignorant men.” St Paul also commandeth, that a spiritual overseer should so behave himself, that he may be ‘ well reported of all men, and by no means fall into the danger and snare of the evil-speaker.”
Ancient histories make mention, how many, that were enemies to God’s religion, were in times past by the godly conversation of the Christians converted and turned unto the christian faith, yea, and became most worthy and noble martyrs, bestowing their lives for the testimony of the Lord Jesu.
When the emperor Trajanus persecuted the Christians, understanding afterward by the letters of Pliny the younger, that the Christians were quiet and obedient subjects to all civil laws and politic ordinances, lived uprightly with all men, were no troublers of the commonweal, got their livings with their own hands, abhorred all vice, and practised all virtue, unto the good example of other; he ceased from persecution, and became friendly to the Christians’.
Again, when Petronius, successor to Ponce Pilate, at the commandment of Caius Caligula, emperor of Rome, laboured with all main to compel the Jews, that they should worship the image of the emperor, set up and placed in the temple at Jerusalem ; he, beholding their constancy in retaining and defending God's true religion against the having
"or worshipping of images, and considering also their godly behaviour both in words and works, ceased to execute the emperor's commandment, and immediately became a professor of God, embraced the heavenly doctrine, and utterly forsook his gentility’.
[7 Euseb. Hist. Eccles. Amst. 1695. Lib. im. | [8 Annal. Eccles. Auct. Cas. Baronio Sorano. cap. xxxil, pp. 84, 5.] | Rom. 1607. Anno, xli. Tom. I. pp. 280—2. ] 9
<
. [BECON. |
Matt. v.
1 Pet. ii.
1 Tim, iii
Socrates iv Kecles. Hist cap. 38.
Matt. v
1 Kings xviii. 1 Kings xxii. Matt. xi. John viii.
Luke xxiii. Matt. xxvii.
Matt. xi. Acts vi. Acts iv. v. xiii. xiv. XVi. XVii. xix. xxi. XXii. xxiii.
XXiv. χχν. ΧΧΥῚ, XXVIUL
Psal. ex
Phil. ii.
Matt. xviii.
18 PREFACE.
Moreover, we read that certain Jews, bekolding the tender mercy, pitiful compassion, and ready help of the Christians in preserving them from drowning, forsook their Judaism, and became Christians’. Abundance of such examples the ecclesiastical histories do minister unto us; so that of the good life of the Christians, not only the adversaries’ mouths are many times stopped, but they also are allured of enemies to become friends; of persecutors, favourers ; of tyrants, upholders and maintainers of the christian religion. If all men that love the Lord Jesu ought to shew their uttermost endeavour that this thing may be brought to pass unto the glory of God and unto the increase of his church, much more ought the ministers of the Lord’s word so to live, that this thing may be accomplished by their godly and virtuous conversation; yea, and that so much the more, because they are like unto a city built upon an hill, and like unto a brenning® candle, which is not set under a bushel, but on a candlestick, that it may give light to all that are in the house. If private persons offend, few are moved with the matter: but if the minister of the Lord’s word offend never so little, it is straightways in the sight of all men such an offence, as is worthy a double death; so narrow-eyed are the people in the consideration of the ministers’ lives. And verily, so much the more ought the spiritual pastors to take heed unto their mamners, life, and conversation, because their state hath always been, and yet is, in more danger of evil tongues than any other degrees of persons; so ready is the devil at all times to stir up, if none other cross, at the least evil and slanderous tongues against the preachers of God’s truth, passing all other. Was not Helias the prophet called even of the king himself a troubler of the commonweal of Israel? Was not Micheas the prophet accused to be the king’s enemy and a false preacher? Was not Christ himself called a glutton, a winebibber, a friend of publicans, whores, and sinners, a madman, a Samaritan, an heretick, a traitor, an impostor or deceiver of the people, &c.? Was not John Baptist, the priest’s son, reported to have a devil in him? Was it not laid to St Stephen’s charge, that he spake blasphemous words against the temple and against the law of Moses? Were not the apostles of Christ accused to be sowers of sedition, troublers of commonweals, destroyers of old customs, perverters of all good orders, &c.? Was not St Paul counted to be a seditious person, a defiler of the temple, a preacher of strange doctrine, a setter forth of new devils, a prattler, a madman, a malefactor, &c.? Was not that holy man Athanasius, bishop of Alexandria, accused both of whoredom and murder®? Time should fail me, if I should go forth to rehearse all those noble, learned, godly, and virtuous preachers (as I may speak nothing of the histories of our time) whose good names and innocent lives the wicked worldlings in all ages most unjustly have laboured to obscure and deface. If none otherwise, yet with slanderous tongues the true preachers of God’s word may be sure to be persecuted in all ages ; so that every one of them had need to pray with David, and to say: ‘* Deliver my soul, Ὁ Lord, from lying lips, and from a deceitful tongue.”
Now, to stop the mouths of these cursed speakers and antichristian adversaries (so much as is possible), it shall be convenient that all christian preachers do trade their life according to the doctrine of godliness, that the enemies may have no just occasion to blaspheme the truth of Christ’s gospel, as the apostle saith : “‘ Be ye such as no man can com- plain on, and unfeigned sons of God, without rebuke 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.”
The second cause, that ought to move the preacher of God’s word to lead a godly life, is the avoiding of offence, that he be no stumbling-block or cause of falling to the weak- lings through his corrupt or lewd behaviour. Tor such as be yet infirm and weak, and newly planted in the religion of Christ, and have taken no sure root in the same, are easily moved as young setlings*, and carried away, when they sce the life of a preacher differ from his doctrine. Thus to offend the weak, I mean, to edify with word and to destroy with work, is without doubt a great fault in a preacher; verily such a fault as is worthy of great punishment before God, as these words of our Saviour Christ manifestly declare : ““Whoso offendeth one of these little ones which believe in me, it were better for him that
[Γ᾿ Socr. Hist. Eccles. Lib. vit. cap. xxxviil. p. [ἢ Theod. Hist. Eccles. Amst. 1695. Lib. τ. cap. 311. Amst. 1700.) | xxx. pp, 63, 4.] [? Brenning: burning. | [* Setlings: saplings, young trees. |
PREFACE, 19
a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Wo unto the world because of offences! Necessary it is that offences come: but wo be unto that man by whom the offence cometh!” St Paul, even in matters that are indifferent, that is to say, that may be done or left undone without offence to God, had rather lose his liberty, and abstain from that which he might lawfully do, than he would once offend his weak brother. Are not these his words? “See that no man put a stumbling-block, or an occasion to fall, in his brother's way. For I know, and am full certified by the Lord Jesus, that there is nothing common of itself; but to him that judgeth it to be common, to him it is common. If thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Cause not your treasure to be evil spoken of: for 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, Let us therefore follow those things which make for peace, and things wherewith one may edify another. Destroy not the work of God for a little meat sake. All things are pure; but it is evil for that man which eateth with hurt of conscience. It is good neither to eat flesh, neither to drink wine, neither any thing wherewith thy brother stumbleth, either falleth, or is made weak.”
Again he saith: “ But take heed lest by any means this liberty of yours be an occasion of falling to them that are weak, &c. And so through thy knowledge shall the weak brother perish for whom Christ died. When ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat hurt my brother, I will never eat flesh, lest I should offend my brother.” The blessed apostle, which moved every stone (as they use to say) to win all men unto the faith of Christ, rather chosed to refuse his liberty in meats and drinks, than he would once offend his weak brother. How much more ought the preacher of the Lord’s word to abstain from those things, which, being directly against the law of God, are prohibited unto all men under pain of everlasting damnation, lest by his dissolution of life he offend his weak brother, and utterly pluck him by his corruption of manners from the truth of Christ’s gospel! If he walk not after the order of charity, if he sin against Christ, which, by abusing his liberty in indifferent things, as meats, drinks, &c., woundeth the conscience of his weak brother ; is it to be counted a small offence, when those things are committed against the laws of God, nature, and man, against all godliness and honesty, against all civility and public policy, which offend both the weak and the strong, and open a window unto all looseness of life, so that by this means men are not edified, but destroyed, not brought unto Christ, but removed from Christ? God have mercy on us! ‘See that ye give none occasion of evil, neither to the Jews, nor yet to the gentiles, neither to the congregation of God: even as I please all men in all things, not seeking mine own profit, but the profit of many that they might be saved. Whatsoever therefore ye do, do all to the praise of God,” saith St Paul. This saying of the apostle ought to be continually before the eyes of every true preacher: “I so run, not as at an uncertain thing: so fight I, not as one that beateth the air; but I tame my body, bringing it into subjection, lest by any means it come to pass that, when 1 have preached to other, I myself should be a castaway.” A spiritual pastor, thus feeding the flock of Christ both with word and work, both with doctrine and life, so that as he teacheth truly, so likewise he liveth purely, by this means stopping the mouths of the adversaries, and giving none occasion of evil either to the weak or strong Christians, but rather alluring with his teaching and manners all men, so much as in him is, unto the gospel of Christ, sheweth himself a faithful servant, and fulfilleth this commandment of the noble man: ‘ Occupy till I come.”
