The second tome of homilies of such matters as were promised, and entitled in…The second tome of homilees of such matters as were promised, and intituled in…

Good works are not all of one sort. For some are of them selves, and of their own proper nature always good: as to love God above all things, to love my neighbour as my self, to honour father and mother, to honour the higher powers, to give to every man that which is his due, and such like. Other works there be, which considered in themselves without further respect, are of their own nature, mere indifferent, that is, neither good nor evil, but take their denomination of the use or end whereunto they serve. Which works having a good end, are called good works, and are so in deed: but yet that cometh not of them selves, but of the good end whereunto they are referred. On the other side, if the end that they serve unto be evil, it can not then otherwise be, but that they must needs be evil also. Of this sort of works, is fasting, which of it self is a thing merely indifferent: But is made better or worse by the end that it serveth unto. For when it respecteth a good end, it is a good work: but the end being evil, the work it self is also evil. To fast then with this persuasion of mind, that our fasting, and our good works, can make us perfect and just men, and finally, bring us to heaven: this is a devilish persuasion, and that fast, so far of from pleasing god, that it refuseth his mercy, and is altogether derogatory to the merits of Christs death, and his precious blood ⟨p. 180⟩shedding. This doth the parable of the Pharisee and the Publican teach. Two men (saith ¹Christ) went up together into the Temple to pray, the one a Pharisee, the other a Publican. The Pharisee stood & prayed thus within him self: I thank thee O God, that I am not as other men are, extortioners, unjust, adulterers, & as this Publican is. I fast twice in the week, I give tithes of all that I possess. The Publican stood a far of, and would not lift up his eyes to heaven, but smote his breast, and said, God be merciful to me a sinner.

Good workes are not all of one sorte. For some are of them selues, and of their owne proper nature alwayes good: as to loue God aboue all thinges, to loue my neighbour as my selfe, to honour father and mother, to honour the higher powers, to geue to euery man that which is his due, and suche like. Other workes there be, whiche consydered in themselues without further respect, are of their owne nature, mere indifferent, that is, neither good nor euill, but take their denomination of the vse or ende whereunto they serue. Whiche workes hauing a good ende, are called good workes, and are so in deede: but yet that commeth not of them selues, but of the good ende wherevnto they are referred. On the other side, if the ende that they serue vnto be euill, it can not then otherwyse be, but that they must needes be euill also. Of this sort of workes, is fasting, which of it selfe is a thing meerely indifferent: But is made better or worse by the ende that it serueth vnto. For when it respecteth a good ende, it is a good worke: but the ende beyng euill, the worke it selfe is also euill. To fast then with this perswasion of minde, that our fasting, and our good workes, can make vs perfect and iust men, and finally, bring vs to heauen: this is a deuelish perswasion, and that fast, so farre of from pleasing god, that it refuseth his mercie, and is altogether derogatorie to the merites of Christes death, and his pretious blood