that were in deede to deface Christ and to defraud him of his glorie But they meane this and this is the vnderstandyng of those and suche lyke sayinges That God of his mercie and especial fauour towards them whom he hath appoynted to euerlastyng saluation hath so offred his grace especially and they haue so receaued it fruitfully that although by reason of their sinfull lyuyng outwardly they seemed before to haue ben the children of wrath and perdition yet nowe the spirite of God mightily workyng in them vnto obedience to Gods wyll and commaundementes they declare by their outward deedes and lyfe in the shewyng of mercie and charitie which can not come but of the spirite of God and his especiall grace that they are the vndoubted chyldren of God appoynted to euerlastyng lyfe And so as by their wyckednesse and vngodly lyuyng they shewed them selues accordyng to the iudgement of men which folowe the outward appearaunce to be reprobates and castawayes So nowe by their obedience vnto Gods holy wyll and by their mercyfulnesse and tender pitie wherin they shew them selues to be lyke vnto God who is the fou 〈…〉 yne and spryng of all mercye they declare openly and manyfestly vnto the sight of men that they are the sonnes of God and elect of hym vnto saluation For as the good fruite is not the cause that the tree is good but the tree must firste be good before it can bryng foorth good fruite so the good deedes of man are not the cause that maketh man good but he is firste made good by the spirite and grace of God that effectually worketh in hym and afterwarde he bryngeth foorth good fruites And then as the good fruite doth argue the goodnesse of the tree so doth the good and mercyfull deede of the man argue and certainely proue the goodnesse of hym that doth it accordyng to Christes sayinges Ye shall knowe them by their fruites And if any man wyl obiect that euil and naughty men do sometymes by their deedes appeare to be very godly and vertuous I wyll aunswere so doth the crab and choke peare seeme outwardly to haue sometyme as fayre a redde and as melow a colour as the fruite whiche is good in deede But he that wyl byte and take a taste shall easily iudge betwixt the sower bytternesse of the one and the sweete sauorines of the other And as the true christian man in thankfulnesse of his heart for the redemption of his soule purchased by Christes death sheweth kyndly by the fruite of his fayth his obedience to God so the other as a marchaunt with God doth all for his owne gayne thynking to win heauen by the merite of his workes and so defaceth and obscureth the pryce of Christes blood who only wrought our purgation The meanyng then of these sayinges in the scriptures and other holy wrytinges Almes deedes do washe away our sinnes and mercie to the poore doth blot out our offences is that we doing these thynges accordyng to Gods wyl our duetie haue our sinnes in deede washed away and our offences blotted out not for the worthinesse of them but by the grace of God which worketh al in al and that for the promise that God hath made to them that are obedient vnto his commaundement that he which is the trueth might be iustified in perfourming the trueth due to his true promise Almes deedes do wash away our sinnes because god doth vouchsafe then to repute vs as cleane and pure when we do them for his sake and not because they deserue or merite our purgyng or for that they haue anye suche strength and vertue in them selues I know that some men to much addict to the aduauncing of their good workes will not be contented with this aunswere no maruaile for suche men can no aunswere content nor suffice Wherfore leauing them to their owne wylful sense we wyll rather haue regarde to the reasonable and godly who as they most certaynly know and perswade them selues that al goodnes al bountie al mercy al benefites al forgeuenes of sinnes whatsoeuer can be named good and profitable either for the body or for the soule do come only of Gods mercie and mere fauour not of them selues So though they do neuer so many so excellent good deedes yet are they neuer pufte vp with the vayne confidence of them And though they heare and reade in gods word and other where in godly mens workes that almes deedes mercy and charitablenes doth wash away sinne and blot out iniquitie yet do they not arrogantly and proudly sticke and trust vnto them or bragge them selues of them as the proud Pharisee did lest with the Pharisee they shoulde be condemned but rather with the humble and poore Publicane confesse them selues sinfull wretches vnworthye to looke vp to heauen callyng and crauyng for mercie that with the Publicane they may be pronounced of Christ to be iustified The godly do learne that when the scriptures saye that by good and mercifull workes we are reconciled to Gods fauour we are taught then to knowe what Christe by his intercession and mediation obteyneth for vs of his father when we be obedient to his wyl yea they learne in such maners of speakyng a comfortable argument of Gods singuler fauour and loue that attributeth that vnto vs and to our doynges that he by his spirite worketh in vs and through his grace procureth for vs And yet this notwithstandyng they crye out with saint Paule Oh wretches that we are acknowledge as Christe teacheth that when they haue all done they are but vnprofitable seruauntes with the blessed kyng Dauid in respect of the iust iudgementes of God they do tremble and say Who shal be able to abide it Lorde if thou wylt geue sentence accordyng to our desertes Thus they humble them selues and are exalted of God they count them selues vyle and of God are counted pure and cleane they condemne them selues and are iustified of God they thinke them selues vnworthy of the earth and of God are thought worthy of heauen Thus of Gods worde are they truely taught how to thynke ryghtly of mercyfull dealyng of almes and of Gods especial mercie and goodnesse are made partakers of those fruites that his word hath promised Let vs then folowe their examples and both shew obediently in our lyfe those workes of mercie that we are commaunded and haue that ryght opinion iudgement of them that we are taught and we shal in lyke maner as they be made partakers and feele the fruites and rewardes that folowe such godly lyuyng so shall we knowe by proofe what profite and commoditie doth come of geuyng of almes and succouring of the poore The thirde parte of the Homilee of almes deedes YE haue alredye hearde two partes of this treatise of almes deedes The fyrste howe pleasaunt and acceptable before God the doyng of them is the second how muche it behoueth vs and how profitable it is to apply our selues vnto them Nowe in the
is within vs For it is the holy ghost and no other thyng that doth quicken the mindes of men stirring vp good and godly motions in their heartes which are agreeable to the wil commaundement of God suche as otherwyse of their owne crooked and peruerse nature they shoulde neuer haue That whiche is borne of the fleshe sayth Christe is fleshe and that which is borne of the spirite is spirite As who shoulde saye Man of his owne nature is fleshly and carnal corrupt and nought synnefull and disobedient to God without any sparke of goodnes in hym without any vertuous or godly motion onely geuen to euyl thoughtes and wicked deedes As for the workes of the spirite the fruites of fayth charitable and godly motions if he haue anye at all in hym they proceede only of the holy ghost who is the onlye worker of our sanctification maketh vs newe men in Christ Jesu Dyd not Gods holy spirite miraculously worke in the childe Dauid when of a poore shephearde he became a princelike prophet Dyd not Gods holy spirite miraculously worke in Matthewe sitting at the receipte of custome when of a proude Publicane he became an humble and lowly Euangelist And who can choose but maruayle to consyder that Peter shoulde become of a simple fisher a cheefe and mightie Apostle Paul of a cruell and bloody persecutour a faythful disciple of Christe to teache the Gentiles Suche is the power of the holy ghost to regenerate men and as it were to bryng them foorth a newe so that they shal be nothyng lyke the men that they were before Neyther doth he thynke it sufficient inwardlye to worke the spirituall and newe byrth of man vnlesse he do also dwell and abide in hym Knowe ye not sayth saint Paule that ye are the temple of God and that his spirite dwelleth in you Knowe ye not that your bodies are the temples of the holy ghost which is within you Agayne he sayth You are not in the fleshe but in the spirite For why The spirite of God dwelleth in you To this agreeth the doctrine of saint John wrytyng on this wyse The annoyntyng whiche ye haue receaued he meaneth the holy ghost dwelleth in you And the doctrine of Peter sayth the same who hath these wordes The spirite of glory and of God resteth vppon you O what comfort is this to the hearte of a true Christian to thynke that the holy ghost dwelleth within hym If God be with vs as the Apostle sayth who can be agaynst vs O but howe shall I knowe that the holy ghost is within me some man perchaunce wyll say Forsoth as the tree is knowne by his fruite so is also the holy ghost The fruites of the holy ghost accordyng to the mynde of saint Paule are these Loue ioy peace long sufferyng gentlenes goodnesse faythfulnesse meekenes temperaunce c. Contrarywyse the deedes of the fleshe are these Adultrie fornication vncleannesse wantonnes idolatrie witchcrafte hatred debate emulation wrath contention sedition heresie enuie murther drunkennesse gluttonie and such lyke Here is nowe that glasse wherein thou muste behold thy selfe and discerne whether thou haue the holy ghost within thee or the spirite of the fleshe If thou see that thy workes be vertuous and good consonant to the prescript rule of gods worde sauouring and tastyng not of the fleshe but of the spirite then assure thy selfe that thou art endued with the holy ghoste Otherwyse in thynkyng wel of thy selfe thou doest nothyng els but deceaue thy selfe The holy ghost doth alwayes declare hym selfe by his fruitefull and gratious gyftes namely by the worde of wysedome by the worde of knowledge whiche is the vnderstandyng of the scriptures by fayth in doyng of miracles by healyng them that are diseased by prophesie whiche is the declaration of Gods mysteries by discerning of spirites diuersities of tonges interpretation of tonges and so foorth All whiche gyftes as they proceede from one spirite and are seuerally geuen to man accordyng to the measurable distribution of the holy ghost Euen so do they bryng men and not without good cause into a wonderfull admiration of Gods diuine power Who wyll not marueyle at that whiche is wrytten in the Actes of the Apostles to heare their bolde confession before the counsell at Jerusalem And to consyder that they went away with ioy and gladnesse reioycing that they were counted worthy to suffer rebukes and checkes for the name and fayth of Christe Jesus This was the myghtie worke of the holy ghost who because he geueth patience and ioyfulnesse of heart in temptation and affliction hath therefore worthyly obtayned this name in holye scripture to be called a comforter Who wyl not also marueyle to reade the learned and heauenly sermons of Peter and the disciples consyderyng that they were neuer brought vp in schole of learnyng but called euen from their nettes to supply roomes of Apostles This was lykewyse the mightie worke of the holy ghost who because he doth instruct the hearts of the simple in the true knowledge of God and his holy worde is moste iustly tearmed by this name and title to be the spirite of trueth Eusebius in his ecclesiasticall historie telleth a straunge storie of a certayne learned and subtill Philosopher who beyng an extreame aduersarie to Christ and his doctrine could by no kynd of learnyng be conuerted to the fayth but was able to withstande all the argumentes that coulde be brought agaynst hym with litle or no labour At length there started vp a poore simple man of small wit and lesse knowledge one that was reputed among the learned as an ideote And he on Gods name woulde needes take in hande to dispute with this proude Philosopher The Byshoppes and other learned men standyng by were marueylously abashed at the matter thinking that by his doynges they shoulde be all confounded and put to open shame He notwithstandyng goeth on and begynnyng in the name of the Lorde Jesus brought the Philosopher to suche poynte in the ende contrary to all mens expectation that he coulde not choose but acknowledge the power of God in his wordes and to geue place to the trueth Was not this a miraculous worke that one seely soule of no learnyng shoulde do that whiche many byshops of great knowledge and vnderstanding were neuer able to bryng to passe So true is the saying of Bede Where the holy ghost doth instruct and teache there is no delay at al in learnyng Much more myght here be spoken of the manyfolde gyftes and graces of the holy ghost moste excellent and wonderfull in our eyes But to make a long discourse through all the shortnes of tyme wil not serue And seing ye haue heard the cheefest ye may easily conceaue and iudge of the rest Nowe were it expedient to discusse this question Whether all they whiche boaste and bragge that they haue the holy ghost do truely chalenge this vnto them selues or no Which doubt