The third kind of feeding Christ’s flock is with hospitality, or provision-making for the poor. As it is the duty of a true and godly pastor to feed the souls of Christ’s sheep with the most wholesome pastures of God's word, and to frame his life according to the same word unto the good example of other; so likewise is it his office, if he be of ability, to feed the bodies of Christ's sheep with corporal sustenance and bodily food. For as the sheep of Christ are made of two parts, that is to say, of body and soul, so ought provision by the spiritual pastor to be made for them both. If the flock of Christ had souls only, so might the spiritual food, which is the word of God, abundantly seem to suffice. But forasmuch as they have bodies also, bodily food is also required,
that the preacher may be found a perfect pastor, that is to say, an whole and full ὁ
Rom. xiv.
1 Cor. viii.
1 Cor. x
1 Cor, ix
Of hospita- ity.
Mal. ili
1 Sam. xxi Matt. xii Mark ii Luke vi
1 Kings xix
? Kings iv.
Matt. xiv
xv Mark vi. vill
Luke ix John vi 2 Cor. ix
The office of an archdea- con or dea
οὐ PREFACE.
foeder of Christ's congregation both in body and soul. And this is signified, say some, by the third Pasce, when Christ said, Pasce, Pasce, Pasce: “ Feed, Feed, Feed.”
* In the old law God appointed large tithes and liberal oblations to be given to the priests, not only that such as served in the ministry should live of them, they, their wives, their children, and family, but also that of such abundance the priests should be able to help and succour the poor, and such as were in necessity : which thing God plainly setteth forth in these words by the prophet: ‘ Bring in (saith he) every tithe into my barn, that there may be meat in my house.” Here is a commandment given of God, that all tithes should be brought into his barn, yea, and that unto this end, that there might be meat in his house. What this his house is, it is easy to understand. Verily, the house of a spiritual pastor, whether he be bishop, parson, vicar, archdeacon, dean, prebendary, or any other ghostly minister. God would have all tithes brought into their barns, not that they should be unfruitfully spent in noblemen’s services, or at the universities, or beyond the seas, or upon bawds, whores, dogs, hawks, idle and lazy lubbers, sumptuous apparel, costly buildings, delicate fare, &c. or in enriching their wives, chil- dren, kinsfolk, friends, &c. or in purchasing lands and lordships for their own commo- dity and profit, for their own lucre and gain; but that there might be meat in their houses, that is to say, that they might be the more able to succour and comfort the poor, the afflicted people of God, the hungry, the naked, the harbourless, the wayfaring man, &e.: so that whosoever lack food, either for body or for soul, the same should repair to the priest’s or pastor's house: as we have an example in David and in them that were with him, which, when they were hungry and had not to eat, repaired unto the house of Ahimelech the priest, which gave them to eat. Likewise’read we of Elizeus the pro- phet, which, so soon as he was called unto the ministry, preached not only the word of God, but also prepared meat for the people, and gave them to eat. Again, when there was a great dearth in the country, he fed the children of the prophets, with many other people, so that they wanted not, but had abundance of all things. Christ, that high bishop and chief pastor, willing to leave behind him to all true and faithful shep- herds a lively mirror and clear glass, wherein they may unfeignedly behold and learn the office and duty of a godly pastor, (I mean his own life faithfully described and set forth unto us in writing by the four evangelists) in the time of his ministry here in earth did not only feed the flock of his heavenly Father with most pure doctrine and virtuous example of godly life, but he also, willing to shew himself a perfect pastor and faithful feeder of his Father's sheep, fed them, as in the soul with the word, so likewise in body with corporal sustenance. How many thousands fed he at divers times with bodily food, which otherwise should have perished !—to declare by this his act, that great liberality ought to shine in spiritual pastors toward the poor, and not niggardly, grudging, and unwilling almous’; forasmuch as ‘God loveth a cheerful giver.” If all the acts which Christ did in his lifetime here in this world are to be followed of a godly minister, verily this act of relieving the poor ought most chiefly to be practised of him, yea, and that so much the more because that he in his ministry representeth the person of Christ. “1 have given you an example,” saith Christ, “that, as I have done, so likewise ye should do.”
And as Christ the Lord and Master was at all times liberal in providing for the poor, and for such as were in necessity, so likewise did his apostles after his depar- ture practise the same liberality and ready help toward the poor of their time. Such provision through their godly exhortations and charitable counsels was made for the needy Christians, that no man wanted. Distribution was made unto every man, according as he had need. Moreover, that the apostles might the more freely give themselves to prayer and to the preaching of the word, they appointed certain deacons to attend upon the poor, to see that they lacked no good thing: where we may easily learn that the office of deacons or archdeacons is: verily, to make provision for the necessities of the faith- ful, and to have a diligent eye to the poor, that all things necessary be ministered unto them, as the apostle saith: ‘“ Distribute to the necessity of the saints.” And unto
“this end is the archdeacon called Oculus Episcopi, that is to say, the bishop's eye, that,
while the bishop is occupied at home in prayer and doctrine, he should diligently over-
{' Almous: alms.]
PREFACE. 2]
see the bishop's diocese, and consider in what state the poor people are, and what pro- vision is to be made for them; and above all things aforesee that they lack nothing, but that all good things be ministered unto them, either by collections made for them, as the apostle appointeth, or by the liberality of the bishop and of the rich of the same diocese, or otherwise.
Likewise read we of blessed St Paul, which, being called unto the ministry, laboured not only in the word, but also in provision-making for the poor. Tow great his dili- gence was in this behalf, both his own epistles, and the chronicle of the apostles’ acts, do manifestly declare. Besides his collections made for the poor, he himself also with his own hands laboured both day and might, that he might have whereof the more liberally to give to the poor and needy brethren. He exhorteth also other to do the same; so careful was he to provide for the poor Christians, that they might lack no good thing, as he saith: “TI am cumbered daily, and do care for all congregations.”
And as Christ and his apostles were diligent at all times to provide for the poor, so likewise were the reverend bishops and godly ministers after the time of the apostles, as we have Spiridion, Achatius, Cyrillus, Exuperius, Ambrosius, Augustinus, Basilius, Gregory the Great, Sixtus, Laurence, &c. for example. Yea, many of the godly fathers were so studious for the poor, that they spent not only upon them the goods of the church, but also their own patrimony. And when that could not serve, they laboured with their own hands, that by this means they might supply that which lacked, accord- ing to the example of St Paul. They hired not men to keep the poor out of their gates, but they appointed men to stand before their gates, after the example of Abra- ham and Lot, to call the poor into their houses ; neither fed they the poor with the frag- ments that came from their tables, but with the best meat and drink that was in their houses, being persuaded that, whatsoever liberality and lovingkindness they shewed to the poor Christians, it was so acceptable and thankful to Christ, as though it had been done to himself, according to these his words: ‘‘ Whatsoever ye have done unto one of the least of these my brethren, ye have done it unto me.” All their glory was in hospitality, according to this saying of St Jerome: “ The glory of a bishop is to provide for the poor; but the ignominy of all priests is to look for their own gain and profit®.” Their doors were never shut to the poor, but always open with heartily welcome. They built ample and large houses, that they might be able to contain and hold the poor that came unto them. And those their houses were not placed in wilderness or secret corners, where few came, but in great cities, whither all men resort. Neither were their houses built there in back lanes, or out of the way, but in the most notable part of the city, even next unto the most famous temple, that the poor beholding the high steeple, (which is the poor man’s sign,) might know where the pastor or feeder dwelt, where meat and drink and all other necessaries were to be had. And as the godly fathers, the bishops, in those days tendered the poor Christians, and did all things that might turn to their commodity, according [to] this commandment of the apostle, “ Let no man seek his own profit, but the commodity of other :” so likewise did they appoint such ministers and pastors under them, as were tender lovers of the poor, and appointed their houses to be built nigh unto the churches, that the poor people beholding the steeple, which is the poor man’s sign, as [ said before, might know where to be relieved. Pastors were then resident upon their benefices, attending diligently upon their flock, and making daily provision for the poor, according to this commandment of God: “Break thy bread to the hungry,” &c. Neither were they then troubled with many benefices (as the manner now-a-days is), but they were content with one; which one in those days was sufficient both for them and for their family, and also for the convenient. re- lief of the poor, being far unlike our three-half-penny benefices, whereof seven or eight being put together will scarcely furnish the pastor with such convenient expenses for him, his family, and the poor, as one benefice did in those days; so greatly hath blind superstition and foolish devotion increased the number of parish-churches.
