The second Tome of Homilees, of such matters as were promised, and entitled in the former part of Homilees. Set out by the authority of the Queen's Majesty: And to be read in every parish Church agreeably. 1571. The Table of homilees ensuing. 1 OF the right use of the Church. 2 Against peril of Idolatry. three parts. 3 For repairing and keeping clean the Church. 4 Of good works. And first of fasting. two. parts. 5 Against gluttony and drunkenness. 6 Against excess of apparel. 7 An homily of prayer. three parts. 8 Of the place and time of prayer. two. parts. 9 Of common prayer and sacraments. 10 An information for them which take offence at certain places of holy scripture. two. parts. 11 Of alms deeds. three parts. 12 Of the Nativity. 13 Of the passion, for good Friday. two. Homilees 14 Of the Resurrection, for Easter day. 15 Of the worthy receiving of the sacrament. two. parts. 16 An homily concerning the coming down of the holy Ghost, for Whitsunday. two. parts. 17 An homily for rogation week. iiii. parts. 18 Of the state of matrimony. 19 Against idleness. 20 Of repentance and true reconciliation unto God. iii parts. 21 An homily against disobedience and wilful rebellion. vi. parts. ¶ An admonition to all Ministers ecclesiastical. FOR that the Lord doth require of his servant whom he hath set over his household, to show both faithfulness and prudence in his office: it shallbe necessary that ye above all other do behave yourself most faithfully and diligently in your so high a function: that is, aptly, plainly, and distinctly to read the sacred scriptures, diligently to instruct the youth in their Catechism, gravely and reverently to minister his most holy Sacraments, prudently also to choose out such Homilees as be most meet for the time, & for the more agreeable instruction of the people committed to your charge, with such discretion, that where the homily may appear to long for one reading, to divide the same to be read part in the fore noon, and part in the after noon. And where it may so chance some one or other chapter of the old Testament to fall in order to be read upon the Sundays or holy days, which were better to be changed with some other of the new Testament of more edification: it shallbe well done to spend your time to consider well of such chapters before hand, whereby your prudence and diligence in your office may appear, so that your people may have cause to glorify God for you, and be the readier to embrace your labours, to your better commendation, to the discharge of your consciences & their own. An homily of the right use of the Church or temple of God, and of the reverence due unto the same. ¶ The first part. WHERE there appeareth at these days great slackness & negligence of a great sort of people, in resorting to the Church, there to serve God their heavenly father, according to their most bounden duty, as also much uncomely and unreverent behaviour of many persons in the same, when they be there assembled, and thereby may just fear arise of the wrath of GOD, and his dreadful plagues hanging over our heads for our grievous offences in this behalf, amongst other many & great sins which we daily and hourly commit before the Lord. Therefore for the discharge of all our consciences, and the avoiding of the common peril & plague hanging over us, let us consider what may be said out of God's holy book concerning this matter, whereunto I pray you give good audience, for that it is of great weight, and concerneth you all. Although the eternal and incomprehensible majesty of God, the Lord of heaven and earth, Act. 7. whose seat is heaven, & the earth his footstool, can not be enclosed in temples or houses made with man's hand, as in dwelling places able to receive or contain his majesty, according as is evidently declared by the prophet Esaias, and by the doctrine of saint Steven, and saint Paul Esai. 16. Act. 7. 17, in the Acts of the Apostles. And where king Solomon (who builded unto the Lord the most glorious temple that ever was made) saith, Who shallbe able to build a meet or worthy house for him? if heaven, and the heaven above all heavens can not contain him: how much less can that which I have builded? And further confesseth: What am I, that I should be able to build thee an house O Lord? But yet for 3. Reg. 8. 2. Par. 2, and▪ 6. this purpose only it is made, that thou mayest regard the prayer of thy servant and his humble supplication. Much less than be our Churches meet dwelling places to receive the incomprehensible majesty of God. And in deed, the chief and special temples of God, wherein he hath greatest pleasure, and most delighteth to devil and continued in, are the bodies and minds of true Christians, and the chosen people of GOD, according to the doctrine of the holy scripture, declared in the first Epistle to the Corinthians. Know ye not (saith Saint Paul) that ye be the temple of God, and that the 1. Cor. 3. spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy. For the temple of God is holy, which ye are. And again in the same Epistle: Know ye not that 1. Cor. 6, your body is the temple of the holy ghost dwelling in you, whom ye have given you of God, and that ye be not your own? for ye are dearly bought. Glorify ye now therefore God in your body, and in your spirit, which are Gods. And therefore as our saviour Christ teacheth in the Gospel of saint John, they that worship God john. 4. the father in spirit and truth, in what place so ever they do it, worship him a right: for such worshippers doth God the father look for. For God is a spirit, & those that worship him, must worship him in spirit and truth, saith our saviour Christ. Yet all this notwithstanding, the material Church or temple is a place appointed aswell by the usage and continual examples expressed in the old Testament, as in the new, for the people of God to resort together unto, there to hear Gods holy word, to call upon his holy name, to give him thanks for his innumerable and unspeakable benefits bestowed upon us, and duly and truly to celebrated his holy sacraments (In the unfeigned doing and acomplishing of the which, standeth that true and right worshipping of God afore mentioned) and the same Church or temple, is by the scriptures both of the old Testament and the new, called the house and temple of the Lord, for the peculiar service there done to his majesty by his people, & for the effectuous presence of his heavenly grace, where with he by his said holy word endueth his people so there assembled. And to the said house or temple of God, at all times by common order appointed, are all people that be godly in deed, bound with all diligence to resort, unless by sickness or other most urgent causes they be letted therefrom. And all the same so resorting thither, aught with all quietness and reverence there to behave themselves, in doing their bounden duty & service to almighty God, in the congregation of his Saints. All which things are evident to be proved by God's holy word, as hereafter shall plainly appear. And first of all, I will declare by the scriptures, that it is called (as it is indeed) the house of God, and temple of the Lord. He that sweareth by the temple (saith our saviour Christ) Mat. 2●. sweareth by it and him that dwelleth therein, meaning God the father, which he also expresseth plainly in the Gospel of Saint John, saying: Do not make the house of my father the john. 2. house of merchandise. And in the book of the Psalms, the Prophet David saith, I will Psal. 5. enter into thine house, I will worship in thy holy temple, in thy fear. And it is in almost infinite places of the scripture, specially in the prophets Psal. 1●1. and book of psalms, called the house of God, or the house of the Lord. Sometime it is named the tabernacle of the Lord, and sometime Exo. 25. Levi. 19 the sanctuary, that is to say, the holy house or place of the Lord. And it is in likewise called the house of prayer, as Solomon, who builded 3. Reg. 8. 2. Par. 26. the temple of the Lord at Jerusalem, doth oft call it the house of the Lord, in the which the lords name should be called upon. And Esaias in the. 50. Chapter, My house shallbe called the Esai. 50. house of prayer amongst all nations. Which text our saviour Christ allegeth in the new Testament, as doth appear in three of the Evangelists, and in the parable of the Pharisee and the Mat. 21. Mark. 11. Luk. 19 Luk. 18. Publican which went to pray, in which parable our saviour Christ saith, They went up into the temple to pray. And Anna the holy wydo we and prophetess, served the Lord in fasting and prayer in the temple, night and day. And in the Luke. 2. Act. 3. story of the Acts it is mentioned, how that Peter & John went up into the temple at the hour of prayer. And saint Paul praying in the temple Act. 2●. at Jerusalem, was rapt in the spirit, and did see Jesus speaking unto him. And as in all convenient places, prayer may be used of the godly privately: So it is most certain, that the Church or temple is the due and appointed place for common and public prayer. Now that it is likewise the place of thanks giving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appeareth notably in the latter end of the Gospel of saint Luke, and the beginning of the story of the Acts, where it is written that the Apostles Luke. 24. Act. 2. and disciples after the ascension of the lord, continued with one accord daily in the temple, always praising and blessing God. And it is likewise declared in the first Epistle to the Corinthians, that the Church is the 1. Cor. 9 due place appointed for the reverent use of the Sacraments. It remaineth now to be declared, Act. 13. that the Church or temple is the place where the lively word of God (and not man's inventions) aught to be read & taught, and that the people are bound thither with all diligence to resort: and this proof likewise to be made by the scriptures, as hereafter shall appear. In the story of the acts of the apostles, we read that Paul and Barnabas preached the word of God in the temples of the Jews at Salamine. And when they came to Antiochia, they entered on the Sabbath day into the Synagogue or Church, and sat down, and after the lesson or reading of the law and the prophets, the ruler of the temple sent unto them, saying: You men and brethren, if any of you have any exhortation to make unto the people, say it. And so Paul standing up, and making silence with his hand, said? You men that be Israelites, and ye that fear God, give ear, and so forth, preaching to them a sermon out of the scriptures, as there at large appeareth. And in the same story of the acts, the seventeenth Act. 17. Chapter, is testified how Paul preached Christ out of the Scriptures at Thessalonica. And in Act. 15. the fifteenth Chapter, James the apostle in that holy council and assembly of his fellow Apostles saith, Moses of old time hath in every City certain that preach him in the Synagogues or temples, where he is read every Sabbath day. By these places ye may see the usage of reading of the Scriptures of the old Testament among the Jews in their Synagogues every Sabbath day, and sermons usually made upon the same. How much more than is it convenient that the Scriptures of God, and specially the Gospel of our saviour Christ, should be read and expounded to us that be Christians in our Churches, specially our saviour Christ and his apostles allowing this most godly and necessary usage, and by their examples confirming the same. It is written in the stories of the Gospels in Mat. 4. Mark. i Luk. 4. Mat. 13. 20. Mark. 6. Luk. 13. divers places, that Jesus went round about all Galilee, teaching in their Synagogues, & preaching the Gospel of the kingdom: In which places is his great diligence in continual preaching and teaching of the people, most evidently set forth. In Luke ye read, how Jesus according to Luk. 4. his accustomed use came into the temple, and how the book of Esaias the prophet was delivered him, how he read a text therein, & made a sermon upon the same. And in the. xix. is expressed how he taught Luk. 19 daily in the temple. And it is thus written in the. viii. of John: Jesus came again early in john. 8. the morning into the temple, and all the people came unto him, and he sat down and taught them. And in the. xviii. of John, our saviour testifieth before Pilate, that he spoke openly unto john. 18. the world, and that he always taught in the Synagogue and in the temple, whither all the Jews resorted, and that secretly he spoke nothing. And in saint Luke: Jesus taught in the Luk. 21. temple, and all the people came early in the morning unto him, that they might hear him in the temple. Here ye see aswell the diligence of our saviour in teaching the word of God in the temple daily, and specially on the Sabbath days, as also the readiness of the people resorting altogether, and that early in the morning, into the Temple to hear him. The same example of diligence in preaching the word of God in the Temple, shall ye find in the Apostles, and the people resorting unto them. Act. the. v. How the Apostles, although they had been whipped and scourged the day before, and by the high priest commanded that they should preach no more in the name of Jesus, yet the day following they entered early in the morning into the Temple, and did not cease to teach and declare Jesus Christ. And in sundry other places of the story of the Acts, ye shall find like diligence both in the Apostles in Act. 13. 15. 17. teaching, and in the people in coming to the temple to hear God's word. And it is testified in the first of Luke, that when Zacharie the Luke. 1. holy priest, and father to John baptist, did sacrifice within the temple, all the people stood without a long time praying, such was their zeal and fervency at that time. And in the second Luke. 2. of Luke appeareth what great journeys men, women, yea and children took, to come to the temple on the feast day, there to serve the Lord, and specially the example of Joseph, the blessed virgin Marie mother to our Saviour Jesus Christ, and of our saviour Christ himself being yet but a child, whose examples are worthy for us to follow. So that if we would compare our negligence in resorting to the house of the Lord there to serve him, to the diligence of the Jews in coming daily very early, sometime great journeys to their temple, and when the multitude could not be received within the temple, the fervent zeal that they had, declared in standing long without and praying: We may justly in this comparison condemn our slothfulness and negligence, yea plain contempt in coming to the lords house, standing so near unto us, so seldom, and scarcely at none time. So far is it from a great many of us to come early in the morning, or give attendance without, who disdain to come into the temple, and yet we abhor the very name of the Jews when we hear it, as of a most wicked and ungodly people. But it is to be feared, that in this point we be far worse than the Jews, and that they shall rise at the day of judgement to our condemnation, who in comparison to them, show such slackness and contempt in resorting to the house of the Lord, there to serve him, according as we are of duty most bound. And besides this most horrible dread of God's just judgement in the great day, we shall not in this life escape his heavy hand and vengeance for this contempt of the house of the Lord and his due service in the same, according as the Lord himself threateneth in the first Chapter of his prophet Aggeus after this sort: Because you have left my house desert and without company Agge. 1. (saith the Lord) and ye have made haste every man to his own house, for this cause are the heavens stayed over you that they should give no dew, and the earth is forbidden that it shall bring forth his fruit, and I have called drought upon the earth, and upon the mountains, and upon corn, and upon wine, and upon oil, and upon all things that the earth bringeth forth, and upon men, and upon beasts, and upon all things that men's hands labour for. Behold, if we be such worldlings that we care not for the eternal judgements of GOD, (which yet of all other are most dreadful and horrible) we shall not escape the punishment of God in this world by drought and famine, and the taking away of all worldly commodities, which we as worldlings seem only to regard and care for. Whereas on the contrary part, if we would amend this fault or negligence, slothfulness and contempt of the house of the Lord, and his due service there, and with diligence resort thither together, to serve the Lord with one accord and consent, in all holiness and righteousness before him: we have promises of benefits both heavenly and worldly. Wheresoever Mat. 18. two or three be gathered in my name (saith our saviour Christ) there am I in the midst of them. And what can be more blessed than to have our saviour Christ amongst us? Or what again can be more unhappy or mischievous, then to drive our saviour Christ from amongst us, and to leave a place for his and our most ancient and mortal enemy the old dragon and serpent Satan the devil in the midst of us? In the second of Luke it is written, how that Luk. 2. the mother of Christ and Joseph, when they had long sought Christ whom they had lost, & could find him no where, that at the last they found him in the temple, sitting in the midst of the doctors. So if we lack Jesus Christ, that is to say, the saviour of our souls and bodies, we shall not find him in the market place, or in the guild hall, much less in the alehouse or tavern amongst good fellows (as they call them) so soon as we shall find him in the temple the lords house, amongst the teachers and preachers of his word, where in deed he is to be found. And as concerning worldly commodities, we have a sure promise of our saviour Christ: Seek ye first the kingdom of God, and the righteousness thereof, and all these things shall withal be given unto you. And thus we have in the first part of this homily declared by god's word, that the Temple or Church is the house of the Lord, for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable benefits, and due ministering of his sacraments) is there used. And it is like wise declared already by the scriptures, how all godly and Christian men and women aught at times appointed, with diligence to resort unto the house of the Lord, there to serve him, and to glorify him, as he is most worthy, and we most bound, to whom be all glory and honour world without end, Amen. ¶ The second part of the homily of the right use of the Church. IT was declared in the first part of this homily, by god's word, that the temple or Church is the house of the lord, for that the service of the Lord (as teaching & hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable benefits, and due ministering of the sacraments) is there used. And it is like wise already declared by the scriptures, how all godly and christian men & women, aught at times appointed, with diligence to resort unto the house of the Lord, there to serve him, and to glorify him, as he is most worthy, and we most bounden. Now it remaineth in this second part of the homily concerning the right use of the temple of God, to be likewise declared by God's word, with what quietness, silence, and reverence, those that resort to the house of the Lord, aught there to use and behave themselves. It may teach us sufficiently how well it doth become us christian men reverently to use the Church and holy house of our prayers, by considering in how great reverence and veneration the Jews in the old law had their Temple, which appeareth by sundry places, whereof I will note unto you certain. In the xxvi. of Mat. 26. Matthew, it was laid to our saviour Christ's charge before a temporal judge, as a matter worthy death, by the two false witnesses, that he had said, he could destroy the temple of GOD, and in three days build it again, not doubting but if they might make men to believe that he had said any thing against the honour and majesty of the temple, he should seem to all men most worthy of death. And in the. xxi. of the Acts, when the Jews found Paul in the temple, Acts. 21. they laid hands upon him, crying: You men Israelies help, this is that man who teacheth all men every where against the people and the law, and against this place: besides that, he hath brought the Gentiles into the temple, and hath profaned this holy place. Behold how they took it for a like offence to speak against the temple of God, as to speak against the law of God, and how they judged it convement, that none but godly persons and the true worshippers of God, should enter into the temple of GOD. And the same fault is laid to Paul's charge by Tertullus an eloquent man, and by the Jews in the. xxiiii. of the Acts, before a temporal Act. 24. Judge, as a matter worthy death, that he went about to pollute the temple of GOD. And in the. xxvii. of Matthew, when the chief priests had received again the pieces of silver Mat. 27. at Judas hand, they said, It is not lawful to put them into Corban (which was the treasure house of the temple) because it is the price of blood. So that they could not abide that not only any unclean person, but also any other dead thing that was judged unclean, should once come into the temple, or any place thereto belonging. And to this end is saint Paul's saying in the second Epistle to the Corinthians the 2. Cor. 6. vi. Chapter to be applied: What fellowship is there betwixt righteousness, & unrighteousness? or what communion between light & darkness? or what concord between Christ and Beliall? or what part can the faithful have with thunfaitful? or what agreement can there be between the temple of God and images? Which sentence, although it be chiefly referred to the temple of the mind of the godly: yet seeing that the similitude and pith of the argument is taken from the material temple, it enforceth that no ungodliness, specially of images or idols, may be suffered in the temple of God, which is the place of worshipping God: and therefore can no more be suffered to stand there, then light can agreed with darkness, or Christ with Belial: for that the true worshipping of god, and the worshipping of images, are most contrary. And the setting of them up in the place of worshipping, may give great occasion to the worshipping of them. But to turn to the reverence that the Jews had to their temple. You will say they honoured it superstitiously, & a great deal to much, crying out, the temple of the Lord, the temple of the Lord, being notwithstanding most wicked in life, & be therefore most justly reproved of Jeremy the prophet Hier. 7. of the Lord. Truth it is, that they were superstitiously given to the honouring of their temple: But I would we were not as far to short from the due reverence of the Lords house, as they overshot themselves therein. And if the prophet justly reprehended them, hearken also what the Lord requireth at our hands, that we may know whether we be blame worthy or no. It is written in Ecclesiastes the fourth Chapter: When thou dost enter into the house of God Eccle. 4. (saith he) take heed to thy feet, draw near that thou mayest hear, for obedience is much more worth than the sacrifice of fools, which know not what evil they do. Speak nothing rashly there, neither let thine heart be swift to utter words before God. For God is in heaven, and thou art upon the earth, therefore let thy words be few. Note (well-beloved) what quietness in gesture and behaviour, what silence in talk & words, is required in the house of God, for so he calleth it. See whether they take heed to their feet, as they be here warned, which never cease from uncomely walking and jetting up & down and overthwart the Church, showing an evident signification of notable contempt, both of God, and all good men there present: and what heed they take to their tongues, & speech, which do not only speak words swiftly and rashly before the Lord (which they be here forbidden) but also often times speak filthily, covetously, and ungodly, talking of matters scarce honest or fit for the alehouse or tavern, in the house of the Lord, little considering that they speak before God, who dwelleth in heaven (as is here declared) when they be but vermins here creeping upon the earth, in camparison to his eternal majesty, and less regarding that they must give an account at the great day, of every idle word Mat. 4. wheresoever it be spoken, much more of filthy, unclean, or wicked words spoken in the lords house, to the great dishonour of his majesty, and offence of all that hear them. And in deed concerning the people and multitude, the temple is prepared for them to be hearers, rather than speakers, considering that aswell the word of god is there read or taught, whereunto they are bound to give diligent ear with all reverence and silence, as also that common prayer and thanks giving are rehearsed and said by the public minister in the name of the people & the whole multitude present, whereunto they giving their ready audience, should assent and say Amen, as S. Paul teacheth in the first Epistle to the 1. Cor. 14. Corinthians. And in another place, glorifying God, with one spirit and mouth: which can not be when every man and woman in severat pretence of devotion, prayeth privately, one asking, another giving thanks, another reading doctrine, & forceth not to hear the common prayer of the minister. And peculiarly, what due reverence is to be used in the ministering of the Sacraments in the temple, the same saint Paul 1. Cor. 11. teacheth in his Epistle to the Corinthians, rebuking such as did unreverently use themselves in that behalf. Have ye not houses to eat and drink in (saith he?) Do ye despise the Church or congregation of God? What shall I say to you? Shall I praise you? In this I praise you not. And God requireth not only this outward reverence of behaviour and silence in his house, but all inward reverence in cleansing of the thoughts of our hearts, threatening by his prophet Ose in the. ix. Chapter, that for the malice Ose. 9 of the inventions and devices of the people, he will cast them out of his house: whereby is also signified the eternal casting of them out of his heavenly house and kingdom, which is most horrible. And therefore in the. 19 of Leuit. God saith, Fear you with reverence my sanctuary, Levi. 19 for I am the Lord. And according to the same the prophet David saith, I will enter into Psal. 5. thine house, I will worship in thy holy temple in thy fear: showing what inward reverence and humbleness of mind the godly men aught to have in the house of the Lord. And to allege some what concerning this matter out of the new Testament, in what honour God would have his house or temple kept, and that by the example of our saviour Christ, whose authority aught of good reason with all true Christians Mat. 21. Mark. 11. Luk. 19 john. 11. to be of most weight and estimation: It is written of all the four Evangelists, as a notable act, and worthy to be testified by many holy witnesses, how that our saviour Jesus Christ, that merciful and mild Lord, compared for his meekness to a sheep, suffering with silence his fleece to be shorn from him, and to a lamb led Esai. 53. Act. 8. without resistance to the slaughter, which gave his body to them that did smite him, answered not him that reviled, nor turned away his face from them that did reproach him and Esai. 50. Mat. 5. spit upon him, and according to his own example, gave precepts of mildness and sufferance to his disciples: Yet when he seeth the temple and holy house of his heavenly father misordred, polluted, and profaned, useth great severity and sharpness, overturneth the tables of thexchangers, subverteth the seats of them that sold doves, maketh a whip of cords, and scourgeth out those wicked abusers and profaners of the temple of God, saying, My house shallbe called the house of prayer, but ye have made it a den of thieves. And in the. two. of John, Do not ye make john. 2. the house of my father, the house of merchandise. For as it is the house of GOD, when God's service is duly done in it: So when we wickedly abuse it with wicked talk or covetous bargaining, we make it a den of thieves, or an house of merchandise. Yea, and such reverence would Christ should be therein, that he would not Mar. 11. suffer any vessel to be carried through the temple. And where as our saviour Christ (as is before mentioned out of S. Luke) could be found no where (when he was sought) but only in the temple amongst the doctors, and now again exerciseth his authority and jurisdiction, not in castles and princely palaces amongst soldiers, but in the temple: You may hereby understand in what place his spiritual kingdom (which he denieth to be of this world) is soonest to be found, and best to be known of all places in this world. And according to this example of our saviour Christ in the primitive Church, which was most holy & godly, and in the which due discipline with severity was used against the wicked, open offenders were not suffered once to enter into the house of the Lord, nor admitted to common prayer, and the use of the holy Sacraments with other true Christians, until they had done open penance before the whole Church. And this was practised, not only upon mean persons, but also upon the rich, noble, and mighty persons, yea, upon Theodosius that puissant and mighty Emperor, whom for committing a grievous and wilful murder, S. Ambrose Bishop of milan reproved sharply, and did also excommunicate the said Emperor, and brought him to open penance. And they that were so justly exempted and banished (as it Chrisost. were) from the house of the Lord, were taken (as they be in deed) for men divided and separated from Christ's Church, and in most dangerous estate, yea as S. Paul sayeth, even given ●. Cor. 5. unto Satan the devil for a time, and their company was shunned and avoided of all godly men and women, until such time as they by repentance and public penance were reconciled. Such was the honour of the lords house in men's hearts, and outward reverence also at that time, and so horrible a thing was it to be shut out of the Church and house of the Lord in those days, when religion was most pure, and nothing so corrupt as it hath been of late days. And yet we willingly, either by absenting ourselves from the house of the Lord, do (as it were) excommunicate ourselves from the Church and fellowship of the Saints of God, or else coming thither, by uncomely and unreverent behaviour there, by hasty, rash, yea unclean and wicked thoughts and words before the Lord our God, horribly dishonour his holy house the Church of GOD, and his holy name and majesty, to the great danger of our souls, yea, and certain damnation also, if we do not speedily and earnestly repent us of this wickedness. Thus ye have heard (dearly beloved) out of God's word, what reverence is due to the holy house of the Lord, how all godly persons aught with diligence at times appointed thither to repair, how they aught to behave themselves there, with reverence and dread before the Lord, what plagues and punishments, as well temporal, as eternal, the Lord in his holy word threateneth, aswell to such as neglect to come to his holy house, as also to such, who coming thither, do unreverently by gesture or talk, there behave themselves. Wherefore, if we desire to have seasonable weather, and thereby to enjoy the good fruits of the earth, if we will avoid drought and barrenness, thirst and hunger, which are plagues threatened unto such as make haste to go to their own houses, to alehouses, and to taverns, and leave the house of the Lord empty and desolate, if we abhor to be scourged, not with whips made of cords, out of the material temple only (as our saviour Christ served the defilers of the house of God in Jerusalem) but also to be beaten and driven out of the eternal temple and house of the Lord (which is his heavenly kingdom) with the iron rod of everlasting damnation, and cast into outer darkness, where is weeping and gnashing of teeth, if we fear, dread, and abhor this (I say) as we have most just cause to do: then let us amend this our negligence and contempt in coming to the house of the Lord, this our unreverent behaviour in the house of the Lord, and resorting thither diligently together, let us there with reverent hearing of the Lords holy word, calling on the Lords holy name, giving of hearty thanks unto the Lord for his manifold and inestimable benefits daily and hourly bestowed upon us, celebrating also reverently of the Lords holy Sacraments, serve the Lord Epes. 3. in his holy house, as becometh the servants of the Lord, in holiness and righteousness before him all the days of our life, and then we shallbe assured, after this life, to rest in his holy hill, and to devil in his tabernacle, there to praise and magnify his holy name in the congregation of his saints, in the holy house of his eternal kingdom of heaven, which he hath purchased for us, by the death and shedding of the precious blood of his son our saviour Jesus Christ, to whom with the father and the holy ghost, one immortal majesty of GOD, be all honour, glory, praise, and thanksgiving, world without end, Amen. An Homily against peril of idolatry, and superfluous decking of Churches. The first part. IN what points the true ornaments of the Church or temple of GOD do consist and stand, hath been declared in the two last Homilies, entreating of the right use of the temple or house of god, & of the due reverence that all true Christian people are bound to give unto the same. The sum whereof, is that the Church or house of God, is a place appointed by the holy scriptures, where the lively word of God aught to be read, taught, & heard, the Lords holy name called upon by public prayer, hearty thanks given to his majesty for his infinite and unspeakable benefits bestowed upon us, his holy Sacraments duly and reverently ministered, & that therefore all that be godly in deed, aught both with diligence at times appointed, to repair together to the said Church, and there with all reverence to use and behave themselves before the Lord. And that the said Church thus godly used by the servants of the Lord, in the Lords true service, for the effectuous presence of God's grace, wherewith he doth by his holy word and promises, endue his people there present and assembled, to the attainment aswell of commodities worldly, necessary for us, as also of all heavenly gifts, & life everlasting; is called by the word of GOD (as it is in deed) the temple of the Lord, and the house of God, and that therefore the due reverence thereof, is stirred up in the hearts of the godly, by the consideration of these true ornaments of the said house of God, and not by any outward ceremonies, or costly and glorious decking of the said house or temple of the Lord, contrary to the which most manifest doctrine of the scriptures, & contrary to the usage of the primitive Church, which was most pure and uncorrupt, and contrary to the sentences and judgements of the most ancient learned and godly doctors of the Church (as hereafter shall appear) the corruption of these latter days, hath brought into the Church infinite multitudes of images, and the same, with other parts of the temple also, have decked with gold and silver, painted with colours, set them with stone & pearl, clothed them with silks and precious vestures, phantasing untruly that to be the chief decking & adourning of the temple or house of God, and that all people should be the more moved to the due reverence of the same, if all corners thereof were glorious, and glistering with gold and precious stones. Whereas in deed they, by the said images, and such glorious decking of the temple, have nothing at all profited such as were wise and of understanding: but have thereby greatly hurt the simple and unwise, occasioning them thereby to commit most horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, & peradventure worshipping in deed, not only the images, but also the matter of them, gold and silver, as that vice is of all others in the scriptures peculiarly called idolatry or worshipping of images. Against the which Ephes. 5. Coloss. 3 foul abuses and great enormities, shallbe alleged unto you: First, the authority of God's holy word, aswell out of the old Testament, as of the new. And secondly, the testimonies of the holy and ancient learned fathers and doctors, out of their own works and ancient histories ecclesiastical, both that you may at once know their judgements, and withal understand what manner of ornaments were in the temples in the primative church in those times, which were most pure and sincere. Thirdly, the reasons and arguments made for the defence of images or idols, and the outrageous decking of temples and Churches, with gold, silver, pearl, and precious stone, shallbe confuted, and so this whole matter concluded. But lest any should take occasion by the way of doubting by words or names, it is thought good here to note first of all, that although in common speech we use to call the likeness or similitudes of men or other things images, and not idols: yet the scriptures use the said two words (idols and images) indifferently for one thing always. They be words of divers tongues and sounds, but one in sense and signification in the scriptures. The one is taken of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an idol, and the other of the Latin word Imago, an image, and so both used as English terms in the translating of scriptures indifferently, according as the Septuaginta have in their translation in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saint Hierome in his translation of the same places 1. john. 5. in Latin hath Simulachra, in English, images. And in the new Testament, that which saint John calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint Hierome like wise translateth Simulacrum, as in all other like places of scripture usually he doth so translate. And Libr. de corona militis. Tertullian, a most ancient doctor, and well learned in both the tongues, Greek & Latin, interpreting this place of Saint John, Beware of idols, that is to say (sayeth Tertullian) of the images themselves: The Latin words which he useth, be Effigies and Imago, to say, an image. And therefore it forceth not, whether in this process we use the one term or the other, or both together, seeing they both (though not in common English speech, yet in scripture) signify one thing. And though some, to blind men's eyes, have heretofore craftily gone about to make them to be taken for words of divers signification in matters of religion, and have therefore usually named the likeness or similitude of a thing set up amongst the heathen in their temples or other places to be worshipped, an idol. But the like similitude with us, set up in the Church, the place of worshipping, they call an image, as though these two words (idol and image) inscripture, did differ in propriety and sense, which (as is aforesaid) differ only in sound and language, and in meaning be in deed all one, specially in the scriptures and matters of religion. And our images also have been, and be, and if they be publicly suffered in Churches and temples, ever willbe also worshipped, and so idolatry committed to them, as in the last part of this Homily, shall at large be declared and proved. Wherefore our images in temples and Churches, be in deed none other but Idols, as unto the which idolatry hath been, is, and ever will be committed. And first of all, the scriptures of the old Testament, condemning and abhorring aswell all idolatry or worshipping of images, as also the very idols or images themselves, specially in temples, are so many and plentiful, that it were almost an infinite work, and to be contained in no small volume, to record all the places concerning the same. For when God had chosen to himself a peculiar and special people from amongst all other nations that knew not God, but worshipped idols and false gods: he gave unto them certain ordinances and laws, to be kept and observed of his said people. But concerning none other matter did he give either more, or more earnest and express laws to his said people, than those that concerned the true worshipping of him, and the avoiding and fleeing of idols and images, and idolatry: for that, that both the said idolatry is most repugnant to the right worshipping of him and his true glory above all other vices, and that he knew the proneness and inclination of man's corrupt kind and nature, to that most odious and abominable vice. Of the which ordinances and laws so given by the Lord to his people concerning that matter, I will rehearse and allege some that be most special for this purpose, that you by them may judge of the rest. In the fourth Chapter of the book named Deuteronomie, is a notable place, and most worthy with all diligence to be marked, which beginneth Deut. 4. Num. 23. thus: And now Israel hear the commandments and judgements which I teach thee (saith the Lord) that thou doing them, mayest live, and enter & possess the land which the Lord God of your fathers will give you. You shall put nothing to the word which I speak to you, neither shall ye take any thing from it. Keep ye the commandments of the Lord your God, which I command you. And by and by after he repeateth the same sentence three or four times, before he come to the matter that he would specially warn them of, as it were for a preface, to make them to take the better heed unto it. Take heed to thyself (saith he) and to thy soul, with all carefulness, jest thou forgettest the things which thine eyes have seen, and that they go not out of thy heart all the days of thy life, thou shalt teach them to thy children and nephews, or posterity. And shortly after, The Lord spoke unto you out of the middle of fire, but you heard the voice or sound of his words, but you did see no form or shape at al. And by and by followeth, Take heed therefore diligently unto your souls, you saw no manner of image in the day in the which the lord spoke unto you in Horeb, out of the midst of the fire, lest peradventure, you being deceived, should make to yourselves any graven image, or likeness of man or woman, or the likeness of any beast which is upon the earth, or of the birds that flee under heaven, or of any creeping thing that is moved on the earth, or of the fishes that do continued in the waters: lest peradventure thou lifting up thine eyes to heaven, do see the sun and the moon, and the stars of heaven, and so thou being deceived by error, shouldest honour and worship them which the Lord thy God hath created to serve all nations that be under heaven. And again: Beware that thou forget not the covenant of the Lord thy God, which he made with thee, and so make to thyself any carved image of them which the Lord hath forbidden to be made: for the Lord thy God is a consuming fire, and a jealous God. If thou have children and nephews, and do tarry in the land, and being deceived do make to yourselves any similitude, doing evil before the Lord your GOD, and provoke him to anger: I do this day call upon heaven and earth to witness, that ye shall quickly perish out of the land which you shall possess, you shall not devil in it any long time, but the Lord will destroy you, and will scatter you amongst all nations, and ye shall remain but a very few amongst the nations, whither the Lord will lead you away, and then shall you serve gods which are made with man's hands, of wood and stone, which see not, and hear not, neither eat, nor smell, and so forth. This is a notable Chapter, and entreateth almost altogether of this matter. But because it is to long to writ out the whole, I have noted you certain principal points out of it. First, how earnestly and oft he calleth upon them to mark & to take heed, & that upon the peril of their souls, to the charge which he giveth them. Then, how he forbiddeth by a solemn & long rehearsal of all things in heaven, in earth, and in the water, any image or likeness of any thing at all to be made. Thirdly, what penalty and horrible destruction, he solemnly, with invocation of heaven & earth for record, denounceth and threateneth to them, their children, and posterity, if they contrary to this commandment, do make or worship any images or similitude, which he so straightly hath forbidden. And when they, this notwithstanding, partly by inclination of man's corrupt nature most prove to idolatry, and partly occasioned by the Gentiles and Heathen people dwelling about them, who were idolaters, did fall to the making and worshipping of Images: GOD according to his word, brought upon them all those plagues which he threatened them with, as appeareth in the books of the kings and the chronicles, in sundry places at large. And agreeable hereunto are many other notable places in the old Testament. Deuteronomie. xxvii. Cursed be he that maketh a carved image, or a cast or molten image, which is abomination before the Lord, the work of the artificers hand, and setteth it up in a secret corner, and all the people shall say Amen. Read thee, xiii. and. xiiii. Chapters of the book of wisdom, concerning idols or images, how they be made, set up, called upon, and offered unto, and how he praiseth the tree whereof the gibbet is made, as happy, in comparison to the tree that an image or idol is made of, even by these very words, Happy is the tree wherethrough righteousness cometh, (meaning the gibbet) but cursed is the idol that is made with hands: yea, both it, and he that made it, and so forth. And by and by he showeth how that the things which were the good creatures of God before (as trees or stones) when they be once altered and fashioned into images to be worshipped, become abomination, a temptation unto the souls of men, and a snare for the feet of the unwise. And why? the seeking out of images, is the beginning of whoredom (saith he) and the bringing up of them, is the destruction of life: for they were not from the beginning, neither shall they continue for ever. The wealthy idleness of men hath found them out upon earth, therefore shall they come shortly to an end, and so forth to the end of the Chapter, containing these points: How idols or images were first invented, and offered unto, how by an ungracious custom they were established, how tyrants compel men to worship them, how the ignorant and the common people are deceived by the cunning of the workman, and the beauty of the image, to do honour unto it, and so to err from the knowledge of God, and of other great and many mischiefs that come by images. And for a conclusion he saith, that the honouring of abominable images, is the cause, the beginning, and end of all evil, and that the worshippers of them be either mad, or most wicked. See and view the whole Chapter with diligence, for it is worthy to be well considered, specially that is written of the deceiving of the simple and unwise common people by idols and images, and repeated twice or thrice lest it should be forgotten. And in the Chapter Sapi. 15. following be these words: The painting of the picture and carved image with divers colours, enticeth the ignorant so, that he honoureth and loveth the picture of a dead image that hath no soul. Nevertheless, they that love such evil things, they that trust in them, they that make them, they that favour them, and they that honour them, are all worthy of death, and so forth. In the book of Psalms, the Prophet curseth Psal. 95. Psal. 1●5 and. 134. the image honourers in divers places. Confounded be all they that worship carved images, and that delight or glory in them. Like be they unto the images that make them, and all they that put their trust in them. And in the Prophet Esai, saith the Lord: Even I am the Lord, and this is my name, Esai. 42. and my glory will I give to none other, neither my honour to graven images. And by and by: Let them be confounded with shame that trust in idols or images, or say to them, you are our Gods. And in the. xl. Chapter, after Esai. 11. he hath set forth the incomprehensible majesty of God, he asketh to whom then will ye make God like? Or what similitude will ye set up unto him? Shall the Carver make him a carved image? and shall the goldsmith cover him with Gold, and cast him into a form of silver plates? And for the poor man, shall the image maker frame an image of timber, that he may have somewhat to set up also? And after this he crieth out: O wretches, heard ye never of this? Hath it not been preached unto you since the beginning, and so forth, how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the Creator and Maker of all, to be greater than that it should be expressed, or set forth in any image or bodily similitude? And besides this preaching, even in the law of God written with his own finger (as the scripture speaketh) and that in the first table, and the beginning Exod. 20. thereof, is this doctrine aforesaid against images (not briefly touched) but at large set forth and preached, and that with denunciation of destruction to the contemners and breakers of this law, and their posterity Exod. 20. Levit. 19 Deut. 5. after them. And lest it should yet not be marked, or not remembered, the same is written and reported not in one, but in sundry places of the word of God, that by oft reading and hearing of it, we might once learn and remember it, as you also hear daily read in the Church, God spoke these words and said, I am the Lord thy God. Thou shalt have none other Gods but me. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor in the water under the earth, thou shalt not bow down to them, nor worship them, For I the Lord thy God am a jealous God, and visit the sin of the fathers upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands, in them that love me and keep my commandments. All this notwithstanding, neither could the notableness of the place, being the very beginning of the living Lords Law, make us to mark it, nor the plain declaration by recounting of all kind of similitudes, 'cause us to understand it, nor the often repeating and reporting of it in divers and sundry places, the often reading and hearing of it could 'cause us to remember it, nor the dread of the horrible penalty to ourselves, our children and posterity after us, fear us from transgressing of it, nor the greatness of the reward to us and our children after us, move us any thing to obedience, and the observing of this the Lords great law: But as though it had been written in some corner, & not at large expressed, but briefly & obscurely touched, as though no penalty to the transgressors, nor reward to the obedient, had been adjoined unto it, like blind men without all knowledge & understanding, like unreasonable beasts; without dread of punishment or respect or reward, have diminished & dishonoured the high majesty of the living God, by the baseness and vileness of sundry & divers images of dead stocks, stones, and metals. And as the majesty of God, whom we have left, forsaken, and dishonoured, and therefore the greatness of our sin and offence against his majesty, can not be expressed: So is the weakness, vileness, and foolishness in Places of the Scripture against idol● or image●. device of the images (whereby we have dishonoured him) expressed at large in the scriptures, namely the Psalms, the book of wisdom, the Prophet Esaias, Ezechiel, and Baruch, specially in these places and Chapters of them. Psalm. Cxu. and Cxxxiiii. Esai. xl. and. xliiii. Ezechiel the. vi. Wisdom. xiii. xiiii. xv. Baruch vi. The which places, as Jexhort you often and diligently to read, so are they to long at this present to be rehearsed in an homily. Notwithstanding, I will make you certain brief or short notes out of them, what they say of these idols or images. first that they be made but of small pieces of wood, stone, or metal, and therefore they can not be any similitudes of the great majesty of God, whose seat is heaven, and the earth his footstool. Secundarilye, that they be dead, have eyes and see not, hands and feel not, feet and can not go. etc. and therefore they can not be fit similitudes of the living God. thirdly, that they have no power to do good nor harm to others, though some of them have an axe, some a sword, some a spear in their hands, yet do thieves come into their Temples and rob them, and they can not once stur to defend themselves from the thieves: nay if the Temple or Church be set a fire, that their priests can run away and save themselves, but they can not once move, but tarry still like blocks as they are, and be burned, and therefore they can be no meet figures of the puissant and mighty GOD, who alone is able both to save his servants, and to destroy his enemies everlastingly. They be trimly decked in Gold, Silver, and Stone, aswell the images of men, as of women, like wanton wenches (saith the Prophet Baruch) that love paramours, Baruc. 6. and therefore can they not teach us, nor our wives and daughters, any soberness, modesty, and chastity. And therefore, although it is now commonly said that they be the lay men's books, yet we see they teach no good lesson, neither of GOD, nor godliness, but all error and wickedness. Therefore GOD by his word, as he forbiddeth any idols or images to be made or set up: so doth he command such as we find made and set up, to be pulled down, broken, and destroyed. And it is written in the book of Numbers, Num. 2●. the. xxiii. Chapter, that there was no idol in Jacob, nor there was no image seen in Israel, and that the Lord God was with that people. Where note, that the true Israelites, that is, the people of GOD, have no images among them, but that God was with them, and that therefore their enemies can not hurt them, as appeareth in the process of that Chapter. And as concerning images already set up, thus Deut. 7. and. 12. saith the Lord in Deuteronomie: Overturn their altars, and break them to pieces, cut down their groves, burn their images: for thou art an holy people unto the Lord. And the same is repeated more vehemently again in the twelfth Chapter of the same book. Hear note, what the people of God aught to do to images, where they find them. But lest any private persons, upon colour of destroying of images, should make any stir or disturbance in the common wealth, it must always be remembered, that the redress of such public enormities appertaineth to the Magistrates, and such as be in authority only, and not to private persons, and therefore the good kings of Juda, Asa, Ezechias, Josaphat, and Josias, are highly commended for the breaking down and destroying of the altars, idols, and images. 3. Reg. 16. 2. Par. 14. 15. 31. And the Scriptures declare that they, specially in that point, did that which was right before the Lord. And contrariwise, Hieroboam, Achab, Joas, and other Princes, which either set up, or suffered such altars or images undestroyed, are by the word of God reported to have done evil before the Lord. And if any, contrary to the commandment of the Lord, will needs set up such altars or images, or suffer them undestroyed amongst them, the Lord himself threateneth in the syrst Chapter of the book of Numbers, and by his holy Prophets, Ezechiel, Micheas, and Abacuc, that Num. 1. he will come himself and pull them down. And now he will handle, punish, and destroy the people that so set up, or suffer such altars, images, or idols undestroyed, he denounceth by his Prophet Ezechiel on this manner: I my Ezech. 6. self (saith the Lord) will bring a sword over you, to destroy your high places, I will caste down your altars, and break down your images, your slain men will I lay before your Gods, and the dead carcases of the children of Israel will I cast before their idols, your bones will I strow round about your altars and dwelling places, your Cities shallbe desolate, the hill chapels laid waste, your altars destroyed and broken, your gods cast down and taken away, your Temples laid even with the ground, your own works clean rooted out, your slain men shall lie amongst you, that ye may learn to know how that I am the Lord, and so forth to the Chapters end, worthy with diligence to be read: that they that be near, shall perish with the sword, they that be far of, with the pestilence, they that flee into holds or wilderness, with hunger: and if any be yet left, that they shallbe carried away prisoners to servitude and bondage. So that if either the multitude, or plainness of the places might make us to understand, or the earnest charge that GOD giveth in the said places move us to regard, or the horrible plagues, punishments, and dreadful destruction, threatened to such worshippers of images or idols, setters up, or maintainers of them, might engender any fear in our hearts, we would once leave and forsake this wickedness, being in the lords sight so great an offence and abomination. Infinite places almost might be brought out of the scriptures of the old Testament concerning this matter, but these few at this time shall serve for all. You will say peradventure these things pertain to the Jews, what have we to do with them? Indeed they pertain no less to us Christians, then to them. For if we be the people of God, how can the word and law of GOD not appertain to us? Saint Paul alleging one text out of the old Testament, concludeth generally for other scriptures of the old Testament Rom. 15. as well as that, saying, Whatsoever is written before (meaning in the old Testament) is written for our instruction: which sentence is most specially true of such writings of the old Testament as contain the immutable law and ordinances of GOD, in no age or time to be altered, nor of any persons of any nations or age to be disobeyed, such as the above rehearsed places be. Notwithstanding, for your further satisfying herein, according to my promise, I will out of the Scriptures of the new Testament or Gospel of our Saviour Christ, likewise make a confirmation of the said doctrine against idols or images, and of our duty concerning the same. First the Scriptures of the new Testament do in sundry places make mention with rejoicing, as for a most excellent benefit and gift of God, that they which received the faith of Christ, were turned from their dumb, & dead images, unto the true & living God, who is to be blessed for ever: namely in these places, the. xiiii. &. xvii. of the Acts of the Apostles, the. xi. to the Romans, the first Epistle to the Corinthians the xii. Chapter, to the galatians the. iiii. and the first to the Thessalonians, the first Chapter. And in like wise the said idols or images, and worshipping of them, are in the Scriptures of the new Testament by the spirit of God much abhorred and detested, and earnestly forbidden, as appeareth both in the forenamed places, and also many others besides, as in the. seven. and. xv. of the Acts of the Apostles, the first to the Romans, where is set forth the horrible plague of idolaters, given over by God into a reprobate sense, to work all wickedness and abominations not to be spoken, as usually spiritual and carnal fornication go together. In the first Epistle to the Corinthians the fifth Chapter, we are forbidden once to keep company, or to eat and drink with such as be called brethren or Christians that do worship images. In the fifth to the galatians, the worshipping of images is numbered amongst the works of the flesh. And in the first to the Corinthians the tenth, it is called the service of devils, & that such as use it shallbe destroyed. And in the. vi. Chapter of the said Epistle, & the fifth to the galatians, is denounced, that such image worshippers shall never come into the inheritance of the kingdom of heaven. And in sundry other places is threatened, that the wrath of God shall come upon all such. And therefore. S. John in his ●. john. 5. Epistle exhorteth us as his dear children to beware of images. And. S. Paul warneth us to flee ●. Cor. 10. from the worshipping of them if we be wise, that is to say, if we care for health and sear destruction, if we regard the kingdom of God, and life everlasting, and dread the wrath of God and everlasting damnation. For it is not possible that we should be worshippers of images, and the true servants of God also, as. S. Paul teacheth, the second to the Corinthians the. vi. Chapter, affirming expressly that there can be no more consent or agreement between the Temple of God (which all true Christians be) and images, then between righteousness and unrighteousness, between light and darkness, between the faithful and the unfaithful, or between Christ and the devil. Which place enforceth both that we should not worship images, and that we should not have images in the Temple, for fear and occasion of worshipping them, though they be of themselves things indifferent: For the Christian is the holy Temple and lively image of God, as the place well declareth, to such as will read and weight it. And where as all godly men did ever abhor that any kneeling and worshipping or offering should be used to themselves when they were alive (for that it was the honour due to God only) as appeareth in the Acts of the Apostles by Saint Act. 1● Peter forbidding it to Cornelius, and by Saint Paul and Barnabas forbidding the same to the citizens in Lyftra: Yet we like mad men fall Act. 14. down before the dead idols orimages of Peter and Paul, and give that honour to stocks and stones, which they thought abominable to be given to themselves being alive. And the good angel of God, as appeareth in the book of S. John's revelation, refused to be kneeled unto, when that honour was offered him of John: Beware (saith the angel) that thou do it not, for I am thy fellow servant. But the evil angel satan, desireth nothing so much as to be kneeled unto, and thereby at once both to rob God of his due honour, and to work the damnation of such as make him so low courtesy, as in the storic of the Gospel appeareth in sundry places. Yea, and he offered our Saviour Christ all earthly goods, on the condition that he would Mat. 4. Luke. 4. kneel down and worship him. But our Saviour repelleth Satan by the Scriptures, saying, it is written, Thou shalt worship thy Lord God, and him alone shalt thou serve. But we by not worshipping and serving God alone (as the Scriptures teacheth us) and by worshipping of images, contrary to the Scriptures, pluck satan to us, and are ready without reward to follow his desire: yea rather than fail, we will offer him gifts and oblations to receive our service. But let us, brethren, rather follow the counsel of the good angel of GOD, than the suggestion of subtle satan, that wicked angel and old serpent: Who according to the pride whereby he first fell, attempteth alway by such sacrilege to deprive God (whom he envieth) of his due honour: and (because his own face is horrible and ugly) to convey it to himself, by the mediation of guilt stocks and stones, and withal to make us the enemies of God, and his own suppliants and slaves, and in the end, to procure us for a reward everlasting destruction and damnation. Therefore above all things, if we take ourselves to be Christians in deed (as we be named) let us credit the word, obey the law, and follow the doctrine and example of our Saviour & master Christ, repelling satins suggestion to idolatry and worshipping of images, according to the truth alleged and taught out of the Testament and Gospel of our said heavenly doctor and schoolmaster Jesus Christ, who is God to be bicssed for ever. Amen. ¶ The second part of the homily against peril of Idolatry. YOu have heard (well-beloved) in the first part of this homily, the doctrine of the word of God against idols & images, against idolatry and worshipping of images, taken out of the scriptures of the old Testament & the new, and confirmed by the examples as well of the Apostles, as of our Saviour Christ himself. Now although our Saviour Christ taketh not, or needeth not any testimony of men, and that which is once confirmed by the certainty of his eternal truth, hath no more need of the confirmation of man's doctrine and writings, than the bright sun at noon tide hath need of the light of a little candle to put away darkness, and to increase his light: yet for your further contentation, it shall in this second part be declared (as in the beginning of the first part was promised) that this truth and doctrine concerning the forbidding of images and worshipping of them, taken out of the holy Scriptures aswell of the old Testament as the new, was believed and taught of the old holy fathers and most ancient learned Doctors, and received in the old primative Church, which was most uncorrupt and pure. And this declaration shallbe made out of the said holy Doctors own writings, and out of the ancient histories ecclesiastical to the same belonging. Tertullian, a most ancient writer and Doctor of the Church, who lived about one hundredth Lib. contra coronandi morem. and threescore years after the death of our Saviour Christ, both in sundry other places of his works, and specially in his book written against the manner of crowning, and in another little treatise entitled, of the soldiers crown or garland, doth most sharply and vehemently write and inveigh against images or idols. And upon S. John's words, the first Eyistle and. u Chapter, saith thus, Saint John (saith he) deeply considering the matter, saith: My little children, ●. john. 5. keep yourselves from images or idols. He saith not now, keep yourselves from idolatry, as it were from the service and worshipping of them: but from the images or idols themselves, that is, from the very shape and likeness of them. For it were an un worthy thing that the image of the living God should become the image of a dead idol. Do not you think, those persons which place images and idols in Churches and Temples, yea, shrine them even over the lords Table, even as it were of purpose to the worshipping and honouring of them, take good heed to either S. John's counsels or tertullian's? For so to place images and idols, is it to keep themselves from them, or else to receive and embrace them? Clemens in his book to James brother of the Lib. 5. ad jacob. domini. Lord, saith: What can be so wicked or so unthankful, as to receive a benefit of God, and to give thanks therefore unto stocks and stones? Wherefore awake ye, & understand your health, for God hath need of no man, nor requireth any thing, nor can be hurt in any thing. But we be they which are either holpen or hurt, in that we be thankful to God, or unthankful. Origenes in his book against Celsus, saith thus: Christian men and Jews, when they hear these words of the law (Thou shalt fear the Lord thy God, & shalt not make any image) do not only abhor the Temples, altars, and images of the gods, but if need be, will rather die than they should defile themselves with any impiety. And shortly after he saith: In the common wealth of the Jews, the carver of idols and image maker, was cast far of and forbidden, lest they should have any occasion to make images, which might pluck certain foolish persons from God, and turn the eyes of their souls to the contemplation of earthly things. And in an other place of the same book: It is not only (saith he) a mad and frantic part to worship images, but also once to dissemble or wynk at it. And a man may know God and his only son, and those which have had such honour given them by God, that they be called Gods: But it is not possible that any should by worshipping of images get any knowledge of God. Athanasius in his book against the Gentiles, hath these words: Let them tell I pray you, how God may be known by an image. If it be by the matter of an image, than there needeth no shape or form, seeing that God hath appeared in all material creatures which do testify his glory. Now if they say he is known by the form or fashion: is he not better to be known by the living things themselves, whose fashions the images express? For of surety, the glory of God should be more evidently known, if it were declared by reasonable and living creatures, rather than by dead and unmovable images. Therefore when ye do grave or paint images, to the end to know God thereby, surely ye do an unworthy and unfit thing. And in an other place of the same book he saith: The invention of images came of no good, but of evil, and whatsoever hath an evil beginning, can never in any thing be judged good, seeing it is altogether nought. Thus far Athanasius, a very ancient, holy, and learned Bishop and Doctor, who judgeth both the first beginning & the end, and altogether of images or idols, to be nought. Lactantius likewise an old and learned writer in his book of the Origine of error, hath these words: God is above man, and is not placed beneath, but is to be sought in the highest region. Wherefore there is no doubt, but that no religion is in that place wheresoever any image is. For if religion stand in godly things (and there is no godliness but in heavenly things) then be images without religion. These be Lactantius Lib. 2. cap. 16. words, who was above. xiii. hundredth years ago, and within three hundredth years after our saviour Christ. Cirillus an old & holy doctor, upon the Gospel of Saint john hath these words: Many have left the creator, and have worshipped the creature, neither have they been abashed to say unto a stock: thou art my father, & unto a stone: thou begottest me. For many, yea almost all (alas for sorrow) are fallen unto such folly, that they have given the glory of deity or God head, to things without sense or feeling. Epiphanius Bishop of Salamine in Cypress, a very holy and learned man, who lived in Theodosius the emperors time, about three hundredth and ninety years after our Saviour Christ's ascension, writeth this to john Patriarch of Jerusalem: I entered (saith Epiphanius) into a certain Church to pray, I found there a linen cloth hanging in the Church door, painted, and having in it the image of Christ, as it were, or of some other Saint (for I remember not well whose image it was) therefore when I did see the image of a man hanging in the Church of Christ, contrary to thauthority of the scriptures, I did tear it, and gave council to the keepers of the Church, that they should wind a poor man that was dead in the said cloth, and so bury him. And afterwards the same Epiphanius sending another unpaynted cloth for that painted one which he had torn, to the said patriarch, writeth thus, I pray you will the elders of that place to receive this cloth which I have sent by this bearer, and command them that from henceforth no such painted clotheses, contrary to our religion, be hanged in the Church of Christ. For it becometh your goodness rather to have this care, that you take away such scrupulosity, which is unfitting for the Church of Christ, and offensive to the people committed to your charge. And this Epistle, as worthy to be read of many, did saint Jerome himself translate into the Latin tongue. And that ye may know that saint Jerome had this holy and learned Bishop Epiphanius in most high estimation, and therefore did translate this Epistle, as a writing of authority: hear what a testimony the said saint Jerome giveth him in another place in this treaty against the errors of john Bishop of Jerusalem, where he hath these words: Thou hast All notable Bishops were then called Pipes. (saith saint Jerome) Pope Epiphanius, which doth openly in his letters call thee an jeritike. Surely thou art not to be preferred before him, neither for age nor learning, nor godliness of life, nor by the testimony of the whole world. And shortly after in the same treaty saith Saint Jerome: Bishop Epiphanius was ever of so great veneration and estimation, that Valens the Emperor, who was a great persecutor, did not once touch him. For heretics being princes, thought it their shame if they should persecute such a notable man. And in the trypartite Lib. 9 cap. 48. ecclesiastical history, the. ix. book and xlviii. Chapter, is testified, that Epiphanius being yet alive did work miracles, and that after his death, devils being expelled at his grave or tomb, did roar. Thus you see what authority saint Jerome and that most ancient history give unto the holy and learned Bishop Epiphanius, whose judgement of images in Churches and temples, then beginning by stealth to creep in, is worthy to be noted. First, he judged it contrary to Christian religion and the authority of the scriptures, to have any images in Christ's Church. Secondly, he rejected not only carved, graven, and molten images, but also painted images out of Christ's Church. Thirdly, that he regarded not whether it were the image of Christ, or of any other saint, but being an image, would not suffer it in the Church. fourthly, that he did not only remove it out of the Church, but with a vehement zeal tare it a sunder, and exhorted that a corpse should be wrapped and buried in it, judging it meet for nothing but to rot in the earth, following herein the example of the good king Ezechias, who broke the brazen serpent to pieces, and burned it to ashes, for that idolatry was committed to it. Last of all, that Epiphanius thinketh it the duty of vigilant bishops, to be careful that no images be permitted in the Church, for that they be occasion of scruple and offence to the people committed to their charge. Now whereas neither saint Hierome, who did translate the said Epistle, nor the authors of that most ancient history ecclesiastical trypartite (who do most highly commend Epiphanius as is aforesaid) nor no other godly or learned Bishop at that time or shortly after, have written any thing against Epiphanius judgement concerning images: it is an evident proof, that in those days, which were about four hundredth years after our saviour Christ, there were no images publicly used and received in the Church of Christ, which was then much less corrupt, & more pure than now it is. And where as images began at that time secretly and by stealth to creep out of private men's houses into the Churches, and that first in painted clotheses and walls: such Bishops as were godly and vigilant, when they espied them, removed them away, as unlawful & contrary to Christian religion, as did here Epiphanius, to whose judgement you have not only Saint Jerome the translator of his Epistle, and the writer of the History tripartite, but also all the learned and godly Bishops and Clerks, yea and the whole Church of that age, and so upward to our saviour Christ's time, by the space of about four hundredth years, consenting and agreeing. This is written the more largely of Epiphanius, for that our image maintainers now a days, seeing themselves so pressed with this most plain and earnest act and writing of Epiphanius, a Bishop and doctor of such antiquity, holiness, and authority, labour by all means (but in vain against the truth) either to prove that this Epistle was neither of Epiphanius writing, nor saint Jerome's translation: either if it be, say they, it is of no great fort, for this Epiphanius, say they, was a jew, and being converted to the Christian faith, and made a bishop, retained the hatred which jews have to images still in his mind, and so did and wrote against them as a jew, rather than as a Christian. O jewish impudency and malice of such devisers, it would be proved, and not said only, that Epiphanius was a Jew. Furthermore concerning the reason they make, I would admit it gladly. For if Epiphanius judgement against images is not to be admitted, for that he was borne of a jew an enemy to images, which be Gods enemies, converted to Christ's religion: then likewise followeth it, that no sentence in the old doctors and father's sounding for images, aught to be of any authority, for that in the primitive Church the most part of learned writers, as Tertulian, Cip●ian, Ambrose, Austen, and infinite others, were of Gentiles (which be favourers and worshippers if images) converted to the Christian faith, and so let some what slip out of their pens sounding for images, rather as Gentiles then Christians, as Eusebius in his History ecclesiastical, and saint Jerome saith plainly, that images came first from the Gentiles to us Christians. And much more doth it follow, that the opinion of all the rabblement of the popish Church, maintaining images, aught to be esteemed of small or no authority, for that it is no marvel that they which have from their childhood been brought up amongst images & idols, and have drunk in idolatry almost with their mother's milk, hold with images and idols, and speak and write for them. But in deed it would not be so much marked whether he were of a jew or a Gentle converted to Christ's religion, that writeth, as how agreeably or contrarily to God's word he doth write, and so to credit or discredit him. Now what gods word saith of idols and images, and the worshipping of them, you heard at large in the first part of this homily. Saint Ambrose in his treaty of the death of Theodosius the Emperor, saith, Helen found the cross and the title on it. she worshipped the king, and not the wood surely (for that is an ethnyshe error, and the vanity of the wicked) but she worshipped him that hanged on the cross, and whose name was written in the title, and so forth. See both the godly empress fact, and saint Ambrose judgement at once. They thought it had been an Heathenyshe error and vanity of the wicked, to have worshipped the cross itself which was imbrued with our saviour Christ's own precious blood. And we fall down before every cross piece of timber, which is but an image of that cross. Saint Augustine, the best learned of all ancient doctors, in his. xliiii. Epistle to Maximus saith, Know thou that none of the dead, nor any thing that is made of God, is worshipped as god, of the catholic Christians, of whom there is a Church also in your town. Note, that by Saint Augustine, such as worshipped the dead or creatures, be no catholic Christians. The same saint Augustine teacheth in the. xxii. book of the city of God, the tenth Chapter, that neither temples or Churches aught to be builded or made for martyrs or saints, but to God alone: and that there aught no priests to be appointed for martyr or saint, but to God only. The same saint Augustine in his book of the manners of the catholic Church, hath these words: I know that many be worshippers of tombs and pictures, I know that there be many that banquet most riotously over the graves of the dead, and giving meat to dead carcases, do bury themselves upon the buried, and attribute their gluttony and drunkenness to religion. See, he esteemeth worshipping of saints, tombs, and pictures, as good religion as gluttony and drunkenness, and no better at all. Saint Augustine greatly alloweth Marcus Lib, 4. de civita, dei cap. 4●. In Psal. 36. &. 113. Varro, affirming that religion is most pure without images, and saith himself, images be of more force to crooken an unhappy soul, then to teach and instruct it. And saith further: Every child, yea every beast knoweth that it is not God that they see. Wherefore then doth the holy ghost so often monish us of that which all men know? Whereunto saint Augustine himself answereth thus, For (saith he) when images are placed in temples, and set in honourable sublimity, and begin once to be worshipped, forth with breedeth the most vile affection of error. This is saint Augustine's judgement of images in Churches: that by and by they breed error and idolatry. It would be to tedious to rehearse all other places which might be brought out of the ancient doctors against images and idolatry. Wherefore we shall hold ourself contented with these few at this present. Now as concerning histories ecclesiastical, touching this matter, that ye may know why and when, and by whom images were first used privately, and afterwards not only received into the Christians Churches and temples, but in conclusion worshipped also, and how the same was gainsaid, resisted, and forbidden, aswell by godly Bishops and learned doctors, as also by sundry Christian princes: I will briefly collect into a compendious history, that which is at large and in sundry places written by divers ancient writers and historiographers concerning this matter. As the Jews, having most plain and express commandment of God, that they should neither make nor worship any image (as it is at large before declared) did notwithstanding, by the example of the gentiles or Heathen people that dwelled about them, fall to the making of images, and worshipping of them, and so to the committing of most abominable idolatry, for the which God by his holy prophets doth most sharply reprove and threaten them, and afterward did accomplish his said threatenings by extreme punishing of them (as is also above specified) Even so some of the Christians in old time, which were converted from worshipping of idols and false Gods, unto the true living GOD, and to our saviour Jesus Christ, did of a certain blind zeal (and as men long accustomed to images) paint or carve images of our saviour Christ, his mother Marie, and of the Apostles, thinking that this was a point of gratitude and kindness towards those by whom they had received the true knowledge of God, and the doctrine of the Gospel. But these pictures or images came not yet into Churches, nor were not worshipped of a long time after. And lest you should think that I do say this of mine own head only without authority, I allege for me Eusebius Bishop of Caesarea, and the most ancient author of the ecclesiastical history, who lived about the, 330. year of our Lord in Constantinus magnus days, and his son Constantius, Emperors, in the seventh book of his history ecclesiastical, the xiiii. Chapter, and saint Jerome upon the, x. Chapter of the prophet Jeremy: who both expressly say, that the errors of images (for so saint Jerome calleth it) hath come in and passed to the Christians from the gentiles, by an Heathenyshe use and custom. The cause and means Eusebius showeth, saying, It is no marvel if they which being Gentiles before, and did believe, seemed to offer this, as a gift unto our saviour, for the benefits which they had received of him. Yea and we do see no we that images of Peter and Paul, and of our saviour himself be made, and tables to be painted, which me think to have been observed and kept indifferently by an Heathenish custom. For the Heathen are wont so to honour them whom they judged honour worthy, for that some tokens of old men should be kept. For the remembrance of posterity, is a token of their honour that were before, and the love of those that come after. Thus far I have rehearsed Eusebius words. Where note ye, that both saint Jerome and he agreeth herein, that these images came in amongst Christian men by such as were gentiles, and accustomed to idols, and being converted to the faith of Christ, retained yet some remnants of gentility not throughly purgeth: For saint Jerome calleth it an error manifestly. And the like example we see in the Acts of the Apostles, of the Jews, who when Acts. 15. they were converted to Christ, would have brought in their circumcision (whereunto they were so long accustomed) with them, into Christ's religion. With whom the Apostles (namely saint Paul) had much ado for the staying of that matter. But of circumcision was less marvel, for that it came first in by God's ordinance and commandment. A man may most justly wonder of images, so directly against gods holy word and strait commandment, how they should enter in. But images were not yet worshipped in Eusebius time, nor publicly set up in Churches and temples, and they who privately had them, did err of a certain zeal, and not by malice: but afterwards they crept out of private houses into Churches, and so bread first superstition, and last of all idolatry amongst Christians, as hereafter shall appear. In the time of Theodosius and Martian Emperors, who reigned about the year of our Lord 460. and. 1100. years ago, when the people of the city of Nola once a year did celebrated the birth day of saint Felix in the temple, and used to banquet there sumptuously, Pontius Paulinus Bishop of Nola caused the walls of the temple to be painted with stories taken out of the old Testament, that the people beholding and considering those pictures, might the better abstain from to much surfeiting and riot. And about the same time Aurelius Prudentius, a very learned & Christian poet, declareth how he did see painted in a Church, the history of the passion of saint Cassian, a schoolmaster and martyr, whom his own scholars at the commandment of the tyrant, tormented with the pricking or stabbing in of their poyntelles or brazen pens into his body, and so by a thousand wounds and more (as saith Prudentius) most cruelly slew him. And these were the first paintings in Churches that were notable of antiquity. And so by this example came in painting, and afterward images of timber and stone, and other matter, into the Churches of Christians. Now and ye will consider this beginning, men are not so ready to worship a picture on a wall, or in a window, as an embossed and guilt image set with pearl and stone. And a process of a story, painted with the gestures and actions of many persons, and commonly the sum of the story written withal, hath another use in it, than one dumb idol or image standing by itself. But from learning by painted stories, it came by little and little to idolatry. Which when godly men (aswell Emperors and learned bishops, as others) perceived, they commanded that such pictures, images, or idols, should be used no more. And I will for a declaration thereof, begin with the decree of the ancient Christian Emperors, Valens, and Theodosius the second, who reigned about four hundredth years after our saviour Christ's ascension, who forbade that any images should be made or painted privately. For certain it is, that there was none in temples publicly in their time. These Emperors did writ unto the captain of the army attending on the Emperors, after this sort, Valens and Theodosius Emperors, unto the captain of the army: Whereas we have a diligent care to maintain the religion of GOD above, in all things: We will grant to no man to set forth, grave, carve, or paint the image of our saviour Christ in colours, stone, or any other matter, but in what place soever it shallbe found, we command that it be taken away, and that all such as shall attempt any thing contrary to our decrees or commandment herein, shallbe most sharply punished. This decree is written in the books, named Libri Augustales, the Imperial books, gathered by Tribunianus, Basilides, Theophilus, Dioscorus, & Satira, men of great authority and learning, at the commandment of the Emperor Justinian, and is alleged by Petrus Erinilus, a notable learned man, in the. ix. book and. ix. Chapter of his work, entitled, De honesta disciplina, that is to say, of honest learning. Hear you see what Christian princes of most ancient times decreed against images, which then began to creep in amongst the Christians. For it is certain that by the space of three hundredth years and more, after the death of our saviour Christ, and before these godly emperors reign, there were no images publicly in Churches or temples. How would the idolaters glory, if they had so much antiquity and authority for them, as is here against them? Now shortly after these days, the Goths, Uandales, Huns, and other barbarous and wicked nations, burst into Italy, and all parts of the westcountreyes of Europe, with huge and mighty armies, spoiled all places, destroyed Cities, and burned Libraries, so that learning and true religion went to wrack, and decayed incredibly. And so the Bishops of those latter days, being of less learning, and in the midst of wars, taking less heed also then did the Bishops afore, by ignorance of God's word, and negligence of Bishops, and specially barbarous princes, not rightly instructed in true religion, bearing the rule, images came into the Church of Christ in the said west parts, where these barbarous people ruled, not now in painted clotheses only, but embossed in stone, timber, metal, and other like matter, and were not only set up, but began to be worshipped also. And therefore Serenus bishop of Massile the head town of Gallia Narbonensis (now called the Province) a godly and learned man, who was about six hundredth years after our saviour Christ, seeing the people by occasion of images fall to most abominable idolatry, broke to pieces all the images of Christ and saints which were in that city, and was therefore complained upon to Gregory, the first of that name Bishop of Rome, who was the first learned Bishop that did allow the open having of images in Churches, that can be known by any writing or history of antiquity. And upon this Gregory do all image worshippers at this day ground their defence. But as all things that be amiss, have from a tolerable beginning grown worse and worse, till they at the last become untolerable: So did this matter of images. first, men used privately stories painted in tables, clotheses, and walls. Afterwards, gross and embossed images privately in their own houses. Then afterwards, pictures first, and after them embossed images began to creep into Churches: learned and godly men ever speaking against them. Then by use it was openly mayneteyned that they might be in Churches: but yet forbidden that they should be worshipped. Of which opinion was Gregory, as by the said Gregory's Epistle to the forenamed Serenus Bishop of Massile, plainly appeareth. Which Epistle is to be found in the book of the Epistles of Gregory, or Register, in the tenth part of the fourth Epistle, where he hath these words: That thou didst forbidden images to be worshipped, we praise altogether, but that thou didst break them, we blame. For it is one thing to worship the picture, and another thing by the picture of the story, to learn what is to be worshipped. For that which scripture is to them that read, the same doth picture perform unto idiottes or the unlearned, beholding, and so forth. And after a few words: therefore it should not have been broken, which was set up, not to be worshipped in Churches, but only to instruct the minds of the ignorant. And a little after, thus thou shouldest have said, If you will have images in the Church for that instruction wherefore they were made in old time, I do permit that they may be made, and that you may have them. And show them, that not the sight of the story, which is opened by the picture: but that worshipping which was inconveniently given to the pictures, did mystic you. And if any would make images, not to forbidden them: but avoid by all means to worship any image. By these sentences taken here and there out of Gregory's Epistle to Serenus (for it were to long to rehearse the whole) ye may understand whereunto the matter was now come. vi. hundredth years after Christ: that the having of images or pictures in the Churches, were then maintained in the west part of the world (for they were not so froward yet in the east Church) but the worshipping of them was utterly forbidden. And you may withal note, that seeing there is no ground for worshipping of images in Gregory's writing, but a plain condemnation thereof, that such as do worship images, do unjustly allege Gregory for them. And further, if images in the Church do not teachemen according to Gregory's mind, but rather blind them: it followeth, that images should not be in the Church by his sentence, who only would they should be placed there, to the end that they might teach the ignorant. Wherefore, if it be declared that images have been and be worshipped, and also that they teach nothing but errors and lies (which shall by God's grace hereafter be done) I trust that then by Gregory's own determination, all images and image worshippers shallbe overthrown. But in the mean season, Gregory's authority was so great in all the west Church, that by his encouragement, men set up images in all places: but their judgement was not so good to consider why he would have them set up, but they fell all on heaps to manifest idolatry by worshipping of them, which Bishop Serenus (not without just cause) feared would come to pass. Now if Serenus his judgement, thinking it meet that images whereunto idolatry was committed, should be destroyed, had taken place, idolatry had been overthrown: For to that which is not, no man committeth idolatry. But of Gregory's opinion, thinking that images might be suffered in churches. so it were taught that they should not be worshipped: what ruin of religion, and what mischief ensued afterward to all Christendom, experience hath to our great hurt and sorrow proved. First, by the schism rising between the East and the West Church about the said images. next, by the division of the Empire into two parts by the same occasion of images, to the great weakening of all Christendom, whereby last of all, hath followed the utter overthrow of the christian religion and noble empire in Grece and all the east parts of the world, and the increase of Mahomet's false religion, and the cruel dominion & tyranny of the Saracens & Turks, who do now hang over our necks also that devil in the west parts of the world, ready at all occasions to overrun us. And all this do we own unto our idols and images, and our idolatry in worshipping of them. But now give you ear a little to the process of the history, wherein I do much follow the histories of Paulus Diaconus, & others, joined with Eutropius an old writer. For though some of the Eutrop. li. de rebus. Rom. 23 authors were favourers of images: yet do they most plainly and at large prosecute the histories of those times, whom Baptist Platina also Platina in vitis Constantini & Grego. two. in his history of Popes, as in the lives of Constantine, and Gregory the second, bishops of Rome, and other places (where he entreateth of this matter) doth chiefly follow. After Gregory's time, Constantine bishop of Rome assembled a council of bishops in the west Church, and did condemn Philippicus then emperor, and John bishop of Constantinople, of the heresy of the Monothelites, not without a cause in deed, but very justly. When he had so done, by the consent of the learned about him, the said Constantine Bishop of Rome, caused the images of the ancient fathers which had been at those six counsels which were allowed and received of all men, to be painted in the entry of saint Peter's Church at Rome. When the Greeks had knowledge hereof, they began to dispute and reason the matter of images with the Latins, and held this opinion, that images could have no place in Christ's Church, and the Latins held the contrary, & took part with the images. So the east & west Churches which agreed evil before, upon this contention about images fell to utter enmity, which was never well reconciled yet. But in the mean season Philippicus and Arthemius, or Anastasius Emperors, commanded images and pictures to be pulled down, & razed out in every place of their dominion. After them came Theodosius the third: he commanded the defaced images to be painted again in their places: but this Theodosius reigned but one year. Leo the third of that name succeeded him, who was a Syrian borne, a very wise, godly, merciful, & valiant prince. This Leo by proclamation commanded, that all images set up in churches to be worshipped, should be plucked down and defaced: and required specially the bishop of Rome that he should do the same, and himself in the mean season caused all images that were in the imperial city Constantinople, to be gathered on an heap in the midst of the city, and there publicly burned them to ashes, and whyted over, and razed out all pictures painted upon the walls of the temples, & punished sharply divers maintainers of images. And when some did therefore report him to be a tyrant, he answered, that such of all other were most justly punished, which neither worshipped God aright, nor regarded the imperial majesty and authority, but malicioustie rebelled against wholesome and profitable laws. When Gregorius, the third of that name bishop of Rome, heard of the emperors doings in Grece concerning images, he assembled a council of Italian Bishops against him, and there made decrees for Images, and that more reverence and honour should yet be given to them then was before, and stirred up the Italians against the Emperor, first at Ravenna, and moaned them to rebellion. And as Aspurgensis and Antonius Bishop of Florence testify in their Chronicles, he caused Rome & all Italy at the last to refuse their obedience and the payment of any more tribute to the Emperor: and so by treason & rebellion maintained their idolatry. Which example, other bishops Treason 〈◊〉 rebellion for the de●●●●● 〈◊〉 images. of Rome have continually followed, and gone through with all most stoutly. After this Leo, which reigned. xxxiiii. years, succeeded his son Constantine the fifth, who after his father's example, kept images out of the temples. And being moved with the council which Gregory had assembled in Italy for images against his father: he also assembled a council of all the learned men and Bishops of Asia & Grece, although some writer's place this council in Leo Isauricus his father's latter days. In this great assemble they sat in council from the fourth of the Idus of Februarye, to the sixth of the Idus of August, and made concerning the 〈◊〉 co 〈…〉 against Images. use of images this decree. It is not lawful for them that believe in God, through Jesus Christ, to have any images, neither of the creator, nor of any creatures, set up in temples to be worshipped: but rather that all images by the law of God, and for the avoiding of offence, aught to be taken out of the Churches. And this decree was executed in all places where any images were found in Asia or Grece. And the Emperor sent the determination of this council holden at Constantinople, to Paul then Bishop of Rome, and commanded him to cast all images out of the Churches: which he (trusting in the friendship of Pipine a mighty prince) refused to do. And both he and his successor Stephanus the third (who assembled another council in Italy for images) condemned the Emperor and the council of Constantinople of heresy, and made a decree that the holy images (for so they called them) of Christ, the blessed Virgin, and other saints, were in deed worthy honour and worshipping. When Constantine was dead, Leo the fourth his son reigned after him, who married a woman of the city of Athens named Theodora, who also was called Hyrene, by whom he had a son named Constantine the sixth, and dying whilst his son was yet young, left the regiment of the empire & governance of his young son to his wife Hyrene. These things were done in the Church about the year of our Lord 760. Note here I pray you in this process of the story, that in the Churches of Asia and Grece, there were no images publicly by the space of almost seven hundred years. And there is no doubt but the primitive Church next the Apostles time was most pure. Note also, that when the contention began about images, how of six Christian Emperors, who were the chief magistrates by God's law to be obeyed, only one, which was Theodosius, who reigned but one year, held with images. All the other Emperors, and all the learned men and Bishops of the east Church, and that in assembled counsels, condemned them, besides the two Emperors before mentioned, Valen●, and Theodosius the second, who were long before these times, who straightly forbade that any Images should be made. And universally after this time, all the emperors of Grece (only Theodosius excepted) destroyed continually all images. Now on the contrary part, note ye, that the bishops of Rome, being no ordinary magistrates appointed of God, out of their diocese, but usurpers of prince's authority contrary to god's word, were the maintainers of images against God's word, and stirrers up of sedition and rebellion, and workers of continual treason against their sovereign Lords, contrary to god's law and the ordinances of all human laws, being not only enemies to God, but also rebels and traitors against their Princes. These be the first bringers in of images openly into Churches, these be the maintainers of them in the Churches, and these be the means whereby they have maintained them ●to wit, conspiracy, treason, and rebellion against God and their princes. Now to proceed in the history, most worthy to be known. In the nonage of Constantine the sixth, the Empress Hyrene his mother, in whose hands the regiment of the Empire remained, was governed much by the advise of Theodore Bishop, and Tharasius patriarch of Constantinople, who practised and held with the Bishop of Rome in maintaining of images most earnestly: By whose council and entreaty, the Empress first most wickedly digged up the body of her father in law Constantine the fifth, and commanded it to be openly burned, & the ashes to be thrown into the sea. Which example (as the constant report goeth) had like to have been put in practice with Prince's corpses in our days, had the authority of the holy father continued but a little longer. The cause why the Empress Hyrene thus used her father in law, was, for that he when he was alive had destroyed images, and had taken away the sumptuous ornaments of Churches, saying that Christ, whose temples they were, allowed poverty, and not pearls and precious stones. Afterwards the said Hyrene, at the persuasion of Adrian bishop of Rome, & Paul the patriarch of Constantinople & his successor Tharasius, assembled a council of the bishops of Asia and Grece, at the city Nicaea, where the bishop of Rome's legares, being presidents of the council, and ordering all things as they listed: the counsel which was assembled before under the Emperor Constantine the fift, and had decreed that all images should be destroyed, was condemned as an heretical council and assemble: And a decree was made, that images should be set up in all the Churches of Grece, and that honour and worship also 〈◊〉 〈◊〉 〈◊〉 images 〈◊〉 be worshipped. should be given unto the said images. And so the Empress, sparing no diligence in setting up of Images, nor cost in decking them in all churches, made Constantinople within a short time altogether like Rome itself. And now you may see that cummen to pass which Bishop Serenus feared, and Gregory the first forbade in vain: to wit, that Images should in no wise be worshipped. For now not only the simple and unwise (unto whom Images, as the scriptures teach, be specially a snare) but the bishops and learned men also, fall to idolatry by occasion of images, yea and make decrees and laws for the maintenance of the same. So hard is it, and in deed impossible any long time to have images publicly in churches & temples without idolatry, as by the space of little more than one hundred years betwixt Gregori the first, forbidding most straightly the worshipping of images, and Gregory the third, Paul, and Leo the third, Bishops of Rome, with this council commanding and decreeing that images should be worshipped, most evidently appeareth. Now when Constantine the young Emperor came to the age of twenty years, he was daily in less and less estimation: for such as were about his mother, persuaded her that it was God's determination that she should reign alone, and not her son with her. The ambitious woman believing the same, deprived her son of all imperial dignity, and compelled all the men of war, with their Captains, to swear to her that they would not suffer her son Constantine to reign during her life. With which indignity the young Prince being moved, recovered the regiment of the Empire unto himself by force, and being brought up in true religion in his father's time, seeing the superstition of his mother Hyrene, and the Idolatry committed by images, cast down, brake, and burned all the idols and images that his mother had set up. But within a few years after, Hyrene the Empress, taken again into her sons favour, after she had persuaded him to put out Nycephorus his uncles eyes, and to cut out the tongues of his four other uncles, & to forsake his wife, and by such means to bring him in hatred with all his subjects: now further to declare that she was no changeling, but the same woman that had before digged up and burned her father in laws body, and that she would be as natural a mother as she had been kind daughter, seeing the images which she loved so well, & had with so great cost set up, daily destroyed by her son the Emperor: by the help of certain good companions, deprived her son of the Empire: And first, like a kind and loving mother, put out both his eyes, and laid him in prison, where after long and many torments, she at the last most cruelly 〈…〉 we him. In this history joined to Eutropius it is written, that the sun was darkened by the space of xvii. days most strangely and dreadfully, & that all men said, that for the horribleness of that cruel and unnatural fact of Hyrene, & the putting out of the emperors eyes, the sun had lost his light. But in deed, God would signify by the darkness of the sun, into what darkness and blindness of ignorance and idolatry all christendom should fall by the occasion of images. The bright sun of his eternal truth and light of his holy word, by the mists and black clouds of men's traditions being blemished and darkened, as by sundry most terrible earthquakes that happened about the same time, God signified, that the quiet estate of true religion, should by such idolatry be most horribly tossed and turmoiled. And here may you see what a gracious and virtuous lady this Hyrene was, how loving a niece to her husbands uncles, how kind a mother in law to her sons wife, how loving a daughter to her father in law, how natural a mother to her own son, and what a stout and valiant captain the Bishops of Rome had of her, for the setting up and maintenance of their idols or images. Surely, they could not have found a meeter patron for the maintenance of such a matter, than this Hyrene, whose ambition and desire of rule was insatiable, whose treason continually studied and wrought was most abominable, whose wicked and unnatural cruelty passed Medea & Progne, whose detestable parricides have ministered matter to poets to writ their horrible tragedies. And yet certain Historiographers, who do put in writing all these her horrible wickedness, for love they had to images, which she maintained, do praise her as a godly Empress, & as sent from God. Such is the blindness of false superstition, if it once take possession in a man's mind, that it will both declare the vices of wicked princes, & also commend them. But not long after, the said Hyrene being suspected to the princes and lords of Grece of treason, in alienating the Empire to Charles king of the Francons, and for practising a secret marriage between herself and the said king, and being convicted of the same, was by the said Lords deposed and deprived again of the Empire, and carried into exile into the Island Lesbos, where she ended her lewd life. Whiles these tragedies about Images were thus in working in Grece, the same question of the use of images in churches began to be moved in Spain also. And at Eliberi, a noble city, now called Granate, was a council of Spanish bishops Another council against ●●●●es. and other learned men assembled, and there, after long deliberation and debating of the matter, it was concluded at length of the whole council after this sort, in the 36. article. We think that pictures aught not to be in Churches, lest that which is honoured or worshipped 〈◊〉 of the c 〈…〉 ell aga 〈…〉 〈◊〉. be painted on walls. And in the. xli. Canon of that council it is thus written: We thought good to admonish the faithful, that as much as in them lieth, they suffer no images to be in their houses, but if they fear any violence of their servants, at the lest let them keep themselves clean and pure from images, if they do not so, let them be accounted as none of the Church. Note here I pray you, how a whole and great country in the West & South parts of Europe, nearer to Rome a great deal then to Grece in situation of place, do agreed with the Greeks against images, and do not only forbidden them in churches, but also in private houses, and do excommunicate them that do the contrary: and another council of the learned men of all Spain also, called Concilium Toletanum yet ●n ●th●● cou●cell 〈◊〉 'gainst 〈◊〉 duodecimum, decreed and determined likewise against images and image worshippers. But when these decrees of the Spanish council at Eliberi came to the knowledge of the bishop of Rome & his adherents, they fearing lest all Germany also would decree against images, and forsake them, thought to prevent the matter, and by the consent & help of the Prince of Francons (whose power was then most great in the West parts of the world) assembled a counsel of Germans at Frankford, and there procured the spanish council against images, afore mentioned, to be condemned by the name of the Foelician heresy, (for that Foelix Bishop of Aquitania was chief in that council) & obtained that the acts of the second Nicene counsel, assembled by Hyrene (the holy Empress whom ye heard of before) and the sentence of the bishop of Rome for images, might be received. For much after this sort do the papists report of the history of the council of Frankforde. Notwithstanding the book of Carolus magnus his own writing, as the title showeth, which is now put in print, and commonly in men's hands, showeth the judgement of that prince, and of the whole council of Frankforde also, to be against images, & against the second council of Nice assembled by Hyrene for images, and calleth it an arrogant, foolish, and ungodly council, and declareth the assemble of the council of Frankforde, to have been directly made and gathered against that Nicene council, & the errors of the same. So that it must needs follow, that either there were in one princes' time two counsels assembled at Frankforde, one contrary to another, which by no history doth appear, or else that after their custom, the Popes and Papists have most shamefully corrupted that council, as their manner is to handle, not only counsels, but also all histories and writings of the old Doctors, falsifying and corrupting them for the maintenance of their wicked and ungodly purposes, as hath in times of late come to light, and doth in our days more and more continually appear most evidently. Let the forged gift of Constantine, ●he ●o●g●d gift of Constantine. etc. and the notable attempt to falsify the first Nicene council for the Pope's supremacy, Nicene council like to be ●alsitied. practised by Popes in saint Augustine's time, be a witness hereof: which practice in deed had then taken effect, had not the diligence and wisdom of saint Augustine and other learned and godly bishops in A 〈…〉 rike, by their great labour and charges also resisted and stopped the same. Now to come towards an end of this history, and to show you the principal point that came to pass by the maintenance of images: Where as from Constantinus Magnus' time until that day, all authority imperial & princely dominion of the empire of Rome, remained continually in the right and possession of the Emperors, who had their continuance and seat imperial at Constantinople the city royal. Leo the third, then Bishop of Rome, seeing the Greek Emperors so vent against his Gods of gold and silver, timber and stone, and having the king of the Francons or frenchmen, named Charles, whose power was exceeding great in the west countries, very appliable to his mind, for causes here after appearing: under the pretence that they of Constantinople were for that matter of images under the Pope's ban & curse, and therefore unworthy to be emperors, or to bear rule, and for that the emperors of Grece being far of, were not ready at a beech to defend the Pope against the Lombard's his enemies, and other with whom he had variance: This Leo the third, I say, attempted a thing exceeding strange and unheard of before, and of incredible boldness and presumption: For he by his papal authority, doth translate the government of the Empire, and the crown and name imperial from the greeks, and giveth it unto Charles the great, king of the Francons, not with out the consent of the forenamed Hyrene empress of Grece, who also sought to be joined in marriage with the said Charles. For the which cause, the said Hyrene was by the Lords of Grece deposed and banished, as one that had betrayed the empire, as ye before have heard. And the said princes of Grece did, after the deprivation of the said Hyrene, by common consent, elect and created (as they always had done) an Emperor, named Nycaephorus, whom the Bishop of Rome and they of the west would not acknowledge for their Emperor, for they had already created them another: and so there become two Emperors. And the empire which was before one, was divided into two parts, upon occasion of idols & images, and the worshipping These things were done about the 803. year of our Lord of them: Even as the kingdom of the Israelites was in old time for the like cause of Idolatry divided in King Roboam his time. And so the bishop of Rome having the favour of Charles the great by this means assured to him, was wondrously enhanced in powe● and authority, and did in all the west Church (specially in Italy) what he lust, where images were set up, garnished, and worshipped of all sorts of men. But images were not so fast set up, and so much honoured in Italy and the west: but Nycaephorus emperor of Constantinople, and his successors Scauratius, the two Michaels, Leo, Theophilus, and other emperors their successors in Or Staura ●ius. the empire of Grece, continually pulled them down, broke them, burned them, and destroyed them as fast. And when Theodorus Emperor, would at the council of Lions have agreed with the Bishop of Rome, and have set up images: he was by the nobles of the empire of Grece deprived, and another chosen in his place: and so rose agelousie, suspicion, grudge, hatred, and enmity between the christians and empires of the East countries and west, which could never be quenched nor pacified. So that when the Saracens first, and afterward the Turks, invaded the Christians: the one part of christendom would not help the other. By reason whereof, at the last, the noble empire of Grece, and the city imperial Constantinople was lost, and is come into the hands of the infidels, who now have overrun almost all christendom, and possessing past the middle of Hungary, which is part of the west empire, do hung over all our heads, to the utter danger of all christendom. Thus we see what a sea of mischiefs the maintenance of images hath brought with it, what an horrible schism between the east and the west Church, what an hatred between one christian and another, counsels against counsels, church against church, christians against christians, princes against princes, rebellions, treasons, unnatural and most cruel murders, the daughter digging up and burning her father the emperors body, the mother for love of idols most abominably murdering her own son being an Emperor, at the last, the tearing in sunder of Christendom and the empire into two pieces, till the Infidels, Saracens, and Turks, common enemies to both parts have most cruelly vanquished, destroyed, and subdued the one part, the whole empire of Grece, Asia the less, Thracia, Macedonia, Epirus, and many other great and goodly countries and provinces, and have won a great piece of the other empire, and put the whole in dreadful fear and most horrible danger. For it is not without a just and great cause to be dread, least as the Empire of Rome was even for the like cause of images and the worshipping of them torn in pieces and divided, as was for Idolatry the kingdom of Israel in old time divided: so like punishment, as for the like offence fell upon the Jews, will also light upon us: That is, lest the cruel tyrant and enemy of our common wealth and religion the Turk, by God's just vengeance, in likewise partly murder, & partly lead away into captivity us christians, as did the Assyrian and Babylonian kings murder and lead away the Israelites: and lest the empire of Rome & christian religion be so utterly brought under foot, as was then the kingdom of Israel and true religion of God, whereunto the matter already (as I have declared) shrewdlye inclineth on our part, the greater part of christendom within less than three hundredth years space, being brought into captivity and most miserable thraldom under the Turk, and the noble empire of Grece clean everted. Whereas if the christians, divided by these image matters, had holden together, no Infidels and miscreants could thus have prevailed against christendom. And all this mischief and misery, which we have hitherto fallen into, do we own to our mighty gods of gold and silver, stock and stone, in whose help and defence (where they can not help themselves) we have trusted so long, until our enemies the Infidels have overcome and over run us almost altogether. A just reward for those that have left the mighty living God, the Lord of hosts, and have stopped and given the honour due to him, to dead blocks & stocks, who have eyes and see not, cares and hear not, feet and can not go, and so forth, and are cursed of God, and all they that make them, and that put their trust in them. Thus you understand (well-beloved in ou● Saviour Christ) by the judgement of the old learned and godly Doctors of the Church, and by ancient histories Ecclesiastical, agreeing to the verity of God's word, alleged out of the old Testament and the new, that images and image worshipping, were in the primative Church (which was most pure and uncorrupt) abhorred and detested, as abominable and contrary to true Christian religion: And that when images began to creep into the Church, they were not only spoken and written against by godly and learned bishops, Doctors, and Clerks, but also condemned by whole counsels of bishops and learned men assembled together, yea, the said images by many Christian Emperors and Byshopyes, were defaced, broken, and destroyed, and that above. seven. C. and viii. C. years ago, and that therefore it is not of late bays (as some would bear you in hand) that images and image worshipping have been spoken and written against. Finally you have heard what mischief and misery hath by the occasion of the said images, fallen upon whole Christendom, besides the loss of infinite souls, which is most horrible of all. Wherefore let us beseech God that we being warned by his holy word, forbidding all idolatry, and by the writings of old godly Doctors and ecclesiastical histories written, and preserved by God's ordinance for our admonition and warning, may flee from all idolatry, and so escape the horrible punishment & plagues, as well worldly, as everlasting, threatened for the same, which God our heavenly father grant us, for our only Saviour and Mediator Jesus Christ's sake. Amen. ¶ The third part of the homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates themselves, or men of good understanding. Now ye have heard how plainly, how vehemently, and that in many places, the word of God speaketh against not only idolatry and worshipping of images, but also against idols and images themselves: (I mean always thus herein, in that we be stirred and provoked by them to worship them, and not as though they were simply forbidden by the new Testament, without such occasion and danger) And ye have heard likewise out of histories Ecclesiastical, the beginning, proceeding, and success of idolatry by images, and the great contention in the Church of Christ about them, to the great trouble and decay of Christendom: and withal ye have heard the sentences of old ancient fathers and godly learned Doctors and bishops against images and idolatry, taken out of their own writings. It remaineth, that such reasons as be made for the maintenance of images, and excessive painting, gylding, and decking, aswell of them, as of the Temples or Churches, also be answered and confuted, partly by application of some places before alleged, to their reasons, and partly by otherwise answering the same. Which part hath the last place in this treatise, for that it can not be well understanded of the meaner sort, nor the arguments of image maintainers, can without prolixity to much tedious, be answered without the knowledge of the treatise going before. And although divers things before mentioned, be here rehearsed again: yet this repetition is not superfluous, but in a manner necessary, for that the simple sort can notels understand how the foresaid places are to be applied to the arguments of such as do maintain images, wherewith otherwise they might be abused. first, it is alleged by them that maintain images that all laws, prohibitions, and curses, noted by us out of the holy Scripture, & sentences of the Doctors also by us alleged, against images and the worshipping of them, appertain to the idols of the Gentiles or Pagans', as the idol of jupiter, Mars, Mercury, etc. and not to our images of God, of Christ, and his Saints. But it shallbe declared both by God's word, and the sentences of the ancient Doctors, and judgement of the primative Church, that all images, aswell ours, as the idols of the Gentiles, be forbidden and unlawful, namely in Churches and temples. And first this is to be replied out of God's word, that the images of God the father, the son, and the holy ghost, either severally, or the images of the Trinity, which we had in every Church, be by the Scriptures expressly and directly forbidden, and condemned, as appeareth by these places: The Lord spoke unto you out of the middle of fire, you heard the voice or sound of his words, but . you did see no form or shape at all, lest peradventure you being deceived, should make to yourself any graven image or likeness, and so forth, as is at large rehearsed in the first part of this treaty against images. And therefore in the old law, the middle of the propitiatory which presented God's seat, was empty, lest any should take occasion to make any similitude or likeness of him. Esaias, after he hath set forth the incomprehensible majesty of God, he asketh, to whom then will ye make God like? or 〈◊〉. xl. what similitude will ye set up unto him? Shall the Carver make him a carven image? and shall the goldsmith cover him with gold, or cast him into a form of silver plates? And for the poor man, shall the image maker frame an image of timber, that he may have somewhat to set up also? And after this he crieth out: O wretches, heard ye never of this? Hath it not been preached to you since the beginning, how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the Maker and Creator of all, to be greater than that it could be expressed or set forth in any image or bodily similitude? Thus far the Prophet Esaias, who from the. xliiii. Chapter, to the xlix. entreateth in a manner of no other thing. And. S. Paul in the Acts of the Apostles evidently Acts. 17. teacheth the same, that no similitude can be made unto God in gold, silver, stone, or any other matter. By these and many other places of scripture it is evident, that no image either aught or can be made unto God. For how can God, a most pure spirit, whom man never saw, be expressed by a gross, bodily, and visible similitude? How can the infinite majesty & greatness of god, incomprehensible to man's mind, much more not able to be compassed with the sense, be expressed in an infinite and little image? How can a dead and dumb image express the living God? What can an image, which when it is fallen, can not rise up again, which can neither help his friends, nor hurt his enemies, express of the most puissant and mighty God, who alone is able to reward his friends, and to destroy his enemies everlastingly? A man might justly cry with the prophet Habacus, Shall such images instruct or teach any thing right of God? or shall Habac. 