to the house of so vnruly an husband as to a bedlem man who goeth about to ouerturne all that he hath at home Who would not think that it were better for such a man to wish the ground to open and to swallowe hym in then once euer after to be seene in the market But peraduēture thou wilt obiect that the woman prouoketh thee to this point But consyder thou again that the woman is a frayle vessel thou art therefore made the ruler and head ouer her to beare the weakenes of her in this her subiection And therfore study thou to declare the honest commendation of thyne aucthoritie whiche thou canst no way better do then to forbeare to vtter her in her weakenes subiection For euen as the kyng appeareth so muche the more noble the more excellent and noble he maketh his officers and leefetenauntes whom if he should dishonour despise the aucthority of their dignitie he should depriue hym selfe of a great part of his own honor Euen so if thou doest despise her that is set in the nexte roome besyde thee thou doest much derogate and decay the excellencie and vertue of thyne owne aucthorite Recount all these thynges in thy mynde and be gentle and quiet Understand that God hath geuen thee chyldren with her and art made a father by such reason appease thy selfe Doest not thou see the husbandmen what diligence they vse to tyll that grounde whiche once they haue taken to farme though it be neuer so full of faultes As for an example though it be drye though it bryngeth foorth weedes though the soyle can not beare to much wette yet he tylleth it and so winneth fruite thereof Euen in lyke maner if thou wouldest vse lyke diligence to instruct and order the mind of thy spouse if thou wouldest diligently applye thy selfe to weede out by litle and litle the noysome weedes of vncomly maners out of her mind with holsome precepts it could not be but in tyme thou shouldest feele the pleasaunt fruite thereof to both your comfortes Therefore that this thyng chaunce not so perfourme this thyng that I do here counsayle thee Whensoeuer any displeasaunt matter riseth at home if thy wife hath done ought amisse comfort her encrease not the heauines For though thou shouldest be greeued with neuer so manye things yet shalt thou find nothing more greuous then to want the beneuolence of thy wyfe at home What offence soeuer thou canst name yet shalt thou fynde none more intollerable then to be at debate with thy wyfe And for this cause most of all oughtest thou to haue this loue in reuerence And if reason moueth thee to beare any burthen at any other mens handes muche more at thy wyues For if she be poore vpbrayde her not if she be simple taunt her not but be the more curteous For she is thy body and made one fleshe with thee But thou peraduenture wylt say that she is a wrathfull woman a drunkarde and beastly without wit and reason For this cause bewayle her the more Chafe not in anger but pray to almyghtie god Let her be admonished and holpen with good counsayle do thou thy best endeuour that she may be delyuered of al these affections But if thou shouldest beat her thou shalt encrease her euil affections For frowardnes sharpnes is not amended with frowardnes but with softnes and gentlenes Furthermore consider what reward thou shalt haue at Gods hande For where thou myghtest beate her and yet for the respecte of the feare of God thou wilt abstaine and beare patiently her great offences the rather in respect of that lawe which forbiddeth that a man shoulde caste out his wyfe what faulte soeuer she be combred with thou shalt haue a very great rewarde before the receipt of that rewarde thou shalt feele many commodities For by this meanes she shal be made the more obedient and thou for her sake shalt be made the more meeke It is wrytten in a storye of a certayne straunge Philosopher which had a cursed wyfe a frowarde and a drunkarde When he was asked for what consyderation he dyd so beare her euyll maners He made aunswere By this meanes sayde he I haue at home a Scholemaister and an example howe I shoulde behaue myselfe abroade For I shall sayth he be the more quiet with other beyng thus dayly exercised and taught in the forbearyng of her Surely it is a shame that painims shoulde be wyser then we we I say that be commaunded to counterfayte angels or rather God hym selfe through meekenesse And for the loue of vertue this saide Philosopher Socrates woulde not expell his wyfe out of his house Yea some say that he dyd therefore marrye his wyfe to learne this vertue by that occasion Wherefore seeyng many men be farre behynd the wysedome of this man my counsell is that fyrste and before all thynges that man do his best endeuour to get hym a good wyfe endued with all honestie and vertue But if it so chaunce that he is deceaued that he hath chosen suche a wyfe as is neyther good nor tollerable then let the husband folowe this Philosopher and let hym instruct his wyfe in euery condition and neuer lay these matters to syght For the marchaunt man except he fyrst be at composition with his factour to vse his interaffayres quietly he wyll neyther stirre his shippe to sayle nor yet wyll lay handes vpon his marchaundize Euen so let vs do all thynges that we may haue the felowship of our wyues which is the factour of all our doynges at home in great quiet and rest And by these meanes all thynges shall prosper quyetly and so shall we passe through the daungers of the troublous sea of this worlde For this state of lyfe wyll be more honorable and comfortable then our houses then seruauntes then money then landes and possessious then all thynges that can be tolde As all these with sedition and discord can neuer worke vs any comfort So shall all thynges turne to our commoditie and pleasure if we drawe this yoke in one concorde of heart and mynd Whereupon do your best endeuour that after this sorte ye vse your matrimonie and so shall ye be armed on euerye syde Ye haue escaped the snares of the deuyll and the vnlawfull lustes of the fleshe Ye haue the quietnesse of conscience by this institution of matrimonie ordeyned by god Therefore vse oft prayer to hym that he woulde be present by you that he woulde continue concorde and charitie betwixt you Do the best ye can of your partes to custome your selues to softnesse and meeknes and beare well in worth suche ouersightes as chaunce And thus shall your conuersation be most pleasaunt and comfortable And although whiche can no otherwyse be some aduersities shall folowe and otherwhiles nowe one discommoditie nowe another shall appeare yet in this common trouble and aduersitie lyfte vp both your handes vnto heauen call vppon the helpe and assistaunce of God
rebels shoulde heare the aduise of wyse men and geue place vnto theyr iudgement and folowe the example of obedient subiectes as reason is that they whose vnderstandyng is blinded with so euyll an affection shoulde geue place to them that be of sound iudgement and that the worse shoulde geue place to the better and so myght Realmes continue in long obedience peace and quietnesse But what yf the prince be vndiscrete and euil in deede and it also euident to all mens eyes that he so is I aske agayne what yf it be long of the wickednesse of the subiectes that the prince is vndiscrete and euyll Shal the subiectes both by their wickednesse prouoke God for their deserued punishment to geue them an vndiscrete or euyll prince and also rebell agaynst hym and withall agaynst God who for the punishment of their sinnes dyd geue them suche a prince Wyll you heare the scriptures concernyng this poynt God say the holy scriptures maketh a wicked man to raigne for the sinnes of the people Agayne God geueth a prince in his anger meanyng an euyll one and taketh away a prince in his displeasure meanyng speciallye when he taketh away a good prince for the sinnes of the people as in our memorie he toke away our good Josias kyng Edwarde in his young and good yeres for our wickednesse And contrarilye the scriptures do teache that God geueth wysdome vnto princes and maketh a wyse and good kyng to raigne ouer that people whom he loueth and who loueth hym Agayne yf the people obey God both they and theyr kyng shall prosper and be safe els both shal perishe sayth God by the mouth of Samuel Here you see that GOD placeth aswell euyll princes as good and for what cause he doth both If we therefore wyll haue a good prince eyther to be geuen vs or to continue nowe we haue suche a one let vs by our obedience to God and to our prince moue God thereunto If we wyll haue an euyll prince when God shall sende such a one taken away and a good in his place let vs take away our wickednesse whiche prouoketh God to place such a one ouer vs God wyll eyther displace hym or of an euyll prince make hym a good prince so that we first wyll chaunge our euyll into good For wyll you heare the scriptures The heart of the prince is in Gods hande which way soeuer it shall please hym he turneth it Thus say the scriptures wherfore let vs turne from our synnes vnto the Lorde with all our heartes and he wyl turne the heart of the prince vnto our quiet and wealth Els for subiectes to deserue through theyr synnes to haue an euyll prince then to rebel against hym were double and treble euyll by prouokyng GOD more to plague them Nay let vs eyther deserue to haue a good prince or let vs patiently suffer and obey suche as we deserue And whether the prince be good or euill let vs accordyng to the counsel of the holy scriptures pray for the prince for his continuaunce and increase in goodnesse yf he be good and for his amendement yf he be euyll Wyll you heare the scriptures concerning this most necessarie poynt I exhort therefore sayth saint Paul that aboue all thinges prayers supplications intercessions and geuing of thankes be had for all men for kynges and all that are in aucthoritie that we maye liue a quiet and peaceable lyfe with all godlinesse for that is good and acceptable in the syght of GOD our sauiour c. This is Saint Paules councel And who I pray you was prince ouer the moste part of Christians when Gods holye spirite by saint Paules pen gaue them this lesson Forsoothe Caligula Clodius or Nero who were not onlye no Christians but Pagans and also eyther foolishe rulers or most cruel tyrauntes Wyl you yet heare the worde of God to the Jewes when they were prisoners vnder Nabuchodonozor kyng of Babylon after he had slaine their king nobles parentes chyldren and kynsfolkes burned theyr countrey cities yea Hierusalem it selfe and the holy temple and had caryed the residue remayning aliue captiues with hym vnto Babylon Wyll you heare yet what the prophete Baruch sayth vnto Gods people being in this captiuitie Pray you sayth the prophete for the lyfe of Nabuchodonozor kyng of Babylon and for the lyfe of Balthaser his sonne that theyr dayes may be as the dayes of heauen vpon the earth that God also may geue vs strength and lighten our eyes that we may liue vnder the defence of Nabuchodonozor kyng of Babylon and vnder the protection of Balthaser his sonne that we may long do them seruice and finde fauour in their syght Praye for vs also vnto the Lorde our God for we haue sinned agaynst the Lorde our god Thus farre the prophete Baruch his wordes whiche are spoken by hym vnto the people of God of that kyng who was an heathen a tyraunt and cruell oppressour of them and had ben a murtherer of many thousandes of theyr nation and a destroyer of their countrey with a confession that theyr sinnes had deserued suche a prince to raigne ouer them And shall the olde Christians by saint Paules exhortation pray for Caligula Clodius or Nero Shall the Jewes pray for Nabuchodonozor these Emperours and kynges beyng straungers vnto them beyng Pagans and Infidels beyng murtherers tyrauntes and cruell oppressours of them and the destroyers of their countrey countreymen and kinsmen the burners of theyr villages townes cities and temples And shall not we pray for the long prosperous and godly raigne of our naturall prince No straunger whiche is obserued as a great blessing in the scriptures of our Christian our most gratious Soueraigne no heathen nor Pagan prince Shall we not praye for the health of our moste mercifull moste louyng Soueraigne the preseruer of vs and our countrey in so long peace quietnesse and securitie no cruell person no tyraunt no spoyler of our goodes no shedder of our blooddes no burner and destroyer of our Townes Cities and Countrey as were those for whom yet as ye haue hearde Christians beyng theyr subiectes ought to praye Let vs not commit so great ingratitude agaynst GOD and our Soueraigne as not continually to thanke GOD for this gouernment and for his great and continuall benefites and blessinges powred vpon vs by suche gouernment Let vs not commit so great a sinne agaynst God agaynst our selues and our countrey as not to praye continuallye vnto GOD for the long continuaunce of so gratious a ruler vnto vs and our countrey Els shall we be vnworthie any longer to enioy those benefites and blessinges of God whiche hytherto we haue had by her and shal be most worthy to fall into all those mischeefes and miseries which we and our countrey haue by Gods grace through her gouernment hytherto escaped What shall we say of those subiectes may we call them by the name of subiectes Who neyther be thankful nor make any