Moreover, in the description of a bishop, where are mentioned the godly qualities
Γ᾿ Gloria episcopi est, pauperum inopie providere. | divitiis.—Hieron. Op. Par. 1693—1706. Epist. XXXIV. Tgnominia omnium sacerdotum est, propriis studere | ad Nepot. de Vit. Cler. Tom. 1V. Pars 11. col. 261. },
2 Cor. viii.
Acts xi, XXIV. Rom. xv
1 Cor. xvi. 2 Cor. vili, ix.
Gal. il. Acts xx.
1 Cor, ix. 2 Thess. ill.
2 Cor. xi.
Acts xx 2 Thess. 1
Gen, xvii. XIX.
Matt. xxv
De Vita Cle- ricorum
Phil. it.
Isai. wit
1 Tim. Ul.
Ti. i.
Rom. xii 1 Pet. iv Heb. xii
Matt. xxv.
Matt. νυ. Luke vi.
Ecclus. iv
1 Pet. i
Hugo de clau- stro anima Lib. i. cap. i
22 PREFACE.
that ought to be in a spiritual overseer, the holy apostle saith, not only that he ought to be a man of a blameless life, and such one as is “apt to teach,” but also “a maintainer of hospitality :” declaring hereby, that in an herdman of the Lord’s flock is required an unrebukeable conversation, an aptness to teach, and a relieving of the poor; so that these three things ought to concur and be together in a spiritual shepherd, insomuch that that pastor may justly be counted an unperfect and mangled pastor that wanteth any of these three properties. The spiritual overseers are called in the holy scripture Pastores, that is to say, Feeders, that, as with doctrine, so likewise with corporal food, they should feed the sheep of Christ. Hospitality is commanded all men that are able, in the word of God, without exception; and is it to be thought that the ministers of the Lord’s word, which ought to give example of all goodness and godliness to other, are free from this commandment? All rich men that have gotten the goods of the world either by their own labour, wisdom, and policy, or else they have chanced unto them by inheritance, are bound, under pain of everlasting damnation, to relieve the poor; and shall they leave the poor people succonrless, which have their goods brought unto them without their own labour and travail? Other men give of their own; and shall not the spiritual overseers give unto the poor people that which they have received to be dis- tributed to other? Christ saith: ‘Give to every one that asketh! thee:” and shall the ghostly pastor turn away his ear from the poor, so that he shall not relieve him? Jesus, the son of Sirach, saith: “ Let not thy hand be stretched out to receive, and shut when thou shouldest give.” Ought not the spiritual feeder to be as well-minded to give as to receive? All receiye gladly: ought not all to distribute also gladly? What rustical shepherd is he, or what herdman of the field, which willingly suffereth his sheep to starve for hunger, yea, rather which seeketh not all means possible to find out good and wholesome pasture, where his sheep may feed and wax lusty and fat? And shall the herdman of the Lord’s flock so neglect the sheep of Christ, “redeemed and bought, not with corruptible silver and gold, but with the precious blood of that undefiled Lamb of God,” that they shall perish for hunger, or lack any good thing, wherewith he is able to relieve them? A preacher of the Lord’s word is bound to do good unto all men; not only to such as be of the household of faith, but also to Turks, Jews, Saracens, and such other miscreants’; and shall he not regard them which principally and before all other are committed to his cure and charge? Bare, naked, and unhanged walls bring not such and so great deformity to a spiritual pastor's house, as the lack of hospitality
doth. Hospitality is the same to a preacher of God’s word, that a crown of gold is to a king, green flourishing leaves to a tree, sweet and pleasant flowers to a garden, hair
to the head, sight to the eye, &e. And would God, would God, all spiritual overseers were as diligent to make provision for the bodies of the poor Christians, which are the temples of the Holy Ghost, as they are to provide that their own houses, wherein their mortal and corruptible bodies for a short time dwell, be adorned, decked, garnished, trimmed, and set forth with all costly and goodly array, insomuch that it may not here unjustly be recited that a certain man writeth: “Bishops,” saith he, “build houses in bigness not unlike to churches. They have a great delight to have their chambers painted and set out with most goodly and precious colours, and hanged with rich and costly clothes; but the poor man goeth naked, and standeth before the gate with an empty belly, most miserably crying, and, as I may truly say, the poor are many times spoiled and robbed, that stones and stocks may be garnished. They garnish their halls with great and mighty pillars, they set lodges before their doors; but would God they were made to receive, and not to deceive the poor*!”
[* The word “ ask” is frequently printed in the old edition ὁ axe’: but, for the reason given in note 6, p. 5, it has not been thought advisable to retain it.] °
[ἢ Miscreants :
Trojanos gestat paries pictus, purpura et auro ves- titos ; Christianis panni negantur veteres. Gracorum exercitui dantur arma, Hectori clypeus datur auro splendens; pauperi verd ad januam clamanti non porrigitur panis, et, ut verum fatear, pauperes spoli- antur spe, et vestiuntur lapides et ligna. Ornant pretoria columnis, fores domibus anteponunt, que
unbelievers. ] [* Episcopi domos non impares ecclesiis magnitu- dine constituunt, pictos delectantur habere thalamos,
vestiuntur ibi imagines preciosis colorum indumentis : pauper autem sine vestibus incedit, et vacuo ventre clamat ad ostium. O mira, sed perversa delectatio!
utinam pauperes includerent, non excluderent !— Hug. de S. Victor. Op. Mog. 1617. De Claust. Anim. Lib. 1. cap. i. Tom. II. p. 30.]
PREFACE. 23
The holy fathers could not abide that the temples and oratories of the Christians should be garnished with costly array, and the poor lack. Are not these the words of St Hierome: “Let other build churches, hang walls, make great pillars, and gild the tops of them, and deck altars with gold and precious stones; but be thou of another mind, I mean, to clothe Christ in the poor, to feed him in the hungry, to visit him in the sick, to receive him in them that want lodging, specially in them that are of the household of faith*.” St Bernard likewise saith: “Ὁ vanity passing all vanities, and yet not more vain than mad! The church shineth in the walls, and lacketh in the poor. It garnisheth her stones with gold, and leaveth her children naked. That which should be spent upon the poor is bestowed to please the eyes of the rich®.”
Verily, there is not so’ great an ornament to a spiritual pastor, of whatsoever degree he be, as hospitality and provision-making for the poor and needy members of Christ. “For thereby,” as the apostle saith, “have divers men lodged angels unwares.” To relieve the poor, the holy fathers in times past gladly sold away (when need required) whatsoever precious things they had in the temples. They wished rather the stony temples to want their furniture, than the temples of the Holy Ghost should want. their necessary provision. ‘The church hath gold,” saith St Ambrose, “not to hoard it up and to keep it in store, but to lay it out, and to bestow it upon the poor®.” Against all such as wish rather the dead temples than the living temples of God to be enriched, may this saying of the poet not unjustly be alleged :
Dicite, Pontifices, in sacro quid facit aurum? Nempe hoc quod Veneri donate a virgine puppe’.
Temples, palaces, parsonages, vicarages, houses of deans, prebendaries, archdeacons, &c. ought rather to want their apparel, than the houses wherein God by his Holy Spirit dwelleth should want their just and necessary furniture. Hospitality was so greatly regarded in times past among the fathers of Christ’s church, that if any spiritual pastor, that were of ability, did not nourish and succour the poor, it was counted a sufficient cause to deprive him of his spiritual promotions. Neither did they fear to put this thing in execution. For we read that a certain bishop was deprived at Antioch be- cause of his tenacity and niggardliness, and another set up in his place called Rusticus, a man not greatly learned, but liberal toward the poor, and a great maintainer of hos- pitality®. St Hierome saith : ‘* Whatsoever the clerks have (he meaneth the bishops, and ministers of Christ’s church) that is the poor’s; and their houses ought to be common
to all men, and they ought to apply themselves unto the receiving and entertaining of
pilgrims and strangers’.”
And in the pope’s law it is thus found written: ‘ Hospitality is so necessary for bishops, that, if they be found to be no maintainers thereof, they may lawfully be de- posed’’.” Again: “ A bishop to the uttermost of his power ought to minister to the poor, and to the sick, which through weakness are not able to labour with their own hands, meat, drink, and clothe".” Also in another place: “A bishop should have a liberal
[* Alii edificent ecclesias, vestiant parietes mar- morum crustis ; columnarum moles advehant, earum-
xxviii. 137. Tom. II. col. 103.] [7 Pers. Sat. 11. 69, 70.]
que deaurent capita, preciosum ornatum non sen- tientia, ebore argentoque valvas, et gemmis aurata distinguant altaria...... Sed tibi aliud propositum est ; Christum vestire in pauperibus, visitare in languenti- bus, pascere in esurientibus, suscipere in his qui tecto indigent, et maxime in domesticis fidei.—Hieron. Op. Par. 1693—1706. Epist. xevii. ad Demetriad. de Servand. Virgin. Tom. IV. Pars τι. col. 793.]