20. they become doctors? Wherefore men that have made an image of God whereby to honour him, have thereby dishonoured him most highly, diminished his majesty, blemished his glory, and falsified his truth. And therefore saint Paul saith, that such as have framed any similitude or Rom. 1. image of God like a mortal man, or any other likeness, in timber, stone, or other matter, have changed his truth into a lie. For both they thought it to be no longer that which it was, a stock or a stone, and took it to be that which it was not, as God, or an image of God. Wherefore an image of God, is not only a lie, but a double lie also. But the devil is a liar, and the father of lies: wherefore the lying images which be made of God, to his great dishonour, and horrible danger john. 8. of his people, came from the devil. Wherefore they be convict of foolishness and wickedness in making of images of God, or the Trinity: for that no image of God aught or can be made, as by the scriptures and good reason evidently appeareth: yea, and once to desire an image of God, cometh of infidelity, thinking not God to be present, except they might see some sign or image of him, as appeareth by the hebrews in the wilderness, willing Aaron to make them gods whom they might see go before them. Where they object, that seeing in Esaias and Daniel be certain descriptions of God, as sitting on a high seat. etc. why may not a painter likewise set him forth in colours to be seen, as it were a judge sitting in a throne, as well as he is described in writing of the prophets, seeing that scripture or writing, and picture, differ but a little? first, it is to be answered, that things forbidden by God's word as painting of images of God, and things permitted of God, as such descriptions used of the prophets, be not all one: neither aught, nor can man's reason (although it show never so goodly) prevail any thing against God's express word, and plain statute law, as I may well term it. Furthermore, the scripture although it have certain descriptions of God, yet if you read on forth, it expoundeth itself, declaring that God is a pure spirit, infinite, who replenisheth heaven and earth, which the picture doth not, nor expoundeth not itself: but rather when it hath set God forth in a bodily similitude, 〈◊〉 a man there, and will easily bring one into the heresy of the Anthropomorphites, thinking God to have hands and feet, & to sit as a man doth: which they that do (saith saint Augustine in his book de fide & simbolo cap. 7.) fall into that sacrilege which the apostle 〈◊〉, in 〈◊〉 who have changed the glory of the 〈◊〉 God, into the similitude of a 〈◊〉 ●●n. For it is wickedness for a Christian to 〈◊〉 such an image to God in a Temple, and much more wickedness to erect such a one in ●is heart by 〈◊〉 ●●yng of it. But to this 〈◊〉 〈◊〉, that this rea●on notwithstanding, 〈◊〉 of Christ may be made, for that he took upon him flesh, and become man. It were well that they would first grant, that they have hitherto done most wickedly in making and maintaining of images of God, and of the trinity in every place, whereof they are by force of God's word and good reason convicted: and then to descend to the trial for other images. Now concerning their objection, that an image of Christ may be made: the answer is easy. For in God's word and religion, it is not only required whether a thing may be done or no: but also, whether it be lawful and agreeable to God's word to be done, or no. For all wickedness may be & is daily done, which yet aught not to be done. And the words of the reasons above alleged out of the Scriptures are, that images neither aught nor can be made unto God. Wherefore to reply that images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather than to hold one's peace, to say somewhat, but nothing to the purpose. And yet it appeareth, that no image can be made of Christ, but a lying image (as the scripture peculierlye calleth images lies) For Christ is God and man. seeing Rom. 1. therefore that for the Godhead, which is the most excellent part, no images can be made, it is falsely called the image of Christ: wherefore images of Christ be not only defects, but also lies. Which reason serveth also for the images of saints, whose souls, the more excellent parts of them, can by no images be represented and expressed. Wherefore, they be no images of saints, whose souls reign in joy with God, but of the bodies of Saints, which as yet lie putrefied in the graves. Furthermore, no true image can be made of Christ's body, for it is unknown now of what form and countenance he was. And there be in Grece and at Rome, and in other places, divers images of Christ, and none of them like to other, and yet every of them affirmeth, that theirs is the true and lively image of Christ, which can not possible be. Wherefore, as soon as an image of Christ is made, by and by is a lie made of him, which by God's word is forbidden. Which also is true of the images of any Saints of antiquity, for that it is unknown of what form and countenance they were. Wherefore seeing that religion aught to be grounded upon truth, images which can not be without lies, aught not to be made, or put to any use of religion, or to be placed in Churches and Temples, places peculiarly appointed to true religion and service of God. And thus much, that no true image of God, our saviour Christ, or his saints can be made: wherewithal is also confuted that their allegation, that images be the lay men's books. For it is evident of that which is afore rehearsed, that they teach no things of God, of our saviour Christ, and of his saints, but lies and errors. Wherefore, either they be no books, or if they be, they be false and lying books, the teachers of all error. And now if it should be admitted & granted, that an image of Christ could truly be made, yet it is unlawful that it should be made, yea, or that the image of any saint should be made, specially to beset up in Temples, to the great and unavoidable danger of idolatry, as hereafter shallbe proved. And first concerning the image of Christ, that though it might be Lib. 1. ca ●4. had truly, yet it were unlawful to have it in Churches publicly, is a notable place in Ireneus, who reproved the heretics called Gnostici, for that they carried about the image of Christ, made truly after his own proportion in pilate's time (as they said) and therefore more to be esteemed, than those lying images of him which we now have. The which Gnostici also used to set garlands upon the head of the said image, to show their affection to it. But to go to God's word. Be not I pray you the words of the scripture plain? Beware lest thou being Levi. 2●. Deut. 5. Sculptile, ●u●●le. Similitudo. Deut. ●7 deceived, make to thyself (to say to any use of religion) any graven image, or any similitude of any thing etc. And cursed be the man that maketh a graven or molten image, abomination before the Lord. etc. Be not our images such? Be not our images of Christ and his saints, 〈◊〉 〈…〉ed, or molten, or cast, or similitudes of men and women? It is happy that we have not followed the Gentiles in making of images of 〈…〉 es, fishes, and vermynes also. Notwithstanding, the image of an Horse, as also the 〈◊〉 〈◊〉 the Ass that Christ ●ode on, have in di 〈…〉 places been brought into the Church and Temple of God. And is not that which is written in the beginning of the Lords most holy Exod. 20. law, and daily read unto you, most evident also? Thou shalt not make any likeness of any thing in heaven above, in earth beneath, or in the water under the earth. etc. Could any more beforbidden and said then this? either of the kinds of images, which be either carved, molten, or otherwise similitudes? or of things whereof images are forbidden to be made? Are not all things either in heaven, earth, or water under the earth? And be not our images of Christ and his saints, likenesses of things in heaven, earth, or in the water? If they continued in their former answer, that these prohibitions concern the idols of the Gentiles, and not our images: first that answer is already confuted, concerning the images of God and the trinity at large, and concerning the images of Christ also, by Ireneus. And that the law of God is likewise to be understanded against all our images, aswell of Christ, as his saints, in Temples and Churches, appeareth further by the judgement of the old Doctors, and the primative Church. Epiphanius renting a painted cloth, wherein was the picture of Christ, or of some saint, affirming it to be against our religion, that any such image should be had in the temple or Church (as is before at large declared) judged that not only idols of the Gentiles, but that all images of Christ and his saints also, were forbidden by God's word and our religion. Lactantius affirming it to be certain that no true religion can be where an image or picture is, (as is before declared) judged, that aswell all images and pictures, as the idols of the gentiles, were forbidden, else would he not so generally have spoken and pronounced of them. And saint Augustine (as is before alleged) greatly alloweth Lib. 4. ca 3. decivit. dei. M. Varro, affirming that religion is most pure without images: and saith himself, Images be of more force to crook an unhappy soul, then to teach and instruct it. And he saith further, Every child, yea, every beast knoweth, that it is not God that they see. Wherefore In Psal. ●6. and, 113 then doth the holy ghost so oft monish us of that which all men know? Whereunto saint Augustine answereth thus. For (saith he) when images are placed in Temples, and set in honourable sublimity, & begin once to be worshipped, forthwith breedeth the most vile affection of error. This is saint Augustine's judgement of images in Churches, that by and by they breed error and idolatry. The Christian Emperors, the learned Bishops, all the learned men of Asia, Grece, and Spain, assembled in counsels at Constantinople and in Spain. seven. and. viii. C. years ago and more, condemning and destroying all images, aswell of Christ, as of the Saints, set up by the Christians (as is before at large declared) testify, that they understood God's word so, that it forbade our images, as well as the idols of Sapi. 14. the Gentiles. And as it is written. Sapi. xiv. that images were not from the beginning, neither shall they continued to the end: so were they not in the beginning in the primative Church, God grant they may in the end be destroyed. For all Christians in the primative Church, as Origen against Celsus, Cyprian also and Arnobius do testified, were sore charged and complained on, Origen. count. Celsum. lib. 4. et. 8. Ciprianus cont. Demetrium. that they had no altars nor images. Wherefore did they not I pray you, conform themselves to the Gentiles in making of images, but for lack of them sustained their heavy displeasure, if they had taken it to be lawful by God's word to have images? It is evident therefore that they took all images to be unlawful in the Church or Temple of God, and therefore had none, though the Gentiles therefore were most highly displeased, following this rule: We must obey God rather than men. And Zephirius in his notes upon the Apology of sertullian, gathereth, that all his vehement Acts. 5. persuasion should be but cold, except we know this once for all, that Christian men in his time did most hate images with their ornaments. And Ireneus (as is above declared) reproveth the heretics called Gnostici, for that they carried about the image of Christ. And therefore the primative Church which is specially to be followed as most incorrupt and pure, had publicly in Churches, neither idols of the Gentiles, nor any other images, as things directly forbidden by God's word. And thus it is declared by God's word, the sentences of the Doctors, and the judgement of the primative Church, which was most pure and sincere, that all images, aswell ours, as the idols of the Gentiles, be by God's word forbidden, and therefore unlawful, specially in Temples and Churches. Now if they (as their custom is) flee to this answer, that God's word forbiddeth not absolutely all images to be made, but that they should not be made to be worshipped, and that therefore we may have images, so we worship them not, for that they be things indifferent, which may be abused, or well used. Which seemeth also to be the judgement of Damascene and Gregory Damas. lib. 4. de side orth. ca 17. Gre go. in Episto. ad Serenum Massil. the first, as is above declared. And this is one of their chief allegations for the maynteynance of images, which have been alleged since Gregory the first his tyme. Well, than we be come to their second allegation, which in part we would not stick to grant them. For we are not so superstitious or scrupulous, that we do abhor either flowers wrought in carpets, hangings, and other arrasse, either the Images of Princes printed or stamped in their Coins, which when Christ did see in a Roman Coin, we read not that he reprehended it, neither do we condemn the arts of painting and image making, as wicked of themselves. But we would admit and grant them, that images used for no religion, or superstition rather, we mean images of none worshipped, nor in danger to be worshipped of any, may be suffered. But images placed publicly in Temples, can not possibly be without danger of worshipping and idolatry, wherefore they are not publicly to be had or suffered in Temples and Churches. The Jews, to whom this law was first given (and yet being a moral commandment, and not ceremonial, as all Doctors interpret it, bindeth us aswell as them) the Jews I say, who should have the true sense and meaning of God's law so peculiarly given unto them, neither had in the beginning any images publicly in their Temple (as Origines Origen. count. Celsum. lib. 4. joseph. antiq. lib. 17. cap. 8. lib. 18, ca 5 lib. 18. c●. 15. and josephus at large declareth) neither after the restitution of the Temple, would by any means consent to Herode, Pilate, or Petronius, that images should be placed only in the Temple at Jerusalem, although no worshipping of images was required at their hands: but rather offered themselves to the death, then to assent that images should once be placed in the Temple of God, neither would they suffer any image maker among them. And Origene addeth this cause, lest their minds should be plucked from God, to the contemplation of earthly things. And they are much commended for this earnest zeal, in maintaining of God's honour and true religion. And truth it is, that the Jews and Turks, who abhor images & idols as directly forbiddenby God's word, will never come to the truth of our religion, whiles these stumbling blocks of images remain amongst us, and lie in their way. If they object yet the brazen serpent which Moses did set up, or the images of the Cherubims, or any other Images which the Jews had in their Temple, the answer is easy. We must in religion obey Gods general law, which bindeth all men, & not follow examples of particular dispensation, which be no warrants for us: else we may by the same reason resume circumcision & sacrificing of beasts, & other rites permitted to the Jew's. Neither can those images of cherubim, set in secret where no man might come nor behold, be any example for our public setup of images in Churches and Temples. But to let the Jews go. Where they say that images, so they be not worshipped, as things indifferent may be tolerated in Temples and Churches: We infer and say for the adversative, that all our images of God, our Saviour Christ, and his Saints, publicly set up in Churches & Temples, places peculierlye appointed to the true worshipping of God, be not things indifferent, nor tolerable: but against God's law and commandment, taking their own interpretation and exposition of it. first, for that all images so set up publicly, have been worshipped of the unlearned and simple sort, shortly after they have been publicly so set up, and in conclusion, of the wise & learned also. Secondly, for that they are worshipped in sundry places now in our time also. And thirdly, for that it is impossible that images of God, Christ, or his Saints, can be suffered (specially in Temples and Churches) any while or space without worshipping of them: & that idolatry, which is most abominable before God, can not possibly be escaped & avoided, without the abolishing and destruction of images & pictures in Temples and Churches, for that idolatry is to images, specially in Temples and Churches, an inseparable accident (as they term it) so that images in Churches, and idolatry, go always both together, and that therefore the one can not be avoided, except the other, (specially in all public places) be destroyed. Wherefore, to make images, and publicly to set them up in Temples and Churches, places appointed peculiarly to the service of God, is, to make images to the use of religion, and not only against this precept: Thou shalt make no manner of image, but against this also: Thou shalt not bow down to them, nor worship them. For they being set up, have been, be, and ever will be worshipped. And the full proof of that which in the beginning of the first part of this treaty was touched, is here to be made & performed: To wit, that our images, and idols of the Gentiles be all one, aswell in the things themselves, as also in that our images have been before, be now, and ever willbe worshipped, in like form and manner, as the idols of the Gentiles were worshipped, so long as they be suffered in Churches and temples. Whereupon it followeth, that our images in Churches have been, be, and ever will be none other but abominable idols, and be therefore no things indifferent. And every of these parts shallbe proved in order, as hereafter followeth. And first, that our images and the idols of Simulachra gent●um, Argentum & aurum, Fusile. similitude Sculptile. Simulachrun opera manu● hominum the Gentiles be all one concerning themselves, is most evident, the matter of them being gold, silver, or other metal, stone, wood, clay, or plaster, as were the idols of the Gentiles, and so being either molten or cast, either carved, graven, hewed, or otherwise formed and fashioned, after the similitude and likeness of man or woman, be dead and dumb works of man's hands, having mouth and speak not, eyes and see not, hands and feel not, feet and go not, and so aswell in form as matter, be altogether like the idols of the Gentiles. Insomuch that all the titles which be given to the idols in the Scriptures, may be verified of our images. Wherefore, no doubt but the like curses which are mentioned in the scriptures, will light upon the makers and worshippers of them both. Secondly, that they have been and be worshipped in our time, in like form and manner, as were the idols of the Gentiles, is now to be proved. And for that idolatry standeth chiefly in the mind, it shall in this part first be proved, that our image maintainers have had, and have the same opinions and judgement of saints, whose images they have made and worshipped, as the Gentiles idolaters had of their gods. And afterward shallbe declared, that our image maintainers and worshippers, have used, and use the same outward rites & manner of honouring and worshipping their images, as the Gentiles did use before their idols, and that therefore they commit idolatry, aswell inwardly and outwardly, as did the wicked Gentiles idolaters. And concerning the first part of the idolatrous opinions of our image maintainers. What I pray you be such saints with us, to whom we attribute the defence of certain countries, spoiling God of his due honour herein, but Dij tutelares of the Gentiles idolaters? Such as were Belus to the Babylonians and Assyrians, Dij tutelares. O siris and Isis to the Egyptians, Vulcan to the Lemnians, and such other. What be such saints to whom the safeguard of certain cities are appointed, Dij praesides. but Dij praesides, with the Gentiles idolaters? Such as were at Delphos Apollo, at Athens Minerva, at Carthage juno, at Rome Quirinus. etc. What be such saints, to whom contrary to the use of the primitive Church, Temples and Churches be builded, and altars erected, but Dij patroni, of the Gentiles idolaters. Dij patroni. Such as were in the Capitol jupiter, in Paphus temple Venus, in Ephesus temple Diana, & such like. Alas, we seem in thus thinking and doing, to have learned our religion not out of God's word, but out of the Pagan poets, who say, Excessere omnes aditis, arisque relictis, Dij quibus imperium hoc steterat. etc. That is to say: All the gods by whose defence this Empire stood, are gone out of the temples, and have forsaken their altars. And where one saint hath images in divers places, the same saint hath divers names thereof, most like to the Gentiles. When you hear of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, & such other: what is it but an imitation of the Gentiles idolaters? Diana Agrotera, Diana Coriphea, Diana Ephesia, etc. Venus Cipria, Venus Paphia, Venus Gnidia. Whereby is evidently meant, that the saint for the image sake, should in those places, yea in the images themselves, have a dwelling, which is the ground of their idolatry. For where no images be, they have no such means. Terentius varro showeth, that there were three hundred jupiter's in his time, there were no fewer Veneres and Dianae, we had no fewer Christopher's, Ladies, and Marie magdalen's, and other saints. Oenomaus and Hesiodus show, that in their time there were thirty thousand Gods. I think we had no fewer saints, to whom we gave the honour due to God. And they have not only spoiled the true living God of his due honour, in temples, cities, countries and lands, by such devices and inventions, as the Gentiles idolaters have done before them: but the Sea and waters have aswell special saints with them, as they had Gods with the Gentiles, Neptune, Tritron, Nereus, Castor, & Pollux, Venus, and such other. In whose places be come saint Christopher, saint Clement, and divers other, and specially our Lady, to whom shipmen sing ave maris stella. Neither hath the fire scaped their idolatrous inventions. For in stead of Vulcan and Vesta, the Gentiles gods of the fire, our men have placed saint Agatha, and make letters on her day for to quench fire with. Every artificer and profession hath his special saint, as a peculiar God. As for example, scholars have saint Nicholas and saint Gregory, painters saint Luke, neither lack soldiers their Mars, nor lovers their Venus, amongst Christians. All diseases have their special saints, as gods the curers of them. The pocks saint Roche, the falling evil saint Cornelis, the tooth ache saint Appoline. etc. neither do beasts and cattle lack their Gods with us, for saint Loy is the horseleache, and saint Anthony the swineheard. etc. Where is God's providence and due honour in the mean season? who saith, The heavens be mine, and the earth is mine, the whole world and all that in it is, I do give victory, and I put to flight, of me be all counsels and help. etc. Except I keep the city, in vain doth he watch that keepeth it, thou Lord shalt save both men and beasts. But we have left him neither heaven, nor earth, nor water, nor country, nor city, peace no war to rule and govern, neither men, nor beasts, nor their diseases to cure, that a godly man might justly for zealous indignation cry out, O heaven, O earth, and seas, what madness and wickedness against God are men fallen into? What dishonour do the creatures to their creator and maker? And if we remember God sometime, yet because we doubt of his ability or will to help, we join to him another helper, as he were a noun adjective, using these sayings: such as learn, God and saint Nicholas be my speed: such as neese, God help and saint John: to the horse, God and saint Loy save thee. Thus are we become like horses and moils, which have no understanding. For, is there not one God only, who by his power and wisdom made all things, and by his providence governeth the same? and by his goodness maintaineth and saveth them? Be not all things of him, by him, and through him? Why dost thou turn from the creator to the creatures? This is the manner of the Gentiles idolaters: but thou art a Christian, and therefore by Christ alone haste access to God the father, and help of him only. These things are not written to any reproach of the saints themselves, who were the true servants of God, and did give all honour to him, taking none unto themselves, and are blessed souls with God: but against our foolishness and wickedness, making of the true servants of God, false gods, by attributing to them the power and honour which is Gods, and due to him only. And for that we have such opinions of the power and ready help of saints, all our Legends, Hymns, Sequences, and Masses, did contain stories, laudes, and praises of them, and prayers to them: yea, and sermons also altogether of them and to their praises, God's word being clean laid aside. And this we do altogether agreeable to the saints, as did the Gentiles idolaters to their false gods. For these opinions which men have had of mortal persons, were they never so holy, the old most godly and learned Christians, have written against the feigned gods of the Gentiles, and Christian princes have destroyed their images, who if they were now living, would doubtless likewise both write against our false opinions of saints, and also destroy their images. For it is evident, that our image maintainers, have the same opinion of saints, which the Gentiles had of their false gods, and thereby are moved to make them images as the Gentiles did. If answer be made, that they make saints but intercessors to God, and means for such things as they would obtain of God: that is even after the Gentiles idolatrous usage, to make them of saints, gods, called Dij Medioximi, to be mean Medioximi Dij. intercessors and helpers to God, as though he did not hear, or should be weary if he did all alone. So did the Gentiles teach, that there was one chief power working by other, as means, and so they made all gods subject to fate or destiny: as Lucian in his dialogues feigneth, that Neptune made suit to Mercury, that he might speak with jupiter. And therefore in this also, it is most evident that our image maintainers be all one in opinion with the Gentiles idolaters. Now remaineth the third part, that their rites and ceremonies in honouring & worshipping of the images or saints, be all one with the rites which the Gentiles idolaters used in honouring their idols. First, what meaneth it, that Christians after the example of the Gentiles idolaters, go on pilgrimage to visit images, where they have the like at home, but that they have a more opinion of holiness and virtue in some images, than other some, like as the Gentiles idolaters had? which is the readiest way to bring them to idolatry by worshipping of them, and directly against God's word, who saith, Seek me, and ye shall live, and do not Amos. v. seek Bethel, neither enter not into Gilgal, neither go to Bersaba. And against such as had any superstition in the holiness of the place, as though they should be heard for the places sake, saying, Our fathers worshipped in this john 4. mountain, and ye say, that at Jerusalem is the place where men should worship, our saviour Christ pronounceth: Believe me, the hour cometh when you shall worship the father neither in this mountain, nor at Jerusalem, but true worshippers shall worship the father in spirit and truth. But it is to well known, that by such pilgrimage going, Lady Venus and her son Cupid, were rather worshipped wanton in the flesh, than God the father, and our saviour Christ his son, truly worshipped in the spirit. And it was very agreeable (as saint Paul teacheth) that they which fell to idolatry, which Rom. ●. is spiritual fornication, should also fall into carnal fornication, and all uncleanness, by the just judgements of God, delivering them over ●o abominable concupiscences. What meaneth it that Christian men, after the use of the Gentiles idolaters, cap and kneel before images? which if they had any sense and gratitude, would kneel before men, Carpenters, Masons, Plasterers, Founders, and Goldsmiths, their makers and framers, by whose means they have attained this honour, which else should have been evil favoured and rude lumps of clay, or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all estimation and honour, as that idol in the pagan poet confesseth, saying, I was Ho●a●ius. once a vile block, but now I am become a God. etc. What a fond thing is it for man, who hath life and reason, to bow himself to a dead and unsensible image, the work of his own hand? is not this stooping and kneeling before Adorare. Gene. 23. and. 33. them, adoration of them, which is forbidden so earnestly by God's word? Let such as so fall down before images of saints, know and 3. Reg. ●●. confess that they exhibit that honour to dead stocks and stones, which the saints themselves, Peter, Paul, and Barnabas, would not Acts. 〈…〉. and. 14. Apo. 19 to be given them being alive: which the angel of GOD forbiddeth to be given to him. And if they say, they exhibit such honour not to the image, but to the saint whom it representeth, they are convicted of folly, to believe that they please saints with that honour, which they abhor, as a spoil of God's honour. For they be no chaungelynges: but now both having greater understanding, and more fervent love of God, do more abhor to deprive him of his due honour: and being now like unto the angels of God, do with angels flee to take unto them by sacrilege the honour due to God. And herewithal is confuted their lewd distinction of Latria and Dulia: where it is evident, that the saints of God can not abide, that as much as any outward worshipping be done or exhibited to them. But satan, God's enemy, desiring to rob God of his honour, desireth exceedynglye that such honour might be given to him. Wherefore, Mat. 4. those which give the honour due to the creator to any creature, do service acceptable to no saints (who be the friends of God) but unto satan, Gods and man's mortal and sworn enemy. And to attribute such desire of divine honour to saints, is to blot them with a most odious and devilish ignominy and villainy, and in deed of saints, to make them satins and very devils, whose property is to challenge to themselves, the honour which is due to God only. And furthermore, in that they say that they do not worship the images, as the Gentiles did their idols, but God and the saints whom the images do represent, and therefore that their doings before images, be not like the idolatry of the Gentiles before their idols: saint Augustine, Lactantius, and Clemens, do prove evidently, that by this their answer, they be all one with the Gentiles idolaters. The Gentiles (saith saint Augustine) which seem to Augusti. Psal. ●●●. be of the purer religion, say, We worship not the images, but by the corporal image, we do behold the signs of the things which we aught to worship. And Lactantius saith, The Gentiles Lactan. li. 2. institu. say, we fear not the images, but them after whose likeness the images be made, and to whose names they he consecrated. Thus far Lactantius. And Clemens saith, That serpent the devil, uttereth these words by the mouth Lib. 5. ad ●acobum Domini. of certain men: We to the honour of the invisible God, worship visible images: which surely is most false. See how in using the same excuses which the Gentiles idolaters pretended, they show themselves to be all one with them in idolatry. For notwithstanding this excuse, saint Augustine, Clemens, and Lactantius prove them idolaters. And Clemens sayeth, that the serpent the devil putteth such excuses in the mouth of idolaters. And the Scriptures saith, they worship the stocks and stones notwithstanding this excuse) even as our image maintainers do. And Ezechiel therefore calleth the gods of the Assyrians, stocks and stones, although they were but images of their gods. So are our images of God and the saints, named by the names of god and his saints, after the use of the Gentiles. And the same Clemens sayeth thus in Lib. 5. ad jacobum Domini fratrem. the same book, They dare not give the name of the Emperor to any other, for he punisheth his offender and traitor by and by: but they dare give the name of god to other, because he for repentance suffereth his offenders. And even so do our image worshippers, give both names of god and the saints, and also the honour due to God, to their images, even as did the Gentiles idolaters to their idols. What should it mean, that they according as did she Gentiles idolaters, light candles at noon time, or at midnight, before them, but therewith to honour them: for other use is there none in so doing. For in the day it needeth not, but was ever a proverb of foolishness, to light a candle at noon time. And in the night, it availeth not to light a candle before the blind: and god hath neither use nor honour thereof. And concerning this candle lighting, it is notable that Lactantius above a thousand years ago hath written, Liber. 6. justit. ca 2 after this manner, If they would behold the heavenly light of the Sun, then should they perceive that God hath no need of their candles, who for the use of man hath made so goodly a light. And whereas in so little a circle of the Sun, which for the great distance, seemeth to be no greater than a man's head, there is so great brightness, that the sight of man's eye is not able to behold it, but if one steadfastly look upon it a while, his eyes will be dulled and blinded with darkness. How great light, how great clearness may we think to be with God, with whom is no night nor darkness? and so forth. And by and by he saith, Seemeth he therefore to be in his right mind, which offereth up to the giver of light, the light of a wax candle for a gift? He requireth another light of us, which is not smoky, but bright and clear, even the light of the mind and understanding. And shortly after he sayeth, But their gods, because they be earthly, have need of light, jest they remain in darkness, whose worshippers, because they understand no heavenly thing, do draw religion which, they use, down to the earth, in the which being dark of nature, is need of light: Wherefore they give to their gods no heavenly, but the earthly understanding of mortal men. And therefore they believe those things to be necessary and pleasant unto them, which are so to us, who have need either of meat when we be hungry, or drink when we be thirsty, or clothing when we be a cold, or when the sun is set, candle light, that we may see. Thus far Lactantius, and much more, to long here to write, of candle lighting in temples before images and idols for religion: whereby appeareth both the foolishness thereof and also, that in opinion and act, we do agreed altogether in our candle religion, with the Gentiles idolaters. What meaneth it that they, after the example of the Gentiles idolaters, burn incense, offer up gold to images, hung up crouches, chains, and ships, legs, arms, and whole men and women of wax, before images, as though by them, or saints (as they say) they were delivered from lameness, sickness, captivity, or shipwreck? Is not this Colere imanines, Colere to worship images, so earnestly forbidden in God's word? If they deny it, let them read the xi. Chapter of Daniel the prophet, who saith of antichrist: He shall worship God whom his fathers knew not, with gold, silver, and with precious stone, and other things of pleasure: in which place the Latin word is Colet. And in the second of Paralepomenon the. xxix. Chapter, all the outward rites and ceremonies, as burning of incense, and such other, wherewith God in the temple was honoured, is called Cultus Cultus. (to say) worshipping, which is forbidden straightly by God's word to be given to images. Do not all stories ecclesiastical declare, that our holy martyrs, rather than they would bow and kneel, or offer up one crumbe of incense before an image or idol, have suffered a thousand kinds of most horrible and dreadful death? And what excuse soever they make, yet that all this running on pilgrimage, burning of incense and candles, hanging up of crouches, chains, ships, arms, legs, and whole men and women of wax, kneeling and holding up of hands, is done to the images, appeareth by this, that where no images be, or where they have been and be taken away, they do no such things at all. But the places frequented when the images were there, now they be taken away, be forsaken and left desert, nay now they hate and abhor the place deadly, which is an evident proof, that that which they did before, was done in respect of the images. Wherefore, when we see men and women on heaps to go on pilgrimage to images, kneel before them, hold up their hands before them, set up candles, burn incense before them, offer up gold and silver unto them, hung up ships, crouches, chains, men and women of wax before them, attributing health and safeguard, the gifts of God to them, or the saints whom they represent, as they rather would have it: Who I say, who can doubt, but that our image maintainers, agreeing in all idolatrous opinions, outward rites and ceremonies with the Gentiles idolaters, agreed also with them in committing most abominable idolatry. And to increase this madness, wicked men which have the keeping of such images, for their more lucre and advantage, after the example of the Gentiles idolaters, have reported and spread abroad, aswell by lying tales, as written fables, divers miracles of images: Is that such an image miraculously was sent from heaven, even like Palladium, or magna Diana Ephesiorum. Such another was as miraculously found in the earth, as the man's head was in Capitol, or the horse head in Capua. Such an image was brought by angels. Such an one came itself far from the east to the west, as Dame Fortune flit to Rome. Such an image of our Lady was painted by saint Luke, whom of a physician they have made a painter for that purpose. Such an one a hundred yokes of oxen could not move, like Bona Dea, whom the ship could not carry, or jupiter Olympius, which laughed the artificers to scorn that went about to remove him to Rome. Some images, though they were hard and stony, yet for tender heart & pity, wept. Some like Castor and Pollux, helping their friends in battle, sweat, as marble pillars do in dankyshe weather. Some spoke more monstrously than ever did Balams Ass, who had life and breath in him. Such a cripple came and saluted this saint of oak, and by and by he was made whole, and lo here hangeth his crouch. Such an one in a tempest vowed to saint Christopher, and scaped, and behold here is his ship of wax. Such an one by saint Leonardes' help broke out of prison, and see where his fetters hang. And infinite thousands more miracles, by like o● more shameless lies were reported. Thus do our image maintainers, in earnest apply to their images, all such miracles as the Gentiles have feigned of their idols. And if it were to be admitted, that some miraculous acts were by illusion of the devil done where images be: (For it is evident that the most part were feigned lies, and crafty jugglings of men) yet followeth it not therefore, that such images are either to be honoured, or suffered to remain, no more than Ezechias left the brazen serpent undestroyed, when it was worshipped, although it were both set up by God's commandment, and also approved by a great and true miracle, for as many as beheld it, were by and by healed: neither aught miracles to persuade us to do contrary to God's word. For the Scriptures have for a warning hereof foreshowed, that the kingdom of antichrist shallbe mighty in miracles and wonders, to the strong illusion of all the rebrobate. But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the relics and bones of our saints, which prove that they be mortal men and dead, & therefore no gods to be worshipped, which the Gentiles would never confess of their gods for very shame. But the relics we must kiss and offer unto, specially on relic Sunday. And while we offer (that we should not be weighed or repent us of our cost) the music and minstrelsy goeth merrily all the offertory time, with praising and calling upon those saints whose relics be then in presence. Yea, and the water also wherein those relics have been dipped, must with great reverence be reserved, as very holy and effectuous. Is this agreeable to saint Chrisostome, who writeth Homilia de sep●em. Machabaeis. thus of relics? Do not regard the ashes of the saints bodies, nor the relics of their flesh and bones, consumed with time: But open the eyes of thy faith, and behold them clothed with heavenly virtue and the grace of the holy ghost, and shining with the brightness of the heavenly light. But our idolaters found to much vantage of relics and relic water, to follow saint Chrisostomes' counsel. And because relics were so gainful, few places were there, but they had relics provided for them. And for more plenty of relics, some one saint had many heads, one in one place, and another in another place. Some had six arms, and xxvi. fingers. And where our Lord bore his cross alone, if all the pieces of the relics thereof were gathered together, the greatest ship in England would scarcely bear them, and yet the greatest part of it, they say, doth yet remain in the hands of the Infidels, for the which they way in their beads bidding, that they may get it also into their hands, for such godly use and purpose. And not only the bones of the saints, but every thing appertaining to them was an holy relic. In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had been set upon some holy horse, in some the coals where with saint Laurence was roasted, in some place the tail of an ass which our Lord Jesus Christ sat on, to be kissed and offered to for a relic. For rather than they would lack a relic, they would offer you a horse bone, in stead of a virgin's arm, or the tail of the ass, to be kissed and offered unto for relics. O wicked impudent, and most shameless men, the devisers of these things, O silly, foolish, and dastardly daws, and more beastly than the ass whose tail they kissed, that believe such things. Now God be merciful to such miserable and silly Christians, who by the fraud and falsehood of those which should have taught them the way of truth and life, have been made not only more wicked than the gentiles idolaters, but also no wiser than asses, horses, and moils, which have no understanding. Of these things already rehearsed, it is evident, that our image maintainers have not only made images and set them up in Temples, as did the gentiles idolaters their idols: but also that they have had the same idolatrous opinions of the saints, to whom they have made images, which the gentiles idolaters had of their false Gods, and have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances, as did the gentiles idolaters their idols: but in many points also, have far exceeded them in all wickedness, foolishness, and madness. And if this be not sufficient to prove them image worshippers, that is to say, idolaters: Lo you shall here their own open confession, I mean, not only the decrees of the second Nicene counsel under Hirene, the Roman counsel under Gregory the third, in the which as they teach that images are to be honoured and worshipped, as is before declared: so yet do they it warily and fearfully, in comparison to the blasphenious bold blazing of manifest idolatry to be done to images, set forth of late, even in these our days, the light of God's truth so shining, that above other abominable doings, and writings, a man would marvel most at their impudent, shameless, and most shameful blustering boldness, who would not at the lest have chosen them a time of more darkness, as meeter to veter their horrible blasphemies in: But have now taken an harlots face, not purposed to blush, in setting abroad the furniture of their spiritual whoredom. And here the plain blasphemy of the reverend father in GOD, james Naclantus bishop of Clugium, written in his exposition of saint Paul's Epistle to the Romans, and the first Chapter, and put in print now of late as Venice, may stand in stead of all, whose words of image worshipping be these in Latin, as he did write them, not one silable altered. Ergo non solum fatendum est, fideles in Ecclesia adorare coram imagine (ut nonnulli ad cautelam forté loquuntur) sed & adorare imagine, sine quo volveris scrupulo, quin & eo illam venerantur cultu, quo & prototypon eius, propter quod si illud habet adorare latria, & illa latria: si dulia, vel hiperdulia, & illa pariter eiusmodi cultu adoranda est. The sense whereof in English is this: Therefore it is not only to be confessed, that the faithful in the Church do worship before an image (as some peradventure do warily speak) but also do worship the image itself, without any scruple or doubt at all: Yea, and they worship the image with the same kind of worship, wherewith they worship the copy of the image, or the thing where after the image is made. Wherefore if the copy itself is to be worshipped with divine honour (as is God the father, Christ, and the holy ghost) the image of them is also to be worshipped with divine honour. If the copy aught to be worshipped with inferior honour, or higher worship: the image also is to be worshipped with the same honour or worship. Thus far hath Naclantus, whose blasphemies let pope Gregorius the first confute, & by his authority dam●n● them to hell, as his successors have horribly thundered. For although Gregory permitteth images to be had, yet he forbiddeth them by any Gregor. Episto. ad Serenum Massil. means to be worshipped, and praiseth much Bishop Serenus for the forbidding the worship of them, and willeth him to teach the people to avoid by all means to worship any image. But Naclantus bloweth forth his blasphemous idolatry, willing images to be worshipped with the highest kind of adoration and worship: and lest such wholesome doctrine should lack authority, he groundeth it upon Aristotle in his book de somno & vigilia, that is, of sleeping and waking, as by his printed book, noted so in the margin, is to be seen, whose impudent wickedness and idolatrous judgement, I have therefore more larglye set forth, 〈◊〉 〈◊〉 that ye may (as Virgil speaketh of Simon) of one, know all these image worshippers and idolaters, and understand to what point in conclusion, the public having of images in Temples and Churches hath brought us: comparing the times and writings of Gregory the first, with our days, and the blasphemies of such idolaters as this beast of Belial, named Naclantus, is. Wherefore, now it is by the testimony of the old godly fathers and doctors, by the open confession of Bishops assembled in counsels, by most evident signs and arguments, opinions, idolatrous acts, deeds, and worshipping done to our images, and by their own open confession and doctrine set forth in their books, declared and showed, that our images have been, and be commonly worshipped, yea, and that they aught so to be: I will out of God's word make this general argument against all such makers, letters up, and maintainers of images in public places. And first of all I will begin with the words of our saviour Christ. Do be to that Mat. 18. man by whom an offence is given, woe be to him that offendeth one of these little ones, or weak ones: better were it for him, that a millstone were hanged about his neck, & he cast into the middle of the sea and drowned, than he should offend one of these little ones or weak ones. And in Deut. God himself denounceth him accursed that maketh Deut. 27. the blind to wander in his way. And in Leuit. Thou shalt not lay a stumbling block or Levit. 19 stone before the blind. But images in Churches and temples have been and be, and (as afterward shallbe proved) ever willbe offences & stumbling blocks, specially to the weak, simple, and blind common people, deceiving their hearts by the cunning of the artificer (as the scripture expressy in sundry places doth testify) and so bringing Sapi. 1●, &. 14. them to idolatry. Therefore woe be to the erecter, setter up, and maintainer of images in Churches and temples, for a greater penalty remaineth for him then the death of the body. If answer be yet made, that this offence may be taken away by diligent and sincere doctrine & preaching of God's word, as by other means: And that images in Churches and Temples therefore, be not things absolutely evil to all men, although dangerous to some: And therefore that it were to be holden, that the public having of them in Churches and Temples, is not expedient, as a thing perilous, rather than unlawful, as a thing utterly wicked. Then followeth the third article to be proven, which is this: That it is not possible, if images be suffered in Churches and Temples, either by preaching of God's word, or by any other means, to keep the people from worshipping of them, & so to avoid idolatry. And first concerning preaching, if it should be admitted, that although images were suffered in Churches, yet might idolatry by diligent and sincere preaching of God's word be avoided: it should follow of necessity, that sincere doctrine might always be had and continued, 〈◊〉 as images. And so that wheresoever, to offence, were erected an image, there also of reason, a godly and sincere preacher should and might be continually maintained. For it in reason, that the warning be as common as the stumbling block: the remedy as large as is the offence: the medicine as general as the poison, but that is not possible, as both reason and experience teacheth. Wherefore preaching cannot stay idolatry, images being publicly suffered. For an image which will last for many hundred years, may for a little be bought: but a good preacher can not be with much continually maintained. Item if the prince will suffer it, there will be by and by many, yea, infinite images: But sincere preachers were and ever shallbe but a few, in respect of the multitude to be taught. For our saviour Christ saith, the harvest is plentiful, but the workmen be but a few: which hath been hitherto continually true, and will be to the worlds end. And in our time, and here in our country so true, that every shire should scarcely have one good preacher, if they were divided. Now images will continually to the beholders preach their doctrine, that is, the worshipping of images and idolatry, to the which preaching mankind is exceeding prove, and inclined to give ear and credit: as experience of all nations and ages doth to much prove. But a true preacher to stay this mischief, is in very many places scarcely heard once in a whole year, and some wheres not once in seven years, as is evident to be proved. And that evil opinion which hath been long rooted in men's hearts, can not suddenly by one sermon be rooted out clear. And as few are inclined to credit sound doctrine: as many, and almost all, be prove to superstition and idolatry. So that herein appeareth not only a difficulty, but also an impossibility of the remedy. Further, it appeareth not by any story of credit, that true and sincere preaching hath endured in any one place above one hundred years: But it is evident, that images, superstition, and worshipping of images and idolatry, have continued many hundred years. For all writings and experience do testify, that good things do by little and little ever decay, until they be clean banished: and contrariwise, evil things do more and more increase, till they come to a full perfection of wickedness. Neither need we to seek examples far of for a proof hereof, our present matter is and example. For preaching of God's word (most sincere in the beginning) by process of time, waxed less and less pure, and after corrupt, and last of all, altogether laid down and left of, and other inventions of men crept in place of it. And on the other part, images among Christian men were first painted, and that in whole stories together, which had some signification in them: Afterwards, they were embossed, and made of timber, stone, plaster, and metal. And first they were only kept privately in private men's houses: And then after, they crept into Churches and Temples, but first by painting, and after by embossing: And yet were they no where at the first worshipped. But shortly after, they began to be worshipped of the ignorant sort of men: as appeareth by the Epistle that Gregory the first of that name Bishop of Rome, did write to Serenus Bishop of Marcelles. Of the which two bishops, Serenus for idolatry committed to images, broke them, and burned them, Gregory although he thought it tolerable to let them stand: yet he judged it abominable that they should be worshipped, and thought (as is now alleged) that the worshipping of them might be stayed, by teaching of God's word, according as he exhorteth Serenus to teach the people, as in the same Epistle appeareth. But whether Gregory's opinion, or Serenus judgement, were better herein consider ye I pray you, for experience by and by confuteth Gregory's opinion. For notwithstanding Gregory's writing, and the preaching of others, images being once publicly set up in Temples and Churches, simple men and women shortly after fell on heaps to worshipping of them: And at the last, the learned also were carried away with the public error, as with a violent stream or flood. And at the second counsel Nicene, the bishops and Clergy decreed, that images should be worshipped: and so by occasion of these stumbling blocks, not only the unlearned and simple, but the learned and wise, not the people only, but the bishops, not the sheep, but also the shepherds themselves (who should have been guides in the right way, and light to shine in darkness) being blinded by the be witching of images, as blind guides of the blind, fell both into the pit of damnable idolatry. In the which all the world, as it were drowned, continued, untylourage, by the space of above eight hundred years, unspoken against in a manner. And this success had Gregory's order: which mischief had never come to pass, had bishop Serenus way been taken, and all idols and images been utterly destroyed and abolished: for no man worshippeth that that is not. And thus you see, how from having of images privately, it came to public setting of them up in Churches and Temples, although without harm at the first, as was then of some wise and learned men judged: and from simple, having them there, it came at the last to worshipping of them. first, by the rude people, who specially (as the Sapi. 13, & 14. Scriptures teacheth) are in danger of superstition and idolatry, and afterwards by the bishops, the learned, and by the whole Clergy. So that laity and Clearge, learned and unlearned, all ages, sects, and degrees of men, women and children of whole Christendom (an horrible and most dreadful thing to think) have been at once drowned in abominable idolatry, of all other vices most detested of God, and most damnable to man, and that by the space of eight hundred years and more. And to this end is come that beginning of setting up of images in Churches then judged harmless, in experience proved not only harmful, but exitious and pestilent, and to the destruction and subversion of all good religion universaliye. So that I conclude, as it may be possible in some one City or little Country, to have images set up in temples and Churches, and yet idolatry, by earnest and continual preaching of God's true word, and the sincere Gospel of our saviour Christ, may be kept away for a short time: So is it impossible, that (images once set up and suffered in temples and Churches) any great countries, much less the whole world, can any long time be kept from idolatry. And the godly will respect not only their own City, Country, and time, and the health of men of their age: but be careful for all places and times, and the salvation of men of all ages. At the least, they will not lay such stumbling blocks and snares, for the feet of other countrymen and ages, which experience hath already proved to have been the ruin of the world. Wherefore I make a general conclusion of all that I have hitherto said: if the stumbling blocks, and poisons of men's souls, by setting up of images, will be many, yea, infinite if they be suffered, and the warnings of the same stumbling blocks, and remedies for the said poisons by preaching, but few, as is already declared: if the stumbling blocks be easy to be laid, the poisons soon provided, and the warnings and remedies hard to know or come by: if the stumbling blocks lie continually in the way, and poison be ready at hand every where, and warnings and remedies but seldom given: and if all men be more ready of themselves to stumble and be offended, then to be warned, all men more ready to drink of the poison, then to taste of the remedy (as is before partly, and shall hereafter more fully be declared) and so in fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of a few: How can it be but infinite of the weak and infirm shallbe offended, infinite by ruin shall break their necks, infinite by deadly v●nome be poisoned in their souls? And how is the charity of God, or love of our neighbour in our hearts then, if when we may remove such dangerous stumbling blocks, such pestilent poisons, we will not remove them? What shall I say of them which will say stumbling blocks, where before was none, and set snares for the feet, nay, for the souls of weak and simple ones, and work the danger of their eternal ruin, for whom our Saviour Christ shed his precious blood, where better it were that the arts of painting, plastering, carving, graving, and founding, had never been found nor used, than one of them, whose souls in the sight of God are so precious, should by occasion of image or picture perish and be lost. And thus is it declared that preaching can not possibly stay idolatry, if images be set up publicly in Temples and Churches. And as true is it, that no other remedy, as writing against idolatry, councils assembled, decrees made against it, severe laws likewise and proclamations of princes and Emperors, neither extreme punishments and penalties, nor any other remedy could or can be possibly devised for the avoiding of idolatry, if images be publicly set up and suffered. For concerning writing against images, and idolatry to them committed, there hath been alleged unto you in the second part of this treatise a great many of places, out of Tertulian, Origene, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and divers other learned & holy bishops and doctors of the Church. And besides these, all histories ecclesiastical, and books of other godly and learned bishops and Doctors are full of notable examples and sentences against images and the worshipping of them. And as they have most earnestly written, so did they sincerely and most diligently in their time teach and preach, according to their writings and examples. For they were then preaching Bishops, and more often seen in pulpits, then in princes palaces, more often occupied in his legacy, who said, go ye into the whole world, and preach the Gospel to all men: then in imbassages and affairs of princes of this world. And as they were most zealous and diligent, so were they of excellent learning and godliness of lice, and by both of great authority and credit with the people, and so of more force and likelihood to persuade the people, and the people more like to believe and follow their doctrine. But if their preachings could not help, much less could their writings, which do but come to the knowledge of a few that be learned, in comparison to continual preaching, whereof the whole multitude is partaker. Neither did the old fathers, bishops, & Doctors, severally only by preaching and writing, but also together, great numbers of them assembled in synods and counsels make decrees and ecclesiastical laws against images, and the worshipping of them: neither did they so once or twice, but divers times, and in divers ages and countries, assemble synods and counsels, and made severe decrees against images and worshipping of them, as hath been at large in the second part of this Nomilee before declared. But all their writing, preaching, assembling in counsels, decreeing, and making of laws ecclesiastical, could nothing help either to pull down images to whom idolatry was committed, or against idolatry whilst images stood. For those blind books and dumb Schoolmasters, I mean images and idols (for they call them say men's books, and Schoolmasters) by their carved and painted writings, teaching and preaching idolatry, prevailed against all their written books, and preaching with lively voice, as they call it. Well, if preaching and writing could not keep men from worshipping of images and idolatry, if pens and words could not do it, you would think that penalty and sword might do it, I mean, that princes by severe laws and punishments, might stay this unbridled affection of all men to idolatry, though images were set up and suffered. But experience proveth, that this can no more help against idolatry, then writing and preaching. For Christian Emperors (whose authority aught of reason, and by God's law, to be greatest) above eight in number, and six of them successively reigning one after another (as is in the histories before rehearsed) making most severe laws and proclamations against idols and idolatry, images, and the worshipping of images, and executing most grievous punishments, yea, the penalty of death, upon the maintainers of images, and upon idolaters and image worshippers: could not bring to pass, that either images once set up, might thoroughly be destroyed, or that men should refrain from the worshipping of them, being set up. And what think you then will come to pass, if men of learning should teach the people to make them, and should maintain the setting up of them, as things necessary in religion? To conclude, it appeareth evidently by all stories and writings, and experience of times past, that neither preaching, neither writing, neither the consent of the learned, nor authority of the godly, nor the decrees of counsels, neither the laws of princes, nor extreme punishments of the offenders in that behalf, nor no other remedy or means, can help against idolatry, if images be suffered publicly. And it is truly said, that times past are schoolmasters of wisdom to us that follow and live after. Therefore in times past, the vertuest and best learned, the most diligent also, and in number almost infinite ancient fathers, Bishops, and Doctors, with their writing, preaching, industry, earnestness, authority, assembles, and counsels, could do nothing against images & idolatry, to images once set up: What can we, neither in learning, nor holiness of life, neither in diligence, neither authority to be compared with them, but men in contempt, and of no estimation (as the world goeth now) a few also in number, in so great a multitude & malice of men: What can we do I say, or bring to pass, to the stay of idolatry or worshipping of images, if they be allowed to stand publicly in temples and Churches? And if so many, so mighty Emperors, by so severe laws and proclamations, so rigorous and extreme punishments and executions, could not stay the people from setting up and worshypppng of images: what will ensue think you, when men shall commend them as necessary books of the lay men? Let us therefore of these latter days learn this lessen of the experience of the ancient antiquity, that idolatry can not possibly be separated from images any long time: but that as an unseparable accident, or as a shadow followeth the body when the sun shineth, so idolatry followeth and cleaveth to the public having of images in Temples and Churches. And finally, as idolatry is to be abhorred and avoided, so are images (which can not be long without idolatry) to be put away and destroyed. Besides the which experiments and proofs of times before, the very nature and origine of images themselves draweth to idolatry most violently, and man's nature and inclination also is bend to idolatry so vehemently, that it is not possible to sever or part images, nor to keep men from idolatry, if images be suffered publicly. That I speak of the nature and origin of images, is this: Even as the first intention of them is nought, & no good can come of that which had an evil beginning, for they be altogether nought, as Athanasius in his book against the gentiles declareth, and saint Jerome also upon the prophet Jeremy the. vi. Chapter, and Eusebius the seventh book of his ecclesiastical history the. xviii. Chapter testifieth, that as they first came from the Gentiles, which were idolaters and worshippers of images, unto us, and as the invention of them was the beginning of spiritual fornication, as the word of God testifieth, Sap. 14. So will they naturally (as it were, and of necessity) turn to their origine from whence they came, and draw us with them most violently to idolatry, abominable to God and all godly men. For if the origine of images, and worshipping of them, as it is recorded in the eight chapter of the book of wisdom, began of a blind love of a fond father, framing for his comfort an image of his son, being dead, and so at the last men fell to the worshipping of the image of him whom they did know to be dead: How much more will men & women fall to the worshipping of the images of God, our saviour Christ, & his saints, if they be suffered to stand in churches & temples publicly? For the greater th'opinion is of the majesty & holiness of the person to whom an image is made, the sooner will the people fall to the worshipping of the said images. Wherefore the images of God, our saviour Christ, the blessed virgin Mary, the apostles, martyrs, and other of notable holiness, are of all other images most dangerous for the peril of idolatry, and therefore greatest heed to be taken that none of them be suffered to stand publicly in Churches and temples. For there is no great dread lest any should fall to the worshipping of the images of Annas, Cayphas, Pilate, or judas the traitor, if they were set up. But to the other, it is already at full proved, that idolatry hath ben● is, and is most like continually to be committed. Now as was before touched, and is here more largely to be declared, the nature of man is none otherwise bend to worshipping of images (if he may have them and see them) than it is bend to whoredom and adultery in ●he company of harlots. And as unto a man given to the lust of the flesh, seeing a wanton harlot, sitting by her, and embracing her, it profiteth little for one to say be ware of fornication, God will condemn fornicators and adulterers: 〈◊〉. Cor. 6. i Tess. 4. Heb. 13. For neither will he, being overcome with greater enticements of the strumpet, give ear or take heed to such godly admonitions, and when he is left afterwards alone with the harlot, nothing can follow but wickedness: Even so, suffer images to be sight in Churches and Temples, ye shall in vain did them beware of images (as saint John doth) and flee idolatry, as all the scriptures warn us, ye shall in vain john. 5. preach and teach them against idolatry. For a number will notwithstanding fall headlongs unto it, what by the nature of images, and by the inclination of their own corrupt nature. Wherefore as a man given to lust, to sit down by a strumpet, is to tempt God: So is it likewise to erect an idol in this proneness of man's nature to idolatry, nothing but a tempting. Now if any will say that this similitude proveth nothing, yet I pray them let the word of God, out of the which the similitude is taken, Levi. 17. and. 20. Num. 25. duty. 31. Baruc. 6. prove something. Doth not the word of God call idolatry spiritual fornication? Doth it not call a gilt or painted idol or image, astrumpet with a painted face? Be not the spiritual wickedness of an idols enticing, like the flatteries of a wanton harlot? Be not men & women as prove to spiritual fornication (I mean idolatry) as to carnal fornication? It this be denied, let all nations upon the earth which have been idolaters (as by all stories appeareth) prove it true. Let the Jew's & the people of God which were so often and so earnestly warned, so dreadfully threatened concerning images & idolatry, and so extremely punished therefore (and yet fell unto it) prove it to be true: as in almost all the books of the old Testament, namely the Kings & the Chronicles, and the Prophets, it appeareth most evidently. Let all ages and times, and men of all ages & times, of all degrees and conditions, wise men, learned men, princes, idiots, unlearned, and commonalty, prove it to be true. If you require examples: For wise men, ye have the Egyptians, and the Indian Gimnosophistes, the wisest men of the world, you have Solomon the wisest of all other. For learned men, the Greeks, and namely the athenans, exceeding all other nations in superstition and idolatry, as in the history of the Acts of the Apostles saint Paul chargeth them. Acts. 17. For princes and governors, you have the Romans, Rom. i the rulers of the roast (as they say) you have the same forenamed king Solomon, and all the kings of Israel and Juda after him, saving David, Ezechias, and Josias, and one or two more. All these (I say) and infinite others, wise, learned, princes, and governors, being all idolaters, have you for examples and a proof of men's inclination to idolatry. That I may pass over with silence in the mean time, infinite multitudes and millions of idiots and unlearned, the ignorant and gross people like unto horses and moils in whom is no understanding, Psal. 31. whose peril and danger to fall on heaps to idolatry by occasion of images, the Scriptures specially foreshe we and give warning of. And Sap. 13, 14. in deed how should the unlearned, simple, and foolish, scape the nets and snares of idols and images, in the which the wisest and best learned have been so entangled, trapped, and wrapped? Wherefore the argument holdeth this ground sure, that men be as inclined of their corrupt nature to spiritual fornication as to carnal, which the wisdom of God foreseeing, to the general prohibition that none should make to themselves any image or similitude, addeth a cause, depending of man's corrupt nature: Lest (saith God) thou being deceived with error, Deut. 4. honour and worship them. And of this ground of man's corrupt inclination, as well to spiritual fornication as to carnal, it must needs follow, that as it is the duty of the godly Magistrate, loving honesty, and hating whoredom, to remove all Strumpets and harlots, specially out of places notoriously suspected, or resorted unto of naughty packs, for the avoiding of carnal fornication: So it is the duty of the same godly magistrate, after the examples of the godly Kings Ezechias and Josias, to drive away all spiritual harlots (I mean idols and images) specially out of suspected places, churches & temples, dangerous for idolatry to be committed to images placed there, as it were in the appointed place and height of honour and worship (as saint Augustine saith) where the living god only (and not dead stones and stoches) is to be worshipped: Augustin. in psal. 36. et 113. et. li. 4. ca 3. de civitate dei. It is I say the office of godly magistrates likewise to avoid images and Idols out of Churches and Temples, as spiritual harlots out of suspected places, for the avoiding of idolatry, which is spiritual fornication. And as he were the enemy of all honesty, that would bring strumpettes and harlots out of their secret comers into the public market place, there freely to dwell and occupy their filthy merchandise: So is he the enemy of the true worshipping of God, that bringeth idols and images into the Temple and Church the house of God, there openly to be worshipped, and to spoil the zealous GOD of his honour, who will not give it to any other, nor his glory to carven images, who is as much forsaken, and the bond of love between man and him as much broken by idolatry, which is spiritual fornication, as is the knot and bond of marriage broken by carnal fornication. Let all this be taken as a lie, if the word of God enforce it not to be true. Cursed be the man, saith God in Deuteronomium, Deut. 2●. that maketh a carven or molten Image, and placeth it in a secret corner: and all the people shall say Amen. Thus saith God, for at that time no man durst have or worship images openly, but in corners only, and the whole world being the great Temple of God, he that in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pronounced by God's word accursed. Now he that will bring these spiritual harlots out of their lurking corners, into public Churches and Temples, that spiritual fornication may there openly of all men & women without shame be committed with them, no doubt that person is cursed of God, and twice cursed, and all good and godly men and women will say Amen, & their Amen will take effect also. Yea, and furthermore the madness of all men professing the religion of Christ, now by the space of a sort of hundred years, and yet even in our time in so great light of the Gospel very many running on heaps by sea and land, to the great loss of their time, expense and waste of their goods, destitution of their wives, children, and families, and danger of their own bodies and lives, to Compostile, Rome, Jerusalem, and other far countries, to visit dumb and dead stocks and stones, doth sufficiently prove the proneness of man's corrupt nature to the seeking of idols once set up, and the worshipping of them. And thus aswell by the origin and nature of Idols and Images themselves, as by the proveness and inclination of man's corrupt nature to idolatry, it is evident, that neither images, if they be publicly set up, can be separated, nor men, if they see images in Temples and Churches, can be stayed and kept from idolatry. Now where as they yet allege, that howsoever the people, princes, learned, and wise of old time, have fallen into idolatry by occasion of images, that yet in our time the most part, specially the learned, wise, and of any authority, take no hurt nor offence by idols and images, neither do run into far countries to them and worship them: And that they know well what an idol or Image is, and how to be used, and that therefore it followeth, images in Churches and temples to be an indifferent thing, as the which of some is not abused: and that therefore they may justly hold (as was in the beginning of this part by them alleged) that it is not unlawful or wicked absolutelye to have images in Churches and temples, though it may for the danger of the simple sort seem to be not altogether expedient. Whereunto may be well replied, that Solomon also the wisest of all men, did well know what an idol or image was, and neither took any harm thereof a great while himself, and also with his godly writings armed others against Sap. 13. 14. the danger of them. But yet afterward the same Solomon suffering his wanton Paramours to bring their idols into his court and palace, was by carnal harlots persuaded and brought at the last to the committing of spiritual fornication with idols, and of the wisest and godliest prince, become the most foolyshest Eccle. iii and, xiii. i Cor. x. and wickedest also. Wherefore it is better even for the wisest to regard this warning, He that loveth danger shall perish therein: and, let him that standeth, beware lest he fall, rather than wittyngly and willingly to say such a stumbling block for his own feet and others, that may perhaps bring at last to breakenecke. The good King Ezechias did know well enough, ●. Reg. 18. that the brazen Serpent was but a dead image, and therefore he took no hurt himself thereby through idolatry to it: Did he therefore let it stand, because himself took no hurt thereof? Not not so: but being a good king, and therefore regarding the health of his silly subjects, deceived by that image, and committing idolatry thereto, he did not only take it down, but also break it to pieces. And this he did to that image that was set up by the commandment of God, in the presence whereof great miracles were wrought, as that which was a figure of our saviour Christ to come, who should deliver us from the mortal sting of the old Serpent Satan. Neither did he spare it in respect of the ancientness or antiquity of it, which had continued above seven hundred years, nor for that it had been suffered, and preserved by so many godly kings before his time. How think you would that Godly Prince (if he were now living) handle our Idols, set up against God's commandment directly, and being figures of nothing but folly, and for fools to gaze on, till they become as wise as the blocks themselves which they stare on, and so fall down as dared Larks in that gaze, and being themselves alive, worship a dead stock or stone, gold or silver, and so become idolaters, abominable and cursed before the living God, giving the honour due unto him which made them when they were nothing, and to our Saviour Christ who redeemed them being lost, to the dead & dumb idol, the work of man's hand, which never did nor can do any thing for them, no is not able to stir nor once to move, and therefore worse than a vile worm which can move and creep. The excellent king Josias also did take himself no hurt of Images and Idols, for he did know well what they were: did he therefore because of his own knowledge let Idols and images stand? much less did he set any up? Or rather did he not by his knowledge and authority also secure the ignorance of such as did not know what they were, by utter taking away of all such stumbling blocks as might be occasion of ruin to his people and subjects. Will they because a few took no hurt by images or idols, break the general law of God, Thou shalt make to thee no similitude. etc. They might aswell, because Moses was not seduced by jethroes' daughter, nor Boos by Ruth, being strangers, reason, that all the Jews might break the general law of God, forbidding his people to join their children in marriage with strangers, lest they seduce their children that they should not follow God. Wherefore they which thus reason, Though it be not expedient, yet it is lawful to have images publicly, and do prove that lawfulness by a few piked and chosen men: if they object that indifferently to all men, which a very few can have without hurt and offence, they seem to take the multitude for vile souls (as he sayeth in Virgil) of whose loss and safeguard no reputation is to be had, for whom yet Christ paid as dearly as for the mightiest prince, or the wisest and best learned in the earth. And they that will have it generally to be taken for indifferent, for that a very few take no hurt of it, though infinite multitudes beside perish thereby: show that they put little difference between the multitude of christians and bruit beasts, whose danger they do so little esteem. Besides this, if they be bishops or parsons, or otherwise having charge of men's consciences, that thus reason, It is lawful to have images publicly, though it be not expedient, what manner of pastors show they themselves to be to their flock, which thrust unto them that, which they themselves confess not to be expedient for them, but to the utter ruin of the souls committed to their charge, for whom they shall give a straight account before the prince of pastors at the last day? For in deed, to object to the weak and ready to fall of themselves such stumbling blocks, is a thing not only not expedient, but unlawful, yea, and most wicked also. Wherefore it is to be wondered how they can call images, set up in churches and temples to no profit or benefit of any, and to so great peril and danger, yea, hurt and destruction of many, or rather infinite, things indifferent. Is not the public setting up of them rather a snare for all men, and the tempting of God? I beseech these reasoners to call to mind their own accustomed ordinance and decree, whereby they determined that the Scripture, though by GOD himself commanded to be known of all men, women, and children, should not be read of the simple, nor had in the vulgar Deut. 31. tongue, for that (as they said) it was dangerous, by bringing the simple people into errors. And will they not forbidden Images to be set up in Churches and Temples, which are not commanded, but forbidden most straitly by God, but let them still be there, yea, and maintain them also, seeing the people are brought, not in danger only, but in deed into most abominable error and detestable idolatry thereby? Shall God's word, by God commanded to be read unto all and known of all, for danger of heresy (as they say) be shut up? and idols and images, not withstanding they be forbidden by God, and not withstanding the danger of idolatry by them, shall they yet be set up, suffered, & maintained in churches and temples? O worldly and fleshly wisdom, ever bend to maintain the inventions and traditions of men by carnal reason, and by the same to disannul or deface the holy ordinances, laws, and honour of the eternal God, who is to be honoured and praised for ever. Amen. Now it remaineth for the conclusion of this treaty, to declare aswell the abuse of churches & temples, by to costly and sumptuous decking and adourning of them, as also the lewd painting, gylding, and clothing of idols and images, and so to conclude the whole treaty. Tertull. Apollog. cap. 39 In Tertulians' time, an hundred and threescore years after Christ, Christians had none other temples but common houses, whither they for the most part secretly resorted. And so far of was it that they had before his time any goodly or gorgeous declied temples, that laws were made in Antonius Verus and Commodus the emperors times, that no christians should devil in houses, come in public baths, or be Eus. lib. 5. Eccl. hist. seen in streets, or any where abroad, and that if they were once accused to be Christians, they should by no means be suffered to escape. As was practised in Apolonius a noble Senator Hieronimus. of Rome, who being accused of his own bondman and slave that he was a Christian, could neither by his defence and apology learnedly and eloquently written, and read publicly in the Senate, nor in respect that he was a ci 〈…〉 zenocrate, nor for the dignity of his order, nor for the vileness and unlawfulness of his accuser, being his own slave, by likelihood of malice moved to forge lies against his lord, nor for no other respect or help, could be delivered from death. So that christians were then driven to dwell in caves and dens: so far of was it that they had any public temples adorned and decked as they now be. Which is here rehearsed to the confutation of those impudent shameless liars, which report such glorious glossed fables, of the goodly and gorgeous Temple that Saint Peter, Linus, Cletus, and those thirty Bishops their successors had at Rome, until the time of the Emperor Constantine, and which saint Policarpe should have in Asia, or Ireneus in France, by such lies, contrary to all true Histories, to maintain the superfluous gylding and decking of Temples now a days, wherein they put almost the whole sum and pith of our religion. But in those times the world was won to Christendom, not by gorgeous, guilded, and painted temples of christians, which had scarcely houses to devil in: but by the godly, and as it were golden minds, and fyrine faith of such as in all adversity & persecution professed the truth of our religion. And after these times, in Maximian Eus. lib. 8. cap. 19 et li. 9 ca 9 and Constantius the Emperor's proclamation, the places where Christians resorted to public prayer, were called conventicles. And in Galerius Maximinus the Emperor's Epistle, they are called Oratories and Dominica, to say, places dedicated to the service of the Lord. And here by the way it is to be noted, that at that time there were no Churches or temples erected unto any saint, but to God only, as Saint Augustine De civita. li. 8. ca 1. also recordeth, saying: we build no temples unto our martyrs. And Eusebius himself calleth Churches, houses of prayer, and showeth that in Constantine the emperors time, all men rejoiced, seeing in stead of low conventicles, which tyrants had destroyed, high temples to be builded. Lo, unto the time of Constantine, by the space of above three hundred years after our saviour Christ, when christian religion was most pure, and in deed golden, Christians had but low and poor conventicles and simple oratory's, yea, caves under the ground called Cryptae, Cryptae 〈◊〉. where they for fear of persecution assembled secretly together. A figure whereof remaineth in the vaults which yet are builded under great Churches, to put us in remembrance of the old state of the primitive church before Constantine, where as in Constantine's time, and after him, were builded great and goodly temples for christians, called Basilicae, either for that the Greeks Basilicae. used to call all great and goodly places Basilicas, or for that the high and everlasting king God and our Saviour Christ was served in them. But although Constantine, and other princes, of good zeal to our religion, did sumptuously deck and adorn Christians temples, yet did they dedicated at that time all Churches and temples to God or our Saviour Christ, and to no saint, for that abuse began long after in justinian's Novel constitu. 3. et. 47. time. And that gorgeousness then used, as it was borne with, as rising of a good zeal: so was it signified of the godly learned even at that time, that such cost might otherwise have been better bestowed. Let saint Jerome (although otherwise to great a lyker and a lower of external and outward things) be a proof hereof, who hath these words in his Epistle to Demetriades: Let other (sayeth saint Jerome) build Churches, cover walls with tables of marble, carry together huge pillars, and gild their tops or heads, which do not feel or understand their precious decking and adourning, let them deck the doors with ivory and silver, and set the golden Altars with precious stones, I blame it not, let every man abound in his own sense, and better is it so to do, then carefully to keep their riches laid up in store. But thou hast another way appointed thee, to cloth Christ in the poor, to visit him in the sick, feed him in the hungry, lodge him in those who do lack harbour, and specially such as be of the household of faith. And the same Saint Jerome toucheth the same matter some what more freely in his treaty of the life of Clerks to Nepotian, saying thus: Many build walls, and erect pillars of Churches, the smooth marbles do glister, the roof shineth with Gold, the altar is set with precious stone: But of the ministers of Christ, there is no election or choice. Neither let any man object and aleage against me the rich temple that was in Jury, the table, candlesticks, incense, ships, platters, cups, mortars, and other things all of gold. Then were these things allowed of the Lord, when the Priests offered sacrifices, and the blood of beasts was accounted the redemption of sins. Howbeit, all these things went before in figure, and they were written for us, upon whom the end of the world is come. And now when that our Lord being poor, hath dedicated the poverty of his house, let us remember his cross, and we shall esteem riches as mire ordongue. What do we marvel at that which Christ calleth wicked Mammon? Whereto do we so highly esteem and love that, which saint Peter doth for a glory testify that he had not. Nytherto saint Jerome. Thus you see how saint Jerome teacheth the sumptuousness amongst the Jew's to be a figure to signify, and not an example to follow, & that those outward things were suffered for a time, until Christ our Lord came, who turned all those outward things into spirit, faith, and truth. And the same saint Jerome upon the seventh chapter of Jeremy saith: God commanded both the Jews at that time, and now us who are placed in the Church, that we have no trust in the goodliness of building and guilt roofs, and in walls covered with tables of marble, and say: the temple of the Lord, the temple of the Lord, the temple of the Lord. For that is the temple of the lord wherein dwelleth true faith, godly conversation, and the company of all virtues. And upon the Prophet Agge, he describeth the true and right decking of ornaments of the Temple after this sort: I (saith Saint Jerome) do think the silver wherewith the house of God is decked, to be the doctrine of the scriptures, of the which it is spoken: The doctrine of the Lord is a pure doctrine, silver tried in fire, purged from dross, purified seven times. And I do take gold to be that which remaineth in the hid sense of the saints, and the secret of the heart, and shineth with the true light of God. Which is evident that the Apostle also meant of the saints that build upon the foundation of Christ, some silver, some gold, some precious stones: that by the Gold, the hid sense, by silver, godly utterance, by precious stones, works which please God, might be signified. With these metals, the Church of our saviour is made more goodly and gorgeous, then was the synagogue in old time. With these lively stones, is the Church and house of Christ builded, and peace is given to it for ever. All these be saint Hieromes sayings. Not more did the old godly Bishops and doctors of the Church, allow the outrageous furniture of Temples and Churches, with plate, vessels of gold, silver, and precious vestures. Saint Chrisostome saith, In the ministery of the holy Sacraments, there is no need of golden vessels, but of golden minds. And saint Ambrose saith, 2. Offi capitu. 28. Christ sent his Apostles without gold, and gathered his Church without gold. The Church hath gold, not to heap it, but to bestow it on the necessities of the poor. The Sacraments look for no gold, neither do they please God for the commendation of gold, which are not bought for gold. The adourning and decking of the Sacraments, is the redemption of captives. Thus much saint Ambrose. Saint Hierome commendeth Exuperius Bishop of Tolose, that he carried the Sacrament of the lords body in a wycker basket, and the Sacrament of his blood in a glass, and so cast covetousness out of the Church. And Bonifacius Tit. de consecra. can. Triburien Bishop and martyr, as it is recorded in the decrees, testifieth, that in old time the ministers used treene, and not golden vessels. And Zepherinus the. xuj. bishop of Rome made a decree that they should use vessels of glass. Likewise were the vestures used in the Church in old time very plain and single, and nothing costly. And Rabanus at large declareth, that this Lively 1. insti. cap. 14. costly and manifold furniture of vestments of late used in the Church, was fet from the jewish usage, and agreeth with Aaron's appareling almost altogether. For the maintenance of the which, Innocentius the Pope pronounceth boldly, that all the customs of the old law be not abolished, that we might in such apparel, of Christians, the more willingly become Jewish. This is noted, not against Churches & temples, which are most necessary, & aught to have their due use and honour, as is in another homily for their purpose declared, nor against the convenient cleanliness and ornaments thereof: but against the sumptuousness & abuses of Temples and Churches. For it is a Church or Temple also, that glistereth with no marble, shineth with no gold, nor silver, glittereth with no pearls nor precious stones: but with plainness and frugality, signifieth no proud doctrine nor people, but humble, frugal, and nothing esteeming earthly and outward things, but gloriously decked with inward ornaments, according as the prophet declareth, saying, The king's daughter is altogether glorious inwardly. Now concerning outrageous decking of images and idols, with painting, gylding, adourning with precious vestures, pearl, and stone, what is it else, but for the further provocation and enticement to spiritual fornication, to deck spiritual harlots most costly and wantonly: which the idolatrous Church understandeth well enough. For she being in deed not only an harlot (as the scriptures calleth her) but also a foul, filthy, old, withered harlot (for she is in deed of ancient years) and understanding her lack of natural and true beauty, and great loathsomeness, which of herself she hath, doth (after the custom of such harlots) paint herself, and deck & tire herself with gold, pearl, stone, and all kind of precious jewels, that she shining with the outward beauty and glory of them, may please the foolish fantasy of fond lovers, and so entice them to spiritual fornication with her: Who, if they saw her (I will not say naked) but in simple apparel, would abhor her, as the foulest and fylthyest harlot that ever was seen: According as appeareth by the description of the garnishing of the great strumpette of all strumpettes, the mother of whoredom, set forth by saint John in his Apo. 16. 