vicious and wycked men at libertie to worke their wycked wylles whiche were before brydeled by holesome lawes to weaken to ouerthrowe and to consume the strength of the Realme their naturall countrey as well by the spendyng and wastyng of the money and treasure of the prince and Realme as by murthering of the people of the same their owne countreymen who shoulde defende the honour of their prince and libertie of their countrey agaynst the inuasion of forraigne enemies and so finallye to make their countrey thus by their mischeefe weakened redy to be a pray and spoyle to al outwarde enemies that wyll inuade it to the vtter and perpetuall captiuitie slauerie and destruction of all their countreymen their chyldren their freendes their kynsfolkes left alyue whom by their wycked rebellion they procure to be deliuered into the handes of forraigne enemies as muche as in them doth lye In forraigne warres our countreymen in obteynyng the victorye win the prayse of valiauntnesse yea and though they were ouercommed and slayne yet wine they an honest commendation in this worlde and dye in a good conscience for seruing God their prince and their countrey and be chyldren of eternall saluation But in rebellion howe desperate and strong so euer they be yet wynne they shame here in fyghtyng agaynst God their prince and countrey and therfore iustly do fall headlong into hell if they dye and lyue in shame and fearefull conscience though they escape But commonly they be rewarded with shamful deathes their heades carkases set vpon poles or hanged in chaines eaten with kytes and crowes iudged vnworthie the honour of buryall and so their soules if they repent not as commonly they do not the deuyll harryeth them into hell in the myddest of their mischeefe For whiche dreadfull execution Saint Paule sheweth the cause of obedience not onely for feare of death but also in conscience to Godwarde for feare of eternall dampnation in the worlde to come Wherfore good people let vs as the chyldren of obedience feare the dreadfull execution of God and lyue in quyet obedience to be the chyldren of euerlastyng saluation For as heauen is the place of good obedient subiectes and hel the prison and dungeon of rebels agaynst God and their prince so is that Realme happie where moste obedience of subiectes doth appeare beyng the verye figure of heauen and contrarywyse where most rebellions and rebels be there is the expresse similitude of hell and the rebels them selues are the very figures of feendes and deuyls and their captayne the vngartious paterne of Luciser and Satan the prince of darkenes of whose rebellion as they be folowers so shal they of his damnation in hel vndoubtedly be partakers and as vndoubtedlye children of peace the inheritours of heauen with God the father God the sonne and God the holy ghost To whom be al honour and glorye for euer and euer Amen Thus haue you hearde the thirde part of this Homilee now good people let vs pray ¶ The prayer as before ¶ The fourth parte of the Homilee agaynst disobedience and wilfull Rebellion FOR your further instruction good people to shewe vnto you howe muche almyghtie God doth abhorre disobedience and wylfull rebellion speciallye when rebelles aduaunce them selues so hie that they arme them selues with weapon and stande in feelde to fyght agaynst God their prince and their countrey it shall not be out of the way to shewe some examples set out in Scriptures wrytten for our eternall erudition We may soone knowe good people how heynous offence the trecherie of rebellion is if we call to remembraunce the heauie wrath and dreadfull indignation of almyghtie God agaynst such subiectes as do onlye but inwardely grudge mutter and murmure agaynst their gouernours though their inwarde treason so priuilie hatched in their breastes come not to open declaration of their doynges as harde it is whom the deuill hath so farre entised against Gods word to kepe them selues there no he meaneth still to blowe the cole to kindle their rebellious heartes to flame into open deedes if he be not with grace speedily withstanded Some of the chyldren of Israel beyng murmurers agaynste their magistrates appoynted ouer them by God were stricken with foule leprosie many wer burnt vp with fyre sodaynly sent from the Lorde sometyme a great sort of thousandes were consumed with the pestilence sometyme they were stinged to death with a straunge kind of fiery serpentes and whiche is moste horrible some of the captaynes with their bande of murmurers not dying by any vsual or natural death of men but the earth openyng they with their wyues chyldren and families were swalowed quicke downe into hell Whiche horrible destructions of suche Israelites as were murmurers agaynst Moyses appoynted by God to be their head and cheefe magistrate are recorded in the booke of Numbers and other places of the scriptures for perpetual memorie and warnyng to al subiects how hyghly God is displeased with the murmuring and euyll speakyng of subiectes agaynste their princes for that as the scripture recordeth their murmure was not agaynst their prince only beyng a mortal creature but against God hym selfe also Nowe if suche straunge and horrible plagues dyd fall vppon suche subiectes as dyd only murmure and speake euyll agaynste their heades what shal become of those most wicked impes of the deuyl that do conspire arme thē selues assemble great numbers of armed rebels lead them with them agaynst their prince and countrey spoylyng and robbyng kyllyng and murtheryng al good subiectes that do withstand them as manye as they may preuayle agaynst But those examples are wrytten to stay vs not onlye from suche mischeefes but also from murmuring or speaking once an euill worde agaynst our prince which though any should do neuer so secretly yet do the holy scriptures shewe that the very byrdes of the ayre wyll bewray them and these so manye examples before noted out of the same holy scriptures do declare that they shal not escape horrible punyshment therefore Now concernyng actual rebellion amongst many examples thereof set foorth in the holy scriptures the example of Absolon is notable who entryng into conspiracie agaynst kyng Dauid his father both vsed the aduice of very wittie men and assembled a verye great and huge companie of rebels the whiche Absolon though he were moste goodly of person of great nobilitie beyng the kynges sonne in great fauour of the people and so dearely beloued of the kyng hym selfe so much that he gaue commaundement that notwithstandyng his rebellion his lyfe shoulde be saued when for these consyderations moste men were afrayde to lay their handes vppon hym a great tree stretchyng out his arme as it were for that purpose caught hym by the great and long bush of his goodly heere lappyng about it as he fledde hastily bareheaded vnder the sayde tree and so hanged hym vp by the heere of his head in the ayre to geue an eternall document that neyther comelynes
The second Tome of Homilees of such matters as were promised and intituled in the former part of Homilees Set out by the aucthoritie of the Queenes Maiestie And to be read in euery parishe Church agreeably 1571. The Table of homilees ensuyng 1 OF the ryght vse of the Churche 2 Against peril of Idolatrie iii. partes 3 For repayryng and kepyng cleane the Churche 4 Of good workes And first of fastyng ii partes 5 Agaynst gluttonie and dronkennesse 6 Agaynst excesse of apparrell 7 An Homilee of prayer iii. partes 8 Of the place and time of prayer ii partes 9 Of common prayer and sacramentes 10 An information for them which take offence at certayne places of holye scripture ii partes 11 Of almes deedes iii. partes 12 Of the Natiuitie 13 Of the passion for good Friday ii Homilees 14 Of the Resurrection for Easter day 15 Of the worthy receauing of the sacrament ii partes 16 An Homilee concerning the cōming downe of the holye Ghost for Whitsunday ii partes 17 An Homilee for rogation weeke iiii partes 18 Of the state of matrimonie 19 Agaynst idlenesse 20 Of repentaunce and true reconciliation vnto god iii. partes 21 An Homilee agaynst disobedience and wylfull rebellion vi partes ¶ An admonition to all Ministers ecclesiasticall FOR that the Lorde doth require of his seruaunt whom he hath set ouer his householde to shewe both faythfulnesse and prudence in his office it shal be necessarye that ye aboue al other do behaue your selfe moste faythfully and diligently in your so hygh a function that is aptly playnely and distinctly to reade the sacred scriptures diligently to instruct the youth in their Catechisme grauely and reuerently to minister his most holy Sacramentes prudently also to choose out such Homilees as be most meete for the time for the more agreeable instruction of the people committed to your charge with such discretion that where the Homilee may appeare to long for one readyng to diuide the same to be read part in the fore noone and part in the after noone And where it may so chaunce some one or other chapter of the olde Testament to fal in order to be read vppon the Sundayes or holye dayes whiche were better to be chaunged with some other of the newe Testament of more edification it shal be wel done to spende your tyme to consyder wel of such chapters before hand wherby your prudence and diligence in your office may appeare so that your people may haue cause to glorifie God for you and be the redyer to imbrace your labours to your better commendatiō to the discharge of your cōsciences their owne An Homilee of the ryght vse of the Churche or temple of God and of the reuerence due vnto the same ¶ The first part WHERE there appeareth at these dayes great slacknesse negligence of a great sorte of people in resorting to the Church there to serue God their heauenly father accordyng to their most bounden duetie as also muche vncomely and vnreuerent behauiour of many persons in the same when they be there assembled and thereby maye iust feare aryse of the wrath of GOD and his dreadfull plagues hanging ouer our heades for our greeuous offences in this behalfe amongst other many great sinnes which we dayly and hourely commit before the Lorde Therefore for the discharge of al our consciences and the auoydyng of the common peryl plague hangyng ouer vs let vs consyder what may be sayde out of Gods holy booke concernyng this matter whereunto I pray you geue good audience for that it is of great wayght and concerneth you all Although the eternall and incomprehensible maiestie of God the Lorde of heauen and earth whose seate is heauen the earth his footestole can not be inclosed in temples or houses made with mans hande as in dwelling places able to receaue or conteyne his maiestie accordyng as is euidently declared by the prophete Esaias and by the doctrine of saint Steuen and saint Paul in the Actes of the Apostles And where kyng Salomon who builded vnto the Lorde the most glorious temple that euer was made sayth Who shal be able to buylde a meete or worthye house for hym if heauen and the heauen aboue all heauens can not contayne hym howe muche lesse can that whiche I haue builded And further confesseth What am I that I shoulde be able to buylde thee an house O Lord But yet for this purpose only it is made that thou mayest regarde the prayer of thy seruaunt and his humble supplication Muche lesse then be our Churches meete dwellyng places to receaue the incomprehensible maiestie of god And in deede the cheefe and speciall temples of God wherein he hath greatest pleasure and moste delyghteth to dwell and continue in are the bodyes and myndes of true Christians and the chosen people of GOD accordyng to the doctrine of the holye scripture declared in the firste Epistle to the Corinthians Knowe ye not sayth Saint Paul that ye be the temple of God and that the spirite of God dwelleth in you If any man defyle the temple of God hym wyll God destroye For the temple of God is holy which ye are And agayne in the same Epistle Knowe ye not that your body is the temple of the holye ghost dwellyng in you whom ye haue geuen you of God and that ye be not your owne for ye are dearely bought Glorifie ye nowe therefore God in your body and in your spirite whiche are Gods. And therefore as our sauiour Christe teacheth in the Gospell of saint John they that worshyp God the father in spirite and trueth in what place so euer they do it worshyp hym a ryght for suche worshyppers doth God the father looke for For God is a spirite those that worshyp hym must worship him in spirit and trueth sayth our sauiour Christe Yet all this notwithstandyng the material Church or temple is a place appoynted aswell by the vsage and continuall examples expressed in the olde Testament as in the newe for the people of God to resort together vnto there to heare Gods holy worde to call vpon his holy name to geue hym thankes for his innumerable and vnspeakeable benefites bestowed vppon vs and duely and truely to celebrate his holy sacramentes In the vnfayned doyng and accomplyshyng of the whiche standeth that true and right worshipping of God afore mentioned and the same Churche or temple is by the scriptures both of the olde Testament and the newe called the house and temple of the Lorde for the peculier seruice there done to his maiestie by his people for the effectuous presence of his heauenlye grace where with he by his sayde holye word endueth his people so there assembled And to the sayde house or temple of God at all tymes by common order appoynted are all people that be godly in deede bounde with all diligence to resorte vnlesse by sicknesse or other moste vrgente causes they be letted therefro And