[ὃ Ὁ vanitas vanitatum, sed non vanior quam insanior! Fulget ecclesia in parietibus, et in pau- peribus eget: suos lapides induit auro, et suos filios nudos deserit. De sumptibus egenorum servitur oculis divitum.—Bernard. Op. Par. 1690. Apol.ad Guillelm. Abbat. cap. xii. 28. Vol. I. Tom. 1. col. 359.)
[5 Aurum ecclesia habet, non ut servet; sed ut eroget, et subveniat in necessitatibus. Ambros. Op. Par. 1686—90. De Offic. Ministr. Lib. τι. cap.
[® ‘Antioch’? would seem to be an error for “Ancona.” See Decret.Gratiani. Par. 1583. Decr. Prima Pars. Dist. Ixxxv. can. 1. cols. 511, 12.]
[ὃ Quoniam quicquid habent clerici, pauperum est, et domus eorum omnibus debent esse communes. Susceptioni enim peregrinorum et hospitum in- vigilare debent.—Hieron. Op. Reg. Monachor. ex scriptis ejusdem per Lupum de Oliveto collecta. Tom. V. col. 382. ]
[10 Hospitalitas vero usque adeo episcopis est necessaria, ut si ab ea inveniantur alieni, jure pro- hibeantur ordinari.—Decret. Gratiani. Decr- Prima Pars. Dist. Ixxxv. cols. 511, 12.]
[ΠῚ Episcopus pauperibus, vel infirmis, qui, de- bilitate faciente, non possunt suis manibus laborare, victum et vestitum (in quantum sibi possibile fuerit) largiatur,—Id. Ibid. Dist. Ixxxii. can. 1. cols. 497, 8.]
Heb. xu
Note well.
Dist. 85, ca. Arehidiaco num.
Quest. 1, ca. Quoniam.
Dist. 81, ea. Episcopus.
Dist. 86. ca. Fratrem.
24 PREFACE.
He should help them that are in need, and think other men’s necessity to be If he be not thus affected and minded, he beareth the name of a bishop in vain'.” There be also divers ancient canons and councils both general and na-
tional, made in times past by divers ancient, godly, and learned fathers, which straitly
charge and command bishops and other spiritual pastors to maintain hospitality, to re-
ceive the poor into their houses, to shut out no man that hath need, to bestow the
goods of the church upon prisoners, captives, poor widows, fatherless children, scholars,
&e.; and not unfruitfully to consume them upon hawks, dogs, horses, idle and unpro-
i242 can fitable servants, &c. And St Gregory appointeth that the goods of the church should veer ‘be divided into four parts: one to the bishop and to his family, for the maintenance of hospitality and relief of the poor; the second, to the clergy, that is to say, to the ministers, deacons, and scholars; the third, to the poor; the fourth, to the repairing
of the temples’. Here see we that the third part of the ecclesiastical goods is ap-
pointed unto the provision of the poor. We see here also that the first and chiefest
part, which ought to be the best and largest, is appointed to bishops for the mainte-
nance of hospitality and relief of the poor. For, albeit that hospitality is required in
ae all spiritual ministers, yet in bishops chiefly. A bishop's house without hospitality is
as a tavern without wine. Their great courts, their large houses, their wide halls, their
long and many tables, their great yearly revenues, do evidently declare what hospita-
lity ought to be maintained of bishops. Now, to abuse these goods, which are committed
unto them, not to hoard up but to distribute, not to enrich themselves but to relieve
other, and to bestow them otherwise than the good will of God is, and the ancient church
hand. his own necessity.
Ad Pam- of Christ hath appointed, is it a small offence? St Hierome saith: “ It is a point of sacrilege not to give unto the poor the things that appertain unto the poor®.” Again
In Matt. - ΣΟΙ 5 : :
cap. 38. he saith: “So many as with the goods of the church satisfy their own pleasure are
like to the Pharisees, which gave money to the keepers of Christ's sepulchre to oppress
the glory of God*.”| And Urban bishop of Rome saith, that “ the goods of the church
ought not to be turned unto any other uses than unto ecclesiastical uses and the com- τ modity of the poor. For they are,” saith he, “the oblations of the faithful, and the patrimony of the poor, given unto the Lord for this purpose: if any man therefore (which God forbid!) bestoweth them otherwise, let him take heed that he falleth not into the damnation of Ananias and Saphira, and be proved guilty of sacrilege®.” St Bernard saith, that ‘those spiritual ministers, which are not content with that living which is sufficient, but ungodly and wickedly moreover retain that unto themselves, for the maintenance of their own pomp and delicate fare, which ought to be bestowed upon the poor, sin grievously two manner of ways: first, in that they rob the poor of their goods; secondly, in that they abuse holy things unto the satisfying of their vanities and filthy pleasures®.” THereto agreeth Casarius, saying: “ Forasmuch as not only the tenths are not ours, but are appointed for the relief of the congregations, but also what-
In Cantica, Sermo 23.
Coesarius in admonitione.
ΨΥ . ε .- + ἐς τ a Β [᾿ Fratrem nostrum Marinianum episcopum ver- [5 Non ergo debent in aliis usibus, quam eccle-
bis, quibus vales, excita....largam manum habeat, necessitatem patientibus concurrat, alienam inopiam suam credat: quia si hac non habet, vacuum epis- copi nomea tenet.—Id. Ibid. Dist. Ixxxvi. can. 6. cols. 515, 6.)
[ἢ Quattuor autem tam reditu, quam de oblatione fidelium, prout cujuslibet ecclesia facultas admittit (sicut dudum rationabiliter est decretum ) convenit fieri portiones: quarum sit una pontificis, alteraclericorum, ferua pauperum, quarta fabricis applicanda.—Id. Deer. Sec. Pars. c. x11. 4. ii. can. 27. cols. 1243, 4.]
[® Pars sacrilegii est, rem pauperum dare non
pauperibus.—Hieron. Op. Par. 1693—1706. Epist. ]
liv. ad Pammach. Tom. IV. Pars τι. col. 585. ] [* Omnes igitur qui stipe templi, et his que con- feruntur ad usus ecclesia, abutuntur in aliis rebus,
barum et sacerdotum, redimentium mendacium et
siasticis, et pradictorum christianorum fratrum vel indigentium converti: quia yota sunt fidelium, et precia peccatorum, ac patrimonia pauperum, atque ad predictum opus explendum Domino tradite. Si quis autem (quod absit) secus egerit, videat ne dam- nationem Ananie et Saphire percipiat, et reus sacri- lecii efficiatur.—Urbani Pape I. Hpist. in Concil. Stud. Labbei. Lut. Par. 1671—2. Tom. I. col. 619. The editor pronounces against the genuineness of this epistle. |
[5 Timeant clerici, timeant ministri ecclesia, qui in terris sanctorum quas possident tam iniqua gerunt, ut stipendiis, qua sufficere debeant, minime contenti, superflua, quibus egeni sustentandi forent, impie sa- crilegeque sibi retineant; et in usus sue superbia
| atque luxurie victum pauperum consumere non vere- quibus suam expleant voluntatem, similes sunt seri- |
antur, duplici profecto iniquitate peccantes, quod et aliena diripiunt, et sacris in suis vanitatibus et turpi-
Salvatoris sanguinem.—Id. Comm. Lib. tv. in Matt. | tudinibus abutuntur.—Bernard. Op. Par. 1690. In
cap. xxviii. Tom. IV. Pars 1. col. 143. }
Cant. Serm. xxiii. 12. Vol. I. om. rv. col. 1343.]
PREFACE. 25
soever we receive more of God than we have need of, that altogether ought we to bestow upon the poor. If we reserve that for our own lusts, or vanities, which is ap- pointed for the poor, look how many people die either for hunger or for want of clothes in all those places where we dwell, let us be well assured, that at the day of judgment we shall render an accompts for the lives of them 8117. ‘This is to kill a man,” saith St Ambrose, “to deny him the things that should preserve his life. Take heed that thou do not shut the health of the needy within thy cofters, and as in graves bury the life of the poor*.” So saith the wise man: ‘ The bread of the needy is the life of the poor: he that defraudeth him of it is a murderer.” ‘* He is a very thief and robber,” saith Basilius Magnus, ‘which maketh that thing his own that he hath received to distribute and to give abroad.” ‘* For the bread,” saith he, ‘which thou retainest and keepest, is the bread of the hungry: the garment, which thou keepest in thy chest, is the garment of the naked: the shoe, that is mould with thee, is the shoe of him that is unshoed; and the money, which thou hidest in the ground, is the money of the needy. Moreover thou doest injury and plain wrong to so many as thou for- sakest, when thou art able to help them®.”