18 revelation, who by her glory provoked the Princes of the earth to commit whoredom with her. Whereas on the contrary part, the true Church of GOD, as a chaste matron, espoused (as the scripture teacheth) to one husband, our saviour Jesus Christ, whom alone she is content only to please and serve, and looketh not to delight the eyes or fantasies of any other strange lovers, or wooers: is content with her natural ornaments, not doubting, by such sincere simplicity, best to please him, which can well skill of the difference between a painted visage, and true natural beauty. And concerning such glorious gild and decking of images, both God's word written in the. x. Chapter of the prophet Hierome, Hier. 10. and saint Hieromes commentaries upon the same, are most worthy to be noted. first, the words of the scriptures be these: The workman with his are he wed the timber out of the wood, with the work of his hands, he decked it with gold and silver, he joined it with nails and pings, and the stroke of an hammer, that it might hold together. They be made smooth as the Palm, and they can not speak: if they be borne, they remove, for they can not go. Fear ye them not, for they can neither do evil nor good. Thus saith the prophet. Upon which text, saint Hierome hath these words: This is the description of idols, which the Gentiles worship, their matter is vile & corruptible. And whereas the artificer is mortal, the things he maketh must needs be corruptible, he decketh it with silver and gold, that with glittering or shining of both metals, he may deceive the simple. Which error in deed hath passed over from the Gentiles, that we should judge religion to stand in riches. And by and by after, he saith, They have the beauty of metals, & be beawtified by the art of painting, but good or profit is there none in them. And shortly after again, They make great promises, and devise an image of vain worshipping of their own plantasies, they make great brags to deceive every simple body, they dull and amaze the understanding of the unlearned, as it were with golden senses, and eloquence, shining with the brightness of silver. And of their own devisers and makers, are these images advanced and magnified, in the which is no utility nor profit at all, and the worshipping of the which, properly pertaineth to the Gentiles and Heathen, and such as know not God. Thus far of faint Hieromes words. Whereupon you may note aswell his judgement of images themselves, as also of the painting, gild, and decking of them: that it is an error which came from the Gentiles, that it persuadeth religion to remain in richesse, that it amasseth & deceiveth the simple and unlearned, with golden senses and silver shining eloquence, and that it appertaineth properly to the Gentiles and Heathens, and such as know not GOD. Wherefore the having, painting, gylding, and decking of images by S. Hieromes judgement, is erroneous, seducing and bringing into error (specially the simple and unlearned) heathenish, and void of the knowledge of God. Surely the prophet Daniel in the. xi. Chapter declareth such sumptuous decking of images with gold, silver, and precious stones, to be a token of antechristes kingdom, who (as the prophet foreshoweth) shall worship God with such gorgeous things. Now usually such outrageous adorning & decking of images, hath risen and been maintained, either of offerings provoked by superstition and given in idolatry, or of spoils, robberies, usury, or goods otherwise unjustly gotten, whereof wicked men have given part to the images or saints, (as they call them) that they might be pardoned of the whole: as of divers writings & old monuments, concerning the cause and end of certain great gifts, may well appear. And in deed such money so wickedly gotten, is most meet to be put to so wicked a use. And that which they take to be amends for the whole before God, is more abominable in his sight, then both the wicked getting, and the more wicked spending of all the rest. For how the Lord alloweth such gifts, he declareth evidently in the prophet Esaias, saying, I (saith the Lord) do love judgement, and I hate spoil and ravenie offered Esai. 61. in sacrifice: which the very Gentiles understood. For Plato showeth, that such men as suppose Dialogo. de legib' 10. that God doth pardon wicked men, if they give part of their spoils and ravin to him, take him to be like a dog, that would be entreated and hired with part of the pray, to suffer the Wolves to weerye the sheep. And in case the goods wherewith images be decked, were justly gotten, yet is it extreme madness, so foolishly and wickedly to bestow goods purchased by wisdom and truth. Of such lewdness Lactantius Lively 2. insti. cap. 4. writeth thus. Men do in vain deck images of the gods with gold, Juorie, and precious stone, as though they could take any pleasure of these things: For what use have they of precious gifts, which understand nor feel nothing? Even the same that dead men have. For with like reason do they bury dead bodies, farced with spices and odours, and clothed with precious vestures, and deck images, which neither felt or knew when they were made, nor understand when they be honoured, for they get no sense & understanding by their consecration. Thus far Lactantius, and much more, to long here to rehearse, declaring that as little girls play with little puppets, so be these decked images great puppets for old fools to play with. And that we may know what, not only men of our religion, but ethnics also, judge of such decking of dead images, it is not unprofitable to hear what Seneca, a wise and excellent learned Senator of Rome and Philosopher, saith concerning the foolishness of ancient & grave men, used in his time in worshipping and decking of images: We saith (Seneca) be not twice children (as the common saying is) but always children: but this is the difference, that we being elder, play the children, and in these plays they bring in before, great and well decked puppets (for so he calleth images) ointments, incense, and odours. To these puppets they offer up sacrifice, which have a mouth, but not the use of teeth. Upon these they put attyring and precious apparel, which have no use of clotheses. To these they give gold and silver, which they who receive it (meaning the images) lack, aswell as they that have given it from them. And Seneca much commendeth Dionysius king of Sicily, for his merry robbing of such decked and iewelled puppets. But you will ask, what doth this appertain to our images, which is written against the idols of the Gentiles? Altogether surely. For what use or pleasure hath our images of their decking and precious ornaments? Did our images understand when they were made? or know when they be so trimmed and decked? Be not these things bestowed upon them, as much in vain, as upon dead men which have no sense? Wherefore it followeth, that there is like foolishness and lewdness in decking of our images, as great puppets for old fools, like children, to play the wicked play of idolatry before, as was among the ethnics and Gentiles. Our Churches stand full of such great puppets, wondrously decked and adorned, Garlands, and Coronettes be set on their heads, precious pearls hanging about their necks, their fingers shine with rings, set with precious stones, their dead and stiff bodies, are clothed with garments stiff with gold. You would believe that the images of our men saints, were some Princes of Persie land with their proud apparel, and the idols of our women saints, were nice & well trimmed harlots, tempting their paramours to wantonness: Whereby the saints of God are not honoured, but most dishonoured, and their godliness, soberness, chastity, contempt of riches and of the vanity of the world, defaced and brought in doubt, by such monstrous decking, most differing from their sober and godly lives. And because the whole pageant must thoroughly be played, it is not enough thus to deck idols, but at the last come in the Priests themselves, likewise decked with gold and pearl, that they may be meet servants for such Lords and ladies, and fit worshippers of such gods and goddesses. And with a solemn pace they pass forth before these golden puppets, and down to the ground on their marrowbones before these honourable idols, and then rising up again, offer up odours and incense unto them, to give the people an example of double idolatry, by worshipping not only the idol, but the gold also, and richesse wherewith it is garnished. Which things, the most part of our old martyrs rather than they would do, or once kneel, or offer up one crumbe of incense before an image, suffered most cruel and terrible deaths, as the histories of them at large do declare. And here again their allegatian out of Gregory the first and Damassen, that Gregor. Episto. ad Serenum Massile. Damas. de fide or tho. lib. 4. cap. 17. images be the lay men's books, and that picture is the scripture of idiottes and simple persons, is worthy to be considered. For as it hath been touched in divers places before, how they be books teaching nothing but lies, as by saint Paul in the first Chapter to the Romans evidently appeareth, of the images of GOD: So what manner of books and scripture these painted and guilt images of saints be unto the common people, note well I pray you. For after that our preachers shall have instructed and exhorted the people to the following of the virtues of the saints, as contempt of this world, poverty, soberness, chastity, and such like virtues, which undoubtedly were in the saints: Think you assoon as they turn their faces from the preacher, and look upon the graven books and painted scripture of the glorious guilt images and idols, all shining and glyttering with metal and stone, and covered with precious vestures, or else with Choerea in Terence, behold a painted table, wherein is set forth by the art of the painter, an image with a nice and wanton apparel and countenance, more like to Venus or Flora, then Marry Magdalene, or if like to Marie Magdalene, it is when she played the harlot, rather than when she wept for her sins. When I say they turn about from the preacher, to these books and scoolemaisters and painted scriptures: shall they not find them lying books? teaching other manner of lessons, of esteeming of riches, of pride, and vanity in apparel, of niceness and wantonness, and peradventure of whoredom; as Choerea of like pictures was taught. And in Lucian, one learned of Venus Gnidia a lesson, to abominable here to be remembered. Be not these think you pretty books and scriptures for simple people, and specially for wives and young maidens to look in, read on, and learn such lessons of? What will they think either of the preacher, who taught them contrary lessons of the saints, and therefore by these carven doctors, are charged with a lie, or of the saints themselves, if they believe these graven books and painted scriptures of them, who make the saints now reigning in heaven with God, to their great dishonour, scoolemaisters of such vanity, which they in their life time most abhorred? For what lessons of contempt of richesse and vanity of this world, can such books so besmeared with gold, set with stone, covered with silks, teach? What lessons of soberness and chastity, can our women learn of these pyctured scriptures, with their nice apparel and wanton looks? But away for shame with these coloured cloaks of idolatry, of the books and scriptures of images and pictures, to teach idiottes, nay to make idiots and stark fools & beasts of Christians. Do men, I pray you, when they have the same books at home with them, run on pilgrimage to seek like books at Rome, Compostella, or Jerusalem, to be taught by them, when they have the like to learn of at home? Do men reverence some books, and despise and set light by other of the same sort? Do men kneel before their books, light candles at noon time, burn incense, offer up gold and silver, and other gifts to their books? Do men either fain or believe miracles to be wrought by their books? I am sure that the new Testament of our saviour Jesus Christ, containing the word of life, is a more lively, express, and true image of our saviour, than all carved, graven, molten, and painted images in the world be, and yet none of all these things be done to that book or scripture of the Gospel of our saviour, which be done to images & pictures, the books and scriptures of lay men and idiots, as they call them. Wherefore call them what they list, it is most evident by their deeds, that they make of them no other books nor scriptures then such as teach most filthy and horrible idolatry, as the users of such books daily prove by continual practising the same. O books and scriptures, in the which the devilish schoolmaster satan, hath penned the lewd lessons of wicked idolatry, for his dastardelye disciples and scholars to behold, read, and learn, to Gods most high dishonour, and their most horrible damnation. Have not we been much bound, think you, to those which should have taught us the truth out of God's book and his holy scripture, that they have shut up that book and scripture from us, and none of us so bold as once to open it, or read on it? and in stead thereof, to spread us abroad these goodly carven and gilted books and painted scriptures, to teach us such good and godly lessons? Have not they done well, after they ceased to stand in pulpits themselves, and to teach the people committed to their instruction, keeping silence of God's word and become dumb dogs (as the prophet calleth them) to set up in their stead, on every pillar and corner of the Church, such goodly doctors, as dumb, but more wicked than themselves be? We need not to complain of the lack of one dumb Parson, having so many dumb devilish Vicars (I mean these idols & painted puppets) to teach in their stead. Now in the mean season, whilst the dumb and dead idols stand thus decked & clothed, contrary to god's law and commandment, the poor christian people, the lively images of God, commended to us so tenderly by our saviour Christ as most dear to him, stand naked, shynering for cold, and their teeth chattering in their heads, and no man covereth them, are pined with hunger and thirst, and no man giveth them a penny to refresh them, where as pounds be ready at all times (contrary to God's word and will) to deck and trim dead stocks and stones, which neither feel cold, hunger, ne thirst. Clemens hath a notable sentence concerning this matter, saying thus, That serpent the devil Lib 5. ad jacobum Domini. doth by the mouth of certain men utter these words: ●e for the honour of the invisible god, do worship visible images: which doubtless is most false. For if you will truly honour the image of God, you should by doing well to man, honour the true image of God in him. For the image of God is in every man: But the likeness of God is not in every one, but in those only which have a godly heart and pure mind. If you will therefore truly honour the image of God, we do declare to you the truth, that ye do well to man, who is made after the image of God, that you give honour and reverence to him, and refresh the hungry with meat, the thirsty with drink, the naked with clotheses, the sick with attendance, the stranger harbourless with lodging, the prisoners with necessaries, & this shallbe accounted as truly bestowed upon God. And these things are so directly appertaining to God's honour, that whosoever doth not this, shall seem to have reproached and done villainy to the image of GOD. For what honour of God is this, to run to images of stock and stone, and to honour vain and dead figures of God, and to despise man, in whom is the true image of God? And by and by after he saith, understand ye therefore that this is the suggestion of the serpent satan, lurking within you, which persuadeth you that you are godly when you honour insensible & dead images, and that you be not ungodly when you hurt or leave unsuccoured the lively and reasonable creatures. All these be the words of Clemens. Note I pray you, how this most ancient and learned doctor, within one hundred years of our saviour Christ's time, most plainly teacheth, that no service of God, or religion acceptable to him, can be in honouring of dead images: but in succouring of the poor, the lively images of God, according to saint James, who saith, This is the pure and true religion before God the father, to secure fatherless and motherless children and widows in their affliction, and to heap himself undefiled from this world. True religion then and pleasing of god, standeth not in making, setting up, painting, gylding, clothing, & decking of dumb and dead images (which be but great puppets and mammets for old fools in dotage, and wicked idolatry, to dally and play with) nor in kissing of them, capping, kneeling, offering to them, in sensing of them, setting up of candles, hanging up of legs, arms, or whole bodies of wax before them, or praying, & asking of them or of saints, things belonging only to God to give. But all these things be vain and abominable, and most damnable before God. Wherefore all such do not only bestow their money and labour in vain: but with their pains and cost, purchase to themselves gods wrath & utter indignation, and everlasting damnation both of body and soul. For ye have heard it evidently proved in these Homilees against idolatry, by God's word, the doctors of the Church, ecclesiastical histories, reason, and experience, that images have been and be worshipped, and so idolatry committed to them by infinite multitudes, to the great offence of God's majesty, and danger of infinite souls, and that idolatry can not possibly be separated from images set up in Churches and Temples, gilded and decked gorgeously, and that therefore our images be in deed very idols, and so all the prohibitions, laws, curses, threatenings of horrible plagues, as well temporal as eternal, contained in the holy scripture, concerning idols, and the makers, maintainers, and worshippers of them, appertain also to our images set up in Churches and Temples, to the makers, maintainers, and worshippers of them. And all those names of abomination, which Gods word in the holy scriptures giveth to the idols of the Gentiles, appertain to our images, being idols like to them, and having like idolatry committed unto them. And Gods own mouth in the holy scriptures calleth them vanities, lies, deceits, uncleanlynesse, filthiness, dung, mischief, and abomination before the Lord. Wherefore Gods horrible wrath, and our most dreadful danger, can not be avoided, without the destruction and utter abolishing of all such images and idols out of the Church and Temple of God, which to accomplish, GOD put in the minds of all Christian princes. And in the mean time, let us take heed and be wise, O ye beloved of the Lord, and let us have no strange gods, but one only god, who made us when we were nothing, the father of our Lord Jesus Christ, who redeemed us when we were lost, and with his holy john. 17. spirit who doth sanctify us. For this is life everlasting, to know him to be the only true God, and Jesus Christ whom he hath sent. Let us honour and worship for religions sake none but him, and him let us worship and honour as he will himself, and hath declared by his word, that he will be honoured and worshipped, not in, nor by images or idols, which he hath most straightly forbidden, neither in kneeling, lighting of candles, burning of incense, offering up of gifts unto images & idols, to believe that we shall please him, for all these be abomination before God: but let us honour and worship god in spirit and truth, fearing and loving him john 4. above all things, trusting in him only, calling upon him, and praying to him only, praising and lauding of him only, and all other in him, and for him. For such worshippers doth our heavenly father love, who is the most purest spirit, and therefore will be worshipped in spirit and truth. And such worshippers were Abraham, Moses, David, Helias, Peter, Paul, John, and all other the holy patriarchs, prophets, apostles, martyrs, and all true saints of God, who all as the true friends of God, were enemies and destroyers of images and idols as the enemies of God and his true religion. Wherefore take heed and be wise, O ye beloved of the Lord, and that which others, contrary to god's word, bestow wickedly, and to their damnation, upon dead stocks & stones, (no images, but enemies of god and his saints) that bestow ye, as the faithful servants of God, according to God's word, mercifully upon poor men and women, fatherless children, widows, sick persons, strangers, prisoners, and such others that be in any necessity, that ye may at that great day of the Lord, hear that most blessed and comfortable saying of our Saviour Christ: Come ye blessed into the kingdom of my father, prepared for you before the beginning of the world. For I was hungry, and ye gave me meat, thirsty, and ye gave me drink, naked, & ye clothed me, harbourless, and ye lodged me, in prison, and ye visited me, sick, & ye comforted me. For whatsoever ye have done for the poor and needy in my name, & for my sake, that have ye done for me. To the which his heavenly kingdom, God the father of mercies bring us, for Jesus Christ's sake our only saviour, mediator, and advocate, to whom, with the holy ghost, one immortal, invisible, and most glorious God, be all honour and thanksgiving, and glory world without end. Amen. ❧ An homily for repairing and keeping clean, and comely adjourning of Churches. IT is a common custom used of all men, when they intent to have their friends or neighbours to come to their houses to eat or drink with them, or to have any solemn assembly to treat & talk of any matter, they will have their houses which they keep, in continual reparations, to be clean and fine, jest they should be counted sluttish, or little to regard their friends, and neighbours. How much more than aught the house of God, which we commonly call the Church, to be sufficiently repaired in all places, and to be honourably adorned and garnished, and to be kept clean and sweet, to the comfort of the people that shall resort thereto. It appeareth in the holy scripture, how God's house, which was called his holy temple, and was the mother Church of all Jewry, fell sometimes into decay, and was oftentimes profaned and defiled, through the negligence and ungodliness of such as had charge thereof. But when godly Kings and governors were in place, than commandment was given forthwith, that the Church and temple of god should be repaired, and the devotion of the people to be gathered, for the reparation of the same. We read in the fourth book of the kings, how that king 4. Reg. 1●. Joas, being a godly prince, gave commandment to the priests, to convert certain offerings of the people, towards the reparation and amendment of God's temple. Like commandment gave that most godly king Josias, concerning the reparation and reedification 4. Reg. 22. of Gods te apple, which in his time he found in sore decay. It hath pleased almighty God, that these histories touching the re-edifying and repairing of his holy temple, should be written at large, to the end we should be taught thereby: First, that God is well pleased that his people should have a convenient place to resort unto, and to come together, to praise and magnify Gods holy name. And secondly, he is highly pleased with all those, which diligently and zealously go about to amend and restore such places as are appointed for the congregation of God's people to resort unto, and wherein they humbly and jointly tender thanks to God for his benefits, and with one heart and voice praise his holy name. thirdly, God was sore displeased with his people, because they builded, decked, and trimmed up their own houses, and suffered God's house to be in ruin and decay, to lie uncomely and fulsomly. Wherefore God was sore grieved with them, and plagued them, as appeareth in the Prophet Aggeus. Thus sayeth Agge. ●● the Lord: Is it time for you to dwell in your seeled houses, & the lords house not regarded? You have sowed much, and gathered in but little, your meat and your clotheses have neither filled you, nor made you warm, and he that had his wages, put it in a bottomless purse. By these plagues which God laid upon his people for neglecting of his temple, it may evidently appear that GOD will have his Temple, his Church, the place where his congregation shall resort to magnify him, well edified, well repaired, and well maintained. Some, neither regarding godliness, nor the place of godly exercise, will say: The temple in the old law, was commanded to be built and repaired by God himself, because it had great promises annexed unto it, and because it was a figure, a sacrament, or a signification of Christ, and also of his Church. To this may be easily answered: First, that our Churches are not destitute of promises, forasmuch as our Saviour Christ saith: Where two or three are gathered in my name, there am I in the midst among them. A great number therefore coming to Church together in the name of Christ, have there, that is to say in the Church, their God and Saviour Christ Jesus, presently among the congregation of his faithful people, by his grace, by his favour and godly assistance, according to his most assured and comfortable promises. Why then aught not Christian people to build them Temples and Churches, having as great promises of the presence of God, as ever had Solomon for the material temple which he did build? As touching the other point, that Salomons temple was a figure of Christ: We know that now in the time of the clear light of Christ Jesus the son of God, all shadows, figures, and significations are utterly gone, all vain and unprofitable ceremonies, both jewish and Heathenish, fully abolished. And therefore our churches are not set up for figures and significations of Messiah and Christ to come, but for other godly and necessary purposes. That is to say, that like as every man hath his own house to abide in, to refresh himself in, to rest in, with such like commodities: So almighty God will have his house and palace whither the whole parish and congregation shall resort, which is called the Church and temple of God, for that the Church, which is the company of God's people, doth there assemble and come together to serve him. Not meaning hereby, that the Lord whom the heaven of heavens is not able to hold or comprise, doth devil in the Church of lime, and stone, made with man's hands, as wholly and only contained there within, and no where else, for so he never dwelled in Salomons temple. Moreover, the Church or Temple is counted and called holy, yet not of itself, but because God's people resorting thereunto, are holy, and exercise themselves in holy and heavenly things. And to the intent ye may understand further, why Churches were built among Christian people, this was the greatest consideration: that God might have his place, and that God might have his time, duly to be honoured and served of the whole multitude in the parish. first there to hear and learn the blessed word and will of the everlasting God. Secondly, that there the blessed Sacraments, which our Lord and Saviour Christ Jesus hath ordained and appointed, should be duly, reverently, and honourably ministered. thirdly, that there the whole multitude of God's people in the parish, should with one voice and heart, call upon the name of God, magnify and praise the name of GOD, tender earnest and hearty thanks to our heavenly father, for his heap of benefits daily and plentifully powered upon us, not forgetting to bestow our alms upon God's poverty, to the intent GOD may bless us the more richly. Thus ye may well perceive and understand wherefore Churches were built and set up amongst Christian people, and dedicated and appointed to these godly uses, and utterly exempted from all filthy, profane, and worldly uses. Wherefore all they that have little mind or devotion to repair and build God's Temple, are to be counted people of much ungodliness, spurning against good order in Christ's church, despising the true honour of God, with evil example offending and hindering their neighbours, otherwise well and godly disposed. The world thinketh but a trifle to see their Church in ruin and decay. But who so doth not say to their helping hands, they sin against God, and his holy congregation. For if it had not been sin to neglect and pass little upon the re-edifying and building up again of his Temple, God would not have been so much grieved, & so soon have plagued his people, because they builded and decked their own houses so gorgeously, and despised the house of God their lord. It is sin and shame to see so many Churches, so ruinous, and so foully decayed, almost in every corner. If a man's private house wherein he dwelleth be decayed, he will never cease till it be restored up again. Yea, if his barn where he keepeth his corn be out of reparations, what diligence useth he to make it in perfeete state again? If his stable for his horse, yea, the sty for his swine, be not able to hold out water and wind, how careful is he to do cost thereon? And shall we be so mindful of our common base houses, deputed to so low occupying? And be forgetful toward that house of God, wherein be ministered the words of our eternal salvation, wherein be entreated the Sacraments and mysteries of our redemption? The fountain of our regeneration is there presented to us, the partaking of the body and blood of our Saviour Christ, is there offered unto us: And shall we not esteem the place where so heavenly things be handled? Wherefore if ye have any reverence to the service of God, if ye have any common honesty, if ye have any conscience in keeping of necessary and godly ordinances, keep your churches in good repair, whereby ye shall not only please God, and deserve his manifold blessings, but also deserve the good report of all godly people. The second point, which appertaineth to the maintenance of God's house, is, to have it well adorned, & comely, & clean kept. Which things may be the more easily performed, when the Church is well repaired. For like as men are well refreshed and comforted, when they find their houses having all things in good order, and all corners clean and sweet: So when God's house the Church is well adorned, with places convenient to sit in, with the pulpit for the preacher, with the lords table for the ministration of his holy supper, with the font to Christian in, and also is kept clean, comely, and sweetly, the people is the more desirous, and the more comforted to resort thither, and to tarry there the whole time appointed them. With what earnestness, with what vehement zeal did our Saviour Christ drive the buyers Mat. v. and sellers out of the temple of God, and hurled down the tables of the changers of money, and the seats of the dove sellers, and could not abide that any man should carry a vessel through the temple? He told them that they had made his father's house a den of thieves, partly through their superstition, hypocrisy, false worship, false doctrine, and insatiable covetousness, and partly through contempt, abusing that place, with walking and talking, with worldly matters, without all fear of God, and due reverence to that place. What dens of thieves the Churches of England have been made by the blasphemous buying and selling the most precious body and blood of Christ in the Mass, as the world was made to believe, at Diriges, at months minds, in trentals, in abbeys and chantries, beside other horrible abuses (Gods holy name be blessed for ever) we no we see and understand. All these abominations, they that supply the room of Christ, have cleansed and purged the Churches of England of, taking away all such fulsumnesse and filthiness, as through blind devotion and ignorance hath crept into the Church this many hundred years. Wherefore, O ye good Christian people, ye dearly beloved in Christ Jesus, ye that glory not in worldly and vain religion, in fantastical adjourning and decking, but rejoice in heart to see the glory of God truly set forth, and the Churches restored to their ancient and godly use, tender your most hearty thanks to the goodness of almighty God, who hath in our days stirred up the hearts, not only of his godly preachers and ministers, but also of his faithful and most Christian magistrates and governors, to bring such godly things to pass. And forasmuch as your Churches are scoured and swept from the sinful and superstitious filthiness wherewith they were defiled and disfigured: Do ye your parts, good people, to keep your Churches comely and clean, suffer them not to be defiled with rain and weather, with dung of doves, and owls, stars, & choughes, and other filthiness, as it is soul and lamentable to behold in many places of this country. It is the house of prayer, not the house of talking, of walking, of ●rawling, of minstrelsy, of hawks, of dogs. Provoke not the displeasure and plagues of God, for despising and abusing his holy house, as the wicked Jews did. But have God in your heart, be obedient to his blessed will, bind yourselves every man and woman, to their power, toward the reparations and clean keeping of your Church, to the intent ye may be partakers of Gods manifold blessings, and that ye may be the better encouraged to resort to your parish church, there to learn your duties toward God and your neighbour, there to be present and partakers of Christ's holy sacraments, there to tender thanks to your heavenly father for the manifold benefits which he daily poureth upon you, there to pray together, and to call upon God's holy name, which be blessed, world without end. ❧ An homily of good works. And first of Fasting. THE life which we live in this world (good Christian people) is of the free benefit of God lent us, yet not to use it at our pleasure, after our own fleshly will: but to trade over the same in those works which are beseeming them that are become new creatures in Christ. These works the Apostle calleth good works, saying: Ephes. ●. We are God's workmanship, created in Christ Jesus to good works, which God hath ordained that we should walk in them. And yet his meaning is not by these words, to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them to purchase to ourselves and others remission of sin, & so consequently everlasting life, for that were mere blasphemy against God's mercy, and great derogation to the bloodshedding of our saviour Jesus Christ. For it is of the free grace & mercy of God, by the mediation of the blood of his son Jesus Christ, without merit or deserving on our part, that our sinews are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Grace (saith S. Augustine) belongeth to God, who doth call us, and then hath he good works, whosoever received grace. Augu. de diuer. questi. ad simplic. lib. i. quest. 28. Good works than bring not forth grace: but are brought forth by grace. The wheel (sayeth he) turneth round, not to the end that it may be made round: but because it is first made round, therefore it turneth round. So, no man doth good works, to receive grace by his good works: but because he hath first received grace, therefore consequently he doth good works. And in another place he saith: Good works go not before in him which shall afterward be justified, but good works do follow after when Augu. de fide & operibus cap. 4. a man is first justified. Saint Paul therefore teacheth, that we must do good works for divers respects. First, to show ourselves obedient children unto our heavenly father, who hath ordained them, that we should walk in them. Secondly, for that they are good declarations and testimonies of our justification. Thirdly, that others seeing our good works, may the rather by them be stirred up and excited to glorify our father which is in heaven. Let us not therefore be slack to do good works, seeing it is the will of God, that we should walk in them, assuring ourselves that at the last day, every man shall receive of God for his labour done in true faith, a greater reward than his works have deserved. And because somewhat shall now be spoken of one particular good work, whose commendation is both in the law, and in the Gospel: thus much is said in the beginning generally of all good works. First, to remove out of the way of the simple and unlearned, this dangerous stumbling block, that any man should go about to purchase or buy heaven with his works. Secondly, to take away (so nigh as may be) from envious minds, and slanderous tongues, all just occasion of slanderous speaking, as though good works were rejected. This good work which now shall be entreated of, is Fasting, which is found in the scriptures to be of two sorts. The one outward, pertaining to the body, the other inward, in the heart and mind. This outward fast, is an abstinence from meat, drink, and all natural food, yea, from all delicious pleasures & delectations worldly. When this outward fast pertaineth to one particular man, or to a few, and not to the whole number of the people, for causes which hereafter shallbe declared, than it is called a private fast: But when the whole multitude of men, women, and children, in a towneship of City, yea, though a whole country do fast, it is called a public fast. Such was that fast which the whole multitude of the children of Israel were commanded to keep the tenth day of the seventh month, because almighty God appointed that day to be a cleansing day, a day of an atonement, a time of reconciliation, a day wherein the people were cleansed from their sins. The order and manner how it was done, is written in the xuj. and. xxiii. Chapter of Leviticus. That day the people did lament, mourn, weep Levi. xuj. and. xxiii. and bewail their former sins. And whosoever upon that day did not humble his soul, bewailing his sins, as is said, abstaining from all bodily food, until the evening, that soul, (sayeth almighty God) should be destroyed from among his people. We do not read that Moses' ordained by order of law, any days of public fast throughout the whole year, more than that one day. The Jews notwithstanding had more times of common fasting, which the Prophet Zacharie reciteth, to be the fast of the fourth, the Zach. 8. fast of the fifth, the fast of the seventh, and the fast of the tenth month. But for that it appeareth not in the levitical law when they were instituted, it is to be judged, that those other times of fasting, more than the fast of the seventh month, were ordained among the Jews by the appointment of their governors, rather of devotion, then by any open commandment given from God. Upon the ordinance of this general fast, good men took occasion to appoint to themselves private fasts, at such times as they did either earnestly lament and bewail their sinful lives, or did addict themselves to more fervent prayer, that it might please God to turn his wrath from them, when either they were admonished and brought to the consideration thereof by the preaching of the Prophets, or otherwise when they saw present danger to hang over their heads. This sorowfulness of heart, joined with fasting, they uttered sometime by their outwade behaviour and gesture of body, putting on sackcloth, sprinkling themselves with ashes and dust, and sitting or lying upon the earth. For when good men feel in themselves the heavy burden of sin, see damnation to be the reward of it, and behold with the eye of their mind the horror of hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart for their offences, and cannot but accuse themselves, and open this their grief unto almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all lust of meat and drink is laid apart, and loathsomeness of all worldly things and pleasures cometh in place, so that nothing then liketh them more, then to weep, to lament, to mourn, and both with words and behaviour of body, to show themselves weary of this life. Thus did David fast, when he made intercession to almighty God for the child's life, begotten in adultery of Bethsabe Urias wife. King Achab fasted after this sort, when it repented him of murdering of Naboth, bewailing his own sinful doings. Such was the Ninivites fast, brought to repentance by jonas preaching. When forty thousand of the Israelites were slain in battle against the Beniamites, the scripture sayeth: All the children of Israel, judg. 20. and the whole multitude of people went out to Bethel, and sat there weeping before the Lord, and fasted all that day until night. So did Daniel, Hester, Nehemias, and many others in the old testament fast. But if any man will say, it is true, so they fasted in deed, but we are not now under that yoke of the law, we are set at liberty by the freedom of the Gospel: therefore those rites and customs of the old law, bind not us, except it can be showed by the scriptures of the new Testament, or by examples out of the same, that fasting now under the Gospel, is a restraint of meat, drink, and all bodily food and pleasures from the body, as before. First, that we aught to fast, is a truth more manifest, then that it should here need to be proved, the scriptures which teach the same, are evident. The doubt therefore that is, is whether when we fast, we aught to withhold from our bodies all meat and drink, during the time of our fast, or no? That we aught so to do, may be well gathered upon a question moved by the Pharisees to Christ, and by his answer again to the same. Why (say they) do John's Disciples fast often, & pray, and we likewise? but thy disciples eat Luke. u and drink, and fast not at all. In this smooth question, they couch up subtly this argument or reason: Who so fasteth not, that man is not of God. For fasting and prayer are works both commended, and commanded of GOD in his scriptures: and all good men, from Moses till this time, as well the prophets, as others, have exercised themselves in these works. John also and his disciples at this day do fast often, and pray much, and so do we the Pharisees in like manner: But thy disciples fast not at all, which if thou wilt deny, we can easily prove it. For whosoever eateth and drinketh, fasteth not. Thy disciples eat and drink, therefore they fast not. Of this we conclude (say they) necessarily, that neither art thou, nor yet the disciples of GOD. Christ maketh answer, saying, Can ye make that the children of the wedding shall fast, while the bridegroom is with them? The days shall come, when the bridegroom shallbe taken from them: In those days shall they fast. Our saviour Christ, like a good master, defendeth the innocency of his disciples, against the malice of the arrogant Pharisees, and proveth that his disciples are not guilty of transgressing any jot of God's law, although as then they tasted not, and in his answer reproveth the Pharisees of superstition and ignorance. Superstition, because they put a religion in their doings, and ascribed holiness to the outward work wrought, not regarding to what end fasting is ordained. Of ignorance, for that they could not discern between time and time. They knew not that there is a time of rejoicing and mirth, and a time again of lamentation and mourning, which both he teacheth in his answer, as shallbe touched more largely hereafter, when we shall show what time is most fit to fast in. But here beloved let us note, that our saviour Christ, in making his answer to their question, denied not, but confessed that his disciples fasted not, and therefore agreeth to the pharisees in this, as unto a manifest truth: that who so eateth and drinketh fasteth not. Fasting then, even by Christ's assent, is a with holding of meat, drink, and all natural food from the body, for the determined time of fasting. And that it was used in the primative Church, appeareth most evidently by the Chalcedon counsel, one of the four first general counsels. The fathers assembled there, to the number of. 630. considering with themselves how acceptable a thing fasting is to God, when it is used according to his word: Again, having before their eyes also the great abuses of the same, crept into the Church at those days, through the negligence of them which should have taught the people the right use thereof, and by vain gloss, devised of men: To reform the said abuses, and to restore this so good and godly a work, to the true use thereof, decreed in that counsel, that every person, aswell in his private as public fast, should continued all the day without meat and drink, till after the Evening prayer. And whosoever did eat or drink before the Evening prayer was ended, should be accounted and reputed not to consider the purity of his fast. This cannon teacheth so evidently how fasting was used in the primative Church, as by words, it can not be more plainly expressed. Fasting then, by the decree of those six hundredth and thirty fathers, grounding their determination in this matter upon the sacred scriptures, and long continued usage or practice, both of the prophets and other godly persons before the coming of Christ, and also of the apostles and other devout men in the new Testament: is, a with holding of meat, drink, and all natural fodde from the body for the determined time of fasting. Thus much is spoken hitherto, to make plain unto you what fasting is. Now hereafter shallbe showed the true and right use of fasting. Good works are not all of one sort. For some are of themselves, and of their own proper nature always good: as to love God above all things, to love my neighbour as myself, to honour father and mother, to honour the higher powers, to give to every man that which is his due, and such like. Other works there be, which considered in themselves without further respect, are of their own nature, mere indifferent, that is, neither good nor evil, but take their denomination of the use or end whereunto they serve. Which works having a good end, are called good works, and are so in deed: but yet that cometh not of themselves, but of the good end whereunto they are referred. On the other side, if the end that they serve unto be evil, it can not then otherwise be, but that they must needs be evil also. Of this sort of works, is fasting, which of itself is a thing merely indifferent: But is made better or worse by the end that it serveth unto. For when it respecteth a good end, it is a good work: but the end being evil, the work itself is also evil. To fast then with this persuasion of mind, that our fasting, and our good works, can make us perfect and just men, and finally, bring us to heaven: this is a devilish persuasion, and that fast, so far of from pleasing god, that it refuseth his mercy, and is altogether derogatory to the merits of Christ's death, and his precious blood shedding. This doth the parable of the Pharisee and the Publican teach. Two men (saith Luke. viii. Christ) went up together into the Temple to pray, the one a Pharisee, the other a Publican. The Pharisee stood & prayed thus within himself: I thank thee O God, that I am not as other men are, extortioners, unjust, adulterers, & as this Publican is. I fast twice in the week, I give tithes of all that I possess. The Publican stood a far of, and would not lift up his eyes to heaven, but smote his breast, and said, God be merciful to me a sinner. In the person of this Pharisee, our Saviour Christ setteth out to the eye, and to the judgement of the world, a perfect, just, and righteous man, such one as is not spotted with those vices that men commonly are infected with, extortion, bribery, polling, and pilling their neighbour, robbers and spoilers of common weals, crafty, and subtle, in chopping & changing, using false weights, and detestable perjury in their buying and selling, fornicators, adulterers, & vicious livers. The Pharisee was no such man, neither faulty in any such like notorious crime. But where other transgressed by leaving things undone, which yet the law required: this man did more than was requisite by law. For he fasted twice in the week, and gave tithes of all that he had. What could the world then justly blame in this man? yea, what outward thing more could be desired to be in him, to make him a more perfect, and a more just man? truly nothing by man's judgement: And yet our Saviour Christ preferreth the poor Puplicane without fasting before him with his fast. The cause why he doth so, is manifest. For that Publican having no good works at all to trust unto, yielded up himself unto God, confessing his sins, and hoped certainly to be saved by God's free mercy only. The Pharisee gloried, & trusted so much to his works, that he thought himself sure enough without mercy, and that he should come to heaven by his fasting and other deeds. To this end serveth that parable. For it is spoken to them that trusted in themselves, that they were righteous, and despised other. Now because the Pharisee directed his work to an evil end, seeking by them justification, which in deed is the proper work of God, without our merits, his fasting twice in the week, and all his other works, though they were never so many, and seemed to the world never so good and holy, yet in very deed before god, they are altogether evil and abominable. The mark also that the Hypocrites shoot at with their fast, is, to appear holy in the eye of the world, and so to win commendation and praise of men. But our Saviour Matth. ●. Christ saith of them, they have their reward, that is, they have praise and commendation of men, but of God they have none at all. For whatsoever tendeth to an evil end, is itself by that evil end, made evil also. Again, so long as we keep ungodliness in our hearts, & suffer wicked thoughts to tarry there, though we fast as often as did either saint Paul, or John Baptist, and keep it as straightly as d●d the Ninivites: yet shall it be not only unprofitable to us, but also a thing that greatly displeaseth almighty God. For he saith, that his soul abhorreth Esai. 1. & hateth such fastings, yea they are a burden unto him, & he is weary of bearing them. And therefore he inveigheth most sharply against them, saying by the mouth of the prophet Esai, Behold, when you fast, your lust remaineth still, for ye do no less violence to your debtor. Lo, ye Esai. 8. fast to strife and debate, and to smite with the fist of wickedness. Now ye shall not fast thus, that you may make your voice to be heard above. Think ye this fast pleaseth me, that a man should chasten himself for a day? should that be called a fasting, or a day that pleaseth the Lord? Now dearly beloved, seeing that almighty God alloweth not our fast for the works sake, but chiefly respecteth our heart how it is affected, and then esteemeth our fast either good or evil by th'end that it serveth for: it is our part to rent our hearts, and not our garments, as we are advertised by the prophet Joel, that is, Joel. 2. our sorrow and mourning must be inward in heart, and not in outward show only, yea it is requisite that first before all things we cleanse our hearts from sin, and then to direct our fast to such an end as God will allow to be good. There be three ends, whereunto if your fast be directed, it is then a work profitable to us, and accepted of God. The first is, to chastise the flesh, that it be not to wanton, but tamed and brought in subjection to the spirit. This respect had Saint Paul 〈◊〉. Cor. 9 in his fast, when he said, I chastise my body, and bring it into subjection, lest by any means it cometh to pass, that when I have preached to other, I myself be found a castaway. The second, that the spirit may be more fervent and earnest to prayer. To this end fasted the prophets and teachers that were at Antioch, Acts. 13. before they sent forth Paul and Barnabas to preach the Gospel. The same two Apostles fasted for the like purpose, when they commended to God, by their earnest prayers, the congregations that were at Antioch, Pisidia, Iconium, Acts. 14. and Listris, as we read in the Acts of the Apostles. The third, that our fast be a testimony and witness with us before God, of our humble submission to his high majesty, when we confess and acknowledge our sins unto him, & are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies. These are the three ends, or right uses of fasting. The first belongeth most properly to private fast The other two are common, aswell to p 〈…〉 que fast, as to private. And thus much for the use of fasting. Lord have mercy upon us, and give us grace, that while we live in this miserable world, we may through thy help bring forth this & such other fruits of the spirit, commended & commanded in thy holy word, to the glory of thy name, and to our comforts, that after the race of this wretched life, we may live everlastingly with thee in thy heavenly kingdom, not for the merits and worthiness of our works, but for thy mercy sake, and the merits of thy dear son Jesus Christ, to whom with thee and the holy ghost, be all laud, honour, and glory, for ever and ever. Amen. The second part of the homily of fasting. IN the former homily (beloved) was showed, that among the people of the Jew's, fasting as it was commanded them from god by Moses, was to abstain the whole day, from morrow till night, from meat, drink, & all manner of food that nourisheth the body, & that who so tasted aught before the Evening, on the day appointed to fasting, was accounted among them a breaker of his fast. Which order, though it seemeth strange to some in these our days, because it hath not been so used generally in this Realm of many years past: yet that it was so among god's people (I mean the Jews) whom before the coming of our saviour Christ, god did vouchsafe to choose unto himself, a peculiar people above all other nations of the earth, and that our saviour Christ so understood it, & the apostles after Christ's ascension did so use it, was there sufficiently proved by the testimonies & examples of the holy scriptures, aswell of the new Testament, as of the old. The true use of fasting was there also showed. In this second part of this homily shall be showed, that no constitution or law made by man, for things which of their own proper nature be mere indifferent, can bind the conscience of Christian men to a perpetual observation and keeping thereof, but that the higher powers hath full liberty to altar and change every such law and ordinance, either ecclesiastical, or political, when time and place shall require. But first an answer shallbe made to a question that some may make, demanding what judgement we aught to have of such abstinences as are appointed by public order & laws made by princes, and by the authority of the Magistrates, upon policy, not respecting any religion at all in the same. As when any Realm in consideration of the maintaining of fisher towns bordering upon the seas, and for the increase of fishermen, of whom do spring Mariners to go upon the sea, to the furnishing of the navy of the Realm, whereby not only the commodities of other countries may be transported, but also may be a necessary defence to resist the invasion of the adversary. For the better understanding of this question, it is necessary that we make a difference between the policies of princes, made for the ordering of their common weals, in provision of things serving to the more sure defence of their subjects and countries, and between ecclesiastical policies, in prescribing such works, by which, as by secondary means, God's wrath may be pacified, and his mercy purchased. Positive laws made by princes for conservation of their policy, not repugnant unto God's law, aught of all Christian subjects with reverence of the magistrate to be obeyed, not only for fear of punishment, but also (as the apostle saith) for conscience sake. Conscience I say, not of the thing which of the own nature is indifferent: but of our obedience, which by the law of God we own unto the Magistrate, as unto God's minister. By which positive laws, though we subjects for certain times & days appointed, be restrained from some kinds of meats and drink, which God by his holy word hath left free to be taken and used of all men with thanks giving in all places and at all times: yet for that such laws of princes and other magistrates are not made to put holiness in one kind of meat & drink more than another, to make one day more holy than another, but are grounded merely upon poliicie, all subjects are bound in conscience to keep them by God's commandment, who by the Apostle willeth all without exception, to submit themselves unto the authority of the higher powers. And in this point concerning our duties which be here dwelling in England, environed with the sea as we be, we have great occasion in reason to take the commodities of the water, which almighty God by his divine providence hath laid so nigh unto us, whereby the increase of victuals upon the land may the better be spared & cherished, to the sooner reducing of victuals to a more moderate price, to the better sustenance of the poor. And doubtless he seemeth to be to dainty an English man, which considering the great commodities which may ensue, will not forbear some piece of his licentious appetite upon the ordinance of his prince, with the consent of the wise of the Realm. What good English heart would not wish the old ancient glory should return to the realm, wherein it hath with great commendations excelled before our days, in the furniture of the Navy of the same? What will more daunt the hearts of the adversary, then to see us as well fenced and armed on the sea, as we be reported to be on the land? If the prince requested our obedience to forbear one day from flesh more than we do, and to be contented with one meal in the same day, should not our own commodity thereby persuade us to subjection. But now that two meals be permitted on that day to be used, which sometime our elders in very great numbers in the Realm did use with one only spare meal, and that in fish only: shall we think it so great a burden that is prescribed? Furthermore consider the decay of the towns nigh the seas, which should be most ready by the number of the people there to repulse the enemy, and we which devil further of upon the land, having them as our buckler to defend us, should be the more in surety. If they be our neighbours, why should we not wish them to prospero? If they be our defence, as nighest at hand to repel the enemy, to keep out the rage of the seas which else would break upon our fair pastures, why should we not cherish them? Neither do we urge that in the ecclesiastical policy, prescribing a form of fasting, to humble ourselves in the sight of almighty God, that that order which was used among the Jews, and practised by Christ's Apostles after his ascension, is of such force and necessity, that that only aught to be used among Christians, and none other, for that were to bind God's people unto the yoke & burden of Moses' policy, yea, it were the very way to bring us which are set at liberty by the freedom of Christ's Gospel, into the bondage of the law again, which God forbidden that any man should attempt or purpose. But to this end it serveth, to show how far the order of fasting now used in the Church at this day, differeth from that which then was used. God's Church aught not, neither may i● be so tied to that or any other order now made, or hereafter to be made and devised by th'authority of man, but that it may lawfully for just causes, altar, change, or mitigate those ecclesiastical decrees & orders, yea recede wholly from them, & break them, when they tend either to superstition, or to impiety, when they draw the people from God, rather than work any edification in them. This authority Christ himself used, and left it unto his Church. He used it I say: For the order or decree made by the elders for washing often times, which was diligently observed of the Jews: yet tending to superstition, our saviour Christ altered and changed the same in his Church, into a profitable sacrament, the sacrament of our regeneration or new birth. This authority to mitigate laws and decrees ecclesiastical, th'apostles practised, when they, writing from Jerusalem Acts. 15. unto the congregation that was at Antioch, signified unto them that they would not lay any further burden upon them, but these necessaries: That is, that they should abstain from things offered unto idols, from blood, from that which is strangled, and from fornication, notwithstanding that Moses' law required many other observances. This authority to change the orders, decrees, and constitutions of the Church, was after the Apostles time used of the fathers about the manner of fasting, as it appeareth in the Tripartite history, where it is thus Tripartit. hist. lib. 9 cap. 38. written: Touching fasting, we find that it was diversly used in divers places by divers men. For they at Rome fast three weeks together before Easter, saving upon the Saturdays and Sundays, which fast they call Lent. And after a few lines in the same place, it followeth: They have not all one uniform order in fasting. For some do fast and abstain both from fish and flesh. Some when they fast, eat nothing but fish. Others there are, which when they fast, eat of all water fowls, as well as of fish, grounding themselves upon Moses, that such fowls have their substance of the water, as the fishes have. Some others when they fast, will neither eat herbs nor eggs. Some fasters there are, that eat nothing but dry bread. Others when they fast, eat nothing at all, not not so much as dry bread. Some fast from all manner of food till night, and then eat, without making any choice or difference of meats. And a thousand such like divers kinds of fasting may be found in divers places of the world, of divers men diversly used. And for all this great diversity in fasting, yet charity the very true bond of Christian Eus. lib. 5. cap. 24. peace was not broken, neither did the diversity of fasting break at any time their agreement and concord in faith. To abstain sometime from certain meats, not because the meats are enil, but because they are not necessary: Dogma. ecclesiast. cap. 66. This abstinence (saith Saint Augustine) is not evil. And to restrain the use of meats when necessity and time shall require: this (sayeth he) doth properly pertain to Christian men. Thus ye have heard good people, first that Christian subjects are bound even in conscience to obey princes' laws, which are not repugnant to the laws of God. You have also heard that Christ's Church is not so bound to observe any order, law, or decree made by man, to prescribe a form in religion: but that the Church hath full power and authority from God, to change and altar the same when need shall require, which hath been showed you by the example of our saviour Christ, by the practice of the apostles, and of the fathers since that time. Now shall be showed briefly what time is meet for fasting, for all times serve not for all things. But as the wise man saith: All things have their times. There is a time to weep, and a time again to laugh, a time to mourn, Ecclesi. 3. and a time to rejoice. etc. Our Saviour Christ excused his disciples, & reproved the Pharisees, because they neither regarded the use of fasting, nor considered what time was meet for the same. Which both he teacheth in his answer, saying, The children of the marriage can not Matth. 9 mourn, while the bridegroom is with them. Their question was of fasting, his answer is of mourning, signifying unto them plainly, that the outward fast of the body, is no fast before God, except it be accompanied with the inward fast, which is a mourning and a lamentation in the heart, as is before declared. Concerning Matth. 9 Luke. 5. the time of fasting, he saith? The days will come, when the bridegroom shallbe taken from them, in those days they shall fast. By this it is manifest, that it is no time of fasting while the marriage lasteth, and the bridegroom is there present. But when the marriage is ended, and the bridegroom gone, then is it a meet time to fast. Now to make plain unto you what is the sense and meaning of these words: We are at the marriage, and again, The bridegroom is taken from us. You shall note, that so long as GOD revealeth his mercy unto us, and giveth us of his benefits, either spiritual or corporal, we are said to be with the bridegroom at the marriage. So was that good old father Jacob at the marriage, when he understood that his son Joseph was alive, and ruled all Egypt under king Pharaoh. So was David in the marriage with the bridegroom, when he had gotten the victory of great Goliath, and had smitten of his head. Judith and all the people of Bethulia were the children of the wedding, and had the bridegroom with them, when God had by the hand of a woman slain Holofernes, the grand captain of the Assyrians host, and discomfited all their enemies. Thus were the Apostles the children of the marriage while Christ was corporally present with them, & defended them from all dangers, both spiritual and corporal. But the marriage is said then to be ended, and the bridegroom to be gone, when almighty God smiteth us with affliction, and seemeth to leave us in the midst of a number of adversities. So GOD sometime striketh private men privately with sundry adversities, as trouble of mind, loss of friends, loss of goods, long and dangerous sicknesses. etc. Then is it a fit time for that man to humble himself to almighty God by fasting, and to mourn and bewail his sins with a sorrowful heart, and to pray unfeignedly, saying with the prophet David: Turn away thy face, Psalm. 51. O Lord, from my sins, and blot out of thy remembrance all mine offences. Again, when God shall afflict a whole region or country with wars, with famine, with pestilence, with strange diseases, and unknown sicknesses, and other such like calamities: then is it time for all states and sorts of people, high and low, men, women, and children, to humble themselves by fasting, and bewail their sinful living before God, and pray with one common voice, saying thus, or some other such like prayer. Be favourable, O Lord, be favourable unto thy people, which turneth unto thee, in weeping, fasting, and praying, spare thy people whom thou hast redeemed with thy precious blood, and suffer not thine inheritance to be destroyed and brought to confusion. Fasting thus used with prayer, is of great efficacy, and weigheth much with God. So the angel Raphel told Tobias. It also appeareth Tobi. 12. by that which our saviour Christ answered to his disciples, demanding of him why they could not cast forth the evil spirit out of him that was brought unto them. This hind (saith he) is not cast out but by fasting and prayer. How available fasting is, how much it weigheth with God, and what it is able to obtain at his hand, can not better be set forth, then by opening unto you, and laying before you some of those notable things that hath been brought to pass by it. Fasting was one of the means whereby almighty God was occasioned to altar the thing which he had purposed concerning Ahab, for murdering the innocent man Naboth, to possess his vinyeard. God spoke unto Elia, saying: Go thy way and say unto Ahab, Hast thou killed, and also gotten possession? Thus saith the Lord: 3. Reg. 11. It the place where dogs licked the blood of Naboth, shall dogs even lick thy blood also. Behold, I will bring evil upon thee, and will take away thy posterity: Yea, the dogs shall eat him of Ahabs' stock that dieth in the City, and him that dieth in the field shall the fowls of the air eat. This punishment had almighty God determined for Ahab in this world, and to destroy all the male kind that was begotten of Ahabs' body, besides that punishment which should have happened unto him in the world to come. When Ahab heard this, he rend his clotheses, and put sackcloth upon him, and fasted, and lay in sackcloth, and went bore footed. Then the word of the Lord came to Elia, saying: Seest thou how Ahab is humbled before me? Because he submitteth himself before me, I will not bring that evil in his days, but in his sons days will I bring it upon his house. Although Ahab through the wicked counsel of jesabel his wife had committed shameful murder, and against all right, disherited and dispossessed for ever Nabothes stock of that vinyeard: yet upon his humble submission in heart unto God, which he declared outwardly by putting on sackcloth and fasting, God changed his sentence, so that the punishment which he had determined, fell not upon Ahabs' house in his time, but was deferred unto the days of joram his son. Here we may see of what force our outward fast is, when it is accompanied with the inward fast of the mind, which is (as is said) a sorrowfulness of heart, detesting and bewailing our sinful doings. The like is to be seen in the Ninivites: For when God had determined to destroy the whole City of Ninive, and the time which he had appointed, was even no we at hand, he sent the prophet jonas to say unto them: yet forty jonas. 3. days, and Ninive shallbe overthrown. The people by and by believed God, and gave themselves to fasting, yea, the king by th'advise of his counsel caused to be proclaimed, saying: Let neither man nor beast, bullock nor sheep taste any thing, neither feed, nor drink water: But let man and beast put on sackcloth, and cry mightily unto God, yea, let every man turn from his evil way, and from the wickedness that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce wrath, that we perish not? And upon this their hearty repentance, thus declared outwardly with fasting, renting of their clotheses, putting on sackcloth, and sprinkling themselves with dust and ashes, the scripture saith: God saw their works that they turned from their evil ways, and God repented of the evil that he had said that he would do unto them, and he did it not. Now beloved, ye have heard first what fasting is, aswell that which is outward in the body, as that which is inward in the heart. You have heard also that there are three ends or purposes, whereunto if our outward fast be directed, it is a good work that God is pleased with. thirdly, hath been declared what time is most meet for to fast, either privately or publicly. Last of all, what things fasting hath obtained of God, by the examples of Ahab and the Ninivites. Let us therefore dearly beloved, seeing there are many more causes of fasting and mourning in these our days, then hath been of many years heretofore in any one age, endeavour ourselves both inwardly in our hearts, and also outwardly with our bodies, diligently to exercise this godly exercise of fasting, in such sort and manner, as the holy prophets, the Apostles, and divers other devout persons for their time used the same. God is now the same God that was then, God that loveth righteousness, and that hateth iniquity, God which willeth not the death of a sinner, but rather that he turn from his wickedness, and live. God that hath promised to turn to us, if we refuse not to turn to him: yea, if we turn our evil works from before his eyes, cease to do evil, learn to do well, seek to do right, relieve the oppressed, be a right judge to the fatherless, defend the widow, break our bread to the hungry, bring the poor that wander into our house, cloth the naked, and despise not our brother which is our own flesh: then shalt thou call (saith the Prophet) and the Lord shall answer, thou shalt cry, and he shall say, here am I: Yea, God which heard Ahab and the Ninivites, and spared them, will also hear our prayers, and spare us, so that we, after their example, will unfeignedly turn unto him, yea he will bless us with his heavenly benedictions the time that we have to tarry in this world, & after the race of this mortal life, he will bring us to his heavenly kingdom, where we shall reign in everlasting blessedness with our saviour Christ, to whom with the father and the holy ghost be all honour and glory for ever and ever. Amen. ¶ An homily against gluttony and and drunkenness. YOU have heard in the former Sermon well-beloved, the description and the virtue of fasting, with the true use of the same. Not we ye shall hear how foul a thing gluttony and drunkenness is before God, the rather to move you to use fasting the more diligently. understand ye therefore, that almighty God (to to th'end that we might keep ourselves undefiled, and serve him in holiness & righteousness according to his word) hath charged in his scriptures, so many as look for the glorious appearing Titus. 2. of our saviour Christ, to lead their lives in all sobriety, modesty, & temperancy. Whereby we may learn how necessary it is for every Christian that will not be found unready at the coming of our saviour Christ, to live sober minded in this present world, forasmuch as otherwise being unready, he can not enter with Christ Titus. 2. into glory: And being unarmed in this behalf, he must needs be in continual danger of that cruel adversary the roaring Lion, against whom the Apostle Peter warneth us to prepare ourselves in continual sobriety, that we may resist, being steadfast in faith. To the intent therefore 1. Pet. 5. that this soberness may be used in all our behaviour, it shallbe expedient for us to declare unto you how much all kind of excess offendeth the majesty of almighty God, and how grievously he punisheth the immoderate abuse of those his creatures which he ordaineth to the maintenance of this our needy life, as meats, drinks, and apparel. And again to show the noisome diseases and great mischiefs that commonly do follow them that inordinately give up themselves to be carried headlong with such pleasures as are joined either with dainty and overlarge fare, or else with costly and sumptuous apparel. And first, that ye may perceive how detestable and hateful all excess in eating and drinking is before the face of almighty God, ye shall call to mind what is written by saint Paul to the galatians, where he numbereth gluttony Galat. v. and drunkenness among those horrible crimes, with the which (as he saith) not man shall inherit the kingdom of heaven. He reckoneth them among the deeds of the flesh, and coupleth them with idolatry, whoredom, and murder, which are the greatest offences that can be named among men: For the first spoileth God of his honour, the second defileth his holy Temple, that is to wit, our own bodies, the third maketh us companions of Cain in the slaughter of our brethren, and who so committeth them as saint Paul saith, can not inherit the kingdom of God. Certainly, that sin is very odious and loathsome before the face of God, which causeth him to turn his favourable countenance so far from us, that he should clean bar us out of the doors, and disherit us of his heavenly kingdom. But he so much abhorreth all beastly Luke. 6. banqueting, that by his son our Saviour Christ in the Gospel, he declareth his terrible indignation against all belly Gods, in that he pronounceth them accursed, saying: Woe be to you that are full, for ye shall hunger. And by the prophet Esaias he crieth out: Woe be to you that rise up early to give yourselves to drunkenness, and set all your minds so on drinking, that ye Esaias. 5. sit swearing thereat until it be night. The harp, the lute, the shaume, and plenty of wine are at your feasts, but the works of the Lord ye do not behold, neither consider the works of his hands, Woe be unto you that are strong to drink wine. and are mighty to advance drunkenness. Here the prophet plainly teacheth, that feasting and banqueting maketh men forgetful of their duty towards God, when they give themselves to all kinds of pleasures, not considering nor regarding the works of the Lord, who hath created meats and drinks, as. S. Paul saith, to be received thankfully of them that believe & know the truth. So that the very beholding of these creatures (being the handy work of almighty God) might teach us to use them thankfully as 1. Tim. 4. God hath ordained. Therefore they are without excuse before god, which either filthily feed themselves, not respecting the sanctification which is by the word of god & prayer, or else unthankfully abuse the good creatures of God by surfeiting and drunkenness, forasmuch as God's ordinances in his creatures plainly forbiddeth it. They that give themselves therefore to bibbing and banqueting, being altogether without consideration of God's judgements, are suddenly oppressed in the day of vengeance. And therefore our saviour Christ warneth his disciples, saying: Take heed to yourselves, lest at any time your Luk. 2. hearts be overcome with surfeiting and drunkenness, and cares of this world, and so that day come on you unwares. Whosoever then will take warning at Christ, let him take heed to Luk. 12. himself, lest his heart being overwhelmed by surfeiting, and drowned in drunkenness, he be taken unwares with that unthrifty servant, which, thinking not on his masters coming, began to smite his fellow servants, and to eat and drink, and to be drunken, and being suddenly taken, hath his just reward with unbelieving hypocrites. They that use to drink deeply, and to feed at full (wallowing themselves in all kind of wickedness) are brought a sleep in that slumbering forgetfulness of God's holy will and commandments. Therefore almighty God crieth by the prophet joel: Awake ye drunkards, weep and howl all ye drinkers joel. 1 of wine, because the new wine shallbe pulled from your mouth. Here the Lord terribly threateneth to withdraw his benefits from such as abuse them, and to pull the cup from the mouth of drunkards. Here we may learn not to sleep in drunkenness and surfeiting, lest God deprive us of the use of his creatures, when we unkindly abuse them. For certainly the Lord our God will not only take away his benefits when they are unthankfully abused: but also in his wrath and heavy displeasure, take vengeance on such as immoderately abuse them. If our first parents Gene. 3. Adam and Eve had not obeyed their greedy appetite, in eating the forbidden fruit, neither had they lost the fruition of God's benefits which they then enjoyed in paradise, neither had they brought so many mischiefs both to themselves and to all their posterity. But when they passed the bonds that God had appointed them, as unworthy of God's benefits they are expelled and driven out of paradise, they may no longer eat the fruits of that garden, which by excess they had so much abused: As transgressors of God's commandment, they and their posterity are brought to a perpetual shame and confusion, and as accursed of God they must now sweat for their living, which before had abundance at their pleasure. Even so, if we in eating and drinking exceed, when God of his large liberality sendeth plenty, he will soon change plenty into scarceness: And where as we gloried in fullness, he will make us empty, and confound us with penury, yea we shallbe compelled to labour and travail with pains, in seeking for that which we sometime enjoyed at ease. Thus the Lord will not leave them unpunished, which not regarding his works, follow the lusts and appetites of their own Gene. 3 Noah. hearts. The patriarch Noah, whom the Apostle calleth the preacher of righteousness, a man exceedingly in Gods favour, is in holy scripture made an example, whereby we may learn to avoid drunkenness. For when he had powered in wine more than was convenient, in filthy manner he lay naked in his tent, his privities discovered: And whereas sometime he was so much esteemed, he is now become a laughing stock to his wicked son Cham, no small grief to Sem and Japhet his other two sons, which were ashamed of their father's beastly behaviour. Here we may note that drunkenness bringeth with it shame and derision, so that it never escapeth unpunished. Lot in like manner being overcome with wine, committeth abominable incest with his own daughters. So will almighty God give over drunkards, to the shameful lusts of their own hearts. Here is Lot by drinking fallen so far beside him Gene. 3. Lot. self, that he knoweth not his own daughters. Who would have thought that an old man in that heavy case, having lost his wife and all that he had, which had seen even now God's vengeance in fearful manner declared on the five Cities for their vicious living, should be so far past the remembrance of his duty? But men overcome with drink, are altogether mad as Seneca saith. He was deceived by his daughters: but now many deceive themselves, Epist. 84. never thinking that GOD by his terrible punishments will be avenged on them that offend by excess. It is no small plague that Lot purchased by his drunkenness? For he had copulation most filthily with his own daughters, which conceived thereby, so that the matter is brought to light, it can no longer be hid. Two incestuous children are borne, Ammon and Moab, of whom came two nations, the Ammonites and Moabites, abhorred of God, and cruel adversaries to his people the Israelites. Lo Lot hath gotten to himself by drinking, sorrow, and care, with perpetual infamy and reproach unto the worlds end. If God spared not his servant Lot, being otherwise a godly man, nephew unto Abraham, one that entertained the angels of God: What will he do to these beastly belly slaves, which void of all godliness or virtuous behaviour, not once, but continually day and night, give themselves wholly to bibbing and banqueting? Butlet us yet further behold the terrible examples of God's indignation against 2. Sam. 13. such as greedyly follow their unsatiable lusts. Ammon the son of David, feasting himself Ammon with his brother Absalon, is cruelly murdered of his own brother Holophernes, a valeant and mighty captain, being over whelmed with judith. 19 wine, had his head stricken from his shoulders by that silly woman judith. Simon the high priest and his two sons Mattathias and judas, being entertained of Ptolemy the son of Abobus, 1. Mac. 18. who had before married Simons daughter, after much eating and drinking, were traitorously murdered of their own kinsman. If the Israelites had not given themselves to belly cheer Fxod. 32. they had never so often fallen to idolatry: Neither would we at this day be so addict to superstition, were it not that we so much esteemed the filling of our bellies. The Israelites when they served idols, sat down to eat and drink, 1. Cor. x. and rose again to play, as the scripture reporteth. Therefore seeking to serve their bellies, they forsook the service of the Lord their God. So are we drawn to consent unto wickedness, when our hearts are overwhelmed by drunkenness and feasting. So Herode setting his mind on banqueting, was content to grant that Mat. 14. the holy man of God John Baptist should be beheaded at the request of his whore's daughter, Had not the rich glutton been so greedily given to the pampering of his belly, he would never Luk. 6. have been so unmerciful to the poor Lazarus, neither had he felt the torments of the unquenchable fire. What was the cause that god so horribly punished Sodoma and Gomorrha? was it not Eze. 16. their proud banqueting and continual idleness, which caused them to be so lewd of life, and so unmerciful towards the poor? What shall we now think of the horrible excess whereby so many have perished, and been brought to destruction? Alexan. The great Alexander after that he had conquered the whole world, was himself overcome by drunkenness, insomuch that being drunken he slew his faithful friend Clitus, whereof when he was sober, he was so much ashamed, that for anguish of heart he wished death. Yet notwithstanding, after this he left not his banqueting, but in one night swilled in so much wine that he fell into a fever, and when as by no means he would abstain from wine, within few days after in miserable sort he ended his life. The conqueror of the whole world is made a slave by excess, & becometh so mad that he murdereth his dear friend, he is plagued with sorrow, shame, and grief of heart for his intemperancy, yet can he not leave it, he is kept in captivity, and he which sometime had subdued many, is become a subject to the vile belly. So are drunkards and gluttons altogether without power of themselves, and the more they drink, the drier they wax, one banquet provoketh an other, they study to fill their greedy stomachs. Therefore it is commonly said, A drunken man is always dry, and, A glutton's gut is never filled. Unsatiable truly are the affections & lusts of man's heart, and therefore we must learn to bridle them with the fear of God, so that we yield not to our own lusts, jest we kindle God's indignation against ourselves, when we seek to satisfy our beastly appetite. Saint Paul teacheth us, whether we eat or drink, or whatsoever we do, to do all to the glory of God. Where he appointeth as it were by a measure, how much a man may 1. Cor. x. eat and drink: that is to wit, so much that the mind be not made sluggish by cromming in meat, and pouring in drink, so that it can not lift up itself to the glory and praise of God. Whatsoever he be then, that by eating & drinking makes himself unlusty to serve God, let him not think to escape unpunished. You have heard how much almighty God detesteth the abuse of his creatures, as he himself declareth, aswell by his holy word, as also by the fearful examples of his just judgement. Now if neither the word of God can restrain our raging lusts and greedy appetites, neither the manifest examples of God's vengeance, fear us from riotous, and excessive eating and drinking, let us yet consider the manifold mischiefs that proceedeth thereof, so shall we know the tree by the fruits. It hurteth the body, it infecteth the mind, it wasteth the substance, and is noyful to the neighbours. But who is able to express the manifold dangers and inconneniences that follow of intemperate diet? Oft cometh sudden death by banqueting, sometime the members are dissolved, & so the whole body is brought into a miserable state. He that eateth and drinketh unmeasurably, kindleth oft times such an unnatural heat in his body, that his appetite is provoked thereby to desire more than it should, or else it overcometh his stomach, and fi●leth all the body full of sluggishness, makes it unlusty and unfit to serve either God or man, not nourishing the body, but hurting it: and last of all, bring many kinds of incurable diseases, whereof ensueth sometimes desperate death. But what should I need to say any more in this behalf? For except God bless our meats, & give them strength to feed us: again except GOD give strength to nature to digest, so that we may take profit by them, either shall we filthily vomit them up again, or else shall they lie stinking in our bodies, as in a loathsome sink or channel, and so diversly infect the whole body. And surely the blessing of God is so far from such as use riotous banqueting, that in their faces be some times seen the express tokens of this intemperancy: As Solomon noteth in his proverbs. To whom is woe (saith he) to whom is sorrow? Pro. 23. to whom is strife? to whom is brawling? to whom are wounds without cause? & for whom is the redness of eyes? even to them that tarry long at the wine. Mark I beseech you the terrible tokens of God's indignation: woe and sorrow, strife and brawling, wounds without cause, disfigured face, and redness of eyes are to be looked for, when men set themselves to excess and gurmaundise, devising all means to increase their greedy appetites by tempering the wine, and saucing it in such sort, that it may be more delectable and pleasant unto them. It were expedient, that such delicate persons should be ruled by Solomon, who in consideration of the aforesaid inconveniences, forbiddeth the very sight of wine. Look not upon the wine (saith he) when it is read, & when he showeth his colour in the cup, or goeth down pleasantly: for in the end thereof it will bite like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things, and thou shalt be as one that sleepeth in the mids of the sea, and as he that sleepeth in the top of the mast. They have stricken me thou shalt say, but I was not sick, they have beaten me, but I felt it not, therefore will I seek it yet still 〈…〉 Certainly that must needs be very hurtfu 〈…〉 which 〈…〉eth, and infecteth like a poisoned 〈…〉ent, whereby men are brought to filthy fornication, which causeth the heart to devise mischief. He doubtless is in great danger that sleepeth in the midst of the sea, for soon he is overwhelmed with waves. He is like to fall suddenly that sleepeth in the top of the mast. And surely he hath lost his senses, that can not feel when he is stricken, that knoweth not when he is beaten. So, surfeiting and drunkenness bites by the belly, and causeth continual gnawing in the stomach, brings men to whoredom and lewdness of heart, with dangers unspeakable: so that men are bereaved and rob of their senses, and are altogether without power of themselves. Who seeth not now the miserable estate where into men are brought, by these foul filthy monsters, gluttony, and drunkenness. The body is so much disquieted by them, that as Jesus the son of Sirach affirmeth, the unsatiable feeder never sleepeth quietly, such an unmeasurable heat is kindled, whereof ensueth continual Ecclesi. 31. ache and pain to the whole body. And no less truly the mind is also annoyed by surfeiting banquets: For sometimes men are stricken with frenzy of mind, and are brought in manner to mere madness, some wax so brutish and blockish, that they become altogether void of understanding. It is an horrible thing that any man should maim himself in any member: but for a man of his own accord to bereave himself of his wits, is a mischief intolerable. The Prophet Osee in the fourth Chapter saith, that wine and drunkenness taketh away the Osee. 4. heart. Alas then, that any man should yield unto that, whereby he might bereave himself of the possession of his own heart. Wine and Eccle. 1●. women lead wise men out of the way, and bring men of understanding to reproof & shame, saith Jesus the son of Sirach. Yea, he asketh what is the life of man that is overcome with drunkenness. Wine drunken with excess, maketh Eccle. 3●. bitterness of mind, and causeth brawling and strife. In Magistrates it causeth cruelty in stead of justice, as that wise Philosopher Plato perceived right well, when he affirmed that a drunken man hath a tyrannous heart, & therefore will rule all at his pleasure, contrary to right and reason. And certainly drunkenness maketh men forget both law and equity, which caused king Solomon so straightly to charge that no Prou. 31. wine should be given unto rulers, lest peradventure by drinking, they forget what the law appointeth them, and so change the judgement of all the children of the poor. Therefore among De rep●. lib. 3. all sorts of men, excessive drinking is most intolerable in a magistrate, or man of authority, as Plato saith: For a drunkard knoweth not where he is himself. If then a man of authority should be a drunkard, alas, how might he be a guide unto other men, standing in need of a governor himself? Besides this, a drunken man can keep nothing secret, many fond, foolish and filthy words are spoken when men are at their banquets. Drunkenness (as Seneca affirmeth) discovereth all wickedness, and bringeth it to light, it removeth all shame 〈…〉 fastness, & increaseth all mischief. The proud man being drunken, uttereth his pride, the cruel man his cruelty, and the envious man his envy, so that no vice can lie hid in a drunkard. Moreover in that he knoweth not himself, ●umbleth and stam●ereth in his speech, staggereth to and fro in his going. beholdeth nothing steadfastly with his staring eyes, believeth that the house runneth round about him. It is evident that the mind is brought clean out of frame by excessive drinking, so that whosoever is deceived by wine or strong drink, becometh as Solomon sayeth, a mocker, or a mad man, so Prou, 20. that he can never be wise. If any man think that he may drink much wine, and yet be well in his wits, he may aswell suppose, as Seneca saith, that when he hath drunken poison, he shall not die. For wheresoever excessive drinking is, there must needs follow perturbation of mind, & where the belly is stuffed with dainty fare, there the mind is oppressed with slothful sluggishness. A full belly, maketh a gross understanding, Ad sororem sermona. 24. saith saint Barnarde, and much meat maketh a weary mind. But alas, now a days men pass little either for body or mind: so they have worldly wealth and riches aboundaunts to satisfy their unmeasurable lusts, they care not what they do. They are not ashamed to she we their drunken faces, and to play the mad men openly. They think themselves in good case, and that all is well with them. if they be not pinched by lack and poverty. Lest any of ●s therefore might take occasion to flatter him self in this beastly kind of excess, by the abundance of riches, let us call to mind what Solomon writeth in the. xxi. of his proverbs, He Prou. 21. that loveth wine & fat fare, shall never be rich sayeth he. And in the xxiii. Chapter, he maketh a vehement exhortation, on this wise, Keep not Prou. 2●. company with drunkards and gluttons, for the glutton & drunkard shall come to poverty. He that draweth his patrimony through his throat, and eateth & drinketh more in one hour or in one day, than he is able to earn in a whole week, must needs be an unthrift and come to beggary. But some will say, what need any to find fault with this? H● hurteth no man but himself, he is no man's foe but his own. In deed I know● this is commonly spoken in defence of these beastly ●elly gods, but it is easy to see how hurtful they are, not only to themselves, but also to the common wealth, by their example. Every one that meeteth them is troubled with brawling and contentious language, and often times raging in beastly lusts, like fed Horses, they neigh on their neighbour's wives, as Hieremie sayeth, and defile their children and daughters. Their example is evil to them among whom they devil, they are an occasion of offence to many, and whiles they waste their substance in banqueting, their own household is not provided of things necessary, their wives and their children are evil entreated, they have not where with to relieve their poor neighbours in ●●me of necessity, as they might have, if they gyved soberly. They are unprofitable to the common wealth. For 〈◊〉 drunkard is neither fit to rule, nor to be ruled. They are a slander to the Church or congregation of Christ, and therefore saint Paul doth excommunicate 〈◊〉. Tim. 5. them among whoremongers, idolaters, covetous persons, and extortioners, forbidding Christians to eat with any such. Let us therefore, good people, eschew every one of us, all intemperancy, let us love sobriety and moderate diet, often give ourselves to abstinence and fasting, whereby the mind of man is more lift up to God, more ready to all godly exercises, as prayer, hearing and reading of God's word, to his spiritual comfort. Finally, whosoever regardeth the health and safety of his own body, or wisheth always to be well in his wits, or desireth quietness of mind, and abhorreth fury and madness, he that would be rich and escape poverty, he that is willing to live without the hurt of his neighbour, a profitable member of the common wealth, a christian without slander of Christ and his Church: let him avoid all riotous and excessive banqueting, let him learn to keep such measure as behoveth him that professeth true godliness, let him follow saint Paul's rule, and so ear & drink, to the glory and praise of God, who hath created all things to be soberly used with thanks giving, to whom he all honour and glory forever. Amen. An homily against excess of apparel. WHere ye have heretofore been excited & stirred to use temperance of meats & drinks, and to avoid thexcess thereof, many ways hurtful to the state of the common wealth, & also odious before almighty God, being the author and giver of such creatures, to comfort and stablish our frail nature, with thanks unto him, & not by abusing of them to provoke his liberality to severe punishing of that disorder. In like manner it is convenient that ye be admonished of another foul and chargeable excess: I mean, of Apparel, at these days so outrageous, that neither almighty god by his word can stay our proud curiosity in the same, neither yet godly and necessary laws made of our Princes, and often repeated with the penalties, can bridle this detestable abuse, whereby both god is openly contemned, and the prince's laws manifestly disobeyed, to the great peril of the Realm. Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the moderate use of apparel, approved by God in his holy word, and also the abuses thereof, which he forbiddeth and disalloweth, as it may appear by the incenueniences which daily increase by the just judgement of God, where that measure is not kept, which he himself hath appointed. If we consider the end & purpose whereunto almighty God hath ordained his creatures, we shall easily perceive, that he alloweth us apparel, not only for necessities sake, but also for an honest comeliness. Even as in herbs trees, and sundry fruits, we have not only, divers necessary uses, but also the pleasant sight and sweet smell, to delight us withal, wherein we may behold the singular love of God towards mankind, in that he hath provided both to relieve our necessities, & also to refresh our senses with an honest & moderate recreation. Therefore David in the Ciiii Psalm, confessing Gods careful providence, Psal. 104. showeth that God not only provideth things necessary for men, as herbs and other meats, but also such things as may rejoice and comfort, as wine to make glad the heart, oils and ointments to make the face to shine. So that they are altogether past the limits of humanity, which yielding only to necessity, forbidden the lawful fruition of God's benefits. With whose traditions we may not be led, if we give ear to saint Paul, who writing to the colossians, willeth them not to hearken unto such men Colloss. 2. as shall say, touch not, taste not, handle not, superstitiously bereaving them of the fruition of God's creatures. And no less truly aught we to beware, lest under pretence of Christian liberty, we take licence to do what we list, advancing ourselves in sumptuous apparel, and despising other, preparing ourselves in fine bravery, to wanton, lewd, and unchaste behaviour. To the avoiding whereof, it behoveth 4. Lessons us to be mindful of four lessons, taught in holy scripture, whereby we shall learn to temper ourselves, and to restrain our immoderate affections, to that measure which God hath 1. Rom. 1●. appointed. The first is, that we make not provision for the flesh, to accomplish the lusts thereof, with costly apparel, as that harlot did, of Prou. 7. whom Solomon speaketh, proverbs the▪ seven. which perfumed her bed, and decked it with costly ornaments of Egypt, to the fulfilling of her lewd lust: but rather aught we by moderate temperance to cut of all occasions, whereby the flesh might get the victory. The second is written 2 1. Cor. 7. by saint Paul, in the▪ seven. Chapter of his first Epistle to the Corinth's, where he teacheth us to use this world, as though we used it not. Whereby he cutteth away, not only all ambition, pride, and vain pomp in apparel: but also all inordinate care & affection, which withdraweth us from the contemplation of heavenly things, and consideration of our duty towards God. They that are much occupied in caring for things pertaining to the body, are most commonly negligent and careless in matters concerning the soul. Therefore our Saviour Math. ●. Christ willeth us not to take thought what we shall eat, or what we shall drink, or wherewith we shall be clothed, but rather to seek the kingdom of God▪ and the righteousness thereof. Whereby we may learn to beware, lest we use those things to our hindrance, which God hath ordained for our comfort and furtherance toward his Kingdom. The third is, that we take in good part our estate and condition, and content ourselves with that which 3. God sendeth, whether it be much or little. He that is ashamed of base and simple attire, will be proud of gorgeous apparel, if he may get it. We must learn therefore of the Apostle S. Paul Phil. 4. both to use plenty, and also to suffer penury, remembering that we must yield accounts of those things which we have received, unto him who abhorreth all excess, pride, ostentation, and vanity, who also utterly condemneth and disalloweth whatsoever draweth us from our duty towards God, or diminish our charity towards our neighbours and brethren, whom we aught to love as ourselves. The fourth and 4. last rule is, that every man behold and consider his own vocation, in as much as God hath appointed every man his degree and office, within the limits whereof it behoveth him to keep himself. Therefore all may not look to wear like apparel, but every one according to his degree, as God hath placed him. Which, if it were observed, many one doubtless should be compelled to wear a russet coat, which now ruffeleth in silks and velvets, spending more by the year in sumptuous apparel, then their fathers received for the whole revenue of their lands. But alas now a days how many may we behold occupied wholly in pampering the flesh? taking no care at all, but only how to deck themselves, setting their affection altogether on worldly bravery, abusing God's goodness, when he sendeth plenty, to satisfy their wanton lusts, having no regard to the degree wherein God hath placed them. The Israelites were contented with such apparel as God gave them, Deut. 2●. although it were base and simple: And God so blessed them, that their shoes and clotheses lasted them forty years, yea, and those clotheses which their fathers had worn, their children were content to use afterward. But we are never contented, and therefore we prospero not, so that most commonly he that ruffleth in his Sables, in his fine furred gown, corked slippers, trim buskins, and warm mittens, is more ready to i'll for cold, than the poor labouring man, which can abide in the field all the day long, when the north wind blows, with a few beggarly clouts about him. We are loath to wear such as our fathers have left us, we think not that sufficient or good enough for us. We must have one gown for the day, another for the night, one long, another short, one for winter, another for summer, one through furred, another but faced, one for the working day, another for the holy day, one of this colour, another of that colour, one of cloth, another of silk or Damask. We must have change of apparel, one afore dinner, another after, one of the Spanish fashion, another Turkey, and to be brief, never content with sufficient. Our saviour Christ bade his Disciples Mat. 10. they should not have two coats: but the most men, far unlike to his scholars, have their presses so full of apparel, that many knoweth not how many sorts they have. Which thing caused Saint James to pronounce this terrible jacob. 5. curse against such wealthy worldings. Go to ye rich men, weep and howl in your wretchedness that shall come upon you, your riches are corrupt, and your garments are moth eaten, ye have lived in pleasure on the earth, and in wantonness, ye have nourished your hearts, as in the day of slaughter. Mark I beseech you, saint James calleth them miserable, notwithstanding their riches and plenty of apparel, forasmuch as they pamper their bodies, to their own destruction. What was the rich glutton the better for his sign fare and costly apparel? Did not he nourish himself to be tormented in hell Luke. 16. fire? Let us learn therefore to content ourselves, having food and raiment, as saint Paul 1. Tim. 6. teacheth, lest desiring to be enriched with abundance, we fall into temptations, snares, and many noisome lusts, which drown men in perdition and destruction. certainly, such as delight in gorgeous apparel, are commonly puffed up with pride, and filled with divers vanities. So were the daughters of Zion & people of Jerusalem, whom Esai the Prophet Esaias. 3. threateneth, because they walked with stretched out necks and wandering eyes, mincing as they went, and nicely treading with their feet, that almighty God should make their heads bald, and discover their secret shame. In that day, saith he, shall the Lord take away the ornament of the slippers, and the cawls, and the round attires, and the sweet balls, and the bracelets, and the attires of the head, and the slops, and the headbandes, and the tabrets, and the earerynges, the rings, and the mustlers, the costly apparel, and the veils, and wymples, and the crisping pin, and the glasses, & the fine linen, and the hoods, & the lawns. So that almighty god would not suffer his benefits to be vainly & wanton abused, not not of that people whom he most tenderly loved, and had chosen to himself before all other. Not less truly is the vanity that is used amongst us in these days. For the proud & haughty stomachs of the daughters of England, are so maintained with divers disguised sorts of costly apparel, that as Tertulian Apollog. con. gen. tes. cap. 6. an ancient father saith, there is left no difference in apparel between an honest matron and a common strumpet. Yea many men are become so effeminate, that they care not what they spend in disguising themselves, ever desiring new toys, and inventing new fashions. Therefore a certain man that would picture every country man in his accustomed apparel, when he had painted other nations, he pictured the English man all naked, and gave him cloth under his arm, and bade him make it himself as he thought best, for he changed his fashion so often, that he knew not how to make it. Thus with our fantastical devices, we make ourselves laughing stocks to other nations, while one spendeth his patrimony upon pounces and cuts, another bestoweth more on a dancing shirt, then might suffice to buy him honest and comely apparel for his whole body. Some hung their revenues about their necks, ruffling in their ruffs, & many a one ieopardeth his best joint, to maintain himself in sumptuous raiment. And every man, nothing considering his estate and condition, seeketh to excel other in costly attire. Whereby it cometh to pass, that in abundance and plenty of all thin The cause of dearth. ges, we yet complain of want and penury, while one man spendeth that which might serve a multitude, and no man distributeth of the abundance which he hath received, and all men excessively waste that which should serve to supply the necessities of other. There hath been very good provision made against such abuses, by divers good and wholesome laws, which if they were practised as they aught to be of all true subjects, they might in some part serve to diminish this raging and riotous excess in apparel. But alas, there appeareth amongst us little fear and obedience either of God, or man. Therefore must we needs look for God's fearful Act. 12. vengeance from heaven, to overthrow our presumption and pride, as he overthrew Herode, who in his royal apparel, forgetting God, was smitten of an Angel, and eaten up of worms. By which terrible example, God hath taught us that we are but worms meat, although we pamper ourselves never so much in gorgeous apparel. Here we may learn that which Jesus the son of Syrache teacheth, not to be proud of clothing Eccle. 11. and raiment, neither to exalt ourselves in the day of honour, because the works of the Lord are wonderful, and glorious, secret, and unknown, teaching us with humbleness of mind, every one to be mindful of the vocation whereunto God hath called him. Let Christians therefore endeavour themselves to quench the care of pleasing the flesh, let us use the benefits of God in this world, in such wise, that we be not to much occupied in providing for the body. Let us content ourselves quietly with that which God sendeth, be it never so little. And if it please him to send plenty, let us not wax proud thereof, but let us use it moderately, aswell to our own comfort, as to the relief of such as stand in necessity. He that in abundance and plenty of apparel, hideth his face from him that is naked, despiseth his own flesh, as Esai Esai. 58. the Prophet sayeth. Let us learn to know ourselves, and not to despise other, let us remember that we stand all before the majesty of almighty God, who shall judge us by his holy word, wherein he forbiddeth excess, not only to men, but also to women. So that none can excuse themselves, of what estate or condition so ever they be. Let us therefore present ourselves before his throne as Tertulian exhorteth, with the ornaments which the Apostle speaketh of, Ephesians the. vi. Chapter, having our loins gyrte Ephe. 6. about with the verity, having the breast plate of righteousness, and shod with shoes prepared by the Gospel of peace. Let us take unto us simplic 〈…〉 e, Mat. 11. c 〈…〉 itie, and comeliness, submitting our ne 〈…〉 s to the sweet yoke of Christ. Let women be subject to their husbands, and they are sufficiently attired saith Tertulian. The wife of one Philo an heathen Philosopher, being demanded why she ware no gold? she answered, that she thought her husbands virtues sufficient ornaments. How much more aught Christian women, instructed by the word of God, to content themselves in their husbands? Yea, how much more aught every Christian to content himself in our saviour Christ, thinking himself sufficiently garnished with his heavenly virtues? But it will be here objected and said of some nice and vain women, that all which we do in painting our faces, in dying our here, in embawming our bodies, in decking us with gay apparel, is to please our husbands, to delight his eyes, and to retain his love towards us. O vain excuse, and most shameful answer, to the reproach of thy husband. What couldst thou more say to set out his foolishness, then to charge him to be pleased and delighted with the devils tire? Who can paint her face and curl her here, and change it into an unnatural colour, but therein doth work reproof to her maker, who made her? As though she could make herself more comely than God hath appointed the measure of her beauty. What do these women, but go about to reform that which God hath made? not knowing that all things natural is the work of God, and things disguised and unnatural be the works of the devil. And as though a wise and Christian husband should delight to see his wife in such painted & flourished visions, which common harlots mostly do use, to train therewith their lovers to naughtiness, or as though an honest woman could delight to be like an harlot for pleasing of her husband. Nay, nay, these be but vain excuses of such as go about to please rather others, than their husbands. And such attires be but to provoke her to show herself abroad, to entice others a worthy matter. She must keep debate with her husband to maintain such apparel, whereby she is the worse housewife, the seldomer at home to see to her charge, and so to neglect his thrift, by giving great provocation to her household to waste and wantonness, while she must wander abroad to show her own vanity, and her husbands foolishness. By which her pride, she stirreth up much envy of others which be so vainly delighted as she is. She doth but deserve mocks & scorns, to set out all her commendation in Jewish & Ethnic apparel, and yet brag of her Christianity. She doth but waste superfluously her husbands stock by such sumptuousness, and sometimes is the cause of much bribery, extortion, and deceit in her husbands occupying, that she may be the more gorgeously set out to the sight of the vain world, to please the devils eyes, & not gods, who giveth to every creature sufficient & moderate comeliness, wherewith we should be contented if we were of God. What other thing dost thou by those means, but provokest other to tempt thee, to deceive thy soul, by the bait of thy pomp and pride? What else dost thou, but settest out thy pride, and makest of thy undecent apparel of thy body, the devils net, to catch the souls of them which behold thee? O thou woman, not a Christian, but worse than a Painim, thou minister of the devil: Why pamperest thou that carrion flesh so high, which sometime doth stink and rot on the earth as thou goest? Howsoever thou perfumest thyself, yet cannot thy beastliness be hidden or overcome with thy smells & savours, which do rather deform & mishap thee, then beautify thee. What meant Solomon to say, of such trimming of vain women, when he said, A fair woman without good manners and conditions, is like a Sow which hath a ring of gold upon her snout: but that the more thou garnish thyself with these outward blasinges, the less thou carest for the in ward garnishing of thy mind, and so dost but defoul thyself by such array, and not beawtify thyself? Hear, hear, what Christ's holy Apostles do writ, Let not the outward apparel of women (saith saint Peter) be decked with the broiding of here, with wrapping on of gold, or goodly clothing: but let the mind, and the conscience, which is not seen with the eyes, be pure and clean, that is, saith he, an acceptable and an excellent thing before God. For so the old ancient holy women attired themselves, and were obedient to their husbands. And saint Paul saith, that women should apparel themselves with shamefastness & soberness, and not with braids of their here, or gold, or pearl, or precious clotheses, but as women should do which will express godliness by their good outward works. If ye will not keep the Apostles precepts, at the lest let us hear what pagans, which were ignorant of Christ, have said in this matter. Democrates saith, The ornament of a woman, standeth in scarcity of speech & apparel. Sophocles saith of such apparel thus, It is not an ornament, O thou fool, but a shame and a manifest show of thy folly. Socrates saith, that that is a garnishing to a woman, which declareth out her honesty. The Grecians use it in a proverb: It is not gold or pearl which is a beauty to a woman, but good conditions. And Aristotle biddeth that a woman should use less apparel than the law doth suffer. For it is not the goodliness of apparel, nor the excellency of beauty, nor the abundance of gold, that maketh a woman to be esteemed, but modesty, and diligence to live honestly in allthings. This outrageous vanity is now grown so far, that there is no shame taken of it. We read in histories, that when king Dionysius sent to the women of Lacedaemon rich robes, they answered & said, that they shall do us more shame than honour: and therefore refused them. The women in Rome in old time abhorred that gay apparel which king Pirrus sent to them, and none were so greedy and vain to accept them. And a law was openly made of the senate, and along time observed, that no woman should wear over half anounce of gold, nor should wear clotheses of divers colours. But perchance some dainty dame will say and answer me, that they must do somthyng to show their birth and blood, to show their husbands riches. As though nobility were chiefly seen by these things, which be common to those which be most vile, as though thy husbands riches were not better bestowed then in such superfluities, as though when thou were christened, thou didst not renounce the pride of this world, and the pomp of the flesh. I speak not against convenient apparel for every state agreeable: but against the superfluity, against the vain delight to covet such vanities, to devise new fashions to feed thy pride with, to spend so much upon thy carcase, that thou and thy husband are compelled to rob the poor, to maintain thy costliness. Hear how that noble holy woman Queen Hester, setteth out these goodly ornaments (as they be called? when (in respect of saving God's people) she was compelled to put on such glorious apparel, knowing that it was a fit stolen to blind the eyes of carnal fools. Thus she prayed. Thou knowest, O Lord, the necessity which I am driven to, to put on this apparel, and that I abhor this sign of pride, and of this glory which I bear on my head, & that I defy it as a filthy cloth, and that I wear it not when I am alone. Again by what means was Holophernes deceived, but by the glittering show of apparel, which that holy woman judith did put on her, not as delighting in them, nor seeking vain voluptuous pleasure by them: but she ware it of pure necessity by God's dispensation, using this vanity to overcome the vain eyes of God's enemy. Such desire was in those noble women, being very loath and unwilling otherwise to wear such sumptuous apparel, by the which others should be caused to forget themselves. These be commended in Scripture for abhorring such vanities, which by constraint and great necessity against their hearts desired were compelled to wear them for a time. And shall such women be worthy commendations, which neither be comparable with these women aforesaid in nobility, nor comparable to them in their good zeals to God and his people, whose daily delight and seeking is to flourish in such gay shifts and changes, never satisfied, nor regarding who smarteth for their apparel, so they may come by it? O vain men, which be subjects to their wives in these inordinate affections. O vain women to procure so much hurt to themselves, by the which they come the sooner to misery in this world, and in the mean time be abhorred of God, hated and scorned of wise men, and in the end, like to be joined with such, who in hell to late repenting themselves, shall openly complain with these words: What hath our pride profited us? or what profit hath the pomp of riches brought us? All those things are passed away like a shadow: As for virtue we did never show any sign thereof: And thus we are consumed in our wickedness. If thou sayest that the custom is to be followed, & the use of the world doth compel thee to such curiosity, than I ask of thee, whose custom should be followed? wise folks manners, or fools? If thou sayest the wise: then I say follow them: For fools customs, who should follow but fools? Consider that the consent of wise men, aught to be alleged for a custom. Now if any lewd custom be used, be thou the first to break it, labour to diminish it and lay it down: and more laud afore God, and more commendation shalt thou win by it, then by all the glory of such superfluity. Thus ye have heard declared unto you, what God requireth by his word concerning the moderate use of his creatures. Let us learn to use them moderately as he hath appointed. almighty God hath taught us, to what end and purpose we should use our apparel: Let us therefore learn so to behave ourselves in the use thereof, as becometh Christians, always she wing ourselves thankful to our heavenly father for his great and merciful benefits, who giveth unto us our daily bread, that is to say, all things necessary for this our needy life, unto whom we shall tender accounts for all his benefits, at the glorious appearing of our saviour Christ, to whom with the father, & the holy ghost, be all honour, praise, and glory, for ever and ever. Amen. ¶ An homily or Sermon concerning prayer. THere is nothing in all man's life (well-beloved in our saviour Christ) so needful to be spoken of, & daily to be called upon, as hearty, zeious, & devout prayer, the necessity whereof is so great, that without it nothing may be well obtained at god's hand. For as the Apostle jacob. 