of good reason with all true Christians to be of most wayght and estimation It is written of all the foure Euangelistes as a notable acte and worthy to be testified by many holy witnesses how that our sauiour Jesus Christe that mercifull and mylde Lorde cōpared for his meekenesse to a sheepe suffring with scilence his fleece to be shorne from him and to a lambe led without resistaunce to the slaughter whiche gaue his body to them that dyd smyte hym aunswered not hym that reuiled nor turned away his face from them that dyd reproche hym and spit vpon him and accordyng to his owne example gaue preceptes of mildnes and sufferaunce to his disciples Yet when he seeth the temple and holy house of his heauenly father misordred polluted and prophaned vseth great seueritie and sharpenes ouerturneth the tables of thexchaungers subuerteth the seates of them that solde doues maketh a whip of cordes and scourgeth out those wicked abusers and prophaners of the temple of God saying My house shal be called the house of prayer but ye haue made it a den of theeues And in the. ii of John Do not ye make the house of my father the house of marchaundize For as it is the house of GOD when Gods seruice is duely done in it So whē we wickedly abuse it with wicked talke or couetous bargayning we make it a den of theeues or an house of marchaundize Yea and suche reuerence woulde Christe shoulde be therein that he woulde not suffer any vessell to be caryed through the temple And where as our saniour Christe as is before mentioned out of S. Luke coulde be founde no where when he was sought but only in the temple amongst the doctours and nowe agayne exerciseth his aucthoritie and iurisdiction not in castles and princely palaces amongst souldiers but in the temple Ye may hereby vnderstande in what place his spirituall kyngdome whiche he denyeth to be of this worlde is sonest to be founde and best to be knowen of all places in this worlde And accordyng to this example of our sauiour Christe in the primitiue Churche which was most holy godly and in the which due discipline with seueritie was vsed agaynst the wicked opē offenders were not suffered once to enter into the house of the Lorde nor admitted to common prayer and the vse of the holye Sacramentes with other true Christians vntil they had done open penaunce before the whole Churche And this was practised not only vpon meane persons but also vpon the ryche noble and mightie persons yea vpon Theodosius that puissaunt and mightie Emperour whom for cōmittyng a greeuous and wylfull murther S. Ambrose Byshop of Millayne reproued sharply and did also excommunicate the said Emperour and brought hym to open penaunce And they that were so iustly exempted and banished as it were from the house of the Lorde were taken as they be in deede for men diuided and separated from Christes Churche and in most daungerous estate yea as S. Paul sayeth euen geuen vnto Satan the deuyll for a tyme and theyr company was shunned and auoyded of all godly men and women vntyll suche tyme as they by repentaunce and publique penaunce were reconciled Suche was the honour of the Lordes house in mens heartes and outwarde reuerence also at that tyme and so horrible a thing was it to be shut out of the Churche and house of the Lorde in those dayes when religion was most pure and nothyng so corrupt as it hath ben of late dayes And yet we wyllyngly eyther by absentyng our selues from the house of the Lorde do as it were excommunicate our selues from the Churche and felowshyp of the Saintes of God orels comming thyther by vncomely and vnreuerent behauiour there by hastie rashe yea vncleane and wicked thoughtes and wordes before the Lorde our God horribly dishonour his holy house the Churche of GOD and his holy name and maiestie to the great daunger of our soules yea and certayne damnation also yf we do not spedily and earnestly repent vs of this wickednesse Thus ye haue hearde dearely beloued out of Gods worde what reuerence is due to the holye house of the Lorde how all godly persons ought with diligence at times appoynted thither to repayre howe they ought to behaue them selues there with reuerence and dread before the Lord what plagues and punyshementes as well temporall as eternall the Lorde in his holy worde threatneth aswell to suche as neglect to come to his holy house as also to suche who commyng thither do vnreuerently by iesture or talke there behaue them selues Wherefore if we desyre to haue seasonable weather and thereby to enioye the good fruites of the earth yf we wyll auoyde drought and barrennesse thirste and hunger whiche are plagues threatned vnto suche as make haste to go to their owne houses to alehouses and to tauernes and leaue the house of the Lorde emptie and desolate yf we abhorre to be scourged not with whyppes made of cordes out of the materiall temple only as our sauiour Christe serued the defilers of the house of God in Hierusalem but also to be beaten and dryuen out of the eternall temple and house of the Lorde which is his heauenly kingdome with the iron rodde of euerlastyng damnation and caste into outter darkenes where is weeping and gnashing of teeth if we feare dread and abhorre this I say as we haue most iust cause to do then let vs amende this our negligence and contempt in comming to the house of the Lorde this our vnreuerent behauiour in the house of the Lorde and resortyng thither diligently together let vs there with reuerent hearyng of the Lordes holy worde calling on the Lordes holy name geuing of heartie thankes vnto the Lorde for his manyfolde and inestimable benefites daily and hourly bestowed vpon vs celebrating also reuerently of the Lordes holy Sacramentes serue the Lorde in his holy house as becommeth the seruauntes of the Lorde in holines and righteousnes before him all the dayes of our lyfe and then we shal be assured after this lyfe to rest in his holy hyll and to dwell in his tabernacle there to prayse and magnifie his holy name in the congregation of his saintes in the holy house of his eternal kingdome of heauen which he hath purchased for vs by the death and sheddyng of the pretious blood of his sonne our sauiour Jesus Christ to whom with the father and the holy ghost one immortal maiestie of GOD be all honour glorie prayse and thankesgeuyng worlde without ende Amen An Homilie against perill of idolatrie and superfluous decking of Churches The first part IN what poyntes the true ornamentes of the Church or temple of GOD do consiste and stand hath ben declared in the two last Homilies intreating of the right vse of the temple or house of god of the due reuerence that all true Christian people are bound to geue vnto the same The summe wherof is that the Churche or
errour of Purgatorie out of our heades neyther let vs dreame anye more that the soules of the dead are any thing at all holpen by our prayers But as the scripture teacheth vs let vs thinke that the soule of man passing out of the body goeth straightwayes eyther to heauen or els to hell whereof the one nedeth no prayer and the other is without redemption The onlye Purgatorie wherein we must trust to be saued is the death and blood of Christe which if we apprehend with a true and stedfast fayth it purgeth and clenseth vs from all our sinnes euen as well as if he were now hanging vpon the crosse The blood of Christe sayth saint John hath clensed vs from all sinne The blood of Christe sayth saint Paul hath purged our consciences from dead workes to serue the liuing god Also in another place he sayth We be sanctified and made holy by the offering vp of the body of Jesus Christe done once for all Yea he addeth more saying With the one oblation of his blessed body pretious blood he hath made perfect for euer and euer all them that are sanctified This then is that Purgatorie wherein all Christian men must put their whole truste and confidence nothing doubting but yf they truely repent them of their sinnes and dye in perfecte fayth that then they shall foorth with passe from death to life If this kinde of purgation wyll not serue them let them neuer hope to be releassed by other mens prayers though they shoulde continue therein vnto the worldes ende He that can not be saued by fayth in Christes blood howe shall he loke to be deliuered by mans intercessions Hath God more respect to man on earth then he hath to Christe in heauen If any man sinne sayth saint John we haue an aduocate with the father euen Jesus Christe the righteous and he is the propitiation for our sinnes But we must take heede that we call vpon this aduocate whyle we haue space geuen vs in this life lest when we are once dead there be no hope of saluation left vnto vs For as euery man sleepeth with his owne cause so euerye man shall ryse agayne with his owne cause And looke in what state he dyeth in the same state he shal be also iudged whether it be to saluation or dampnation Let vs not therfore dreame either of purgatorie or of prayer for the soules of them that be dead but let vs earnestly diligently praye for them whiche are expresly commaunded in holye scripture namely for kinges and rulers for ministers of Gods holy worde and sacramentes for the saintes of this worlde otherwyse called the faithfull to be short for all men liuing be they neuer so great enemies to god and his people as Jewes Turkes Pagans Infidels Heretikes c. Then shall we truely fulfill the commaundement of God in that behalfe plainely declare our selues to be the true children of our heauenly father which suffreth the sunne to shine vpon the good and the bad and the rayne to fall vpon the iust and the vniust For whiche and al other benefites moste aboundauntlye bestowed vppon mankynde from the beginning let vs geue him hearty thankes as we are most bound prayse his name for euer and euer Amen ⧠An Homilee of the place and tyme of prayer GOD through his almighty power wisedome and goodnes created in the beginning heauen earth the Sunne the Moone the starres the fowles of the ayre the beastes of the earth the fishes in the sea and all other creatures for the vse commoditie of man whom also he had created to his owne image and likenesse and geuen him the vse gouernement ouer them al to the end he shoulde vse them in suche sort as he had geuen him in charge commaundement also that he should declare him selfe thankful and kynde for al those benefites so liberally so graciously bestowed vpon him vtterly without anye deseruing on his behalf And although we ought at al times in al places to haue in remēbrance to be thankful to our gracious Lord according as it is written I wil magnifie the lord at al times And agayne Wheresoeuer the lord beareth rule O my soule prayse the Lord Yet it appeareth to be Gods good wil and pleasure that we shoulde at special times and in special places gather our selues together to the intent his name might be renowmed and his glory set forth in the congregation and assembly of his saintes As concerning the tyme whiche almightie God hath appoynted his people to assemble together solemly it doth appeare by the fourth commaundement of God Remember saith God that thou kepe holye the Sabbath day Upon the which day as is playne in the actes of the Apostles the people accustomablye resorted together hearde diligently the lawe and the prophetes read among them And albeit this commaundement of God doeth not bynde christian people so straytlye to obserue and keepe the vtter ceremonies of the Sabbath day as it was geuen vnto the Jewes as touching the forbearing of worke and labour in tyme of great necessitie and as touching the precise keeping of the seuenth day after the manner of the Jewes For we keepe now the first day which is our sunday and make that our sabbath that is our day of rest in the honor of our sauiour christ who as vpon that daye rose from death conquering the same most triumphantly Yet notwithstanding whatsoeuer is found in the commaundement apparteyning to the lawe of nature as a thyng most godlye moste iuste and needeful for the setting forth of Gods glorie it ought to be retayned and kept of all good Christian people And therfore by this commaundemēt we ought to haue a tyme as one day in a weeke wherein we ought to rest yea from our lawfull and nedefull workes For like as it appeareth by this commaundement that no man in the syxe dayes ought to be slouthfull or ydle but diligentlye to labour in that state wherein God hath set him Euen so God hath geuen expresse charge to all men that vpon the sabbath day which is now our sunday they should ceasse from all weaklye and workeday labour to the entent that lyke as God him selfe wrought sixe dayes and rested the seuenth and blessed and sanctified it and consecrated it to quyetnes and rest from labour euen so Gods obedient people shoulde vse the sundaye holyly and rest from their comon and daily businesse and also geue them selues whollye to heauenly exercises of Gods true religion and seruice So that God doth not onely commaunde the obseruation of this holy day but also by his owne example doth stirre and prouoke vs to the diligent keeping of the same Good natural children wil not onelye become obedient to the commaundemēt of their parents but also haue a diligent eye to their doings and gladly folow the same So if we wil be the children of our heauenly father we