Thus see we, how necessarily hospitality and provision-making for the poor is re- quired in a spiritual pastor, and how dangerous and perilous a thing it is to abuse the church-goods, and to transfer and turn them unto any other use than they be appointed for. Verily it is so necessary, that without it a bishop or any other spiritual officer is counted an unperfect and unsufticient feeder of Christ’s flock. And verily, though there be many causes (as we have tofore heard) that justly ought to move the ecclesiastical ministers to be liberal in hospitality and provision for the poor, and specially in these our days, and in this our realm; yet are there two chiefly, I mean, the stopping of the adversaries’ mouths, and the winning of the weaklings unto the gospel of Christ. When the adversaries consider the state of the church, and how greatly enriched and endowed with worldly possessions it is, and compare the hospitality of our men with the hospitality of their predecessors, which were in the time of darkness, they straight- ways yell and cry out: ‘Words they have plenty ; but where are their works? Other they exhort unto merciful liberality and liberal mercy unto the poor; but where is their mercy, their liberality? They greatly in their sermons commend hospitality ; but where is their hospitality and friendly entertainment of the poor, which was in their predecessors? Where is either meat, drink, clothe, or money for the poor ? The poor may die for hunger in the streets ; so little or rather nothing is given to them at their gates, which most chiefly ought to make provision for the poor, yea, which have the poor men’s goods in their hands. Whatsoever their predecessors could get, they bestowed it in hospitality and relieving of the poor. men have, they think all too little for themselves and for theirs; so with no care are they led toward the poor.’ Ought not these adversaries’ mouths to be stopped? Ought not such liberality appear in the ecclesiastical ministers toward the indigent and needy, that the adversaries should have none occasion to speak evil of them or of their ministry ? St Paul would not use his liberty in those things which he might lawfully have taken “It were better for should take away this rejoicing from me.”
But now-a-days whatsoever our
and enjoyed, because he would not hinder the gospel of Christ. me to die (saith he) than that any man
Verily, nothing is to be left unattempted
of evangelical pastor, that may further the
[7 Et quia non solum decimz non sunt nostra, sed ecclesia deputate; verum quicquid amplius, quam nobis opus est, ἃ Deo accipimus, pauperibus erogare debemus: si quod eis deputatum est, nostris cupiditatibus vel vanitatibus reservamus, quanti pau- peres in locis, ubi nos sumus, fame vel nuditate mortui fuerint, noverimus nos rationem de animabus illorum in die judicii reddituros.—Cesar. Arelat. Episc. Hom. ix. De Eleemos. in Mag. Biblioth. Pat. Col. Agrip. 1618. Tom. V. Pars mr. p. 754. ]
[5 The latter part of this quotation appears in another place than that indicated :—Cave ne intra loculos tuos includas salutem inopum, et tanquam in tumulis sepelias vitam pauperum.—Ambros. Op.
Par. 1686—90. De Offic. Ministr. Lib. τ᾿. cap. xvi. 78. Tom. II. col. 89.]
9 Σὺ δὲ οὐ πλεονεκτῆς ; σὺ δὲ οὐκ ἀποστερητὴς, ἃ πρὸς οἰκονομίαν ἐδέξω, ταῦτα ἴδια σεαυτοῦ ποιού- | μενος; ἢ ὁ μὲν ἐνδεδυμένον ἀπογυμνῶν λωποδύτης ὀνομασθήσεται" ὁ δὲ τὸν γυμνὸν μι ἐνδύων, δυνώ- μενος τοῦτο ποιεῖν, ἄλλης τινός ἐστι προσηγορίας ἄξιος; Tou πεινῶντός ἐστιν ὁ ἄρτος, ὃν σὺ κατέχεις" TOU γυμνητεύοντος τὸ ἱμάτιον, ὃ σὺ φυλάσσεις ἐν | ἀποθήκαις" τοῦ ἀνυποδέτου τὸ ὑπόδημα, ὃ παρὰ σοὶ κατασήπεται" τοῦ χρήζοντος τὸ ἀργύριον, ὃ κατορύξας ἔχεις. ὥστε ποσούτους εἰδικεῖς, ὕσοις παρέχειν edtvaco.—Basil. ΟΡ. Par. 1721—30. Hom. vi. in Lue. xi. 18. Tom. II. p. 50.]
Ambros. in Psal. exix.
Ecclus. XXXIV. Serm. in di- vites avaros.
1 Cor. 1x.
1 Tim. vi.
Weaklings.
John x.
1 John tii.
Isai. xlix.
26 PREFACE.
gospel; so far is it off that through his unliberal holding fast and merciless behaviour toward the poor he ought to hinder the prosperous progress of the gospel. If the apostle refused to take those things which the law of God freely gave him, because he would give none occasion to the calumniator to speak evil, ought not our pastors at this pre- sent, in so great misery and necessity of the poor, liberally and willingly to depart from some portion of such things as be given unto them to distribute, that by this means they may stop the mouths of the adversaries ? “Having food and clothing,” saith St Paul, “Jet us be content.” ‘For we brought nothing into the world, neither shall we carry any thing out of it.”
Again, when such as are yet weak in knowledge of Christ and of his holy gospel hear that hospitality is required in a spiritual pastor, and see nothing in the preachers but wind and words, and no consideration of the poor nor regard of the needy, but rather greedy griping, careful covetousness, and hungry hoarding up of worldly goods, con- trary both to their doctrine and profession; then take they small courage to go forward in the gospel, yea, they are rather discouraged and plucked away from the gospel, wish- ing rather to remain and continue in that doctrine which is full of outward good works, than in that learning which is only full of good words. But contrariwise, if they see in the preachers a ready and greedy affection and fervent study to help the poor, to maintain hospitality, to relieve the needy, to succour all men that are in necessity to the uttermost of their power, seeking rather the commodity of other than their own private lucre and singular avantage; they with embracing arms receive the gospel, delight in the gospel, and are mightily confirmed in doctrine of the same. For what moved so many and so great multitudes of people to adjoin themselves, in the beginning of Christ's church, to the christian congregation, but the mutual love, hearty friendship, unfeigned amity, perfect unity of minds in all godliness, glad and ready provision for the poor, equal distribution of temporal things according to every man’s necessity, general care for all men, and such other fruits of christian charity, which they saw unfeignedly to flourish among them that professed Christ? This ready disposition and bent good-will to do good to other ought to shine in all men, but specially in the prelates and pastors of Christ’s church, which by their vocation and office are bound not only to bestow some honest portion of their living upon the poor, but also to give their lives for the flock of Christ, as Christ himself saith: ‘A good shepherd giveth his life for his sheep.” And St John saith: ‘“ Hereby perceive we love, because he (Christ) gave his life for us, and we ought to give our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? My babes, let us not love in word, neither in tongue, but in work and truth.” Certes, he that doth nothing but rake and take, cratch and snatch, keep and sweep all that he can get, and bestoweth nothing upon the needy, is rather an hireling and a wolf, than a shepherd or feeder; which evil disposition when the weak Christians behold and see in our pastors, they are rather dissuaded than persuaded to receive the pure doctrine of Christ. It shall therefore be convenient that all spiritual pastors, every one according to the blessing that he hath received of God, as with spiritual food, which is the word of God and virtuous example of life, so likewise with corporal sustenance to feed and relieve the needy and poor flock of Christ, that they may be pastores, that is to say, feeders, both in word and work, both spiritually and corporally. And that the godly pastors may be the more able to do this most worthy and commendable act, that is to say, to maintain hospitality, to receive the poor afflicted saints into their houses, to relieve the needy, to redeem the godly prisoners, to comfort them that are in necessity, &c. it is the duty of all men whom God hath blessed with worldly sustance, but namely kings and queens, and other noble personages, whom the holy seripture termeth the nurses of God’s congregation, not wickedly and unjustly, like Julianus Apostata, to pluck from the church whatsoever by any means may be gotten, but bounteously and liberally, after the manner of the noble and godly emperors Constantinus Magnus, Theodosius, Valens, Justinianus, &c. to enrich and endow the church with honourable and large gifts, that, their blessing being plenteous, both the ministers of the Lord’s word, and the poor of the christian congregation, may be not niggardly and sparingly, but liberally and frankly provided for and sustained, that by —
PREFACE. 27
this means the blessing of God may be the more large and bounteous toward them again, as it is written: “If we sow unto you spiritual things, is it a great thing if we reap your bodily things? If other be partakers of this power over you, wherefore are not we rather? &c. Do ye not know, how that they which minister about holy things live of the sacrifice? They which wait of the temple are partakers of the temple. Eyen so also did the Lord ordain, that they which preach the gospel should live of the gospel.” Also in another place: “Let him that is taught in the word minister unto him that teacheth him in all good things. Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth in the 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. Whiles we have therefore time, let us do good unto all men, and specially unto them which are of the household of faith.” Item: “He which soweth little shall reap little. And he that soweth (in giving) largely and freely shall reap plenteously. And let every man do according as he hath purposed in his heart, not grudgingly or of necessity ; for God loveth a cheerful giver. God is able to make you rich in all grace, that ye, in all things having sufficient unto the utter- most, may be rich unto all manner of good works, as it is written, He hath sparsed abroad, and hath given to the poor: his righteousness remaineth for ever.”