1. James saith, Every good & perfect gift cometh from above, and proceedeth from the father of lights, who is also said to be rich and liberal towards all them that call upon him, not because Rom. x. he either will not or can not give without asking, but because he hath appointed prayer as an ordinary means between him & us. There is no doubt but he always knoweth what we Mat. 6. have need of, and is always most ready to give abundance of those things that we lack. Yet to the intent we might acknowledge him to be the giver of all good things, and behave ourselves thankfully towards him in that behalf, loving, fearing, and worshipping him sincerely and truly, as we aught to do, he hath profitably and wisely ordained, that in time of necessity we should humble ourselves in his sight, power out the secrets of our heart before him, and crave help at his hands, with continual, earnest, and devout prayer. By the mouth of his holy prophet David, he saith on this wise: Call upon me in the days of thy trouble, and I will deliver thee. Likewise in the Gospel by the mouth of his well-beloved son Christ, Mat. 7. he saith: Ask, and it shallbe given you, knock, and it shallbe opened: for whosoever asketh, receiveth, whosoever seeketh, findeth, and to him that knocketh, it shallbe opened. Saint Paul also most agreeably consenting hereunto, willeth men to pray every where, and to continued therein 〈◊〉. Tim. Phil. 4. Colo. 4. with thanks giving. Neither doth the blessed Apostle saint James in this point any thing descent, but earnestly exhorting all men to diligent prayer, saith: If any man lack wisdom, let him ask it of God, which giveth liberally to all men, and reproacheth no man. Also in an other jacob. 1. place, Pray one for another (saith he) that ye may be healed: For the righteous man's prayer availeth much, if it be fervent. What other jacob. 5. thing are we taught by these and such other places, but only this, that almighty God notwithstanding his heavenly wisdom and foreknowledge, will be prayed unto, that he willbe called upon, that he will have us no less willing on our part to ask, than he on his part is willing to give? Therefore most fond and foolish is the opinion and reason of those men, which therefore think all prayer to be superfluous and vain, because God searcheth the heart and the reins, and knoweth the meaning of the spirit before we ask. For if this fleshly and carnal reason were sufficient to disannul prayer: then why did our saviour Christ so often cry to his disciples, Mat. 1●. watch and pray? Why did he prescribe them a form of prayer, saying, when ye pray, pray after this sort: Our father which art in heaven Luk. ●. etc. Why did he pray so often and so earnestly himself before his passion? Finally, why did the Act●. 1. Apostles immediately after his ascension, gather themselves together into one several place, and there continued a long time in prayer? Either they must condemn Christ and his Apostles of extreme folly, or else they must needs grant that prayer is a thing most necessary for all men, at all times, and in all places. Sure it is, that there is nothing more expedient or needful for mankind in all the world, than prayer. Pray always (saith saint Paul) with all manner Ephes. 6. prayer and supplication, and watch thereto with all diligence. Also in another place he willeth us to pray continually without any intermission 2. Thes. 3. or ceasing, meaning thereby that we aught never to slack or faint in prayer, but to continued therein to our lives end. A number of other such places might here be alleged of like effect, I mean, to declare the great necessity & use of prayer: But what need many proofs in a plain matter? seeing there is no man so ignorant but he knoweth, no man so blind but he seeth, that prayer is a thing most needful in all estates and degrees of men. For only by the help hereof, we attain to those heavenly and everlasting treasures, which God our heavenly father hath reserved and laid up for his john. 16. children in his dear and well-beloved son Jesus Christ, with this covenant and promise' most assuredly confirmed and sealed unto us, that if we ask, we shall receive. Now the great necessity of prayer being sufficiently known, that our minds and hearts may be the more provoked and stirred thereunto, let us briefly consider what wondered strength and power it hath, to bring strange and mighty things to pass. We read in the book of Exodus, that jousa fight against the Amalekites, Exod. 17. did conquer and overcome them, not so much by virtue of his own strength, as by the earnest and continual prayer of Moses, who as long as he held up his hands to God, so long did Israel prevail. But when he fainted, and let his hands down, then did Amaleck and his people prevail. Insomuch that Aaron and Hur, being in the mount with him, were fain to stay up his hands until the going down of the sun, otherwise had the people of God that day been utterly discomfited and put to flight. Also we read in an other place of josua himself, how he at the besieging of Gibeon, making his josua. ●. humble petition to almighty God, caused the sun and the moon to stay their course, and to stand still in the midst of heaven for the space of a whole day, until such time the people were sufficiently avenged upon their enemies. And was not jehosaphates prayer of great force and strength, when God at his request caused 2. Par. 20. his enemies to fall out among themselves, and wilfully to destroy one another? Who can marvel 3. Reg. 18. enough at the effect and virtue of Elias prayer? He being a man subject to affections as we are, prayed to the Lord that it might not rain, and there fell no rain upon the earth for the space of three years and. vi. months. Again, he prayed that it might rain, and there fell great plenty, so that the earth brought forth her increase most abundantly. It were to long to tell of judith, Hester, Susanna, and of divers other godly men and women, how greatly they prevailed in all their doings, by giving their minds earnestly and devoutly to prayer. Let it be sufficient at this time to conclude with the sayings of Augustine and Chrisostome, whereof the one calleth prayer the key of Aug. Ser. 26. de tem por●. Chri. sup. Mat. 22. heaven, the other plainly affirmeth that there is nothing in all the world more strong than a man that giveth himself to fervent prayer. Now then, dearly beloved, seeing prayer is so needful a thing, and of so great strength before God, let us, according as we are taught by the example of Christ and his apostles, be earnest and diligent in calling on the name of the Lord. Let us never faint, never slack, never give over, but let us daily and hourly, early and late, in season, and out of season, be occupied in godly meditations and prayers. What if we obtain not our petitions at the first? yet let us not be discouraged, but let us continually cry and call upon God: He will surely hear us at length, if for no other cause, yet for very importunities sake. Remember the parable of the unrighteous judge, and the poor widow, how she by Luk. 17. her importunate means caused him to do her justice against her adversary, although otherwise he feared neither God nor man. Shall not God much more avenge his elect (saith our saviour Christ) which cry unto him day and night? Thus he taught his disciples, & in them all other true Christian men, to pray always, and never to faint or shrink. Remember also the Mat. 15. example of the woman of Canaan, how she was rejected of Christ, and called dog, as one most unworthy of any benefit at his hands: yet she gave not over, but followed him still, crying and calling upon him to be good and merciful unto her daughter. And at length by very importunity, she obtained her request. O let us learn by these examples, to be earnest and fervent in prayer, assuring ourselves that whatsoever we ask of God the father in the name of his son Christ, and according to his will, he will undoubtedly grant it. He is truth itself and as truly as he hath promised it, so truly will he john. 16 perform it. God for his great mercy's sake so work in our hearts by his holy spirit, that we may always make our humble prayers unto him as we aught to do, and always obtain the thing which we ask, through Jesus Christ our Lord, to whom with the father and the holy ghost, be all honour and glory, world without end. Amen. The second part of the homily concerning prayer. IN the first part of this sermon ye heard the great necessity, & also the great force of devout and earnest prayer declared & proved unto you, both by divers weighty testimonies, and also by sundry good examples of holy scripture. Now shall you learn whom you aught to call upon, and to whom ye aught always to direct your prayers. We are evidently taught in God's holy Testament, that almighty God is the only fountain and wellspring of all goodness, and that whatsoever we have in this world, we receive it only at his hands. To this effect serveth the place of S. James: Every good and perfect jacob. 1. gift, saith he, cometh from above, and proceedeth from the father of lights. To this effect also serveth the testimony of Paul, in divers places of his Epistles, witnessing that the spirit of wisdom, the spirit of knowledge and revelation, yea every good and heavenly gift, as faith, hope, charity, grace, and peace, cometh only and solely of God. In consideration whereof, he bursteth out into a sudden passion, and sayeth: O man, what thing hast thou, which thou i Cor. 4. hast not received? Therefore whensoever we need or lack any thing, pertaining either to the body, or to the soul, it behoveth us to run only unto GOD, who is the only giver of all good things. Our saviour Christ in the Gospel, teaching his disciples how they should pray, sendeth them to the father in his name, saying: verily, verily, I say unto you, whatsoever ye ask the father in my name, he will give it unto you. And in an other place, when ye pray, pray after this sort: Our father which art in john. 19 Mat. 6. Luk. 11. heaven. etc. And doth not God himself, by the mouth of his Prophet David, will and command us to call upon him? The Apostle wisheth grace and peace to all them that call on the Psalm. 50. name of our Lord, and of his son Jesus Christ, as doth also the Prophet Joel, saying: And it shall come to pass, that whosoever shall call on joel. 2. Acts. 1. the name of the Lord, shallbe saved. Thus than it is plain by the infallible word of truth and life, that in all our necessities we must flee unto God, direct our prayers unto him, call upon his holy name, desire help at his hands, and at no others. Whereof if ye will yet have a further reason, mark that which followeth. There are certain conditions most requisite to be found in every such a one that must be called upon, which if they be not found in him unto whom we pray, then doth our prayer avail us nothing, but is altogether in vain. The first is this, that he to whom we make our prayers, be able to help us. The second is, that he will help us. The third is, that he be such a one as may hear our prayers. The fourth is, that he understand better than we ourselves what we lack, and how far we have need of help. If these things be to be found in any other saving only God, then may we lawfully call upon some other besides God. But what man is so gross, but he well understandeth that these things are only proper to him which is omnipotent, and knoweth all things, even the very secrets of the heart, that is to say, only and to God alone, whereof it followeth, that we must call neither upon angel, nor yet upon saint, but only and solely upon God, as S. Paul doth writ: Now shall men call upon him in whom they have not believed? So that invocation or prayer, may not be made without faith in him on Rom. x. whom they call, but that we must first believe in him, before we can make our prayers unto him, whereupon we must only and solely pray unto God. For to say that we should believe either in angel or saint, or in any other living creature, were more horrible blasphemy against God and his holy word, neither aught this fancy to enter into the heart of any Christian man, because we are expressly taught in the word of the Lord only to repose our faith in the blessed trinity, in whose only name we are also baptised, according to the express commandment of our saviour Jesus Christ, in the last of Matthew. Mat. 28. But that the truth hereof may the better appear, even to them that be most simple and Despi. & lit. cap. 50. unlearned, let us consider what prayer is. Saint Augustine calleth it a lifting up of the mind to God, that is to say, an humble and lowly pouring De sommo bono ca 8. li. 3. out of the heart to God. Isidorus saith, that it is an affection of the heart, and not alabour of the lips. So that by these places, true prayer doth consist not so much in the outward sound and voice of words, as in the inward groaning, and crying of the heart to God. Now then, is there any angel, any virgin, any patriarch or prophet among the dead, that can understand, or know the meaning of Psalm. 7. Apoca. 2. jere. 7. 2. Par. 6. the heart? The scriptures saith, it is God that searcheth the heart and reins, and that he only knoweth the hearts of the children of men. As for the saints, they have so little knowledge of the secrets of the heart, that many of the ancient fathers greatly doubt, whether they know any thing at all, that is commonly done on earth. And albeit some think they do, yet saint Augustine Lib. de cura pro mort. again da. cap 13 a Doctor of great authority, and also antiquity, hath this opinion of them: that they know no more what we do on earth, than we know what they do in heaven. For proof whereof, he allegeth the words of Esai the prophet, where it is said, Abraham is ignorant of us, De vera reli. ca 55. and Israel knoweth us not. His mind therefore is this, not that we should put any religion in worshipping them, or praying unto them: but that we should honour them by following their virtuous and godly life. For as he witnesseth Lib. 22. de civit. dei. ca 10. in an other place, the martyrs and holy men in times past, were wont after their death, to be remembered, and named of the priest at divine service: but never to be invocated or called upon. And why so? because the priest (saith he) is God's priest, and not theirs: Whereby he is bound to call upon God, and not upon them. Thus you see, that the authority both of scripture, and also of Augustine, doth not permit, that we should pray unto them. O that all men would studiously read, and search the scriptures, than john. 5. should they not be drowned in ignorance, but should easily perceive the truth, aswell of this point of doctrine, as of all the rest. For there doth the holy ghost plainly teach us, that Christ is our only mediator and intercessor with God, and that we must seek and run to no other. If any man sinneth saith saint John, we have i. john. ●. an advocate with the father, Jesus Christ the righteous, and he is the propitiation for our i Tim. 2. sins. Saint Paul also saith, There is one God, and one mediator between God and man, even the man Jesus Christ. Whereunto agreeth the testimony of our saviour himself, john. 14. witnessing that no man cometh to the father, Ibidem. but only by him, who is the way, the truth, the life, yea and the only door whereby we must john. 10. enter into the kingdom of heaven, because GOD is pleased in no other but in him. For Mat. 16. which cause also he crieth, and calleth unto us, that we should come unto him, saying: Come Mat. 11 unto me all ye that labour and be heavy laden, and I shall refresh you. Would Christ have us so necessarily come unto him? and shall we most unthankfully leave him, and run unto other? This is even that which God so greatly complaineth of by his prophet jeremy, saying, My people have committed two great offences, they have forsaken me the fountain of the waters of life, and have digged to themselves broken pits that can hold no water. Is not that man think you unwise, that will run for water to a little brook, when he may aswell go to the head spring? Even so may his wisdom be justly susspected, that will flee unto saints in time of necessity, when he may boldly and without fear declare his grief and direct his prayer unto the Lord himself. If God were strange, or dangerous to be talked withal, then might we justly draw back and seek to some other. But the Lord is nigh unto them that call upon him in faith and truth, and the prayer of Pal. 144. the humble and meek hath always pleased him. What if we be sinners, shall we not therefore judith. 9 pray unto God? or shall we despair to obtain any thing at his hands? Why did Christ then teach us to ask forgiveness of our sins? saying: And forgive us our trespasses, as we forgive them that trespass against us. Shall we think that the saints are more merciful in hearing sinners, than God? David saith, that the Lord is full of compassion and mercy, slow to anger, and of great kindness. Saint Paul Psal. 103. saith, that he is rich in mercy towards all them that call upon him. And he himself by Ephes. 2. the mouth of his prophet Esai saith: For a little while have I forsaken thee, but with great compassion will I gather thee: For a moment Esai. 52. in mine anger, I have hid my face from thee, but with everlasting mercy have I had compassion upon thee. Therefore the sins of any man aught not to withhold him from praying unto the Lord his God. But if he be truly penitent and steadfast in faith, let him assure himself that the Lord will be merciful unto him, and hear his prayers. O but I dare not (will some man say) trouble God at all times with my prayers: We see that in kings houses & courts of princes, men can not be admitted, unless they first use the help and mean of some special noble man, to come unto the speech of the king, and to obtain the thing that they would have. To this reason doth saint Ambrose answer very Ambro. sup. cap. 1, Rom. well, writing upon the first Chapter to the Romans. Therefore (saith he) we use to go unto the king by officers and noble men, because the king is a mortal man, and knoweth not to whom he may commit the government of the common wealth. But to have God our friend, from whom nothing is hid, we need not any helper, that should further us with his good word, but only a devout and godly mind. And if it be so, that we need one to entreat for us: why Hebre. 7. may we not content ourselves with that one mediator, which is at the right hand of God the father, and there liveth for ever to make intercession for us? As the blood of Christ did redeem us on the cross, and cleanse us from our sins: even so it is now able to save all them that come unto God by it. For Christ sitting in heaven, hath an everlasting priesthood, and always prayeth to his father for them that be penitent, obtaining by virtue of his wounds, which are evermore in the sight of God, not only perfect remission of our sins, but also all other necessaries that we lack in this world, so that his only mediator is sufficient in heaven, and needeth no others to help him. Why then do Matth. 6. jacob. 5. Coloss. 4. 1. Tim. 2. we pray one for another in this life, some man perchance will here demand? Forsooth we are willed so to do, by the express commandment both of Christ and his disciples, to declare therein aswell the faith that we have in Christ towards God, as also the mutual charity that we bear one towards another, in that we pity our brother's case, and make our humble petition to God for him. But that we should pray unto Saintes, neither have we any commandment in all the Scripture, nor yet example which we may safely follow. So that being done without authority of God's word, it lacketh the ground of faith, and therefore can not be acceptable before GOD. For whatsoever is not of faith, is sin. And the Apostle saith, Heb. 11. Rom. 14. Rom. 10. that faith cometh by hearing, and hearing by the word of God. Yet thou wilt object further, that the saints in heaven do pray for us, and that their prayer proceedeth of an earnest charity that they have towards their brethren on earth. Where to it may be well answered. First, that no man knoweth whether they do pray for us or no. And if any will go about to prove it by the nature of charity, concluding, that because they did pray for men on earth, therefore they do much more the same now in heaven: Then may it be said by the same reason, that as often as we do weep on earth, they do also weep in heaven, because while they lived, in this world, it is most certain and sure they did so. And for that place which is written in the apocalypse, namely that the angel did offer up the prayers of the saints upon the golden altar: it is properly meant, and aught properly to be understood of those saints that are yet living on earth, and not of them that are dead, otherwise what need were it, that the angel should offer up their prayers, being now in heaven before the face of aimightie god? But admit the saints do pray for us, yet do we not know how, whether specially for them which call upon them, or else generally for all men, wishing well to every man a like. If they pray specially for them which call upon them, than it is like they hear our prayers, and also know our hearts desire. Which thing to be false, it is already proved both by the scriptures, and also by the authority of Augustine. Let us not therefore put our trust or confidence in the saints or martyrs that be dead. Let us not call upon them, nor desire help at their hands: but let us always lift up our hearts to GOD, in the name of his dear son Christ, for whose sake as God hath promised to hear our prayer, so he will truly perform it. Invocation is a thing proper unto God, which if we attribute unto the saints, it soundeth to their reproach, neither can they well bear it at our hands. When Paul had Acts. 14. healed a certain lame man, which was impotent in his feet, at Listra, the people would have done sacrifice to him and Barnabas: who renting their clotheses, refused it, and exhorted them to worship the true GOD. Likewise in the revelation, when saint John fell before the angels feet to worship him, the angel Apoc. 19 would not permit him to do it, but commanded him that he should worship GOD. Which examples declare unto us, that the saints and angels in heaven, will not have us to do any honour unto them, that is due and proper unto God. He only is our father, he only is omnipotent, he only knoweth and understandeth all thing, he only can help us at all times, and in all places, he suffereth the sun to shine upon the good and the bad, he feedeth the young Ravens that cry unto him, he saveth both man & beast, he will not that any one here of our head shall perish: but is always ready to help and preserve all them that put their trust in him, according as he hath promised, saying, Before they call, I will answer, and whiles Esai. 55. they speak, I will hear. Let us not therefore any thing mistrust his goodness, let us not fear to come before the throne of his mercy, let us not seek the aid and help of saints: but let us come boldly ourselves, nothing doubting but God for Christ's sake in whom he is well pleased, will hear us without a spokes man, and accomplish our desire in all such things as shallbe agreeable to his most holy will. So saith Chrisostome, an ancient Doctor of the Chriso. 6. Home. de profectu. Euange. Church, and so must we steadfastly believe, not because he saith it, but much more because it is the doctrine of our Saviour Christ himself, who hath promised that if we pray to the father in his name, we shall certainly be heard, both to the relief of our necessities, and also to the salvation of our souls, which he hath purchased unto us, not with gold or silver, but with his precious blood, shed once for all upon the cross. To him therefore, with the father and the holy ghost, three persons and one God, be all honour, praise and glory, for ever and ever. Amen. The third part of the homily concerning prayer. YOU were taught in the other part of this Sermon, unto whom ye aught to direct your prayers, in time of need and necessity, that is to wit, not unto angels or saints, but unto the eternal and everliving God, who because he is merciful, is always ready to hear us, when we call upon him in true & perfect faith. And because he is omnipotent, he can easily perform and bring to pass, the thing that we request to have at his hands. To doubt Psalm. 5. of his power, it were a plain point of infidelity, and clean against the doctrine of the holy ghost, which teacheth that he is all in all. And as touching his good will in this behalf, we have express testimonies in scripture, how that he will help us, and also deliver us, if we call upon him in time of trouble. So that in both these respects, we aught rather to call upon him, then upon any other. Neither aught any man therefore to doubt to come boldly unto God, because he is a sinner: For the Lord (as the prophet David saith) is gracious and merciful, yea, his Psal. 107. mercy and goodness endureth forever. He that sent his own son into the world to save sinners, 1. Tim. 1. will he not also hear sinners, if with a true penitent heart and a steadfast faith they pray unto him? Yes, if we acknowledge our sins, God is faithful & just to forgive us our sins, 1. john. 1. and to cleanse us from all unrighteousness, as we are plainly taught by the examples of David, Peter, Marie Magdalene, the Publican, and divers other. And where as we must needs use the help of some mediator & intercessor, let us content ourselves with him that is the true and only mediator of the new Testament, namely the Lord and Saviour Jesus Christ. For as saint John saith, If any man sin, we 1. john. 1. have an advocate with the father, Jesus Christ the righteous, who is the propitiation for our sins. And saint Paul in his first Epistle to Timothy, saith, There is one God, and one mediator 1. Tim. 1. between God and man, even the man Jesus Christ, who gave himself a ransom for all men, to be a testimony in due time. Now after this doctrine established, you shallbe instructed for what kind of things, and what kind of persons ye aught to make your prayers unto God. It greatly behoveth all men, when they pray, to consider well and diligently with themselves, what they ask and require at God's hands, jest if they desire the thing which they aught not, their petitions be made void, and of none effect. There came on a time unto Agesilaus the king, a certain importunatesuter, who requested him in a matter earnestly, saying, Sir, and it please your grace, you did once promise' me. Truth quoth the king, if it be just that thou requirest, than I promised thee: otherwise I did only speak it, and not promise' it. The man would not so be answered at the kings hand, but still urging him more and more, said: It becometh a king to perform the least word he hath spoken, yea if he should only beck with his head. Not more saith the king, than it behoveth one that cometh to a king, to speak and ask those things which are rightful and honest. Thus the king cast of this unreasonable and importunate suitor. Now if so great consideration be to be had, when we kneel before an earthly king: how much more aught to be had, when we kneel before the heavenly king, who is only delighted with justice and equity, neither will admit any vain, foolish, or unjust petition? Therefore it shallbe good and profitable, thoroughly to consider and determine with ourselves, what things we may lawfully ask of God, without fear of repulse, and also what kind of persons we are bound to commend unto god in our daily prayers. Two things are chiesely to be respected in every good and godly man's prayer: His own necessity, & the glory of almighty God. Necessity belongeth either outwardly to the body, or else inwardly to the soul. Which part of man, because it is much more precious & excellent than the other, therefore we aught first of all, to crave such things as properly belong to the salvation thereof: as the gift of repentance, the gift of faith, the gift of charity and good works, remission and forgiveness of sins, patience in adversity, lowliness in prosperity, and such other like fruits of the spirit, as hope, love, joy, peace, long suffering, gentleness, goodness, meekness, Gala. 6. and temperancy, which things God requireth of all them that profess themselves to be his children, saying unto them in this wise: Let your light so shine before men, that they Matth. 5. may see your good works, and glorify your father which is in heaven. And in another place he also saith: Seek first the kingdom of God, Matth. 6. and his righteousness, and then all other things shallbe given unto you. Wherein he putteth us in mind, that our chief and greatest care, aught to be for those things which pertain to the health and safeguard of the soul, because we have here (as the apostle saith) no continuing city, but do Hebre. 13. seek after another in the world to come. Now when we have sufficiently prayed for things belonging to the soul, then may we lawfully and with safe conscience, pray also for our bodily necessities, as meat, drink, clothing, health of body, deliverance out of prison, good luck in our daily affairs, and so forth, according as we shall have need. Whereof, what better example can we desire to have, then of Christ himself, who taught his disciples, and all other Christian men, first to pray for heavenly things, Matth. 6. Luke. 11. and afterward for earthly things, as is to be seen in that prayer, which he left unto his Church, commonly called the lords prayer? In the third book of kings and third Chapter, it is written, that God appeared by night in a dream unto Solomon the king, saying, Ask of me whatsoever thou wilt, and I will give thee. Solomon made his humble prayer, and asked a wise & prudent heart, that might judge and understand what were good, & what were ill, what were godly, and what were ungodly, what were righteous, and what were unrighteous in the sight of the Lord. It pleased God wondrously that he had asked this thing. And God said unto him, Because thou hast requested this word, and hast not desired many days and long years upon the earth, neither abundance of riches and goods, nor yet the life of thine enemies which hate thee, but hast desired wisdom to sit in judgement: Behold, I have done unto thee according to thy words, I have given thee a wise heart, full of knowledge and understanding, so that there was never none like thee before time, neither shallbe in time to come. Moreover I have beside this, given thee that which thou hast not required, namely worldly wealth and richesse, princely honour and glory, so that thou shalt therein also pass all kings that ever were. Note this example, how Solomon being put to his choice to ask of God whatsoever he would, requested not vain and transitory things, but the high and heavenly treasures of wisdom, and that in so doing, he obtaineth as it were in recompense, both riches and honour. Wherein is given us to understand, that in our daily prayers, we should chiefly and principally ask those things which concern the kingdom of God, and the salvation of our own souls, nothing doubting but all other things shall (according to the promise of Christ) be given unto us. But here we must take heed, that we forget not that other end whereof mention was made before, namely the glory of God. Which unless we mind, and set before our eyes in making our prayers, we may not look to be hard, or to receive any thing of the Lord. In the. xx. Chapter of Matthew, the mother of the two sons of Zebedee came unto Jesus, worshipping him, and saying: Grant that my two sons may sit in thy kingdom, the one at thy right hand, and the other at thy left hand. In this petition she did not respect the glory of GOD, but plainly declared the ambition and vain glory of her own mind; for which cause she was also most worthily repelled, and rebuked at the lords hand. In like manner we read in the Acts of one Simon Magus a Sorcerer, how that he Acts. 8. perceiving that through laying on of the Apostles hands the holy ghost was given, offered them money, saying: give me also this power, that on whom soever I lay my hands, he may receive the holy ghost. In making this request, he sought not the honour and glory of GOD, but his own private gain and lucre, thinking to get great store of money by this feat, and therefore it was justly said unto him: Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. By these and such other examples we are taught, whensoever we make our prayers unto God, chiefly to respect the honour and glory of his name. Whereof we have this general precept in the Apostle Paul: Whether ye eat or 1. Cor. 10. Coloss. 3 drink, or whatsoever you do, look that you do it to the glory of God. Which thing we shall best of all do, if we follow the example of our saviour Christ, who praying that the bitter cup of Mat. 26. Luke. 22. death might pass from him, would not therein have his own will fulfilled, but referred the whole matter to the good will and pleasure of his father. And hitherto concerning those things, that we may lawfully and boldly ask of God. Now it followeth, that we declare what kind of persons we are bound in conscience to pray for. Saint Paul writing to Timothy, exhorteth 1. Tim. 2. him to make prayers and supplications for all men, exempting none, of what degree or state soever they be. In which place he maketh mention by name of Kings and Rulers which are in authority, putting us thereby to knowledge how greatly it concerneth the profit of the common wealth, to pray diligently for Coloss. 4. Rom. 15. 2. Thes. 3. Ephes. 6. the higher powers. Neither is it without good cause, that he doth so often in all his Epistles crave the prayers of God's people for himself. For in so doing, he declareth to the world, how expedient and needful it is daily to call upon GOD for the ministers of his holy word and sacraments, that they may have the door of utterance opened unto them, that they may truly understand the scriptures, that they may effectually preach the same unto the people, and bring forth the true fruits thereof, to the example of all other. After this sort did the congregation continually pray for Peter at Jerusalem, and for Paul among the Acts. 12. Gentiles, to the great increase and furtherance of Christ's Gospel. And if we, following their good example herein, will study to do the like, doubtless it can not be expressed, how greatly we shall both help ourselves, and also please God. To discourse and run through all degrees of persons, it were to long. Therefore ye shall briefly take this one conclusion for all: Whomsoever we are bound by express commandment to love, for those also are we bound in conscience to pray. But we are bound by express commandment, to love all men as ourselves: therefore we are also bound to pray for all men, even as well as if it were for ourselves, notwithstanding we know them to be our extreme and deadly enemies. For so doth our saviour Christ plainly teach us in his Gospel, saying, Love your enemies, bless them that curse you, do Matth. 5. good to them that hate you, pray for them that persecute you, that ye may be the children of your father which is in heaven. And as he taught Luke. 25. his disciples, so did he practise himself in his life time praying for his enemies upon the cross, and desiring his father to forgive them, because they knew not what they did: As did also that holy and blessed martyr Stephen, when he was Acts. 7. cruelly stoned to death of the stubborn and stiff-necked Jews, to the example of all them that will truly and unfeignedly follow their Lord & master Christ in this miserable & mortal life. Now to entreat of that question, whether we aught to pray for them that are departed out of this world, or no. Wherein if we will cleave only unto the word of God: then must we needs grant, that we have no commandment so to do. For the scripture doth acknowledge but two places after this life. The one proper to the elect and blessed of god, the other to the reprobate and dampened souls, as may be well gathered by the parable of Lazarus and the rich man, which place saint Augustine expounding, saith in this wise: That which Abraham speaketh unto the Luke. 10. rich man in Luke's Gospel, namely that the just can not go into those places where the wicked Lib. 2. Euange. questi. cap. 38. are tormented: What other things doth it signify, but only this, that the just by reason of god's judgement, which may not be revoked, can show no deed of mercy in helping them, which after this life are cast into prison, until they pay the uttermost farthing? These words as they confound the opinion of helping the dead by prayer, so they do clean confute and take away the vain error of purgatory, which is grounded upon this saying of the gospel: Thou shalt not departed thence, until thou hast paid the uttermost farthing. Now doth saint Augustine say, that those men which are cast into prison after this life, on that condition may in no wise be holpen, though we would help them never so much. And why? Because the sentence of God is unchangeable, & can not be revoked again. Therefore let us not deceive ourselves, thinking that either we may help other, or other may help us by their good and charitable prayers in time to come. For as the preacher saith: When the Eccle. 11 tree falleth, whether it be toward the South, or toward the North, in what place soever the tree falleth, there it lieth: meaning thereby that every mortal man dieth either in the state of salvation or damnation, according as the words of the Evangelist John do also plainly impart, saying, He that believeth on the son of God, john. 3. hath eternal life: But he that believeth not on the son, shall never see life, but the wrath of God abideth upon him. Where is then the third place which they call purgatory? or where shall our prayers help and profit the dead? Saint Augustine doth only acknowledge two places Lively 5. Hypogno. after this life, heaven and hell: As for the third place, he doth plainly deny, that there is any such to be found in all scripture. Chrisostome Chris. in Heb. 2. Hom. 4. Cyprian. count. De metrianun. likewise is of this mind, that unless we wash away our sins in this present world, we shall find no comfort afterward. And saint Cyprian saith, that after death, repentance and sorrow of pain shallbe without fruit, weeping also shallbe in vain, and prayer shallbe to no purpose. Therefore he counseleth all men to make provision for themselves while they may, because when they are once departed out of this life, there is no place for repentance, nor yet for satisfaction. Let these and such other places be sufficient to take away the gross error of Purgatory out of our heads, neither let us dream any more, that the souls of the dead are any thing at all holpen by our prayers: But as the scripture teacheth us, let us think that the soul of man passing out of the body, goeth straightways either to heaven, or else to hell, whereof the one needeth no prayer, and the other is without redemption. The only Purgatory wherein we must trust to be saved, is the death and blood of Christ, which if we apprehended with a true and steadfast faith, it purgeth and cleanseth us from all our sins, even as well as if he were now hanging upon the cross. The blood of Christ saith 1. john. 1. saint John, hath cleansed us from all sin. The blood of Christ saith saint Paul, hath purged Heb. 9 our consciences from dead works, to serve the living God. Also in another place he saith: We Heb. 10. be sanctified and made holy, by the offering up of the body of Jesus Christ done once for all. Yea Ibidem. he addeth more, saying With the one oblation of his blessed body & precious blood, he hath made perfect for ever and ever all them that are sanctified. This then is that Purgatory, wherein all Christian men must put their whole trust and confidence, nothing doubting, but if they truly repent them of their sins, and die in perfect faith, that then they shall forth with pass from death to life. If this kind of purgation will not serve them, let them never hope to be released by other men's prayers, though they should continued therein unto the worlds end. He that can not be saved by faith in Christ's blood, how shall he look to be delivered by man's intercessions? Hath God more respect to man on earth, than he hath to Christ in heaven? If any man sin (saith saint John) we have an advocate john. 2. with the father, even Jesus Christ the righteous, and he is the propitiation for our sins. But we must take heed that we call upon this advocate while we have space given us in this life, jest when we are once dead, there be no hope of salvation left unto us. For as every man sleepeth with his own cause, so every man shall rise again with his own cause. And look in what state he dieth, in the same state he shallbe also judged, whether it be to salvation or damnation. Let us not therefore dream either of purgatory, or of prayer for the souls of them that be dead: but let us earnestly & diligently pray for them which are expressly commanded in holy scripture, namely for kings and rulers, for ministers of Gods holy word and sacraments, for the saints of this world, otherwise called the faithful: to be short, for all men living, be they never so great enemies to god and his people, as Jews, Turks, Pagans', Infidels, Heretics, etc. Then shall we truly fulfil the commandment of God in that behalf, & plainly declare ourselves to be the true children of our heavenly father, which suffereth the sun to shine upon the good and the bad, and the rain to fall upon the just and the unjust: For which and all other benefits most abundantly bestowed upon mankind from the beginning, let us give him hearty thanks, as we are most bound, & praise his name for ever and ever. Amen. ❧ An homily of the place and time of prayer. GOD through his almighty power, wisdom, and goodness, created in the beginning heaven & earth, the Sun, the Moon, the stars, the fowls of the air, the beasts of the earth, the fishes in the sea, and all other creatures, for the use & commodity of man, whom also he had created to his own image and likeness, and given him the use & government over them all, to the end he should use them in such sort as he had given him in charge & commandment, & also that he should declare himself thankful and kind for all those benefits, so liberally & so graciously bestowed upon him, utterly without any deserving on his behalf. And although we aught at all times, & in all places to have in remembrance, & to be thankful to our gracious Lord, according as it is written: I will magnify the lord at all times. Psal. 33. Psal. 102. And again: Wheresoever the lord beareth rule, O my soul praise the Lord: Yet it appeareth to be Gods good will and pleasure, that we should at special times, and in special places, gather ourselves together, to the intent his name might be renowned, and his glory set forth in the congregation and assembly of his saints. As concerning the time which almighty God hath appointed his people to assemble together solemnly, it doth appear by the fourth commandment of God: Remember saith God, that thou keep holy the Sabbath day. Upon the which day, as is plain in the acts of the Apostles, the people accustomably Acts. 13. resorted together, & heard diligently the law and the prophets read among them. And albeit this commandment of God doth not bind christian people so straitly to observe and keep the utter ceremonies of the Sabbath day, as it was given unto the Jew's, as touching the forbearing of work and labour in time of great necessity, and as touching the precise keeping of the seventh day, after the manner of the Jews. For we keep now the first day, which is our sunday, and make that our sabbath, that is, our day of rest, in the honour of our saviour christ, who as upon that day rose from death, conquering the same most triumphantly: Yet notwithstanding, whatsoever is found in the commandment appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it aught to be retained and kept of all good Christian people. And therefore by this commandment, we aught to have a time, as one day in a week, wherein we aught to rest, yea from our lawful and needful works. For like as it appeareth by this commandment, that no man in the six days aught to be slothful or idle, but diligently to labour in that state wherein God hath set him: Even so, God hath given express charge to all men, that upon the sabbath day, which is now our sunday, they should cease from all weakly and workeday labour, to the intent, that like as God himself wrought six days, and rested the seventh, and blessed, and sanctified it, and consecrated it to quietness and rest from labour: even so God's obedient people should use the sunday holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of Gods true religion and service. So that God doth not only command the observation of this holy day, but also by his own example doth stir and provoke us to the diligent keeping of the same. Good natural children will not only become obedient to the commandment of their parents, but also have a diligent eye to their doings, and gladly follow the same. So, if we will be the children of our heavenly father, we mu●● be careful to keep the christian sabbath day, which is the sunday, not only for that it is Gods express commandment, but also to declare ourselves to be loving children, in following the example of our gracious Lord and father. Thus it may plainly appear, that Gods will and commandment was, to have a solemn time and standing day in the week, wherein the people should come together, and have in remembrance his wonderful benefits, and to tender him thanks for them, as appertaineth to loving, kind, & obedient people. This example and commandment of God, the godly Christian people began to follow immediately after the ascension of our Lord Christ, and began to choose them a standing day of the week to come together in: Yet not the seventh day which the Jew's kept, but the lords day, the day of the lords resurrection, the day after the seventh day, which is the first of the week. Of the which day mention is made of saint Paul on this wise: In the first day of the sabbath let every man lay up what 〈◊〉. Cor. xuj. he thinketh good, meaning for the poor. By the first day of the sabbath, is meant our sunday, which is the first day after the Jews seventh day. And in the apocalypse it is more plain, where as saint John saith: I was in the spirit upon the sunday. Sithence which time, God's people Apaca. i. hath always in all ages, without any gainsaying, used to come together upon the Sunday, to celebrated and honour the lords blessed name, & carefully to keep that day in holy rest & quietness, both man, woman, child, servant, and stranger. For the transgression and breach of which day, God hath declared himself much to be grieved, as it may appear by him who for gathering Num. xv. of sticks on the sabbath day was stoned to death. But alas, all these notwithstanding, it is lamentable to see the wicked boldness of those that will be counted gods people, who pass nothing at all of keeping and hallowing the sunday. And these people are of two sorts. The one sort if they have any business to do, though there be no extreme need, they must not spare for the sunday, they must ride and journey on the sunday, they must drive & carry on the sunday, they must row and ferry on the sunday, they must buy and cell on the sunday, they must keep markets, and fairs on the sunday: finally, they use all days alike, workdaies, and holy days all are one. The other sort is worse: For although they will not travel nor labour on the sunday, as they do on the week day, yet they will not rest in holiness, as God commandeth: but they rest in ungodliness & filthiness, prancing in their pride, pranking and pricking, pointing and painting themselves to be gorgeous and gay: they rest in excess & superfluity, in gluttony and drunkenness like rats and swine, they rest in brawling and railing, in quarrelling and fighting: they rest in wantonness, in toyish talking, in filthy fleshliness, so that it doth to evidently appear that God is more dishonoured and the devil better served on the sunday, then upon all the days in the week beside. And I assure you, the beasts which are commanded to rest on the sunday, honour God better than this kind of people: For they offend not God, they break not their holiday. Wherefore, O ye people of God, lay your hands upon your hearts, repent & amend this grievous and dangerous wickedness, stand in awe of the commandment of God, gladly follow the example of God himself, be not disobedient to the godly order of Christ's Church, used and kept from the apostles time, until this day. Fear the displeasure and just plagues of almighty God, if ye be negligent and forbear not labouring and travailing on the sabbath day or sunday, and do not resort together to celebrated & magnify God's blessed name, in quiet holiness and godly reverence. Now concerning the place where the people of God aught to resort together, and where especially they aught to celebrated and sanctify the sabbath day, that is the sunday, the day of holy rest: That place is called God's Tentple or the church, because the company & congregation of God's people (which is properly called the church) doth there assemble themselves on the days appointed for such assemblies & meetings. And sorasmuch as almighty God hath appointed a special time to be honoured in, it is very meet, godly, and also necessary, that there should be a place appointed where these people should meet and resort, to serve their gracious God and merciful father. Truth it is, the holy patriarchs for a great number of years had neither temple, nor church to resort unto. The cause was, they were not stayed in any place, but were in a continual peregrination and wandering, that they could not conveniently build any church. But so soon as God had delivered his people from their enemies, and set them in some liberty in the wilderness, he set them up a costly & a curious tabernacle, which was as it were the parish church, a place to resort unto of the whole multitude, a place to have his sacrifices made in, and other observances and rites to be used in. Furthermore, after that God according to the truth of his promise, had placed and quietly settled his people in the land of Chanaan, now called Jury, he commanded a great and a magnificent temple to be builded by king Solomon, as seldom the like hath been seen, a temple so decked and adorned, so gorgeously garnished, as was meet and expedient for people of that time, which would be alured & stirred with nothing so much as with such out ward goodly gay things. This was now the temple of God, endued also with many gyttes & sundry promises. This was the parish church, and the mother Church of all Jury. Here was God honoured and served. Hither was the whole realm of all the Israelites bound to come at three solemn feasts in the year, to serve their Lord God here. But let us proceed further. In the time of Christ and his Apostles, there was yet no temples nor Churches for Christian men. For why? they were always for the most part in persecution, veration, and trouble, so that there could be no liberty nor licence obtained for that purpose. Yet God delighted much that they should often resort together in a place, and therefore after his ascension they remained together in an upper chamber, sometime they entered into the Temple, sometime into the synagogues, sometime they were in prison, sometimes in their houses, sometimes in the fields. etc. And this continued so long, till the faith of christ Jesus began to multiply in a great part of the world. Now when divers Realms were established in gods true religion, and God hath given them peace and quietness: then began kings, noble men, and the people also, stirred up with a godly zeal and ferventness, to build up temples and Churches, whither the people might resort, the better to do their duty towards God, & to keep holy their sabbath day, the day of rest. And to these temples have the Christians customably used to resort from time to time, as unto meet places where they might with common consent praise and magnify God's name, yielding him thanks for the benefits that he daily poureth upon them, both mercifully and abundantly, where they might also hear his holy word read, expounded, & preached sincerely, and receive his holy sacraments ministered unto them duly and purely. True it is that the chief and special temples of God, wherein he hath greatest pleasure, & most delighteth to dwell, are the bodies & minds of true christians, and the chosen people of God, according to the doctrine of holy scriptures, declared by Saint Paul Know ye not (saith he) 1. Cor. 3. that ye be the temple of God, and that the spirit of God doth devil in you? The temple of God is holy, which ye are. And again in the same Epistle: Know ye not that your body is the temple 1. Cor. 6. of the holy Ghost dwelling in you, whom you have given you of God, and that ye be not your own? Yet this notwithstanding, God doth allow the material temple made with lime and stone (so often as his people come together into it, to praise his holy name) to be his house, and the place where he hath promised to be present, and where he will hear the prayers of them that call upon him. The which thing both Christ and his apostles, with all the rest of the holy fathers, do sufficiently declare by this: That albeit they certainly knew that their prayers were heard in what place soever they made them, though it were in caves, in woods, & in deserts, yet (so often as they could conveniently) they resorted to the material temples, there with the rest of the congregation, to join in prayer and true worship. Wherefore (dearly beloved) you that profess yourselves to be Christians, and glory in that name, disdain not to follow the example of your master Christ, whose scholars you say ye be, show you to be like them whose scholemates you take upon you to be, that is, the Apostles and disciples of Christ. Lift up pure hands, with clean hearts in all places, & at all times. But do the same in the temples and Churches upon the sabbath days also. Our godly predecessors and the ancient fathers of the primitive Church, spared not their goods to build Churches, not they spared not their lives in time of persecution, and to hazard their blood, that they might assemble themselves together in Churches. And shall we spare a little labour to come to churches? Shall neither their example, nor our duty, nor the commodities (that thereby should come unto us) move us? If we will declare ourselves to have the fear of God, if we will show ourselves true christians, if we will be the followers of Christ our master, and of those godly fathers that have lived before us, & now have received the reward of true and faithful christians, we must both willingly, earnestly, and reverently, come unto the material churches and temples to pray, as unto fit places appointed for that use: And that upon the sabbath day, as at most convenient time for God's people, to cease from bodily and worldly business, to give themselves to holy rest, and godly contemplation pertaining to the service of almighty God: Whereby we may reconcile ourselves to God, be partakers of his reverent sacraments, and be devout hearers of his holy word, so to be established in faith to godward, in hope against all adversity, and in charity towards our neighbours. And thus running our course as good christian people, we may at the last attain the reward of everlasting glory, through the merits of our saviour jesus Christ, to whom with the father and the holy Ghost, be all honour and glory. Amen. The second part of the homily of the place and time of prayer. IT hath been declared unto you (good Christian people) in the former Sermon read unto you, at what time and into what place ye shall come together to praise God. Now I intend to set before your eyes, first how zealous & desirous ye aught to be to come to your Church. Secondly, how sore God is grieved with them that do despise or little regard to come to the Church upon the holy restful day. It may well appear by the scriptures, that many of the godly Israelites being no we in captivity for their sins among the babylonians, full often wished and desired to be again at Jerusalem: And at their return, through God's goodness (though many of the people were negligent) yet the fathers were marvelous devout to build up the temple, that God's people might repair thither to honour him. And King David when he was a banished man out of his country, out of Jerusalem the holy City, from the sanctuary, from the holy place, and from the tabernacle of God: What desire, what ferventness was in him towards the holy place? What wysshinges and prayers made he to God to be a dweller in the house of the Lord? One thing (saith he) have I asked of the Lord, and this will I still crave, that I may resort and have Psal. 16. my dwelling in the house of the Lord, so long as I live. Again, O how I joyed when I heard these words, We shall go into the lords Psal. 121. house. And in other places of the Psalms he declareth for what intent and purpose he hath such a fervent desire to enter into the Temple and Church of the Lord: I will fall down (saith Psal. 157. he) and worship in the holy temple of the Lord. Again, I have appeared in thy holy place, that Psal. 63. I might behold thy might and power, that I might behold thy glory and magnificence. Finally he saith, I will show forth thy name to my brethren, I will praise thee in the mids Psal. 21. of the congregation. Why then had David such an earnest desire to the house of God? First, because there he would worship and honour God. Secondly, there he would have a contemplation and a sight of the power and glory of God. Thirdly, there he would praise the name of god, with all the congregation and company of the people. These considerations of this blessed prophet of God, aught to stir up and kindle in us the like earnest desire to resort to the church, especially upon the holy restful days, there to do our duties & to serve God, there to call to remembrance how God, even of his mere mercy, & for the glory of his name sake, worketh mightily to conserve us in health, wealth, and godliness, & mightily preserveth us from the assaults and rages of our fierce and cruel enemies, and there joyfully in the number of his faithful people to praise and magnitie the Lords holy name. Set before your eyes also that ancient father Simeon, of whom the scripture speaketh thus, to his great commendation, and an encouragement for us to do the like. There was a man at Jerusalem named Simeon, a just man, fearing God: Luke. 2. he came by the spirit of God into the temple, and was told by the same spirit that he should not die before he saw the anointed of the Lord. In the temple his promise was fulfilled, in the temple he saw Christ, & took him in his arms, in the Temple he burst out into the mighty praise of God his Lord. Anna a prophetess, Anna. an old widow, departed not out of the temple, giving herself to prayer & fasting day & night: And she coming about the same time, was likewise inspired, and confessed and spoke of the Lord to all them that looked for the redemption of Israel. This blessed man, and this blessed woman, were not disappointed of wonderful fruit, commodity and comfort which God sent them, by their diligent resorting to God's holy temple. Now ye shall hear how grievously God hath been offended with his people, for that they passed so little upon his holy Temple, and foully either despised or abused the same. Which thing may plainly appear by the notable plagues and punishments which God hath laid upon his people, especially in this, that he stirred up their adversaries, horribly to beat down, and utterly to destroy his holy temple with a perpetual desolation. Alas, how many Church's countries & kingdoms of christian people, have of late years been plucked down, overrun, & left waist, with grievous & intolerable tyranny and cruelty of the enemy of our Lord Christ the great Turk, who hath so universally scourged the Christians, that never the like was heard & read of? Above thirty years past, the great Turk had overrun, conquered, and brought into his dominion and subjection twenty Christian kingdoms, turning away the people from the faith of Christ, poisoning them with the devilish religion of wicked Mahomet, and either destroying their Churches utterly, or filthily abusing them with their wicked and detestable errors. And now this great Turk, this bitter and sharp scourge of God's vengeance, is even at hand in this part of christendom, in Europe, at the borders of Italy, at the borders of Germany, greedylye gaping to devour us, to overrun our country, to destroy our Churches also, unless we repent our sinful life, and resort more diligently to the Church to honour God, to learn his blessed will, and to fulfil the same. The Jews in their time provoked justly the vengeance of God, for that partly they abused his holy temple with the detestable idolatry of the heathen, & superstitious vanities of their own inventions, contrary to God's commandment, partly they resorted unto it as hypocrites, spotted, embrewed, and foully defiled with all kind of wickedness and sinful life, partly many of them passed little upon the holy temple, & forced not whether they came thither, or no. And have not the Christians of late days, and even in our days also, in like manner provoked the displeasure and indignation of almighty God? partly because they have profaned and defiled their churches with heathenish and Jewish abuses, with images and idols, with numbers of altars, too too superstitiously, & intollerablye abused, with gross abusing, and filthy corrupting of the Lords holy supper, the blessed sacrament of his body and blood, with an infinite number of toys and trifles of their own devices, to make a godly outward show, and to deface the homely, simple, and sincere religion of Christ Jesus, partly they resort to the Church like hypocrites, full of all iniquity and sinful life, having a vain & dangerous fancy and persuasion, that if they come to the church, besprinkle them with holy water, hear a mass, and be blessed with the chalice, though they understand not one word of the whole service, nor feel one motion of repentance in their hearts, all is well, all is sure. Fie upon such mocking & blaspheming of gods holy ordinance. Churches were made for an other purpose, that is, to resort thither, and to serve God truly, there to learn his blessed will, there to call upon his mighty name, there to use the holy sacraments, there to travail how to be in charity with thy neighbour, there to have thy poor and needy neighbour in remembrance, from thence to depart better and more godly than thou camest thither. finally, God's vengeance hath been, & is daily provoked, because much wicked people pass nothing to resort to the Church, either for that they are so sore blinded that they understand nothing of God and godliness, and care not with devilish example to offend their neighbours, or else for that they see the Church altogether scoured of such gay gazing sights as their gross fantasy was greatly delighted with, because they see the false religion abandoned, & the true restored, which seemeth an unsavoury thing to their unsavoury taste, as may appear by this that a woman said to her neighbour: Alas gossip, what shall we now do at Church since all the saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, & playing upon the organs that we could before. But (dearly beloved) we aught greatly to rejoice and give God thanks, that our Churches are delivered of all those things which displeased God so sore, & filthily defiled his holy house and his place of prayer, for the which he hath justly destroyed many nations, according to the saying of saint Paul: If any man defile the temple of God, God will him destroy. 1. Cor. iii And this aught we greatly to praise god for, that such superstitious & idolatrous manners as were utterly nought & defaced gods glory, are utterly abolished, as they most justly deserved: and yet those things that either god was honoured with, or his people edified, are decently retained, and in our Churches comely practised. But now forasmuch as ye perceive it is gods determinate pleasure, ye should resort unto your churches upon the day of holy rest, seeing ye hear what displeasure God conceiveth, what plagues he poureth upon his disobedient people, seeing ye understand what blessings of God are given, what heavenly commodities come to such people as desirously & zealously use to resort unto their Churches, seeing also ye are now friendly bidden and jointly called, beware that ye slack not your duty, take heed that you suffer nothing to let you hereafter to come to the Church at such times as you are ordinarily appointed & commanded. Our saviour Christ telleth in a parable, that a great Luke. iiii. supper was prepared, gests were bidden, many excused themselves & would not come: I tell you (saith Christ) none of them that were called shall taste of my supper. This great supper, is the true religion of almighty God, wherewith he will be worshipped in the due receiving of his sacraments, and sincere preaching and hearing his holy word, and practising the same by godly conversation. This feast is now prepared in God's banqueting house the Church, you are thereunto called and jointly bidden: if you refuse to come, and make your excuses, the same will be answered to you, that was unto them. Now come therefore (dearly beloved) without delay, and cheerfully enter into Gods feasting house, and become partakers of the benefits provided & prepared for you. But see that ye come thither with your holiday garment, not like hypocrites, not of a custom and for manner sake, not with loathsomeness, as though ye had rather not come then come, if ye were at your liberty. For God hateth & punisheth such counterfeit hypocrites, as appeareth by Christ's former parable. My friend (saith God) how camest thou in without a wedding garment? And therefore commanded his servants to bind him hand & foot, and to cast him into utter darkness, where shallbe weeping and wailing, and gnashing of teeth. To the intent ye may avoid the like danger at God's hand, come to the Church on the holiday, & come in your holiday garment, that is to say, come with a cheerful and a godly mind, come to seek God's glory, and to be thankful unto him, come to be at one with thy neighbour, and to enter in friendship and charity with him. Consider that all thy doings stink before the face of God, if thou be not in charity with thy neighbour. Come with an heart sifted and cleansed from worldly and carnal affections and desires, shake of all vain thoughts which may hinder thee from God's true service. The bird when she will flee, shaketh her wings: Shake and prepare thyself to flee higher than all birds in the air, that after thy duty duly done in this earthly Temple and Church, thou mayest flee up and be received into the glorious Temple of GOD in heaven, through Christ Jesus our Lord, to whom with the father, and the holy ghost, be all glory and honour. Amen. ¶ An homily wherein is declared that Common prayer and Sacraments, aught to be ministered in a tongue, that is understanded of the hearers. AMong the manifold exercises of God's people (dear Christians) there is none more necessary for all estates and at all times, them is public prayer, & the due use of sacraments. For in the first, we beg at God's hand all such things, as otherwise we can not obtain. And in the other, he imbraseth us, and offereth himself to be embraced of us. Knowing therefore that these two exercises are so necessary for us, let us not think it unmeet to consider, first what prayer is, and what a sacrament is, and then how many sorts of prayers there be, & how many sacraments, so shall we the better understand how to use them aright. To know what they be, saint Augustine teacheth us in his August de spiritu & anima. book entitled, Of the spirit and the soul. He saith this of prayer: Prayer is (saith he) the devotion of the mind, that is to say, the returning to God through a godly and humble affection, which affection is a certain willing and sweet inclining of the mind itself towards GOD. August. lib. 2. contra adversarios legis & prophet. August. ad Bonifacium. And in the second book against the adversary of the law & the prophets, he calleth sacraments holy signs. And writing to Bonifacius of the baptism of infants, he saith, If sacraments had not a certain similitude of those things whereof they be sacraments, they should be no sacraments at all. And of this similitude, they do for the most part receive the names of the self things they signify. By these words of saint Augustine it appeareth, that he alloweth the common description of a sacrament, which is, that it is a visible sign of an invisible grace, that is to say, that setteth out to the eyes and other outward senses, the inward working of Gods free mercy, and doth (as it were) seal in our hearts the promises of God. And so was circumcision a sacrament, which preached unto the outward senses, the inward cutting away of the foreskin of the heart, and sealed and made sure in the hearts of the circumcised, the promise of god touching the promised seed that they looked for. Now let us see how many sorts of prayer, and how many sacraments there be. In the scriptures we read of three sorts of prayer, whereof two are private, and the third is common. The first is that which Saint Paul speaketh of in his Epistle to Timothy, saying, I will that men pray in every place, lifting up 1. Tim. 2. pure hands without wrath and sttriving. And it is the devout lifting up of the mind to God, without the uttering of the hearts grief or desire by open voice. Of this prayer we have example in the first book of the kings in Anna the mother of Samuel, when in the heaviness of 1. Reg. 1. her heart she prayed in the temple, desiring to be made fruitful. She prayed in her heart (saith the tert) but there was no voice heard. After this sort must all Christians pray, not once in a week, or once in a day only: but as saint Paul writeth to the Thessalonians, without ceasing. 〈◊〉. Thes. 5. jacob. 5. And as Saint James writeth, The continual prayer of a just man is of much force. The second sort of prayer is spoken of in the Gospel of Matthew, where it is said, When thou prayest, enter into thy secret closet, and when thou hast shut Matth. 6. the door to thee, pray unto thy father in secret, and thy father which seeth in secret, shall reward thee. Of this sort of prayer, there be sundry examples in the scriptures, but it shall suffice to rehearse one, which is written in the Acts of the Apostles. Cornelius a devout man, a captain Acts. 10. of the Italian army, saith to Peter: that being in his house in prayer, at the ninth hour there appeared unto him one in a white garment. etc. This man prayed unto God in secret, and was rewarded openly. These be the two private sorts of prayer. The one mental, that is to say, the devout lifting up of the mind to God: And the other vocal, that is to say, the secret uttering of the griefs & desires of the heart with words, but yet in a secret closet or some solitary place. The third sort of prayer, is public or common. Of this prayer speaketh our Saviour Christ, when he saith, If two of you shall agreed upon earth upon any thing, whatsoever ye shall ask, Matth. 18. my father which is in heaven shall do it for you, for wheresoever two or three be gathered together in my name, there am I in the midst of them. Although God hath promised to hear us when we pray privately, so it be done faithfully and devoutly (For he saith, Call upon me in the day Psalm. 50. jacob. 5. of thy trouble, and I will hear thee. And Elias being but a mortal man, saith Saint James, prayed, and heaven was shut three years and six months, and again he prayed, and the heaven gave rain:) Yet by the histories of the Bible it appeareth, that public and common prayer is most available before god, and therefore is much to be lamented that it is no better esteemed among us which profess to be but one body in Christ. When the city of Ninive was threatened to be destroyed within. xl. days, the Prince and jonas. 3. people joined themselves together in public prayer and fasting, and were preserved. In the prophet joel, God commanded a fasting to joel. 2. be proclaimed, and the people to be gathered together, young and old, man and woman, and are taught to say with one voice: Spare us O Lord, spare thy people, and let not thine inheritance be brought to confusion. When the Jews should have been destroyed all in one day thorough the malice of Haman, at the commandment of Hester they fasted and prayed, and were Hester. 4. preserved. When Holophernes besieged Bethulia, by the advice of judith they fasted and prayed, and were delivered. When Peter was in prison, the judith. 8. congregation joined themselves together in prayer, and Peter was wonderfully delivered. Acts. 12. By these histories it appeareth, that common or public prayer is of great force to obtain mercy, & deliverance at our heavenly father's hand. Therefore brethren, I beseech you, even for the tender mercies of GOD, let us no longer be negligent in this behalf: but as the people willing to receive at God's hand such good things as in the common prayer of the Church are craved, let us join ourselves together in the place of common prayer, and with one voice and one heart, beg at our heavenly father all those things, which he knoweth to be necessary for us. I forbidden you not private prayer, but I exhort you to esteem common prayer as it is worthy. And before all things, be sure, that in all these three sorts of prayer, your minds be devoutly lifted up to God, else are your prayers to no purpose, & this saying shallbe verified in you: This people honoureth me with their lips, but their Esai. 29. Matth. 15. heart is far from me. Thus much for the three sorts of prayer, whereof we read in the scriptures. Now with like or rather more brevity, you shall hear how many sacraments there be, that were instituted by our Saviour Christ, and are to be continued, and received of every Christian in due time and order, and for such purpose as our saviour Christ willed them to be received. And as for the number of them, if they should be considered according to the exact signification of a sacrament, namely for the visible signs, expressly commanded in the new Testament, whereunto is annexed the promise of free forgiveness of our sin, and of our holiness and joining in Christ: there be but two, namely Baptism, and the supper of the Lord. For although absolution hath the promise of forgiveness of sin: yet by the express word of the new Testament, it hath not this promise annexed and tied to the visible sign, which is imposition of hands. For this visible sign (I mean laying on of hands) is not expressly commanded in the new Testament to be used in absolution, as the visible signs in baptism and the lords supper are: and therefore absolution is no such sacrament as baptism and the Communion are. And though the ordering of ministers hath his visible sign and promise: yet it lacks the promise of remission of sinew, as all other sacraments beside do. Therefore neither it, nor any other sacrament else, be such sacraments as Baptism and the Communion are. But in a general acception, the name of a Sacrament may be attributed to any thing whereby an holy thing is signified. In which understanding of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven sacraments: Dionisi. Barnard. de coena domini, & abluti pedum. but also to divers and sundry other ceremonies, as to oil, washing of feet, and such like, not meaning thereby to repute them as sacraments, in the same signification that the two forenamed sacraments are. And therefore saint Augustine weyghing the true signification and exact meaning of the word, writing to januarius, & also in the third book of christian doctrine, affirmeth that the sacraments of the Christians, as they are most excellent in signification, so are they most few in number, and in both places maketh mention expressedly of two, the sacrament of baptism, and the Supper of the Lord. And although there are retained by thorder of the church of England, besides these two, certain other Rites and Ceremonies about the institution of ministers in the Church, Matrimony, Confirmation of children, by examining them of their knowledge in the articles of the faith, & joining there to the prayers of the Church for them, and like wise for the visitation of the sick: yet no man aught to take these for sacraments in such signification & meaning, as the sacrament of Baptism and the lords Supper are: but either for godly states of life, necessary in Christ's church, and therefore worthy to be set forth by public action and solemnity by the ministery of the Church, or else judged to be such ordinances, as may make for the instruction, comfort, and edification of Christ's Church. Now, understanding sufficiently what prayer is, and what a sacrament is also, and how many sorts of prayers there be, and how many sacraments of our saviour Christ's institution: let us see whether the scriptures and the examples of the primative Church will allow any vocal prayer, that is, when the mouth uttereth the petitions with voice, or any manner of sacrament, or other public & common rite or action, pertaining to the profit and edifying of the poor congregation, to be ministered in a tongue unknown or not understand of the Minister or people: yea, and whether any person may privately use any vocal prayer, in a language that he himself understandeth not. To this question we must answer, no. And first of Common prayer and administration of Sacraments. Although reason, if it might rule, would soon persuade us to have our common prayer & administration of sacraments in a known tongue, both for that to pray commonly, is for a multitude to ask one & the self thing with one voice and one consent of mind, and to administer a sacrament, is by the out ward word and element, to preach to the receiver the inward & invisible grace of God, & also for that both these exercises were first instituted, and are still continued, to the end that the congregation of Christ might from time to time be put in remembrance of their unity in Christ, and that as members all of one body, they aught both in prayers & otherwise to seek and desire one another's commodity, and not their own without others: Yet shall we not need to flee to reasons profess in this matter, sith we have both the plain & manifest words of the scripture, and also the consent of the most learned & ancient writers to commend the prayers of the congregation in a known tongue. First, Paul to the Corinthians saith: 1. Cor. 14. Let all things be done to edifying. Which can not be, unless commonpraiers & administration of sacraments be in a tongue known to the people. For where the prayers spoken by the minister, and the words in the administration of the sacraments, be not understanded of them that be present, they can not thereby be edified. For as when the trumpet that is blown in the field giveth an uncertain sound, no man is thereby stirred up to prepare himself to the fight: And as when an instrument of music maketh no distinct sound, no man can tell what is piped: Even so when prayers or administration of sacraments shallbe in a tongue unknown to the hearers, which of them shallbe thereby stirred up to life up his mind to God, and to beg with the Minister at God's hand, those things which in the words of his prayers the minister asketh? Or who shall in the ministration of the Sacraments understand what invisible grace is to be craved of the hearer, to be wrought in the inward man? cruelly no man at al. For (saith S. Paul) he that speaketh in a tongue unknown, shallbe unto the hearer an alien, which in a Christian congregation is a great absurdity. For we are not strangers one to another, but we are the citizens of the saints, & of the household of GOD, yea, and members of one body. And therefore whiles our minister is in rehearsing Ephe. 2. 1. Cor. 10. and. 12. the prayer that is made in the name of us all, we must give diligent ear to the words spoken by him, and in heart beg at God's hand those things that he beggeth in words. And to signify that we so do, we say Amen at the end of the prayer that he maketh in the name of us al. And this thing can we not do for edification, unless we understand what is spoken. Therefore it is required of necessity, that the common prayer be had in a tongue that the hearers do understand. If ever it had been tolerable to use strange tongues in the congregations, the same might have been in the time of Paul & the other apostles, when they were miraculously endued with the gift of tongues. For it might then have persuaded some to embrace the Gospel, when they had heard men that were Hebrues borne, & unlearned, speak the Greek, the Latin, & other languages. But Paul thought it not tolerable then: And shall we use it now, when no man cometh by the knowledge of tongues, other wise then by diligent & earnest study? God forbidden. For we should by that means bring all our Church exercises to frivolous superstition, and make them altogether unfruitful. Luke writeth, that when Peter and John were Acts. 4. discharged by the Princes and high Priests of Jerusalem, they came to their fellows, & told them all that the princes of the priests and elders had spoken unto them. Which when they heard, they lifted up their voice together to God with one assent, and said, Lord, thou arthe that hast made heaven and earth, the sea, and all things that are in them. etc. Thus could they not have done, if they had prayed in a strange tongue, that they had not understand. And no doubt of it, they did not all speak with several voices: but some one of them spoke in the name of them all, & the rest giving diligent ear to his words, consented thereunto, and therefore it is said, that they lifted up their voice together. Saint Luke saith not, Their voices, as many: but, their voice, as one. That one voice therefore was in such language as they all understood, other wise they could not have lifted it up with the consent of their hearts. For no man can give consent of the thing he knoweth not. As touching the times before the coming of Christ, there was never man yet that would affirm, that either the people of God or other, had their prayers or administrations of sacraments, or sacrifices, in a tongue that they themselves understood not. As for the time since Christ, till that usurped power of Rome began to spread itself, and to enforce all the nations of Europe to have the romish language in admiration, it appeareth by the consent of the most ancient & learned writers, that there was no strange or unknown tongue used in the congregations of Christians. Instinus martyr, who lived about. 160. years after Christ, justinus. Apol. 2. saith thus of the administration of the lords supper in his time, Upon the Sunday assembles are made, both of them that dwell in cities, and of them that devil in the country also. Among whom, as much as may be, the writings of the apostles & prophets are read. Afterwards, when the reader doth cease, the chief minister maketh an exhortation, exhorting them to follow so honest things. After this, we rise altogether and offer prayers, which being ended (as we have said) bread and wine and water are brought forth: Then the head minister offereth prayers & thanksgiving with all his power, & the people answer, Amen. These words with their circumstances being duly considered, do declare plainly, that not only the scriptures were read in a known tongue: but also that prayer was made in the same in the congregations of justines' time. Basilius magnus, and johannes Chrisostomus did in their time prescribe public orders of public administration, which they call Liturgies, and in them they appointed the people to answer to the prayers of the Minister, sometime, Amen, sometime, Lord have mercy upon us, sometime, and with thy spirit, and, we have our hearts lifted up unto, the Lord, etc. Which answers the people could not have made in due time, if the prayers had not been in a tongue that they understood. The same Basil writing to the Clergy of Epist. 63. Neocaesaria, saith thus of his usage in common prayer, appointing one to begin the song, the rest follow: And so with divers songs & prayers, passing over the night, at the dawning of the day, altogether (even as it were with one mouth and one heart) they sing unto the Lord a song of confession, every man framing unto himself meet words of repentance. In another place he saith, If the Sea be fair, how is not the assemble of the congregation much more fair, in which a joined sound of men, women, and children (as it were of the waves beating on the shore) is sent forth in our prayers unto our God? Mark his words: A joined sound (saith he) of men, women, and children. Which can not be, Basil. Rom. 4. unless they all understand the tongue wherein the prayer is said. And Chrisostome upon the words of Paul saith, So soon as the people hear these words, world without end, they all do forthwith answer, Amen. This could they 1. Cor. 14. not do, unless they understood the word spoken by the priest. Dionysius saith, that hymns were Dionisi. said of the whole multitude of people in the administration of the Communion. Cyprian saith, Cyprian. Ser. 6. de ora. dominica. the Priest doth prepare the minds of the brethren, with a preface before the prayer, saying, life up your hearts: That whiles the people doth answer, We have our hearts lifted up to the Lord, they be admonished that they aught to think on none other thing then the Lord. Saint Ambrose writing upon the words of saint Paul, saith, This is it that he saith, because 1. Cor. 14. he which speaketh in an unknowentongue, speaketh to God, for he knoweth all things: but men know not, and therefore there is no profit of this thing. And again upon these words: If thou bless, or give thanks with the spirit, how shall he that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? That is (saith Ambrose) if thou speak the praise of God in a tongue unknown to the hearers. For the unlearned, hearing that which he understandeth not, knoweth not the end of the prayer, and answereth not Amen, which word is as much to say, as truth, that the blessing or thanksgiving may be confirmed. For the confirmation of the prayer is fulfilled by them that do answer, Amen, that all things spoken, might be confirmed in the minds of the hearers, through the testimony of the truth. And after many weighty words, to the same end, he saith: The conclusion is this, that nothing should be done in the Church in vain, and that this thing aught chiefly to be laboured for, that the unlearned also might take profit, lest any part of the body should be dark through ignorance. And lest any man should think all this to be meant of preaching, and not of prayer, he taketh occasion of these words of saint Paul (If there be not an interpreter, let him keep silence in the Church) to say, as followeth: Let him pray secretly, or speak to GOD, who heareth all things that be dumb: For in the Church must he speak that may profit all persons. Saint Hierome writing upon these words of saint Paul, How shall he that supplieth the 1. Cor. 14. place of the unlearned. etc. saith, It is the lay man whom Paul understandeth here to be in the place of the ignorant man, which hath no ecclesiastical office: How shall he answer, Amen to the prayer that he understandeth not? And a little after, upon the words of saint Paul, For if I should pray in a tongue. etc. he saith thus, This is Paul's meaning: If any may speak in strange & unknown tongues, his mind is made unfruitful, not to himself, but to the hearer: For whatsoever is spoken, he knoweth it not. Saint Augustine writing upon the. xviii Psalm, saith: What this should be we aught to understand, that we may sing with reason of Psalm. 28. man, and not with chattering of birds. For Owls, popinjays, Ravens, Pies, and other such like birds are taught by men to prate they know not what: But to sing with understanding, is given by God's holy will to the nature of man. Again, the same Augustine saith, There needeth no speech when we pray, saving perhaps as De magist. the priests do, for to declare their meaning, not that God, but that men may hear them. And so being put in remembrance by consenting with the priest, they may hung upon God: Thus are we taught both by the scriptures and ancient doctors, that in the administration of Common prayer and Sacraments, no tongue unknown to the hearers aught to be used. So that for the satisfying of a Christian man's conscience we need to spend no more time in this matter. But yet to stop the mouths of the adversaries, which stay themselves much upon general decrees, it shallbe good to add to these testimonies of scriptures and doctors, one constitution made by justinian the Emperor, who lived five hundred and twenty and seven years after Christ, and was Emperor of Rome. The constitution is this. We command that Novel. Consti. 23. all Bishops and Priests do celebrated the holy oblation, and the prayers used in holy Baptism, not speaking low, but with a clear or loud voice, which may be heard of the people, that thereby the mind of the hearers may be stirred up with great devotion in uttering the prayers of the Lord God, for so the holy Apostle teacheth in his first Epistle to the Corinthians, saying: Truly, if thou only bless or give thanks in spirit, how doth he which occupieth the place of the unlearned, say Amen at thy giving of thanks unto God, for he understandeth not what thou sayest? Thou verily givest thanks well, but the other is not edified. And again in the Epistle to the Romans, he saith: With the heart a man believeth unto righteousness, and with the mouth confession is made unto salvation. Therefore for these causes it is convenient that among other prayers those things also which are spoken in the holy oblation, be uttered and spoken of the most religious bishops and priests, unto our Lord Jesus Christ our God, with the father and the holy ghost, with a loud voice. And let the most religious priests know this, that if they neglect any of these things, that they shall give an account for them in the dreadful judgement of the great God and our saviour Jesus Christ: Neither will we when we know it, rest and leave it unrevenged. This Emperor (as Sabellicus writeth) favoured the bishop of Rome, and yet we see ho we plain a decree he maketh for the praying and administering of sacraments in a known tongue, that the devotion of the hearers might be stirred up by knowledge, contrary to the judgement of them that would have ignorance to make devotion. He maketh it also a matter of damnation, to do these things in a tongue that the hearers understand not. Let us therefore conclude with God and all good men's assent, that no common prayer or Sacraments aught to be ministered in a tongue that is not understanded of the hearers. Now a word or two of private prayer in an unknown tongue. We took in hand where we began to speak of this matter, not only to prove that no common prayer or administration of Sacraments, aught to be in a tongue unknown to the hearers: but also that no person aught to pray privately in that tongue that he himself understandeth not. Which thing shall not be hard to prove, if we forget not what prayer is. For if prayer be that devotion of the mind which enforceth the heart to lift up itself to God: how should it be said, that that person prayeth, that understandeth not the words that his tongue speaketh in prayer? Yea, how can it be said that he speaketh? For to speak, is by voice to utter the thought of the mind. And the voice that a man uttereth in speaking is nothing else, but the messenger of the mind, to bring abroad the knowledge of that, which otherwise lieth secret in the heart, and can not be known, according to that which Saint Paul writeth: What man (saith he) knoweth 1. Cor. 2 the things that appertain to man, saving only the spirit of man, which is in man? He therefore that doth not understand the voices that his tongue doth utter, can not properly be said to speak, but rather to counterfeit, as parattes, and such other birds use to counterfeit men's voices. No man therefore that feareth to provoke the wrath of God against himself, will be so bold to speak of God unadvisedly, without regard of reverent understanding, in his presence, but he will prepare his heart before he presume to speak unto God. And therefore in our common prayer the minister doth oftentimes say. Let us pray, meaning thereby to admonish the people that they should prepare their ears to hear, what he should crave at God's hand, and their hearts to consent to the same, and their tongues to say Amen at the end thereof. On this sort did the prophet David prepare his heart, when he said: My heart is ready (O God) my heart is ready, I will sing and declare Psal. 57 a Psalm. The Jews also, when in the time of judith they did with all their heart pray God to visit his people of Israel, had so prepared their hearts before they began to pray. After this sort had Manasses prepared his heart before he prayed, and said: And now (O Lord) do I bow the knees of mine heart, ask of thee part 2. Par. 36. of thy merciful kindness. When the heart is thus prepared, the voice uttered from the heart, is harmonious in the ears of god: otherwise he regardeth it not to accept it. But forasmuch as the person that so ●ableth his words without sense in the presence of God, showeth himself not to regard the majesty of him that he speaketh to: He taketh him as a contemner of his almighty majesty, and giveth him his reward among hypocrites, which make an outward she we of holiness, but their hearts are full of abominable thoughts, even in the time of their prayers. For it is the heart that the Lord looketh upon, as it is written in the history of 1. Reg. 16. kings. If we therefore will that our prayers be not abominable before God, let us so prepare our hearts before we pray, and so understand the things that we ask when we pray, that both our hearts and voices may together sound in the ears of God's majesty, and then we shall not fail to receive at his hand the things that we ask: as good men which have been before us did, and so have from time to time received that which for their soul's health they did at any time desire. Saint Augustine seemeth to De cathechizandis rudibus. bear in this matter: For he saith thus of them, which being brought up in grammar and rhetoric, are converted to Christ, and so must be instructed in Christian religion: Let them know also (saith he) that it is not the voice, but the affection of the mind that cometh to the ears of God. And so shall it come to pass, that if haply they shall mark that some bishops or ministers in the Church do call upon God, either with barbarous words, or with words disordered, or that they understand not, or do disorderly divide the words that they pronounce, they shall not laugh them to scorn. Hitherto he seemeth to bear with praying in an unknown tongue. But in the next sentence he openeth his mind thus: Nor for that these things aught not to be amended, that the people may say Amen to that which they do plainly understand: But yet these things must be godly borne withal of these catechistes or instructors of the faith, that they may learn, that as in the common place where matters are pleaded, the goodness of an oration consisteth in sound: so in the Church it consisteth in devotion. So that he alloweth not the praying in a tongue not understand of him that prayeth: But he instructeth the skilful Orator, to bear with the rude tongue of the devout simple minister. To conclude, if the lack of understanding the words that are spoken in the congregation, do make them unfruitful to the hearers: How should not the same make the words read, unfruitful to the reader? The merciful goodness of God, grant us his grace to call upon him as we aught to do, to his glory and our endless felicity, which we shall do, if we humble ourselves in his sight, and in all our prayers both common and private, have our minds fully fixed upon him. For the prayer of them that Eccle. 35. humble themselves, shall pierce through the doudes, and till it draw nigh unto God, it will not be answered, and till the most high do regard it, it will not depart. And the Lord will not be slack, but he will deliver the just, and execute judgement. To him therefore be all honour and glory, for ever & ever. Amen. An information for them which take offence at certain places of the holy Scripture. The first part. THe great utility and profit that Christian men and women may take (if they will) by hearing and reading the holy scriptures (dearly beloved) no heart can sufficiently conceive, much less is my tongue able with words to express. Wherefore satan our enemy, seeing the scriptures to be the very mean and right way to bring the people to the true knowledge of God, & that Christian religion is greatly furthered by diligent hearing & reading of them, he also perceiving what an hindrance & let they be to him and his kingdom, doth what he can to drive the reading of them out of God's Church. And for that end, he hath always stirred up in one place or other, cruel tyrants, sharp persecutors, and extreme enemies unto God and his infallible truth, to pull with violence the holy Bibles out of the people's hands, and have most spitefully destroyed and consumed the same to ashes in the fire, pretending most untruly, that the much hearing and reading of God's word, is an occasion of heresy and carnal liberty, and the overthrow of all good order in all well ordered common weals. If to know God aright, be an occasion of evil, then must we needs grant, that the hearing, and reading of the holy scriptures, is the cause of heresy, carnal liberty, and the subversion of all good orders. But the knowledge of God, and of ourselves, is so far from being an occasion of evil, that it is the readiest, yea, the only mean to bridle carnal liberty, and to kill all our fleshly affections. And the ordinary way to attain this knowledge, is with diligence to hear and read the holy scriptures. For the whole scriptures (sayeth Saint Paul) were given by the inspiration 2. Tim. 3. of God. And shall we Christian men think to learn the knowledge of God and of ourselves, in any earthly man's work or writing, sooner or better then in the holy scriptures, written by the inspiration of the holy ghost? The scriptures were not brought unto us by the will of man: but holy men of God (as witnesseth Saint Peter) spoke as they were moved by the holy spirit of God. The holy ghost is the schoolmaster 2. Pet. 1. of truth, which leadeth his scholars (as our Saviour Christ sayeth of him) into all john. xuj. truth. And who so is not led and taught by this schoolmaster, can not but fall into deep error, how godly soever his pretence is, what knowledge and learning soever he hath of all other works and writings, or how fair soever a show or face of truth he hath in the estimation and judgement of the world. If some man will say, I would have a true pattern and a perfect description of an upright life, approved in the sight of God: can we find (think ye) any better or any such again, as Christ Jesus is, and his doctrine? whose virtuous conversation and godly life, the scripture so lively painteth and setteth forth before our eyes, that we beholding that pattern, might shape and frame our lives as nigh as may be, agreeable to the perfection of the same: Follow you me (saith. S. 1. Cor. 2 Paul) as I follow Christ. And saint John in his Epistle saith: Who so abideth in Christ, must walk even so as he walked before him. 1. john. 2. And where shall we learn the order of Christ's life, but in the scripture? Another would have a medicine to heal all diseases and maladies of the mind. Can this be found or gotten other where, then out of Gods own book, his sacred scriptures? Christ taught so much when he said to the obstinate Jews: Search the scriptures, for john. 3. in them ye think to have eternal life. If the scriptures contain in them everlasting life, it must needs follow, that they have also present remedy against all that is an hindrance and let unto eternal life. If we desire the knowledge of heavenly wisdom: why had we rather learn the same of man, then of God himself, who (as saint James saith) is the giver of wisdom? jacob. 2. Yea, why will we not learn it at Christ's own mouth, who promising to be present with his Church till the worlds end, doth perform Mat. 28. his promise, in that he is not only with us by his grace and tender pity: but also in this that he speaketh presently unto us in the holy scriptures, to the great and endless comfort of all them that have any feeling of God at all in them. Yea he speaketh now in the scriptures more profitably to us, than he did by word of mouth to the carnal Jews when he lived with them here upon earth. For they (I mean the Jews) could neither hear nor see those things which we may now both hear and see, if we will bring with us those ears and eyes that Christ is heard and seen with, that is, diligence to hear and read his holy scriptures, and true faith to believe his most comfortable promises. If one could show but the print of Christ's foot, a great number I think would fall down and worship it: But to the holy scriptures, where we may see daily (if we will) I will not say the print of his feet only, but the whole shape and lively image of him, alas we give little reverence or none at all. If any could let us see Christ's coat, a sort of us would make hard shift except we might come nigh to gaze upon it, yea and kiss it to: And yet all the clotheses that ever he did wear, can nothing so truly nor so lively express him unto us, as do the scriptures. Christ's images made in wood, stone, or metal, some men for the love they bear to Christ, do garnish and beautify the same with pearl, gold, and precious stone: And should we not (good brethren) much rather embrace and reverence God's holy books, the sacred bible, which do represent Christ unto us, more truly than can any image? The image can but express the form or shape of his body, if it can do so much: But the scripture doth in such sort set forth Christ, that we may see both God and man, we may see him (I say) speaking unto us, healing our infirmities, dying for our sins, rising from death for our justification. And to be short, we may in the scriptures so perfectly see whole Christ with the eye of faith, as we lacking faith, could not with these bodily eyes see him, though he stood now present here before us. Let every man, woman, and child, therefore with all their heart, thirst and desire gods holy scriptures, love them, embrace them, have their delight and pleasure in hearing and reading them, so as at length we may be transformed and changed into them. For the holy scriptures are God's treasure house, wherein are found all things needful for us to see, to hear, to learn, and to believe, necessary for the attaining of eternal life. Thus much is spoken, only to give you a taste of some of the commodities which ye may take by hearing & reading the holy scriptures. For as I said in the beginning, no tongue is able to declare and utter all. And although it is more clear than the noon day, that to be ignorant of the scriptures, is the cause of error, as Christ saith to the Saducees: You err, not knowing the scriptures, and that error doth hold back, & pluck men Mat. 22. away from the knowledge of God. And as saint Hierome saith: Not to know the scriptures, is to be ignorant of Christ. Yet this notwithstanding, some there be that think it not meet for all sorts of men to read the scriptures, because they are, as they think, in sundry places stumbling blocks to the unlearned. first, for that the phrase of the scriptures is sometime so homlye, gross, and plain, that it offendeth the fine and delicate wits of some courtiers. Furthermore, for that the scripture also reporteth, even of them that have their commendation to be the children of God, that they did divers acts, whereof some are contrary to the law of nature, some repugnant to the law written, and other some seem to fight manifestly against public honesty. All which things (say they) are unto the simple an occasion of great offence, and cause many to think evil of the Scriptures, and to discredit their authority. Some are offended at the hearing and reading of the diversity of the rites and ceremonies of the sacrifices and oblations of the law. And some worldly witted men, think it a great decay to the quiet and prudent governing of their common weals, to give ear to the simple and plain rules and precepts of our saviour Christ in his Gospel, as being offended, that a man should be ready to turn his right ear, to him that strake him on the left, and to him which would take away his coat, to offer him also his cloak, with such other sayings of perfection in Christ's meaning. For carnal reason being always an enemy to God, and not perceiving the things of God's spirit, doth abhor such precepts, which yet rightly understanded, infringeth no judicial policies, nor Christian men's governements. And some there be, which hearing the scriptures to bid us to live without 〈◊〉, without study or forecasting, do deride t●e 〈…〉 ities of them. Therefore to remove and put away occasions of offence so much as may be, I will answer orderly to these objections. first I shall rehearse some of those places that men are offended at, for the homelynes and grossness of speech, and will show the meaning of them. In the book of Deuteronomie it is written, that almighty God made a law, if a man died without issue, his brother or next kinsman should marry his widow, and the child that were first borne between them, should be called his child that was dead, that the dead man's name might not be put out in Israel: And if the brother or next kinsman would not marry the widow, than she before the magistrates of the City should pull of his shoe, and spit in his face, saying: So be it done to that man that will not build his brother's house. Here (dearly beloved) the pulling of his shoe and spitting in his face, were ceremonies to signify unto all the people of that City, that the woman was not now in fault that God's law in that point was broken, but the whole shame and blame thereof did now redound to that man which openly before the magistrates refused to marry her. And it was not a reproach to him alone, but to all his posterity also: For they were called ever after, the house of him whose shoe is pulled of. Another place out of the Psalms: I will break (saith David) the horns of the ungodly, and the horns of the righteous Psal. 75. shallbe exalted. By anhorne, in the scripture, is understand power, might, strength, & sometime rule & government. The prophet then saying, I will break the horns of the ungodly, meaneth, that all the power, strength, and might of God's enemy, shall not only be weakened and made feeble, but shall at length also be clean broken and destroyed, though for a time for the better trial of his people, God suffereth the enemies to prevail and have the upper hand. In the▪ 132. Psalm. 132. Psalm it is said, I will make David's horn to flourish. Here David's horn signifieth his kingdom. Almighty God therefore by this manner of speaking, promiseth to give David victory over all his enemies, and to stablish him in his kingdom, spite of all his enemies. And in the threescore psalm it is written: Moab is my Psalm. 