vnderstande and to cary away suche sentences and stories as be more fyt for our capacitie and instruction And wheras we reade in diuers Psalmes how Dauid did wyshe to the aduersaries of god sometymes shame rebuke and confusion sometyme the decay of theyr ofspryng and issue sometime that they might peryshe and come sodaynly to destruction as he did wishe to the Captaynes of the Philistians Cast forth sayth he thy lyghtening and teare them shoote out thyne arrowes and consume them with such other maner of imprecations Yet ought we not to be offended at suche prayers of Dauid being a prophete as he was singulerly beloued of God and rapte in spirite with an ardent zeale to gods glorie He spake them not of a priuate hatred and in a stomake against their persons But wyshed spirituallye the destruction of suche corrupt errours and vyces whiche raygned in all diuilishe persons set agaynst god He was of lyke mynd as saint Paule was when he did deliuer Himeneus and Alexander with the notorious fornicatour to Satan to their temporal confusion that their spirite might be saued against the daye of the lord And when Dauid did professe in some places that he hated the wicked yet in other places of his Psalmes he professeth that he hated them with a perfect hate not with a malitious hate to the hurt of the soule Whiche perfection of spirite because it can not be perfourmed in vs so corrupted in affections as we be we ought not to vse in our priuate causes the lyke wordes in fourme for that we cannot fulfil the like wordes in sense Let vs not therefore be offended but searche out the reason of such wordes before we be offended that we may the more reuerentlye iudge of such sayinges though straunge to our carnall vnderstandinges yet to them that be spiritually minded iudged to be zelously and godlye pronounced God therefore for his mercies sake vouchsafe to purifie our myndes through fayth in his sonne Jesus Christ and to instill the heauenly droppes of his grace into our harde stonye heartes to supple the same that we be not contemners deriders of his infallible worde but that with all humblenes of minde and Christian reuerence we may endeuour our selues to heare and to reade his sacred scriptures and inwardly so to digest them as shall be to the comfort of our soules and sanctification of his holye name to whom with the sonne and the holy ghost three persons and one lyuing God be al laude honor and prayse for euer and euer Amen ⧠An Homilee of Almes deedes and mercifulnes towarde the poore and needie AMongst the manifolde dueties that almighti god requireth of his faithful seruants the true Christians by the which he woulde that both his name should be glorified the certaintie of their vocation declared there is none that is either more acceptable vnto him or more profitable for theÌ„ then are the workes of mercye pity shewed vpon the poore which be afflicted with any kinde of misery And yet this not with standing suche is the slouthfull sluggishnesse of our dull nature to that whiche is good and godlye that we are almoste in nothing more negligent and lesse carefull then we are therein It is therfore a very necessary thing that Gods people should awake their sleepie myndes and consyder their duetie on this behalfe And meete it is that all true Christians should desyrously seke and learne what God by his holy word doth herein requyre of them that fyrst knowing their duetie whereof many by their slacknes seeme to be very ignoraunt they maye afterwardes diligentlye endeuour to perfourme the same By the which both the godly charitable persons may be incouraged to go forwardes and continue in their mercifull deedes of almes geuing to the poore and also suche as hytherto haue eyther neglected or contemned it may yet now at the length when they shall heare howe much it apparteyneth to them aduisedly consyder it and vertuously apply them selues therevnto And to the intent that euerye one of you maye the better vnderstande that whiche is taught and also easylier beare awaye and so take more fruite of that shall be sayde when seuerall matters are seuerally handeled I mind particulerly and in this order to speake and intreat of these poyntes Fyrst I will shewe how earnestly almyghtie God in his holye worde doth exact the doyng of almes deedes of vs and how acceptable they be vnto him Secondlye how profitable it is for vs to vse them and what commoditie and fruit they will bring vnto vs. Thyrdly and laste I will shewe out of Gods worde that who so is liberall to the poore releeueth them plenteously shal notwithstanding haue sufficient for himselfe euermore be without daunger of penurie and scarcitie Concerning the first which is the acceptation and dignitie or pryce of almes deedes before God Knowe this that to helpe and succour the poore in their neede and miserie pleaseth God so much that as the holy scripture in sundry places recordeth nothyng can be more thankfullye taken or accepted of god For firste we reade that almightie God doeth accounte that to be geuen and to be bestowed vpon himselfe that is bestowed vppon the poore For so doth the holy ghost testifie vnto vs by the wyse man saying He that hath pitie vpon the poore lendeth vnto the lord him selfe And Christe in the Gospell aduoucheâ—â— and as a moste certayne trueth byndeth it with an othe that the almes bestowed vppon the poore was bestowed vpon him so shall be reckoned at the last daye For thus he saith to the charitable almes geuers when he sitteth as iudge in the doome to geue sentence of euery maÌ„ accordyng to his desartes Uerylye I saye vnto you whatsoeuer good mercifull deede you did vpon any of the least of these my brethren ye did the same vnto me In releeuing their hunger ye releeued mine in quenching their thirst ye quenched mine in clothing them ye clothed me and when ye harboured them ye lodged me also wheÌ„ ye visited them being sicke or in prison ye visited me For as he that receaueth a Princes imbassadours and entertayneth them wel doth honour the Prince from whom those imbassadours do come So he that receaueth the poore and needy and helpeth them in their affliction and distresse doth thereby receaue and honour Christe their maister who as he was poore and needye him selfe whylest he lyued here amongst vs to worke the mysterie of our saluation so at his departure hence he promised in his steede to sende vnto vs those that were poore by whose meanes his absence should be supplied and therfore that we would do vnto him we muste do vnto them And for this cause doth almyghtye God say vnto Moyses The land wherin you dwell shall neuer be without poore men because he woulde haue continual trial of his people whether they loued him or no that in shewing them selues obedient vnto his will they might certaynlye
also we may be assured to get his fauour that is both able wyllyng to do vs all pleasures that are for our commoditie and wealth Christe doth declare by this how much he accepteth our charitable affection toward the poore in that he promiseth a rewarde vnto them that geue but a cup of cold water in his name to them that haue neede thereof and that rewarde is the kingdome of heauen No doubt is it therfore that god regardeth highly that which he rewardeth so liberallye For he that promiseth a princely recompence for a beggerly beneuolence declareth that he is more delighted with the geuyng then with the gyfte and that he as muche esteemeth the doyng of the thyng as the fruite and commoditie that commeth of it Who so therefore hath hytherto neglected to geue almes let hym know that God now requireth it of him he that hath ben liberal to the poore let him knowe that his godly doings are accepted thankfully takē at gods handes which he wyll requite with double treble For so sayth the wyse man He whiche sheweth mercie to the poore doth lay his money in banke to the Lorde for a large interest and gayne The gayne beyng cheefely the possession of the lyfe euerlastyng through the merites of our sauiour Jesus Christe to whom with the father the holy ghost be al honour and glory for euer Amen The seonde part of the sermon of almes deedes YE haue hearde before dearely beloued that to geue almes vnto the poore and to helpe them in tyme of necessitie is so acceptable vnto our sauiour Christe that he counteth that to be done to him selfe that we do for his sake vnto them Ye haue heard also howe earnestly both the apostles prophetes holy fathers doctours do exhort vs vnto the same And ye see how welbeloued and deare vnto God they were whom the scriptures reporte vnto vs to haue ben good almes men Wherefore if either their good examples or the holesome counsell of godly fathers or the loue of Christ whose especial fauour we may be assured by this meanes to obteyne may moue vs or do any thyng at all with vs let vs prouide that from hencefoorth we she we vnto Godward this thankful seruice to be myndfull and redy to helpe them that be poore and in miserie Nowe wyll I this second tyme that I entreate of aimes deedes shewe vnto you how profitable it is for vs to exercise them and what fruite therby shall aryse vnto vs if we do them faythfully Our sauiour Christe in the Gospell teacheth vs that it profiteth a man nothyng to haue in possession al the ryches of the whole worlde and the wealth or glory thereof if in the meane season he lose his soule or do that thing whereby it should become captiue vnto death sinne hell fire By the which saying he not only instructeth vs how muche the soule health is to be preferred before worldly commodities but also serueth to stirre vp our myndes and to pricke vs forwardes to seeke diligently and learne by what meanes we may preserue and kepe our soules euer in safety that is howe we may recouer our health if it be lost or impayred and how it may be defended and maynteyned if we once haue it Yea he teacheth vs also thereby to esteeme that as a precious medicine and an inestimable iewel that hath suche strength and vertue in it that can either procure or preserue so incomparable a treasure For if we greatly regard that medicine or salue that is able to heale sundrye and greeuous diseases of the body muche more wyll we esteeme that whiche hath lyke power ouer the soule And because we might be better assured both to knowe and haue in redynesse that so profitable a remedye he as a most faythfull and louyng teacher sheweth hym selfe both what it is and where we may fynde it and how we may vse and applye it For when both he and his disciples were greuously accused of the Pharisees to haue defyled their soules in breakyng the constitutions of the elders because they went to meate and washed not their handes before accordyng to the custome of the Jewes Christe aunswering their superstitious complaynte teacheth them an especiall remedye howe to keepe cleane their soules notwithstandyng the breache of suche superstitious orders Geue almes sayth he and beholde all thynges are cleane vnto you He teacheth them that to be mercyful and charitable in helping the poore is the meanes to keepe the soule pure and cleane in the syght of god We are taught therefore by this that mercyfull almes dealyng is profitable to purge the soule from the infection and filthie spottes of sinne The same lesson doth the holy ghost also teache in sundrye places of the scripture saying Mercyfulnesse and almes geuing purgeth from all synnes and delyuereth from death and suffereth not the soule to come into darknes A great confidence may they haue before the hygh God that shewe mercie and compassion to them that are afflicted The wyse preacher the sonne of Sirach confirmeth the same when he sayth That as water quencheth burning fyre euen so mercie and almes resisteth and reconcileth synnes And sure it is that mercifulnesse quayleth the heate of synne so muche that they shall not take holde vpon man to hurt him or if ye haue by any infirmitie and weaknes ben touched and annoyed with them straightwayes shall mercyfulnesse wipe and washe them away as salues and remedies to heale their sores and greeuous diseases And therupon that holy father Ciprian taketh good occasion to exhort earnestly to the mercyfull worke of geuyng almes and helpyng the poore and there he admonisheth to consider how holesome and profitable it is to releeue the needy and help the afflicted by the which we may purge our synnes and heale our wounded soules But here some wyll say vnto me If almes geuyng and our charitable workes towardes the poore be able to washe away synnes to reconcile vs to God to delyuer vs from the peryll of damnation and make vs the sonnes heires of Gods kingdome then is Christes merites defaced and his blood shed in vayne then are we iustified by workes and by our deedes may we merite heauen then do we in vayne beleue that Christ dyed for to put away our synnes and that he rose for our iustification as saint Paule teacheth But ye shall vnderstande dearely beloued that neither those places of scripture before alleaged neither the doctrine of the blessed martyr Ciprian neither any other godly and learned man when they in extolling the dignitie profite fruit and effect of vertuous and liberall almes do say that it washeth away synnes and bryngeth vs to the fauour of God do meane that our worke and charitable deede is the originall cause of our acception before God or that for the dignitie or worthynesse thereof our sinnes may be washed away and we purged cleansed of al the spottes of our iniquitie for