And the ministers of the Lord’s word plenteously distributing whatsoever is richly delivered unto them, or provided aforehand by our elders, that not only they themselves may have their double honour that is due unto them, but also have what liberally to distribute to the necessity of the saints, shall both garnish the ministry with this their faithful distribution, set forth the glory of God, relieve such as are in need, stop the mouths of the adversaries, win other to the doctrine of Christ, and also get unto them- selves a good name and commendable report with all men, leave a worthy memory of their well-doimg unto their posterity, and at the great day, forasmuch as they have faithfully accomplished this commandment of their Lord and Master, “Occupy till I come,” they shall receive an immortal reward, even an uncorruptible crown of glory, hearing these most joyful and comfortable words spoken unto them: ‘ Well, thou good and faithful servant, forasmuch as thou hast been faithful over few things, I will make thee ruler over many things. Enter into the joy of thy Lord.” And as Daniel saith: “The wise (such as have taught other) shall glister as the shining of heaven; and those that have instructed the multitude unto godliness shall be as the stars world with- out end.”
I therefore, most reverend fathers and my singular good lords, having continually this commandment of our Lord and Master before mine eyes, “ Occupy till I come,” have done mine endeavour these twenty-six years (so long have I travailed in the ministry) both by preaching and writing, besides my other exercises, according unto the grace given me of God in this behalf, to shew myself not altogether unprofitable in this my vocation and calling. My talent, I freely confess, that is committed unto me, is little, slender and base, and not to be compared with the gifts of many our brethren in these our days, whose singular knowledge and great learning I singularly and greatly reverence, praise, and magnify ; and therefore in all my sermons and writings I have not attempted matters of high knowledge and far removed from the common. sense and capacity of the people, but I have been content at all times to handle such matters as might rather edify the brethren, than to drive them into an admiration or stupor at the doctrine of so rare, unwonted, high, and unsearchable mysteries, and as might most make unto the avancement of virtue and unto the repression of vice, always having before mine eyes this saying of the psalmograph: “I do not exercise myself in great matters, or in such things as are too high for me ;” according to the commandment of the wise man, which saith: “Seck not out the things that are above thy capacity, and search not the ground of such things as are too mighty for thee ; but look what God hath commanded thee, think upon that alway, and be not curious in many of his works.”
To teach the people to know themselves and their salvation in the blood of Christ through faith, and to walk worthy the kindness of God, leading a life agreeable to the same, hath only been the stop and mark whereunto I have directed all my studies
1 Cor. ix.
Gal. vi.
2 Cor. 1x.
Luke xix.
Matt. xxv.
Dan. xil.
Psal. exxx1.
Eeelus, 111.
The sum of the author's docirme,
2 Cor, xi.
1 Pet. ii Paal. exivi.
2 Tim. ii
Matt. xxiii
Wisd. ν
28 PREFACE.
and travails both in preaching and in writing. I have sought in all my doings to offend none, but to please the godly. And therefore have I ever used a temperate, moderate, and quiet kind, both of preaching and of writing, that by this means I might win some and lose as few as I might. Notwithstanding, most reverend fathers, that. chanced not in all points which I sought, as Satan is always contrary to all well-doings, and laboureth unto the uttermost of his power, both by himself and by his ministers, which change themselves into angels of light, and fashion themselves as though they were the ministers of righteousness, to hinder and let whatsoever is intended to avance the glory of God, and to increase the number of the faithful, knowing that his kingdom is nb point so defaced, as in setting forth the true doctrine of our salvation in the death of Christ. For certain men (whose names I here pass over with silence, committing the whole cause to him that judgeth righteously, which also keepeth the truth against another day, and will help them that suffer wrong), which by their vocation ought to have encouraged and maintained me in my virtuous studies and godly travails, sought all means possible, after long imprisonment and ungentle handling, to deface both me and my doctrine, not only by open proclamations condemning and burning my books, but also the books of many learned men here in this realm of England, and also the works of the best and greatest learned men that are beyond the seas.) And although the unjust condemnation of my books by public authority at the pleasure of a few, which then alone seemed to rule the roast, did not a little grieve me, yet forasmuch as I had the fellowship of other men in this behalf, which far excelled me both in wisdom, knowledge, and learning, it did somewhat comfort me; yet notwithstanding greatly lament- ing the malicious and obstinate blindness of our malicious and obstinate adversaries, which, contrary to their knowledge, and contrary to their own conscience, condemned those things in our books, which they themselves most certainly knew to be true and agreeable to the word of God, yea, and daily praying for their conversion, “if that God at any time would give them repentance for to know the truth, and that they might come to them- selves again out of the snares of the devil, which were holden captive of him at his will,” and so at the last become saved. The fault that they found with us or with our books was no fault indeed, but a very quarrel-picking, as their manner is. They will be counted alone to be wise, alone to have the knowledge and understanding of all things both pro- fane and divine. Whatsoever they bring forth, although never so prodigious and monster- like, they wonder at, extol, commend, praise and magnify, and count it as an oracle of Apollo, yea, as a voice coming down from heaven; so blinded are they with self-love, being of the number of them “ which strain out a gnat, and swallow a camel :” but whatsoever other with great labour and pain travail and bring forth, that is out of hand judged heretical, schismatical, offensive, slanderous, erroneous, contrary to our mother holy church, enemy to the common wealth of men, noisome to all countries and realms, and at the last, what not ?—so greatly hath malice blinded their eyes, being of the number of them which deal extremely with the lovers of righteousness, and take away their labours. But forasmuch as time hath brought her daughter truth unto light again in these our days, so that now she dare shew her face in the sight of all men, having also not a few, yea, and those the most worthy, most noble, most learned, most virtuous, friendly and favourable unto her, so that neither Jeoakim nor Antiochus can destroy the books any more, that are written through the Spirit of God by many godly and learned men ; I, being not a little encouraged with the blessed felicity and happy state of this our age, (which Το wish and desire of God to be continual, unto the end that antichrist, the son of perdition, shortly may be slain with the breath of the Lord’s mouth,) have, at the instant desire of certain godly and zealous brethren, revised and diligently perused first of all the books which before twenty years past I published and set forth under the name of Theodore Basille: which books I have so now newly recognised and diligently corrected, that I trust, if Momus himself should read them, he could not find what justly to ealumniate or to pick quarrels with, although I am not ignorant how easy a thing it is to find a staff, if a man be minded to beat a dog. In this first tome or volume,
[᾿ The proclamation, doubtless, which the author | Foxe, Acts and Monuments, Lond. 1684. Vol. 11. means, is that dated July 8, 1546. It is printed by | p. 496.
PREFACE. 29
instead of the catechism, which then I made in metre, I have written a new catechism, both long and large, wherein I have comprehended the sum of the holy scripture; 80 that in that one book the christian reader shall easily find whatsoever is necessary to be known, whether doctrine or manners be considered. Again, forasmuch as a certain book? treating of matrimony, compiled by the great learned and famous clerk Master Henry Bullinger in the Dutch tongue, and translated into our speech by the godly and zealous man Master Miles Coverdale, born to set forth the true christian doctrine both by tongue and pen, was also, for the more ready sale, set forth in my name by the hungry printer with my preface, to make it the more plausible to the readers ; in place thereof I have written a new work of matrimony, wherein I have at large handled whatsoever may seem necessarily to appertain unto that matter.
In the second tome I have comprehended all those works which I wrote under the godly reign of the most blessed and virtuous king Edward the Sixth, a prince worthy of immortality, if immortality might chance to a mortal man. In this volume are contained divers little treatises persuading unto virtue, and dissuading from vice, as 1 may speak nothing of the principal points of christian religion, and of the godly exercises of a true
and devout Christian toward the Lord his God, both by spiritual meditations, godly prayers, hearty thanksgivings, &c. In the third volume, whereof part I wrote under the unhappy reign of queen Mary,
The first tome ofthe author's works.