60. washpot, and ever Edom will I cast out my shoe, etc. In that place the prophet showeth how graciously God hath dealt with his people the children of Israel, giving them great victories upon their enemies on every side. For the Moabites and Idumeans, being two great nations, proud people, stout and mighty, God brought them under, and made them servants to the Israelites, servants I say, to stoop down, to pull of their shoes, and wash their feet. Then Moab is my washpot, and over Edom will I cast out my shoe, is as if he had said: The Moabites and the Idumeans, for all their stoutness against us in the wilderness, are now made our subjects, our servants, yea underlings to pull of our shoes, and wash our feet. Now I pray you, what uncomely manner of speech is this, so used in common phrase among the hebrews? It is a shame that Christian men should be so light headed, to toy as ruffians do of such manner speeches, uttered in good grave signification by ●he holy ghost. Moore reasonable it were for vain men to learn to reverence the form of God's words, then to gaude at them to his damnation. Some again are o●●ended to hear that the godly fathers had many wives and concubines▪ although after the phrase of the scripture, a concubine is an honest name, for every concubine is a lawful wife, but every wife is not a concubine. And that ye may the better understand this to be true, ye shall note that it was permitted to the fathers of the old Testament, to have at one time more wives than one, for what purpose ye shall afterward hear. Of which wives some were free women borne, some were bond women and servants. She that was free borne, had a prerogative above those that were servants & bond women. The free borne woman was by marriage made the ruler of the house under her husband, & is called the mother of the household, the masters or the dame of the house after our manner of speaking, and had by her marriage an interest, a right, and an ownership of his goods unto whom she was married. Other servants and bond women were given by the owners of them, as the manner was then, I will not say always, but for the most part, unto their daughters at that day of their marriage, to be handmaidens unto them. A 〈…〉ter such a sort did Pharaoh king of Egypt give unto Sara Abraham's wife, Agar the Egyptian to be her maid. So did Laban give unto his daughter Lia, at the day of her marriage, Gen. 29. Zilpha, to be her handmaid. And to his other daughter Rachel, he gave another bondmaid, named Bilham. And the wives that were the owners of their handmaids, gave them in marriage to their husbands, upon divers occasions. Sara gave her maid Agar in marriage Gen. 15● to Abraham. Lia gave in like manner her maid Zilpha to her husband Jacob. So did Rachel his other wife give him Bil●am her maid, saying unto him: Go in unto her, and she Gen. 3●. shall bear upon my knees, which is, as if she had said, take her to wife, and the children that she shall bear, will I take upon my lap, and make of them as if they were mine own. These handmaidens or bond women, although by marriage they were made wives, yet they had not this prerogative to rule in the house, but were still underlings, and in subjection to their masters, and were never called mothers of the household, maistresses, or dames of the house, but are called sometimes wives, sometime concubines. The plurality of wives, was by a special prerogative suffered to the fathers of the old Testament, not for satisfying their carnal and fleshly lusts, but to have many children, because every one of them hoped, and begged often times of God in their prayers, that that blessed seed which God promised should come into the world to break the serpent's head, might come and be borne of his stock and kindred. Now of those which take occasion of carnality and evil life, by hearing and reading in God's book, what God hath suffered even in those men, whose commendation is praised in the scripture. As that No, whom. S. Peter calleth the eight 2. Pet. 2. preacher of righteousness, was so drunk with wine, that in his sleep he uncovered his own privities. The just man Lot was in like manner drunken, and in his drunkenness lay with his Gen. 9 Gen. 19 own daughters, contrary to the law of nature. Abraham, whose faith was so great, that for the same he deserved to be called of Gods own Gen. 17. Rom. 4. mouth a father of many nations, the father of all believers, besides with Sara his wife, had also carnal company with Agar, Sara's handmaid. The patriarch Jacob had to his wives two sisters at one time. The Prophet David Gen. 16. and king Solomon his son, had many wives and concubines. etc. Which things we see plainly to be forbidden us by the law of God, and are now repugnant to all public honesty. These Gen. 29 and such like in God's book (good people) are not written that we should or may do the like, following their examples, or that we aught to think that God did allow every of these things in those men: But we aught rather to believe and to judge that No in his drunkenness offended God highly. Lot lying with his daughters, committed horrible incest. We aught then to learn by them this profitable lesson, that if so godly men as they were, which otherwise felt inwardly Gods holy spitite inflaming in their hearts, with she fear and love of God, could not by their own strength keep themselves from committing horrible sin, but did so greeuous●y fall, that without God's great mercy they had perished everlastingly: How much more aught we then miserable wretches, which have no feeling of God within us at all, continually to fear, not only that we may fall as they did, but also be overcome and drowned in sin, which they were not? And so by considering their fall, take the better occasion to acknowledge our own infirmity and weakness, and therefore more earnestly to call unto almighty God with hearty prayer incessauntlye for his grace, to strengthen us, and to defend us from all evil. And though through infirmity we chance at any time to fall, yet we may by hearty repentance and true faith, speedily rise again, and not sleep and continued in sin as the wicked doth. Thus good people, should we understand such matters expressed in the divine scriptures, that this holy table of God's word be not turned to us to be a snare, a trap, and a stumbling stone, to take hurt by the abuse of our understanding: But let us esteem them in such a reverent humility, that we may find our necessary food therein, to strengthen us, to comfort us, to instruct us (as God of his great mercy hath appointed them) in all necessary works, so that we may be perfect before him in the whole course of our life: Which he grant us, who hath redeemed us, our Lord and Saviour Jesus Christ, to whom with the father, and the holy ghost be all honour and glory for evermore. Amen. ¶ The second part of the information for them which take offence at certain places of the holy scripture. YOU have heard (good people) in the homily last read unto you, the great commodity of holy Scriptures, ye have heard how ignorant men, void of godly understanding, seek quarrels to discredit them: Some of their reasons have ye heard answered. Now we will proceed and speak of such politic wise men which be offended, for that Christ's precepts should seem to destroy all order in governance, as they do allege for example such as these be. If any man strike thee on the right Mat. ●. Mat. 18. cheek, turn the other unto him also. If any man will contend to take thy coat from thee, let him have cloak and all. Let not thy left hand know what thy right hand doth. If thine eye, thine hand, or thy foot offend thee, pull out thine eye, cut of thine hand, thy foot, and cast it from thee. If thine enemy (sayeth saint Paul) be an hungered, give him meat, if he be thirsty, Rom. xii. give him drink: so doing, thou shalt heap hot burning coals upon his head. These sentences (good people) unto a natural man seem mere absurdities, contrary to all reason. For a natural man (as saint Paul sayeth) understandeth 〈◊〉. Cor. two. not the things that belong to God, neither can he, so long as old Adam dwelleth in him. Christ therefore meaneth, that he would have his faithful servants so far from vengeance and resisting wrong, that he would rather have him ready to suffer an other wrong, then by resisting to break charity, and to be out of patience. He would have our good deeds so far from all carnal respects, that he would not have our nighest friends know of our well doing, to win a vain glory. And though our friends and kinsfolks be as dear as our right eyes and our right hands: yet if they would pluck us from God, we aught to renounce them, and forsake them. Thus if ye will be profitable hearers and readers of the holy scriptures, ye must first deny yourselves, and keep under your carnal senses taken by the outward words, and search the inward meaning: reason must give place to God's holy spirit, you must submit your worldly wisdom and judgement, unto his divine wisdom and judgement. Consider that the scripture, in what strange form soever it be pronounced, is the word of the living God. Let that always come to your remembrance, which is so often repeated of the prophet Esaias: The mouth of the Lord (saith he) hath spoken it, the almighty and everlasting God, who with his only word created heaven and earth, hath decreed it, the Lord of hosts, whose ways are in the Seas, whose paths are in the deep waters, that Lord and God by whose word all things in heaven and in earth are created, governed, and preserved, hath so provided it. The God of Gods, and Lord of all Lords, yea, God that is God alone, incomprehensible, almighty, and everlasting, he hath spoken it, it is his word. It can not therefore be but truth, which proceedeth from the God of all truth: it can not be but wisely and prudently commanded, what almighty God hath devised, how vainly soever through want of grace, we miserable wretches do imagine and judge of his most holy word. The prophet David describing an happy man, sayeth: Blessed is the man that hath not walked after the counsel of the ungodly, nor stand in the Psal. 1 way of sinners, nor sit in the seat of the scornful. There are three sorts of people, whose company the prophet would have him to flee and avoid, which shall be an happy man, and partakers of God's blessing. First, he may not walk after the counsel of the ungodly. secondly, he may not stand in the way of sinners. thirdly, he must not sit in the seat of the scornful. By these three sorts of people, ungodly men, sinners, and scorners, all impiety is signified and fully expressed. By the ungodly, he understandeth those which have no regard of almighty God, being void of all faith, whose hearts & minds are so set upon the world, that they study only how to accomplish their worldly practices, their carnal imaginations, their filthy lust and desire, without any fear of God. The second sort he calleth sinners, not such as do fall through ignorance, or of frailness, for than who should be found free? What man ever lived upon earth (Christ only excepted) but he hath sinned? The just man falleth seven times, and riseth again. Though the godly do fall, yet they walk not on Prou. 24. purposely in sin, they stand not still to continue and tarry in sin, they sit not down like careless men, without all fear of God's just punishment for sin: but defying sin, through God's great grace and infinite mercy, they rise again, and fight against sin. The Prophet than calleth them sinners whose hearts are clean turned from God, and whose whole conversation of life is nothing but sin, they delight so much in the same, that they choose continually to abide and devil in sin. The third sort he calleth scorners, that is, a sort of men whose hearts are so stuffed with malice, that they are not contented to devil in sin, and to lead their lives in all kind of wickedness: but also they do contemn and scorn in other, all godliness, true religion, all honesty and virtue. Of the two first sorts of men, I will not say but they may take repentance, and be converted unto God. Of the third sort, I think I may without danger of god's judgement pronounce, that never any yet converted unto God by repentance, but continued on still in their abominable wickedness, heaping up to themselves damnation, against the day of God's inevitable judgement. Examples of such scorners, we read in the second book of Chronicles: When the good king Ezechias, in the beginning of his 2. Par. 30. reign, had destroyed idolatry, purged the temple, and reformed religion in his Realm, he sent messengers into every City, to gather the people unto Jerusalem, to solemnize the feast of Easter, in such sort as God had appointed. The posts went from city to city, through the land of Ephraim and Manasses, even unto Zabulon. And what did the people think ye? Did they laud and praise the name of the Lord which had given them so good a king, so zealous a Prince to abolish idolatry, and to restore again God's true religion? Not, no. The scripture sayeth, The people laughed them to scorn, and mocked the kings messengers. And in the last Chapter of the same book it is written, that almighty God, having compassion upon his people, sent his messengers the Prophets unto them, to call them from their abominable idolatry and wicked kind of living. But they mocked his messengers, they despised his words, & misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy: For he gave them up into the hands of their enemies, even unto Nabucodonozar king of Babylon, who spoilt them of their goods, brent their city, and led them, their wives, and their children, captives unto Babylon. The wicked people that were in the days of No, made but a mock at the word of God, when No told them that God would take vengeance upon them for their sins. The flood therefore came suddenly upon them, and drowned them with the whole world. Lot preached to the Sodomites, that except they repented, both they and their City should be destroyed. They thought his sayings impossible to be true, they scorned and mocked his admonition, and reputed him as an old doting fool. But when God by his holy angels had taken Lot, his wife and two daughters from among them, he reigned down fire and brimstone from heaven, and brent up those scorners and mockers of his holy word. And what estimation had Christ's doctrine among the Scribes and Pharisees? What reward had he among them? The Gospel reporteth thus: The Pharisees which were covetous did scorn him in his doctrine. O than ye see that worldly rich men scorn the doctrine of their salvation. The worldly wise men scorn the doctrine of Christ, as foolishness to their understanding. These scorners have ever been, and ever shall be to the worlds end. For Saint Peter prophesied, that such scorners should be 2. Pet. 2. in the world before the latter day. Take heed therefore (my brethren) take heed, be ye not scorners of Gods most holy word, provoke him not to power out his wrath now upon you, as he did then upon those gybers and mockers. Be not wilful murderers of your own souls. Turn unto God while there is yet time of mercy, ye shall else repent it in the world to come, when it shall be to late, for there shall be judgement without mercy. This might suffice to admonish us, and 'cause us henceforth to reverence Gods holy scriptures, but all men have not faith. This therefore shall not satisfy and content all men's minds: but as some are carnal, so they will still continued, & abuse the scriptures carnally, to their greater damnation. The unlearned and unstable (saith saint Peter) paruerte the holy scriptures to their own destruction. Jesus Christ, as (saint Paul two. Pet. two. saith) is to the Jews an offence, to the Gentiles foolishness: But to God's children, as well i Cor. i of the Jews as of the Gentiles, he is the power and wisdom of God. The holy man Simeon sayeth, Luke. two. that he is set forth for the fall and rising again of many in Israel. As Christ Jesus is a fall to the reprobate, which yet perish through their own default: So is his word, yea the whole book of God, a cause of damnation unto them, through their incredulity. And as he is a rising up to none other than those which are Gods children by adoption: So is his word, yea the whole scripture, the power of God to salvation to them only that do believe it. Christ himself, the Prophets before him, the apostles after him, all the true ministers of Gods holy word, yea every word in God's book, is unto the reprobate, the savour of death unto death. Christ Jesus, the prophets, the apostles, and all the true ministers of his word, yea every jot and title in the holy scripture, have been, is, and shall be for evermore, the savour of life unto eternal life, unto all those whose hearts God hath purified by true faith. Let us earnestly take heed, that we make no jesting stock of the books of holy scriptures. The more obscure and dark the sayings be to our understanding, the further let us think ourselves to be from God and his holy spirit, who was the author of them. Let us with more reverence endeavour ourselves to search out the wisdom hidden in the outward bark of the scripture. If we can not understand the sense and the reason of the saying, yet let us not be scorners, jesters, and deriders, for that is the uttermost token and show of a reprobate, of a plain enemy to God and his wisdom. They be not idle fables to jest at, which God doth seriously pronounce, and for serious matters let us esteem them. And though in sundry places of the scriptures, be set out divers rites and ceremonies, oblations, & sacrifices: let us not think strange of them, but refer them to the times and people for whom they served, although yet to learned men they be not unprofitable to be considered, but to be expounded as figures and shadows of things and persons, afterward openly revealed in the new Testament. Though the rehearsal of the genealogies & petegrees of the fathers, be not to much edification of the plain ignorant people: yet is there nothing so impartinently uttered in all the whole book of the Bible, but may serve to spiritual purpose in some respect, to all such as will bestow their labours to search out the meanings. These may not be condemned, because they serve not to our understanding, nor make not to our edification. But let us turn our labour to understand, and to carry away such sentences and stories as be more fit for our capacity and instruction. And whereas we read in divers Psalms, how David did wish to the adversaries of god sometimes shame, rebuke, and confusion, sometime the decay of their offspring and issue, sometime that they might perish and come suddenly to destruction, as he did wish to the Captains of the Philistians: Cast forth (saith he) thy lightning and tear them, shoot out thine arrows and consume them, with such other manner Psal. 144. of imprecations: Yet aught we not to be offended at such prayers of David, being a prophet as he was, singularly beloved of God, and rapt in spirit, with an ardent zeal to god's glory. He spoke them not of a private hatred, and in a stomach against their persons: But wished spiritually the destruction of such corrupt errors and vices, which reigned in all devilish persons, set against God. He was of like mind as saint Paul was, when he did deliver Himeneus and Alexander, with the notorious fornicator, to Satan, to their temporal confusion, that their spirit might be saved against the day of the Lord. And when David did profess in some places that he hated the wicked: yet in other places of his Psalms he professeth, that he hated them with a perfect hate, not with a malicious hate, to the hurt of the soul. Which perfection of spirit, because it can not be performed in us, so corrupted in affections as we be, we aught not to use in our private causes the like words in form, for that we cannot fulfil the like words in sense. Let us not therefore be offended, but search out the reason of such words before we be offended, that we may the more reverently judge of such sayings, though strange to our carnal understandings, yet to them that be spiritually minded, judged to be zealously and godly pronounced. God therefore for his mercy's sake, vouchsafe to purify our minds through faith in his son Jesus Christ, and to instill the heavenly drops of his grace into our hard stony hearts to suppling the same, that we be not contemners & deriders of his infallible word: but that with all humbleness of mind and Christian reverence, we may endeavour ourselves to hear and to read his sacred scriptures, and inwardly so to digest them, as shall be to the comfort of our souls, and sanctification of his holy name, to whom with the son and the holy ghost, three persons and one living God be all laud, honour, and praise, for ever, and ever. Amen. ❧ An homily of Alms deeds, and mercifulness toward the poor and needy. Among the manifold duties that almighty god requireth of his faithful servants the true Christians, by the which he would that both his name should be glorified, & the certainty of their vocation declared, there is none that is either more acceptable unto him, or more profitable for than, then are the works of mercy & pity, showed upon the poor, which be afflicted with any kind of misery. And yet this not with standing, (such is the slothful sluggishness of our dull nature, to that which is good and godly) that we are almost in nothing more negligent and less careful than we are therein. It is therefore a very necessary thing, that God's people should awake their sleepy minds, and consider their duty on this behalf. And meet it is, that all true Christians should desirously seek and learn what God by his holy word doth herein require of them: that first knowing their duty (whereof many by their slackness seem to be very ignorant) they may afterwards diligently endeavour to perform the same. By the which, both the godly charitable persons may be encouraged to go forwards and continued in their merciful deeds of alms giving to the poor, and also such as hitherto have either neglected or contemned it, may yet now at the length (when they shall hear how much it appertaineth to them) advisedly consider it, and virtuously apply themselves thereunto. And to the intent that every one of you may the better understand that which is taught, and also easylier bear away, and so take more fruit of that shall be said, when several matters are severally handled: I mind particularly, and in this order, to speak and entreat of these points. first, I will show how earnestly almighty God in his holy word, doth exact the doing of alms deeds of us, and how acceptable they be unto him. secondly, how profitable it is for us to use them, and what commodity and fruit they will bring unto us. thirdly and last, I will show out of God's word, that who so is liberal to the poor, & relieveth them plenteously, shall notwithstanding have sufficient for himself, & evermore be without danger of penury and scarcity. Concerning the first, which is the acceptation and dignity or price of alms deeds before God: Know this, that to help and secure the poor in their need and misery, pleaseth God so much, that as the holy scripture in sundry places recordeth, nothing can be more thankfully taken or accepted of God. For first we read, that almighty God doth account that to be given and to be bestowed upon himself, that is bestowed upon the poor. For so doth the holy ghost testify unto us by the wise man, saying, He that hath pity upon the poor, dareth unto the lord Prou. 10. himself. And Christ in the gospel aduouche●●, and as a most certain truth, bindeth it with an oath, that the alms bestowed upon the poor, was bestowed upon him, & so shall be reckoned at the last day. For thus he saith to the charitable alms givers, when he sitteth as judge in the doom, to give sentence of every man according to his deserts: Uerylye I say unto you, whatsoever good & merciful deed you did Mat. 25. upon any of the lest of these my brethren, ye did the same unto me. In relieving their hunger, ye relieved mine, in quenching their thirst, ye quenched mine, in clothing them, ye clothed me, and when ye harboured them, ye lodged me also, when ye visited them being sick or in prison, ye visited me. For as he that receiveth a Prince's ambassadors, and entertaineth them well, doth honour the Prince, from whom those ambassadors do come: So he that receiveth the poor and needy, and helpeth them in their affliction and distress, doth thereby receive and honour Christ their master, who as he was poor and needy himself, whilst he lived here amongst us, to work the mystery of our salvation, so at his departure hence, he promised in his steed, to send unto us those that were poor, by whose means his absence should be supplied: and therefore that we would do unto him, we must do unto them. And for this cause doth almighty God say unto Moses, The land wherein you devil, shall never be without poor men: because he would Deut. 15. have continual trial of his people, whether they loved him or not, that in showing themselves obedient unto his will, they might certainly assure themselves of his love and favour towards them, and nothing doubt, but that as his law and ordinances (wherein he commanded them that they should open their hand unto their brethren that were poor and needy in the land) were accepted of them, and willingly performed: So he would on his part lovingly accept them, and truly perform his promises that he had made unto them. The holy Apostles and disciples of Christ, who by reason of his daily conversation, saw by his deeds, and heard in his doctrine, how much he tendered the poor: the godly fathers also, that were both before and since Christ, endued without doubt with the holy ghost, and most certainly certified of God's holy will: they both do most earnestly exhort us, and in all their writings almost, continually admonish us, that we would remember the poor, and bestow our charitable aims upon them. Saint Paul crieth unto us after this sort, Comfort i Thes. v. the feeble minded, lift up the weak, and be charitable toward all men. And again, To do Heb. 13. good to the poor, and to distribute aims gladly, see that thou do not forget, for with such sacrifices God is pleased. Esai the Prophet teacheth Esai. liii. on this wise, Deal thy bread to the hungry, and bring the poor wandering, home to thy house. When thou seest the naked, see thou clothe him, and hide not thy face from thy poor neighbour, neither despise thou thine own flesh. And the holy father Tobi giveth this council, Tobi. iiii. give alms (sayeth he) of thine own goods, and turn never thy face from the poor, eat thy bread with the hungry, and cover the naked with thy clotheses. And the learned and godly doctor Chrisostome giveth this admonition, Let Ad pop. Anto. Hom. 35. merciful alms be always with us, as a garment, that is, as mindful as we will be to put our garments upon us, to cover our nakedness, to defend us from the cold, and to show ourselves comely: So mindful let us be at all times and seasons, that we give alms to the poor, & show ourselves merciful towards them. But what mean these often admonitions & earnest exhortations of the prophets, apostles, fathers, & holy doctors? Surely, as they were faithful to Godward, and therefore discharged their duty truly, in telling us what was God's will: so of a singular love to us ward, they laboured not only to inform us, but also to persuade with us, that to give alms, and to secure the poor and needy, was a very acceptable thing, and an high sacrifice to god, wherein he greatly delighted, and had a singular pleasure. For so doth the wise man the son of Syrach teach us, saying: Who Eccle. 33. so is merciful and giveth alms, he offereth the right thank offering. And he addeth thereunto: The right thank offering, maketh the altar fat, and a sweet smell it is before the highest, it is acceptable before God, and shall never be forgotten. And the truth of this doctrine is verified by the examples of those holy and charitable fathers, of whom we read in the scriptures, that they were given to merciful compassion towards the poor, & charitable relieving of their necessities. Such a one was Abraham, in whom God had so great pleasure, that he vouchsafed to come unto him in form of an Angel, and to be entertained of him at his house. Such was his kinsman Lot, whom God so favoured for receiving his messengers into his house, which otherwise should have lain in the street, that he saved him with his whole family, from the destruction of Sodom and Gomorra. Such were the holy father's Job and Toby, with many others, who felt most sensible profess of God's especial love towards them. And as all these by their mercifulness and tender compassion which they showed to the miserable afflicted members of Christ, in the relieving, helping, and succouring them with their temporal goods in this life, obtained gods favour, & were dear, acceptable, and pleasant in his sight: so now they themselves take pleasure in the fruition of God, in the pleasant joys of heaven, and are also in God's eternal word set before us, as perfect examples ever before our eyes, both how we shall please God in this mortal life, and also how we may come to live in joy with them in everlasting pleasure & felicity. For most true is that saying which. S. Augustine hath, that the giving of alms and relieving of the poor, is the right way to heaven, Via coeli pauper est: The poor man (saith he) is the way to heaven. They used in times past, to set in high ways sides, the picture of Mercury, pointing with his finger, which was the right way to the town. And we use in cross ways to set up a wooden or stone cross, to admonish the travailing man which way he must turn when he cometh thither, to direct his journey aright. But God's word (as. S. Augustine saith) hath set in the way to heaven the poor man & his house, so that who so will go aright thither, and not turn out of the way, must go by the poor. The poor man is that Mercury that shall set us the ready way? and if we look well to this mark, we shall not wander much out of the right path. The manner of wise worldly men amongst us is, that if they know a man of meaner estate than themselves to be in favour with the prince, or any other noble man, whom they either fear or love, such a one they will be glad to benefit & pleasure, that when they have need, they may become their spokes man, either to obtain a commodity, or to escape a displeasure. Now surely it aught to be a shame to us, that worldly men for temporal things that last but for a season, should be more wise & provident in procuring them, than we in heavenly. Our saviour Christ testifieth of poor men, that they are dear unto him, & that he loveth them especially: For he calleth them his little ones, by a name of tender love, he saith they be his brethren. And saint James saith, that god hath chosen them to be the heirs of his kingdom. Hath not God jacob. 1. (saith he) chosen the poor of this world to himself, to make them hereafter the rich heirs of that kingdom which he hath promised to them that love him? And we know that the prayer which they make for us, shallbe acceptable and regarded of God, their complaint shallbe heard also. Thereof doth Jesus the son of Sirach certainly assure us, saying: If the poor complain Eccle. 4, of thee in the bitterness of his soul, his prayer shallbe heard, even he that made him shall hear him. Be courteous therefore unto the poor. We know also, that he who acknowledgeth himself to be their master and patron, and refuseth not to take them for his servants, is both able to pleasure and displeasure us, and that we stand every hour in need of his help. Why should we then be either negligent or unwilling to procure their friendship and favour, by the which also we may be assured to get his favour that is both able & willing to do us all pleasures that are for our commodity and wealth? Christ doth declare by this, how much he accepteth our charitable affection toward the poor, in that he promiseth a reward unto them that give but a cup of cold water in his name to them that have need thereof, and that reward is the kingdom of heaven. No doubt is it therefore that god regardeth highly, that which he rewardeth so liberally. For he that promiseth a princely recompense, for a beggarly benevolence, declareth that he is more delighted with the giving, then with the gift, and that he as much esteemeth the doing of the thing, as the fruit and commodity that cometh of it. Who so therefore hath hitherto neglected to give alms, let him know that God now requireth it of him, & he that hath been liberal to the poor, let him know that his godly doings are accepted, & thankfully taken at gods hands, which he will requited with double & triple. For so saith the wise man: He which showeth mercy to the poor, doth lay his money in bank to the Lord, for a large interest and gain. The gain being chiefly the possession of the life everlasting, through the merits of our saviour Jesus Christ, to whom with the father & the holy ghost, be all honour and glory for ever. Amen. The seonde part of the sermon of alms deeds. YOU have heard before (dearly beloved) that to give alms unto the poor, and to help them in time of necessity, is so acceptable unto our saviour Christ, that he counteth that to be done to himself, that we do for his sake unto them. You have heard also how earnestly both the apostles, prophets, holy fathers, & doctors, do exhort us unto the same. And ye see how well-beloved and dear unto God they were, whom the scriptures report unto us to have been good alms men. Wherefore if either their good examples, or the wholesome counsel of godly fathers, or the love of Christ, whose especial favour we may be assured by this means to obtain, may move us, or do any thing at all with us: let us provide that from henceforth we she we unto Godward this thankful service, to be mindful and ready to help them that be poor and in misery. Now will I this second time that I entreat of aims deeds, show unto you how profitable it is for us to exercise them, and what fruit thereby shall arise unto us, if we do them faithfully. Our saviour Christ in the Gospel teacheth us, that it profiteth a man nothing to have in possession Mat. 16. all the riches of the whole world, and the wealth or glory thereof, if in the mean season he loose his soul, or do that thing whereby it should become captive unto death, sin, & hell fire. By the which saying, he not only instructeth us how much the soul health is to be preferred before worldly commodities: but also serveth to stir up our minds, and to prick us forwards to seek diligently and learn by what means we may preserve and keep our souls ever in safety, that is, how we may recover our health, if it be lost or impaired, and how it may be defended and maintained, if we once have it. Yea, he teacheth us also thereby to esteem that as a precious medicine and an inestimable jewel, that hath such strength and virtue in it, that can either procure or preserve so incomparable a treasure. For if we greatly regard that medicine or salve that is able to heal sundry and grievous diseases of the body: much more will we esteem that which hath like power over the soul. And because we might be better assured, both to know and have in readiness that so profitable a remedy: he as a most faithful and loving teacher, showeth himself both what it is, and where we may find it, and how we may use and apply it. For when Luk. 11. both he and his disciples were grievously accused of the Pharisees, to have defiled their souls in breaking the constitutions of the elders, because they went to meat and washed not their hands before, according to the custom of the Jews: Christ answering their superstitious complaint, teacheth them an especial remedy how to keep clean their souls, notwithstanding the breach of such superstitious orders. give alms (saith he) and behold all things are clean unto you. He teacheth them, that to be merciful and charitable in helping the poor, is the means to keep the soul pure and clean in the sight of God. We are taught therefore by this, that merciful alms dealing, is profitable to purge the soul from the infection and filthy spots of sin. The same lesson doth the holy ghost also teach in sundry places of the scripture, saying: mercifulness and alms giving Tobi. 4. purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness. A great confidence may they have before the high God, that show mercy and compassion to them that are afflicted. The wise preacher the son of Sirach confirmeth the Eccle. 5. same, when he saith, That as water quencheth burning fire, even so mercy and alms resisteth and reconcileth sins. And sure it is, that mercifulness quaileth the heat of sin so much, that they shall not take hold upon man to hurt him, or if ye have by any infirmity and weakness been touched and annoyed with them, straightways shall mercifulness wipe and wash them away, as salves and remedies to heal their sores and grievous diseases. And thereupon that holy father Cyprian taketh good occasion to exhort earnestly to the merciful work of giving alms and helping the poor, and there he admonisheth to consider how wholesome and profitable it is to relieve the needy and help the afflicted, by the which we may purge our sins, and heal our wounded souls. But here some will say unto me, If alms giving, and our charitable works towards the poor, be able to wash away sins, to reconcile us to God, to deliver us from the peril of damnation, and make us the sons & heirs of God's kingdom: then is Christ's merits defaced, and his blood shed in vain, then are we justified by works, and by our deeds may we merit heaven, then do we in vain believe that Christ died for to put away our sins, and that he rose for our justification, as saint Paul teacheth. But ye shall understand (dearly beloved) that neither those places of scripture before alleged, neither the doctrine of the blessed martyr Cyprian, neither any other godly and learned man, when they in extolling the dignity, profit, fruit, and effect of virtuous and liberal alms, do say that it washeth away sins, and bringeth us to the favour of God, do mean that our work and charitable deed, is the original cause of our acception before God, or that for the dignity or worthiness thereof, our sins may be washed away, and we purged & cleansed of all the spots of our iniquity: for that were in deed to deface Christ, and to defraud him of his glory. But they mean this, and this is the understanding of those and such like sayings: That God of his mercy and especial favour towards them whom he hath appointed to everlasting salvation, hath so offered his grace especially, and they have so received it fruitfully, that although by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the spirit of God mightily working in them, unto obedience to Gods will and commandments, they declare by their outward deeds and life, in the showing of mercy, and charity (which can not come but of the spirit of God and his especial grace) that they are the undoubted children of God appointed to everlasting life. And so, as by their wickedness and ungodly living, they showed themselves according to the judgement of men, which follow the outward appearance, to be reprobates and castaways: So now by their obedience unto God's holy will, and by their mercifulness and tender pity (wherein they show themselves to be like unto God, who is the fou 〈…〉 yne and spring of all mercy) they declare openly and manifestly unto the sight of men, that they are the sons of God, and elect of him unto salvation. For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring forth good fruit: so the good deeds of man are not the cause that maketh man good, but he is first made good by the spirit and grace of God that effectually worketh in him, and afterward he bringeth forth good fruits. And then as the good fruit doth argue the goodness of the tree, so doth the good and merciful deed of the man, argue and certainly prove the goodness of him that doth it, according to Christ's sayings: You shall know them by their fruits. And if any man will object, that evil and naughty men do sometimes by their deeds appear to be very godly and virtuous: I will answer, so doth the crab and choke pear seem outwardly to have sometime as fair a red, and as melow a colour, as the fruit which is good in deed. But he that will bite and take a taste, shall easily judge betwixt the sour bitterness of the one, and the sweet savorines of the other. And as the true christian man, in thankfulness of his heart, for the redemption of his soul purchased by Christ's death, showeth kindly by the fruit of his faith, his obedience to God: so the other, as a merchant with God, doth all for his own gain, thinking to win heaven by the merit of his works, and so defaceth and obscureth the price of Christ's blood, who only wrought our purgation. The meaning then of these sayings in the scriptures and other holy writings: Alms deeds do wash away our sins, and, mercy to the poor doth blot out our offences, is, that we doing these things according to God's will & our duty, have our sins in deed washed away, and our offences blotted out: not for the worthiness of them, but by the grace of God which worketh all in all, and that for the promise that God hath made to them that are obedient unto his commandment, that he which is the truth, might be justified in performing the truth, due to his true promise. Alms deeds do wash away our sins, because god doth vouchsafe then to repute us as clean and pure, when we do them for his sake, and not because they deserve or merit our purging, or for that they have any such strength and virtue in themselves. I know that some men, to much addict to the advancing of their good works, will not be contented with this answer: & no marvel, for such men can no answer content nor suffice. Wherefore leaving them to their own wilful sense, we will rather have regard to the reasonable and godly, who as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefits, all forgiveness of sins, & whatsoever can be named good and profitable, either for the body or for the soul, do come only of God's mercy and mere favour, & not of themselves: So though they do never so many & so excellent good deeds, yet are they never puffed up with the vain confidence of them. And though they hear and read in god's word, and other where in godly men's works, that alms deeds, mercy, and charitableness, doth wash away sin, and blot out iniquity: yet do they not arrogantly and proudly stick and trust unto them, or brag themselves of them, as the proud Pharisee did, jest with the Pharisee they should be condemned: but rather with the humble and poor Publican, confess themselves sinful wretches, unworthy to look up to heaven, calling and craving for mercy, that with the Publican they may be pronounced of Christ to be justified. The godly do learn that when the scriptures say, that by good and merciful works we are reconciled to God's favour: we are taught then to know what Christ by his intercession and mediation obtaineth for us of his father when we be obedient to his will, yea they learn in such manners of speaking a comfortable argument of God's singular favour and love, that attributeth that unto us and to our doings, that he by his spirit worketh in us, and through his grace procureth for us. And yet this notwithstanding, they cry out with saint Paul, O wretches that we are: & acknowledge (as Christ teacheth) that when they have all done, they are but unprofitable servants: & with the blessed king David, in respect of the just judgements of God, they do tremble, and say: Who shallbe able to abide it Lord, if thou wilt give sentence according to our deserts? Thus they humble themselves, and are exalted of God: they count themselves vile, and of God are counted pure and clean: they condemn themselves, and are justified of God: they think themselves unworthy of the earth, and of God are thought worthy of heaven. Thus of God's word are they truly taught how to think rightly of merciful dealing of alms, and of God's especial mercy and goodness are made partakers of those fruits that his word hath promised. Let us then follow their examples, and both show obediently in our life those works of mercy that we are commanded, and have that right opinion & judgement of them that we are taught, and we shall in like manner as they, be made partakers, and feel the fruits and rewards that follow such godly living, so shall we know by proof what profit and commodity doth come of giving of alms, and succouring of the poor. The third part of the homily of alms deeds. YOU have already heard two parts of this treatise of alms deeds. The first how pleasant and acceptable before God the doing of them is, the second, how much it behoveth us, and how profitable it is to apply ourselves unto them. Now in the third part will I take away that let that hindereth many from doing them. There be many, that when they hear how acceptable a thing in the sight of God the giving of alms is, and how much God extendeth his favour towards them that are merciful, and what fruits and commodities doth come to them by it, they wish very gladly with themselves that they also might obtain these benefits, and be counted such of God as whom he would love or do for. But yet these men are with greedy covetousness, so pulled back that they will not bestow one half penny, or one shive of bread, that they might be thought worthy of God's benefits, and so to come into his favour. For they are evermore fearful, and doubting, lest by often giving, although it were but a little at a time, they should consume their goods, and so impoverish themselves, that even themselves at the length should not be able to live, but should be driven to beg, and live of other men's alms. And thus they seek excuses to withhold themselves from the favour of God, and choose with pinching covetousness, rather to lean unto the devil, then by charitable mercifulness, either to come unto Christ, or to suffer Christ to come unto them. O that we had some cunning and skilful physician that were able to purge them of this so pestilent an humour, that so sore infecteth, not their bodies, but their minds, and so by corrupting their souls, bringeth their bodies and souls into danger of hell fire. Now lest there be any such among us (dearly beloved) let us diligently search for that physician, which is Jesus Christ, and earnestly labour that of his mercy he will truly instruct us, and give us a present remedy against so perilous a disease. Hearken then, whosoever thou art that fearest least by giving to the poor thou shouldest bring thyself to beggary. That which thou takest from thyself to bestow upon Christ, can never be consumed & wasted away. Wherein thou shalt not believe me, but if thou have faith, and be a true Christian, believe the holy ghost, give credit to the authority of God's word that thus teacheth. For thus saith the holy ghost by Solomon: He that giveth unto the poor, shall never want. Men suppose that by hoarding and laying up still, they shall at length be rich, and that by distributing and laying out, although it be for most necessary and godly uses, they shallbe brought to poverty. But the holy ghost, which knoweth all truth, teacheth us another lesson, contrary to this. He teacheth us that there is a kind of dispending that shall never diminish the stock, and a kind of saving that shall bring a man to extreme poverty. For where he saith, that the good alms man shall never have scarscitie, he addeth: But he that turneth away his eyes from such as be in necessity, shall suffer great poverty himself. How far different than is the judgement of man, from the judgement of the holy ghost? The holy Apostle Paul, a man full of the holy ghost, and made privy even of the secret will of God, teacheth: that the liberal alms giver, shall not thereby be impoverished. He that ministereth (saith he) seed unto the sour, 2. Cor. 9 will minister also bread unto you for food, yea, he will multiply your seed and increase the fruits of your righteousness. He is not content here to advertise them that they shall not lack, but he showeth them also after what sort God will provide for them. Even as he provideth seed for the sour in mutliplying it & giving great increase: so he will multiply their goods, & increase them that there shallbe great abundance. And lest we should think his sayings to be but words and not truth, we have an example thereof in the third book of kings, which doth confirm and seal it up as a most certain truth. The poor widow that received the banished prophet of God Elias, when as she had but an handful of meal in a vessel, and a little oil in a cruse, whereof she would make a cake for herself and her son, that after that they had eaten that, they might die, because in that great famine there was no more food to be gotten: yet when she gave part thereof unto Elias, & defrauded her own hungry belly, mercifully to relieve him, she was so blessed of God, that neither the meal nor the oil was consumed all the time while that famine did last, but thereof both the prophet Elias, she, & her son were sufficiently nourished & had enough. O consider this example ye unbelieving & faithless covetous persons, who discredit God's word, and think his power diminished. This poor woman, in the time of an extreme & long dearth, had but one handful of meal and a little cruse of oil, her only son was ready to perish before her face for hunger, and she herself like to pine away: and yet when the poor prophet came and asked part, she was so mindful of mercifulness, that she forgot her own misery, and rather than she would omit the occasion given to give alms, & work a work of righteousness, she was content presently to hazard her own and her sons life. And you who have great plenty of meats and drinks, great store of moth-eaten apparel, yea, many of you great heaps of gold & silver, and he that hath lest, hath more than sufficient, now in this time, when (thanks be to God) not great famine doth oppress you, your children being well clothed and well fed, & no danger of death for famine to be feared: will rather cast doubts & perils of unlikely penury, than you will part with any piece of your superfluities, to help to feed and secure the poor, hungry, & naked Christ, that cometh to your doors a begging. This poor and silly widow never cast doubts in all her misery what want she herself should have, she never disinherited the promise that god made to her by the prophet, but straightway went about to relieve the hungry prophet of god, yea preferring his necessity before her own. But we, like unbelieving wretches, before we will give one mite, we will cast a thousand doubts of danger, whether that will stand us in any stead that we give to the poor, whether we should not have need of it at any other time, and whether here it would not have been more profitably bestowed. So that it is more hard to wrench a strong nail (as the proverb saith) out of a post, then to wring a farthing out of our fingers. There is neither the fear nor the love of God before our eyes, we will more esteem a mite, than we either desire gods kingdom, or fear the devils dungeon. Hearken therefore ye merciless misers, what will be the end of this your unmerciful dealing. As certainly as God nourished this poor widow in the time of famine, and increased her little store, so that she had enough, and felt no penury when other pined away: so certainly shall God plague you with poverty in the midst of plenty. Then when other have abundance and be fed at full, you shall utterly waste and consume away yourselves, your store shallbe destroyed, your goods plucked from you, all your glory and wealth shall perish: and that which when you had, you might have enjoyed yourself in peace, and might have bestowed upon other most godly, ye shall seek with sorrow & sighs, and no where shall found it. For your unmercifulness towards other, ye shall find no man that will show mercy towards you. You that had stony hearts towards other, shall find all the creatures of god to youward as hard as bras, & iron. Alas what fury and madness doth possess our minds, that in a matter of truth & certainty, we will not give credit to the truth, testifying unto that which is most certain. Christ saith, that if we will first seek the kingdom of God, & do the works of righteousness thereof, we shall not be left destitute, all other things shallbe given to us plenteously. Nay say we, I will first look that I be able to live myself, and be sure that I have enough for me and mine, and if I have anything over, I will bestow it to get God's favour, & the poor shall then have part with me. See I pray you the perverse judgement of men, we have more care to nourish the carcase, than we have fear to see our soul perish. And as Cyprian saith, whilst we stand in doubt lest our goods fail, in Sermon. de Elemosina. being over liberal, we put it out of doubt that our life & health faileth, in not being liberal at al. Whilst we are careful for diminishing of our stock, we are altogether careless to diminish ourselves. We love Mammon, & loose our souls. We fear lest our patrimony should perish from us, but we fear not jest we should perish for it. Thus do we perversely love that we should hate, and hate that we should love, we be negligent where we should be careful, & careful where we need not. This vain fear to lack ourselves if we give to the poor, is much like the fear of children & fools, which when they see the bright glimmering of a glass, they do imagine strait way that it is the lightning, & yet the brightness of a glass never was the lightning. Even so, when we imagine that by spending upon the poor, a man may come to poverty, we are cast into a vain fare, for we never heard or knew that by that means any man came to misery, and was left destitute, and not considered of god. Nay we read to the contrary in the scripture (as I have before showed, & as by infinite testimonies and examples may be proved) that whosoever serveth God faithfully and unfeignedly in any vocation, god will not suffer him to decay, much less to perish. The holy ghost teacheth us by Solomon, Prou. 10. that the Lord will not suffer the soul of the righteous to perish for hunger. And therefore David saith unto all them that are merciful: O fear the Lord ye that be his saints, for they that fear him lack nothing. The Lions do lack and suffer hunger: but they which seek the Lord shall want no manner of thing that is good. When Elias was in the desert, god fed him by the ministery of a Raven, that evening & morning brought him sufficient victuals. When Daniel was shut up in the Lion's den, God prepared meat for him, & sent it thither to him. And there was the saying of David fulfilled: The Lions 〈◊〉. Reg. 17. do lack & suffer hunger, but they which seek the Lord, shall want no good thing. For while the Lions which should have been fed with his flesh, roared for hunger & desire of their prey, whereof they had no power, although it were present before them: he in the mean time was fresh fed from God, that should with his flesh have filled the Lions. So mightily doth God work to preserve & maintain those whom he loveth, so careful is he also to feed them who in any state or vocation do unfeignedly serve him. And shall we now think that he will be unmindful of us, if we be obedient to his word, & according to his will have pity upon the poor? He giveth us all wealth, before we do any service for it: and will be see us lack necessaries when we do him true service? Can a man think that he that feedeth Christ, can be forsaken of Christ, and left without food? Or will Christ deny earthly things, unto them whom he promiseth heavenly things for his true service? It can not be therefore (dear brethren) that by giving of alms we should at any time want ourselves, or that we which relieve other men's need, should ourselves be oppressed with penury. It is contrary to God's word, it repugneth with his promise, it is against Christ's property and nature to suffer it, it is the crafty surmise of the devil to persuade us it. Wherefore stick not to give alms freely, and trust not withstanding, that God's goodness will minister unto us sufficiency and plenty, so long as we shall live in this transitory life, and after our days here well spent in his service and the love of our brethren, we shallbe crowned with everlasting glory, to reign with Christ our saviour in heaven, to whom with the father & the holy ghost, be all honour & glory for ever. Amen. ¶ An homily or Sermon concerning the Nativity and birth of our Saviour jesus Christ. AMong all the creatures that god made in the beginning of the world most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared almost in any point unto man, who aswell in body and in soul exceeded all other no less, than the Sun in brightness and light exceedeth every small & little star in the firmament. He was made according to the image and similitude of GOD, he was endued with all kind of heavenly gifts, he had no spot of uncleanness in him, he was sound and perfect in all parts, both outwardly and inwardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly, he was made altogether like unto God, in righteousness, in holiness, in wisdom, in truth, to be short, in all kind of perfection. When he was thus created and made, almighty GOD, in token of his great love towards him, chose out a special place of the earth for him, namely Paradise, where he lived in all tranquillity and pleasure, having great abundance of worldly goods, and lacked nothing that he might justly require or desire to have. For as it is said, God made him Lord and ruler Psalm. 8. over all the works of his hands, that he should have under his feet all sheep & oxen, all beasts of the field, all fowls of the air, all fishes of the sea, and use them always at his own pleasure, according as he should have need. Was not this a mirror of perfection? Was not this a full perfect and blessed estate? Could any thing else be well added hereunto, or greater felicity desired in this world? But as the common nature of all men is, in time of prosperity and wealth, to forget not only themselves, but also God: Even so did this first man Adam, who having but one commandment at God's hand, namely that he should not eat of the fruit of knowledge of good & ill, did not withstanding, most unmindefully, or rather most wilfully break it, in forgetting the strait charge of his maker, and giving ear to the crafty suggestion of that wicked serpent the devil. Whereby it came to pass, that as before he was blessed, so now he was accursed, as before he was loved, so now he was abhorred, as before he was most beautiful and precious, so now he was most vile and wretched in the sight of his Lord and maker. Instead of the image of God, he was now become the image of the devil. Instead of the citizen of heaven, he was become the bondslave of hell, having in himself no one part of his former purity & cleanness, but being altogether spotted & defiled, insomuch that now he seemed to be nothing else but a lump of sin, and therefore by the just judgement of god, was condemned to everlasting death. This so great and miserable a plague, if it had only rested on Adam, who first offended, it had been so much the easier, and might the better have been borne. But it fell not only on him, but also on his posterity & children for ever, so that the whole brood of Adam's flesh should sustain the self same fall & punishment, which their forefather by his offence most justly had deserved. Saint Paul in the fifth Chapter to the Romans saith, By the offence of only Adam, the fault came upon all men to condemnation, & by one man's disobedience many were made sinners. By which words we are taught, that as in Adam all men universally sinned: so in Adam all men universally received the reward of sin, that is to say, become mortal & subject unto death, having in themselves nothing but everlasting damnation both of body and soul. They become (as David saith) corrupt & abominable, they went all out of the way, there was none that did good, not not one. O what a miserable & woeful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the world might be looked for but only pangs of death, & pains of hell? Had it been any marvel if mankind had been utterly driven to desperation, being thus fallen from life to death, from salvation to destruction, from heaven to hell? But behold the great goodness & tender mercy of god in this behalf: Albeit man's wickedness & sinful behaviour was such, that it deserved not in any part to be forgiven, yet to the intent he might not be clean destitute of all hope and comfort in time to come, he ordained a new covenant, & made a sure promise thereof, namely that he would sand a Messiah or mediator into the world, which should make intercession, & put himself as a stay between both parties, to pacify the wrath & indignation conceived against sin, & to deliver man out of the miserable curse and cursed misery wherinto he was fallen headlong by disobeying the will & commandment of the only Lord & maker. This covenant and promise was first made unto Adam himself immediately after his fall, as we read in the third of Genesis, where God said to the serpent on this wise: I will put enmity between thee and the woman, between thy seed & her seed. He shall break thine head, & thou shalt bruise his heel. After ward, the self same covenant was also more amply & plainly renewed unto Abraham, where God promised him, that in his seed all Gen. 10. nations & families of the earth should be blessed. Again it was continued and confirmed unto Isahac, in the same form of words, as it was Gen. 26. before unto his father. And to the intent that mankind might not despair, but always live in hope, almighty god never ceased to publish, repeat, confirm, & continued the same, by divers and sundry testimonies of his prophets, who for the better persuasion of the thing, prophesied the time, the place, the manner and circumstance of his birth, the affliction of his life, the kind of his death, the glory of his resurrection, the receiving of his kingdom, the deliverance of his people, with all other circumstances belonging thereunto. Esaias prophesied that he should be borne of a virgin, and called Emanuel. Micheas prophesied, that he should be borne in Bethlehem a place of Jury. Ezechiel prophesied that he should come of the stock and lineage of David. Daniel prophesied that all nations and languages should serve him. Zacharie prophesied that he should come in poverty, riding upon an Ass. Malachi prophesied that he should send Elias before him, which was John the Baptist. Hieremie prophesied that he should be sold for thirty pieces of silver. etc. And all this was done, that the promise & covenant of God made unto Abraham & his posterity concerning the redemption of the world, might be credited and fully believed. Now, as the Apostle Paul saith, when the fullness of time was come, that is, the perfection and course of years, appointed from the beginning, than God according to his former covenant and promise, sent a Messiah, otherwise called a mediator, unto the world, not such a one as Moses was, not such a one as Josua, Saul, or David was: but such a one as should deliver mankind from the bitter curse of the law, and make perfect satisfaction by his death, for the sins of all people, namely he sent his dear and only son Jesus Christ, made (as the Apostle saith) of a woman, and made under the law, that he might redeem them that were in bondage of the law, & make them the children of God by adoption. Was not this a wonderful great love towards us that were his professed and open enemies, towards us that were by nature the children of wrath, and firebrands of hell fire? In this (saith Saint John) appeared the great love of God, that he sent his only begotten son into the world to save us, when we were his extreme enemies. Herein is love, not that we loved him, but that he loved us, and sent his son to be a reconciliation for our sins. Saint Paul also saith, Christ, when we were yet of no strength, died for us being ungodly. Rom. 5. Doubtless a man will scarce die for a righteous man. Peradventure some one durst die for him of whom they have received good. But god setteth out his love towards us, in that he sent Christ to die for us when we were yet void of all goodness. This and such other comparisons doth the Apostle use, to amplify and set forth the tender mercy & great goodness of God, declared towards mankind, in sending down a saviour from heaven, even Christ the Lord. Which one benefit among all other, is so great & wonderful, that neither tongue can well express it, neither heart think it, much less give sufficient thanks to god for it. But here is a great controversy between us and the Jews, whether the same Jesus which was borne of the virgin Marie, be the true Messiah and true saviour of the world, so long promised & prophesied of before. They, as they are and have been always, proud & stiff necked, would never acknowledge him until this day, but have looked and gaped for another to come. They have this fond imagination in their heads, that Messiah shall come, not as Christ did, like a poor pilgrim and simple soul riding upon an Ass: But like a baliaunt and mighty king in great royalty & honour. Not as Christ did, with a few fishermen, and men of small estimation in the world: but with a great army of strong men, with a great train of wise & noble men, as knights, Lords, Earls, Dukes, Princes, & so forth. Neither do they think that their Messiah shall slanderously suffer death, as Christ did: but that he shall stoutly conquer and manfully subdue all his enemies, and finally obtain such a kingdom on earth, as never was seen from the beginning. While they feign unto themselves after this sort a Messiah of their own brain, they deceive themselves, and account Christ as an abject & fool of the world. Therefore Christ crucified (as saint Paul saith) is unto the Jews a stumbling block, and to the Gentiles foolishness, because they think it an absurd thing, and contrary to all reason, that a redeemer and saviour of the whole world, should be handled after such a sort as he was, namely scorned, reviled, scourged, condemned, and last of all cruelly hanged. This, I say, seemed in their eyes strange, and most absurd, and therefore neither they would at that time, neither will they as yet, acknowledge Christ to be their Messiah and saviour. But we (dearly beloved) that hope & look to be saved, must both steadfastly believe, and also boldly confess, that the same Jesus, which was borne of the virgin Marie, was the true Messiah and mediator between God and man, promised and prophesied of so long before. For as the Apostle writeth: With the heart Rom. 10. man believeth unto righteousness, and with the mouth confession is made unto salvation. Again in the same place: Whosoever believeth in him, shall never be ashamed nor confounded. Whereto agreeth also the testimony of saint John, written in the fourth Chapter of his first general Epistle, on this wise: Whosoever confesseth that Jesus is the son of God, he dwelleth in God, and God in him. There is no doubt, but in this point all Christian men are fully and perfectly persuaded. Yet shall it not be a lost labour to instruct and furnish you with a few places concerning this matter, that ye may be able to stop the blasphemous mouths of all them, that most Jewishely, or rather devilishly, shall at any time go about to teach or maintain the contrary. First, ye have the witness and testimony of the angel Gabriel, declared aswell to Zacharie the high priest, as also to the blessed virgin. Secondly, ye have the witness and testimony of John the Baptist, pointing unto Christ, and saying, Behold the lamb of God that taketh away the sins of the world. Thirdly, ye have the witness and testimony of God the father, who thundered from heaven, and said, This is my dearly beloved son, in whom I am well pleased, hear him. Fourthly, ye have the witness and testimony of the holy ghost, which came down from heaven in manner of a white dove, and lighted upon him in time of his baptism. To these might be added a great number more, namely the witness & testimony of the wise men that came to Herode, the witness and testimony of Simeon and Anna, the witness and testimony of Andrew and Philip, Nathanael, and Peter, Nicodemus, and Martha, with divers other: But it were to long to repeat all, and a few places are sufficient in so plain a matter, specially among them that are already persuaded. Therefore if the privy imps of amechriste, and crafty instruments of the devil, shall attempt or go about to withdraw you from this true Messiah, and persuade you to look for another that is not yet come: let them not in any case seduce you, but confirm yourselves with these & such other testimonies of holy scripture, which are so sure & certain, that all the devils in hell shall never be able to withstand them. For as truly as God liveth, so truly was Jesus Christ the true messias and saviour of the world, even the same Jesus which as this day was borne of the virgin Marie, without all help of man, only by the power and operation of the holy ghost. Concerning whose nature and substance, because divers & sundry heresies are risen in these our days, through the motion and suggestion of Satan: therefore it shallbe needful & profitable for your instruction, to speak a word or two also of this part. We are evidently taught in the scripture, that our Lord and saviour Christ consisteth of two several natures, of his manhood, being thereby perfect man, and of his Godhead, being thereby perfect God. It is written, The word, that is to say, the second person in Trinity, john. 1. become flesh. GOD sending his own son in the similitude of sinful flesh, fulfilled Rom. 8. those things which the law could not. Christ being in form of God, took on him the form of a servant, & was made like unto man, being Phillip. 2. found in shape as a man. GOD was showed in flesh, justified in spirit, seen of angels, preached 1. Tim. 3. to the Gentiles, believed on in the world, and received up in glory. Also in another place: There is one God, and one mediator between God and man, even the man Jesus Christ. These be plain places for the proof and declaration of both natures, united and knit together in one Christ. Let us diligently consider and weigh the works that he did whiles he lived on earth, and we shall thereby also perceive the self same thing to be most true. In that he did hunger and thirst, eat and drink, sleep and wake, in that he preached his Gospel to the people, in that he wept and sorrowed for Jerusalem, in that he paid tribute for himself and Peter, in that he died and suffered death, what other thing did he else declare, but only this, that he was perfect man as we are? For which cause he is called in holy scripture, sometime the son of David, sometime the son of man, sometime the son of Marie, sometime the son of Joseph, and so forth. Now in that he forgave sins, in that he wrought miracles, in that he did cast out devils, in that he healed men with his only word, in that he knew the thoughts of men's hearts, in that he had the seas at his commandment; in that he walked on the water, in that he rose from death to life, in that he ascended into heaven, and so forth: What other thing did he show therein, but only that he was perfect god, coequal with the father as touching his deity? Therefore he saith, The father and I are all one, which is to be understood of his godhead. For as touching his manhood, he saith, The father is greater than I am. Where are now those Marcionites, that deny Christ to have been borne in the flesh, or to have been perfect man? Where are now those Arians, which deny christ to have been perfect God, of equal substance with the father? If there be any such, ye may easily reprove them with these testimonies of God's word, and such other. Whereunto I am most sure, they shall never be able to answer. For the necessity of our salvation did require such a mediator & saviour, as under one person should be a partaker of both natures: It was requisite he should be man, it was also requisite he should be God. For as the transgression came by man, so was it meet the satisfaction should be made by man. And because death, according to S. Paul, is the just stipend and reward of sin: therefore to appease the wrath of God, and to satisfy his justice, it was expedient that our mediator should be such a one, as might take upon him the sins of mankind, and sustain the due punishment thereof, namely death. Moreover he came in flesh, and in the self same flesh ascended into heaven, to declare and testify unto us, that all faithful people, which steadfastly believe in him, shall likewise come unto the same mansion place, whereunto he being, our chief captain, is gone before. Last of all, he become man, that we thereby might receive the greater comfort, as well in our prayers, as also in our adversity, considering with ourselves, that we have a mediator that is true man as we are, who also is touched with our infirmities, and was tempted even in like sort as we are. For these and sundry other causes, it was most needful he should come, as he did, in the flesh. But because no creature, in that he is only a creature, hath or may have power to destroy death, and give life, to overcome hell, and purchase heaven, to remit sins, and give righteousness: therefore it was needful, that our Menssias, whose proper duty and office that was, should be not only full and perfect man, but also full and perfect GOD, to the intent he might more fully and perfectly make satisfaction for mankind. God saith, This is my well-beloved Matth. 3. son in whom I am well pleased. By which place we learn, that Christ appeased and quenched the wrath of his father, not in that he was only the son of man: But much more in that he was the son of God. Thus ye have heard declared out of the scriptures, that Jesus Christ was the true Messiah and saviour of the world, that he was by nature & substance perfect God, and perfect man, and for what cause it was expedient he should be so. Now that we may be the more mindful and thankful unto God in this behalf, let us briefly consider and call to mind, the manifold and great benefits that we have received by the Nativity and birth of this our Messiah and saviour. Before Christ's coming into the world, all men universally in Adam, were nothing else but a wicked and crooked generation, rotten and corrupt trees, stony ground full of brambles and briars, lost sheep, prodigal sons, naughty and unprofitable servants, unrighteous stewards, workers of iniquity, the brood of Adders, blind guides, sitting in darkness and in the shadow of death: to be short, nothing else but children of perdition, and inheritors of hell fire. To this doth saint Paul bear witness in divers places of his Epistles, and Christ also himself in sundry places of his Gospel. But after he was once come down from heaven, and had taken our frail nature upon him, he made all them that would receive him truly, and believe his word, good trees, & good ground, fruitful and pleasant branches, children of light, citizens of heaven, sheep of his fold, members of his body, heirs of his kingdom, his true friends and brethren, sweet and lively bread, the elect and chosen people of God. For as saint Peter saith in his first Epistle and second Chapter: He bore our sins in his body upon the cross, he healed us, & made us whole by his stripes: and whereas before we were sheep going astray, he by his coming brought us home again to the true shepherd and Bishop of our souls, making us a chosen generation, a royal priesthood, an holy nation, a peculiar people of GOD, in that he died for our offences, and rose again for our justification. Saint Paul to Timothy the third Chapter: We were (saith he) in times passed un wise, disobedient, deceived, serving divers lusts and pleasures, living in hatred, envy, maliciousness, and so forth. But after the loving kindness of God our Saviour appeared towards mankind, not according to the righteousness that we had done, but according to his great mercy, he saved us by the fountain of the new birth, and by the renewing of the holy ghost, which he powered upon us abundantly, through Jesus Christ our saviour, that we being once justified by his grace, should be heirs of eterna●l life, through hope and faith in his blood. In these and such other places, is set out before our eyes as it were in a glass, the abundant grace of God, received in Christ Jesus, which is so much the more wonderful, because it came not of any desert of ours, but of his mere & tender mercy, even then when we were his extreme enemies. But for the better understanding and consideration of this thing, let us behold the end of his coming, so shall we perceive what great commodity and profit his Nativity hath Matth. 2. Matth. 5. john. 18. Luke. 4. john. 8. Matth. 9 brought unto us miserable and sinful creatures. The end of his coming, was to save and deliver his people, to fulfil the law for us, to bear witness unto the truth, to teach and preach the words of his father, to give light unto the world, to call sinners to repentance, the refresh them that labour and be heavy laden, to cast out Matth. 11. john. 12. the prince of this world, to reconcile us in the body of his flesh, to dissolve the works of the devil, last of all, to become a propitiation for our Collos. 1 Hebru. 10 Rom. 3. sins, and not for ours only, but also for the sins of the whole world. These were the chief ends wherefore Christ become man, not for any profit that should come to himself thereby, but only for our sakes, that we might understand the will of God, be partakers of his heavenly light, be delivered out of the devils claws, released from the burden of sin, justified through faith in his blood, and finally, received up into everlasting glory, there to reign with him forever. Was not this a great and singular love of Christ towards mankind, that being the express and lively image of God, he would notwithstanding humble himself, and take upon him the form of a servant, and that only to save and redeem us? O how much are we bound to the goodness of God in this behalf? How many thanks and praises do we own unto him for this our salvation wrought by his dear and only son Christ? who become a pilgrim in earth, to make us citizens in heaven, who become the son of man, to make us the sons of God, who become obedient to the law, to deliver us from the curse of the law, who become poor, to make us rich, vile, to make us precious, subject to death, to make us live for ever. What greater love could we silly creatures desire or wish to have at God's hands? Therefore dearly beloved, let us not forget this exceeding love of our Lord and saviour, let us not show ourselves unmyndful or unthankful towards him: but let us love him, fear him, obey him, and serve him. Let us confess him with our mouths, praise him with our tongues, believe on him with our hearts, and glorify him with our good works. Christ is the light, let us receive the light. Christ is the truth, let us believe the truth. Christ is the way, let us follow the way. And because he is our only master, our only teacher, our only shepherd and chief captain: therefore let us become his servants, his scholars, his sheep, and his soldiers. As for sin, the flesh, the world, and the devil, whose servants and bondslaves we were before Christ's coming, let us utterly cast them of, and defy them, as the chief & only enemies of our soul. And seeing we are once delivered from their cruel tyranny by Christ, let us never fall into their hands again, jest we chance to be in a worse case than ever we were before. Happy are they, saith the scripture, that continued to the end. Be faithful (saith God) until death, and I will give thee a crown of life. Again he saith in another place: He that putteth his hand unto the plough, and looketh back, is not meet for the kingdom of God. Therefore let us be strong, steadfast, and unmovable, abounding always in the works of the Lord. Let us receive Christ, not for a time, but for ever, let us believe his word, not for a time, but for ever, let us become his servants, not for a time, but for ever, in consideration that he hath redeemed & saved us, not for a time, but for ever, and will receive us into his heavenly kingdom, there to reign with him; not for a time, but forever. To him therefore with the father and the holy ghost, be all honour, praise, & glory, forever and ever. Amen. ¶ An homily for good Friday, concerning the death and passion of our saviour jesus Christ. IT should not become us (well-beloved in christ) being that people which he redeemed from the devil, from sin and death, and from everlasting damnation, by Christ, to suffer this time to pass forth without any meditation, and remembrance of that excellent work of our redemption, wrought as about this time, through the great mercy and charity of our saviour Jesus Christ, for us wretched sinners, and his mortal enemies. For if a mortal man's deed, done to the behoof of the common wealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby: How much more readily should we have in memory this excellent act and benefit of Christ's death? whereby he hath purchased for us, the undoubted pardon and forgiveness of our sins, whereby he made at one the father of heaven with us, in such wise, that he taketh us now for his loving children, and for the true inheritors with Christ his natural son, of the kingdom of heaven? And verily, so much more doth Christ's kindness appear unto us, in that it pleased him to deliver himself of all his godly honour which he was equally in with his father in heaven, and to come down into this vale of misery, to be made mortal man, and to be in the state of a most low servant, serving us for our wealth and profit, us I say, which were his sworn enemies, which had renounced his holy law and commandments, and followed the lusts and sinful pleasures of our corrupt nature. And yet I say did Christ put him Collos. 2. self between God's deserved wrath, & our sin, and rent that obligation wherein we were in danger to God, and paid our debt. Our debt was a great deal to great for us to have paid. And without payment, God the father could never be at one with us. Neither was it possible to be loosed from this debt by our own ability. It pleased him therefore to be the payer thereof, and to discharge us quite. Who can now consider the grievous debt of sin, which could none otherwise be paid but by the death of an innocent, and will not hate sin in his heart? If God hateth sin so much, that he would allow neither man nor Angel for the redemption thereof, but only the death of his only and well-beloved son, who will not stand in fear thereof? If we (my friends) consider this, that for our sins this most innocent lamb was driven to death, we shall have much more cause to bewail ourselves that we were the cause of his death, then to cry out of the malice and cruelty of the Jews, which pursued him to his death. We did the deeds wherefore he was thus stricken and wounded, they were only the ministers of our wickedness. It is meet than we should step low down into our hearts, and bewail our own wretchedness and sinful living. Let us know for a certainty, that if the most dearly beloved son of God was thus punished and stricken for the sin which he had not done himself: how much more aught we sore to be stricken for our daily and manifold sins which we commit against God, if we earnestly repent us not, and be not sorry for them? No man can love sin, which God hateth so much, and be in his favour. No man can say that he loveth Christ truly, and have his great enemy (sin I mean, the author of his death) familiar and in friendship with him. So much do we love God and Christ, as we hate sin. We aught therefore to take great heed, that we be not favourers thereof, lest we be found enemies to God, and traitors to Christ. For not only they which nailed Christ upon the cross, are his tormentors and crucifiers: but all they (saith saint Paul) crucify again the son of God, as much as is in them, which do commit Heb. 6. vice and sin, which brought him to his death. Rom. 6. If the wages of sin be death, and death everlasting: Surely it is no small danger to be in service thereof. If we live after the flesh, and after the sinful lusts thereof, saint Paul threateneth, Rom. 8. yea almighty God in saint Paul threateneth, that we shall surely die. We can none otherwise Rom. 8. live to God, but by dying to sin. If Christ be in us, then is sin dead in us: and if the spirit of God be in us, which raised Christ from death to life, so shall the same spirit raise us to the resurrection of everlasting life. But if sin rule Rom. i and reign us, then is God, which is the fountain of all grace and virtue, departed from us: then hath the devil & his ungracious spirit, rule and dominion in us. And surely if in such miserable ●iate we die, we shall not rise to life, but fall down to death & damnation, & that without end. For Christ hath not so redeemed us from sin, that we may safely return thereto again: but he hath redeemed us, that we should Christ hath not redeemed us from sin, that we should 〈◊〉 in sin. forsake the motions thereof, & live to righteousness. Yea, we be therefore washed in our baptism from the filthiness of sin, that we should live afterward in the pureness of life. In baptism we promised to renounce the devil and his suggestions, we promised to be (as obedient children) always following Gods will & pleasure. Then if he be our father in deed, let us give him his due honour. If we be his children, let us show him our obedience, like as Christ openly declared his obedience to his father, which (as saint Paul Phil. 2. writeth) was obedient even to the very death, the death of the cross. And this he did for us all that believe in him. For himself he was not punished, for he was pure and undefiled of all manner of sin. He was wounded (saith Esai) for our Esai. 4. wickedness, and striped for our sins: he suffered the penalty of them himself, to deliver us from danger: he bore (saith Esai) all our sores and infirmities upon his own back. No pain did he refuse to suffer in his own body, that he might deliver us from pain everlasting. His pleasure it was thus to do for us, we deserved it not. Wherefore the more we see ourselves bound unto him, the more he aught to be thanked of us, yea, and the more hope may we take, that we shall receive all other good things of his hand, in that we have received the gift of his only son, through his liberality. For if God (saith Saint Rom. 8. Paul) hath not spared his own son from pain and punishment, but delivered him for us all unto the death: how should he not give us all other things with him? If we want any thing, either john. 1. for body or soul, we may lawfully and boldly approach to God, as to our merciful father, to ask that we desire, and we shall obtain it. For such power is given to us, to be the children of God, so many as believe in Christ's name. In his name whatsoever we ask, we shall have it Mat. 11. granted us. For so well pleased is the father almighty God, with Christ his son, that for his sake he favoureth us, and will deny us nothing. So pleasant was this sacrifice and oblation of his sons death, which he so obediently and innocently suffered, that he would take it for the only and full amends for all the sins of the world. And such favour did he purchase by his death of his heavenly father for us: that for the merit thereof (if we be true Christians in deed, and not in word only) we be now fully in God's grace again, and clearly discharged from our sin. No tongue surely is able to express the worthiness of this so precious a death. For in this standeth the continual pardon of our daily offences, in this resteth our justification, in this we be allowed, in this is purchased the everlasting health of all our souls. Yea, there is Act. iiii. none other thing that can be named under heaven to save our souls, but this only work of Christ's precious offering of his body upon the altar of the cross. Certes there can be no work of any mortal man (be he never so holy) that shall be coupled in merits with Christ's most holy act. For no doubt, all our thoughts and deeds were of no value, if they were not allowed in the merits of Christ's death. All our righteousness is far unperfect, if it be compared with Christ's righteousness. For in his acts and deeds, there was no spot of sin, or of any unperfectness. And for this cause they were the more able to be the true amends of our unrighteousness, where our Our 〈◊〉 be full of 〈◊〉 perfection. acts and deeds be full of imperfection, and infirmities, & therefore nothing worthy of themselves to stir God to any favour, much less to challenge the glory that is due to Christ's act & merit. For not to us (sayeth David) not to us, but Psal. 11●. to thy name give the glory, O Lord. Let us therefore (good friends) with all reverence glorify his name, let us magnify and praise him for ever. For he hath dealt with us according to his great mercy, by himself hath he purchased our redemption. He thought it not enough to spare him Heb. 1 self, and to send his Angel to do this deed, but he would do it himself, that he might do it the better, and make it the more perfect redemption. He was nothing moved with the intolerable pains that he suffered in the whole course of his long passion, to repent him thus to do good to his enemies: but he opened his heart for us, and bestowed himself wholly for the raunsomming of us. Let us therefore now open our hearts again to him, and study in our lives to be thankful to such a Lord, and evermore to be mindful of so great a benefit, yea let us take up our cross with Christ and follow him. His passion is not only the ransom & whole amends for our sin, but it is also a most perfect example of all patience and sufferance. For if it behoved Act. ●. Christ thus to suffer, & to enter into the glory of his father: how should it not become us to bear patiently our small crosses of adversity, and the troubles of this world? For surely (as saith sayn● Peter) Christ therefore suffered, to leave us an example to follow his steps. And if we suffer with i Pet. 2. i Tim. two. him, we shall be sure also to reign with him in heaven. Not that the sufferance of this transitory life should be worthy of that glory to come, Rom. 8. Mat. 5. but gladly should we be contented to suffer, to be like Christ in our life, that so by our works we may glorify our father which is in heaven. And Heb. 11. as it is painful and grievous to bear the cross of Christ in the griefs and displeasures of this life: so it bringeth forth the joyful fruit of hope, in all them that be exercised therewith. Let us not so much behold the pain, as the reward that shall follow that labour. Nay, let us rather endeavour jacob. 1. ourselves in our sufferance, to endure innocently and guiltless, as our saviour Christ did. For if we suffer for our deservings, then hath not patience his perfect work in us: but if undeseruinglye we suffer loss of goods and life, i Pet. 2. if we suffer to be evil spoken of for the love of Christ, this is thankful afore God, for so did Christ suffer. He never did sin, neither was The pa●ienc● of Christ. there any guile found in his mouth. Yea, when he was reviled with taunts, he reviled not again. When he was wrongfully dealt with, he threatened not again, nor revenged his quarrel, but delivered his cause to him that judgeth rightly. Perfect patience careth not what nor how Perfect 〈◊〉. much it suffereth, nor of whom it suffereth, whether offrende or foe: but studieth to suffer innocently, and without deserving. Yea, he in whom Mat. 5. perfect charity is, careth so little to revenge, that he rather studieth to do good for evil, to bless & say well of them that curse him, to pray for them that pursue him, according to the example of our saviour Christ, who is the most perfect example The meekness of Christ. & pattern of all meekness & sufferance, which hanging upon his cross, in most servant anguish bleeding in every part of his blessed body, being set in the mids of his enemies & crucifiers: & he, notwithstanding the intolerable pains which they saw in him, being of them mocked & scorned despitefully without all favour and compassion, had yet towards them such compassion in heart, that he prayed to his father of heaven for them, & said: O father forgive them, for they Luk. 2●●. wot not what they do. What patience was it also which he showed, when one of his own apostles & servants which was put in trust of him, came to betray him unto his enemies to the death? He said nothing worse to him, but, Friend wherefore Mark. 26. art thou come? Thus good people, should we call to mind the great examples of charity which Christ showed in his passion, if we will fruitfully remember his passion. Such charity and love should we bear one to another, if we Mat. 5. will be the true servants of Christ. For if we love but them which love & say well by us, what great thing is it that we do, saith Christ? Do not the paynim & open sinners so? We must be more perfect in our charity then thus, even as our father in heaven is perfect, which maketh the light of his sun to rise upon the good & the bad, and sendeth his rain upon the kind & unkind. After this manner should we show our charity indifferently, as well to one as to another, as well to friend as foe, like obedient children, after the example of our good father in heaven. For if Christ was obedient to his father even to the death, and that the most shameful death (as the Jews esteemed it) the death of the cross: Why should we not be obedient to God in lower points of charity and patience? Let us forgive then our neighbours their small faults, as God for Christ's sake hath Eccle. 28. forgiven us our great. It is not meet that we should crave forgiveness of our great offences at God's hands, and yet will not forgive the small trespasses of our neighbours against us. We do Mat. 28. call for mercy in vain, if we will not show mercy to our neighbours. For if we will not put wrath and displeasure forth of our hearts to our christian brother, no more will God forgive the displeasure and wrath that our sins have deserved afore him. For under this condition doth God forgive us, if we forgive other. It becometh not Christian men to be hard one to another, nor yet to think their neighbour unworthy to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have thee do thus much for his sake, he hath deserved it of thee, that thou shouldest forgive thy neighbour. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the pardon which our saviour Christ purchased once of God the father by shedding of his precious blood. Nothing becometh Christ's servants so much, as mercy jacob. 5. and compassion. Let us then be favourable one to another, and pray we one for another, that we may be healed from all frailties of our life, the less to offend one the other, and that we may be of one mind and one spirit, agreeing together in brotherly love and concord, even like the dear children of God. By these means shall we move God to be merciful to our sins, yea, Ephes. ●. and we shall be hereby the more ready to receive our saviour and maker in his blessed sacrament, to our everlasting comfort and health of soul. Christ delighteth to enter and devil in that soul where love and charity ruleth, and where peace & concord is seen. For thus writeth saint John, 1. john. 4. God is charity, he that abideth in charity, abideth in God, and God in him. And by this (saith he) we shall know that we be of God, if we love our brethren. Yea, and by this shall we know, i. john. iii that we be shifted from death to life, if we love one another. But he which hateth his brother (saith the same Apostle) abideth in death, even i. john. 2. in the danger of everlasting death, & is moreover the child of damnation & of the devil, cursed of God, and hated (so long as he so remaineth) of God and all his heavenly company. For as peace and charity make us the blessed children of almighty God: so doth hatred and envy make us the cursed children of the devil. God give us all grace to follow Christ's example in peace and in charity, in patience & sufferance, that we now may have him our guest to enter and dwell within us, so as we may be in full surety, having such a pledge of our salvation. If we have him and Rom. 8. his favour, we may be sure that we have the favour of God by his means. For he sitteth on the right hand of his father, as our proctor & attorney, pleading and suing for us in all our needs and necessities, Wherefore, if we want any gift of godly wisdom, we may ask it of God for Christ's sake, & we shall have it. Let us consider and examine ourself, in what want we be concerning this virtue of charity and patience. If we see that our hearts be nothing inclined thereunto, in forgiving them that have offended against us, then let us knowledge our want, and wish to God to have it. But if we want it, and see in ourself no desire thereunto, verily we be in a dangerous case before God, and have need to make much earnest prayer to God, that we may have such an heart changed, to the gra●●ing in of a new. For unless we forgive other, we shall never be forgiven of God. Not, not all the prayers and merits of other, can pacify God unto us, unless we be at peace, and at one with our neighbour. Nor all our deeds and good works can move God to forgive us our debts to him, except we forgive to other. He setteth more by mercy, then by sacrifice. Mercy moved our saviour Christ to suffer for his enemies: it becometh us then to follow his example. For it shall little avail us to have in meditation the fruits and price of his passion, to magnify them, and to delight or trust to them, except we have in mind his examples in passion to follow them. If we thus therefore consider Christ's death, and will stick thereto with fast faith for the merit and deserving thereof, and will also frame ourself in such wise to bestow ourselves, and all that we have by charity, to the behoof of our neighbour, as Christ spent himself wholly for our profit, then do we truly remember Christ's death, and being thus followers of Christ's steps, we shall be sure to follow him thither where he sitteth now with the father and the holy ghost, to whom be all honour and glory. Amen. ¶ The second homily concerning the death and passion of our saviour Christ. THat we may the better conceive the great mercy and goodness of our Saviour Christ in suffering death universally for all men: it behoveth us to descend into the bottom of our conscience, & deeply to consider the first and principal cause wherefore he was compelled Gen. 5. so to do. When our great grandfather Adam had broken God's commandment, in eating the apple forbidden him in paradise, at the motion and suggestion of his wife, he purchased thereby, not only to himself, but also to his posterity for ever, the just wrath & indignation of God, who according to his former sentence pronounced at the giving of the commandment, condemned both him & all his to everlasting death, both of body and soul. For it was said unto him, Thou shalt eat freely of every tree in the garden: but Gen. 2. as touching the tree of knowledge of good & ill, thou shalt in no wise eat of it. For in what hour soever thou eatest thereof, thou shalt die the death. Now as the Lord had spoken, so it came to pass. Adam took upon him to eat thereof, and in so doing he died the death, that is to say, he become mortal, he lost the favour of God, he was cast out of paradise, he was no longer a citizen of heaven: but a firebrand of hell, and a bond slave to the devil. To this doth our saviour bear witness in the Gospel, calling us lost Luke. xv. sheep, which have gove astray & wandered from the true shepherd of our souls. To this also doth saint Paul bear witness, saying, That by the offence of only Adam, death came upon all Rom. v. men to condemnation. So that no we neither he, nor any of his, had any right or interest at all in the kingdom of heaven, but were become plain reprobates and castaways, being perpetually dampened to the everlasting pains of hell tire. In this so great misery and wretchedness, if mankind could have recovered himself again, and obtained forgiveness at God's hands, than had his case been somewhat tolerable, because he might have attempted some way how to deliver himself from eternal death. But there was no way left unto him, he could do nothing that might pacify gods wrath, he was altogether unprofitable in that behalf. There was none that Psalm. u did good, not not one. And how then could he work his own salvation? Should he go about to pacify gods heavy displeasure by offering up brent sacrifices according as it was ordained in the old law? by offering up the blood of Oxen, the blood of calves, the blood of goats, the blood of lambs, and so forth? O these things were Hebr. 9 of no force nor strength to take away sins, they could not put away the anger of God, they could not cool the heat of his wrath, nor yet bring mankind into favour again, they were but only sigures and shadows of things to come, and nothing else, Read the Epistle to the hebrews, Hebr. ●. there shall you found this matter largely discussed, there shall you learn in most plain words, that the bloody sacrifice of the old law was unperfect, and not able to deliver man from the state of damnation by any means, so that mankind in trusting thereunto, should trust to a broken staff, and in the end deceive himself. What should he then do? Should he go about to observe and keep the law of God divided into two tables, & so purchase to himself eternal life? In deed, if Adam and his posterity had been able to satisfy and fulfil the law perfectly, in loving God above all things, and their neighbour as themselves: then should they have easily quenched the lords wrath, and escaped the terrible sentence of eternal death pronounced against them by the mouth of almighty God. For it is Luke. 10. written. Do this, & thou shalt live, that is to say, fulfil my commandments, keep thyself upright and perfect in them according to my will, then shalt thou live, and not die. Here is eternal lice promised with this condition, so that they keep and observe the law. But such was the frailty of mankind after his fall, such was his weakness & imbecility, that he could not walk uprightly in God's commandments though he would never so feign, but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation, insomuch that the prophet David crieth out on this wise: All have gone Psalm. 5. astray, all are become unprofitable, there is none that doth good, not not one. In this case what profit could he have by the law? None at all. For as saint James saith, He that shall observe jacob. 2. the whole law, and yet faileth in one point, is become guilty of all. And in the book of Deuteronomie it is written, Cursed be he (saith God) Deut. 27. which abideth not in all things that are written in the book of the law to do them. Behold, the law bringeth a curse with it, and maketh us guilty, not because it is of itself nought or unholy (God forbidden we should so think) but because the frailty of our sinful flesh is such, that we can never fulfil it, according to the perfection that the Lord requireth. Could Adam then (think you) hope or trust to be saved by the law? Not, he could not. But the more he looked on the law, the more he saw his own damnation set before his eyes, as it were in a most clear glass. So that now of himself he was most wretched and miserable, destitute of all hope, & never able to pacify Gods heavy displeasure, nor yet to escape the terrible judgement of God, wherinto he and all his posterity were fallen, by disobeying the strait commandment of the Lord their God. But O the abundant riches of Gods Rom. 11. great mercy. O the unspeakable goodness of his heavenly wisdom. When all hope of righteousness was passed on our part, when we had nothing in ourselves, whereby we might quench his burning wrath, & work the salvation of our own souls, and rise out of the miserable estate wherein we lay: Then, even than did Christ the son of God, by the appointment of his father, come down from heaven, to be wounded for our sakes, to be reputed with the wicked, to be condemned unto death, to take upon him the reward of our sins, and to give his body to be broken on the cross for our offences. He (saith the prophet Esai, Esai. 55. meaning Christ) hath borne our infirmities, & hath carried our sorrows, the chastisement of our peace was upon him, & by his stripes are we made whole. Saint Paul like wise saith: God made 2. Cor. 5. him a sacrifice for our sins, which knew not sin, that we should be made the righteousness of God by him. And saint Peter most agreeably writing in this behalf, saith: Christ hath once died & suffered for our sins, the just for the unjust, etc. To these might be added an infinite number of other places to the same effect: but these few shallbe sufficient for this time. Now then (as it was said at the beginning) let us ponder & weigh the cause of his death, that thereby we may be the more moved to glorify him in our whole life. Which if you will have comprehended briefly in one word, it was nothing else in our part, but only the transgression and sin of mankind. When the angel came to warn Joseph, that he should not fear to take Mary to his wife: Did he not therefore will the child's name to he called Jesus, because, he should save his people from their sins? When John the Baptist preached Christ, and she wed him to the people with john. 1. his finger: Did he not plainly say unto them, Behold the lamb of God which taketh away the sins of the world? When the woman of Canaan besought Christ to help her daughter Matth. 15. which was possessed with a devil: did he not openly confess that he was sent to save the lost sheep of the house of Israel, by giving his life for their sins? It was sin then, O man, even thy sin that caused Christ the only son of God to be crucified in the flesh, and to suffer the most vile & slanderous death of the cross. If thou hadst kept thyself vyryght, if thou hadst observed the commandments, if thou hadst not Rom. 5. presumed to transgress the will of God in thy first father Adam: then Christ being in form of God, needed not to have taken upon him the shape of a servant: being immortal in heaven, he needed not to become mortal on earth: being the true bread of the soul, he needed not to hunger: being the healthful water of life, he needed not to thirst: being life itself, he needed not to have suffered death. But to these and many other such extremities, was he driven by thy sin, which was so manifold & great, that god could be only pleased in him, and none other. Canst thou think of this; O sinful man, and not tremble within thyself? Canst thou hear it quietly without remorse of conscience, and sorrow of heart? Did Christ suffer his passion for thee, and Matth. 27. wilt thou show no compassion towards him? While Christ was yet hanging on the Cross, and yielding up the ghost, the Scripture witnesseth that the vale of the temple did rend in twain, and the earth did quake, that the stones clave asunder, that the graves did open, & the dead bodies rise. And shall the heart of man be nothing moved to remember how grievously and cruelly he was handled of the Jews for our sins? Shall man show himself to be more hard hearted then stones, to have less compassion than dead bodies? Call to mind, O sinful creature, and set before thine eyes Christ crucified. Think thou seest his body stretched out in length upon the cross, his head crowned with sharp thorn, his hands & his feet pierced with nails, his heart opened with a long spear, his flesh rent and torn with whips, his brows sweeting water and blood. Think thou hearest him now crying in an intolerable agony to his father, & saying, My God, my God, why hast thou forsaken me. Couldst thou behold this woeful sight, or hear this mournful voice without tears, considering that he suffered all this, not for any desert of his own, but only for the grievousness of thy sins? O that mankind should put the everlasting son of God to such pains. O that we should be the occasion of his death, & the only cause of his condemnation. May we not justly cry woe worth the time that ever we sinned? O my brethren, let this image of Christ crucified, be always printed in our hearts, let it stir us up to the hatred of sin, & provoke our minds to the earnest love of almighty God. For why? Is not sin think you, a grievous thing in his sight, seeing for the transgressing of God's precept in eating of one apple, he condemned all the world to perpetual death, and would not be pacified, but only with the blood of his own son? True, yea most true is that saying of David: Thou O Lord, hatest all them that work iniquity, neither shall the wicked and evil man Psal. 5. devil with thee. By the mouth of his prophet Esai, he crieth mainly out against sinners and saith: ●o be unto you that draw iniquity with cords of vanity, and sin as it were with cart Esai. 5. ropes. Did not God give a plain token how greatly he hated & abhorred sin, when he drowned Gen. 7. all the world save only eight persons, when he destroyed Sodom & Gomorra with fire and brimstone, when in three days space he killed Gen. 19 4. Reg. 29. with pestilence threescore and ten thousand for David's offence, when he drowned Pharaoh and all his host in the read sea, when he turned Nabuchodonozor Exo. 14. the king into the form of a bruit beast, creeping upon all four, when he suffered Daniel. 