he rose from death to lyfe in that he ascended into heauen and so foorth What other thing dyd he shew therein but only that he was perfect god coequal with the father as touching his deitie Therfore he sayth The father and I are all one which is to be vnderstood of his godhead For as touching his manhood he sayth The father is greater theÌ„ I am Where are nowe those Marcionites that denie Christ to haue ben borne in the fleshe or to haue ben perfect man Where are nowe those Arians whiche denye Christe to haue ben perfect God of equall substaunce with the father If there be any suche ye may easyly reproue them with these testimonies of Gods word and such other Wherevnto I am most sure they shall neuer be able to aunswere For the necessitie of our saluation dyd requyre such a mediatour sauiour as vnder one person should be a partaker of both natures It was requisite he shoulde be man it was also requisite he shoulde be god For as the transgression came by man so was it meete the satisfaction shoulde be made by man And because death accordyng to S. Paul is the iust stipende and rewarde of sinne therfore to appease the wrath of God and to satisfie his iustice it was expedient that our mediatour shoulde be suche a one as might take vpon him the sinnes of mankinde and sustayne the due punishment therof namely death Moreouer he came in fleshe and in the selfe same fleshe ascended into heauen to declare and testifie vnto vs that all faithfull people whiche stedfastly beleue in hym shall likewyse come vnto the same mansion place whereunto he beyng our chiefe captayne is gone before Last of all he became man that we thereby might receaue the greater comfort as well in our prayers as also in our aduersitie consydering with our selues that we haue a mediatour that is true man as we are who also is touched with our infirmities and was tempted eueÌ„ in like sort as we are For these and sundry other causes it was most nedefull he shoulde come as he dyd in the fleshe But because no creature in that he is onlye a creature hath or maye haue power to destroye death and geue lyfe to ouercome hell and purchase heauen to remit sinnes and geue ryghteousnesse therefore it was needefull that our MeÌ„ssias whose proper duetie and office that was shoulde be not onlye full and perfect man but also full and perfect GOD to the entent he myght more fully and perfectly make satisfaction for mankind God sayth This is my welbeloued sonne in whom I am wel pleased By which place we learne that Christ appeased and quenched the wrath of his father not in that he was only the sonne of man But muche more in that he was the sonne of God. Thus ye haue hearde declared out of the scriptures that Jesus Christe was the true Messias and sauiour of the world that he was by nature substaunce perfect God and perfect man and for what cause it was expedient he should be so Nowe that we may be the more mindefull and thankefull vnto God in this behalfe let vs briefly consyder and call to minde the manifolde and great benefites that we haue receaued by the Natiuitie and byrth of this our Messias and sauiour Before Christes comming into the worlde all men vniuersally in Adam were nothyng els but a wicked and crooked generation rotten and corrupt trees stony ground ful of brambles and bryers lost sheepe prodigall sonnes naughtie and vnprofitable seruauntes vnryghteous stewardes workers of iniquitie the broode of Adders blind guides sitting in darknesse and in the shadowe of death to be shorte nothyng els but chyldren of perdition and inheritours of hell fyre To this doth saint Paul beare witnesse in diuers places of his Epistles and Christe also him selfe in sundrye places of his Gospell But after he was once come downe froÌ„ heauen and had taken our frayle nature vppon hym he made all them that woulde receaue hym truely and beleue his word good trees good ground fruitefull and pleasaunt braunches chyldren of light citezins of heauen sheepe of his folde members of his body heyres of his kyngdome his true freendes and brethren sweete and liuely bread the elect and chosen people of god For as saint Peter sayth in his fyrst Epistle and seconde Chapter He bare our sinnes in his body vppon the crosse he healed vs made vs whole by his stripes and whereas before we were sheepe going astray he by his comming brought vs home agayne to the true shephearde and Byshop of our soules makyng vs a chosen generatioÌ„ a royall priesthood an holy nation a peculier people of GOD in that he dyed for our offences and rose agayne for our iustification Saint Paul to Timothie the thirde Chapter We were sayth he in tymes past vn wyse disobedient deceaued seruing diuers lustes and pleasures liuyng in hatred enuie maliciousnesse and so foorth But after the louing kindnesse of God our Sauiour appeared towardes mankynde not accordyng to the ryghteousnesse that we had done but accordyng to his great mercie he saued vs by the fountayne of the newe byrth and by the renewyng of the holy ghost whiche he powred vpon vs aboundauntly through Jesus Christe our sauiour that we beyng once iustified by his grace shoulde be heyres of eternaâ—l lyfe through hope and fayth in his blood In these and suche other places is set out before our eyes as it were in a glasse the aboundaunt grace of God receaued in Christ Jesu whiche is so muche the more wonderfull because it came not of any desert of ours but of his meere tender mercy euen then when we were his extreme enemies But for the better vnderstanding and consyderation of this thyng let vs beholde the ende of his comming so shall we perceaue what great commoditie and profite his Natiuitie hath brought vnto vs miserable and sinful creatures The ende of his comming was to saue and deliuer his people to fulfill the law for vs to beare witnesse vnto the trueth to teache and preache the wordes of his father to geue light vnto the world to cal sinners to repentaunce the refreshe them that labour and be heauy laden to cast out the prince of this worlde to reconcile vs in the body of his fleshe to desolue the workes of the deuill last of all to become a propitiation for our sinnes and not for ours onelye but also for the sinnes of the whole worlde These were the cheefe endes wherefore Christ became man not for any profit that should come to him selfe thereby but onely for our sakes that we might vnderstande the will of God be partakers of his heauenly lyght be delyuered out of the deuils clawes releassed from the burthen of sinne iustified through fayth in his blood and finally receaued vp into euerlasting glory there to raigne with him foreuer Was not this a great and singuler loue of Christ towardes mankynd that being
to be coÌ„dempned vnto death to take vpon him the rewarde of our sinnes and to geue his body to be broken on the crosse for our offences He sayth the prophete Esai meaning Christe hath borne our infirmities hath caried our sorowes the chastisement of our peace was vpoÌ„ him by his stripes are we made whole Saint Paul like wyse sayth God made him a sacrifice for our sinnes whiche knewe not sinne that we should be made the righteousnesse of God by him And saint Peter most agreeably wryting in this behalfe sayth Christe hath once died suffered for our sinnes the iust for the vniust c. To these myght be added an infinite number of other places to the same effect but these fewe shal be sufficient for this tyme Now then as it was said at the beginning let vs ponder weigh the cause of his death that therby we may be the more moued to glorifie him in our whole lyfe Whiche yf you wyll haue comprehended briefelye in one worde it was nothyng els in our parte but onlye the transgression and sinne of mankinde When the angell came to warne Joseph that he should not feare to take Mary to his wife Did he not therefore will the childes name to he called Jesus because he should saue his people from their sinnes When John the Baptist preached Christ and she wed hym to the people with his finger Dyd he not playnely say vnto them Behold the lambe of God whiche taketh away the sinnes of the worlde When the woman of Canaan besought Christ to helpe her daughter which was possest with a deuil did he not openly confesse that he was sent to saue the lost sheepe of the house of Israel by geuing his life for theyr sinnes It was sinne then O man eueÌ„ thy sinne that caused Christe the onlye sonne of God to be crucified in the fleshe and to suffer the most vyle slaunderous death of the crosse If thou haddest kept thy selfe vyryght if thou haddest obserued the commaundementes yf thou haddest not presumed to transgresse the wyll of God in thy fyrst father Adam then Christe being in fourme of God needed not to haue taken vppon him the shape of a seruaunt being immortall in heauen he needed not to become mortal on earth beyng the true bread of the soule he needed not to hunger being the healthfull water of lyfe he needed not to thirst being life it selfe he needed not to haue suffred death But to these and many other suche extremities was he dryuen by thy sinne which was so manifolde great that god could be onlye pleased in hym and none other Canst thou thinke of this O sinful man and not tremble within thy selfe Canst thou heare it quietlye without remorse of conscience and sorowe of heart Did Christ suffer his passion for thee and wylt thou shewe no compassion towardes hym Whyle Christe was yet hangyng on the Crosse and yelding vp the ghost the Scripture witnesseth that the vale of the temple did rent in twaine and the earth dyd quake that the stones claue asunder that the graues dyd open the dead bodyes rise And shall the heart of man be nothyng moued to remember how greeuously and cruelly he was handled of the Jewes for our sinnes Shall man shew himselfe to be more hard hearted then stones to haue lesse compassion theÌ„ dead bodies Call to minde O sinful creature and set before thyne eyes Christe crucified Thinke thou seest his body stretched out in length vppon the crosse his head crowned with sharpe thorne his handes his feete pearsed with nailes his heart opened with a long speare his fleshe rente and torne with whippes his browes sweating water and blood Thinke thou hearest hym nowe crying in an intollerable agonie to his father saying My God my God why hast thou forsaken me Couldest thou behold this wofull sight or heare this mournefull voyce without teares consydering that he suffered all this not for any desart of his owne but only for the greeuousnes of thy sinnes O that mankinde shoulde put the euerlasting sonne of God to such paines O that we should be the occasion of his death the only cause of his condempnation May we not iustly crye wo worth the time that euer we sinned O my brethren let this image of Christe crucified be alwayes printed in our heartes let it stirre vs vp to the hatred of sinne prouoke our mindes to the earnest loue of almightie god For why Is not sinne thinke you a greuous thing in his sight seing for the transgressing of Gods precept in eating of one apple he condempned all the world to perpetuall death and would not be pacified but only with the blood of his own sonne True yea moste true is that saying of Dauid Thou O Lorde hatest all them that worke iniquitie neyther shall the wicked and euill man dwell with thee By the mouth of his prophete Esai he cryeth mainely out agaynst sinners and sayth â—o be vnto you that draw iniquitie with cordes of vanitie and sinne as it were with cart ropes Dyd not God geue a plaine token howe greatly he hated abhored sinne wheÌ„ he drowned all the world saue only eyght persons when he destroyed Sodome Gomorra with fire and brimstone when in three dayes space he killed with pestilence threescore and ten thousande for Dauids offence when he drowned Pharao and al his hoast in the red sea when he turned Nabuchodonozor the kyng into the fourme of a bruite beast creeping vppon all foure when he suffered Achitophel Iudas to hang them selues vpoÌ„ the remorse of sinne whiche was so terrible to theyr eyes A thousand such examples are to be found in scripture yf a man would stand to seeke them out But what neede we This one example which we haue now in hande is of more force ought more to moue vs then all the rest Christe being the sonne of god and perfect God him self who neuer committed sinne was compelled to come downe from heauen to geue his body to be bruised broken on the crosse for our sinnes Was not this a manifest token of Gods great wrath and displeasure towardes sinne that he could be pacified by no other meanes but onlye by the sweete precious blood of his deare sonne O sinne sinne that euer thou shouldest dryue Christe to suche extremitie Wo worth the tyme that euer thou camest into the world But what booteth it now to bewayle Sinne is come and so come that it can not be auoyded There is no man liuing no not the iustest man on the earth but he falleth seuen times a day as Salomon sayth And our Sauiour Christe although he hath deliuered vs from sinne yet not so that we shal be free from committing sinne But so that it shal not be imputed to our condempnation He hath taken vpon him the iust rewarde of sinne which was death by death