M. Henry Bullinger. M. Miles
Coverdale.
The second tome of the author's works.
The third tome of
in the time of cruel persecution, and part under the most blessed and flourishing reign of the author's
this our most gracious lady queen Elizabeth, a most worthy patroness of all true religion and good learning, a most noble defender of all godly-disposed people, a noble conqueror of antichrist and of his most wicked kingdom, a princess for her knowledge, learning, wisdom, godliness, and virtue, for her tender affection toward us her grace’s subjects, yea, and for her clemency toward all men, even her very adversaries, worthy, whose praises the eloquent orators with their sugared and ornate eloquence, the noble historiographers with their learned pens, the famous poets with their most pleasant metre, may commend to immortality.
In this third volume, I say, as the time and manners of men justly required, I have somewhat more sharped my pen in some places against antichrist and his Babylonical brood, than in my books heretofore made and published. In them also I have disclosed a great number of antichrist’s jugglings, superstitions, new-found sects, pardons, pilgrimages, ceremonies, and such-like devices. I have also shewed what is to be thought of the bishop of Rome's primacy, which he challengeth over and above all other, yea, and that by the faithful testimonies of certain most faithful writers, both ancient and of this our time. In fine, I have displayed the wicked kingdom of the son of perdition, and set it forth in his lively colours, that all men, if they be not obstinately blind, and willingly set them- selves against the manifest truth of God’s word, may easily know antichrist, and beware of his wolfish whelps and of their pharisaical leaven. Notwithstanding, I have not so dealt with the adversaries of God’s true religion in any of my books, that I have at any time forgotten christian modesty, or passed the bounds of friendly peace. I have fought not with the men (whose salvation in the blood of Christ I wish no less than mine own), but with their errors and wicked doctrines, which they stoutly, yea, with tooth and nail, as they use to say, defend against the true doctrine of our Saviour Christ, and against the use, practice, and teaching of the ancient fathers of Christ’s church, persecuting all such as speak or write against their fond fancies, idle imaginations, trifling traditions, devilish decrees, antichristian acts, crooked customs, cankered constitutions, wicked un- written yerities, superstitious ceremonies, &c., with sword and halter, with stocking and blocking, with chaining and manacling, with burning and drowning, with imprisonment and banishment, &c; by this means declaring whose children they are; verily, even his “which was a liar and a murderer from the beginning.” For Abel persecuted not Cain,
[2 Printed by John Goughe, 1543. ‘The christen | written by Tho. Becon. It seems however that it
state of matrimony most necessary and profitable for all them that entend to live quietly and godly in the christen state of holy wedlock newly set forth in Englyshe, &c.’’ The treatise was written in high Dutch by Hen. Bullinger, and translated by Miles Coverdale: only “ἢ the preface unto the boke’’ was
had been printed under the title of ‘‘ the golden bok of christen matrimony,”’ to which the printer had annexed Becon’s name, in order to promote the sale. In his preface he shews the advantage of matrimony above celibacy, and bewails its abuses, &c.—Herbert. Typog. Antiq. I. pp. 497, 8.]
works,
Antichrist disclosed.
John viii.
Deut. xiii
Poal. cf
Rom. xiii.
Rev. xviil.
Gal.i
80 PREFACE.
but Cain Abel. Neither did Jacob persecute Esau, but Esau Jacob. Nor yet Isaac Ismael, nor David Saul, but contrariwise. Notwithstanding, if their unjust persecution were recompensed with just execution by the hands of them to whom God hath committed the sword for the defence of his truth, were it a matter out of the way and not to be suffered? God, in the old law, commanded that all false prophets and teachers, which went about with their false and corrupt doctrine to turn away the people’s hearts from their Lord God unto false and strange gods, should be slain and die the death. David, that most worthy and righteous magistrate, saith: “There shall no deceitful persons dwell in my house. He that telleth lies shall not tarry in my sight. I shall soon destroy all the ungodly that are in the land, that I may root out all wicked doers from the city of the Lord.” St Paul saith, that the magistrate is “the minister of God to take vengeance on them that do evil: neither beareth he the sword in vain.” And to whom are these words of the Holy Ghost unknown, spoken to the faithful people of God against that whore of Babylon and all her marked merchants? ‘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. Reward her, even as she rewarded you, and give her double according to her works, and pour in double to her in the same cup which she filled unto you. As much as she glorified herself and lived wantonly, so much pour ye in for her of punishment and sorrow. For she said in herself, I sit being a queen, and am no widow, and shall see no sorrow. ‘Therefore shall her plagues come in one day, death and sorrow and hunger; and she shall be brent with fire. For strong is the Lord God, which shall judge her.”
I speak not this to the end that I, being a private person, wish the destruction and thirst the blood of the adversaries of God's truth (whose conversion and amendment I daily desire of God with all my heart, although most miserably and unjustly entreated of them divers times from my first entering into the ministry), but only to shew by the way what the christian magistrates may do with them by the authority of God’s word, that are the sworn, obstinate, stiffnecked, and incorrigible enemies of God’s true religion, and the sturdy and stout maintainers of antichrist and of his kingdom against the laws both of God and man. Notwithstanding, whatsoever I have written against the doctrine of antichrist in this third volume, I have not done it with uncharitable railings, cruel words, fiery invectives, taunting terms, unsavoury scoffings, uncomely jestings, &c. but with the authority of the holy scriptures, and with the testimonies of the godly ancient fathers, seeking all means possible to edify and not to destroy, to please and not to displease ; and yet not so to please that I will displease God, and betray his truth, or so wink at abuses, that I have spared to disclose them, and to sct forth the true use of things according to God's holy ordinance. For, as St Paul saith, “If I should please men (he speaketh of wicked men and of the adversaries of God’s word) I could not be the servant of Christ.”
These my works after that I had finished and diligently perused, considering with my- self to whom I might most conveniently offer them, your honours came straightways unto my remembrance, as persons most meet to whom I should dedicate these my labours: partly, because your wisdoms, being the chief prelates and pastors of Christ's flock in this realm of England, are best able to judge of my doctrine, to whose judgment I offer both myself and all my works either to stand or to fall; partly, that they, being published and commended to the readers under the defence of your honours’ names, may the more joyfully be desired, received, and embraced of other. For this our realm of England reverenceth you as fathers, honoureth you as godly pastors, heareth you as true ministers of Christ, followeth you as faithful guides, beholdeth you as lanterns of light and mirrors of all virtue, dependeth on your sincere and pure judgment in all matters of christian religion, committeth the tuition of their souls to your pastoral diligence, and judgeth them- selves then most blessed, happy, and fortunate, when they can draw most nigh unto your doctrine and life, as marks whoso toucheth shall obtain the crown of glorious immortality and immortal glory. Our common country esteemeth you in doctrine sincere and sound; in life pure and uncorrupt ; and according unto their estimation of you (I doubt not) ye shew yourselves to be the same that ye are reputed to be. In doctrine ye set before your eyes continually the wholesome learning of our Saviour Christ ; and according to the same ye form and frame all your sermons, all your doctrines, all your exhortations, without any
PREFACE. 31
intermixtion of man’s idle inventions and trifling traditions. In this behalf ye respect neither king nor kaiser, neither pope nor cardinal, neither articles nor injunctions, neither acts nor proclamations of any worldly ruler, neither forecast nor policy, neither safeguard of body nor indemnity of goods; but come life, come death, come prosperity, come adversity, come fayour, come displeasure, come loss of goods, come conservation of the same, all your joy, glory, and felicity is truly and faithfully, according to your vocation and calling, to set forth the word of God. No cruel fortune can dismay you, nor pluck you from doing your office: neither is your life dear unto you, so that ye may fulfil your course with joy, and the ministration of the word, which ye have received of the Lord Jesu, to testify the gospel of the grace of God. Bishops in times past were wont to be occupied in annoiling and crossing the foreheads of infants, in christening bells, in hallowing churches, copes, vest- ments, altars, altar-cloths, and in such-like trifling traditions of men; but all your study, labour, and travail is to purge the church of Christ from the unsavoury dregs of the whore of Babylon, that sinful synagogue of Satan, to plant the true religion of God in the hearts of the people, to move them unto repentance and unto the knowledge of themselves, to exhort them to seek their salvation in the mercies of God by faith, to repose all their affiance and trust in the death of Christ, which alone is our life, health, and glory, to become new creatures, and to walk worthy the kindness of God in all their life and con- versation, that they may appear to be truly regenerate in Christ Jesu.