14. Achitophel & judas to hung themselves upon the remorse of sin, which was so terrible to their 2. Reg. 17. Actes●. eyes? A thousand such examples are to be found in scripture, if a man would stand to seek them out. But what need we? This one example which we have now in hand, is of more force, & aught more to move us, than all the rest. Christ being the son of god, and perfect God himself, who never committed sin; was compelled to come down from heaven, & to give his body to be bruised & broken on the cross for our sins. Was not this a manifest token of God's great wrath and displeasure towards sin, that he could be pacified by no other means, but only by the sweet & precious blood of his dear son? O sin, sin, that ever thou shouldest drive Christ to such extremity. woe worth the time that ever thou camest into the world. But what booteth it now to bewail? Sin is come, and so come that it can not be avoided. There is no Prou. 24. man living, not not the justest man on the earth? but he falleth seven times a day, as Solomon saith. And our Saviour Christ, although he hath delivered us from sin: yet not so that we shallbe free from committing sin: But so that it shall not be imputed to our condemnation. He Rom. 6. hath taken upon him the just reward of sin, which was death, & by death hath overthrown death, that we believing in him, might live for ever, and not die. Aught not this to engender extreme hatred of sin in us, to consider that it did violently, as it were, pluck God out of heaven, to make him feel the horrors and pains of death? O that we would sometimes consider this in the midst of our pomps & pleasures, it would bridle the outrageousness of the flesh, it would abate and assuage our carnal affects, it would restrain our fleshly appetites, that we should not run at random as we commonly do. To commit sin wilfully & desperately without fear of god, is nothing else but to crucify Christ a new, as we are expressly taught in the 〈◊〉 H●bre. ● to the Hebrues. Which thing if it were denc●● printed in all men's hearts, than should not sin reign every where so much as it doth, to the great grief and torment of Christ, now sitting in heaven. Let us therefore remember, and always bear in mind Christ crucified, that thereby we may be inwardly moved both to abhor sin thoroughly, and also with an earnest and zealous heart to love God. For this is another fruit which the memorial of Christ's death aught to work in us, an earnest and unfeigned love towards God. So God loved the world (saith john. iii saint John) that he gave his only begotten son, that whosoever believed in him, should not perish, but have life everlasting. If god declared so great love towards us his silly creatures: how can we of right but love him again? Was not this a sure pledge of his love, to give us his own son from heaven? He might have given us an angel if he would, or some other creature, and yet should his love have been far above our deserts. Now he gave us not an angel, but his son. And what son? His only son, his natural son, his well-beloved son, even that son whom he had made Lord and ruler of all things. Was not this a singular token of great love? But to whom did he give him? He gave him to the whole world, that is to say, to Adam and all that should come after him. O lord what had Adam or any other man deserved at God's hands, that he should give us his own son? We are all miserable persons, sinful persons, damnable persons, justly driven out of paradise, justly excluded from heaven, justly condemned to hell fire: And yet (see a wonderful token of God's love) he gave us his only be gotten son, us I say, that were his extreme and deadly enemies, that we by virtue of his blood shed upon the cross, might be clean purged from our sins, and made righteous again in his sight. Who can choose but marvel, to hear that god should she we such unspeakable love towards us, that were his deadly enemies? Indeed, O mortal man, thou oughtest of right to marvel at it & to acknowledge therein God's great goodness and mercy towards mankind, which is so wondered, that no flesh, be it never so worldly wise, may well conceive it or express it. For as Saint Paul testifieth, God greatly commendeth and Rom. v. setteth out his love towards us, in that he sent his son Christ to die for us, when we were yet sinners, and open enemies of his name. If we had in any manner of wise deserved it at his hands, than had it been no marvel at all, but there was no desert on our part wherefore he should do it. Therefore thou sinful creature, when thou hearest that GOD gave his son to die for the sins of the world, think not he did it for any desert or goodness that was in thee, for thou wast then the bondslave of the devil: But fall down upon thy knees, and cry with the prophet David, O Lord, what is man, that thou art so Psal, viii. mindful of him? or the son of man, that thou so regardest him? And seeing he hath so greatly loved thee, endeavour thyself to love him again, with all thy heart, with all thy soul, and with all thy strength, that therein thou mayst appear not to be unworthy of his love. I report me to thine own conscience, whether thou wouldst not think thy love ill bestowed upon him, that could not find in his heart to love thee again? If this be true (as it is most true) then think how greatly it behoveth to thy duty to love God, which hath so greatly loved thee, that he hath no● spared his own only son from so cruel and shameful a death for thy sake. And hitherto concerning the cause of Christ's death & passion, which as yet was on our part most horrible and grievous sin, so on the other side it was the free gift of God, proceeding of his mere and tender love towards mankind, without any merit or desert of our part. The Lord for his mercy's sake grant that we never forget this great benefit of our salvation in Christ Jesus, but that we always show ourselves thankful for it, abhorring all kind of wickedness and sin, and applying our minds wholly to the service of God, and the diligent keeping of his commandments. Now resteth to show unto you, how to apply Christ's death and passion to our comfort, as a medicine to our wounds, so that it may work the same effect in us wherefore it was given, namely the health & salvation of our souls. For as it profiteth a man nothing to have salve, unless it be well applied to the part affected: So the death of Christ shall stand us in no force, unless we apply it to ourselves in such sort as God hath appointed. Almighty God commonly worketh by means, and in this thing he hath also ordained a certain mean, whereby we may take fruit and profit to our soul's health. What mean is that? forsooth it is faith. Not an unconstant or wavering faith: but a sure, steadfast, grounded, and unfeigned faith. GOD sent his son into the world (saith Saint John.) john. 3. To what end? that whosoever believeth in him, should not perish, but have life everlasting. Mark these words: that whosoever believeth in him. Here is the mean whereby we must apply the fruits of Christ's death unto our deadly wound. Here is the mean whereby we must obtain eternal life, namely faith. For (as saint Paul teacheth in his Epistle to the Romans) Rom. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Paul being demanded of the keeper of that prison what he should do to be saved? made Acts. 16. this answer. Believe in the Lord Jesus, so shalt thou and thine house both be saved. After the Evangelist had described and set forth unto john. 20. us at large, the life and the death of the Lord Jesus, in the end he concludeth with these words: These things are written, that we may believe Jesus Christ to be the son of God, a through saith obtain eternal life. To conclude with the words of saint Paul which are these: Christ is the end of the law unto salvation, for every Rom. 10. one that doth believe. By this then, 〈…〉 well perceive, that the only mean and instrument of salvation required of our parts, is faith, that is to say, a sure trust and 〈◊〉 in the mercies of God, Whereby we persuade ourselves, that God both hath and 〈◊〉 our sins, that he hath accepted us again into his savour, that he hath released us from the bonds of damnation, and received us again into the number of his elect people, not for our merits or deserts, but only & solely for the merits of Christ's death and passion, who become man for our sakes, and humbled himself to sustain the reproach of the cross, that we thereby might be saved, and made inheritors of the kingdom of heaven. This faith is required at our hands. And this if we keep steadfastly in our hearts, there is no doubt but we shall obtain salvation at gods hands, as did Abraham, Isahac, and Jacob, of whom the scripture saith, that they believed, Gen. xv. Rome, seven. and it was imputed unto them for righteousness. Was it imputed unto them only? and shall it not be imputed unto us also? Yes, if we have the same faith as they had, it shallbe as truly imputed unto us for righteousness, as it was unto them. For it is one faith that must save both us and them, even a sure and steadfast faith in Christ Jesus, who as ye have heard, came into the world for this end, that whosoever believe in him, should not perish, but have life everlasting. But here we must take heed, that we do john. iii not haut with God through an unconstant and wavering saith, but that it be strong and steadfast to our lives end. He that wavereth (saith saint James) is like a wave of the sea, neither let jacob, 〈◊〉. that man think that he shall obtain any thing at God's hands. Peter coming to Christ upon the water, because he fainted in faith, was in danger of drowning. So we, if we begin to Mat. xiiii. waver or doubt, it is to be feared jest we shall sink as Peter did, not into the water, but into the bottomless pit of hell fire. Therefore I say unto you, that we must apprehend the merits of Christ's death and passion by faith, and that with a strong and steadfast faith, nothing doubting, but that Christ by his own oblation, and once offering of himself upon the cross, hath taken away our sins, & hath restored us again into God's favour so fully and perfectly, that no other sacrifice for sin, shall hereafter be requisite or needful in all the world. Thus have ye heard in few words, the mean whereby we must apply the fruits and merits of Christ's death unto us, so that it may work the salvation of our souls, namely a sure, steadfast, perfect, and grounded faith. For as all they which beheld steadfastly the brazen serpent, were healed and delivered Num. 21. john. 3. at the very sight thereof, from their corporal diseases, and bodily stings: even so all they which behold Christ crucified, with a true and lively faith, shall undoubtedly be delivered from the grievous wounds of the soul, be they never so deadly or many in number. Therefore (dearly beloved) if we chance at any time through frailty of the flesh, to fall into sin (as it can not be chosen, but we must needs fall often) & if we feel the heavy burden thereof to press our souls, tormenting us with the fear of death, hell, and damnation, let us then use that mean which God hath appointed in his word, to wit, the mean of faith, which is the only instrument of salvation now left unto us. Let us steadfastly behold Christ crucified with the eyes of our heart. Let us only trust to be saved by his death and passion, & to have our sins clean washed away through his most precious blood, that in the end of the world, when he shall come again to judge both the quick and the dead, he may receive us into his heavenly kingdom, and place us in the number of his elect and chosen people, there to be partakers of that immortal and everlasting life, which he hath purchased unto us by virtue of his bloody wounds: To him therefore, with the father, and the holy ghost, be all honour and glory, world without end. Amen. An homily of the Resurrection of our Saviour jesus Christ. For Easter day. IF ever at any time the greatness or excellency of any matter spiritual or temporal, hath stirred up your minds to give diligent ear (good Christian people, and well-beloved in our Lord and Saviour Jesus Christ) I doubt not but that I shall have you now at this present season most diligent and ready hearers of the matter, which I have at this time to open unto you. For I come to declare that great and most comfortable article of our Christian religion and faith, the resurrection of our Lord Jesus. So great surely is the matter of this article, and of so great weight and importance, that it was thought worthy to keep our said Saviour still on earth forty days after he was risen from death to life, to the confirmation and establishment thereof in the hearts of his disciples. So that (as Luke clearly testifieth in the first Chapter of the Acts of the Apostles) he was conversant with his disciples by the space of forty days continually together, to th'intent he would in his person being now glorified, teach and instruct them, which should be the teachers of other, fully and in most absolute and perfect wise, the truth of this most Christian article, which is the ground and foundation of our whole religion, before he would ascend up to his father into the heavens, there to receive the glory of his most triumphant conquest and victory. Assuredly, so highly comfortable is this article to our consciences, that it is even the very lock and key of all our Christian religion and faith. If it were not true (saith the holy Apostle Paul) that Christ rose again: then our preaching were in vain, 1. Cor. 15. your faith which you have received were but void, ye were yet in the danger of your sins. If Christ be not risen again (saith the apostle) then are they in very evil case, and utterly perished, that be entered their stepe in Christ, then are we the most miserable of all men, which have our hope fixed in Christ, if he be yet under the power of death, & 〈…〉 not restored to his bliss again. But now is he risen again from death (saith the Apostle Paul) to be the first fruits of them that be a sleep, to th'intent to raise them to everlasting life again: Yea, if it were not true that Christ is risen again, then were it neither true that he is ascended up to heaven, nor that he sent down from heaven unto us the holy ghost, nor that he sitteth on the right hand of his heavenly father, having the rule of heaven & earth, reigning (as the prophet saith) from sea to sea, nor Psalm. 17. that he should after this world, be the judge aswell of the living as of the dead, to give reward to the good, and judgement to the evil. That these links therefore of our faith should all hung together in steadfast establishment and confirmation, it pleased our Saviour not strait way to withdraw himself from the bodily presence & sight of his disciples, but he chose out-●l-dayes, wherein he would declare unto them by manifold & most strong arguments and tokens, that he had conquered death, and that he was also truly risen again to life. He began saith Luke) Luke, 24. at Moses and all the prophets, and expounded unto them the prophecies that were written in all the scriptures of him, to th'intent to confirm the truth of his resurrection, long before spoken of: which he verified in deed, as it is declared very apparently and manifestly, by his often appearance to sundry persons at sundry times. First, he sent his angels to the sepulchre, who did show unto certain women the Matth. 18. empty grave, saving that the burial linen remained therein. And by these signs were these women fully instructed, that he was risen again, & so did they testify it openly. After this john. 20. Jesus himself appeared to Marie Magdalen, & after that to certain other women, and strait afterward he appeared to Peter, then to the two disciples which were going to Emaus. He 1. Cor. 1●. Luk. 24. appeared to the disciples also, as they were gathered together for fear of the Jews, the doors shut. At another time he was seen at the sea of john. 21. Tiberias of Peter and Thomas, & of other disciples, when they were fishing. He was seen of more than five hundred brethren in the mount of Galilee, where Jesus appointed them to be by his angel, when he said: Behold, he shall go before you into Galilee, there shall ye see him as he hath said unto you. After this, he appeared Act. ● unto James, and last of all he was visibly seen of all the Apostles, at such time as he was taken up into heaven▪ Thus at sundry times he showed himself after he was risen again, to confirm and establish this article. And in these revelations sometime he showed them his hands, his feet, and his side, and bade them touch him, that they should not take him for a ghost or a spirit. Sometime he also did eat with them, but ever he was talking with them of the everlasting kingdom of God, to assure the truth of his resurrection. For than he opened their understanding, that they might perceive the scriptures, & Luk. 24. said unto them: Thus it is written, and thus it behoved Christ to suffer, & to rise from death the third day, and that there should be preached openly in his name, penance and remission of sins to all the nations of the world. You see (good Christian people) how necessary this article of our faith is, seeing it was proved of Christ himself by such evident reasons and tokens, by so long time and space. Now therefore as our saviour was diligent for our comfort and instruction to declare it: so let us be as ready in our belief to receive it to our comfort & instruction. As he died not for himself, no more did he rise again for himself. He was dead (saith Saint Paul) for our sins, and rose again for our justification. O most comfortable word, evermore to be borne in remembrance. He died (saith he) to put away sin, he arose again to endow us with righteousness. His death took away sin & malediction, his death was the ransom of them both, his death destroyed death, & overcame the devil, which had the power of death in his subjection, his death destroyed hell, with all the damnation thereof. Thus is death swallowed up by Christ's victory, thus is hell spoiled for ever. If any man doubt of this victory, let Christ's glorious resurrection declare him the thing. If death could i Cor. xv. not keep Christ under his dominion and power, but that he arose again, it is manifest that his power was overcome. If death be conquered, then must it follow that sin wherefore death was appointed as the wages, must be also destroyed. If death & sin be vanished away, then is the devils tyranny vanished, which had the power of death, and was the author & brewer of sin, and the ruler of hell. If Christ had the victory of them all by the power of his death, and openly proved it by his most victorious and valiant resurrection (as it was not possible for his great might to be subdued of them) and then this true that Christ died for our sins, and rose again for our justification: Why may not we that be his members by true faith, rejoice and boldly say with the prophet Osee, and the Apostle Paul, Where is thy dart O death? where is thy victory O hell? Thanks be unto God, say they, which hath given us the victory by our Lord Christ Jesus. This mighty conquest of his resurrection, was not only signified before by divers figures of the old Testament, as by Samson when he slew the Lion, out of whose mouth came sweetness and honey, and as David Luk. xiiii. bore his figure when he delivered the lamb out of the Lion's mouth, and when he overcame and slew the great giant Goliath, and as when Jonas 3. Re. xvii, was swallowed up of the Whale's mouth, jonas. two. and cast up again on land alive: but was also most clearly prophesied by the prophets of the old Testament, and in the new also confirmed by the apostles. He hath spoiled, saith saint Paul, rule and power, and all the dominion of our spiritual enemies. He hath made a show of them Coloss. two. openly, and hath triumphed over them in his own person. This is the mighty power of the Lord, whom we believe on. By his death, hath he wrought for us this victory, and by his resurrection, hath he purchased everlasting life and righteousness for us. It has not been enough to be delivered by his death from sin, except by his resurrection we had been endowed with righteousness. And it should not avail us to be delivered from death, except he had risen again to open for us the gates of heaven, to enter into life everlasting. And therefore saint Peter thanketh God the father of our Lord Jesus Christ for 1. Pet. 1. his abundant mercy, because he hath begotten us (saith he) unto a lively hope by the resurrection of Jesus Christ from death, to enjoy an inheritance immortal, that never shall perish, which is laid up in heaven for them that be kept by the power of God through faith. Thus hath his resurrection wrought for us life & righteousness. He passed through death and hell, to the intent to put us in good hope, that by his strength we shall do the same. He paid the ransom of sin, that it should not be laid to our charge. He destroyed the devil and all his tyranny, and openly triumphed over him, & took away from him all his captives, and hath raised and set Ephes. 2. them with himself amongst the heavenly citizens above. He died to destroy the rule of the devil in us, and he rose again to send down his holy spirit to rule in our hearts, to endow us with perfect righteousness. Thus it is true that David song: Veritas de terra orta est, et justitia de Psal. 84. coelo prospexit, The truth of gods promise' is in the earth to man declared, or from the earth is the everlasting verity God's son risen to life, & Ephe. 4. Captinam duxit captinitatem. the true righteousness of the holy ghost looking out of heaven, and is in most liberal largesse dealt upon all the world. Thus is glory and praise rebounded upward to God above for his mercy and truth. And thus is peace come down from heaven to men of good and faithful hearts. Thus is mercy and truth as David writeth Luk. 2. Psalm. 84. together met, thus is peace and righteousness embracing and kissing each other. If thou doubtest of so great wealth & felicity that is wrought Misericordia & veritas obuiaverunt sibi. for thee O man, call to thy mind that therefore hast thou received into thine own possession the everlasting verity our saviour Jesus Christ, to confirm to thy conscience the truth of all this matter. Thou hast received him, yfin true faith and repentance of heart thou haste received him: if in purpose of amendment, thou haste received him for an everlasting gage or pledge of thy salvation. Thou hast received his body which was once broken, & his blood which was shed for the remission of thy sin. Thou hast received his body, to have within thee the father, the son, and the holy ghost, for to devil with thee, to endow thee with grace, to strength thee against thine enemies, and to comfort thee with their presence. Thou hast received his body to endow thee with everlasting righteousness, to assue thee of everlasting bliss, and life of thy soul. 〈…〉 r with Christ by true faith art thou quickened again (saith saint Paul) from death Ephes. ●. of sin, to life of grace, and in hope translated from corporal and everlasting death, to the everlasting life of glory in heaven, where now thy conversation should be, and thy heart and desire set. Doubt not of the truth of this matter, how great and high soever these things be. It becometh God to do no little deeds, how impossible so ever they seem to thee. Pray to God that thou mayest have faith to perceive this great mystery of Christ's resurrection: that by faith thou mayst certainly believe nothing to be impossible with God. Only bring thou faith to Christ's holy word and sacrament. Let thy repentance Luk. 18. show thy faith, let thy purpose of amendment and obedience of thy heart to God's law, hereafter declare thy true belief. Endeavour thyself to say with Saint Paul, From henceforth our conversation is in heaven, from whence we look for a saviour, even the Lord Jesus Christ, which shall change our vile bodies, that they may be fashioned like his glorious body, which he shall do by the same power whereby Phil. 4. he rose from death, and whereby he shallbe able to subdue all things unto himself. Thus (good Christian people) forasmuch as ye have heard these so great and excellent benefits of Christ's mighty and glorious resurrection, as how that he hath ransomed sin, overcome the devil, death, and hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them, and knowing that we be by this benefit of his resurrection, risen with him by our faith, unto life everlasting, being in full surety of our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality, and joined to his glorious body, having in the mean while his holy spirit within our hearts as a seal and pledge of our everlasting inheritance. By whose assistance we be replenished with all righteousness, by whose power we shallbe able to subdue all our evil affections, rising against the pleasure of God. These things I say well considered, let us now in the rest of our life declare our faith that we have to this most fruitful article, by framing ourselves thereunto, in rising daily from sin, to righteousness & holiness of life. For what shall it avail us (saith saint Peter) to be escaped & delivered from the 2. Pet. 2. filthiness of the world, through the knowledge of the Lord and saviour Jesus Christ, if we be entangled again therewith, and be overcome again? Certainly it had been better (saith he) never to have known the way of righteousness, then after it is known and received, to turn backward again from the holy commandment of God given unto us. For so shall the proverb have place in us, where it is said: The dog is returned to his vomit again, and the sow that was washed, to her wallowing in the mire again. What a shame were it for us, being thus so clearly and freely washed from our sin, to return to the filthiness thereof again? What a folly were it, thus endowed with righteousness, to loose it again? What madness were it, to loose the inheritance that we be now set in, for the vile and transitory pleasure of sin? And what an unkindness should it be, where our saviour Christ of his mercy is come to us, to devil within us as our guest, to drive him from us, and to banish him violently out of our souls, and in stead of him in whom is all grace and virtue, to receive the ungracious spirit of the devil, the founder of all naughtiness and mischief. How can we find in our hearts to show such extreme unkindness to Christ, which hath now so gently called us to mercy, and offered himself unto us, and he now entered within us? yea, how dare we be so bold to renounce the presence of the father, the son, and the holy ghost? (For where one is, there is God all whole in majesty, together with all his power, wisdom, and goodness) and fear not I say, the danger and peril of so traitorous a defiance and departure? Good Christian brethren and sisters advise yourselves, consider the dignity that ye be now set in, let not folly loose the thing that grace hath so preciously offered and purchased, let not wilfulness and blindness put out so great light that is now showed unto you. Only take good hearts unto Ephes. 6. you, and put upon you all the armour of God, that ye may stand against your enemies, which would again subdue you, and bring you into their thraldom. Remember ye be bought from your vain conversation, and that your freedom is purchased neither with gold nor silver, but 1, Pet. 1. with the price of the precious blood of that most innocent lamb Jesus Christ, which was ordained to the same purpose before the world was made. But he was so declared in the latter time of grace, for your sakes which by him have your faith in God, who hath raised him from death, and hath given him glory, that you should have your faith and hope toward God. Therefore as you have hitherto followed the vain lusts of your minds, and so displeased God, to the danger of your souls: So now like obedient children, thus purified by faith, give yourselves to walk that way which God moveth you to, that ye may receive the end of your faith, the salvation of your souls. And as ye have given 1. Pet. 1. your bodies to unrighteousness, to sin after sin: so now give yourself to righteousness, to be sanctified therein. If ye delight in this article of your faith, that Christ is risen again from death Rom. 6. to life: then follow you the example of his resurrection, as Saint Paul exhorteth us, saying: As we be buried with Christ by our baptism into death, so let us daily die to sin, mortifying Rom. 6. and killing the evil desires and motions thereof. And as Christ was raised up from death by the glory of the father, so let us rise to a new life, and walk continually therein, that we may likewise as natural children live a conversation to move men to glorify our father which is in heaven. If we then be risen with Christ by our faith to the hope of everlasting life: let us rise also Mat. 5. with Christ, after his example, to a new life, and leave our old. We shall then be truly risen, if we seek for things that be heavenly, if we have our affection on things that be above, and not on things that be on the earth. If ye desire to know what these earthly things be which ye should put of, and what be the heavenly things above, that ye should seek and ensue: saint Paul in the Epistle to the colossians declareth, when he exhorteth us thus: Mortify your Coloss. 3 earthly members and old affections of sin, as fornication, uncleanness, unnatural lust, evil concupiscence, and covetousness, which is worshipping of idols, for the which things, the wrath of god is wont to fall on the children of unbelief, in which things once ye walked, when ye lived in them. But now put ye also away from you wrath, fierceness, maliciousness, cursed speaking, filthy speaking out of your mouths. Lie not one to another, that the old man with his works be put of, and the new be put on. These be the earthly things which. S. Paul moveth you to cast from you, and to pluck your hearts from them: For in following these, ye declare yourselves earthly and worldly. These be the fruits of the earthly Adam. These should you daily kill, by good diligence, in withstanding the desires of them, that ye might rise to righteousness. Let your affection from henceforth be set on heavenly things, sue and search for mercy, kindness, meekness patience, forbearing one another, and forgiving one another. If any man have any quarrel to another, as Christ forgave you, even so do ye. If these and such other heavenly virtues ye ensue in the residue of your life, ye shall show plainly that ye be risen with Christ, & that ye be the heavenly children of your father in heaven, from whom, as from the giver cometh these graces & gifts. You shall prove by this jacob. 1. manner, that your conversation is in heaven, where your hope is: and not on earth▪ following the beastly appetites of the flesh. You must consider that ye be therefore cleansed & renewed, that ye Phil. 3. should from henceforth serve God in holiness & righteousness all the days of your lives, that ye may reign with them in everlasting life. If ye refuse so great grace whereto ye be called, what Luk. 1. other thing do ye, then heap to you damnation more & more, and so provoke God to cast his displeasure unto you, and to revenge this mockage of his holy sacraments in so great abusing of them? Apply yourselves (good friends) to live in Christ, that Christ may still live in you, whose favour & assistance if ye have, then have ye everlasting life already within you, then can nothing hurt you. Whatsoever is hitherto done & committed, Christ ye see hath offered you pardon, & clearly received you to his favour again, in full surety whereof, ye have him now inhabiting and dwelling john. 5. within you. Only show yourselves thankful in your lives, determine with yourselves to refuse & avoid all such things in your conversations Coloss. 3 as should offend his eyes of mercy. Endeavour yourselves that way to rise up again, which way ye fell into the well or pit of sin. If by your tongue ye have offended, now thereby rise again, and glorify God therewith, accustom it to laud and praise the name of God, as ye have there with dishonoured it. And as ye have hurt the name of your neighbour, or otherwise hindered him, so now intent to restore it to him again. For without restitution, God accepteth not your Restitution. confession, nor yet your repentance It is not enough to forsake evil, except you set your courage to do good. By what occasion soever you have offended, turn now the occasion to the honouring Psal 36. of God, and profit of your neighbour. Truth it is that sin is strong, and affections unruly. Hard it is to subdue and resist our nature, so corrupt & leavened with the sour bitterness of the poison which we received by the inheritance of our old father Adam. But yet take good courage Mat. 6. saith our saviour Christ, for I have overcome the world, and all other enemies for you. Sin shall not have power over you, for ye be now under grace saith saint Paul Though your Rom. 6. power be weak, yet Christ is risen again to strength you in your battle, his holy spirit shall help your infirmities. In trust of his mercy, take you in hand to purge this old leaven Rom. 8. of sin, that corrupteth and soureth the sweetness of your life before God, that ye may be as new and fresh dough, void of all sour leaven of wickedness, so shall ye show yourselves to be 1. Cor. 5. sweet bread to God, that he may have his delight in you. I say kill and offer you up the worldly and earthly affections of your bodies. For Christ our Easter lamb is offered up for us, to slay the power of sin, to deliver us from the danger thereof, and to give us example to die to sin in our life. As the Jews did eat their Easter lamb, & kept their feast in remembrance of their deliverance out of Egypt: Even so let us keep our Easter feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his resurrection & passing to his father, whereby we be delivered from the captivity and thraldom of all our enemies. Let us in like manner pass over the affections of our old conversation, that we may be delivered from the bondage thereof, & rise with Christ. The Jews kept their feast in abstaining from leavened bread by the space of seven days. Let Exod. 7. us Christian folk keep our holy day in spiritual manner, that is in abstaining, not from material leavened bread, but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt doctrine, that will infect our souls. Let us keep our feast the whole term of our life, with eating the bread of pureness of godly life, and truth of Christ's doctrine. Thus shall we declare that Christ's gifts and graces have their effect in us, and that we have the right belief and knowledge of his holy resurrection: where truly if we apply our faith to the virtue thereof, and in our life conform us to the example & signification meant thereby, we shallbe sure to rise hereafter to everlasting glory, by the goodness and mercy of our Lord Jesus Christ, to whom with the father and the holy ghost, be all glory, thanks giving, and praise, in infinita seculorum secula. Amen. ¶ An homily of the worthy receiving and reverent esteeming of the Sacrament of the body and blood of Christ. THE great love of our Saviour Christ towards mankind (good Christian people) doth not only appear in that dear bought benefit of our redemption & salvation by his death & passion, but also in that he so kindlye provided, that the same most merciful work might be had in continual remembrance, to take some place in us, and not be frustrate of his end and purpose. For as tender parents are not content to procure for their children costly possessions and livelihood, but take order that the same may be conserved and come to their use: So our Lord and saviour thought it not sufficient to purchase for us his father's favour again (which is that deep fountain of all goodness and eternal life) but also invented the ways most wisely, whereby they might redound to our commodity & profit. Among the which means, is the public celebration of the memory of his precious death at the lords table. Which although it seem of small virtue to some, yet being rightly done by the faithful, it doth not only help their weakness (who be by their poisoned nature readier to remember injuries than benefits) but strengtheneth & comforteth their in ward man with peace & gladness, and maketh them thankful to their redeemer, with diligent care and godly conversation. And as of old time God decreed his wondrous benefits of the deliverance of his people Exod. xii. to be kept in memory by the eating of the passover, with his rites and ceremonies: So our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his passion, in the institution of his heavenly supper, where every one of us must be Mat. xxvi. i Cor. xi. guests and not gazers, eaters, and not lookers, seeding ourselves, and not hiring other to feed for us, that we may live by our own meat, and not perish for hunger, whiles other devour all. To this his commandment forceth us, saying: Luk. 22. i Cor. xi. Mat. xxvi Do ye thus, drink ye all of this. To this his promise enticeth: This is my body which is given for you, this is my blood which is shed for you. So then as of necessity we must be ourselves partakers of this table, and not beholders of other: So we must address ourselves to frequent the same in reverent and due manner, lest as physic provided for the body, being misused, more hurteth than profiteth: so this comfortable medicine of the soul undecently received, tendeth to our greater harm and sorrow. And saint Paul i Cor. xi. saith: He that eateth and drinketh unworthily, eateth and drinketh his own damnation. Wherefore that it be not said to us, as it was to the guest of that great supper, Friend how camest Mat. xxii. thou in, not having the marriage garment? And that we may fruitfully use Saint Paul's counsel, Let a man prove himself, and so eat i Cor. xi. of that bread, and drink of that cup: We must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the lords table. That is, first, a right and a worthy estimation and understanding of this mystery. secondly, to come in a sure faith. And thirdly, to have newness or pureness of life to succeed the receiving the same. But before all other things, this we must be sure of especially, that this Supper be in such wise done and ministered, as our Lord and saviour did, and commanded to be done, as his holy Apostles used it, and the good fathers in the primative Church frequented it. For (as that worthy man saint Ambrose saith) he is unworthy of the Lord, that otherwise doth celebrated that mystery, than it was delivered by him. Neither can he be devout, that other ways doth presume than it was given by the author. We must then take heed least of the memory it be made a sacrifice, lest of a communion it be made a private eating, lest of two parts we have but one, lest applying it for the dead, we loose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases, that is, cleave fast to the first beginning, hold fast the lords tradition, do that in the lords commemoration which he himself did, he himself commanded, & his apostles confirmed. This caution or foresight if we use, then may we see to those things that be requisite in the worthy receiver, whereof this was the first, that we have a right understanding of the thing itself. As concerning which thing, this we may assuredly persuade ourselves, that the ignorant man can neither worthily esteem, nor effectually use those marvelous graces and benefits offered and exhibited in that Supper: but either will lightly regard them, to no small offence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the plagues of God to fall upon him, and by contempt he deserveth everlasting perdition. To avoid then these harms, use the advice of the wise man, who willeth thee when thou sittest at an earthly kings table, Pro. xxiii. to take diligent heed what things are set before thee: So now much more at the king of kings table, thou must carefully: search and know what dainties are provided for thy soul, whither thou art come, not to feed thy senses and belly to corruption, but thy in ward man to immortality and life, nor to consider the earthly creatures which thou seest, but the heavenly graces which thy, faith beholdeth. For this table is not (saith Chrisostome) for chattering Jays, but for Eagles, who flee thither where the dead body lieth. And if this advertisement of man can not persuade us to resort to the lords table with understanding: see the counsel of GOD in the like matter, who charged his people to teach their posterity, not only the rites and ceremonies of the Passover, but the cause and end thereof. Whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant can not with fruit and profit exercise himself in the lords Sacraments. But to come nigher to the matter, Saint Paul blaming the Corinthians for the profaning of the lords supper, concludeth that ignorance both of the thing itself; and the signification thereof, was the cause of their abuse: for they came thither unreverently, not discerning the lords body. Aught not we then by the monition of the wise man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed, that we thrust not ourselves to this table, with rude and unreverent ignorance, the smart whereof Christ's Church hath rued and lamented these many days and years? For what hath been the cause of the ruin of God's religion, but the ignorance hereof? What hath been the cause of this gross idolatry, but the ignorance hereof? What hath been the cause of this mummishe massing, but the ignorance hereof? Yea what hath been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travail to understand the lords Supper, that we be no cause of the decay of God's worship, of no idolatry, of no dumb massing, of no hate and malice, so may we the boldlier have access thither to our comfort. Neither need we to think that such exact knowledge is required of every man, that he be able to discuss all high points in the doctrine thereof: But this much he must be sure to hold, that in the supper of the Lord there is no vain i Cor. xi. ceremony, no bore sign, no untrue figure of a thing absent: But (as the Scripture saith) the Mat. xxvi. table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation i Cor. x. of his death, yea the Communion of the body and blood of the Lord, in a marvelous incorporation, which by the operation of the holy ghost (the very bond of our conjunction with Christ) is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win to their bodies a resurrection to immortality. The true understanding of this Irene. lib. 4. cap. 34. fruition and union, which is the body and the head betwixt the true believers and Christ: the ancient Catholic Fathers, both perceiving themselves, and commending to their people, Igna. Epi. ad Ephe. Dionisi. Origen. Optat. were not afraid to call this Supper, some of them, the salve of immortality and sovereign preservative against death, other, a deificall Communion, other, the sweet dainties of our Saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection, Cyprian. De coena Domini. Athanas. de pecca. in spiritu sancto. other the food of immortality, the healthful grace, and the conseruatorie to everlasting life. All which sayings, both of the holy Scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to de 〈…〉 e the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food? Not as specially regarding the terrene & earthly creatures which remain: but always holding fast and cleaving by faith to the rock whence we may suck the sweetness of everlasting salvation? And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste whereof they can not attain unto, who be drowned in the deep dirty lake of blindness and ignorance. From the which (O beloved) wash yourselves with the living waters of God's word, whence you may perceive and know, both the spiritual food of this costly supper, and the happy trustinges & effects that the same doth bring with it. Now it followeth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world, for the remission of sins, and reconciliation with God the father: but also that he hath made upon his cross a full and sufficient sacrifice for thee, a perfect cleansing of thy sins, so that thou acknowledgest no other Saviour, redeemer, mediator, advocate, intercessor, but Christ only, and that thou mayst say with the Apostle, that he loved thee, and gave himself for thee. For this is to stick fast to Christ's promise made in his institution, to make Christ thine own, and to applicate his merits unto thyself. Herein thou needest no other man's help, no other sacrifice or oblation, no sacrificing Priest, no mass, no means established by man's invention. That faith is a necessary instrument in all these holy ceremonies, we may thus assure ourselves, for that as Saint Paul saith, without faith it is unpossible to please god. When a great Hebr. xi. number of the Israelites were overthrown in the wilderness, Moses, Aaron, and Phinees did eat Manna, and pleased God, for that they understood (saith Saint Augustine) the visible In johan. Hom. vi. meat spiritually. Spiritually they hungered it, spiritually they tasted it, that they might be spiritually satisfied. And truly as the bodily meat can not feed the outward man, unless it be let into a stomach to be digested, which is healthsome and sound: Not more can thy inward man be fed, except his meat bereceaved into his●oule, and heart sound & whole in faith. Therefore (saith De coena Domini. Cyprian) when we do these things, we need not to whet our teeth: but with sincere faith we break and divide that holy bread. It is well known, that the meat we seek for in this supper, is spiritual food, the nourishment of our soul a heavenly refection, and not earthly, an invisible meat, and not bodily, a ghostly substance, and not carnal, so that to think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is ●ut to dream a gross carnal feeding, basely objecting and binding ourselves to the elements and creatures: Whereas by the advice of the counsel of Nicene, we aught to life up our minds by Conciliu Nicen. faith, & leaving these inferior and earthly things, there seek it, where the s●nne of righteousness ever shineth. Take then this lesson (O thou that art desirous of this table) of Emissenus a Euseb. Emiss. Sermon de Eucha. godly father, that when thou goest up to the reverent Communion, to be satisfied with spiritual meats, thou look up with faith upon the holy body and blood of thy god, thou marvel with reverence, thou touch it with thy mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man. Thus we see (beloved) that resorting to this table, we must pluck up all the roots of infidelity, all distrust in God's promises, we must make ourselves living members of Christ's body. For the unbelievers and faithless, can not feed upon that precious body: whereas the faithful have their life, their abiding in him, their union, and as it were their incorporation with him. Wherefore let us prove and try ourselves vufaignedly, without flattering ourselves, whether we be plants of that fruitful Olive, living branches of the true vine, members in deed of Christ's mystical body, whether God hath purified our hearts by faith, to the sincere acknowledging of his Gospel, and embracing of his mercies in Christ Jesus, that so at this his table we receive not only the outward Sacrament, but the spiritual thing also, not the figure, but the truth, not the shadow only, but the body, not to death, but to life, not to destruction, but to salvation: which God grant us to do, through the merits of our Lord and Saviour, to whom be all honour and glory for ever. Amen. The second part of the homily, of the worthy receiving and reverent esteeming of the sacrament of the body and blood of Christ. IN the homily of late rehearsed unto you, ye have heard (good people) why it pleased our saviour Christ to institute that heavenly memory of his death and passion, and that every one of us aught to celebrated the same at his table, in our own persons, and not by other. You have heard also with what estimation & knowledge of so high mysteries, we aught to resort thither. You have heard with what constant faith we should cloth and deck ourselves, that we might be fit and decent partakers of that celestial food. Now followeth the third thing necessary in him that would not eat of this bread, nor drink of this cup unworthily, which is, newness of life, and godliness of conversation. For newness of life, as fruits of faith are required in the partaker of this table. ●e may learn by the eating of the tipical lamb, whereunto no man was admitted, but he that was a jew, that was circumcised, that was before sancti●●ed. Yea, Saint Paul testifieth, that although i Cor. x. the people were partakers of the Sacraments under Moses, yet for that some of them were still worshippers of images, whoremongers, tempters of Christ, murmurers, and coveting after evil things: God overthrew those in the wilderness, and that for our example, that is, that we Christians should take heed we resort unto our Sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of GOD must always be justified: I will have mercy and not sacrifice. Wherefore (●ayth Bas●l) De Bapt. lib. i ca, iii. it behoveth him that cometh to the body and blood of Christ in commemoration of him that died and rose again, not only to be pure from all filthiness of the flesh and spirit, lest he eat and drink to his condemnation: but also to show out evidently, a memory of him that died & rose again for us, in this point, that he be mortified to sin and the world, to live now to God in Christ Jesus our Lord. So then we must show outward testimony, in following the signification of Christ's death, amongst the which this is not esteemed lest, to tender thanks to almighty God for all his benefits, briefly comprised in the death, passion, & resurrection of his dearly beloved son. The which thing, because we aught chief at this table to solempnise, the godly fathers named it Eucharistia, that is, thanksgiving. As if they should have said, Now above all other times ye aught to laud and praise God. Now may you behold the matter, the cause, the beginning and the end of all thanksgiving. Now if you stack, ye show yourselves most unthankful, and that no other benefit can ever stir you to thank God, who so little regard here so many, so wonderful, and so profitable benefits. Seeing then that the Heb. xxiii name & thing itself doth monish us of thanks, let us (as saint Paul saith) offer always to god, the host or sacrifice of praise by Christ, that is, the fruit of the lips which confess his name. For as David singeth: He that offereth to God Psalm. l. thanks and praise, honoureth him. But how few be there of thankful persons, in comparison Luke. xvii to the unthankful? Lo ten Lepers in the Gospel were healed, and but one only returned to give thanks for his health. Yea happy it were, if among forty Communicantes, we could see two unfeignedly give thanks. So unkind we be, so oblivious we be, so proud beggars we be, that partly we care not for our own commodity, partly we know not our duty to God, and chiefly we will not confess all that we receive. Yea, and if we be forced by God's power to do it: yet we handle it so coldly, so drylye, that our lips praise him, but our hearts dispraise him, our tongues bless him, but our life curseth him, our words worship him, but our works dishonour him. O let us therefore learn to give God here thanks aright, and so to agnize his exceeding graces powered upon us, that they being shut up in the treasure house of our heart, may in due time and season in our life and conversation, appear to the glorifying of his holy name. Furthermore, for newness of life, it is to be noted that Saint Paul writeth: that we being many, are one bread and one body. For all be partakers of one bread. Declaring thereby, not only our Communion with Christ, but that unity also, wherein they that eat at this table, should be knit together. For by dissension, vainglory, ambition, strife, envying, contempt, hatred, or malice, they should not be dissevered: but so joined by the bond of love, in one mystical body, as the corns of that bread in one loaf. In respect of which straight knot of charity, the true Christians in the tender time of Christ's Church, called this supper, love. As if they should say, none aught to sit down there, that were out of love and charity, who bore grudge & vengeance in his heart, who also did not profess his kind affection by some charitable relief, for some part of the congregation. And this was their practice. O heavenvly ●anket then so used. O godly guests, who so esteemed this feast. But O wretched creatures that we be at these days, who be without reconciliation of our brethren whom we have offended, without satisfying them whom we have caused to fall, without any kind of thought or compassion toward them whom we might easily relieve, without any conscience of slander, disdain, misr●poet, division, rancour, or inward bitterness. Yea, being accumbered with the cloaked hatred of Cain, with the long covered malice of Gen. iiii. Gen. xxvii two. Sam. iii Esau, with the dissembled falsehood of joab, dare ye presume to come up to these sacred and fearful mysteries? O man, whither rushest thou unadvisedly? It is a table of peace, and thou art ready to fight. It is a table of singleness, and thou art imagining mischief. It is a table of quietness, and thou art given to debate. It is a table of pity, and thou art unmerciful. Dost thou neither fear GOD the maker of this feast? nor reverence his Christ the refection and meat? nor regardest his spouse his beloved guest? nor weighest thine own conscience which is sometime thine inward accuser? Wherefore (O man) tender thine own salvation, examine and try thygood will and love towards the children of God, the members of Christ, the heirs of the heavenly heritage: yea, towards the image of GOD, the excellent creature thine own soul. If thou have offended, now be reconciled. If thou hast caused any to stumble in the way of God, now set them up again. If thou have disquieted thy brother, now pacitie him. If thou have wronged him, now relief him. If thou have defrauded him, now restore to him. If thou have nourished spite, now embrace friendship. If thou have fostered hatred and malice, now openly show thy love and charity, yea be ●●este and ready to procure thy neighbours health of soul, wealth, commodity, and pleasure as thine own. Deserve not the heavy and dreadful burden of God's displeasure for thine evil will towards thy neighbour, so unreverently to approach to this table of the Lord. Last of all, as there is here the mystery of Chrisost. ad popu. Ant. Homi. 6. peace, and the Sacrament of Christian society, whereby we understand what sincere love aught to be betwixt the true communicantes: So here be the tokens of pureness and innocency of life, whereby we may perceive that we aught to purge our own soul from all uncleanness, iniquity, and wickedness, jest when we receive the mystical bread (as Origen saith) we eat it in an unclean place, that is, in a soul defiled and polluted with sin. In Moses' law, the man In Leuit. Cap. xxiii i Cor. xi. Luke. xvii Hom. xiiii that did eat of the sacrifice of thankesgening, with his uncleanness upon him, should be destroyed from his people. And shall we think that the wicked and sinful person shallbe excurable at the table of the Lord? ●e both ●eade in S. Paul, that the Church at Corinth, was scourged of the Lord, for misusing the lords supper, and we may plainly see Christ's Church these many years miserably vexed and oppressed, for the horrible profanation of the same. Wherefore let us all universal and singular, behold our own manners and lives, to amend them. Yea now at the lest, let us call ourselves to an account, that it may grieve us of our former evil conversation, that we may hate sin, that we may sorrow and mourn for our offences, that we may with tears power them out before god, that we may with sure trust desire and crave the salve of his mercy, bought and purchased with the blood of his dearly beloved son Jesus Christ, to heal our deadly wounds withal. Chrisost. ad popu. Ant. Homi. 6. For surely if we do not with earnest repentance cleanse the filthy stomach of our soul, it must needs come to pass, that as wholesome meat received into a raw stomach corrupteth and marreth all, and is the cause of further sickness: so shall we eat this healthsome bread, and drink this cup to our eternal destruction. This we, and not other, must thoroughly examine, and not lightly look over ourselves, not other men, our own conscience, not other men's lives: which we aught to do uprightly, truly, and with just correction. O (saith Chrisostome) let no Judas resort to this table, let no covetous person approach. Ad popu. Ant. Homi. 6. Mat. xxvi. If any be a disciple, let him be present. For Christ saith, With my disciples I make my Passover. Why cried the Deacon in the primative Church, If any be holy, let him draw near? Why did they celebrated these mysteries, the quire door being shut? Why were the public penitentes and learners in religion, commanded at this time to avoid? Was it not because this table received no unholye, unclean, or sinful guests? Wherefore, if servants dare not presume to an earthly masters table, whom they have offended: Let us take heed we come not with our sins unexamined, into this presence of our Lord & judge? If they be worthy blame, which kiss the Prince's hand with a filthy & unclean mouth: shalt thou be blameless which with a filthy stinking soul, full of covetousness, fornication, drunkenness, pride, full of wretched cogitations & thoughts, dost breathe out iniquity and uncleanness on the bread and cup of the Lord. Thus have you heard, how you should Epilog. come reverently and decently to the table of the Lord, having the knowledge out of his word, of the thing itself, & the fruits thereof, bringing a true & constant faith, the root and wellspring of all newness of life, aswell in praising God, & loving our neighbour, as purging our own conscience from filthiness. So that neither the ignorance of the thing shall 'cause us to contemn it, nor unfaithfulness make us void of fruit, nor sin and iniquity procure us Gods plagues: but shall by faith, in knowledge and amendment of life in faith, be here so united to Christ our head in his mysteries, to our comfort, that after we shall have full fruition of him indeed, to our everlasting joy and eternal life, to the which he bring us, that died for us, and redeemed us, Jesus Christ the righteous, to whom with the father and the holy ghost, one true and eternal God, be all praise, honour, and dominion for ever. Amen. An homily concerning the coming down of the holy ghost, and the manifold gifts of the same. For Whitsunday. BEfore we come to the declaration of the great and manifold gifts of the holy ghost, wherewith the church of God hath been evermore replenished: it shall first be needful, briefly to expound unto you, whereof this feast of Pentecost or Whitsuntide had his first beginning. You shall therefore understand, that the feast of Pentecost, was always kept the fifty day after Easter, a great & solemn feast among the Jews, wherein they did celebrated the memorial of their deliverance out of Egypt, and also the memorial of the publishing of the law, which was given unto them in the mount Sinai, upon that day. It was first ordained and commanded to be kept holy, not by any mortal man, but by the mouth of the Lord himself, as we read in Leuit. 23. & Deut. 16. The place appointed for the observation thereof, was Jerusalem, where was great recourse of people from all parts of the world, as may well appear in the second Chapter of the Acts, wherein mention is made of Parthians, Medes, Elamites, inhabitors of Mesopotamia, inhabitors of jury, Capadocia, Pontus, Asia, Phrygia, Pamphylia, & divers other such places, whereby we may also partly gather, what great and royal solemnity was commonly used in that feast. Now as this was given in commandment to the Jews in the old law, so did our Saviour Christ, as it Acts. l. were, confirm the same in the time of the Gospel, ordaining after a sort, a new Pentecost for his disciples, namely when he sent down the holy ghost visibly in form of cloven tongues like fire, and gave them power to speak in such sort, that every one might hear them, and also understand them in his own language. Which miracle, that it might be had in perpetual remembrance, the Church hath thought good, to solemnize and keep holy this day, commonly called Whitsunday. And here is to be noted, that as the law was given to the Jews in the mount Sinai, the fifty day after Easter: so was the preaching of the Gospel, through the mighty power of the holy ghost, given to the Apostles in the mount Zion, the fifty day after Easter. And hereof this feast hath his name to be called Pentecost, even of the number of the days. For (as Saint Luke writeth in the acts of the Apostles.) When fifty days were come to an end, the Disciples being altogether with one accord in one place, the holy ghost came suddenly among them, and sat upon each of them, like as it had been cloven tongues of fire. Which thing was undoubtedly done, to teach the Apostles and all other men, that it is he which giveth eloquence & utterance in preaching the Gospel, that it is he which openeth the mouth to declare the mighty works of God, that it is he which engendereth a burning zeal towards God's word, and giveth all men a tongue, yea a fiery tongue, so that they may boldly and cheerfully profess the truth in the face of the whole world, as Esai was endued with this spirit. The Lord Esai. l. (saith Esai) gave me a learned & a skilful tongue, so that I might know to raise up them that are fallen, with the word. The prophet David crieth to have this gift, saying, Open thou my lips, O Lord, and my mouth shall show forth Psalm. l. thy praise. For our saviour Christ also in the Gospel saith to his disciples, It is not you that speak, but the spirit of your father which is within you. All which testimonies of holy scripture, do sufficiently declare, that the mystery in the tongues, betokeneth the preaching of the Matth. x. Gospel, and the open confession of the Christian faith, in all them that are possessed with the holy ghost. So that if any man be a dumb Christian, not professing his faith openly, but cloaking and colouring himself for fear of danger in time to come, he giveth men occasion, justly and with good conscience to doubt, lest he have not the grace of the holy ghost within him, because he is tongue tied, and doth not speak. Thus then have ye heard the first institution of this feast of Pentecost or Whitsuntide, aswell in the old law among the Jews, as also in the time of the Gospel among the Christians. Now let us consider what the holy ghost is, and how consequently he worketh his miraculous works towards mankind. The holy ghost is a spiritual and divine substance, the third person in the deity, distinct from the father and the son, and yet proceeding from them both, which thing to be true, both the Creed of Athanasius beareth witness, and may be also easily proved by most plain testimonies of Gods holy word. When Christ was baptised of John in the river Jordan, we read that the holy ghost Mat. 3. came down inform of a Dove, and that the father thundered from heaven, saying: This is my dear and well-beloved son, in whom I am well pleased. Where note three divers and distinct persons, the father, the son, and the holy ghost, which all notwithstanding are not three Gods, but one God. Likewise, when Christ did Mat. 28. first institute and ordain the sacrament of baptism, he sent his disciples into the whole world, willing them to baptise all nations in the name of the father, the son, and the holy ghost. And in an other place he saith: I will pray unto my john. 4. father, and he shall give you another comforter. Again, when the comforter shall come whom I will send from my father. etc. These and such john. 25. other places of the new Testament, do so plainly and evidently confirm the distinction of the holy ghost, from the other persons in the trinity, that no man possibly can doubt thereof, unless he will blaspheme the everlasting truth of God's word. As for his proper nature and substance, it is altogether one with God the father, and God the son, that is to say, spiritual, eternal, uncreated, incomprehensible, almighty, to be short, he is even God & Lord everlasting. Therefore he is called the spirit of the father, therefore he is said to proceed from the father, and the son, and therefore he was equally joined with them in the commission that the Apostles had to baptise all nations. But that this may appear more sensibly to the eyes of all men, it shallbe requisite to come to the other part, namely to the wonderful and heavenly works of the holy ghost, which plainly declare unto the world his mighty and divine power. first it is evident, that he did wonderfully govern and direct the hearts of the patriarchs and prophets in old time, illuminating their minds with the knowledge of the true Messiah, & giving them utterance to prophesy of things that should come to pass long time after. For as saint Peter witnesseth, the prophesy came not in old 2. Pet. 1. time by the will of man: But the holy men of God spoke as they were moved iuwardly by the holy ghost. And of Zacharie the high priest, it is said in the Gospel, that he being full of the Luk. 1. holy ghost, prophesied and praised God. So did also Simeon, Anna, Marie, and divers other, to the great wonder and admiration of all men. Moreover, was not the holy ghost a mighty worker in the conception and the nativity of Christ our saviour? Saint Matthew saith, Mat. 1. that the blessed virgin was found with child of the holy ghost, before Joseph and she came together. And the Angel Gabriel did expressly tell her that it should so come to pass, saying: Luk. 1. The holy ghost shall come upon thee, and the power of the most high shall overshadow thee. A marvelous matter, that a woman should conceive and bear a child, without the knowledge of man. But where the holy ghost worketh, there nothing is unpossible, as may further also appear by the inward regeneration and sanctification of mankind. When Christ said to Nicodemus, unless a man be borne a new, of water and the spirit, he can not enter into the kingdom of God: he was greatly amazed in his mind, and began to reason with Christ, demanding how a man might be borne which was old? Can he enter (saith he) john. 3. into his mother's womb again, and so be borne a new? Behold a lively pattern of a fleshly and carnal man. He had little or no intelligence of the holy ghost, and therefore he goeth bluntly to work, and asketh how this thing were possible to be true. Whereas otherwise, if he had known the great power of the holy ghost in this behalf, that it is he which in wardlye worketh the regeneration and new birth of mankind, he would never have marveled at Christ's words, but would have rather taken occasion thereby to praise and glorify God. For as there are three several and sundry persons in the deity: So have they three several and sundry offices proper unto each of them. The father to created, the son to redeem, the holy ghost to sanctify and regenerate. Whereof the last, the more it is hid from our understanding, the more it aught to move all men to wonder at the secret and mighty working of Gods holy spirit which is within us. For it is the holy ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will & commandment of God, such as otherwise of their own crooked and perverse nature they should never have. That which is borne of the flesh (saith Christ) is flesh, and john. 5. that which is borne of the spirit, is spirit. As who should say: Man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds. As for the works of the spirit, the fruits of faith, charitable and godly motions, if he have any at all in him, they proceed only of the holy ghost, who is the only worker of our sanctification, & maketh us new men in Christ Jesus. Did not God's holy spirit miraculously work in the child David, when of a poor shepherd, he become a princelike prophet? Did not 1. Sa. 17. God's holy spirit miraculously work in Matthew, sitting at the receit of custom, when of a proud Publican, he become an humble and lowly Evangelist? And who can choose but marvel Mat. 9 to consider, that Peter should become of a simple fisher, a chief and mighty Apostle? Paul of a cruel and bloody persecutor, a faithful disciple of Christ, to teach the Gentiles. Such is the power of the holy ghost, to regenerate men, and as it were to bring them forth a new, so that they shallbe nothing like the men that they were before. Neither doth he think it sufficient inwardly to work the spiritual and new birth of man, unless he do also devil and abide in him. Know ye not (saith saint Paul) that 〈◊〉. Cor. 3. ye are the temple of God, and that his spirit dwelleth in you? Know ye not that your bodies are the temples of the holy ghost, which is within 1. Cor. 3. you? Again he saith, You are not in the flesh, but in the spirit. For why? The spirit of God dwelleth in you. To this agreeth the doctrine Rom. 8. of saint John, writing on this wise: The anointing which ye have received (he meaneth 1. john. 2. the holy ghost) dwelleth in you. And the doctrine of Peter saith the same, who hath these words: The spirit of glory, and of God, resteth 1. Pet. 4. upon you. O what comfort is this to the heart of a true Christian, to think that the holy ghost dwelleth within him. If God be with us (as the Rom. 5. Apostle saith) who can be against us? O but how shall I know that the holy ghost is within me, some man perchance will say? Forsooth, as the tree is known by his fruit, so is also the holy ghost. The fruits of the holy ghost (according Gala. 5. to the mind of saint Paul) are these: Love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperance, etc. contrariwise, the deeds of the flesh are these: Adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulation, wrath, contention, sedition, heresy, envy, murder, drunkenness, gluttony, and such like. Here is now that glass wherein thou must behold thyself, and discern whether thou have the holy ghost within thee, or the spirit of the flesh. If thou see that thy works be virtuous and good, consonant to the prescript rule of god's word, savouring and tasting not of the flesh, but of the spirit, then assure thyself that thou art endued with the holy ghost. Otherwise in thinking well of thyself, thou dost nothing else but deceive thyself. The holy ghost doth always declare himself by his fruitful and gracious gifts, namely by the word of wisdom, by the word of knowledge, which is the understanding of the scriptures, by faith, in doing of miracles, by healing them that are diseased, 1. Cor. 12. by prophesy, which is the declaration of God's mysteries, by discerning of spirits, diversities of tongues, interpretation of tongues, and so forth. All which gifts, as they proceed from one spirit, and are severally given to man, according to the measurable distribution of the holy ghost: Even so do they bring men, and not without good cause, into a wonderful admiration of God's divine power. Who will not marvel at that which is written in the Acts of the Apostles, to hear their bold confession before the counsel at Jerusalem? And to consider Acts. 5. that they went away with joy and gladness, rejoicing that they were counted worthy to suffer rebukes and checks for the name and faith of Christ Jesus? This was the mighty work of the holy ghost, who because he giveth patience and joyfulness of heart in temptation and affliction, hath therefore worthily obtained this name in holy scripture, to be called a comforter. Who will not also marvel to read the learned and heavenly sermons of Peter, and the disciples, considering that they were never brought up in school of learning, but called even from their nets, to supply rooms of Apostles. This was likewise the mighty work of the holy ghost, who because he doth instruct the hearts john. 14. of the simple in the true knowledge of God and his holy word, is most justly termed by this name and title, to be the spirit of truth. Eusebius Lib. 11. cap. 3. in his ecclesiastical history, telleth a strange story of a certain learned and subtle Philosopher, who being an extreme adversary to Christ and his doctrine, could by no kind of learning be converted to the faith but was able to withstand all the arguments that could be brought against him, with little or no labour. At length there started up a poor simple man of small wit, and less knowledge, one that was reputed among the learned as an idiot: And he on God's name would needs take in hand to dispute with this proud Philosopher. The bishops and other learned men standing by, were marvelously abashed at the matter, thinking that by his doings they should be all confounded and put to open shame. He notwithstanding goeth on, and beginning in the name of the Lord Jesus, brought the Philosopher to such point in the end, contrary to all men's expectation, that he could not choose but acknowledge the power of God in his words, and to give place to the truth. Was not this a miraculous work, that one silly soul of no learning, should do that which many bishops of great knowledge and understanding, were never able to bring to pass? So true is the saying of Bede: Where the holy ghost doth instruct and Homi. 9 sup. Lucan. teach, there is no delay at all in learning. Much more might here be spoken of the manifold gifts and graces of the holy ghost, most excellent and wonderful in our eyes. But to make a long discourse through all, the shortness of time will not serve. And seeing ye have heard the chiefest, ye may easily conceive and judge of the rest. Now were it expedient to discuss this question: Whether all they which boast and brag that they have the holy ghost, do truly challenge this unto themselves, or no? Which doubt, because it is necessary & profitable, shall (God willing) be dissolved in the next part of this homily. In the mean season, let us (as we are most bound) give hearty thanks to God the father, and his son Jesus Christ, for sending down this comforter into the world, humbly beseeching him, so to work in our hearts by the power of this holy spirit, that we being regenerate and newly borne again in all goodness, righteousness, sobriety and truth, may in the end be made partakers of everlasting life in his heavenly kingdom, through Jesus Christ our Lord and saviour. Amen. The second part of the homily concerning the holy ghost, dissolving this doubt: whether all men rightly challenge to themselves the holy ghost or no. OUR saviour Christ departing out of the world unto his father, promised his disciples john. 14. 15 to send down another comforter, that should continued with than for ever, & direct them into all truth. Which thing to be faithfully & truly performed, the scriptures do sufficiently bear witness. Neither must we think that this comforter was either promised, or else given, only to the Apostles, but also to the universal Church of Christ, dispersed through the whole world. For unless the holy ghost had been always present, governing and preserving the Church from the beginning, it could never have sustained so many and great brunts of affliction and persecution, with so little damage and harm as it hath. And the words of Christ are most plain in this behalf, saying, that the spirit of john. 24. Matth. 21. truth should abide with them for ever, that he would be with them always (he meaneth by grace, virtue, and power) even to the worlds end. Also in the prayer that he made to his father a little before his death, he maketh intercession, john. 17. not only for himself and his apostles, but indifferently for all them that should believe in him through their words, that is to wit, for his whole Church. Again saint Paul saith: If any man have not the spirit of Christ, the Rom. 8. same is not his. Also in the words following, We have received the spirit of adoption, whereby Ibidem we cry abba, father. Hereby than it is evident and plain to all men, that the holy ghost was given, not only to the apostles, but also to the whole body of Christ's congregation, although not in like form & majesty as he came down at the feast of Pentecost. But now herein standeth the controversy: Whether all men do justly arrogate to themselves the holy ghost, or no? The Bishops of Rome have for a long time made a sore challenge thereunto, reasoning for them seve after this sort. The holy ghost (say they) was promised to the Church, and never forsaketh the Church. But we are the chief heads, & the principal part of the Church, therefore we have the holy ghost for ever, & whatsoever things we decree, are undoubted verities, and oracles of the holy ghost. That ye may perceive the weakness of this argument, it is needful to teach you, first what the true Church of Christ is, and then to confer the Church of Rome therewith, to discern how well they agreed together. The true Church is an universal congregation, or fellowship of God's faithful and elect people, built upon the foundation of the apostles and prophets, Jesus Christ himself being the head corner Ephes. 2. stone. And it hath always three notes or marks whereby it is known. Pure and sound doctrine, the sacraments ministered according to Christ's holy institution, and the right use of ecclesiastical discipline. This description of the Church is agreeable both to the scriptures of God, and also to the doctrine of the ancient fathers, so that none may justly find fault therewith. Now if ye will compare this with the Church of Rome, not as it was in the begynnnyg, but as it is presently, and hath been for the space of nine hundred years and odd: you shall well perceive the state thereof to be so far wide from the nature of the true Church, that nothing can be more. For neither are they built upon the foundation of the apostles and prophets, retaining the sound and pure doctrine of Christ Jesus, neither yet do they order either the sacraments, or else the ecclesiastical keys, in such sort as he did first institute and ordain them: But have so intermyngled their own traditions and inventions, by chopping & changing, by adding and plucking away, that now they may seem to be converted into a new guise. Christ commended to his Church a sacrament of his body and blood: They have changed it into a sacrifice for the quick and the dead. Christ did minister to his apostles, & the apostles to other men, indifferently under both kinds: They have rob the lay people of the cup, saying that for them one kind is sufficient. Christ ordained no other element to be used in baptism, but only water, whereunto when the word is joined, it is made (as S. Augustine saith) a full & perfect Augusti. sacrament: They being wiser in their own conceit then Christ, think it is not well nor orderly done, unless they use conjuration, unless they hallow the water, unless there be oil, salt, spittle, tapers and such other dumb ceremonies, serving to no use, contrary to the plain rule of. S. Paul, who willeth all things to be done in the Church unto edification. Christ ordained the 1. Cor. 14. authority of the keys to excommunicate notorious sinners, and to absolve them which are truly penitent: They abuse this power at their own pleasure, aswell in cursing the godly, with bell, book, and candles, as also in absolving the reprobate, which are known to be unworthy of any Christian society. Whereof he that lust to see examples, let them search their lives. To be short, look what our saviour Christ pronounced of the Scribes and Pharisees, in the Gospel, the same may we boldly and with safe conscience pronounce of the bishops of Rome, namely that they have forsaken, & daily do forsake the commandments of God, to erect & set up their own constitutions. Which thing being true, as all they which have any light of God's word must needs confess, we may well conclude according to the rule of Augustine: That the bishops of Rome & their adherents, are not the true church of Christ, much less than to be taken as chief August. contra Petiliani Donatistae Epi. ca 4. heads and rulers of the same. Whosoever (saith he) do descent from the scriptures concerning the head, although they be found in all places where the Church is appointed, yet are they not in the Church. A plain place, concluding directly against the Church of Rome. Where is now the holy ghost which they so stoutly do claim to themselves? Where is now the spirit of truth, that will not suffer them in any wise to err? If it be possible to be there where the true Church is not, then is it at Rome: otherwise it is but a vain brag, and nothing else. Saint Paul (as ye have heard before) saith: If any man have not the spirit of Christ, the same is not his. And by turning the words, it may be as truly said: If any man be not of Christ, the same hath not his spirit. Now to discern who are truly his, and who not, we have this rule given us, that his sheep do always hear john. x. his voice. And saint John saith: He that is of God, heareth God's word. Whereof it followeth, john. 8. that the pope's in not hearing Christ's voice, as they aught to do, but preferring their own decrees before the express word of God, do plainly argue to the world, that they are not of Christ, nor yet possessed with his spirit. But here they will allege for themselves, that there are divers necessary points not expressed in holy scripture, which were left to the revelation of the holy ghost. Who being given to the Church, according to Christ's promise, hath taught many things from time to time, which john. 16. the apostles could not then bear. To this we may easily answer by the plain words of Christ, teaching us that the proper office of the holy ghost is, not to institute and bring in new ordinances, contrary to his doctrine before taught: but to expound & declare those things which he had before taught: so that they might be well & truly understood. When the holy ghost john. 15. (saith he) shall come, he shall lead you into all truth. What truth doth he mean? Any other than he himself had before expressed in his word? No. For he saith: He shall take of mine, and show it unto you. Again, he shall bring you in remembrance of all things that I have told john. 15. you, it is not then the duty and part of any christian, under pretence of the holy ghost, to bring in his own dreams and fantasies into the Church: but he must diligently provide that his doctrine & decrees be agreeable to Christ's holy testament. Otherwise in making the holy ghost the author thereof, he doth blaspheme and belie the holy ghost, to his own condemnation. Now to leave their doctrine, and come to other points. What shall we think or judge of the pope's intolerable pride? The scripture saith, that God resisteth the proud, and showeth grace to the humble. Also it pronounceth them blessed, which are poor in spirit, promising that they which humble themselves, shallbe exalted. And Christ our saviour, wylieth all his to learn of Mat. 5. him, because he is humble and meek. As for pride, saint Gregory saith, it is the root of all Mat. 24. mischief. And saint Augustine's judgement is this, that it maketh men devils. Can any man then, which either hath or shall read the pope's Ecclesia. lives, justly say that they had the holy ghost within them? First, as touching that they will be termed universal bishops and heads of all Christian Churches through the world, we have the judgement of Gregory expressly against them, Lib. 3. Ep. 76. 78. who writing to Maritius the Emperor, condemneth John, bishop of Constantinople, in that behalf, calling him the prince of pride, Lucifer's successor, and the forerunner of antichrist. Saint Barnarde also agreeing thereunto, saith, Serm. 3. de resur. dom. What greater pride can there be, than that one man should prefer his own judgement before the whole congregation, as though he only had the spirit of God? And Chrisostome pronounceth a terrible sentence against them, affirming Dialogorum. lib. 3. plainly, that whosoever seeketh to be chief in earth, shall find confusion in heaven, and that he which striveth for the supremacy, shall not be reputed among the servants of Christ. Again he saith: To desire a good work, it is good, but to covet the chief degree of honour, it Chrisost. sup. Mat. is mere vanity. Do not these places sufficiently convince their outrageous pride, in usurping to themselves a superiority above all other, aswell ministers and bishops, as kings also and Emperors? But as the Lion is known by his claws, so let us learn to know these men by their deeds. What shall we say of him that Sabelli. Ennead. 9 Lib. 7. made the noble king Dandalus to be tied by the neck with a chain, and to lie flat down before his table, there to gnaw bones like a dog? Shall we think that he had Gods holy spirit within him? and not rather the spirit of the devil? Such a tyrant was pope Clement the sixth. What shall we say of him that proudly and contemptuously trod Frederick the Emperor under his feet, applying the verse of the Psalm unto himself: Thou shalt go upon the Lion and Psal. 60. the Adder, the young Lion & the Dragon thou shalt tread under thy foot? Shall we say that he had Gods holy spirit within him? & not rather the spirit of the devil? Such a tyrant was pope Alexander the third. What shall we say of him that armed and animated the son against the father, causing him to be taken, & to be cruelly famished to death, contrary to the law both God, and also of nature? Shall we say that he had Gods holy spirit within him? and not rather the spirit of the devil? Such a tyrant was pope Paschal the second. What shall we say of him that came into his popedom like a fox, that reigned like a Lion, and died like a dog? Shall we say that he had Gods holy spirit within him? and not rather the spirit of the devil? Such a tyrant was pope Boniface the eight. What shall we say of him that made Henrye the Emperor, with his wife and his young child, to stand at the gates of the City in the rough winter, bore footed and bore legged, only clothed in lincie wolsey, eating nothing from morning to night, and that for the space of three days? Shall we say that he had Gods holy spirit within him? and not rather the spirit of the devil? Such a tyrant was pope Hildebrande, most worthy to be called a firebrand, if we shall term him as he hath best deserved. Many other examples might here be alleged. As of pope Joan the harlot, that was delivered of a child in the high street, going solemnly in procession. Of pope julius the second, that wilfully cast Saint Peter's keys into the river Tiberis. Ofpope Vrban the sixth, that caused five Cardinals to be put in sacks and cruelly drowned. Of pope Sergius the third, that persecuted the dead body of Formosius his predecessor, when it had been buried eight years. Of Pope John the. xiiii. of that name, who having his enemy delivered into his hands, caused him first to be stripped stark naked, his beard to be shaven, and to be hanged up a whole day by the here, then to be set upon an Ass with his face backward towards the tail, to be carried round about the City in despite, to be miserably beaten with rods, last of all, to be thrust out of his country, and to be banished for ever. But to conclude and make an end, ye shall briefly take this short lesson, Wheresoever ye find the spirit of arrogancy and pride, the spirit of envy, hatred, contention, cruelty, murder, extortion, witchcraft, necromancy. etc. Assure yourselves that there is the spirit of the devil, and not of God, albeit they pretend outwardly to the world never so much holiness. For as the Gospel teacheth us, the spirit of Jesus is a good spirit, an holy spirit, a sweet spirit, a lowly spirit, a merciful spirit, full of charity and love, full of forgiveness and pity, not rendering evil for evil, extremity for extremity: but overcoming evil with good, and remitting all offence even from the heart. According to which rule, if any man live uprightly, of him it may be safely pronounced that he hath the holy ghost within him. If not, than it is a plain token that he doth usurp the name of the holy ghost in vain. Therefore (dearly beloved) according to the good council of S. John, believe not 1. john. 4. every spirit, but first try them whether they Matth. 24. be of God or no. Many shall come in my name (sayeth Christ) and shall transform themselves into Angels of light, deceiving (if it be possible) the very elect. They shall come unto you in sheeps clothing, being inwardly cruel and ravening Wolves. They shall have an outward show of great holiness and innocency of Mat. 7. life, so that ye shall hardly, or not at all discern them. But the rule that ye must follow, is this, to judge them by their fruits. Which if they be wicked and nought, then is it unpossible that the tree of whom they proceed should be good. Such Luke. 6. were all the pope's and prelate's of Rome for the most part, as doth well appear in the story of their lives, and therefore they are worthily accounted among the number of false prophets, and false Christ's, which deceived the world a long while. The Lord of heaven and earth de●fende us from their tyranny and pride, that they never enter into his vinyeard again, to the disturbance of his feely poor flock: but that they may be utterly confounded and put to flight in all parts of the world. And he of his great mercy so work in all men's hearts, by the mighty power of the holy ghost, that the comfortable Gospel of his son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the pope, the devil, & all the kingdom of Antichrist, that like scattered and dispersed sheep, being at length gathered into one fold, we may in the end rest altogether in the bosom of ●braham, Isaac, and Jacob, there to be partakers of eternal and everlasting life, through the merits and death of Jesus Christ out saviour. Amen. ❧ An homily for the days of rogation week. That all good things cometh from God. I Am purposed this day (good devout Christian people) to declare unto you the most deserved praise & commendation of almighty God, not only in the consideration of the marvelous creation of this world, or for conservation and governance thereof, wherein his great power and wisdom might excellently appear, to move us to honour and dread him: but most specially in consideration of his liberal & large goodness, which he daily bestoweth on us his reasonable creatures, for whose sake he made the whole universal world, with all the commodities and goods therein. Which his singular goodness well and diligently remembered on our part, should move us (as duty is) again with hearty affection to love him, and with word and deed to praise him, and serve him all the days of our life. And to this matter, being so worthy to entreat of, and so profitable for you to hear, I trust I shall not need with much circumstance of words to stir you to give your attendance to hear what shallbe said. Only I would wish your affection inflamed in secret wise within yourself, to raise up some motion of thanks giving to the goodness of almighty God, in every 〈…〉 che point as shall be opened by my declaration particularly unto you. For else what shall it avail us to hear and know the great goodness of God toward us, to know that what soever is good proceedeth from him, as from the principal fountain and the only author, or to know that what soever is sent from him must needs be good and wholesome: if the hearing of such matter moveth us no further but to know it only? What availed it the wise men of the world to have a knowledge of the power and divinity of God, by the secret inspiration of him: where they did not honour and glorify him in their knowledges as God? What praise was it to them, by the consideration of the creation of the world, to behold his goodness: and yet were not thankful to him again for his creatures? What other thing deserved this blindness and forgetfulness of them at God's hands, but utter forsaking of him? and so forsaken of God, they could not but fall into extreme ignorance and error. And although they much esteemed themselves in their wits and knowledge, and gloried in their wisdom: yet vanished they away blindly, in their thoughts become fools, & perished in their folly. There can be none other end of such as draweth nigh to God by knowledge, and yet departed from him in unthankfulness, but utter destruction. This experience saw David in his days. For in his Psalm he saith: Behold, they which withdraw themselves from thee, shall perish, for thou hast destroyed them all that are strayed from thee. Psal. 72. This experience was perceived to be true, of that holy prophet Jeremy: O Lord (saith he) what jere. 17. soever they be that forsake thee, shallbe confounded, they that departed from thee, shallbe written in the earth and soon forgotten. It profiteth not (good people) to hear the goodness of God declared unto us, if our hearts be not inflamed thereby to honour & thank him. It profited not the Jews which were God's elect people, to here much of God, seeing that he was not received in their hearts by faith, nor thanked for his benefits bestowed upon them, their unthankfulness was the cause of their destruction. Let us esche we the manner of these before rehearsed, and follow rather the example of that holy Apostle Saint Rom. 11. Paul, which when in a deep meditation he did behold the marvelous proceedings of almighty God, and considered his infinite goodness in the ordering of his creatures, he braced out into this conclusion: Surely (saith he) of him, by him, and in him, be all things. And this once pronounced, he stack not still at this point, but forthwith thereupon joined to these words: To him be glory & praise for ever, Amen. Upon the ground of which words of Saint Paul (good audience) I purpose to build my exhortation of this day unto you. Wherein I shall do my endeavour, first to prove unto you that all good things cometh down unto us from above from the father of light. Secondly, that Jesus Christ his son, and our saviour, is the mean by whom we receive his liberal goodness. Thirdly, that in the power and virtue of the holy ghost, we be made meet and able to receive his gifts & graces. Which things distinctly & advisedly considered in our minds, must needs compel us in most low reverence, after our bounden duty, always to tender him thanks again, in some testification of our good hearts, for his deserts unto us. And that the entreating of this matter in hand may be to the glory of almighty God, let us in one faith and charity call upon the father of mercy, from whom cometh every good gift, and every perfect gift, by the mediation of his well-beloved son our saviour, that we may be assisted with the presence of his holy spirit, and holsomelye on both our parts, to demean ourselves in speaking and hearing, to the salvation of our souls. In the beginning of my speaking unto you (good Christian people) suppose not that I do take upon me, to declare unto you the excellent power, or the incomparable wisdom of almighty God, as though I would have you believe that it might be expressed unto you by words. Nay it may not be thought, that that thing may be comprehended by man's words, that is incomprehensible. And too much arrogancy it were for dust and ashes, to think that he could worthily declare his maker. It passeth far the dark understanding of wisdom of a mortal man, to speak sufficiently of that divine majesty which the Angels cannot understand. We shall therefore lay apart to speak of that profound and unsearchable nature of almighty God, rather acknowledging our weakness, then rashly to attempt that is above all man's capacity to compass. It shall better suffice us in low humility to reverence and dread his majesty, which we can not comprise, then by overmuch curious searching, to be overcharged with the glory. We shall rather turn our whole contemplation, to answer a while his goodness to wards us, wherein we shall be much more profitably occupied, and more may we be bold to search. To consider this great power he is of, can but make us dread and fear. To consider his high wisdom, might utterly discomfort our frailty to have any thing ado with him. But in consideration of his inestimable goodness, we take good heart again to trust well unto him. By his goodness we be assured to take him for our refuge, our hope and comfort, our merciful father, in all the course of our lives. His power and wisdom, compelleth us to take him for God omnipotent, invisible, having rule in heaven and earth, having all things in his subjection, and will have none in counsel with him, nor any to ask the reason of his doing. For he may do Daniel. xi. what liketh him, and none can resist him. For he worketh all things in his secret judgement to his own pleasure, yea even the wicked to damnation saith Solomon. By the reason of this nature, he is called in Scripture, consuming Prou. xuj. Heb. xi. fire, he is called a terrible and fearful GOD▪ Of this behalf therefore, we may have no familiarity, no access unto him, but his goodness again tempereth the rigour of his high power, and maketh us bold, and putteth us in hope that he will be conversant with us, and easy unto us. It is his goodness that moveth him to say in scripture: It is my delight to be with the children of men. It is his goodness Prou. 8. that moveth him to call us unto him, to offer us his friendship & presence. It is his goodness that patiently suffereth our straying from him, and suffereth us long, to win us to repentance. It is of his goodness that we be created reasonable creatures, where else he might have made us bruit beasts. It was his mercy to have us borne among the number of christian people, & thereby in a much more nyghnes to salvation, where we might have been borne (if his goodness had not been) among the paynim, clean void from God, and the hope of everlasting life. And what other thing doth his loving and gentle voice spoken in his word, where he calleth us to his presence & friendship, but declare his goodness, only without regard of our worthiness? And what other thing doth stir him to call us to him, when we be strayed from him, to suffer us patiently, to win us to repentance: but only his singular goodness, no whit of our deserving? Let them all come together that be now glorified in heaven, and let us hear what answer they will make in these points afore rehearsed, whether their first creation was in God's goodness, or of themselves. Forsooth David would make answer for them all and say: Know ye for surety, even the Lord is God, he hath made us, and not we ourselves. If they were asked again, who should be thanked for their regeneration? for their justification? and for their salvation? whether their deserts? or God's goodness only? Although in this point, every one confess sufficiently the truth of this matter in his own person: yet let David answer by the mouth of them all at this time, who cannot choose but say: Not to us, O Lord, not to us, but to thy name give all the thank, for thy loving mercy, and for thy truths sake. If we should ask again, from whence came their glorious works and deeds, which they wrought in their lives, wherewith God was so highly pleased and worshipped by them? Let some other witness be brought in, to testify this matter, that in the mouth of two or three may the truth be known. verily that holy prophet Esai beareth record, Esai. 26. and sayeth: O Lord, it is thou of thy goodness that hast wrought all our works in us, not we ourselves. And to uphold the truth of this matter, against all justiciaries and hypocrites, which rob almighty God of his honour, and ascribe it to themselves, saint Paul bringeth in his i Cor. 3. belief: We be not (sayeth he) sufficient of ourselves, as of ourselves once to think any thing: but all our ableness is of God's goodness. For he it is in whom we have all our being, our living, Act. 17. and moving. If ye will know furthermore, where they had their gifts and sacrifices, which they offered continually in their lives to almighty god, they cannot but agreed with David, where he saith: Of thy liberal hand, O Lord, we have received that we gave unto thee. If this holy company therefore confesseth so constantly, that all the goods and graces wherewith they were endued in soul, came of the goodness of God only: what more can be said to prove that all that is good, cometh from almighty God? Is it meet to think that all spiritual goodness cometh from God above only: and that other good things, either of nature or of fortune (as we call them) cometh of any other cause? Doth God of his goodness adorn the soul, with all the powers thereof, as it is: and cometh the gifts of the body, wherewith it is endued, from any other? If he doth the more, can not he do the less? To justify a sinner, to new created him from a wicked person to a righteous man, is a greater act (sayeth S. Augustine) then to make such a new heaven and earth as is already made. We must needs agreed, that whatsoever good thing is in us, of grace, of nature, or of fortune, is of God only, as the only author & worker. And yet it is not to be thought, that God hath created all this whole universal world as it is, and thus once made, hath given it up to be ruled and used after our own wits & device, & so taketh no more charge therefore. As we see the ship wright, after he hath brought his ship to a perfect end, then delivereth he it to the mariners, & taketh no more cure thereof. Nay God hath not so created the world, that he is careless of it: but he still preserveth it by his goodness, he still stayeth it in his creation. For else without his special goodness, it could not stand long in his condition. And therefore saint Paul saith, that he preserveth all things, and Heb. i Heb. iii beareth them up still in his word, left they should fall without him to their nothing again, whereof of they were made. If his special goodness were not every where present, every creature should be out of order, and no creature should have his property wherein he was first created. He is therefore invisible every where, and in every creature, and fulfilleth both heaven and earth with his presence. In the fire, to give heat, in the water, to give moisture, in the earth, to give fruit, in the heart, to give his strength, yea in our bread and drink he is, to give us nourishment, where without him the bread and drink cannot give sustenance, nor the herb health, as the wise man plainly confesseth it, saying: It is not the increase of fruits that feedeth men, but it is thy Sapi. 18. word (O Lord) which preserveth them that trust in thee. And Moses agreeth to the same, when he sayeth: Man's life resteth not in bread Deut. 8. only, but in every word which proceedeth out of God's mouth. It is neither the herb nor the plaster, that giveth health of themselves, but thy word, O Lord (saith the wise man) which healeth Sapi. 17. all things. It is not therefore the power of the creatures which worketh their effects, but the goodness of God which worketh in them. In his word truly doth all things consist. By that same word that heaven and earth were made, by the same are they upholden, maintained, & kept in order (saith saint Peter) & shall be till almighty i Pet. 3. God shall withdraw his power from them, and speak their dissolution. If it were not thus, that the goodness of God were effectually in his ceratures to rule them, how could it be that the main sea, so raging and labouring to overflow the earth, could be kept within his bonds and banks as it is? That holy man Job evidently spied the goodness of God in this point, and confessed, that if he had not a special goodness to the preservation of the earth, it could not but shortly be overflowed of the sea. How could it be that the elements, so divers and contrary as they be among themselves, should yet agreed and abide together in a concord, without destruction one of another to serve our use, if it came not only of God's goodness so to temper them? How could the fire not burn and consume all things, if it were left lose to go whither it would, and not stayed in his sphere by the goodness of God, measurably to heat these inferior creatures to their ryping? Consider the huge substance of the earth, so heavy and great as it is: How could it so stand stablye in the place as it doth, if God's goodness reserved it not so for us to travail on? It is thou O Lord (sayeth David) Psal. 103. which haste founded the earth in his stability, and during thy word, it shall never reel or fall down. Consider the great strong beasts and fishes, far passing the strength of man, how fierce so ever they be and strong, yet by the goodness of God they prevail not against us, but are under our subjection, and serve our use. Of whom came the invention thus to subdue them, and make them fit for our commodities? Was it by man's brain? Nay rather this invention came by the goodness of God, which inspired man's understanding to have his purpose of every creature. Who was it (saith Job) that put will and job. 33. wisdom in man's head, but god only of his goodness? And as the same saith again, I perceive that every man hath a mind: but it is the inspiration of the almighty that giveth understanding. It could not be verily (good Christian people) that man of his own wit unholpen, should invent so many and divers devices in all crafts & sciences, except the goodness of almighty God had been present with men, and had stirred their wits and studies of purpose, to know the natures and disposition of all his creatures, to serve us sufficiently in our needs and necessities. Yea, not only to serve our necessities, but to serve our pleasures and delight, more than necessity requireth. So liberal is God's goodness to us, to provoke us to thank him, if any hearts we have. The wise man in his contemplation by himself, could not but grant this thing to be true that I reason unto you. In his hands (saith he) be we and our words, and all our wisdom, and all our sciences and works of knowledge. For it is he that gave me the true instruction of his creatures Sapi. 7. both to know the disposition of the world, and the virtues of the elements, the beginning and end of times, the change and diversities of them, the course of the year, the order of the stars, the natures of beasts, and the powers of them, the power of the winds, and thoughts of men, the differences of planets, the virtue of roots, and what soever is hid and secret in nature, I learned it. The artificer of all these taught me this wisdom. And further he sayeth: Who can Sapi. 9 search out the things that be in heaven? for it is hard for us to search such things as be on earth, and in daily sight afore us. For our wits Sapi. 9 and thoughts (saith he) be imperfect, and our policies uncertain: Not man can therefore search out the meaning in these things, except thou givest wisdom, and sendest thy spirit from above. If the wise man thus confesseth all these things to be of God, why should not we acknowledge it? and by the knowledge of it, consider our duty to Godward, and give him thanks for his goodness? I perceive that I am far here overcharged with the plenty and copy of matter, that might be brought in for the proof of this cause. If I should enter to show how the goodness of almighty god appeared every where in the creatures of the world, how marvelous they be in their creation, how beawtified in their order, how necessary they be to our use, all with one voice must needs grant their author to be none other but almighty God, his goodness must they needs extol and magnify every where, to whom be all honour and glory for evermore. ¶ The second part of the homily, for rogation week. IN the former part of this homily (good Christian people) I have declared to your contemplation, the great goodness of almighty God, in the creation of this world, with all the furniture thereof, for the use and comfort of man, whereby we might the rather be moved to acknowledge our duty again to his majesty. And I trust it hath wrought not only credit in you, but also it hath moved you to tender your thanks secretly in your hearts to almighty God for his loving kindness. But yet peradventure some will say, that they can agreed to this, that all that is good pertaining to the soul, or what soever is created with us in body, should come from God, as from the author of all goodness, and from none other: But of such things as be without them both, I mean, such good things which we call goods of fortune, as riches, authority, promotion, and honour: some men may think, that they should come of our industry & diligence, of our labour and travail, rather than supernaturally. Now then consider, good people, if any author there be of such things concurraunt with man's labour and endeavour, were it meet to ascribe them to any other then to God? as the Panim Philosophers and Poets did err, which took Fortune, and made her a Goddess to be honoured for such things? God forbidden (good Christian people) that this imagination should earnestly be received of us that be worshippers of the true God, whose works and proceedings be expressed manifestly in his word. These be the opinions & sayings of Infidels, not of true christians. For they indeed (as job maketh mention) job. 22. believe and say, that God hath his residence & resting place in the clouds, & consider nothing of our matters. Epicures they be, that imagine that he walketh about the coasts of the heavens, and have no respect to these inferior things, but that all these things should proceed either by chance or at adventure, or else by disposition of fortune, and God to have no stroke in them. What other thing is this to say, then as the fool supposeth in his heart, there is no God? Psal. 14. Whom we shall none otherwise reprove, then with Gods own words by the mouth of David. Hear my people (sayeth he) for I am thy God, thy very God. All the beasts of the wood are Psal. 99 mine. Sheep and Oxen, that wandereth in the mountains. I have the knowledge of all the 〈…〉 les of the air, the beauty of the field is my handy work, mine is the whole circuit of the world, & all the plenty that is in it. And again by the Prophet Hieremie: Thinkest thou that I jere. 23. am a God of the place nigh me (sayeth the Lord) and not a God far of? Can a man hide himself in so secret a corner, that I shall not see him? Do not I fulfil and replenish both heaven & earth, saith the Lord? which of these two should be most believed? Fortune, whom they paint to be blind of both eyes, ever unstable & unconstant in her wheel, in whose hands they say these things be? Or God, in whose hand and power these things be in deed, who for his truth and constance was yet never reproved? For his sight looketh thorough heaven and earth, and seeth all things presently with his eyes. Nothing is to dark or hidden from his knowledge, not the privy thoughts of men's minds. Truth it is, that of God is all riches, all power, all authority, all health, wealth, & prosperity, of the which we should have no part without his liberal distribution, and except it came from him above. David first testifieth of richesse and possesiions: If thou givest, good luck they shall gather, and Psal. ciiii. if thou openest thy hand, they shallbe full of goodness: but if thou turnest thy face, they shallbe troubled. And Solomon saith, It is the blessing Prou. ●. of the Lord that maketh rich men. To this agreeth that holy woman Anne, where she saith i, Reg. two. in her song: It is the Lord that maketh the poor, and maketh the rich, it is he that promoteth & pulleth down, he can raise a needy man from his misery, & from the dounghill, he can lift up a poor parsonage to sit with princes, and have the seat of glory: for all the coasts of the earth be his. Now if any man will ask, What shall it avail us to know that every good gift, as of nature and fortune (so called) and every perfect gift, as of grace, concerning the soul, to be of God, and that it is his gift only? Forsooth for many causes is it convenient for us to know it. For so shall we know (if we confess the truth) who aught justly to be thanked for them. Our pride shallbe thereby abated, perceiving nought to come of ourselves but sin and vice: if any goodness be in us, to refer all laud & praise for the same to almighty God. It shall make us not to advance ourselves before our neighbour, to despise him for that he hath fewer gifts, seeing God giveth his gifts where he will. It shall make us by the consideration of our gifts, not to extol ourselves before our neighbours. ●t jerem. ●. shall make the wise man not to glory in his wisdom, nor the strong man in his strength, nor the rich to glory in his riches, but in the living god which is author of all these: jest if we should do so, we might be rebuked with the words of saint Paul, What hast thou, that thou hast not i Cor. ix. received? and if thou hast received it, why gloriest in thyself, as though thou hadst not received it? To confess that all good things cometh from almighty God, is a great point of wisdom my friends: For so confessing, we know whither to resort for to have them if we want, as saint James bid us, saying, If any man wanteth jacob. i. the gift of wisdom, let him ask it of God that gives it, & it shallbe given him. As the wise man in the want of such a like gift, made his recourse to God for it, as he testifieth in his book. After I knew (saith he) that otherwise I could Sapi. x. not be chaste, except God granted it, (and this was as he there writeth, high wisdom to know whose gift it was) I made haste to the Lord, & earnestly besought him, even from the roots of my heart, to have it. I would to God (my