vnreuerentlye not discerning the Lordes bodye Ought not we then by the monition of the wise man by the wisdome of God by the fearefull example of the Corinthians to take aduised heede that we thrust not our selues to this table with rude and vnreuerent ignoraunce the smart whereof Christes Churche hath rued and lamented these many dayes and yeres For what hath ben the cause of the ruyne of Gods religion but the ignoraunce hereof What hath ben the cause of this grosse idolatrie but the ignoraunce hereof What hath ben the cause of this mummishe massyng but the ignoraunce hereof Yea what hath ben and what is at this day the cause of this want of loue and charitie but the ignoraunce hereof Let vs therfore so trauaile to vnderstand the Lordes Supper that we be no cause of the decaye of Gods worship of no idolatrie of no dumme massing of no hate and malice so maye we the boldlyer haue accesse thyther to our comfort Neyther neede we to thinke that suche exact knowledge is required of euery man that he be able to discusse al high pointes in the doctrine thereof But this muche he must be sure to hold that in the supper of the Lorde there is no vaine ceremonie no bare signe no vntrue figure of a thing absent But as the Scripture sayth the table of the Lorde the bread and cuppe of the Lorde the memorie of Christe the annuntiation of his death yea the Communion of the bodye and blood of the Lorde in a marueylous incorporation whiche by the operation of the holye ghost the verye bonde of our conâ—unction with Christe is through fayth wrought in the soules of the faythfull whereby not onlye theyr soules lyue to eternall lyfe but they surely trust to winne to their bodyes a resurrection to immortalitie The true vnderstandyng of this fruition and vnion whiche is the bodye and the head betwixt the true beleuers and Christe the auncient Catholique Fathers both perceauing them selues and commendyng to theyr people were not afrayde to call this Supper some of them the salue of immortalitie and soueraigne preseruatiue agaynst death other a deificall Communion other the sweete dainties of our Sauiour the pledge of eternall health the defence of fayth the hope of the resurrection other the foode of immortalitie the healthfull grace and the conseruatorie to euerlastyng lyfe All which sayinges both of the holy Scripture and godly men truely attributed to this celestial banquet and feaste yf we woulde often call to minde O how woulde they inflame our heartes to de 〈…〉 e the participation of these mysteries and oftentimes to couet after this breade continuallye to thirste for this foode Not as speciallye regarding the terrene earthly creatures which remayne but alwayes holdyng faste and cleauyng by faith to the rocke whence we may sucke the sweetenesse of euerlasting saluation And to be briefe thus much more the faithful see heare and knowe the fauourable mercies of God sealed the satisfaction by Christe towardes vs confirmed and the remission of sinne established Here they may feele wrought the tranquilitie of conscience the encrease of fayth the strengthning of hope the large spreadyng abrode of brotherly kindnes with many other sundry graces of god The taste whereof they can not attayne vnto who be drowned in the deepe durtie lake of blyndnesse and ignoraunce From the whiche O beloued washe your selues with the liuyng waters of Gods worde whence you maye perceaue and know both the spirituall foode of this costly supper and the happy trustinges effectes that the same doth bring with it Now it foloweth to haue with this knowledge a sure and constant faith not only that the death of Christe is auayleable for the redemption of all the world for the remission of sinnes and reconciliation with God the father but also that he hath made vppon his crosse a full and sufficient sacrifice for thee a perfect clensyng of thy sinnes so that thou acknowledgest no other Sauiour redeemer mediatour aduocate intercessour but Christe only and that thou mayst say with the Apostle that he loued thee and gaue him selfe for thee For this is to sticke fast to Christes promise made in his institution to make Christe thyne owne and to applicate his merites vnto thy selfe Herein thou nedest no other mans helpe no other sacrifice or oblation no sacrifisyng Priest no masse no meanes established by mans inuention That faith is a necessarie instrument in al these holy ceremonies we may thus assure our selues for that as Saint Paul sayth without fayth it is vnpossible to please god When a great number of the Israelites were ouerthrowen in the wildernesse Moyses Aaron and Phinees dyd eate Manna and pleased God for that they vnderstoode sayth Saint Augustine the visible meate spiritually Spiritually they hungred it spiritually they tasted it that they myght be spiritually satisfied And truely as the bodily meate can not feede the outward man vnlesse it be let into a stomake to be digested whiche is healthsome and sound No more can thy inwarde man be fed except his meate bereceaued into hisâ—oule and hart sound whole in fayth Therfore saith Ciprian when we do these thinges we nede not to whet our teethe but with sincere fayth we breake and diuide that holy bread It is wel knowen that the meate wee seeke for in this supper is spiritual foode the norishmeÌ„t of our soule a heauenly refection and not earthly an inuisible meate and not bodylye a ghostly substaunce and not carnall so that to thinke that without fayth we maye enioye the eatyng and drynkyng therof or that that is the fruition of it is â—ut to dreame a grosse carnall feeding basely obiecting and byndyng our selues to the elementes and creatures Whereas by the aduice of the counsel of Nicene we ought to lyft vp our mindes by faith leauing these inferiour and earthly thinges there seke it where the sâ—nne of ryghteousnesse euer shineth Take then this lesson O thou that art desyrous of this table of Emissenus a godly father that when thou goest vp to the reuerent Communion to be satisfied with spirituall meates thou loke vp with faith vpon the holy body and blood of thy god thou maruel with reuerence thou touche it with thy minde thou receaue it with the hand of thy heart and thou take it fully with thy inwarde man. Thus we see beloued that resortyng to this table we must plucke vp all the rootes of infidelitie al distrust in Gods promises we must make our selues lyuing members of Christes bodye For the vnbeleuers and faithlesse can not feede vpon that pretious body whereas the faythfull haue theyr life their abiding in hym their vnioÌ„ and as it were their incorporation with hym Wherefore let vs proue and trye our selues vufaignedly without flattering our selues whether we be plantes of that fruitful Oliue liuyng braunches of the true vine members in deede of Christes mystical body whether God
deuill and not of God albeit they pretende outwardly to the worlde neuer so muche holinesse For as the Gospell teacheth vs the spirit of Jesus is a good spirit an holy spirit a sweete spirite a lowely spirite a mercifull spirite full of charitie and loue ful of forgeuenes and pitie not rendring euil for euill extremitie for extremitie but ouercomming euill with good and remitting all offence euen from the heart Accordyng to which rule if any man liue vprightly of him it may be safely pronounced that he hath the holy ghost within him If not then it is a plaine token that he doth vsurpe the name of the holye ghost in vaine Therfore dearely beloued according to the good councel of S. John beleue not euery spirite but firste trie them whether they be of God or no. Manye shall come in my name sayeth Christe and shall transfourme them selues into Angels of light deceauing if it be possible the very elect They shall come vnto you in sheepes clothing being inwardlye cruell and rauening Wolues They shall haue an outwarde shewe of great holines and innocencie of lyfe so that ye shall hardly or not at all discerne them But the rule that ye must folowe is this to iudge them by their fruites Which if they be wicked and naught then is it vnpossible that the tree of whoÌ„ they proceede should be good Such were all the popes and prelates of Rome for the most parte as doth well appeare in the storye of their lyues and therefore they are worthylye accounted among the number of false prophetes and false Christes whiche deceaued the worlde a long whyle The Lorde of heauen and earth deâ—fende vs from their tirannie and pryde that they neuer enter into his vineyarde agayne to the disturbaunce of his feely poore flocke but that they may be vtterly confounded and put to flight in all partes of the worlde And he of his great mercy so worke in al mens heartes by the mighty power of the holy ghost that the comfortable Gospell of his sonne Christe may be truely preached truely receaued and truelye followed in all places to the beating downe of sinne death the pope the deuil all the kingdome of Antichrist that lyke scattered and dispearsed sheepe beyng at length gathered into one folde we maye in the ende rest altogether in the bosome of â—braham Isaac and Jacob there to be partakers of eternal and euerlasting life through the merites and death of Jesus Christ out sauiour Amen ⧠An Homilee for the dayes of rogation weeke That all good thynges commeth from God. I Am purposed this day good deuout Christian people to declare vnto you the most deserued praise commendation of almighty God not only in the consyderation of the marueylous creation of this worlde or for conseruation and gouernaunce thereof wherein his great power and wysedome might excellentlye appeare to moue vs to honour and dread him but moste specially in consyderation of his liberall large goodnes whiche he daylye bestoweth on vs his reasonable creatures for whose sake he made the whole vniuersall worlde with all the commodities and goods therein Which his singuler goodnes well and diligently remembred on our part shoulde moue vs as dutie is agayne with hartye affection to loue him and with word and deede to praise him and serue him all the dayes of our lyfe And to this matter being so worthye to entreate of and so profitable for you to heare I trust I shal not neede with much circumstaunce of words to stirre you to geue your attendance to heare what shal be said Only I would wish your affection inflamed in secrete wyse within your selfe to rayse vp some motion of thankes geuing to the goodnes of almightie God in euery 〈…〉 che poynt as shal be opened by my declaration particulerly vnto you For els what shall it auayle vs to heare and knowe the great goodnesse of God towarde vs to knowe that what soeuer is good proceedeth from him as from the principal fountayne and the onelye aucthour or to knowe that what soeuer is sent from him must needs be good and holsome if the hearing of suche matter moueth vs no further but to knowe it onely What auayled it the wyse men of the worlde to haue a knowledge of the power and diuinitie of God by the secrete inspiration of him where they did not honor and glorifie him in their knowledges as God What prayse was it to them by the consyderation of the creation of the world to behold his goodnesse and yet were not thankful to him againe for his creatures What other thing deserued this blindnes and forgetfulnes of them at Gods handes but vtter forsaking of him and so forsaken of God they could not but fall into extreme ignorance and errour And although they muche esteemed them selues in their wittes and knowledge and gloried in their wisdome yet vanished they away blyndly in their thoughtes became fooles perished in their folly There can be none other ende of suche as draweth nygh to God by knowledge and yet depart from him in vnthankfulnes but vtter destruction This experience sawe Dauid in his dayes For in his Psalme he saith Behold they which withdrawe them selues from thee shall perishe for thou hast destroyed them all that are strayed from thee This experieÌ„ce was perceaued to be true of that holy prophete Jeremie O Lord sayth he what soeuer they be that forsake thee shal be confounded they that depart from thee shal be written in the earth and soone forgotten It profiteth not good people to heare the goodnes of God declared vnto vs if our heartes be not inflamed therby to honour thanke hym It profited not the Jewes whiche were Gods elect people to here much of God seyng that he was not receaued in their heartes by fayth nor thanked for his benefites bestowed vpon them their vnthankfulnes was the cause of their destructioÌ„ Let vs esche we the maner of these before rehearsed and folowe rather the example of that holye Apostle Saint Paul whiche when in a deepe meditation he dyd beholde the marueylous proceedinges of almyghtie God and consydered his infinite goodnes in the ordering of his creatures he brast out into this conclusion Surely sayth he of hym by hym and in him be al thinges And this once pronounced he stacke not still at this poynt but forthwith therupon ioyned to these wordes To him be glory prayse for euer Amen Uppon the grounde of which wordes of Saint Paul good audience I purpose to builde my exhortation of this day vnto you Wherein I shall do my endeuour first to proue vnto you that al good things commeth downe vnto vs from aboue from the father of lyght Secondly that Jesus Christ his sonne and our sauiour is the meane by whom we receaue his liberall goodnesse Thirdly that in the power and vertue of the holy ghost we be made meete and able to receaue his giftes graces Which