Other bishops heretofore have busied themselves in the studies of worldly affairs. But all your diligence is in reading the holy scriptures and the ancient writings of the holy and eatholic doctors of Christ’s church, that ye may be able not only to render a reason of the doctrine which ye now teach, but also to convince, refel, confute, and overcome the adver- saries of God’s trath, yea, and to give your lives also for the same, if need require.
And as ye shew yourselves true bishops and pastors of Christ's church in word and doctrine, so do ye likewise in conversation and life. The people behold you as bright lamps and shining lights in the world. As they see you clad with vestures and colours white and black (the white rochet signifieth purity and innocency of life, the black chimer, mortification to the world and all worldly things, so that ye set your whole affection on heavenly things, and not on earthly things, as the apostle saith, ‘* Ye are dead (unto the world), and your life is hid with Christ in God :”) so find they in your behaviour nothing but uncorruption of life and contempt of worldly things; so far is it off that ye be led with any worldly or carnal affection, either covetousness, ambition, pride, ἅς. All your whole life is nothing else than a mirror of virtue and glass of god- liness, wherein all men may see and learn to depart from evil, and to do good; to die unto sin, and to live unto righteousness.
Again, whereas heretofore many of your vocation and calling were studious of worldly things, bent to gather together the transitory treasures and passing away pos- sessions of this wicked world, to the end that they might scrape together great and imumerable sums of gold and silver, by this means providing for an hard winter, as they use to say, if any should chance to come, or that with such and so great abundance of worldly goods they might enrich their kinsfolk and friends, as though God had no care for them, &c.; your wisdoms, diligently considering that ye are not the proper owners of the ecclesiastical possessions, but rather (provision for you and for your family honourably made) the dispensators and stewards of the same unto the profit and com- modity of the poor Christians, for whose sake also those goods in times past were given of our godly elders to the church of Christ, that by this means not only such as live in the ministry, but also the indigent and needy people in their necessity, might be succoured, relieved, and holpen, ye largely and liberally maintain hospitality. To the hungry ye gladly break your bread, the naked ye clothe with necessary garments, the harbourless ye bring into your house; and whosoever hath need, him ye liberally suc- cour and sustain, having a care with the apostle for all men, that none (so much as lieth in you) may lack, and be overcome with misery. Ye are not unlike to that an- cient bishop and godly father, which rather wished the stony temples to want their precious furniture, than that the living temples of God should want their necessary food and raiment. Ye are also of that same affection, that another ancient and godly bishop was, which being demanded, when he lay on his death-bed, who should be his exe-
Acts xx.
Col. iii.
1 Pet. v
δ᾿
32 PREFACE.
cutors, and enjoy his goods after his departure, answered and said: “T will that the poor people have all my goods.” Neither are ye estranged from the mind of a certain virtuous and charitable bishop, which, rather than the poor should perish, chose to bestow not only the ecclesiastical goods, but also his own patrimony*. All your glory and joy is to see the poor members of Christ lack no good and necessary thing. Your honours think yourselves then to be in best estate and most worthily to do your office, when ye shew most liberality unto the poor, knowing that there is no treasure, no riches, no gold, no silver better laid up, than that which is couched in the bosom of the poor and needy, that ye may be found pastors and feeders not only in word and life, but also in hospitality and provision-making for the poor, after the examples of Christ, his apostles, and the godly old fathers of Christ's church.
When such and so great virtues reign and flourish in your honours openly and in the sight of all men, unto the good example of other, and unto the great glory of God’s most glorious name, as [ am glad for this my native country, to whom it hath chanced after so many cruel and boisterous tempests to have so gentle, so loving, so favourable, so merciful, so godly, and so learned pastors and fathers, even so do I wish your estate to be always honourable and prosperous, that we may through your godly travails long enjoy this most noble and singular benefit of God, I mean, the true doctrine of Christ's gospel, unto the exceeding great joy and consolation of all true Christians, and unto the utter confusion of antichrist and of his adherents. And that this thing may most fortunately come to pass, I shall (as I do daily) pray to God the Father of our Lord
Jesus Christ to preserve your lordships in health, wealth, and prosperous felicity with daily increase of honour; most humbly beseeching you to take in good part these my rude and gross travails, which with all humility I offer to your honours. Christ, that high and everlasting bishop, preserve your good lordships in his faith, fear, and love, unto the end, that all your enterprises may turn unto the glory of his most blessed name, and unto the profit of his holy congregation ; that, ‘when the chief Shepherd shall appear, ye may receive the incor- ruptible crown of glory.”
Amen.
From the Cathedral and Metropolitical Church of Christ in Canterbury, the seventeenth day of January. In the year of our Lord 1564.
Your honours’ most humble and daily Orator,
THOMAS BECON.
[' Nonne melius conflant sacerdotes propter ali- | breve quidem illud ac vere pium: τὰ ἐμὰ πώντα moniam pauperum, si alia subsidia desint, quam ut βούλομαι γίνεσθαι τῶν wrwxe@v.—Cave, Script. sacrilegus contaminata asportet hostis? Nonne dic- | Eccles. Hist. Lit. Oxon. 1740—3. Vol. I. p. 249. turus est Dominus: Cur passus es tot inopes fame Sanctus Exuperius ‘olose Episcopus, vidue mori? Et certe habebas aurum, ministrasses alimo- Saraptensis imitator, esuriens pascit alios; et ore niam......Melius fuerat ut vasa viventium servares, pallente jejuniis, fame torquetur aliena; omnemque quam metallorum —Ambros. Op. Par. 1686—90. | substantiam Christi visceribus erogavit. Nihil illo De Offic. Ministr. Lib. 1. cap. xxviii. 137. Tom. ditius, quicorpus Domini canistro vimineo, sanguinem IT. col. 103. portat in vitro.—Hieron. Op. Par. 1693—1706.
_Cwsarius, Gregori Nazianzeni frater natu minor... | Epist. xev. ad Rust. Monach. Tom. IV. Pars τι. obiit an. ccc)xviii, Moriturus testamentum condidit, | cols. 777, 8.]
R. P. Ὁ. Ὁ. JOHANNES PARKHURSTUS EPISCOPUS NORVVICENSIS AD THOMAM BECONUM.
Vinr et perlegi doctos, Beecone, libellos, Quos tua non pridem sancta Minerva dedit. Dispeream siquid legi unquam sanctius, aut si Quid potuit populo tradier utilius. eee perge Deo tales vulgare libellos, Vaniloquax sed nec lingua timenda tibi est. Sic Christum possis avido inculcare popello; Sic possis nomen condecorare tuum.
AD LECTOREM JACOBI CATHHILLI CARMEN.
PerLece Beconum patria tibi voce loquentem, Quisquis es; et tempus dispertisse neges. Es rudis, et nulla sat dum formatus ab arte ? Erudit hie Christi cognitione satis. Doctus es, et titulos tibi multa scientia donat ἢ Discere, ne timeas, ista legendo potes. Hine animi medicina tui, via certa salutis, Et vite poterit norma sequenda peti.
IN TRIA VOLUMINA OPERUM THOM: BECONI I. C. CARMEN.
Hine qu ferre queas, scitaris, commoda, lector ? Et quid tanta strues utilitatis habet ὁ
Hee precepta dabunt tibi trina volumina vite, Et Triados superz jussa sacrata serent.
Utque parem numerum par numinis zequat imago ; Sic parilem promet scriptio materiam.
Authoris vigiles commovit suada labores, Et ceeptis voluit fructibus ire comes.
Hue igitur, quicunque cupis cceleste cacumen, Tuta est, acceleres, hic patefacta via.
Cujus at a labris hee sit suadela profecta, Atque salis scatebras noscere, lector, aves ?
Beeconi proprio illustrata volumina Marte, Beconum celebri grata canore colant.
AD LECTOREM EPIGRAMMA ELISEL BOMELI, PHYSICI.
Cum poscit dubiis Ecclesia pressa levamen Rebus, et in pelago jam peritura ratis,
Navarchas Christus ccelesti mittit ab arce, Divina proram qui tueantur ope :
Quorum preesidio protecta Ecclesia sistat, Ceu rupes, rapido non violata mari.
ΠῚ multum ingenio, multum linguaque valentes, Impia confutant dogmata, vera docent :
Atque Evangelii sanctissima semina spargunt, Unde redit sacris luxque nitorque libris.
Talem nostra tenent Pelidem secla, Beconum Preconem verbi, maxime Christe, tui.
Desuper hic missus, quassee sit ut anchora cymbe, Rectoris quoties mcesta requirit opem.
Hoe nullo peritura die monumenta Beconi Ostendunt, variis vasa referta bonis.
Haud dictu facile est, ex cornu divite nobis Fuderit in cupidos munera quanta sinus.
Quicquid habent veterum perplexa volumina Patrum, Ile tribus mira texuit