friends) that in our wants and necessities, we would go to God, as saint James biddeth, & as the wise man teacheth us that he did. I would we believed steadfastly that God only gives them: If we did, we would not seek our want and necessity of the devil and his ministers so often as we do, as daily experience declareth it. For if we stand in necessity of corporal health, whither go the common people, but to charms, witchcrafts, and other delusions of the devil? If we knew that god were thauthor of this gift, we would only use his means appointed, and bide his leisure, till he thought it good for us to have it given. If the merchant and worldly occupyer knew that God is the giver of riches, he would content himself with so much as by just means appproved of God he could get to his living, and would be no richer then truth would suffer him, he would never procure his gain & ask his goods at the devils hand. God forbid ye will say, that any man should take his riches of the devil. verily so many as increase themselves by usury, by extortion, by perjury, by stealth, by deceits and craft, they have their goods of the devils gift. And all they that give themselves to such means, and have renounced the true means that god hath appointed, have forsaken him, and are become worshippers of the devil, to have their lukers and advantages. They be such as kneel down to the devil at his bidding, and worship him. For he promiseth them for so doing, that he will give them the world, and the goods therein. They can not otherwise better serve the devil, then to do his pleasure and commandment. And his motion and will it is, to have us forsake the truth, and betake us to falsehood, to lies and perjuries. They therefore which believeth perfectly in their heart that God is to be honoured, and requested for the gift of all things necessary, would use no other means to relieve their necessities but truth and verity, and would serve GOD to have competency of all things necessary. The man in his need would not relieve his want by stealth. The woman would not relieve her necessity and poverty by giving her body to other in adultery for gain. If God be the author in deed, of life, health, richesse, and welfare, let us make our recourse to him, as the author, and we shall have it, saith Saint James. Yea it is high wisdom by the wise man therefore to know whose gift it is. For many other skills it is wisdom to know and believe that all goodness and graces be of god, as the author. Which thing well considered, must needs make us think that we shall make account for that which God giveth us to occupy, and therefore shall make us to be more diligent well to spend them to god's glory, and to the profit of our neighbour, that we may make a good account at the last, & be praised for good stewards, that we may hear these words of our judge: Well done good servant & faithful, Mat. xxiiii thou hast been faithful in little, I will make thee ruler over much, go in into thy masters joy. Besides, to believe certainly god to be the author of all the gifts that we have, shall make us to be in silence & patience when they be taken again from us. For as God of his mercy doth grant us them to use: So other whiles he doth justly take them again from us, to prove our patience, to exercise our faith, and by the means of the taking away of a few, to bestow the more warily those that remain, to teach us to use them the more to his glory, after he giveth them to us again. Many there be that with mouth can say that they believe that God is the author of every good gift that they have: but in the time of temptation they go back from this belief. They say it in word, but deny it in deed. Consider me the usage of the world, & see whether it be not true. Behold the rich man that is endued with substance, if by any adversity his goods be taken from him, how fumeth and fretteth he? how murmureth he and despaireth? He that hath the gift of good reputation, if his name be any thing touched by the detractor, how unquiet is he? how busy to revenge his despite? If a man hath the gift of wisdom, and fortune to be taken of some evil willer for a fool, & is so reported: how much doth it grieve him to be so esteemed? Think ye that these believe constantly that God is the author of these gifts? If they believe it verily, why should they not patiently suffer God to take away his gifts again, which he gave them freely, and lent for a time? But ye will say, I could be content to resign to God such gifts, if he took them again from me: But now are they taken from me by evil chances and false shrews, by naughty wretches, how should I take this thing patiently? To this may be answered, that almighty God is of his nature invisible, & cometh to no man visibly after the manner of man, to take away his gifts that he lent. But in this point whatsoever God doth, he bringeth it about by his instruments ordained thereto. He hath good angels, he hath evil angels, he hath good men, and he hath evil men, he hath hail and rain, he hath wind and thunder, he hath heat and cold. Innumerable instruments hath he, and messengers, by whom again he asketh such gifts as he committeth to our trust, as the wise man confesseth, The creature must needs wait to serve his maker, to be fierce against unjust Sapi. xvii. men to their punishment. For as the same author saith, He armeth the creature, to revenge his enemies. And otherwhiles to the probation of our faith, stirreth he up such storms. And therefore by what mean and instrument soever God takes from us his gifts, we must patiently take gods judgement in worth, and acknowledge him to be the taker & giver, as Job saith: The Lord gave, and the Lord took, when yet job. i his enemies drove his cattle away, & when the devil slew his children, and afflicted his body with a grievous sickness. Such meekness was in that holy king and prophet David, when he was reviled of Semei, in the presence of all his host, he took it patiently, & reviled not again. But as confessing God to be the author of his innocency & good name, and offering it to be at his pleasure: Let him alone (saith he to one of 〈◊〉. Reg. xuj. his knights that would have revenged such despite) for God hath commanded him to curse David, and peradventure God intendeth thereby to tender me some good turn for this curse of him to day. And though the minister otherwhyses doth evil in his act, proceeding of malice, yet forasmuch as God turneth his evil act to a proof of our patience, we should rather submit ourself in patience, then to have indignation at gods rod, which peradventure when he hath corrected us to our nurture, he will cast it into the fire as it deserveth. Let us in like manner truly acknowledge all our gifts and prerogatives, to be so gods gifts, that we shallbe ready to resign them up at his will and pleasure again. Let us throughout our whole lives confess all good things to come of God, of what name and nature soever they be, not of these corruptible things only, whereof I have now last spoken, but much more of all spiritual graces behovable for our soul, without whose goodness no man is called to faith, or stayed therein, as I shall hereafter in the next part of this homily declare to you. In the mean season forget not what hath already been spoken to you, forget not to be conformable in your judgements to the truth of this doctrine, and forget not to practise the same in the whole state of your life, whereby ye shall obtain the blessing promised by our saviour Christ: Blessed be they which hear the word of God, & fulfilleth it in life. Which blessing he grant to us all, who reigneth over all, one God in Trinity, the father, the son, and the holy ghost, to whom be all honour and glory for ever. Amen. ¶ The third part of the homily for Rogation week. I Promised to you to declare that all spiritual gifts & graces cometh specially from God. Let us consider the truth of this matter, and hear what is testified first of the gift of faith, the first entry into the Christian life, without the which no man can please God. For S. Paul confesseth it plainly to be God's gift, saying, Ephes. two. Faith is the gift of God. And again saint Peter saith, It is of God's power that ye be kept i Pet. i through faith to salvation. It is of the goodness of god that we falter not in our hope unto him. It is verily gods work in us, the charity wherewith we love our brethren. If after our fall we repent, it is by him that we repent, which reacheth forth his merciful hand to raise us up. If any will we have to rise, it is he that preventeth our will, & disposeth us thereto. If after contrition we feel our conscience at peace with god, through remission of our sin, and so be reconciled again to his favour, and hope to be his children & inheritors of everlasting life: who worketh these great miracles in us, our worthiness, our deservings & endeavours, our wits, and virtue? Nay verily. Saint Paul will not suffer flesh and clay to presume to such arrogancy, & therefore saith, All is of God, which hath reconciled us to himself by Jesus Christ. For God was in Christ when he reconciled the world unto himself. GOD the father of all mercy, wrought this high benefit unto us, not by his own person: but by a mean, by no less mean than his only beloved son, whom he spared not from any pain & travail that might do us good. For upon him he put our sins, upon him he made our ransom, him he made the mean betwixt us & himself, whose mediation was so acceptable to GOD the father, through his profound and perfect obedience, that he took his act for a full satisfaction of all our disobedience & rebellion, whose righteousness he took to way against our sins, whose redemption he would have stand against our damnation. In this point, what have we to muse within ourselves good friends? I think no less then that which saint Paul said, in the remembrance of this wonderful goodness of God, Thanks be to almighty Rom. seven. God, through Christ Jesus our Lord: for it is he for whose sake we received this high gift of grace. For as by him (being the everlasting Ephes. i wisdom) he wrought all the world and that is contained therein: So by him only, and wholly would he have all things restored again in heaven and in earth. By this our heavenly mediator therefore, do we know the favour and mercy of God the father, by him know Hebr. i we his will and pleasure towards us, for he is the brightness of his father's glory, and a very Mat. iii clear image and pattern of his substance. It is he whom the father in heaven delighteth to have for his well-beloved son, whom he authorized to be our teacher, whom he charged us to hear, saying, Hear him. It is he by whom the Ephes. i father of heaven doth bless us with all spiritual and heavenly gifts, for whose sake and favour (writeth saint John) we have received grace & john. i. favour. To this our saviour & mediator hath God the father given the power of heaven and earth, and the whole jurisdiction & authority, to distribute his goods and gifts committed to him. For so writeth the apostle: To every one of us is grace given, according to the measure of Ephes. iiii. Christ's giving. And thereupon to execute his authority committed, after that he had brought sin and the devil to captivity, to be no more hurtful to his members, he ascended up to his father again, & from thence sent liberal gifts to his well-beloved servants, and hath still the power to the worlds end to distribute his father's gifts continually in his Church, to the establishment and comfort thereof. And by him hath almighty God decreed to dissolve the world, to call all before him, to judge both the quick and the dead, and finally by him shall he condemn the wicked to eternal fire in hell, and give the good eternal life, and set them assuredly in presence with him in heaven for evermore. Thus ye see how all is of God, by his son Christ our Lord and saviour. Remember I say once again your duty of thanks, let them be never to want, still join yourself to continued in thanks giving, ye can offer to God ne better sacrifice. For he saith himself: It is the sacrifice of praise and thanks that shall honour me. Which thing was well perceived of that holy prophet David, when he so earnestly spoke to himself thus: O my soul bless thou the Lord, and all that is Psalm. l. within me bless his holy name. I say once again O my soul bless thou the Lord, & never forget Psal. ciii. his manifold rewards. God give us grace (good people) to know these things, & to feel them in our hearts. This knowledge and feeling is not in ourself, by ourself it is not possible to come by it, a great pity it were that we should loose so profitable knowledge. Let us therefore meekly call upon that bountiful spirit the holy ghost, which proceedeth from our father of mercy, & from our mediator Christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the goodness of god declared unto us to our salvation. For without his lively & secret inspiration, can we not once so much as speak the name of our mediator, as saint Paul plainly testifieth: Not man can once name our Lord Jesus Christ, but in the holy ghost. Much less should we be able to believe & know these great mysteries that be opened to us by Christ. Saint Paul saith, that no man i Cor. xii. can know what is of god, but the spirit of god. As for us (saith he) we have received not the spirit of the world, but the spirit which is of god, i Cor. two. for this purpose: that in that holy spirit we might know the things that be given us by Christ. The wise man saith, that in the power & virtue of the holy ghost, resteth all wisdom, & all ability to know God, and to please him. For he writeth thus: Be know that it is not in man's power to guide his goings. No man can know thy pleasure except thou givest wisdom, & sendest thy holy spirit from above. Sand him down Sapi. ix. therefore (prayeth he to God) from thy holy heavens, & from the throne of thy majesty, that he may be with me and labour with me, that so I may know what is acceptable before thee. Let us with so good heart pray, as he did, & we shall not fail but to have his assistance. For he is soon seen of them that love him, he will be found of them that seek him: For very liberal and gentle is the spirit of wisdom. In his power shall we have sufficient ability to know our duty to God, in him shall we be comforted and couraged to walk in our duty, in him shall we be meet vessels to receive the grace of almighty God: for it is he that purgeth and purifieth the mind by his secret working. And he only is present every where by his invisible power and containeth all things in his dominion. He lighteneth the heart to conceive worthy thoughts to almighty God, he sitteth in the tongue of man to stir him to speak his honour, no language is hid from him, for he hath the knowledge of all speech, he only ministereth spiritual strength to the powers of our soul & body. To hold the way which God had prepared for us, to walk rightly in our journey, we must acknowledge that it is in the power of his spirit which helpeth our infirmity. That we may boldly come in prayer, and call upon almighty God as our father, it is by this holy spirit, which maketh intercession for us with continual sighs. If any gift we have Galat. iiii. Rom. viii. wherewith we may work to the glory of God, & profit of our neighbour, all is wrought by his own & self same spirit, which maketh his distributions peculiarly to every man as he will. i Cor. xii. If any wisdom we have, it is not of ourselves, we can not glory therein as begun of ourselves, but we aught to glory in God from whom it came to us, as the prophet Jeremy writeth: Let him jerem. ix. that rejoiceth, rejoice in this, that he understandeth & knoweth me, for I am the lord which showeth mercy, judgement, and righteousness in the earth, for in these things I delight saith the Lord. This wisdom can not be attained, but by the direction of the spirit of God, & therefore it is called spiritual wisdom. And no where can we more certainly search for the knowledge of this will of God (by the which we must direct all our works & deeds) but in the holy scriptures, for they be they that testify of him, saith our saviour Christ. It may be called knowledge and john. u learning that is other where gotten out of the word: but the wise man plainly testifieth, that Sap. xiii. they all be but vain which have not in them the wisdom of God. We see to what vanity the old Philosophers came, which were destitute of this science, gotten & searched for in his word. We see what vanity the school doctrine is mixed with, for that in this world they sought not the will of God, but rather the will of reason, the trade of custom, the path of the fathers, the practice of the Church. Let us therefore read & revolve the holy scripture both day & night: for blessed is he Psalm. i. Psal. cxix. that hath his whole meditation therein. It is that that giveth light to our feet to walk by. It is that which giveth wisdom to the simple and Psal. xix. ignorant. In it may we find eternal life. In the holy scriptures found we Christ, in Christ found john. u we God: for he it is that is the express image of the father. He that seeth Christ, seeth the father. Hebre. i john. xiiii Hierome. And contrary wise, as Saint Hierome saith, the ignorance of scripture, is the ignorance of Christ. Not to know Christ, is to be in darkness, in the mids of our worldly and carnal light of reason and philosophy. To be without Christ, is to be Colloss. two. in foolishness: For he is the only wisdom of the father, in whom it pleased him that all fullness & perfection should dwell. With whom whosoever is endued in heart by faith, & rooted fast in charity, hath laid a sure foundation to build on, whereby he may be able to comprehend with all saints what is the breadth, length, & depth, & Ephes. iii to know the love of Christ. This universal and absolute knowledge, is that wisdom which S. Paul wisheth these Ephesians to have, as under heaven the greatest treasure that can be obtained. For of this wisdom the wise man writeth thus of his experience. All good things came to Sapi. seven. me together with her, and innumerable riches through her hands. And addeth moreover in that same place: She is the mother of all these things. For she is an infinite treasure unto men, which who so use, become partakers of the love of God. I might with many words move some of this audience to search for this wisdom, to sequester their reason, to follow gods commandment, to cast from them the wits of their brains, to favour this wisdom, to renounce the wisdom & policy of this fond world, to taste and savour that whereunto the favour & will of god hath called them, and willeth us finally to enjoy by his favour, if we would give ear: But I will haste to the third part of my text, wherein is expressed further in sapience, how God giveth his elect an understanding of the motions of the heavens, of the alterations and circumstances of time. Which as it followeth in words more plentiful in the text which I have last cited unto you: So it must needs follow in them that be endued with this spiritual wisdom. For as they can search where to find this wisdom, and know of whom to ask it: So know they again that in time it is found, and can therefore attemper themselves to the occasion of the time, to suffer no time to pass away, wherein they may labour for this wisdom. And to increase therein, they know how God of his infinite mercy and lenity giveth all men here time and place of repentance. And they see how the wicked (as Job job. xxiiii writeth) abuse the same to their pride, & therefore do the godly take the better hold of the time, to redeem it out of such use as it is spoiled in by the wicked. They which have this wisdom of God, can gather by the diligent and earnest study of the worldlings of this present life, how they wait their times, and apply themselves to every occasion of time to get riches, to increase their lands & patrimony. They see the time pass away, and therefore take hold on it, in such wise, that otherwiles they will with loss of their sleep & ease, with suffering many pains, catch the offer of their time, knowing that that which is once past, can not be returned again, repentance may follow, but remedy is none. Why should not they then that be spiritually wise in their generation, wait their time to increase as fast in their state, to win & gain everlastingly? They reason what a bruit forgetfulness it were in man endued with reason, to he ignorant of their times and tides, when they see the Turtle dove, the Stork, & the Swallow to wait their times as Jeremy saith: The Stork in the jere. viii. air knoweth her appointed times, the Turtle, the Crane, and the Swallow observe the time of their coming: but my people knoweth not the Ephes. two. judgement of the Lord. Saint Paul willeth us to redeem the time, because the days are evil. It is not the counsel of Saint Paul only, but of all other that ever gave precepts of wisdom. There is no precept more seriously given and commanded, then to know the time. Yea christian men for that they hear how grievously God complaineth, and threateneth in the scriptures them which will not know the time of his visitations, are learned thereby, the rather earnestly to apply themselves thereunto. After our saviour Christ had prophesied with weeping Luke. xix. tears of the destruction of Jerusalem, at the last he putteth the cause: For that thou hast not known the time of thy visitation. O England, ponder the time of God's merciful visitation, which is showed thee from day to day, & yet wilt not regard it, neither wilt thou with his punishment be driven to thy duty, nor with his benefits be provoked to thanks. If thou knewest what may fall upon thee for thine unthankfulness, thou wouldst provide for thy peace. Brethrens, howsoever the world in generality is forgetful of God, let us particularly attend to our time, & win the time with diligence, & apply ourselves to that light & grace that is offered us, let us, if gods favour and judgements which he worketh in our time, can not stir us to call home to ourself to do that belong to our salvation: At the lest way, let the malice of the devil, the naughtiness of the world which we see exercised in these perilous and last times, wherein we see our days so dangerously set, provoke us to watch diligently to our vocation, to walk and go forward therein. Let the misery and short transitory joys, spied in the casualty of our days, move us, while we have them in our hands, & seriously stir us to be wise, and to expend the gracious good will of God to us ward, which all the day long stretcheth out his hands (as the Esai. 65. prophet saith) unto us, for the most part his merciful hands, sometime his heavy hands, that we being learned thereby, may escape the danger that must needs fall on the unjust, who lead their days in felicity & pleasure, without the knowing of God's will toward them, but suddenly they go down into hell. Let us be found watchers, found in the peace of the Lord, that at the last day we may be found without spot, & blameless: yea let us endeavour ourselves (good job. 22. Christian people) diligently to keep the presence of his holy spirit. Let us renounce all uncleanness, for he is the spirit of purity. Let us avoid all hypocrisy, for this holy spirit will flee from that which is feigned. Cast we of all malice & all Sapi. 1. evil will, for this spirit will never enter into an evil willing soul. Let us cast away all the whole lump of sin that standeth about us, for he will never devil in that body that is subdued Hebr. 12. to sin. We can not be seen thankful to almighty God, and work such despite to the spirit of grace, by whom we be sanctified. If we do our endeavour, we shall not need to fear, we Hebr. 10. shall be able to overcome all our enemies that light against us. Only let us apply ourself to accept that grace that is offered us. Of almighty God we have comfort by his goodness, of our saviour Christ's mediation we may be sure. And this holy spirit will suggest unto us that shall be wholesome, and confirm us in all things. Therefore it cannot be but true that saint Paul affirmeth: Of him, by him, and in him, be all things, and in him (after this transitory life well passed) shall we have all things. For saint Paul saith: When the son of God shall subdue all things unto him, then shall God be all in all. If ye will know how God shall be all in all, verily after 1. Cor. 15. this sense may ye understand it: In this world ye see that we be fain to borrow many things to our necessity, of many creatures: there is no one thing that sufficeth all our necessities. If we be an hungered, we lust for bread. If we be a thirst, we seek to be refreshed with ale or wine. If we be cold, we seek for cloth. If we be sick, we seek to the physician. If we be in heaviness, we seek for comfort of our friends, or of company, so that there is no one creature by itself that can content all our wants & desires. But in the world to come, in that everlasting felicity, we shall no more beg and seek our particular comforts and commodities of divers creatures: but we shall possess all that we can ask & desire, in God. And God shall be to us all things. He shall be to us both father and mother, he shall be bread and drink, cloth, physicians comfort, he shall be all things to us, and that of much more blessed fashion and more sufficient contentation, than ever these creatures were unto us, with much more declaration than ever man's reason is able to conceive. The eye of man is not able to 1. Cor. 2. behold, nor his ear can hear, nor it can be compassed in the heart of man, what joy it is that God hath prepared for them that love him. Let us all conclude then with one voice with the words of saint Paul: To him which is able to do abundantly beyond our desires and Ephe. 3 thoughts, according to the power working in us, be glory and praise in his Church, by Christ Jesus for ever, world without end. Amen. ❧ An exhortation to be spoken to such parishes where they use their perambulation in rogation week for the oversight of the bonds and limits of their Town. ALthough we be now assembled together (good Christian people) most principally to laud and thank almighty GOD for his great benefits, by beholding the fields replenished with all manner fruit, to the maintenance of our corporal necessities, for our food and sustenance, and partly also to make our humble suits in prayers to his fatherly providence to conserve the same fruits, in sending us seasonable weather, whereby we may gather in the said fruits, to that end for which his fatherly goodness hath provided them: Yet have we occasion secondarily given us in our walks on these days, to consider the old ancient bonds and limits belonging to our own Towneship, and to other our neighbours bordering about us, to the intent that we should be content with our own, and not contentiously strive for others, to the breach of charity, by any encroaching one upon another, or claiming one of the other, further than that in ancient right and custom our forefathers have peaceably laid out unto us for our commodity and comfort. Surely a great oversight it were in us, which be christian men in one profession of faith, daily looking for that heavenly inheritance which is bought for every one of us by the bloodshedding of our saviour Jesus Christ, to strive and fall to variance for the earthly bounds of our towns, to the dis●uyet of our life betwixt ourselves, to the wasting of our goods by vain expenses and costs in the law. We aught to remember, that our habitation is but transitory and short in this mortal life. The more shame it were to fall out into immortal hatred among ourselves, for so brittle possessions, and so to lose our eternal inheritance in heaven. It may stand well w●th charity, for a Christian man quietly to maintain his right and just title. And it is the part of every good towns man, to preserve as much as lieth in him, the liberties, franchises, bounds, and limits of his town and country. But yet so to strive for our very rights and duties with the breach of love and charity, which is the only livery of a Christian man, or with the hurt of godly peace and quiet, by the which we be knit together in one general fellowship of Christ's family, in one common household of God, that is utterly forbidden. That doth God abhor and detest, which provoketh almighty God's wrath other while to deprive us quite of our commodities and liberties, because we do so abuse them for matters of strife, discord, and dissension. Saint Paul blamed the Corinthians for such contentious suing among themselves, to the slander of their profession, before the enemies 1. Cor. 9 of Christ's religion, saying thus unto them: Now there is utterly a fault among you, because ye go to law one with another. Why rather suffer ye not wrong? Why rather suffer ye not harm? If Saint Paul blameth the Christian men, whereof some of them for their own right, went conten iouslye so to law, commending thereby the profession of patience in a Christian man: If Christ our Saviour would have us rather Mat. 5. to suffer wrong, and to turn our left cheek to him which hath smitten the right, to suffer one wrong after another, rather than by breach of charity to defend our own: In what state be they before God, who do the wrong? What curses do they fall into, which by false witness defraud either their neighbour or towneship of his due right and just possession? which will not let to take an oath by the holy name of God, the author of all truth, to set out a falsehood and a wrong? Know ye not (saith saint Paul) that 1. Cor. 6. the unrighteous shall not inherit the kingdom of God? What shall we then win to increase a little the bounds and possessions of the earth, and lose the possession of the inheritance everlasting? Let us therefore take such heed in maintaining of our bounds and possessions, that we commit not wrong by encroaching upon other. Let us beware of sudden verdict in things of doubt. Let us well advise ourselves to avouch that certainly, whereof either we have no good knowledge or remembrance, or to claim that we have no just title to. Thou shalt not (commandeth almighty God in his law) remove thy neighbours mark, which they of old time Deut. 19 have set in thine inheritance. Thou shalt not (saith Solomon) remove the ancient bounds Prou. 22. which thy fathers have laid. And jest we should esteem it to be but a light offence so to do, we shall understand, that it is reckoned among the curses of God pronounced upon sinners. Accursed be he (saith almighty God by Moses) who removeth his neighbour's doles and marks, Deut. 27. and all the people shall say, answering Amen thereto, as ratifying that curse upon whom it doth light. They do much provoke the wrath of God upon themselves, which use to grind up the doles and marks, which of ancient time were laid for division of meres and balks in the fields, to bring the owners to their right. They do wickedly which do turn up the ancient terries of the fields, that old men before times with great pains did tread out, whereby the lords records (which be the tenants evidences) be perverted and translated, sometime to the disheriting of the right owner, to the oppression of the poor fatherless, or the poor widow. These covetous men know not what inconveniences they be authors of. Sometime by such craft and deceit, be committed great discords and riots in the challenge of their lands, yea sometimes murders and bloodshed, whereof thou art guilty whosoever thou be that givest the occasion thereof. This covetous practising therefore with thy neighbours lands and goods, is hateful to almighty God. Let no man subtly compass or defraud his neighbour (biddeth saint Paul) 1. Thess. 4. in any manner of cause. For God (saith he) is a revenger of all such. God is the God of all equity and righteousness, and therefore forbiddeth all such deceit and subtlety in his law, by these words, You shall not do unjustly in judgement, Deut. 19 in line, in weight, or measure. You shall have just balances, true weights, and true measures. False balance (saith Solomon) are an Pro. 11. 20. abomination unto the Lord. Remember what Saint Paul sayeth, God is the revenger of all wrong & in justice, as we see by daily experience, how ever it thriveth ungratiouslye which is gotten by falsehood and craft. We be taught by experience, how almighty God never suffereth the third heir to enjoy his father's wrong possessions, yea, many a time they are taken from himself, in his own life time. God is not bound to defend such possessions as be gotten by the devil and his counsel. God will defend all such men's goods and possessions, which by him are obtained and possessed, and will defend them against the violent oppressor. So witnesseth Solomon, The Lord will destroy the Prou. 25. house of the proud man: But he will stablish the borders of the widow. No doubt of it (saith David) better is a little truly gotten to the righteous man, than the innumerable riches of Psal. 36. the wrongful man. Let us flee therefore (good people) all wrong practices in getting, maintaining, and defending our possessions, lands, and liue●odes, our bounds and liberties, remembering that such possessions be all under God's revengeance. But what do we speak of house and land? Nay it is said in scripture, that God in his ire doth root up whole kingdoms for wrongs and oppressions, & doth transtate kingdoms from one nation to another, for unrighteous dealing, for wrongs and riches gotten by deceit. This is the practise of the holy one (saith Daniel) to the intent that living men may know, that the most high hath power on the kingdoms Daniel. 4. of men, and giveth them to whom soever he william. Furthermore, what is the cause of penury and scarcenesss, of dearth and famine? any other thing but a token of God's ire, revenging our wrongs and injuries one done to another? You have sown much (obraydeth God by his prophet Aggei) and yet bring in little, ye eat, but ye be not satisfied, ye drink, but ye be Agges. 1. not filled, ye clothe yourselves, but ye be not warm, and he that earneth his wages, putteth it in a bottomless purse: ye look for much increase, but lo, it came to little, and when ye brought it home (into your barns) I did blow it away, saith the Lord. O consider therefore the ire of God against gleaners, gatherers, and incrochers upon other men's lands and possessions. It is lamentable to see in some places, how greedy men use to plough and grate upon their neighbour's land, that lieth next them, how covetous men now a days plough up so nigh the common balks and walks, which good men before time made the greater and brother, partly for the commodious walk of his neighbour, partly for the better shack in harvest time, to the more comfort of his poor neighbour's cattle. It is a shame to behold the insaciablenes of some covetous persons in their doings: that where their ancestors left of their land a broad and sufficient beer baulk, to carry the corpse to the Christian sepulture, how men pinch at such beer balks, which by long use and custom aught to be inviolably kept for that purpose. And now they either quite ere them up, and turn the dead body to be borne farther about in the high streets, or else if they leave any such mere, it is to straight for two to walk on. These strange encrochementes (good neighbours) should be looked upon. These should be considered in these days of our perambulations. And afterward the parties admonished, & charitably reformed, who be the doers of such private gaining, to the staunder of the towneship, and to the hindrance of the poor. Your high ways should be considered in your walks, to understand where to bestow your days works, according to the good Statutes provided for the same. It is a good deed of mercy, to amend the dangerous and noisome ways, whereby thy poor neighbour sitting on his silly weak beast foundereth not in the deep thereof, and so the market the worse served, for discouraging of poor vittailers to resort thither for the same cause. If now therefore ye will have your prayers heard before almighty God, for the increase of your corn and cattle, and for the defence thereof, from unseasonable mists and blasts, from hail and other such tempests, love equity, and righteousness, ensue mercy and charity, which God most requireth at our hands. Which almighty God respected chiefly, in making his civil laws Levi. 19 Deut. 24. for his people the Israelites, in charging the owners not to gather up their corn to nigh at harvest season, nor the Grapes and Olives in gathering time, but to leave behind some ears 1. Cor. 9 of corn for the poor gleaners. By this he meant to induce them to pity the poor, to relieve the needy, to show mercy and kindness. It can not be lost, which for his sake is distributed to the poor. For he which ministereth seed to the sour, and bread to the hungry, which sendeth down the early and latter rain upon your fields, so to fill up the barns with corn, and the wine presses with wine and oil, he I say, who recompenseth all kind of benefits in the resurrection joel. 8. of the just, he will assuredly recompense all merciful deeds showed to the needy, howsoever unable the poor is, upon whom it is bestowed. O Prou. 3. (saith Solomon) let not mercy and truth forsake thee. bind them about thy neck (saith he) and writ them on the table of thy heart, so shalt thou find favour at God's hand. Thus honour thou the Lord with thy richeses, and with the first fruits of thine increase: So shall thy barns be filled with abundance, and thy presses shall burst with new wine. Nay, God hath promised to open the windows of heaven, upon the liberal righteous man, that he shall want nothing. He will repress the devouring Caterpillar, which should devour your fruits. He will give you peace and quiet to gather in your provision, that ye may sit every man under 1. Mach. 4. his own vine quietly, without fear of the foreign enemies to invade you. He will give you not only food to feed on, but stomachs and good appetites to take comfort of your fruits, whereby in all things ye may have sufficiency. Finally he will bless you with all manner abundance in this transitory life, and endue you with all manner benediction in the next world, in the kingdom of heaven, through the merits of our Lord and Saviour, to whom with the father and the holy ghost, be all honour everlastingly. Amen. ❧ An homily of the state of Matrimony. THe word of almighty god doth testify & declare, whence the original beginning of matrimony cometh, and why it is ordained. It is instituted of God, to the intent that man & woman should live lawfully in a perpetual friendly fellowship, to bring forth fruit, and to avoid fornication. By which means a good conscience might be preserved on both parties, in bridling the corrupt inclinations of the flesh, within the limits of honesty. For God hath straightly forbidden all whoredom and uncleanness, & hath from time to time taken grievous punishments of this inordinate lust, as all stories & ages hath declared. Furthermore it is also ordained, that the church of God & his kingdom might by this kind of life be conserved and enlarged, not only in that God giveth children by his blessing, but also in that they be brought up by the parents godly, in the knowledge of God's word, that thus the knowledge of God and true religion might be delivered by succession from one to another, that finally many might enjoy that everlasting immortality. Wherefore, forasmuch as Matrimony serveth as well to avoid sin & offence, as to increase the kingdom of God: you, as all other which enter that state, must acknowledge this benefit of God, with pure & thankful minds, for that he hath so ruled our hearts, that ye follow not the example of the wicked world, who set their delight in filthiness of sin, where both of you stand in the fear of God, and abhor all filthiness. For that is surely the singular gift of God, where the common example of the world declareth how the devil hath their hearts bound and entangled in divers snares, so that they in their wifeless state run into open abominations, without any grudge of their conscience. Which sort of men that liveth so desperately and filthylye, what damnation tarrieth for them, saint Paul describeth it to them, saying: Neither whoremongers, neither adulterers, shall inherit the kingdom of God. i Cor. 5. This horrible judgement of God ye be escaped through his mercy, if so be that ye live inseparately, according to God's ordinance. But yet I would not have you careless without watching. For the devil will assay to attempt all things to interrupt and hinder your hearts and godly purpose, if ye will give him any entry. For he will either labour to break this godly knot once begun betwixt you, or else at the least he will labour to encumber it with divers griefs and displeasures. And this is his principal craft, to work dissension of hearts of the one from the other: That whereas now there is pleasant and sweet love betwixt you, he will in the steed thereof, bring in most bitter and unpleasant discord. And surely that same adversary of ours, doth as it were from above, assault man's nature and condition. For this folly is ever from our tender age grown up with us, to have a desire to rule, to think highly by ourself, so that none thinketh it meet to give place to another. That wicked vice of stubborn will & self love, is more meet to break and to dissever the love of heart, then to preserve concord. Wherefore married persons must apply their minds in most earnest wise to concord, and must crave continually of God the help of his holy spirit, so to rule their hearts, and to knit their minds together, that they be not dissevered by any division of discord. This necessity of prayer, must be often in the occupying and using of married persons, that often times the one should pray for the other, jest hate and debate do arise betwixt them. And because few do consider this thing, but more few do perform it (I say to pray diligently) we see how wonderful the devil deludeth and scorneth this state, how few matrimonies there be without chydinges, brawlings, tauntinge, repentinge, bitter cursings, and fyghtinge. Which things whosoever do commit, they do not consider that it is the instigation of the ghostly enemy, who taketh great delight therein: For else they would with all earnest endeavour, strive against these mischiefs, not only with prayer, but also with all possible diligence. Yea they would not give place to the provocation of wrath, which stirreth them either to such rough & sharp words, or stripes, which is surely compassed by the devil, whose temptation, if it be followed, must needs begin & weave the web of all miseries and sorrows. For this is most certainly true, that of such beginnings must needs ensue the breach of true concord in heart, whereby all love must needs shortly be banished. Then can it not be but a miserable thing to behold, that yet they are of necessity compelled to live together, which yet cannot be in quiet together. And this is most customably every where to be seen. But what is the cause thereof? Forsooth, because they will not consider the crafty trains of the devil, and therefore giveth not themselves to pray to God, that he would vouchsafe to repress his power. Moreover they do not consider how they promote the purpose of the devil, in that they follow the wrath of their hearts, while they threat one another, while they in their folly turn all upside down, while they will never give over their right as they esteem it, yea, while many times they will not give over the wrong part in deed. Learn thou therefore, if thou desirest to be void of all these miseries, if thou desirest to live peaceably and comfortably in wedlock, how to make thy earnest prayer to God, that he would govern both your hearts by his holy spirit, to restrain the devils power, whereby your concord may remain perpetually. But to this prayer, must be joined a singular diligence, whereof saint Peter giveth this precept, saying: You husbands deal with your wives i Pet. 3. according to knowledge, giving honour to the wife, as unto the weaker vessel, & as unto them that are heirs also of the grace of life, that your prayers be not hindered. This precept doth particularly pertain to the husband. For he aught to be the leader & author of love, in cherishing and increasing concord, which then shall take place, if he will use measurableness and not tyranny, & if he yield some things to the woman. For the woman is a weak creature, not endued with like strength and constancy of mind, therefore they be the sooner disquieted, and they be the more prove to all weak affections & dispositions of mind, more than men be, and lighter they be, and more vain in their fantasies and opinions. These things must be considered of the man, that he be not to stiff, so that he aught to wink at some things, and must gently expound all things, and to forbear. Howbeit the common sort of men doth judge, that such moderation should not become a man. For they say that it is a token of womanish cowardness, and therefore they think that it is a man's part to fume in anger, to fight with fist and staff. Howbeit, howsoever they imagine, undoubtedly Saint Peter doth better judge what should be seeming to a man, and what he should most reasonably perform. For he saith, reasoning should be used, and not fighting. Yea he saith more, that the woman aught to have a certain honour attributed to her, that is to say, she must be spared and borne with, the rather for that she is the weaker vessel, of a frail heart, inconstant, and with a word soon stirred to wrath. And therefore considering these her frailties, she is to be the rather spared. By this means, thou shalt not only nourish concord: but shalt have her heart in thy power and will. For honest natures will sooner be retained to do their duty, rather by gentle words, then by stripes. But he which will do all things with extremity and severity, and doth use always rigour in words & stripes, what will that avail in the conclusion? verily nothing, but that he thereby setteth forward the devils work, he banisheth away concord, charity, and sweet amity, and bringeth in dissension, hatred, and irksomeness, the greatest griefs that can be in the mutual love and fellowship of man's life. Beyond all this, it bringeth another evil therewith: For it is the destruction and interruption of prayer. For in the time that the mind is occupied with dissension and discord, there can be no true prayer used. For the lords prayer hath not only a respect to particular persons, but to the whole universal. In the which we openly pronounce, that we will forgive them which hath offended against us, even as we ask forgiveness of our sins of God. Which thing how can it be done rightly, when their hearts be at dissension? How can they pray each for other, when they be at hate betwixt themselves? Now, if the aid of prayer be taken away, by what means can they sustain themselves in any comfort? For they can not otherwise either resist the devil, or yet have their hearts stayed in stable comfort in all perils and necessities, but by prayer. Thus all discommodities, aswell worldly as ghostly, follow this froward testiness, and cumbrous fierceness, in manners, which be more meet for brute beasts, then for reasonable creatures. Saint Peter doth not allow these things, but the devil desireth them gladly. Wherefore take the more heed. And yet a man may be a man, although he doth not use such extremity, yea though he should dissemble some things in his wives manners. And this is the part of a Christian man, which both pleaseth God, and serveth also in good use to the comfort of their marriage state. Now as concerning the wives duty. What shall become her? shall she abuse the gentleness and humanity of her husband? and at her pleasure, turn all things upside down? Not surely. For that is far repugnant against god's commandment. For thus doth Saint Peter preach to them: You wives, be 〈◊〉. Pet. 3. ye in subjection to obey your own husband. To obey, is another thing then to comptrole or command. Which yet they may do to their children, and to their family. But as for their husbands, them must they obey, and cease from commanding, and perform subjection. For this surely doth nourish concord very much, when the wife is ready at hand, at her husbands commandment, when she will apply herself to his will, when she endeavoureth herself to seek his contentation, and to do him pleasure, when she will esche we all things that might offend him. For thus will most truly be verified the saying of the Poet: A good wife by obeying her husband, shall bear the rule, so that he shall have a delight and a gladness, the sooner at all times to return home to her. But on the contrary part, when the wives be stubborn, froward, and malapert, their husbands are compelled thereby to abhor and flee from their own houses, even as they should have battle with their enemies. Howbeit, it can scantly be, but that some offences shall sometime chance betwixt them: For no man doth live without fault, specially for that the woman is the more frail party. Therefore let them beware that they stand not in their faults and wilfulness: but rather let them acknowledge their follies, and say: My husband, so it is, that by my anger I was compelled to do this or that, forgive it me, and hereafter I will take better heed. Thus aught the women the more readily to do, the more they be ready to offend. And they shall not do this only to avoid strife and debate: but rather in the respect of the commandment of God, as Saint Paul expresseth it in this form of words: Let women be subject to their husbands, as to the Lord. For the husband Ephes. 5. is the head of the woman, as Christ is the head of the Church. Here you understand, that God hath commanded that ye should acknowledge the authority of the husband, and refer to him the honour of obedience. And Saint Peter 1. Pet. 3. saith in that place before rehearsed, that holy matrons did sometime deck themselves, not with gold and silver, but in putting their whole hope in God, and in obeying their husbands, as Sara obeyed Abraham, calling him lord, whose daughters ye be (saith he) if ye follow her example. This sentence is very meet for woman to print in their remembrance. Truth it is, that they must specially feel the grief and pains of their matrimony, in that they relinquish the liberty of their own rule, in the pain of their traveling, in the bringing up of their children: In which offices they be in great perils and be grieved with great afflictions, which they might be without if they lived out of matrimony. But saint Peter saith, that this is the chief ornament of holy matrons, in that they set their hope and trust in God, that is to say, in that they refused not from marriage for the business thereof, for the griefs and perils thereof: but committed all such adventures to God, in most sure trust of help, after that they have called upon his aid. O woman, do thou the like, and so shalt thou be most excellently beautified before God and all his angels and saints, and thou needest not to seek further for doing any better works. For obey thy husband, take regard of his requests, and give heed unto him, to perceive what he requireth of thee, and so shalt thou honour God, and live peaceably in thy house. And beyond all this, God shall follow thee with his benediction, that all things shall well prospero, both to thee and to thy husband, as the Psalm saith: Blessed is the man which feareth God, and walketh in his ways, thou shalt have the fruit of thine own hands, happy shalt thou be, and well it shall go with thee. Thy wife shallbe as a vine, plentifully spreading about thy house. Thy children shallbe as the young springs of the Olives about thy table. ●othus shall that man be blessed (saith David) that feareth the Lord. This let the wife have ever in mind, the rather admonished thereto by the apparel of her head, whereby is signified, that she is under covert and obedience of her husband. And as that apparel is of nature so appointed to declare her subjection: So biddeth saint Paul that all other of her raiment should express both shame fastness and sobriety. For if it be not lawful for the woman to have her head bore, but to bear thereon the sign of her power wheresoever she goeth: more is it required that she declare the thing that is meant thereby. And therefore these ancient women of the old world called their husbands lords, and showed them reverence in obeying them. But peradventure she will say, that those men loved their wives in deed. I know that well enough, and bear it well in mind. But when I do admonish you of your duties, then call not to consideration what their duties be. For when we ourselves do teach our children to obey us as their parents, or when we reform our servants, and tell them that they should obey their masters, not only at the eye, but as to the Lord: If they should tell us again our duties, we would not think it well done. For when we be admonished all our duties and faults, we aught not then to seek what other men's duties be. For though a man had a companion in his fault, yet should not he thereby he without his fault. But this must be only looked on, by what means thou mayst make thyself without blame. For Adam did lay the blame upon the woman, & she turned it unto the serpent: but yet neither of them was thus excused. And therefore bring not such excuses to me at this time: but apply all thy diligence to hear thine obedience to thy husband. For when I take in hand to admonish thy husband to love thee, and to cherish thee: yet will I not cease to set out the law that is appointed for the woman, as well as I would require of the man what is written for his law. Go thou therefore about such things as becometh thee only, and show thyself tractable to thy husband. Or rather if thou wilt obey thy husband for gods precept, them allege such things as be in his duty to do, but perform thou diligently those things which the lawmaker hath charged thee to do. For thus is it most reasonable to obey God, if thou wilt not suffer thyself to transgress his law. He that loveth his friend, seemeth to do no great thing: but he that honoureth him that is hurtful & hateful to him, this man is worthy much commendation: Even so think thou, if thou canst suffer an extreme husband, thou shalt have a great reward therefore. But if thou lovest him only because he is gentle & curtess, what reward will God give thee therefore? Yet I speak not these things that I would wish the husbands to be sharp towards their wives: But I exhort the women that they would patiently bear the sharpness of their husbands. For when either parts do their best to perform their duties the one to the other, then followeth thereon great profit to their neighbours for their example's sake. For when the woman is ready to suffer a sharp band, & the man will not extremely entreat his stubborn & troublesome wife, then be all things in quiet, as in a most sure haven. Even thus was it done in old time, that every one did their own duty and office, & was not busy to require the duty of their neighbours. Consider I pray thee that Abraham took to him his brother's son his wife did not blame him therefore. He commanded him to go with him a long journey ●he did not gainsay it, but obeyed his precept. Again, after all those great miseries, labours, & pains of that journey, when Abraham was made as lord over all, yet did he give place to Lot of his superiority: which matter Sara took so little to grief, that she never once suffered her tongue to speak such words as the common manner of women is wont to do in these days, when they see their husbands in such rooms, to be made underlyng, and to be put under their youngers, than they upbraid them with cumbrous talk, and call them fools, dastards & cowards for so doing. But Sara was so far from speaking any such thing, that it came never into her mind and thought so to say, but allowed the wisdom and will of her husband. Yea, besides all this, after the said Lot had thus his will, and left to his uncle the lesser portion of land, he chanceth to fall into extreme peril. Which chance when it came to the knowledge of this said patriarch, he incontinently put all his men in harness, & prepared himself with all his family & friends, against the host of the Persians. In which case, Sara did not counsel him to the contrary, nor did say, as then might have been said: My husband, whither goest thou so unadvisedly? Why runnest thou thus on head? Why dost thou offer thyself to so great perils, and art thus ready to jeopard thine own life, and to peril the lives of all thine, for such a man as hath done thee such wrong? At the lest way, if thou regardest not thyself, yet have compassion on me, which for thy love have forsaken my kindred and my country, and have the want both of my friends and kinsfolks, and am thus come into so far countries with thee, have pity on me, & make me not here a widow, to cast me to such cares and troubles. Thus might she have said. But Sara neither said nor thought such words, but she kept herself in silence in all things. Furthermore, all that time when she was barren, and took no pains as other women did, by bringing forth fruit in his house? What did he? He complained not to his wife, but to almighty God. And consider how either of them did their duties as become them. For neither did he despise Sara because she was barren, nor never did cast it in her teeth. Consider again how? Abraham expelled the handmaid out of the house when she required it: So that by this I may truly prove, that the one was pleased and contented with the other in all things. But yet set not your eyes only on this matter, but look further what was done before this, that Agar used her mistress despitefully, and that Abraham himself was somewhat provoked against her, which must needs be an intolerable matter & a painful, to a free hearted woman and a chaste. Let not therefore the woman be to busy to call for the duty of her husband, where she should be ready to perform her own, for that is not worthy any great commendation. And even so again, let not the man only consider what longeth to the woman, & to stand to earnestly gazing thereon, for that is not his part or duty: But as I have said, let either party be ready & willing to perform that which belongeth specially to themself. For if we be bound to hold out our left cheek to strangers which will smite us on the right cheek: how much more aught we to suffer an extreme and unkind husband? But yet I mean not that a man should beat his wife, God forbidden that, for that is the greatest shame that can be, not so much to her that is beaten, as to him that doth the deed, but if by such fortune thou chancest upon such an husband, take it not to heavily, but suppose thou, that thereby is laid up no small reward hereafter, and in this life time no small commendation to thee, if thou canst be quiet. But yet to you that be men, thus I speak, Let there be none so grievous fault to compel you to beat your wives. But what say I your wives, not, it is not to be borne with, that an honest man should lay hands on his may● servant to beaten her. Wherefore if it be a great shame for a man to beat his bond servant, much more rebuke it is, to lay violent hands upon his tree woman. And this thing may be well understand by the laws which the paynim hath made, which doth discharge her any longer to devil with such an husband, as unworthy to have any further pany with her that doth smite her. For it is an extreme point, thus so vile to entreat her like a slave, that is fellow to thee of thy life, and so joined unto thee before time in the necessary matters of thy living. And therefore a man may well liken such a man (if he may be called a man, rather than a wild beast) to a killer of his father or his mother. And whereas we be commanded to forsake our father and mother, for our wives sake, and yet thereby do work them none injury, but do fulfil the law of God. How can it not appear then to be a point of extreme madness, to entreat her despitefully, for whose sake God hath commanded thee to leave parents? Yea, who can suffer such despite? Who can worthily express the inconvenience that is, to see what weepynges and wailings be made in the open streets, when neighbours run together to the house of so unruly an husband, as to a bedlam man, who goeth about to overturn 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 swallow him in, then once ever after to be seen in the market? But peradventure thou wilt object, that the woman provoketh thee to this point. But consider thou again that the woman is a frail vessel, & thou art therefore made the ruler and head over her, to bear the weakness of her in this her subjection. And therefore study thou to declare the honest commendation of thine authority, which thou canst no way better do, then to forbear to utter her in her weakness & subjection. For even as the king appeareth so much the more noble, the more excellent and noble he maketh his officers and leefetenauntes, whom if he should dishonour, & despise the authority of their dignity, he should deprive himself of a great part of his own honour: Even so, if thou dost despise her that is set in the next room beside thee, thou dost much derogate and decay the excellency and virtue of thine own authority. Recount all these things in thy mind, and be gentle and quiet. Understand that God hath given thee children with her, and art made a father, & by such reason appease thyself. Dost not thou see the husbandmen what diligence they use to till that ground which once they have taken to farm, though it be never so full of faults? As for an example, though it be dry, though it bringeth forth weeds, though the soil can not bear to much wet, yet he tilleth it, and so winneth fruit thereof: Even in like manner, if thou wouldst use like diligence to instruct and order the mind of thy spouse, if thou wouldst diligently apply thyself to weed out by little and little the noisome weeds of uncomely manners out of her mind, with wholesome precepts, it could not be, but in time thou shouldest feel the pleasant fruit thereof to both your comforts. Therefore that this thing chance not so, perform this thing that I do here counsel thee: Whensoever any displeasant matter riseth at home, if thy wife hath done aught amiss, comfort her, & increase not the heaviness. For though thou shouldest be grieved with never so many things, yet shalt thou found nothing more grievous then to want the benevolence of thy wife at home. What offence soever thou canst name, yet shalt thou find none more intolerable, then to be at debate with thy wife. And for this cause most of all oughtest thou to have this love in reverence. And if reason moveth thee to bear any burden at any other men's hands, much more at thy wives. For if she be poor, upbraid her not, if she be simple, taunt her not, but be the more courteous. For she is thy body, and made one flesh with thee. But thou peradventure wilt say that she is a wrathful woman, a drunkard, and beastly, without wit and reason. For this cause bewail her the more. Chafe not in anger, but pray to almighty God. Let her be admonished and holpen with good counsel, & do thou thy best endeavour, that she may be delivered of all these affections. But if thou shouldest beaten her, thou shalt increase her evil affections. For frowardness & sharpness, is not amended with frowardness: but with softness and gentleness. Furthermore, consider what reward thou shalt have at God's hand: For where thou mightest beat her, and yet for the respect of the fear of God, thou wilt abstain and bear patiently her great offences, the rather in respect of that law which forbiddeth that a man should cast out his wife what fault soever she be cumbered with, thou shalt have a very great reward, & before the receipt of that reward, thou shalt feel many commodities: For by this means she shallbe made the more obedient, and thou for her sake shalt be made the more meek. It is written in a story of a certain strange Philosopher, which had a cursed wife, a froward, and a drunkard. When he was asked for what consideration he did so bear her evil manners? He made answer. By this means (said he) I have at home a Schoolmaster, and an example how I should behave myself abroad. For I shall (saith he) be the more quiet with other, being thus daily exercised and taught in the forbearing of her. Surely it is a shame that paynim should be wiser than we, we I say, that be commanded to counterfeit angels, or rather God himself through meekness. And for the love of virtue, this said Philosopher Socrates would not expel his wife out of his house. Yea some say that he did therefore marry his wife, to learn this virtue by that occasion. Wherefore, seeing many men be far behind the wisdom of this man, my counsel is, that first and before all things, that man do his best endeavour to get him a good wife, endued with all honesty and virtue. But if it so chance that he is deceived, that he hath chosen such a wife as is neither good nor tolerable, then let the husband follow this Philosopher, and let him instruct his wife in every condition, and never lay these matters to sight. For the merchant man, except he first be at composition with his factor to use his interaffayres quietly, he will neither stir his ship to sail, nor yet will lay hands upon his merchandise. Even so, let us do all things, that we may have the fellowship of our wives, which is the factor of all our doings at home, in great quiet and rest. And by these means all things shall prospero quietly, and so shall we pass through the dangers of the troublous sea of this world. For this state of life will be more honourable and comfortable than our houses, than servants, than money, than lands and possessious, than all things that can be told. As all these with sedition and discord, can never work us any comfort: So shall all things turn to our commodity and pleasure, if we draw this yoke in one concord of heart and mind Whereupon do your best endeavour, that after this sort ye use your matrimony, and so shall ye be armed on every side. You have escaped the snares of the devil, and the unlawful lusts of the flesh. You have the quietness of conscience by this institution of matrimony ordained by God. Therefore use often prayer to him, that he would be present by you, that he would continued concord and charity betwixt you. Do the best ye can of your parts, to custom yourselves to softness and meekness, and bear well in worth such oversights as chance. And thus shall your conversation be most pleasant and comfortable. And although (which can no otherwise be) some adversities shall follow, and otherwhiles now one discommodity, now another shall appear: yet in this common trouble and adversity, lift up both your hands unto heaven, call upon the help and assistance of God, the author of your marriage, and surely the promise of relief is at hand. For Christ affirmeth in his gospel: Where two or three be gathered together in my name, and be agreed, what matter soever they pray for, it shallbe granted them of my heavenly father. Why therefore shouldest thou be afraid of the danger, where thou hast so ready a promise, and so nigh an help? Furthermore you must understand, how necessary it is for Christian folk to bear Christ's cross: For else we shall never feel how comfortable God's help is unto us. Therefore give thanks to God for his great benefit, in that ye have taken upon you this state of wedlock, and pray you instantly, that almighty God may luckily defend and maintain you therein, that neither ye be overcomed with any temptation, nor with any adversity. But before all things, take good heed that ye give no occasion to the devil to let and hinder your prayers by discord and dissension. For there is no stronger defence and stay in all our life, then is prayer, in the which we may call for the help of God and obtain it, whereby we may win his blessing, his grace, his defence and protection, so to continued therein to a better life to come. Which grant us he that died for us all, to whom be all honour and praise, for ever and ever. Amen. An homily against Idleness. Forasmuch as man, being not borne to ease & rest, but to labour & travel, is by corruption of nature through sin, so far degenerated & grown out of kind, that he taketh idleness to be no evil at all, but rather a commendable thing, seemly for those that be wealth, & therefore is greedyly embraced of most part of men, as agreeable to their sensual affection, & all labour and travail is diligently avoided, as a thing painful & repugnant to the pleasure of the flesh: It is necessary to be declared unto you, that by the ordinance of God, which he hath set in the nature of man, every one aught in his lawful vocation and calling, to give himself to labour: And that idleness, being repugnant to the same ordinance, is a grievous sin, & also for the great inconveniences & mischiefs which spring thereof, an intolerable evil: to th'intent that when ye understand the same, ye may diligently flee from it, & on the other part earnestly apply yourselves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God's appointment, so it wanteth not his manifold bleslynges & sundry benefits. almighty God, after that he had created man, put him into paradise, that he might dress & keep it: But when he had transgressed gods commandment, eating the fruit of the tree which was forbidden him, almighty God forth with Gen. iii did cast him out of paradise into this woeful vale of misery, enjoining him to labour the ground that he was taken out of, and to eat his bread in the sweat of his face all the days of his life. It is the appointment and will of God, that every man, during the time of this mortal and transitory life, should give himself to some honest and godly exercise & labour, and every one to do his own business, & to walk uprightly in his own job. u Eccle. seven. calling. Man (saith Job) is borne to labour. And we are commanded by Jesus Syrach, not to hate painful works, neither husbandry, or other such mysteries of travail, which the highest hath created. The wise man also exhorteth us Prou. v. to drink the waters of our own cistern, and of the rivers that run out of the mids of our own well: meaning thereby, that we should live of our ownelabours, & not devour the labours of other. Saint Paul hearing that among the two. The. iii Thessalonians there were certain that lived dissolutely & out of order, that is to say, which did not work, but were busybodyes, not getting their own living with their own travail, but eating other men's bread of free cost, did command the said Thessalonians, not only to withdraw themselves, and abstain from the familiar company of such inordinate persons, but also that if there were any such among them that would not labour, the same should not eat, nor have any living at other men's hands. Which doctrine of S. Paul (no doubt) is grounded upon the general ordinance of God, which is, that every man should labour: And therefore it is to be obeyed of all men, and no man can justly exempt himself from the same. But when it is said, all men should labour, it is not so straightly meant, that all men should use handy labour. But as there be divers sorts of labour, some of the mind, & some of the body, and some of both: So every one (except by reason of age, debility of body, or want of health, he be unapt to labour at all) aught both for the getting of his own living honestly, and for to profit others, in some kind of labour to exercise himself, according as the vocation whereunto God hath called him, shall require. So that whosoever doth good to the common weal and society of men with his industry and labour, whether it be by governing the common weal publicly, or by bearing public office or ministery, or by doing any common necessary affairs of his country, or by giving counsel, or by teaching & instructing others, or by what other means soever he be occupied, so that a profit and benefit redound thereof unto others, the same person is not to be accounted idle, though he work no bodily labour, nor is to be denied his living (if he attend his vocation) though he work not with his hands. Bodily labour is not required of them which by reason of their vocation and office, are occupied in the labour of the mind, to the profit and help of others. Saint Paul exhorteth Timothy, to esche i Tim. v. we and refuse idle widows, which go about from house to house, because they are not only idle, but prattlers also and busybodyes, speaking things which are not comely. The prophet Ezechiel declaring what the sins of the city of Ezec. xuj. Sodom were, reckoneth idleness to be one of the principal. The sins (saith he) of Sodom were these: Pride, fullness of meat, abundance, and idleness. These things had Sodom and her daughters, meaning the cities subject to her. The horrible and strange kind of destruction of that city, and all the country about the same, (which was fire and brimstone reigning from heaven) most manifestly declareth, what a grievous sin idleness is, and aught to admonish us to flee from the same, and embrace honest and godly labour. But if we give ourselves to idleness & sloth, to lurking and loitering, to wilful wandering, & wasteful spending, never settling ourselves to honest labour, but living like drone bees by the labours of other men, then do we break the lords commandment, we go astray from our vocation, and incur the danger of God's wrath and heavy displeasure to our endless destruction, except by repentance we turn again unfeignedly unto God. The inconveniences and mischiefs that come of idleness, aswell to man's body, as to his soul, are more than can in short time be well rehearsed. Some we shall declare and open unto you, that by considering them, ye may the better with yourselves gather the rest. An idle hand (saith Solomon) maketh Prou. x. poor, but a quick labouring hand maketh rich. Again, he that tillleth his land, shall have plenteousness of bread, but he that floweth in idleness, is a very fool, and shall have poverty Pro. 11. 28. enough. Again, a slothful body will not go to plough for cold of the winter, therefore shall he go Prou. x. a begging in summer, and have nothing. But what shall we need to stand much about the proving of this, that poverty followeth idleness? We have to much experience thereof (the thing is the more to be lamented) in this Realm. For a great part of the beggary that is among the poor, can be imputed to nothing so much, as to idleness, and to the negligence of parents, which do not bring up their children, either in good learning, honest labour, or some commendable occupation or trade, whereby when they come to age, they might get their living. Daily experience also teacheth, that nothing is more enemy or pernicious to the health of man's body, then is idleness, to much ease and sleep, and want of exercise. But these and such like incommodities, albeit they be great & noisome, yet because they concern chiefly the body and external goods, they are not to be compared with the mischiefs & inconveniences, which through idleness happen to the soul, whereof we will recite some. Idleness is never alone, but hath always a long tail of other vices hanging on, which corrupt and infect the whole man, after such sort, that he is made at length nothing else but a lump of sin. Idleness (saith Jesus Syrach) bringeth Eccle. 33. much evil and mischief. Saint Barnarde calleth it the mother of all evils, and stepdame of all virtues, adding moreover, that it doth prepare and as it were tread the way to hell fire. Where idleness is once received, there the devil is always ready to set in his foot, and to plant all kind of wickedness and sin, to the everlasting destruction of man's soul. Which thing to be most true, we are plainly taught in the. xiii. of Matthew, where it is said: That the enemy Mat. xiii. came while men were a sleep, & sowed naughty tars among the good wheat. In very deed the best time that the devil can have to work his feat, is when men be a sleep, that is to say, idle. Then is he most busy in his work, then doth he soon catch men in the snare of perdition, then doth he fill them with all iniquity, to bring them (without God's special favour) unto utter destruction. Hereof we have two notable two. Reg. xi. examples most lively set before our eyes. The one in king David, who tarrying at home idly (as the scripture saith) at such times as other kings go forth to battle, was quickly seduced of Satan to forsake the Lord his God, and to commit two grievous & abominable sins in his sight: adultery and murder. The plagues two. Reg. xii that ensued these offences, were horrible and grievous, as it may easily appear to them that will read the story. Another example of Samson, judg. xuj. who so long as be warred with the Philistines, enemies to the people of God, could never be taken or overcome: But after that he gave himself to ease and idleness, he not only committed fornication with the strumpet Dalila, but also was taken of his enemies, and had his eyes miserably put out, was put in prison, and compelled to grind in a mill, and at length was made the laughing stock of his enemies. If these two who were so excellent men, so well-beloved of God, so endued with singular and divine gifts, the one namely of prophesy, and the other of strength, and such men as never could by vexation, labour, or trouble, be overcome, were overthrown and fell into grievous sins, by giving themselves for a short time to ease and idleness, and so consequently incurred miserable plagues at the hands of God: What sin, what mischief, what inconvenience and plague is not to be feared of them which all their life long give themselves wholly to idleness and ease? Let us not deceive ourselves, thinking little hurt to come of doing nothing. For it is a true saying: When one doth nothing, he learneth to do evil. Let us therefore always be doing of some honest work, that the devil may find us occupied. He himself is ever occupied, never idle, but walketh continually seeking to devour us. Let us resist him with our diligent watching, in labour, and in well doing. For he that diligently exerciseth himself in honest business, is not easily catched in the devils snare. When man through idleness, or for default of some honest occupation or trade to live upon, is brought to poverty, and want of things necessary, we see how easily such a man is induced for his gain, to lie, to practise how he may deceive his neighbour, to foresweare himself, to bear false witness, and oftentimes to steal and murder, or to use some other ungodly mean to live withal. Whereby not only his good name, honest reputation, and a good conscience, yea his life is utterly lost, but also the great displeasure and wrath of God, with divers and sundry grievous plagues, are procured. Lo here the end of the idle and sluggish bodies, whose hands can not away with honest labour: loss of name, fame, reputation, & life here in this world, and without the great mercy of god, the purchasing of everlasting destruction in the world to come. Have not all men then good cause to beware and take heed of idleness, seeing they that embrace and follow it, have commonly of their pleasant idleness, sharp and sour displeasures? Doubtless good and godly men weighing the great and manifold harm that come by idleness to a common weal, have from time to time provided with all diligence, that sharp and severe laws might be made, for the correction and amendment of this evil. The Egyptians had a law, Herodotus. that every man should weekly bring his name to the chief rulers of the province, & there withal declare what trade of life he occupied, to th'intent that idleness might be worthily punished, and diligent labour duly rewarded. The Athenians did chastise sluggish and slothful people, no less than they did heinous & grievous offenders, considering (as the truth is) that idleness causeth much mischief. The Arreopagites called every man to a straight account how he lived. And if they found any loiterers that did not profit the common weal by one means or other, they were driven out and banished as unprofitable members, that did only hurt and corrupt the body. And in this Realm of England, good and godly laws have been divers times made, that no idle vagabonds and loitering runagates, should be suffered to go from town to town, from place to place, without punishment, which neither serve God nor their prince, but devour the sweet fruits of other men's labour, being common liars, drunkards, swearers, thieves, whoremasters, and murderers, refusing all honest labour, and give themselves to nothing else, but to invent and do mischief, whereof they are more desirous and greedy, then is any Lion of his prey. To remedy this inconveniency, let all parents & others, which have the care and governance of youth, so bring them up either in good learning, labour, or some honest occupation or trade, whereby they may be able in time to come, not only to sustain themselves competently, but also to relieve and supply the necessity and want of others. And saint Paul saith: Let him that hath stolen, steal no more, and he that hath deceived others Ephe. iiii. or used unlawful ways to get his living, leave of the same, & labour rather, working with his hands that thing which is good, that he may have that which is necessary for himself, and also be able to give unto others that stand in need of his help. The prophet David thinketh Psalm. 128 him happy that liveth upon his labour, saying, When thou eatest the labours of thine hands, happy art thou, and well is thee. This happiness or blessing consisteth in these & such like points. First it is the gift of God (as Solomon saith) Eccle. iii when one eateth and drinketh, and receiveth good of his labour. Secondaryly, when one liveth of his own labour (so it be honest & good) he liveth of it with a good conscience. And an upright conscience is a treasure inestimable. Thirdly, he eateth his bread not with brawling and chiding, but with peace and quietness: when he quietly laboureth for the same, according to saint Paul's admonition. Fourthly, he is no man's bondman for his meat sake, nor needeth not for that, to hung upon the good will of other men: but so liveth of his own, that he is able to give part to others. And to conclude, the labouring man and his family, whiles they are busily occupied in their labour, be free from many temptations and occasions of sin, which they that live in idleness, are subject unto. And here aught Artificers and Labouring men, who be at wages for their work and labour, to consider their conscience to God, and their duty to their neighbour, lest they abuse their time in idleness, so defrauding them which be at charge both with great wages, and dear commons. They be worse than idle men in deed, for that they seek to have wages for their loitering. It is less danger to God to be idle for no gain, then by idleness to win out of their neighbours purses, wages for that which is not deserved. It is true that almighty God is angry with such as do defraud the hired man of his wages. The cry of that injury ascendeth up to God's ear for vengeance. And as true it is, that the hired man, who useth deceit in his labour is a thief i Thes. iiii before God. Let no man (saith saint Paul to the Thessalonians) subtly beguile his brother, let him not defraud him in his business: For the lord is revenger of such deceipts. Whereupon he that will have a good conscience to God, that labouring man, I say, which dependeth wholly upon God's benediction, ministering all things sufficient for his living, let him use his time in faithful labour, and when his labour by sickness or other misfortune doth cease, yet let him think for that in his health he served GOD and his neighbour truly, he shall not want in time of necessity. God upon respect of his fidelity in health, will recompense his indigence, to move the hearts of good men, to relieve such decayed men in sickness. Where otherwise, whatsoever is gotten by idleness, shall have no foison to help in time of need. Let the labouring man therefore eschew for his part, this vice of idleness and deceit, remembering that saint Paul exhorteth Ephes. iiii. every man to lay away all deceit, dissimulation and lying, and to use truth & plainness to his neighbour, because (saith he) we be members together in one body, under one head Christ our saviour. And here might be charged the serving men of this Realm, who spend their time in much idleness of life, nothing regarding the opportunity of their time, forgetting how service is no heritage, how age will creep upon them: where wisdom were, they should expend their idle time in some good business, whereby they might increase in knowledge, & so the more worthy to be ready for every man's service. It is a great rebuke to them, that they study not either to writ fair, to keep a book of account, to study the tongues, and so to get wisdom & knowledge in such books and works, as be now plentifully set out in print of all manner languages. Let young men consider the precious value of their time, and waste it not in idleness, in jollity, in gaming, in banqueting, in ruffian's company. Youth is but vanity, and must be accounted for before God. How merry and glad soever thou be in thy youth, O young man (saith the preacher) how glad soever thy heartbe in thy Eccle. xi. young days, how fast and freely soever thou follow the ways of thine own heart, and the lust of thine own eyes, yet be thou sure that God shall bring thee into judgement for all these things. God of his mercy put it into the hearts & minds of all them that have the sword of punishment in their hands, or have families under their governance, to labour to redress this great enormity, of all such as live idly and unprofitably in the common weal, to the great dishonour of God, & the grievous plague of his silly people. To leave sin unpunished, and to neglect the good bringing up of youth, is nothing else but to kindle the lords wrath against us, and to heap plagues upon our own heads. As long as the adulterous people were suffered to live licentiously without reformation: so long did the plague continued and increase in Israel, as ye may see in the book of Numbers. But when Num. 25. due correction was done upon them, the lords anger was straightway pacified, and the plague ceased. Let all officers therefore look straightly to their charge. Let all masters of households reform this abuse in their families. Let them use the authority that God hath given them. Let them not maintain vagabonds and idle persons, but deliver the Realm and their households from such noisome loiterers, that idleness, the mother of all mischief, being clean taken away, almighty God may turn his dreadful anger away from us, & confirm the covenant of peace upon us for ever, through the merits of Jesus Christ our only Lord & saviour, to whom with the father and the holy ghost, be all honour and glory, world without end. Amen. An homily of repentance, and of true reconciliation unto God. THere is nothing that the holy ghost doth so much labour in all the scriptures to beat into men's heads, as repentance, amendment of life, and speedy returning unto the lord God of hosts. And no marvel why. For we do daily and hourly by our wickedness and stubborn disobedience, horribly fall away from God, thereby purchasing unto ourselves (if he should deal with us according to his justice) eternal damnation. So that no doctrine is so necessary in the Church of God, as is the The doctrine of repentance is most necessary. doctrine of repentance & amendment of life. And verily the true preachers of the Gospel of the kingdom of heaven, and of the glad and joyful tidings of salvation, have always in their godly sermons and preachings unto the people, joined these two together, I mean repentance and forgiveness of sins, even as our Saviour Jesus Christ did appoint himself, saying, So it behoved Christ to suffer, & to rise again the third day, and that repentance and forgiveness Luk. xiiii. of sins should be preached in his name among all nations. And therefore the holy Apostle doth in the acts speak after this manner: I have witnessed both to the Jews & to the Gentiles, that Acts. xx. repentance towards God, and faith towards our Lord Jesus Christ. Did not John Baptist, Zacharias son, begin his ministery with the Matth. iii doctrine of repentance, saying, Repent, for the kingdom of God is at hand? The like doctrine Matth. iiii did our saviour Jesus Christ preach himself, and commanded his Apostles to preach the same. I might here allege very many places out of the prophets, in the which this most wholesome doctrine of repentance, is very earnestly urged, as most needful for all degrees and orders of men, but one shallbe sufficient at this present time. These are the words of Joel the prophet. Therefore also now the Lord saith, Return unto joel. two. me with all your heart, with fasting, weeping, and mourning, rend your hearts and not your clotheses, and return unto the Lord your God, for he is gracious and merciful, slow to anger, and of great compassion, and ready to pardon 〈◊〉 perpetual ●ule which all ●ust follow. wickedness. Whereby it is given us to understand, that we have here a perpetual rule appointed unto us, which aught to be observed and kept at all times, & that there is none other way whereby the wrath of god may be pacified, and his anger assuaged, that the fierceness of his fury, and the plagues or destruction, which by his righteous judgement he had determined to bring upon us, may departed, be removed and taken away. Where he saith, But now therefore, saith the Lord, return unto me: It is not without great importance, that the prophet speaketh so. For he had afore set forth at large unto them, the horrible vengeance of god, which no man was able to abide, and therefore he doth move them to repentance, to obtain mercy, as if he should say: I will not have these things to be so taken, as though there were no hope of grace left. For although ye do by your sins deserve to be utterly destroyed, and God by his righteous judgements hath determined to bring no small destruction upon you, yet now that ye are in a manner on the very edge of the sword, if ye will speedily return unto him, he will most gently and most mercifully receive you into favour again. Whereby we are admonished, that repentance is never to late, so that it be true and earnest. For sith that God in the scriptures will be called our father, doubtless he doth follow the nature and property of gentle and merciful fathers, which Luke. xv. seek nothing so much, as the returning again, and amendment of their children, as Christ doth abundantly teach in the parable of the prodigal son. Doth not the Lord himself Ezec. 18. Esai. i. say by the prophet: I will not the death of the wicked, but that he turn from his wicked ways and live? And in another place: If we confess i. john. two. our sin, God is faithful and righteous to forgive us our sins, and to make us clean from all wickedness. Which most comfortable promises are confirmed by many examples of the scriptures. When the Jews did willingly receive and embrace the wholesome counsel of the prophet Esai, God by and by did reach his helping hand unto them, and by his angel, did in Esai. 37. one night slay the most worthy and valiant soldiers of Sennacheribs' camp. Whereunto may king Manasses be added, who after all manner of damnable wickedness, returned unto the two. Par. 33. Lord, and therefore was heard of him, and restored again into his kingdom. The same grace and favour did the sinful woman Magdalene, Zacheus, the poor thief, and many other feel. Luk. 7. 16. All which things aught to serve for our comfort against the temptations of our consciences, whereby the devil goeth about to shake, or rather to overthrow our faith. For every one of us aught to apply the same unto himself, and say: yet now return unto the Lord, neither let the remembrance of thy former life discourage thee, yea the more wicked that it hath been, the more fervent and earnest let thy repentance or returning be, and forth with thou shalt feel the ears of the Lord wide open unto thy prayers. But let us more narrowly look upon the commandment of the Lord touching this matter. Turn unto me (saith he by his prophet Joel) with all your hearts, with fasting, weeping and mourning. Rend your hearts and not your garments. etc. In which words, he comprehendeth all manner of things that can be spoken of repentance, which is a returning again of the whole man unto God, from whom we be fallen away by sin. But that the whole discourse thereof may the better be borne away, we shall first consider in order four principal points, that is, from what we must return, to whom we must return, by whom we may be able to convert, and the manner how to turn to GOD. First, from whence, or from what things we must return. Truly we must return from From whence we must return. those things, whereby we have been withdrawn, plucked, and led away from God. And these generally are our sins, which as the holy prophet Esai doth testify, do separate God and us, and Esai. lix. hide his face, that he will not hear us. But under the name of sin, not only those gross words and deeds, which by the common judgement of men are counted to be filthy and unlawful, and so consequently abominable sins: but also the filthy lusts and inward concupiscences of the flesh, which as (saint Paul testifieth) do resist the will and spirit of God, and therefore aught Galat. v. earnestly to be bridled and kept under. We must repent of the false and erroneous opinions that we have had of god, and the wicked superstition that doth breed of the same, the unlawful worshipping and service of God, and other like. All these things must they forsake, that will truly turn unto the Lord and repent aright. For sith that for such things the wrath of God cometh upon the children of disobedience, no end of punishment Ephe. 5. aught to be looked for, as long as we continued in such things. Therefore they be here condemned, which will seem to be repentant sinners, and yet will not forsake their Idolatry and superstition. secondly, we must see unto whom we aught to return. Revertimini usque ad me, sayeth the Lord: that is, Return as far as unto me. We must then return unto the ●nto who 〈…〉 we aught to return. Lord, yea we must return unto him alone: for he alone is the truth, and the fountain of all goodness: But we must labour that we do return as far as unto him, and that we do never cease nor rest till we have apprehended and taken hold upon him. But this must be done by faith. For sith that God is a spirit, he can by no other mean be apprehended and taken hold upon. Therefore, first they do greatly err, which do not turn unto God, but unto the creatures, or unto the inventions of men, or unto their own merits. Secondly, they that do begin to return unto the Lord, & do faint in the mid way, afore they come to the mark that is appointed unto By whom 〈◊〉 must return v●●o 〈◊〉. them. Thirdly, because we have of our own selves nothing to present us to God, and do no less flee from him after our fall then our first parent Adam did, which when he had sinned, did seek to hide himself from the sight of God, we have need of a mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, who being true and natural God, equal and of one substance with the father, did at the time appointed take upon him our frail nature, in the blessed virgin's womb, & that of her undefiled substance, that so he might be a mediator betwixt God and us, and pacify his wrath. Of him doth the father himself speak from heaven, saying: This is my well-beloved son, in Mat. 3. whom I am well pleased. And he himself in his Gospel doth cry out and say: I am the way, joh. xiiii. the truth, and the life, no man cometh unto the father but by me. For he alone did with the sacrifice john. i i Pet. i of his body and blood, make satisfaction unto the justice of God for our sins. The Apostles do testify, that he was exalted for to give Act. u Luke. 24. repentance and remission of sins unto Israel. Both which things he himself did command to be preached in his name. Therefore they are greatly deceived that preach repentance without Christ, and teach the simple and ignorant that it consisteth only in the works of men. They may in deed speak many things of good works, and of amendment of life and john. xv. manners: but without Christ they be all vain and unprofitable. They that think that they have done much of themselves towards repentance, are so much more the farther from God, because that they do seek those things in their own works and merits, which aught only to be sought in our saviour Jesus Christ, and in the merits of his death, passion, and bloodshedding. Fourthly, this holy prophet Joel doth lively express the manner of this our returning or repentance, comprehending all the inward and outward The manner o● o●● returning. things that may be here observed. First, he will have us to return unto God with our whole heart, whereby he doth remove and put away all hypocrisy, jest the same might justly be said unto us: This people draweth near unto Esaias. 29. Mat. xv. me with their mouth, and worshippeth me with their lips, but their heart is far of from me. secondly, he requireth a sincere & pure love of godliness, & of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant and contrary unto God's will, we do give our hearts unto him, and all the whole strength of our bodies and souls, according to that which is written in the law: Thou shalt love the Lord thy God with all thy Deut. 6. heart, with all thy soul, & with all thy strength. Here therefore nothing is left unto us, that we may give unto the world, and unto the lusts of the flesh. For sith that the heart is the fountain of all our works, as many as do with their whole heart turn unto the Lord, do live unto him only. Neither do they yet repent truly, that halting Halting on both sides. on both sides, do otherwhiles obey god, but by & by do think, that laying him aside, it is lawful for them to serve the world & the flesh. And because that we are letted by the natural corruption of our own flesh, & the wicked affections of the same, he doth bid us also to return with fasting, not thereby understanding a superstitious abstinence and choosing of meats: but a true discipline or taming of the flesh, whereby the norishmentes of filthy lusts, and of stubborn contumacy and pride, may be withdrawn and plucked away from it. Whereunto he doth add weeping and mourning, which do contain an outward profession of repentance, which is very needful & necessary, that so we may partly set forth the righteousness of God, when by such means we do testify that we deserved punishments at his hands, and partly stop the offence that was openly given unto the weak. This did David see, who being not content to have be wept and be wailed his sins privately, Psal. 25. would publicly in his Psalms declare and set forth the righteousness of God, in punishing sin, and also stay them that might have abused his example to sin the more boldly. Therefore they are farthest from true repentance, that will not confess and acknowledge their sins, nor yet bewail them, but rather do most ungodly glory and rejoice in them. Now lest any man should think that repentance doth consist in outward weeping and mourning only, he doth rehearse that wherein the chief of the whole matter doth lie, when he saith: Rend your hearts, Psal. 52. and not your garments, and turn unto the Lord your God. For the people of the East part of the world were wont to rend their garments, if any thing had happened unto them that seemed intolerable. This thing did hypocrites sometime counterfeit and follow, as though the whole repentance did stand in such outward Hypocrites do counterfeit all manner of things. gesture. He teacheth then, that an other manner of thing is required, that is, that they be contrite in their hearts, that they must utterly detest and abhor sins, and being at defiance with them, return unto the Lord their God, from whom they went away before. For God hath no pleasure in the outward ceremony, but requireth a contrite and humble heart, which Psal. 51. he will never despise, as David doth testify. There is therefore none other use to these outward ceremonies, but as far forth as we are stirred up by them, and do serve to the glory of God, and to the edifying of other. Now doth he add unto this doctrine or exhortation, ●ow repentance is 〈◊〉 vnprost●able. certain godly reasons, which he doth ground upon the nature and property of God, and whereby he doth teach, that true repentance can never be unprofitable or unfruitful. For as in all other things men's hearts do quail and faint, if they once perceive that they travail in vain: Even so most specially in this matter, must we take heed and beware that we suffer not ourselves to be persuaded that all that we do is but labour lost. For thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bringeth unto desperation. Lest any such thing than should happen unto them, he doth certify them of the grace and goodness of God, who is always most ready to receive them into favour again, that turn speedylye unto him. Which thing he doth prove with the same titles whorwith god doth describe and set forth himself unto Moses, speaking Exod. 34. on this manner: For he is gracious and merciful, slow to anger, of great kindness, and repenteth him of the eui●●, thatis, such a one as is sorry for your afflictious. first he calleth him gentle & gracious, as he who of his own nature is more prompt and ready to do good, then to punish. Whereunto this saying of Esaias the Prophet Esaias. 55. seemeth to pertain, where he sayeth: Let the wicked forsake his way, and the unrighteous his own imaginations, and return unto the Lord, and he will have pity on him, and to our God, for he is very ready to forgive. Secondly, he doth attribute unto him mercy, or rather (according Psal. 103. to the Hebrew word) the bowels of mercies, whereby he signified the natural affections of parents towards their children. Which thing David doth set forth goodly, saying: As a father hath compassion on his children, so hath the Lord compassion on them that fear him, for he knoweth whereof we be made, he remembreth that we are but dust. thirdly, he saith, that he is slow to anger, that is to say, long suffering, and which is not lightly provoked to wrath. Fourthly, that he is of much kindness, for he is that bottomless well of all goodness, who rejoiceth to do good unto us. Therefore did he created and make men, that he might have whom he should do good unto, and make partakers of his heavenly riches. Fifthlye, he repenteth of the evil, that is to say, he doth call back again, & revoke the punishment which he had threatened, when he seeth men repent, turn, and amend. Whereupon we do not without a just cause, detest and abhor the damnable 〈◊〉 the 〈◊〉 opinion of them which do most wickedly go about to persuade the simple and ignoras●t people, that if we chance after we be once come to God, and graffed in his son Jesus Christ, to fall into some horrible sin, repentance shall be unprofitable unto us, there is no more hope of reconciliation, or to be received again into the favour and mercy of God. And that they may give the better colour unto their pestilent and pernicious error, they do commonly bring in the sixth & tenth Chapters of the Epistle to the hebrews, and the second Chapter of the second Epistle of Peter, not considering that in those places the holy Apostles do not speak of the daily falls, that we as long as we carry about this body of sin are subject unto: but of the final falling away from Christ and his Gospel, which Mat. 12. Mark. 3. The sin against the holy ghost. is a sin against the holy ghost that shall never he forgiven, because that they that do utterly forsake the known truth, do hate Christ and his word, they do crucify and mock him (but to their utter destruction) and therefore fall into desperation, and cannot repent. And that this is the true meaning of the holy spirit of God, it appeareth by many other places of the Scriptures, which promiseth unto all true repentant sinners, and to them that with their whole heart do return unto the Lord their God, free pardon and remission of their sins. For the probation hereof, we read this: O Israel (sayeth Hiere. 4. the holy prophet Hieremie) if thou return, return unto me sayeth the Lord, and if thou put away thine abominations out of any sight, then shalt thou not be moved. Again, these are Esaias words: Let the wicked forsake his own ways, and the unrighteous his own imaginations, Esaias. 55. and turn again unto the Lord, and he will have mercy upon him, and to our God, for he is ready to forgive. And in the prophet Ozee, Ozee. 6. the godly do exhort one another after this manner: Come and let us turn again unto the lord, for he hath smitten us, and he will heal us, he hath wounded us, and he will bind us up again. It is most evident and plain, that these 〈◊〉. things aught to be understanded of them that were with the Lord afore, and by their sins and wickedness were gone away from him. For we do not turn again unto him with whom we were never before, but we come unto him. Now, unto all them that will return unfeignedly unto the Lord their God, the favour and mercy of God unto forgiveness of sins, is liberally offered. Whereby it followeth necessarily, Eccle. 7. i john. i. that although we do, after we be once come to God and graffed in his son Jesus Christ, fall into great sins (for there is no righteous man upon the earth that sinneth not, and if we say we have no sin, we deceive ourselves, & the truth is not in us) yet if we rise again by repentance, and with a full purpose of amendment of life do flee unto the mercy of God, taking sure hold thereupon, through faith in his son Jesus Christ, there is an assured and infallible hope of pardon and remission of the same, & that we shall be received again into the favour of our heavenly father. It is written of David: Act. 13. I have found a man according to mine own heart, or, I have found David the son of Jesse, a man according to mine own heart, who will do all things that I will. This is a godly commendation of David. It is also most certain, 2. Sam. 7. that he did steadfastly believe the promise that was made him, touching the Messiah, who should come of him touching the flesh, and that by the same faith he was justified, and graffed in our saviour Jesus Christ to come, and yet afterwards he fell horribly, committing most detestable adultery 2. Sam. 11. and damnable murder, and yet assoon as he cried peccavi, I have sinned unto the Lord, his sin being forgiven, he was received into favour again. Now will we come unto Peter, 2. Sam. 12. Peter. of whom no man can doubt but that he was graffed in our saviour Jesus Christ, long afore his denial. Which thing may easily be proved by the answer which he did in his name, and in the name of his fellow Apostles, make unto our saviour Jesus Christ, when he said unto them: Will ye also go away? Master (saith he) to whom john. 6. shall we go? Thou haste the words of eternal life, and we believe and know that thou art the Christ the son of the living God. Whereunto may be added the like confession of Peter, where Christ doth give this most infallible testimony: Thou art blessed Simon the son of Jonas, for neither flesh nor blood hath revealed this unto thee, but my father which is in heaven. These words are sufficient to prove that Peter was already justified, through this his lively faith in the only begotten son of god, whereof he made so notable and so solemyne a confession. But did not he afterwards most cowardly deny his master, although he had heard of him: Whosoever denieth me before men, I will deny him before my father? Nevertheless, assoon as with Mat. 26. Mat. 10. weeping eyes & with a sobbing heart he did acknowledge his offence, and with earnest repentance did flee unto the mercy of God, taking sure hold thereupon, through faith in him whom he had so shamefully denied, his sin was forgiven him, & for a certificate and assurance thereof, the room of his Apostleship was not denied unto him. But now mark what doth follow. After the same holy Apostle had on Whitsondaye Act. 2. with the rest of the Disciples received the gift of the holy ghost most abundantly, he committed no small offence in Antiochia, by bringing the consciences of the faithful into doubt by his example, Galath. 2. so that Paul was feign to rebuke him to his face, because that he walked not uprightly, or went not the right way in the Gospel. Shall we now say, that after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God, & that this his trespass, whereby he was a stumbling block unto many, was unpardonable? God defend we should say so. But as these examples are not brought in, to the end that we should thereby take a boldness to sin, presuming on the mercy and goodness of God, but to the end that if through the frailness of our own flesh and the temptation of the Devil we fall into the like sins, we should in no wise despair of the mercy and goodness of God: Even so must we beware and take heed, that we do in no wise think in our hearts, imagine, What we 〈◊〉 be more of. or believe, that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all men: Without me ye can do nothing. john. 15. 2. Cor. 3. Again: Of ourselves we are not able as much as to think a good thought. And in another place: It is God that worketh in us both the will Phillip. 2. and the deed. For this cause, although Hieremie had said before, If thou return, O Israel, Hiere. 