and earth as is alredy made We must nedes agree that whatsoeuer good thyng is in vs of grace of nature or of fortune is of God only as the only aucthour worker And yet it is not to be thought that God hath created al this whole vniuersall worlde as it is and thus once made hath geuen it vp to be ruled and vsed after our owne wittes deuice so taketh no more charge therfore As we see the ship wright after he hath brought his ship to a perfect end then delyuereth he it to the maryners taketh no more cure therof Nay God hath not so created the worlde that he is carelesse of it but he styl preserueth it by his goodnes he styll stayeth it in his creation For els without his speciall goodnes it coulde not stande long in his condition And therfore saint Paule sayth that he preserueth all thynges and beareth them vp styl in his word left they should fall without hym to their nothing againe wherof of they were made If his speciall goodnes were not euery where present euery creature shoulde be out of order and no creature should haue his propertie wherein he was firste created Hee is therfore inuisible euery where and in euery creature and fulfilleth both heauen and earth with his presence In the fyre to geue heate in the water to geue moysture in the earth to geue fruit in the hart to geue his strength yea in our bread and drinke he is to geue vs norishment where without him the bread and drynke cannot geue sustinaunce nor the hearbe health as the wyse man plainly confesseth it saying It is not the increase of fruites that feedeth men but it is thy worde O Lorde whiche preserueth them that trust in thee And Moyses agreeth to the same when he sayeth Mans lyfe resteth not in bread onely but in euery word which proceedeth out of Gods mouth It is neyther the hearbe nor the plaster that geueth health of themselues but thy worde O Lord sayth the wyse man which healeth all thinges It is not therefore the power of the creatures which worketh their effectes but the goodnes of God which worketh in them In his worde truely doth al thinges consist By that same word that heauen and earth were made by the same are they vpholden maynteyned kept in order sayth saynt Peter shall be till almightie God shall withdrawe his power from them and speake their dissolution If it were not thus that the goodnes of God were effectuallye in his ceratures to rule them howe coulde it be that the maine sea so ragyng and labouring to ouerflowe the earth could be kept within his bondes and banks as it is That holy man Job euidentlye spyed the goodnes of God in this poynt and confessed that if he had not a speciall goodnes to the preseruation of the earth it coulde not but shortly be ouerflowed of the sea Howe coulde it be that the elementes so dyuers and contrary as they be among them selues should yet agree and abyde together in a concorde without destruction one of another to serue our vse if it came not onely of Gods goodnes so to temper them How could the fyre not burne and consume al things if it were left loose to go whyther it woulde and not stayed in his sphere by the goodnesse of God measurably to heate these inferiour creatures to their ryping Consyder the huge substaunce of the earth so heauye and great as it is Howe coulde it so stande stablye in the place as it doth if Gods goodnes reserued it not so for vs to trauayle on It is thou O Lorde sayeth Dauid which haste founded the earth in his stabilitie and duryng thy worde it shall neuer reele or fall downe Consyder the great strong beastes and fyshes farre passing the strength of man howe fierce so euer they be and strong yet by the goodnesse of God they preuayle not agaynst vs but are vnder our subiection and serue our vse Of whom came the inuention thus to subdue them and make them fit for our commodities Was it by mans braine Nay rather this inuētion came by the goodnes of God which inspyred mans vnderstandyng to haue his purpose of euerye creature Who was it sayth Job that put will and wisdom in mans head but god only of his goodnes And as the same saith agayne I perceaue that euery man hath a minde but it is the inspiration of the almightie that geueth vnderstanding It could not be veryly good Christian people that man of his owne wit vnholpen should inuent so many and dyuers deuyses in al craftes sciences except the goodnes of almyghtye God had ben present with men and had stirred their wittes and studies of purpose to knowe the natures and disposition of all his creatures to serue vs sufficiently in our needs and necessities Yea not only to serue our necessities but to serue our pleasures and delight more then necessitie requireth So liberall is Gods goodnes to vs to prouoke vs to thanke him if any heartes we haue The wise man in his contemplation by him self coulde not but graunt this thing to be true that I reason vnto you In his handes sayth he be we and our wordes and al our wisdom and al our sciences and workes of knowledge For it is he that gaue me the true instruction of his creatures both to know the disposition of the world and the vertues of the elementes the beginning and ende of tymes the change and diuersities of them the course of the yere the order of the starres the natures of beastes and the powers of them the power of the windes and thoughtes of men the differences of planets the vertue of rootes and what soeuer is hid and secrete in nature I learned it The artificer of all these taught me this wisdome And further he sayeth Who can searche out the thinges that be in heauen for it is harde for vs to searche suche thinges as be on earth and in dayly sight afore vs For our wits and thoughtes sayth he be imperfect and our pollicies vncertaine No man can therfore search out the meaning in these things except thou geuest wisdome and sendest thy spirit from aboue If the wise man thus confesseth all these thinges to be of God why should not we acknowledge it and by the knowledge of it consyder our dutye to Godward and geue him thanks for his goodnes I perceaue that I am farre here ouercharged with the plentie and copye of matter that myght be brought in for the proofe of this cause If I should enter to shewe howe the goodnesse of almightie god appeared euery where in the creatures of the worlde howe marueylous they be in their creation howe beawtified in their order howe necessary they be to our vse all with one voyce muste needes graunt their aucthour to be none other but almighty God his goodnes must they needes extoll and magnifie
Rome toke for a iust cause to rebell agaynst his lawfull prince they myght haue knowen to be a doubling and tripling of his most heynous wickednes heaped with horrible impietie and blasphemie But lest the poore people shoulde knowe to muche he woulde not let them haue as muche of Gods worde as the ten commaundementes wholye and perfectly withdrawyng from them the commaundement that bewrayeth his impietie by a subtill sacrilege Had the Emperours subiectes likewyse knowen and ben of anye vnderstandyng in Gods worde woulde they at other times haue rebelled agaynst their Soueraigne Lorde and by their rebellion haue holpen to depose hym onlye for that the byshop of Rome dyd beare them in hande that it was symonie and heresye to for the Emperour to geue any ecclesiasticall dignities or promotions to his learned Chaplaines or other of his learned cleargie which all Christian Emperours before hym had done without controulement woulde they I say for that the Byshop of Rome bare them so in hande haue rebelled by the space of more then fourtie yeres together agaynst hym with so much shedding of Christian blood and murther of so many thousandes of Christians and finallie haue deposed their Soueraigne Lorde had they knowen and had in Gods worde anye vnderstandyng at all Specially had they knowen that they dyd al this to plucke from their Soueraigne Lorde and his successours for euer theyr auncient right of the Empyre to geue it vnto the Romishe Cleargie and to the Byshop of Rome that he myght for the confirmation of one Archbyshop and for a Romishe ragge whiche he calleth a Paul scarse worth twelue pence receaue many thousande crownes of golde and of other Byshoppes likewyse great summes of money for their bulles whiche is symonie in deede would I say Christian men and subiectes by rebellion haue spent so muche Christian blood and haue deposed their natural most noble and most valiaunt prince to bring the matter finally to this passe had they knowen what they dyd or had any vnderstandyng in Gods word at all And as these ambitious vsurpers the byshops of Rome haue ouerflowed all Italie and Germanie with streames of Christian blood shed by the rebellions of ignoraunt subiectes agayng their naturall lordes the Emperous whom they haue stirred there vnto by such false pretences so is there no countrey in Christendome whiche by theyr lyke meanes and false pretences hath not ben oursprinkled with the blood of subiectes by rebellion agaynst their naturall Soueraignes styrred vp by the same Byshops of Rome And to vse one example of our owne countrey The Byshop of Rome dyd pike a quarell to kyng John of Englande about the election of Steuen Langton to the Byshoprike of Canterburie wherein the kyng had auncient ryght being vsed by his progenitours all Christian Kynges of Englande before hym the Byshops of Rome hauing no ryght but had begun then to vsurpe vpon the kinges of Englande and al other Christian kynges as they had before done agaynst theyr Soueraigne Lordes the Emperours proceeding euen by the same wayes meanes and lyke wyse cursing kyng John discharging his subiectes of their oth of fidelitie vnto theyr soueraigne lord Now had Englishmen at that time knowen their duetie to their prince set foorth in gods word woulde a great many of the nobles other Englishmen naturall subiectes for this forraigne vnnaturall vsurper his vaine curse of the kyng for his fained discharging of them of their othe of fidelitie to their naturall Lorde vpon so sclender or no grounde at all haue rebelled agaynst their soueraigne lord the king Woulde Englishe subiectes haue taken part agaynst the king of Englande against Englishmen with the Frenche king and Frenchmen beyng incensed against this Realme by the Bishop of Rome Would they haue sent for and receaued the Dolphin of Fraunce with a great armie of Frenchmen into the Realme of Englande Would they haue sworne fidelitie to the Dolphin of Fraunce breaking their othe of fidelitie to their naturall Lord the king of Englande and haue stande vnder the Dolphins banner displaied agaynst the kyng of Englande woulde they haue expelled their soueraigne lord the king of England out of London the cheefe citie of Englande and out of the greatest part of England vppon the South-side of Trent euen vnto Lincolne and out of Lincolne it selfe also and haue deliuered the possession thereof vnto the Dolphin of Fraunce whereof he kept the possession a great whyle Would they being Englishmen haue procured so great shedding of English blood other infinite mischeefes miseries vnto England their naturall countrey as dyd folow those cruell warres trayterous rebellion the fruites of the Byshop of Romes blessings would they haue driuen their natural soueraigne lorde the kyng of Englande to suche extremitie that he was inforced to submit hym selfe vnto that forraigne false vsurper the Byshoppe of Rome who compelled hym to surrender vp the crowne of Englande into the handes of his Legate who in token of possession kept it in his handes diuers dayes and then deliuered it agayne to king John vpon that condition that the kyng and his successours kinges of Englande shoulde holde the crowne and kyngdome of Englande of the Byshop of Rome and his successours as the vassalles of the sayde Byshops of Rome for euer in token whereof the kynges of Englande shoulde also paye an yerely tribute to the sayde Byshop of Rome as his vassals and liege men woulde Englishemen haue brought their Soueraigne lorde and naturall countrey into this thraldome and subiection to a false forraigne vsurper had they knowen and had any vnderstandyng in Gods worde at all Out of the which most lamentable case moste miserable tyrannye rauenye and spoyle of the most greedy Romishe wolues ensuing here vppon the kinges and realme of Englande coulde not rid them selues by the space of many yeares after the Bishop of Rome by his ministers continually not only spoling the realme and kyngs of England of infinite treasure but also with the same monye hyring and maynteyning forraigne enemies agaynst the realme and kinges of England to kepe them in such his subiection that they should not refuse to paye whatsoeuer those vnsaciable wolues did greedely gape for and suffer whatsoeuer those moste cruell tyrants would lay vpon them Would Englishmen haue suffered this would they by rebellion haue caused this trowe you and all for the Byshop of Romes causelesse curse had they in those dayes knowen and vnderstanded that God doth curse the blessings and blesse the cursinges of suche wicked vsurping bishops and tyrantes as it appeared afterward in kyng Henrye the eyght his dayes and kyng Edwarde the sixt in our gratious Soueraignes dayes that nowe is where neyther the Popes curses nor Gods manifolde blessinges are wanting But in kyng Johns tyme the Byshop of Rome vnderstandyng the brute blyndnes ignorance of Gods worde and superstition of Englishmen how much they were enclined to worship the