4. return unto me, sayeth the Lord: Yet afterwards he sayeth, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God. And therefore that holy writer and ancient father Ambrose doth plainly affirm, that Ambros. de vocat. gentium. lib. 1. ca 9 the turning of the heart unto God, is of God, as the Lord himself doth testify by his prophet, saying: And I will give thee an heart to know me, that I am the Lord, and they shall be my people, and I will be their God, for they shall return unto me with their whole heart. These things being considered, let us earnestly pray unto the living God our heavenly father, that he will vouchsafe by his holy spirit, to work a true and unfeigned repentance in us, that after the painful labours and travails of this life, we may live eternally with his son Jesus Christ, to whom be all praise and glory for ever and ever. Amen. ¶ The second part of the homily of Repentance. HJtherto have ye heard (well beloved) how needful & necessary the doctrine of repentance is, & how earnestly it is throughout all the scriptures of God urged and set forth, both by the ancient prophets, by our Saviour Jesus Christ, & his Apostles, and that forasmuch as it is the conversion or turning again of the whole man unto God, from whom we go away by sin, these four points aught to be observed, That is, from whence or from what things we must return, unto whom this our returning must be made, by whose means it aught to be done that it may be effectual, and last of all, after what sort we aught to behave ourselves in the same, that it may be profitable unto us, and attain unto the thing that we do seek by it. You have also learned, that as the opinion of them that deny the benefit of repentance unto those that after they be come to God and graffed in our saviour Jesus Christ, do through the frailness of their flesh, and the temptation of the devil, fall into some grievous and detestable sin, is most pestilent and pernicious: So we must beware, that we do in no wise think that we are able of our own selves and of our own strength to return unto the Lord our God, from whom we are gone away by our wickedness and sin. Now it shall be declared unto you, what be the true parts of repentance; & what things aught to move us to repent, and to return unto the Lord our God with all speed. Repentance (as it is said before) is a true returning unto God, whereby men, forsaking utterly their idolatry and wickedness, do with a lively faith embrace, love, and worship the true living God only, and give themselves to all manner of good works, which by God's word they know to be acceptable unto him. Now there be four parts of repentance, which being There be four parts of repentance set together, may be likened to an easy and short ladder, whereby we may climb from the bottomless pit of perdition, that we cast ourselves into by our daily offences and grievous sins, up into the castle or tower of eternal and endless salvation. The first is the contrition of the heart. For we must be earnestly sorry for our sins, and unfeignedly lament & be wail that we have by them so grievously offended our most bounteous and merciful God, who so tenderly loved us, that he gave his only begotten son to die a most bitter death, & to shed his dear heart blood for our redemption and deliverance. And verily this inward sorrow and grief being conceived in the heart for the heinousness of sin, if it be earnest and unfeigned, is as a sacrifice to God, as the holy prophet David doth testify, saying: A sacrifice to God is a troubled spirit, Psal. 51. a contrite and broken heart, O Lord thou wilt not despise. But that this may take place in us, we must be diligent to read and hear the scriptures and word of God, which most lively do paint out before your eyes our natural uncleanlynesse, and the enormity of our sinful life. For unless we have a through feeling of our sins, how can it be that we should earnestly be sorry for them? Afore David did hear the word of the Lord by the mouth of the prophet Nathan, two. Sa. xii. what heaviness I pray you was in him for the adultery and murder that he had committed? So that it might be said right well, that he slept in his own sin. We read in the Acts of the Apostles, that when the people had heard the Act. iiii. Sermon of Peter, they were compunct and pricked in their hearts. Which thing would never have been, if they had not heard that wholesome Sermon of Peter. They therefore that have no mind at all neither to read, nor yet to hear God's word, there is but small hope of them that they will as much as once set their feet, or take hold upon the first staff or step of this ladder: but rather will sink deeper and deeper into the bottomless pit of perdition. For if at any time through the remorse of their conscience, which accuseth them, they feel any inward grief, sorrow, or heaviness for their sins, forasmuch as they want the salve and comfort of God's word, which they do despise, it will be unto them rather a mean to bring them to utter desperation then otherwise. The second is, an unfeigned confession and acknowledging of our sins unto God, whom by them we have so grievously offended, that if he should deal with us according to his justice, we do deserve a thousand hells, if there could be so many. Yet if we will with a sorrowful and contrite heart make an unfeigned confession of them unto God, Ezech. 18. he will freely and frankly forgive them, & so put all our wickedness out of remembrance before the sight of his majesty, that they shall no more be thought upon. Hereunto doth pertain the golden saying of the holy prophet David, where he saith on this manner: Then I acknowledged Psal. xxxi. my sin unto thee, neither did I hide mine iniquity: I said, I will confess against myself my wickedness unto the Lord, & thou forgavest the ungodliness of my sin. These are also the words of John the Evangelist: If we confess i. john. i. our sins, God is faithful & righteous to forgive us our sins, & to make us clean from all our wickedness. Which aught to be understanded of the confession that is made unto God. For these are saint Augustine's words: That confession In Epist. ad Iulian● comitem. 30. which is made unto God, is required by God's law, whereof John the apostle speaketh, saying: If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all our wickedness. For without this confession, sin is not forgiven. This is then the chiefest & most principal confession that in the scriptures & word of God we are bidden to make, and without the which we shall never obtain pardon and forgiveness of our sins. In deed, besides this there is another kind of confession, which is needful and necessary. And of the same doth Saint James speak after this manner, saying: Acknowledge your faults one to another, and pray one for another, that ye may be saved. As if he should say: Open that which grieveth you, that a remedy may be found. And this is commanded both for him that complaineth, & for him that heareth, that the one should show his grief to the other. The true meaning of it is, that the faithful aught to acknowledge their offences, whereby some hatred, rancour, grudge, or malice, having risen or grown among them one to another, that a brotherly reconciliation may be had, without the which nothing that we do can be acceptable unto God, as our saviour Jesus Christ doth witness Mat. 5. himself, saying: When thou offerest thine offering at the altar, if thou remember'st that thy brother hath aught against thee, leave there thine offering, & go and be reconciled, and when thou art reconciled, come and offer thine offering. It may also be thus taken, that we aught to confess our weakness and infirmities one to another, to the end that knowing each other's frailness, we may the more earnestly pray together unto almighty God our heavenly father, that he will vouchsafe to pardon us our infirmities, for his son Jesus Christ's sake, and not to impute them unto us, when he shall tender to every man according to his works. And where as the adversaries go about to wrist this place for to maintain their auricular confession withal, they are greatly deceived themselves, and do Answer to the adversaries, which maintain auricular confession. shame fully deceive others. For if this text aught to be understanded of auricular confession: then the Priests are as much bound to confess themselves unto the lay people, as the lay people are bound to confess themselves to them. And if to pray, is to absolve: then the laity by this place hath as great authority to absolve the priests, as the priests have to absolve the laity. This did johannes Scotus, otherwise johannes Scotus. li. 4. senten. distinc. 17. quest. 1. called Duns, well perceive, who upon this place writeth on this manner, Neither doth it seem unto me that James did give this commandment, or that he did set it forth as being received of Christ. For first and foremost whence had he authority to bind the whole Church, sith that he was only bishop of the Church of Jerusalem? except thou wilt say that the same Church was at the beginning the head Church, and consequently that he was the head Bishop, which thing the sea of Rome will never grant. The understanding of it then, is as in these words: Confess your sins one to another. A persuasion to humility, whereby he willeth us to confess ourselves generally unto our neighbours that we are sinners, according to this saying: If we say we have no sin, we Math. 8. deceive ourselves, and the truth is not in us. And where that they do allege this saying of our saviour Jesus Christ unto the Leper, to prove auricular confession to stand on God's word, Go thy way and show thyself unto the priest: Do they not see that the Leper was cleansed from his leprosy afore he was by Christ sent unto the priest for to show himself unto him? By the same reason we must be cleansed from our spiritual leprosy, I mean, our sins must be forgiven us afore that we come to confession. What need we then to tell forth our sins into the ear of the priest, sith that they be already taken away? Therefore holy Ambrose in his second sermon upon the hundred and nyneteenth Ambrose Psalm, doth say full well: Go show thyself unto the priest. Who is the true priest, but he which is the priest for ever after the order of Melchisedech? Whereby this holy father doth understand, that both the priesthood and the law being changed, we aught to acknowledge none other priest for deliverance from our sins but our Saviour Jesus Christ, who being our sovereign Bishop, doth with the sacrifice of his body and blood, offered once for ever upon the altar of the cross, most effectually cleanse the spiritual leprosy, and wash away the sins of all those that with true confession of the same do flee unto him. It is most evident and plain, that this auricular confession hath not his warrant of God's word, else it had not been lawful for Nectarius bishop of Constantinople, upon a just occasion to have put it down. For when any thing ordained of Nectarius soromenus ecclesiast. histo. li. 7. cap. 16. Lib. 10. confessionum. ca 3. God, is by the lewdness of men abused, the abuse aught to be taken away, and the thing itself suffered to remain. Moreover, these are Saint Augustine's words: What have I to do with men, that they should hear my confession, as though they were able to heal all my diseases? A curious sort of men to know another man's life, and slothful to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of thee what they are? And how can they tell when they hear by me of myself, whether I tell the truth or not, sith that no mortal man knoweth what is in man, but the spirit of man which is in him? Augustine would not have written thus, if auricular confession had been used in his time. Being therefore not led with the conscience thereof, let us with fear and trembling, and with a true contrite heart, use that kind of confession, that God doth command in his word, and then doubtless, as he is faithful and righteous, he will forgive us our sins, and make us clean from all wickedness. I do not say, but that if any do find themselves troubled in conscience, they may repair to their learned Curate or Pastor, or to some other godly learned man, and show the trouble & doubt of their conscience to them, that they may receive at their hand the comfortable salve of God's word: but it is against the true Christian liberty, that any man should be bound to the numbering of his sins, as it hath been used heretofore in the time of blindness and ignorance. The third part of repentance, is faith, whereby we do apprehend and take hold upon the promises of God, touching the free pardon and forgiveness of our sins. Which promises are sealed up unto us, with the death and bloodshedding of his son Jesus Christ. For what should avail and profit us to be sorry for our sins, to lament and bewail that we have offended our most bounteous and merciful father, or to confess and acknowledge our offences and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God for his son Jesus Christ's sake, will forgive us all our sins, and put them out of remembrance, and from his sight? Therefore they that teach repentance without a lively faith in our saviour Jesus Christ, do teach none other but Judas repentance, as all the The repentance of the 〈…〉 owl men. School men do, which do only allow these three parts of repentance: the contrition of the heart, the confession of the mouth, and the satisfaction of the work. But all these things we find in Judas repentance, which in outward appearance did far exceed and pass Judas and his repentance. the repentance of Peter. For first and foremost we read in the gospel, that Judas was so sorrowful and heavy, yea that he was filled with such Mat. 27. anguish and vexation of mind, for that which he had done, that he could not abide to live any longer. Did not he also afore he hanged himself, make an open confession of his fault, when he said, I have sinned, betraying the innocent blood? And verily this was a very bold confession, which might have brought him to great trouble. For by it he did lay to the high priests & elders charge, the shedding of innocent blood, and that they were most abominable murderers. He did also make a certain kind of satisfaction, when he did cast their money unto them again. No such thing do we read of Peter, although he had committed a very heinous sin, and most grievous offence, in denying of his master. Peter and his repentance. We find that he went out and wept bitterly, whereof Ambrose speaketh on this manner: Peter was sorry and wept, because he erred as a Depenitentia distin. 1. cap. petrus man. I do not find what he said, I know that he wept. I read of his tears, but not of his satisfaction. But how chance that the one was received into favour again with God, and the other cast away, but because that the one did by a lively faith in him whom he had denied, take hold upon the mercy of God, and the other wanted faith, whereby he did despair of the goodness and mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our sins, acknowledge and confess them: yet all these things shallbe but means to bring us to utter desperation, except we do steadfastly believe, that God our heavenly father will for his son Jesus Christ's sake, pardon and forgive us our offences and trespasses, and utterly put them out of remembrance in his sight. Therefore, as we said before, they that teach repentance without Christ, and a lively faith in the mercy of God, do only teach Cains or Judas repentance. The fourth is, an amendment of life, or a new life in bringing forth fruits worthy of repentance. For they that do truly repent, must be clean altered and changed, they must become new creatures, they must be no more the same that they were before. And therefore thus said John Baptist unto the Pharisees and Saducees that came Matth. 3. unto his baptism: O generation of vipers, who hath forewarned you to flee from the anger to come? bring forth therefore fruits worthy of repentance. Whereby we do learn, that if we will have the wrath of God to be pacified, we must in no wise dissemble, but turn unto him again with a true and sound repentance, which may be known and declared by good fruits, as by most sure and infallible signs thereof. They that do from the bottom of their hearts acknowledge their sins, and are unfeignedly sorry for their offences, will cast of all hypocrisy, and put on true humility, and lowliness of heart. They will not only receive the Physician of the soul, but also with a most fervent desire long for him. They will not only abstain from the sins of their former life, and from all other filthy vices, but also flee, exchew, and abhor all the occasions of them. And as they did before give themselves to uncleanness of life, so will they from henceforwardes with all diligence, give themselves to innocency, pureness of life, and true godliness. We have the Ninivites for an example, which at the preaching of Jonas did not only proclaim jonas. 3. a general fast, and that they should every one put on sackcloth: but they all did turn from their evil ways, and from the wickedness that was in their hands. But above all other, the Luk. 19 history of Zacheus is most notable. For being come unto our saviour Jesus Christ, he did say: Behold Lord, the half of my goods I give to the poor, and if I have defrauded any man, or taken aught away by extortion or fraud, I do restore him four fold. Here we see that after his repentance, he was no more the man that he was before, but was clean changed and altered. It was so far of, that he would continued and bide still in his unsatiable covetousness, or take aught away fraudulentlye from any man, t●at rather he was most willing and ready to give away his own, and to make satisfaction unto all them that he had done injury and wrong unto. Hear may we right well Luk. 7. add the sinful woman, which when she came to our saviour Jesus Christ, did power down such abundance of tears out of those wanton eyes of hers wherewith she had alured many unto folly, that she did with them wash his feet, wiping them with the heres of her head, which she was wont most gloriously to set out, making of them a net of the devil. Hereby we do learn, what is the satisfaction that God doth require of us, which is, that we cease from evil, and do good, and if we have done any man wrong, to endeavour ourselves to make him true amends to the uttermost of our power, following in this the example of Zacheus, and of this sinful woman, and also that goodly lesson that John Baytist Zacharies' son john. 5. did give unto them that came to ask counsel of him. This was commonly the penance that Christ enjoined sinners: Go thy way, and sin no more. Which penance we john. 15. shall never be able to fulfil, without the special grace of him that doth say, Without me ye can do nothing. It is therefore our parts, if at lest we be desirous of the health and salvation of our own selves, most earnestly to pray unto our heavenly father, to assist us with his holy spirit, that we may be able to harken unto the voice of the true shepherd, and with due obedience to follow the same. Let us harken to the voice of almighty God, when he calleth us to repentance, let us not harden our hearts, as such Infidels do, who abuse the time given them of God to repent, and turn it to continued their pride and contempt against God and man, which know not how much they heap God's wrath upon themselves, for the hardness of their hearts, which can not repent, at the day of vengeance. Where we have offended the law of God, let us repent us of our straying from so good a Lord. Let us confess our unworthiness before him, but yet let us trust in Gods free mercy for Christ's sake for the pardon of the same. And from henceforth let us endeavour ourselves to walk in a new life, as new borne babes, whereby we may glorify our father which is in heaven, and thereby to bear in our consciences a good testimony of our faith. So at the last, to obtain the fruition of everlasting life, through the merits of our saviour, to whom be all praise and honour for ever. Amen. The third part of the homily of repentance. IN the Nomilee last spoken unto you (right well-beloved people in our saviour Christ) ye heard of the true parts & tokens of repentance, that is, hearty contrition and sorowfulness of our hearts, unfeigned confession in word of mouth for our unworthy living before God, a steadfast faith to the merits of our saviour Christ for pardon, and a purpose of ourselves by God's grace to renounce our former wicked life, and a full conversion to God in a new life, to glorify his name, and to live orderly and charitably, to the comfort of our neighbour, in all righteousness, and to live soberly and modestly to ourselves, by using abstinence, and temperance in word & in deed, in mortifying our earthly members here upon earth. Now for a further persuasion to move you to those parts of repentance, I will declare unto you some causes, which should the rather move you to repentance. The causes that should move us to repent. Esai. 31. first, the commandment of God, who in so many places of the holy and sacred Scriptures, doth bid us return unto him. O ye children of Israel (saith he) turn again from your infidelity, wherein ye drowned yourselves, Again, Turn you, turn you from your evil ways: Ezech. 33 For why will ye die, O ye house of Israel? And in an other place, thus doth he speak by his holy Ozee. 14 prophet Ozee: O Israel, return unto the Lord thy God: For thou hast taken a great fall by thine iniquity. Take unto you these words with you, when you turn unto the Lord and say unto him: Take away all iniquity, and receive us graciously, so will we offer the calves of our lips unto thee. In all these places we have an express commandment given unto us of God for to return unto him. Therefore we must take good heed unto ourselves, lest whereas we have already by our manifold sins and transgressions, provoked and kindled the wrath of God against us, we do by breaking this his commandment, double our offences, and so heap still damnation upon our own heads by our daily offences and trespasses, whereby we provoke the eyes of his majesty, we do well deserve (if he should deal with us according to his justice) to be put away for ever from the fruition of his glory. Now much more than are we worthy of the endless torments of hell, if when we be so gently called again after our rebellion, and commanded to return, we will in no wise harken unto the voice of our heavenly father, but walk still after the stubbornness of our own hearts? secondly, the most comfortable and sweet promise, that the Lord our God did of his mere mercy and goodness, join unto his commandment. For he doth not only say, Return unto me O Israel: but also, If thou wilt return, and put Hier. 4. away all thine abominations out of my sight, thou shalt never be moved. These words also have we in the Prophet Ezechiel: At what time Ezech. 28. soever a sinner doth repent him of his sin, from the bottom of his heart, I will put all his wickedness out of my remembrance (saith the Lord) so that they shallbe no more thought upon. Thus are we sufficiently instructed, that God will according to his promise, freely pardon, forgive, and forget all our sins, so that we shall never be cast in the teeth with them, if, obeying his commandment, and alured by his sweet promises, we will unfeignedly return unto him. Thirdly, the filthiness of sin which is such, that as long as we do abide in it, God can not but detest and abhor us, neither can there be any hope, that we shall enter into the heavenly Jerusalem, except we be first made clean & purged from it. But this will never be, unless forsaking our former life, we do with our whole heart return unto the Lord our God, & with a full purpose of amendment of life, flee unto his mercy, taking sure hold thereupon through faith in the blood of his son Jesus Christ. If we should suspect any uncleanness to be in us, wherefore the Similitude. earthly prince should loath and abhor the sight of us, what pains would we take to remove & put it away? How much more aught we with all diligence and speed that may be, to put away that unclean filthiness that doth separate and Esai. 59 make a division betwixt us and our God, & that hideth his face from us, that he will not hear us? And verily herein doth appear how filthy a thing sin is, sith that it can by no other means be washed away, but by the blood of the only begotten son of God. And shall we not from the bottom of our hearts detest and abhor, & with all earnestness flee from it, sith that it did cost the dear heart blood of the only begotten son of God our saviour & redeemer, to purge us from it? Plato doth in a certain place write, that if virtue could be seen with bodily eyes, all men would wonderfully be inflamed and kindled with the love of it: Even so on the contrary, if we might with our bodily eyes behold the filthiness of sin, and the uncleanness thereof, we could in no wise abide it, but as most present and deadly poison, hate and eschew it. We have a common experience of the same in them which when they have committed any heinous offence, or some filthy and abominable sin, if it once come to light, or if they chance to have a through feeling of it, they be so ashamed (their own conscience putting before their eyes the filthiness of their act) that they dare look no man in the face, much less that they should be able to stand in the sight of God. Fourthly, the uncertainty and brittleness of our own lives, which is such, that we can not assure ourselves, that we shall live one hour, or one half quarter of it. Which by experience we do find daily to be true, in them that being now merry and lusty, and sometimes feasting and banqueting with their friends, do fall suddenly dead in the streets, and otherwiles under the board when they are yet at meat. These daily examples, as they are most terrible and dreadful, so aught they to move us to seek for to be at one with our heavenly judge, that we may with a good conscience appear before him, whensoever it shall please him for to call us, whether it be suddenly or otherwise, for we have no more charter of our life, than they have. But as we are most certain that we shall die, so are we most uncertain when we shall die. For our life doth lie in the hand of God, who will take it away when it pleaseth him. And verily Death the lords 〈◊〉 〈◊〉. when the highest sumner of all, which is death, shall come, he will not be said nay: but we must forth with be packing, to be present before the judgement seat of God, as he doth find us according as it is written: Whereas the tree falleth, Eccle. 11. whether it be toward the South, or toward the North, there it shall lie. Whereunto agreeth the saying of the holy martyr of God S. Cyprian, Contra Demetrianum. Eccle. 5. saying: As God doth find thee when he doth call, so doth he judge thee. Let us therefore follow the counsel of the wise man, where he saith: Make no tarrying to turn unto the Lord, and put not of from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security shalt thou be destroyed, and shalt perish in time of vengeance. Which words I desire you to mark diligently, because they do most lively put before our eyes, the fondness of many men, which abusing the long suffering and goodness of God, do never think on repentance or amendment of life. Follow not (saith he) thine own mind and thy strength, to walk in the ways of thy heart, neither say thou, who will bring me under for my works: For God the revenger, will revenge the wrong done by thee. And say not, I have sinned, and what evil hath come unto me? For the almighty is a patiented rewarder, but he will not leave thee unpunished. Because thy sins are forgiven thee, be not without fear to heap sin upon sin. Say not neither, The mercy of god is great, he will forgive my manifold sins: For mercy and wrath come from him, and his indignation cometh upon unrepentant sinners. As if he should say? Art thou strong and mighty? Art thou lusty and young? hast thou the wealth and riches of the world? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to repent, and to return with speed unto the Lord. For in the day of punishment and of his sudden vengeance, they shall not be able to help thee. And specially when thou art either by the preaching of God's word, or by some inward motion of his holy spirit, or else by some other means called unto repentance, neglect not the good occasion that is ministered unto thee, lest when thou wouldst repent, thou hast not the grace for to do it. For to repent, is a good gift of God, which he will never grant unto them, which living in carnal security, do make a mock of his threatenings, or seek to rule his spirits as they list, as though his working & gifts were tied unto their will. Fifthly, the avoiding of the plagues of God, and the utter destruction that by his righteous judgement doth hung over the heads of them all that will in no wise return unto the Lord: I will (saith the Lord) give them for a terrible plague jere. 24. to all the kingdoms of the earth, and for a reproach, and for aproverbe, and for a curse in all places where I shall cast them, and will sand the sword of famine, & the pestilence among them, till they be consumed out of the land. And wherefore is this? Because they hardened their hearts, and would in no wise return from their evil ways, nor yet forsake the wickedness that was in their own hands, that the fierceness of the lords fury might depart from them. But yet Rom. 2. this is nothing in comparison of the intolerable and endless torments of hell fire, which they shallbe fain to suffer, who after their hardness of heart that can not repent, do heap unto themselves wrath, against the day of anger, and of the declaration of the just judgement of God: Whereas if we will repent, and be earnestly sorry for our sins, and with a full purpose of amendment of life, flee unto the mercy of our god, and taking sure hold thereupon through faith in our saviour Jesus Christ, do bring forth fruits worthy of repentance: he will not only power his manifold blessings upon us here in this world, but also at the last, after the painful travails of this life, reward us with the inheritance of his children, which is the kingdom of heaven, purchased unto us with the death of his son Jesus Christ our Lord, to whom with the father and the holy ghost, be all praise, glory, and honour, world without end. Amen. ❧ An homily against disobedience and wilful rebellion. The first part. AS GOD the creator and Lord of all things, appointed his angels and heavenly creatures in all obedience Psalm. 96. b. 8. &. 102 d. 20. & 148. a. 2. Dani. 3. c. 58. &. 7. c. 10. Mat. ●6 c. 55 Coloss. 1. b 16. Heb. 1. b. 4. c. 14. Apoca. 19 b. 10. Gen. 2. c. 17. Gen. 1. d. 28. to serve and to honour his majesty: so was it his will that man, his chief creature upon the earth, should live under the obedience of his creator and Lord: and for that cause, God, assoon as he had created man, gave unto him a certain precept and law, which he (being yet in the state of innocency, & remaining in paradise) should observe as a pledge and token of his due and bounden obedience, with denunciation of death if he did transgress & break the said law & commandment. And as God would have man to be his obedient subject, so did he make all earthly creatures subject unto man, who kept their due obedience unto man so long as man remained in his obedience unto god: in the which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, nor other miseries wherewith mankind is now infinitely and most miserably afflicted and oppressed. So here appeareth the original kingdom of God over angels and man, and universally over all things, and of man over earthly creatures which God had made subject unto him, and withal the felicity and blessed state, which angels, man, and all creatures had remained in, had they continued in due obedience unto GOD their king. For as long as in this first kingdom the subjects continued in due obedience to God their king, so long did God embrace all his subjects with his love, favour, and grace, which to enjoy, is perfect felicity, whereby it is evident, that obedience is the principal virtue of all virtues, and in deed the very root of all virtues, and the cause of all felicity. But as all felicity and blessedness should have continued with the continuance of obedience, so with the breach of obedience, and breaking in of rebellion, all vices and miseries did withal break in, and overwhelm the world. The first author of which rebellion, the root of all vices, and mother of all mischiefs, was Lucifer, first God's most excellent creature, and most bounden subject, Mat. 4. b. 9 Mat. 25. d. 43 joh. 8. f. 44. 2. Pet. 2. a. 4. Epi. jud. a. 6 Apo. 12. b. 7. who by rebelling against the majesty of God, of the brightest and most glorious angel, is become the blackest and most foulest fiend & devil: and from the height of heaven, is fallen into the pit and bottom of hell. Here you may see the first author and founder of rebellion, and the reward thereof, here Gene. 3. a. 1. etc. Sap. 2. d. 24. Gen. 3. b. 8. 9 etc. c. 17. &. d. 23. 24. you may see the grand captain and father of all rebels, who persuading the following of his rebellion against GOD their creator and Lord, unto our first parents Adam and Eve, brought them in high displeasure with GOD, wrought their exile and vanishment out of paradise, a place of all pleasure and goodness, into this wretched earth and vale of all misery, procured unto them sorrows of their minds, mischiefs, sickness, diseases, death of their bodies, and which is far more horrible than all worldly and bodily mischiefs, he had wrought thereby their eternal and everlasting death and damnation, had not GOD by the obedience Rom. 5. c. 12. etc. &. d 19 etc. of his son Jesus Christ repaired that, which man by disobedience and rebellion had destroyed, and so of his mercy, had pardoned and forgiven him: of which all and singular the premises, the holy scriptures do bear record in sundry places. Thus you do see, that neither heaven nor paradise could suffer any rebellion in them, neither be places for any rebels to remain in. Thus become rebellion, as you see, both the first and greatest, and the very root of all other sins, and the first and principal cause both of all worldly and bodily miseries, sorrows, diseases, sicknesses, and deaths, and which is infinitely worse than all these, as is said, the very cause of death and damnation eternal also. After this breach of obedience to God, and rebellion against his majesty, all mischiefs and miseries breaking in therewith, and overflowing the world, jest all things should come unto confusion and utter ruin. GOD Gen. 3. d. 17. forthwith by laws given unto mankind, repaired again the rule and order of obedience thus by rebellion overthrown, and besides the obedience due unto his majesty, he not only Gene. 3. c. 16. ordained that in families and households, the wife should be obedient unto her husband, the children unto their parents, the servants unto their masters: but also when mankind increased, and spread itself more largely over job. 34. d. 30. &. 36. a. 7. Eccl. 8. a. 2. &. 10. c. 16. 17. &. d. 20. Psal. 18. g. 50. &. 20. b 6. &. 21. a. 1. &. 144. a. 1. Pro. 8. b. 15 the world, he by his holy word did constitute and ordain in Cities and countries several and special governors and rulers, unto whom the residue of his people should be obedient. As in reading of the holy scriptures, we shall find in very many and almost infinite places, aswell of the old Testament, as of the new, that kings and princes, aswell the evil as the good, do reign by God's ordinance, and that subjects are bounden to obey them: that God doth give prince's wisdom, great power, and authority: that God defendeth them against their enemies, and destroyeth their enemies horribly: that the anger and displeasure of the prince is as the roaring of a Lion, and the very messenger of death: and that the subject that provoketh him to displeasure, sinneth against his own soul: With many other things, concerning both the aucihoritie of princes, and the duty of subjects. But here let us rehearse two special places out of the new Testament, which may stand in stead of all other. The first out of saint Paul's Epistle to the Romans and the. 1●. Rom. xiii. Chapter, where he writeth thus unto all subjects, Let every soul be subject unto the higher powers, for there is no power but of God, and the powers that be are ordained of GOD. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. For princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the power? Do well, so shalt thou have praise of the same: For he is the minister of GOD for thy wealth: but if thou do evil, fear: for he beareth not the sword for nought, for he is the minister of God to take vengeance upon him that doth evil. Wherefore ye must be subject, not because of wrath only, but also for conscience sake: for, for this cause ye pay also tribute, for they are Gods ministers, serving for the same purpose. give to every man therefore his duty: tribute, to whom tribute belongeth: custom, to whom custom is due: fear, to whom fear belongeth: honour, to whom ye own honour. Thus far are saint Paul's words. The second place is in saint Peter's first Epistle, and the second chapter, whose words are these, Submit your selves i Pet. two. unto all manner ordinance of man for the lords sake, whether it be unto the king, as unto the chief head, either unto rulers, as unto them that are sent of him for the punishment of evil doers, but for the cheryshing of them that do well. For so is the will of GOD, that with well doing ye may stop the mouths of ignorant and foolish men: as free, and not as having the liberty for a cloak of maliciousness, but even as the servants of GOD. Honour all men, love brotherly fellowship, fear GOD, honour the king. Servants obey your masters with fear, not only if they be good and courteous, but also though they be froward. Thus far out of Saint Peter. By these two places of the holy scriptures, it is most evident, that Kings, Queens, and other Princes (for he speaketh of authority & power, be it in men or women) are ordained of God, are to be obeyed and honoured of their subjects: that such subjects as are disobedient or rebellious against their princes, disobey GOD, and procure their own damnation: that the government of princes is a great blessing of God, given for the common wealth, specially of the good and godly: for the comfort and cherishing of whom God giveth and setteth up princes: and on the contrary part, to the fear and for the punishment of the evil and wicked. Finally, that if servants aught to obey their masters, not only being gentle, but such as be froward: aswell and much more aught subjects to be obedient, not only to their good and courteous, but also to their sharp and rigorous princes. It cometh therefore neither of chance and fortune (as they term it) nor of th'ambition of mortal men and women climbing up of their own accord to dominion, that there be Kings, Queens, Princes, and other governors over men being their subjects: but all Kings, Queens, and other governors are specially appointed by the ordinance of GOD. And as GOD himself, being of an Psal. 10. b. 16. &. 45. a. 6. etc. &. 47. a. 2. infinite majesty, power, and wisdom, ruleth and governeth all things in heaven and in earth, as the universal Monarch & only King and Emperor over all, as being only able to take and bear the charge of all: so hath he constituted, Eccle. 17. c ordained, and set earthly princes over particular kingdoms and dominions in earth, both for the avoiding of all confusion, which else would be in the world if it should be without such governors, and for the great quiet and benefit of earthly men their subjects, and also that the princes themselves in authority, power, wisdom, providence, and righteousness in government of people and countries committed to their charge, should resemble his heavenly governance, as the majesty of heavenly Mat. 18. c. 23. &. 22. a. 2 Psalm. x. b 16. &. 45. a. b. &. 47. a. 2. etc. Mat. 22. b. 13. &. 25. c. 34. things may by the bacenes of earthly things be shadowed and resembled: And for that similitude that is between the heavenly Monarchy, and earthly kingdoms well governed, our saviour Christ in sundry parables, saith that the kingdom of heaven is resembled unto a man a king, and as the name of the king is very often attributed and given unto GOD in the holy scriptures, so doth GOD himself in the same scriptures sometime vouchsafe to communicate his name with earthly princes, terming Psal. 82. b. 6. them gods: Doubtless for that similitude of government which they have or should have not unlike unto GOD their king. Unto the which similitude of heavenly government, the nearer and nearer that an earthly prince doth come in his regiment, the greater blessing of God's mercy is he unto that country and people over whom he reigneth: and the further and further that an earthly prince doth serve from the example of the heavenly government, the greater plague he is of God's wrath, and punishment by God's justice, unto that country & people, over whom God for their sins hath placed such a prince and governor. For it is in deed evident both by the scriptures, and by daily experience, that the maintenance of all virtue & godliness, and consequently of the wealth and prosperity of a kingdom and people, both stand and rest more in a wise and good prince on the one part, then in great multitudes of other men being subjects: and on the contrary part, the overthrow of all virtue and godliness, and consequently the decay and utter ruin of a Realm and people doth grow and come more by an undiscrete and evil governor, then by many thousands of other men being subjects: thus say the holy scriptures, Well is thee O Eccle. 10. d. 1● thou land (saith the preacher) whose king is come of nobles, and whose princes eat in due season, for necessity, and not for lust. Again, a wise and righteous king maketh his Realm and people wealthy: and a good, merciful, and Pro. 16. &. 29. Eccle. x. Esai. 32. a. gracious prince, is as a shadow in heat, as a defence in storms, as dew, as sweet showers, as fresh water springs in great drougthes. Again, the scriptures of undiscrete and evil princes speak thus, ●o be to thee (O thou land) whose king is but a child, and whose Eccle. x. d xuj. princes are early at their banquets. Again, When the wicked do reign, than men go to ruin. And again, A foolish prince destroye●● Prou. 28. &. 29. the people, and a covetous king undoth his subjects. Thus speak the scriptures, thus experience testifieth of good and evil princes. What shall subjects do then? shall they obey valiant, stout, wise, and good Princes, and contemn, disobey, and rebel against children being their Princes, or against undiscrete and evil governors: GOD forbidden. For first what a perilous thing were it to commit unto the subjects the judgement which Prince is wise and godly, and his government good, and which is otherwyfe: as though the foot must judge of the head: an enterprise very heinous, and must needs breed rebellion. For who else be they that are most inclined to rebellion, but such haughty spirits? From whom springeth such foul ruin of Realms? Is not rebellion the greatest of all mischiefs? And who are most ready to the greatest mischiefs, but the worst men? Rebels' therefore the worst of all subjects are most ready to rebellion, as being the worst of all vices, and furthest from the duty of a good subject: as on the contrary part, the best subjects are most firm and constant in obedience, as in the special and peculiar virtue of good subjects. What an unworthy matter were it then to make the naughtiest subjects, and most inclined to rebellion and all evil, judges over their princes, over their government, and over their counsellors, to determine which of them be good or tolerable, and which be evil, and so intolerable that they must needs be removed by rebels, being ever ready as the naughtiest subjects, soon to rebel against the best Princes, specially if they be young in age, women in sex, or gentle and courteous in government, as trusting by their wicked boldness, easily to overthrow their weakness and gentleness, or at the lest so to fear the minds of such princes that they may have impunity of their mischievous doings. But whereas in deed a rebel is worse than the worst Prince, and rebellion worse than the worst government of the worst prince that hitherto hath been: both are rebels unmeet ministers, and rebellion an unfit and unwholesome medicine to reform any small lacks in a prince, or to cure any little griefs in government, such lewd remedies being far worse than any other maladies and disorders that can be in the body of a common wealth. But whatsoever the prince be, or his government, it is evident that for the most part those princes whom some subjects do think to be very godly, and under whose government they rejoice to live: some other subjects do take the same to be evil and ungodly, and do wish for a change. If therefore all subjects that mislike of their prince, should rebel, no Realm should ever be without rebellion. It were more meet that rebels should hear the advise of wise men, and give place unto their judgement, and follow the example of obedient subjects, as reason is that they whose understanding is blinded with so evil an affection, should give place to them that be of sound judgement, and that the worse should give place to the better: and so might Realms continued in long obedience, peace, and quietness. But what if the prince be undiscrete, and evil in deed, and it also evident to all men's eyes, that he so is? I ask again, what if it be long of the wickedness of the subjects, that the prince is undiscrete and evil? Shall the subjects both by their wickedness provoke God for their deserved punishment to give them an undiscrete or evil prince, and also rebel against him, and withal against God, who for the punishment of their sins did give them such a prince? Will you hear the scriptures concerning this point? God (say the holy scriptures) maketh a job. 34. d. 30. wicked man to reign for the sins of the people. Again, God giveth a prince in his anger O see. 13. a. 6. (meaning an evil one) and taketh away a prince in his displeasure, meaning specially when he taketh away a good prince, for the sins of the people: as in our memory he took away our good Josias king Edward in his young and good years for our wickedness. And contrarily the scriptures do teach that 2. Par. 2. &. 9 Prou. xuj. God giveth wisdom unto princes, and maketh a wise and good king to reign over that people whom he loveth, and who loveth him. Again, if the people obey God, both they and their king shall prospero and be safe, else both shall 1. Reg. 12. c perish, saith God by the mouth of Samuel. Here you see, that GOD placeth aswell evil princes as good, and for what cause he doth both. If we therefore will have a good prince, either to be given us, or to continued, now we have such a one, let us by our obedience to God and to our prince, move God thereunto. If we will have an evil prince (when God shall send such a one) taken away, and a good in his place, let us take away our wickedness which provoketh God to place such a one over us, & God will either displace him, or of an evil prince, make him a good prince: so that we first will change our evil into good. For will you hear the scriptures? Pro. xxi. a Esdr. 7. d. The heart of the prince is in God's hand, which way soever it shall please him, he turneth it. Thus say the scriptures, wherefore let us turn from our sins unto the Lord with all our hearts, and he will turn the heart of the prince unto our quiet and wealth: Else for subjects to deserve through their sins to have an evil prince, & then to rebel against him, were double and triple evil, by provoking GOD more to plague them: Nay let us either deserve to have a good prince, or let us patiently suffer and obey such as we deserve. And whether the prince be good or evil, let us according to the counsel of the holy scriptures, pray for the prince, for his continuance and increase in goodness if he be good, and for his amendment if he be evil. Will you hear the scriptures concerning this most necessary point? I exhort therefore saith saint Paul, that above all things, prayers, supplications, 1. Tim. 2. a, intercessions, and giving of thanks be had for all men, for kings, and all that are in authority, that we may live a quiet and peaceable life with all godliness: for that is good and acceptable in the sight of GOD our saviour. etc. This is Saint Paul's council. And who I pray you was prince over the most part of Christians, when Gods holy spirit by saint Paul's pen gave them this lesson? Forsooth, Caligula, Clodius, or Nero? who were not only no Christians, but Pagans', and also either foolish rulers, or most cruel tyrants. Will you yet hear the word of God to the Jews, when they were prisoners under Nabuchodonozor king of Babylon, after he had slain their king, nobles, parents, children, and kinsfolks, burned their country, cities, yea Jerusalem itself, and the holy temple, and had carried the residue remaining alive captives with him unto Babylon? Will you hear yet what the prophet Baruch saith unto God's people being in this captivity? Pray you, saith the prophet, for the life of Nabuchodonozor king of Babylon, and for the life of Balthaser his son, that their days may be as the days of heaven upon the earth, that God also may give us strength, and lighten our eyes, that we may live under the defence of Nabuchodonozor king of Babylon, and under the protection of Balthaser Baruc. 1. b. ●. his son, that we may long do them service, and find favour in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God. Thus far the prophet Baruch his words: which are spoken by him unto the people of God, of that king who was an heathen, a tyrant, and cruel oppressor of them, and had been a murderer of many thousands of their nation, and a destroyer of their country, with a confession that their sins had deserved such a prince to reign over them. And shall the old Christians, by saint Paul's exhortation, pray for Caligula, Clodius, or Nero? Shall the Jews pray for Nabuchodonozor? these Emperors and kings being strangers unto them, being Pagans' and Infidels, being murderers, tyrants, and cruel oppressors of them, and the destroyers of their country, countrymen, and kinsmen, the burners of their villages, towns, cities, and temples? And shall not we pray for the long, prosperous, and godly reign of our natural prince? No stranger (which is observed Deu. 17. c. 15. as a great blessing in the scriptures) of our Christian, our most gracious Sovereign, no heathen, nor Pagan prince? Shall we not pray for the health of our most merciful, most loving Sovereign, the preserver of us and our country, in so long peace, quietness, and security, no cruel person, no tyrant, no spoiler of our goods, no shedder of our bloods, no burner and destroyer of our Towns, Cities, and Country, as were those, for whom yet as ye have heard, Christians being their subjects aught to pray? Let us not commit so great ingratitude against GOD and our Sovereign, as not continually to thank GOD for this government, and for his great and continual benefits and blessings powered upon us by such government. Let us not commit so great a sin against God, against ourselves, and our country, as not to pray continually unto GOD for the long continuance of so gracious a ruler unto us, and our country. Else shall we be unworthy any longer to enjoy those benefits and blessings of God, which hitherto we have had by her: and shallbe most worthy to fall into all those mischiefs and miseries, which we and our country have by God's grace through her government hitherto escaped. What shall we say of those subjects? may we call them by the name of subjects? Who neither be thankful, nor make any prayer to GOD for so gracious a Sovereign: but also themselves take armour wickedly, assemble companies and bands of rebels, to break the public peace so long continued, and to make, not war, but rebellion, to endanger the person of such a gracious Sovereign, to hazard the estate of their country (for whose defence they should be ready to spend their lives) and being englishmen, to rob, spoil, destroy and burn in England englishmen, to kill and murder their own neighbours and kinsfolk, their own countrymen, to do all evil and mischief, yea and more to then foreign enemies would, or could do? What shall we say of these men, who use themselves thus rebelliously against their gracious Sovereign? Who, if GOD for their wickedness had given them an heathen tyrant to reign over them, were by God's word bound to obey him, and to pray for him? What may be spoken of them? so far doth their unkindness, unnaturalness, wickedness, mischievousness in their doings, pass and excel any thing, and all things that can be expressed or uttered by words. Only let us wish unto all such most speedy repentance, and with so grievous sorrow of heart, as such so horrible sins against the majesty of God do require, who in most extreme unthankfulness do rise not only against their gracious prince, against their natural country, but against all their countrymen, women, and children, against themselves, their wives, children, and kinsfolks, and by so wicked an example against all Christendom, and against whole mankind of all manner of people throughout the wide world, such repentance, I say, such sorrow of heart GOD grant unto all such whosoever rise of private and malicious purpose, as is meet for such mischiefs attempted, and wrought by them. And unto us and all other subjects, God of his mercy grant, that we may be most unlike to all such, and most like to good, natural, loving, and obedient subjects: nay, that we may be such in deed, not only showing all obedience ourselves, but as many of us as be able, to the uttermost of our power, ability and understanding, to stay and repress all rebels, and rebellions against God, our gracious prince, and natural country, at every occasion that is offered unto us. And that which we all are able to do, unless we do it, we shallbe most wicked and most worthy to feel in the end such extreme plagues, as GOD hath ever powered upon rebels. Let us all make continual prayers unto almighty God, even from the bottom of our hearts, that he will give his grace, power, and strength unto our gracious Queen Elizabeth, to vanquish and subdue all, aswell rebels at home, as foreign enemies, that all domestical rebellions being suppressed and pacified, and all outward invasions repulled and abandoned, we may not only be sure, and long continued in all obedience unto our gracious Sovereign, and in that peaceable and quiet life which hitherto we have led under her Majesty, with all security: but also that both our gracious Queen Elizabeth, and we her subjects, may altogether in all obedience unto God the king of all kings, and unto his holy laws, lead our lives so in this world, in all virtue and godliness, that in the world to come, we may enjoy his everlasting kingdom: which I beseech God to grant, aswell to our gracious Sovereign, as unto us all, for his son our saviour Jesus Christ's sake, to whom with the father and the holy ghost, one God and king immortal, be all glory, praise, and thanks giving world without end. Amen. Thus have you heard the first part of this homily, now good people let us pray. ¶ The prayer. O Most mighty God, the Lord of hosts, the governor of all creatures, the only giver of all victories, who alone art able to strengthen the weak against the mighty, and to vanquish infinite multitudes of thine enemies with the countenance of a few of thy servants calling upon thy name, and trusting in thee: Defend O Lord, thy servant and our governor under thee, our Queen Elizabeth, and all thy people committed to her charge. O Lord withstand the cruelty of all those which be common enemies aswell to the truth of thy eternal word, as to their own natural Prince and country, and manifestly to this crown and Realm of England, which thou haste of thy divine providence assigned in these our days to the government of thy servant, our Sovereign and gracious Queen. O most merciful father (if it be thy holy will) make soft and tender the stony hearts of all those that exalt themselves against thy truth, and seek either to trouble the quiet of this realm of England, or to oppress the crown of the same, and convert them to the knowledge of thy son the only saviour of the world Jesus Christ, that we and they may jointly glorify thy mercies. lighten we beseech thee their ignorant hearts, to embrace the truth of thy word, or else so abate their cruelty (O most mighty Lord) that this our Christian region, with others that confess thy holy Gospel, may obtain by thine aid and strength, surety from all enemies, without shedding of christian blood, whereby all they which be oppressed with their tyranny, may be relieved, and they which be in fear of their cruelty, may be comforted: & finally that all christian realms, and specially this realm of England, may by thy defence and protection continued in the truth of the Gospel, and enjoy perfect peace, quietness, and security: and that we for these thy mercies, jointly altogether with one consonant heart and voice, may thankfully tender to thee all laud and praise, that we knit in one godly concord and unity amongst ourselves, may continually magnify thy glorious name, who with thy son our saviour Jesus Christ, and the holy ghost, art one eternal, almighty, and most merciful God: To whom be all laud and praise world without end. Amen. ¶ The second part of the homily against disobedience and wilful Rebellion. AS in the first part of this treaty of obedience of subjects to their Princes, & against disobedience and rebellion, I have alleged divers sentences out of the holy scriptures for proof: so shall it be good for the better declaration and confirmation of the said wholesome doctrine, to allege one example or two out of the same holy scriptures, of the obedience of subjects, not only unto their good and gracious governors, 1. Reg. 25. c. 11. &. e. 22. &. g. 35. but also unto their evil and unkind princes. As king Saul was not of the best, but rather of the worst sort of Princes, as being out of God's favour for his disobedience against God in sparing (in a wrong pity) the king Agag, whom almighty God commanded to be stain, according to the justice of God against his sworn enemy: and although Saul of a devotion meant to sacrifice such things as he spared of the Amalechites to the honour and service of God: yet Saul was reproved for his wrong mercy and devotion, and was told that obedience would have more pleased him then such lenity, which sinful humanity (sayeth holy Chrisostome) is more cruel Chriso. 10. 1. Home. 1. adversus. judeos. 1. Reg. 18. c. 10. 12. 1. Reg. 16. c. 14. &. c. 15. 1. Re. 19 b. 9, &. c. 20. 1. Reg. 17. d. 26. etc. 1. Reg. 18. g. 27. 1. Reg. 19 a. 5. &. b. 8. 1. Reg. 23. 1. Reg. 27. 1. Reg. 16. d 25. 1. Reg. 19 a. 4. 1. Re. 24. b. 9● 1. Re. 18. c. 9 &. f. 25. g. 29. 1. Re. 19 b. 19 1. Reg. 21. 1. Reg. 22. 1. Re 24. a. 5. 2. Re ●4. b. 8 1. Re. 26 a. 6. 1. Re. 26. b. 9 before God, than any murder or shedding of blood when it is commanded of God. But yet how evil soever Saul the king was, and out of God's favour, yet was he obeyed of his subject David, the very best of all subjects, and most valiant in the service of his Prince and country in the wars, the most obedient and loving in peace, and always most true and faithful to his sovereign and Lord, and furthest of from all manner rebellion. For the which his most painful, true, and faithful service, King Saul yet rewarded him not only with great unkindness, but also sought his destruction and death by all means possible: so that David was feign to save his life, not by rebellion, nor any resistance, but by flight and hiding himself from the king's sight. Which notwithstanding, when king Saul upon a time came alone into the cave where David was, so that David might easily have slain him, yet would he neither hurt him, himself, neither suffer any of his men to lay hands upon him. Another time also David entering by night with one Abisai a valiant and a fierce man, into the tent where King Saul did lie a sleep, where also he might yet more easily have slain him, yet would he neither hurt him, himself, nor suffer Abisai (who was willing and ready to slay King Saul) once to touch him. Thus did David deal with Saul his prince, notwithstanding that King Saul continually sought his death and destruction. It shall not be amiss unto these deeds of David to add his words, and to show you what he spoke unto such as encouraged 1. Re 24. a. 5. him to take his opportunity and advantage to slay king Saul, as his mortal enemy, when he might. The Lord keep me, saith David, from doing that thing, and from laying hands 1. Reg. 24. b. 7. &. c. 1. Reg. 26. b. 9 &. b. 10 etc. upon my Lord, Gods anointed. For who can lay his hand upon the Lords anointed, and be guiltless? As truly as the Lord liveth, except that the Lord do smite him, or his days shall come to die, or that he go down to war, and be slain in battle: the Lord be merciful unto me, that I lay not my hand upon the Lords anointed. These be David's words, spoken at sundry times to divers his servants provoking him to stea king Saul, when opportunity served him thereunto. Neither is it to be omitted and left out, how 2. Reg. 24 a. 5 when an Amalechite had slain king Saul, even at saul's own bidding & commandment (for 1. Reg. 1 b. 7. &. b. 9 he would live no longer now, for that he had lost the field against his enemies the Philistines) the said Amalechite making great haste to bring first word and news thereof unto David, as joyous unto him for the death of his mortal enemy, bringing 2. Reg. 1. b. 10 withal the crown that was upon King Saules head, and the bracelet that was upon his arm, both as a proof of the truth of his news, and also as fit and pleasant presents unto David, being by God appointed to be king Saul his successor in the kingdom: Yet was that faithful and godly David so far from rejoicing at these news, that he rend his clotheses, wept, and mourned, and fasted: and so far of from thankesfeving to the messenger, either for 2. Reg. i. c.13. his deed in kill the king, though his deadly enemy, or for his message and news, or for his presents that he brought, that he said unto him, How happened it that thou wast not afraid to lay thy hands upon the Lords anointed to slay him? Whereupon, immediately he commanded 2. Reg. 1. c. ●●. &. c. 15. one of his servants to kill the messenger, and said, Thy blood be upon thine own head, for thine own mouth hath witnessed against thyself, in confessing that thou haste slain the Lords anointed. This example dearly beloved is notable, and the circumstances thereof are well to be considered, for the better instruction of all Subjects in their bounden duty of obedience, and perpetual fearing of them from attempting of any rebellion, or hurt against their Prince. On the one part, David was not only a good and true Subject, but also such a Subject, as both in peace and war had served and saved his Prince's honour and life, and delivered his country and countrymen from great danger of Infidels, foreign and most cruel enemies, horribly invading the 1. Reg. 8. d. 18. &, g. 30. king, and his country: for the which David was in singular favour with all the people, so that he might have had great numbers of them at his commandment, if he would have attempted any thing. Besides this David was no common or absolute subject, but heir apparent to the crown and kingdom, by God appointed i Reg. 16. c. ●. etc. to reign after Saul: which as it increased the favour of the people that knew it, towards David, so did it make David's cause & case much differing from the case of common and absolute subjects. And which is most of all, David was i Reg. 18. c. 11 highly and singularly in the favour of God: On the contrary part, king Saul was out of God's i Reg. 15. c. 11 i Reg. 18. c. ●0. 12. favour, (for that cause which is before rehearsed) and he as it were God's enemy, and therefore like in war and peace to be hurtful and pernicious unto the common wealth, and that was known to many of his subjects, for that he was openly rebuked of Samuel for his disobedience unto i Reg. 15. &. 22. &. f. 26 God, which might make the people the less to esteem him. King Saul was also unto David a mortal and deadly enemy, though without David's deserving, who by his faithful, painful, profitable, yea most necessary service, had well deserved, as of his country, so of his prince, but king Saul far otherwise: the more was his unkindness, hatred, and cruelty towards such a good subject, both odious and detestable. Yet would David neither himself s●ea, nor hurt such an enemy, for that he was his prince and Lord, nor would suffer any other to kill, hurt, or lay hand upon him, when he might have been slain without any stir, tumult, or danger of any man's life. Now let David answer to such demands, as men desirous of rebellion do use to make. Shall not we, specially being so good The demand men as we are, rise and rebel against a Prince, hated of God and God's enemy: and therefore like not to prospero either in war or peace, but to be hurtful and pernicious to the common wealth? Not saith good and godly David, Gods and such The answer 〈…〉. a kings faithful subject: and so convicting such subjects as attempt any rebellion against such a king, to be neither good subjects nor good men. But say they, shall we not rise and rebel against The demand. so unkind a Prince, nothing considering or regarding our true, faithful, and painful service, The answer 〈…〉. or the safeguard of our posterity? Not saith good David, whom no such unkindness could 'cause to forsake his due obedience to his Sovereign. Shall we not, say they, rise and rebel against The demand. our known, mortal, and deadly enemy, that seeketh our lives? Not saith godly David, who had The answer 〈…〉. learned the lesson that our Saviour afterward plainly taught, that we should do no hurt to our fellow subjects, though they hate us, and be our enemies: much less unto our prince, though he were our enemy. Shall we not assemble an The de 〈…〉. army of such good fellows as we are, and by hazarding of our lives, and the lives of such as shall withstand us, and withal hazarding the whole estate of our country, remove so naughty a Prince? Not sayeth godly David, for I, when I might The answ 〈…〉. without assembling force, or number of men, without tumult or hazard of any man's life, or shedding of any drop of blood, have delivered myself and my country of an evil Prince, yet would I not do it. Are not they (say some) lusty and courageous captains, valiant men of stomach, and The demand. good men's bodies, that do venture by force to kill and depose their king, being a naughty Prince, The a 〈…〉 swear. and their mortal enemy? They may be as lusty, as courageous as they list, yet saith godly David, they can be no good nor godly men that so do: for I not only have rebuked, but also commanded him to be slain as a wicked man, which slew king Saul mine enemy, though he being weighed of his life for the loss of the victory against his enemies, desired that man to slay him. What shall we then do to an evil, to an unkind prince, The demand. an enemy to us, hated of God, hurtful to the common wealth. etc. Lay no violent hand upon The answer. him, saith good David, but let him live until God appoint and work his end, either by natural death, or in war by lawful enemies, not by traitorous subjects. Thus would godly David make answer: And Saint Paul as ye heard before, willeth us to pray also for such a prince. If king David would make these answers, as by his deeds and words recorded in the holy scriptures, in deed he doth make unto all such demands concerning rebelling against evil Princes, unkind princes, cruel princes, princes that be to their good subjects mortal enemies, princes that are out of God's favour, and so hurtful, or like to be hurtful to the common wealth: what answer think you, would he make to those that demand, whether they (being naughty and unkind subjects) may not, to the great hazard of the life of many thousands, 〈◊〉 unnatural and wicked Question and the utter danger of the state of the common wealth, and whole realm, assemble a sort of Rebels, or to depose, to put in fear, or to destroy their natural and loving princes, enemy to none, good to all, even to them the worst of all other, the maintainer of perpetual peace, quietness, and security, most beneficial to the common wealth, most necessary for the safeguard of the whole Realm? What answer would David make to their demand, whether they may not attempt cruelly and unnaturally to destroy so peaceable and merciful a Princes, what I say would David so reverently speaking of Saul, and so patiently suffering so evil a king, what would he answer and say to such demands? What would he say, nay what would he do to such high attempters, who so said and did as you before have heard, unto him that slew the king his master, though a most wicked prince? If he punished with death as a wicked doer, such a man? With what reproaches of words would he revile such, yea with what torments of most shameful deaths would he destroy such hell hounds rather than evil men, such rebels I mean, as I last spoke of? For if they who do disobey an evil and unkind prince, be most unlike unto David that good subject: what be they, who do rebel against a most natural and loving Prince? And if David being so good a subject, that he obeyed so evil a king, was worthy of a subject to be made a king himself: What be they, who are so evil subjects that they will rebel against their gracious prince, worthy of? Surely no mortal man can express worth words, nor conceive in mind the horrible and most dreadful damnation that such be worthy of: who disdaining to be the quiet and happy subjects of their good prince, are most worthy to be the miserable captives & vile slaves of that infernal tyrant Satan, with him to suffer eternal slavery and torments. This one example of the good subject David out of the old Testamen may suffice, and for the notableness of it serve for all. In the new Testament the excellent example of the blessed birgin Marie the mother of our saviour Christ, doth at the first offer itself. When proclamation or commandment was sent into Jury from Augustus the Luk. 2. a. ●. etc. Emperor of Rome, that the people there should repair unto their own cities and dwelling places, there to be taxed: neither did the blessed virgin, though both highly in God's favour, and also being of the royal blood of the ancient natural kings of Jury, disdain to obey the commandment of an heathen & foreign prince, when GOD had placed such a one oh 〈…〉 r them: Neither did she allege for an excuse, that she was great with child, and most near her time of deliverance: Neither grudged she at the length and tediousness of the journey from Nazareth to Bethlehem, from whence and whither she must go to be taxed: Neither repined she at the sharpness of the dead time of winter, being the latter end of December, an unhandsome time to travail in, specially a long journey for a woman being in her case: but all excuses set apart, she obeyed, and came to the appointed place, where at her coming she found such great resort and throng of people, that finding no place in any Inn, she was fain after Luk. 2. a. 7. her long painful and tedious journey, to take up her lodging in a stable, where also she was delivered of her blessed child: and this also declareth how near her time she took that journey. This obedience of this most noble, and most virtuous Lady, to a foreign and Pagan Prince, doth well teach us (who in comparison to her are most base and vile) what ready obedience we do own to our natural and gracious Sovereign. Howbeit, in this case the obedience of the whole Luke. 2. a. ●. Jewyshe nation (being otherwise a stubborn people) unto the commandment of the same foreign heathen prince, doth prove, that such Christians as do not most readily obey their natural gracious sovereign, are far worfe then the stuburne Jews, whom yet we account as the worst of all people. But no example aught to be of more force with us christians, than the example of Christ our master and saviour, who though he were the son of GOD, yet did always behave himself most reverently to such men as were in authority in the world in his time, & he not rebelliously behaved himself, but openly did teach the Jews to pay tribute unto the Roman Emperor, Mat. 17. d 2● etc. Ma●. 12. b. 17. Luk. 20. d. 2● Mat. 27. a. 2. Luk. 23. a. 1. joh. 19 b. 20. Mat 27. c. 26 Luk. 23. d. 24. though a foreign & a Pagan Prince, yea, himself with his apostles paid tribute unto him: & finally, being brought before Pontius Pilate a stranger borne, and an heathen man, being Lord precedent of Jury, he atknowledged his authority and power to be given him from GOD, and obeyed patiently the sentence of most painful and shameful death, which the said Judge pronounced and gave most unjustly against him, without any grudge, murmuring, or evil word once giving. There be many other examples of the obedience to Princes, even such as be evil, in the new Testament, to the utter confusion of disobedient and rebellious people, but this one may be an eternal example, which the son of GOD, and so the Lord of all, Jesus Christ, hath given to us his Christians and servants, and such as may serve for all, to teach us to obey Princes, though strangers, wicked, and wrongful, when God for our sins shall place such over us. Whereby it followeth avoidable, that such as do disobey or rebel against their own natural gracious sovereigns, howsoever they call themselves, or be named of others, yet are they in deed no true Christians, but worse than Jew's, worse than Heathens, and such as shall never enjoy the kingdom of heaven, which Christ by his obedience purchased for true Christians, being obedient to him the king of all kings, and to their Prince whom he hath placed over them: the which kingdom the peculiar place of all such obedient subjects, I beseech God our heavenly father, for the same our saviour Jesus Christ's sake to grant unto us, to whom with the holy ghost be all laud, honour, and glory, now and forever. Amen. Thus have you heard the second part of this homily, now good people let us pray. The prayer as before. ¶ The third part of the homily against disobedience and wilful Rebellion. AS I have in the first part of this treatise showed unto you the doctrine of the holy scriptures as concerning the obience of true subjects to their princes, even as well to such as be evil, as unto the good: and in the second part of the same treaty confirmed the same doctrine by notable examples likewise taken out of the holy scriptures: so remaineth it now that I partly do declare unto you in this third part, what an abominable sin against god and man rebellion is, and how dreadfully the wrath of God is kindled and inflamed against all Rebels, and what horrible plagues, punishments, and deaths, and finally eternal damnation doth hung over their heads: as how on the contrary part good and obedient subjects are in God's favour, and be partakers of peace, quietness, and security, with other Gods manifold blessings in this world, and by his mercies through our saviour Christ, of life everlasting also in the world to come. How horrible a sin against God and man rebellion is, cannot possible be expressed according unto the greatness thereof. For he that nameth rebellion, nameth not a singular, or one only sin, as is theft, robbery, murder, & such like: but he nameth the whole puddle and sink of all sins against God and man, against his prince, his country, his countrymen, his parents, his children, his kinsfolks, his friends, and against all men universally, all sins I say against God and all men heaped together nameth he, that nameth rebellion. For concerning the offence of God's majesty, who seeth not that rebellion Rom. 13. The first table of God's law broken by rebellion and the ●innes of rebels against God. riseth first by contempt of God and of his holy ordinances and laws, wherein he so straightly commandeth obedience, forbiddeth disobedience and rebellion? And besides the dishonour done by rebels unto Gods holy name, by their breaking of their oath made to their prince with the attestation of God's name, and calling of his majesty to witness, who heareth not the horrible oaths, and blasphemies of Gods holy name, that are used daily amongst rebels, that is either amongst them, or heareth the truth of their behaviour? Who knoweth not that rebels do not only themselves leave all works necessary to be done upon workedayes, undone, whiles they accomplish their abominable work of rebellion, and to compel others that would gladly be well occupied, to do the same: but also how rebels do not only leave the Sabbath day of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also do by their works of wickedness most horribly profane and pollute the sabbath day, serving satan, and by doing of his work, making it the devils day, in steed of the lords day? Besides that they compel good men that would gladly serve the lord assembling in his Temple and Church upon his day, as becometh the lords servants, to assemble and meet armed in the field, to resist the fury of such rebels. Yea, and many rebels, least they should leave any part of God's commandments in the first table of his law unbroken, or any sin against God undone, do make rebellion for the maintenance of their Images and Idols, and of their idolatry committed, or to be committed by them: and in despite of God, cut and tear in sunder his holy word, and tread it under their feet, as of late ye know was done. As concerning the second table of God's law, and all sins that may be committed against man, who seeth not that they be not contained in rebellion? For The ●●fth commandment. first the rebels do not only dishonour their prince, the parent of their country, but also do dishonour and shame their natural parents, if they have any, do shame their kindred and friends, do disherit and undo for ever their children and heirs. Thefts, robberies, and murders, which of all The sixth and eight commandment. sins are most loathed of most men, are in no men so much nor so perniciously and mischievously, as in rebels. For the most errant thieves and cruelest murderers that ever were, so long as they refrain form rebellion, as they are not many in number, so spreadeth their wickedness and damnation unto a few, they spoil but a few, they shed the blood but of few in comparison. But rebels are the cause of infinite robberies, and murders of great multitudes, & of those also whom they should defend from the spoil and violence of other: and as rebels are many in number, so doth their wickedness and damnation spread it self unto many. And if whoredom and adultery amongst such persons as are agreeable to such The seventh commandment. wickedness, are (as they in deed be most damnable:) what are the forcible oppressions of matrons and men's wives, and the violating and deflowering of virgins and maids, which are most rife with rebels, how horrible and damnable think you are they? Now besides that, rebels The ninth commandment. by breach of their faith given, and oath made to their Prince, be guilty of most damnable perjury, it is wondrous to see what false colours and feigned causes, by slanderous lies made upon their prince, and the counsellors, rebels will devise to cloak their rebellion withal, which is the worst and most damnable of all false witness bearing that may be possible. For what should The tenth come mandment. I speak of coveting or desiring of other men's wives, houses, lands, goods, and servants in rebels, who by their wills would leave unto no man any thing of his own? Thus you see that all gods laws are by rebels violated and broken, & that all sins possible to be committed against God or man, be contained in rebellion: which sins if a man list to name by the accustomed names of the seven capital or deadly sins, as pride, envy, wrath, covetousness, sloth, gluttony, and lechery, he shall find them all in rebellion, and amongst rebels. For first, as ambition and desire to be aloft, which is the property of pride, stirreth up many men's minds to rebellion: so cometh it of a luciferian pride and presumption, that a few rebellious subjects should set themselves up against the majesty of their prince, against the wisdom of the counsellors, against the power and force of all nobility, and the faithful subjects and people of the whole realm. As for envy, wrath, murder, and desire of blood, and covetousness of other men's goods, lands and livings, they are the inseparable accidents of all rebels, and peculiar properties that do usually stir up wicked men unto rebellion. Now such as by riotousness, gluttony, drunkenness, excess of apparel, and unthrifty games, have wasted their own goods unthriftily, the same are most apt unto and most desirous of rebellion, whereby they trust to come by other men's goods, unlawfully and vyolentlye. And where other gluttons and drunkards take to much of such meats and drinks as are served to tables, rebels waste and consume in short space all corn in barns, fields, or else where, whole garners, whole storehouses, whole cellars, devour whole flocks of sheep, whole droves of oxen and kine. And as rebels that are married, leaving their own wives at home, do most ungraciously: so much more do unmarried men worse than any stallandes or horses, being now by rebellion set at liberty from correction of laws which bridled them before, which abuse by force other men's wives, and daughters, and ravish virgins, and maidens, most shamefully, abominably and damnably. Thus all sins by all names that sins may be named, and by all means that all sins may be committted and wrought, do all wholly upon heaps follow rebellion, and are to be found altogether amongst rebels. Now whereas pestilence, famine & war, are by the holy scriptures declared to be the greatest worldly plagues and miseries that lightly can be, it is evident, 2. Reg. 24. c. 14. that all the miseries that all these plagues have in them, do wholly altogether follow rebellion, wherein as all their miseries be, so is there much more mischief then in them al. For it is known that in the resorting of great companies of men together, which in rebellion happeneth both upon the part of true subjects, and of the rebels, by their close lying together, and corruption of the air and place where they do lie, with ordure and much filth, in the hoatte weather: and by unwholesome lodging, and lying often upon the ground, specially in cold and wet wethers in Winter, by their unwholesome diet, and feeding at all times, and often by famine and lack of meat and drink in due time, and again by taking to much at other times: It is well known I say, that aswell plagues and pestilences, as all other kinds of sickness and maladies by these means grow upon and amongst men, whereby more men are consumed at the length, then are by dint of sword suddenly slain in the field. So that not only pestilences, but also all other sickness, diseases, and maladies, do follow rebellion, which are much more horrible than plagues, pestilences, and diseases sent directly from god, as hereafter shall appear more plainly. And as for hunger and famine, they are the peculiar companions of rebellion: for whiles rebels do in short time spoil and consume all corn and necessary provision, which men with their labours had gotten and appointed upon, for their finding the whole year after, and also do let all other men, husbandmen, and others, from their husbandry, and other necessary works, whereby provision should be made for times to come, who seeth not that extreme famine and hunger must needs shortly ensue and follow rebellion? Now whereas the wise king and godly prophet David judged war to be worse than either famine 2. Reg. 24. c. 14. or pestilence, for that these two are often suffered by God, for man's amendment, and be not sins of themselves: but wars have always the sins and mischiefs of men upon the one side or other joined with them, and therefore is war the greatest of these worldly mischiefs: but of all wars, civil war is the worst, and far more abominable yet is rebellion than any civil war being un worthy the name of any war, so far it exceedeth all wars in all naughtiness, in all mischief, and in all abomination. And therefore our saviour Christ denounceth desolation Mat. 12. b. and destruction to that Realm, that by sedition and rebellion is divided in itself. Now as I have showed before, that pestilence and famine, so is it yet more evident that all the calamities, miseries, and mischiefs of war, be more grievous, and do more follow rebellion then any other war, as being far worse than all other wars. For not only those ordinary and usual mischief and miseseries of other wars, do follow rebellion, as corn and other things necessary to man's use to be spoiled, houses, villages, towns, cities to be taken, sacked, burned, & destroyed, not only many very wealth men, but whole countries to be impoverished, and utterly beggared, many thousands of men to be slain and murdered, women and maids to be violated and deflowered: which things when they are done by foreign enemies, we do much mourn, as we have great causes, yet are all these miseries without any wickedness wrought by any our countrymen. But when these mischiefs are wrought in rebellion by them that should be friends, by countrymen, by kinsmen, by those that should defend their country, and countrymen from such miseries, the misery is nothing so great, as is the mischief and wickedness when the subjects unnaturally do rebel against their prince, whose honour and life they should defend, though it were with the loss of their own lives: countrymen to disturb the public peace, and quietness of their country, for defence of whose quietness they should spend their lives: the brother to seek, and often to work the death of his brother, the son of the father, the father to seek or procure the death of his sons, being at man's age, and by their faults to disherit their innocent children and kinsmen their heirs for ever, for whom they might purchase livings and lands, as natural parents do take care and pains, and be at great costs and charges: and universally in stead of all quietness, joy, and felicity, which do follow blessed peace and due obedience, to bring in all trouble, sorrow, disquietness of minds and bodies, and all mischief and calamities, to turn all good order upside down, to bring all good laws in contempt, and to tread them under feet, to oppress all virtue and honesty, and all virtuous and honest persons, and to set all vice and wickedness, and all vicious and wicked men at liberty, to work their wicked wills, which were before bridled by wholesome laws, to weaken, to overthrow, and to consume the strength of the Realm their natural country, as well by the spending and wasting of the money and treasure of the prince and Realm, as by murdering of the people of the same, their own countrymen, who should defend the honour of their Pro. 14. prince, and liberty of their country against the invasion of foreign enemies: and so finally to make their country thus by their mischief weakened, ready to be a pray and spoil to all outward enemies that will invade it, to the utter and perpetual captivity, slavery, and destruction of all their countrymen, their children, their friends, their kinsfolks left alive, whom by their wicked rebellion they procure to be delivered into the hands of foreign enemies, as much as in them doth lie. In foreign wars our countrymen in obtaining the victory win the praise of valiantness, yea and though they were overcomed and slain, yet wine they an honest commendation in this world, and die in a good conscience, for serving God, their prince, and their country, and be children of eternal salvation: But in rebellion how desperate and strong so ever they be, yet win they shame here in fighting against God, their prince, and country, and therefore justly do fall headlong into hell if they die, and live in shame and fearful conscience, though they escape. But commonly they be rewarded with shameful deaths, their heads & carcases set upon poles, or hanged in chains, eaten with kites and crows, judged unworthy the honour of burial, and so their souls, if they repent not (as commonly they do not) the devil harryeth them into hell, in the midst of their mischief. For which dreadful execution Saint Paul showeth the cause of obedience, not only for fear of death, but also in conscience to Godward, for fear of eternal damnation in the Rom. 13. world to come. Wherefore good people, let us as the children of obedience, fear the dreadful execution of God, and live in quiet obedience, to be the children of everlasting salvation. For as heaven is the place of good obedient subjects, and hell the prison and dungeon of rebels against God and their prince: so is that Realm happy where most obedience of subjects doth appear, being the very figure of heaven: and contrariwise, where most rebellions and rebels be, there is the express similitude of hell, and the rebels themselves are the very figures of fiends and devils, and their captain the ungartious pattern of Luciser and Satan, the prince of darkness, of whose rebellion as they be followers, so shall they of his damnation in hell undoubtedly be partakers, and as undoubtedly children of peace the inheritors of heaven with God the father, God the son, and God the holy ghost: To whom be all honour and glory for ever and ever. Amen. Thus have you heard the third part of this homily, now good people let us pray. ¶ The prayer as before. ¶ The fourth part of the homily against disobedience and wilful Rebellion. FOR your further instruction (good people) to show unto you how much almighty God doth abhor disobedience and wilful rebellion, specially when rebels advance themselves so high, that they arm themselves with weapon, and stand in field to fight against God, their prince, and their country: it shall not be out of the way to show some examples set out in Scriptures, written for our eternal erudition. We may soon know (good people) how heinous offence the treachery of rebellion is, if we call to remembrance the heavy wrath and dreadful indignation of almighty God against such subjects as do only but inwardly grudge, mutter, and murmur against their governors, though their inward treason so privily hatched in their breasts, come not to open declaration of their doings, as hard it is whom the devil hath so far enticed against God's word to keep themselves there: not he meaneth still to blow the coal, to kindle their rebellious hearts to flame into open deeds, if he be not with grace speedily withstanded. Some of the children of Israel being murmurers against their magistrates appointed over Num. 11. a. Num. 12. c 10. Num. 16. Psal. 77. them by God, were stricken with foul leprosy: many were burnt up with fire suddenly sent from the Lord: sometime a great sort of thousands were consumed with the pestilence: sometime they were stinged to death with a strange kind of fiery serpents: and (which is most horrible) some of the captains with their band of murmurers, not dying by any usual or natural death of men, but the earth opening, they with their Num. 16. wives, children, and families were swallowed quick down into hell. Which horrible destructions of such Israelites as were murmurers against Moses, appointed by God to be their head and chief magistrate, are recorded in the book of Numbers, and other places of the scriptures for perpetual memory and warning to all subjects, how highly God is displeased with the murmuring and evil speaking of subjects against their princes, for that as the scripture recordeth, Exo. 16. b. 7. etc. their murmur was not against their prince only, being a mortal creature, but against God himself also. Now if such strange and horrible plagues, did fall upon such subjects as did only murmur and speak evil against their heads: what shall become of those most wicked imps of the devil that do conspire, arm them selves, assemble great numbers of armed rebels, & lead them with them against their prince and country, spoiling and robbing, killing, and murdering all good subjects that do withstand them, as many as they may prevail against? But those examples are written to stay us, not only from such mischiefs, but also from murmuring, or speaking once an evil word against our prince, which though any should do never so secretly, yet do the holy scriptures show that the very birds of the air will bewray them: and these so many examples before noted out of the Eccl. 10. d. same holy scriptures do declare, that they shall not escape horrible punishment therefore. Now concerning actual rebellion, amongst many examples thereof set forth in the holy scriptures, the example of Absalon is notable: who entering into conspiracy against king David his father, both used the advice of very witty men, and assembled 2. Re. 15. c. 12. &. 17. a. 1. etc. 11. &. 18. b. 7. 81. a very great and huge company of rebels: the which Absalon though he were most goodly of person, of great nobility, being the kings son, in great favour of the people, and so dearly beloved of the king himself, so much that he gave commandment that (notwithstanding his rebellion) his life should be saved: when for these considerations, most men were 2. Reg. 18. b. 5. afraid to lay their hands upon him, a great tree stretching out his arm, as it were for that purpose, caught him by the great and long bush of his goodly here, lapping about it as he fled hastily bareheaded under the said tree, and so 2 Reg. 18. b. 9 hanged him up by the here of his head in the air, to give an eternal document, that neither comeliness of parsonage, neither nobility, nor favour of the people, not nor the favour of the king himself, can save a rebel from due punishment: God the king of all kings being so offended with him, that rather than he should lack due execution for his treason, every tree by the way will be a gallows or gibbet unto him, and the here of his own head will be unto him instead of an halter to hung him up with, rather than he should lack one: A fearful example of God's punishment (good people) to consider. Now Achitophel, Achitophel. though otherwise an exceeding wise man, yet the mischievous counsellor of Absalon, in this wicked rebellion, for lack of an hangman, a convenient servitor for such a traitor, went 2. Re. 15. c. 12. &. 16. d. 21. 23. & 17. f 23. and hanged up himself, a worthy end of all false rebels, who rather than they should lack due execution, will by God's just judgement, become hangmen unto themselves. Thus happened it to the captains of that rebellion: beside forty thousand of rascal rebels slain in the field, and in the chase. Likewise is it to be seen in the holy scriptures, how that great rebellion which 2. Reg. 18. c. 7. 8. 9 the traitor Seba moved in Israel, was suddenly appeased, the head of the captain traitor (by the means of a silly woman) being cut of. And as the holy scriptures do show, so doth daily experience 2. Reg. 20. prove, that the counsels, conspiracies, and attempts of rebels, never took effect, neither Psal. 20. 12. b. came to good, but to most horrible end. For though God doth often times prospero just and lawful enemies, which be no subjects, against their foreign enemies, yet did he never long prospero rebellious subjects against their prince, were they never so great in authority, or so many in number. Five princes or kings (for so the Gen. 14. scripture termeth them) with all their multitudes, could not prevail against Chodorlaomor, unto whom they had promised loyalty and obedience, and had continued in the same certain years, but they were all overthrown and taken prisoners by him: but Abraham with his family and kinsfolks, an handful of men in respect, owing no subjection unto Chodorlaomor, overthrenwe him and all his host in battle, and recovered the prisoners, and delivered them. So that though war be so dreadful and cruel a thing, as it is, yet doth God often prospero a few in lawful wars with foreign enemies against many thousands: but never yet prospered he subjects being rebels against their natural sovereign, were they never so great or noble, so many, so stout, so witty, and politic, but always they came by the overthrow, and to a shameful end: so much doth God abhor rebellion, more than other wars, though otherwise being so dreadful, and so great a destruction to mankind. Though not only great multitudes of the rude and rascal commons, but sometime also men of great wit, nobility, and authority, have moved rebellions against their lawful princes (whereas true nobility should most abhor such villainous, and true wisdom should most detest such frantic rebellion) though they would pretend sundry causes, as the redress of the common wealth (which rebellion of all other mischiefs doth most destroy) or reformation of religion (whereas rebellion is most against all true religion) though they have made a great show of holy meaning by beginning their rebellions with a counterfeit service of God, (as did wicked Absalon begin his rebellion 2. Reg. 15. c. 12. with sacrificing unto God) though they display, and bear about ensigns, and banners, which are acceptable unto the rude ignorant common people, great multitudes of whom by such false pretences and shows they do deceive, and draw unto them: yet were the multitudes of the rebels never so huge and great, the captains never so noble, politic, and witty, the pretences feigned to be never so good and holy, yet the speedy overthrow of all rebels, of what number, state, or condition so ever they were, or what colour or cause soever they pretended, is, and ever hath been such, that God thereby doth show that he alloweth neither the dignity of any person, nor the multitude of any people, nor the weight of any cause, as sufficient for the which the subjects may move rebellion against their princes. Turn over and read the histories of all nations, look over the Chronicles of our own country, call to mind so many rebellions of old time., and some yet fresh in memory, ye shall not find that God ever prospered any rebellion against their natural and lawful prince, but contrariwise that the rebels were overthrown and slain, and such as were taken prisoners dreadfully executed. Consider the great & noble families of Dukes, Marquesses, Earls, and other Lords, whose names ye shall read in our Chronicles, now clean extinguished and gone, & seek out the causes of the decay, you shall find that not lack of issue & heirs male, hath so much wrought that decay, and waste of noble bloods and houses, as hath rebellion. And for so much as the redress of the common wealth hath of old been the usual feigned pretence of rebels, and religion now of late beginneth to be a colour of rebellion: let all godly and discreet subjects consider well of both, and first concerning religion. If peaceable king Solomon was judged of God to be more meet to build his Temple (whereby the ordering of religion is meant) than his father king David, though otherwise a most godly king, for that David was a great warrior, and had shed much blood, though it were in his wars against the enemies of God: of this may all godly and reasonable subjects consider, that a peaceable prince, specially our most peaceable and merciful Queen, who hath hitherto shed no blood at all, not not of her most deadly enemies, is more like and far meeter either to set up, or to maintain true religion, then are bloody rebels, who have not shed the blood of God's enemies, as king David had done, but do seek to shed the blood of God's friends, of their own countrymen, and of their own most dear friends and kinsfolk, yea the destruction of their most gracious prince and natural country, for defence of whom they aught to be ready to shed their blood, if need should so require. What a religion it is that such men and by such means would restore, may easily be judged: even as good a religion surely, as rebels be good men and obedient subjects, and as rebellion is a good mean of redress and reformation, being itself the greatest deformation of all that may possible be. But as the truth of the Gospel of our saviour Christ, being quietly and soberly taught, though it do cost them their lives that do teach it, is able to maintain the true religion: so hath a frantic religion need of such furious maintenances as is rebellion, and of such patrons as are rebels, being ready not to die for the true religion, but to kill all that shall or dare speak against their false superstition and wicked idolatry. Now concerning pretences of any redress of the common wealth, made by rebels, every man that hath but half an eye, may see how vain they be, rebellion being as I have before declared, the greatest ruin & destruction of all common wealths that may be possible. And who so looketh on the one part upon the persons and government of the Queen's most honourable counsellors, by the experiment of so many years proved honourable to her Majesty, and most profitable and beneficial unto our country & countrymen, & on the other part, considereth the persons, state, & conditions of the rebels themselves, the reformers, as they take upon them, of the present government, he shall find that the most rash and harebrayned men, the most greatest unthrifts, that have most lewdly wasted their own goods and lands, those that are over the ears in debt, and such as for their thefts, robberies, and murders, dare not in any well governed common wealth, where good laws are in force, show their faces, such as are of most lewd and wicked behaviour and life, and all such as will not, or can not live in peace, are always most ready to move rebellion, or to take part with rebels. And are not these meet men trow you, to restore the common wealth decayed, who have so spoiled and consumed all their own wealth and thrift? and very like to mend other men's manners, who have so vile vices, and abominable conditions themselves? Surely that which they falsely call reformation, is in deed not only a defacing or a deformation, but also an utter destruction of all common wealth, as would well appear, might the rebels have their wills, and doth right well and to well appear by their doing in such places of the country where rebels do rout, where though they tarry but a very little while, they make such reformation, that they destroy all places, and undo all men where they come, that the child yet unborn may rue it, and shall many years hereafter curse them. Let no good and discreet subjects therefore follow the flag or banner displayed to rebellion, and borne by rebels, though it have the image of the plough painted therein, with God speed the plough, written under in great letters, knowing that none hinder the plough more than rebels, who will neither go to the plough themselves, nor suffer other that would go unto it. And though some rebels bear the picture of the five wounds painted against those who put their only hope of salvation in the wounds of Christ, not those wounds which are painted in a clout by some lewd painter, but in those wounds which Christ himself bore in his precious body: though they little knowing what the cross of Christ meaneth, which neither carver nor painter can make, do bear the image of the cross painted in a rag, against those that have the cross of Christ painted in their hearts, yet though they paint withal in their flags, Hoc signo vinces, By this sign thou shalt get the victory: by a most fond imitation of the posy of Constantinus magnus, that noble Christian Emperor, and great conqueror of God's enemies, a most unmeet ensign for rebels the enemies of God, their prince and country: or what other banner soever they shall bear, yet let no good & godly subject upon any hope of victory or good success, follow such standard bearers of rebellion. For as examples of such practices are to be found aswell in the histories of old, as also of latter rebellions in our fathers and our fresh memory: so not withstanding these pretences made, and banners borne, are recorded withal unto perpetual memory, the great & horrible murders of infinite multitudes and thousands of the common people slain in rebellion, the dreadful executions of the authors and captains, the pitiful undoing of their wives and children, and disheriting of the heirs of the rebels for ever, the spoiling, wasting, and destruction of the people and country where rebellion was first begun, that the child then yet unborn might rue and lament it, with the final overthrow, and shameful deaths of all rebels, set forth aswell in the histories of foreign nations, as in the Chronicles of our own country, some thereof being yet in fresh memory, which if they were collected together, would make many volumes and books: But on the contrary part, all good luck, success, and prosperity that ever happened unto any rebels of any age, time, or country, may be contained in a very few lines, or words. Wherefore to conclude, let all good subjects considering how horrible a sin against God, their prince, their country, and countrymen, against all Gods and man's laws rebellion is, being in deed not one several sin, but all sins against God and man heaped together, considering the mischievous life and deeds, and the shameful ends and deaths of all rebels hitherto, and the pitiful undoing of their wives, children, and families, and disheriting of their heirs for ever, and above all things considering the eternal damnation that is prepared for all impenitent rebels in hell with Satan the first founder of rebellion, and grand captain of all rebels, let all good subjects I say, considering these things, avoid and flee all rebellion, as the greatest of all mischiefs, and embrace due obedience to God and our prince, as the greatest of all virtues, that we may both escape all evils and miseries that do follow rebellion in this world, and eternal damnation in the world to come, and enjoy peace, quietness, and security, with all other God's benefits and blessings, which follow obedience in this life, and finally may enjoy the kingdom of heaven the peculiar place of all obedient subjects to God and their prince, in the world to come: which I beseech God the king of all kings, grant unto us for the obedience of his son our Saviour Jesus Christ, unto whom with the father and the holy ghost, one God and king immortal, all honour, service, and obedience of all his creatures is due forever and ever. Amen. Thus have you heard the fourth part of this homily, now good people let us pray. The prayer as before. The fifth part of the homily against disobedience and wilful rebellion. WHereas after both doctrine and examples of due obedience of subjects to their princes, I declared lastly unto you what an abominable sin against God and man rebellion is, and what horrible plagues, punishments, & deaths, with death everlasting finally doth hung over the heads of all rebels: it shall not be either impertinent, or unprofitable now to declare who they be, whom the devil the first author and founder of rebellion, doth chiefly use to the stirring up of subjects to rebel against their lawful princes: that knowing them, ye may flee them & their damnable suggestions, avoid all rebellion, and so escape the horrible plagues, and dreadful deaths, and damnation eternal finally due to all rebels. Though many causes of rebellion may be reckoned, and almost as many as there be vices in men & women, as hath been before noted: yet in this place I will only touch the principal and most usual causes, as specially ambition and ignorance. By ambition, I mean the unlawful and restless desire in men to be of higher estate than God hath given or appointed unto them. By ignorance, I mean no unskilfulness in arts or sciences, but the lack of knowledge of God's blessed will declared in his holy word, which teacheth both extremely to abhor all rebellion as the root of all mischief, and specially to delight in obedience as the beginning and foundation of all goodness, as hath been also before specified. And as these are the two cheese causes of rebellion: so are there specially two sorts of men in whom these vices do reign, by whom the devil the author of all evil doth chiefly stir up all disobedience and rebellion. The restless ambitious having once determined by one means or other to atcheeve to their intended purpose, when they can not by lawful and peaceable means climb so high as they do desire, they attempt the same by force and violence: wherein when they can not prevail against the ordinary authority and power of lawful princes and governors themselves alone, they do seek the aid and help of the ignorant multitude, abusing them to their wicked purpose. Wherefore seeing a few ambitious and malicious are the authors & heads, and multitudes of ignorant men are the ministers and furtherers of rebellion, the chief point of this part shallbe aswell to notify to the simple and ignorant men, who they be, that have been and be the usual authors of rebellion, that they may know them: and also to admonish them to beware of the subtle suggestions of such restless ambitious persons, and so to flee them: that rebellions (though attempted by a few ambitious) through the lack of maintenance by any multitudes, may speedily and easily without any great labour, danger, or damage, be repressed and clearly extinguished. It is well known as well by all histories, as by daily experience, that none have either more ambitiously aspired above Emperors, Kings, and Princes, nor have more perniciously moved the ignorant people to rebellion against their Princes, then certain persons which falsely challenge to themselves to be only counted and called spiritual. I must therefore hear yet once again briefly put you good people, in remembrance out of God's holy word, how our Saviour Jesus Christ, and his holy Apostles the heads and chief of all true spiritual and ecclesiastical men, behaved themselves towards the princes and rulers of their time, though not the best governors that ever were, that you be not ignorant whether they be the true disciples and followers of Christ and his Apostles, and so true spiritual men, that either by ambition do so highly aspire, or do most maliciously teach, or most perniciously do execute rebellion against their lawful princes, being the worst of all carnal Mat. 17. d. 25. Mar. 12. b. 14. Lnk. 20. d. 25. Mat. 27. Luke. 23. Ro. 13. a. 1. etc. i Ti. 2. a. 1. i Pe. 2. c. 13 joh. 6. b. 15 &. 18. f. 36. Mat. 20. d 25 Mar. x. f. xlii. Luk. 22. c. xxv. Mat. 23. a. 8 Luk. ix. f. xlvi. two. Cor. i d xxiiii. i Pet. 5. a. ● works, and mischievous deeds. The holy scriptures do teach most expressly that our saviour Christ himself, and his apostle saint Paul, saint Peter, with others, were unto the magistrates and higher powers, which ruled at their being upon the earth, both obedient themselves, and did also diligently and earnestly exhort all other Christians to the like obedience unto their princes and governors: whereby it is evident that men of the Clergy, and ecclesiastical ministers, as their successors, aught both themselves specially and before others to be obedient unto their princes, and also to exhort all others unto the same. Our saviour Christ like wise teaching by his doctrine that his kingdom was not of this world, did by his example in fleeing from those that would have made him king, confirm the same: expressly also forbidding his Apostles, and by them the whole Clergy, all princely dominion over people and nations, and he and his holy Apostles like wise, namely Peter & Paul, did forbidden unto all ecclesiastical ministers dominion over the Church of Christ. And in deed whiles that ecclesiastical ministers continued in Christ's Church in that order that is in Christ's word prescribed unto them, and in Christian kingdoms kept themselves obedient to their own princes, as the holy scripture do teach them: both was Christ's Church more clear from ambitious emulations and contentions, and the state of Christian kingdoms, less subject unto tumults and rebellions. But after that ambition and desire of dominion entered once into ecclesiastical ministers, whose greatness after the doctrine and example Mat. 18. a 4 &. 20. d. 28. Luk. 9 f. 48. &. 22. c 27. of our saviour, should chiefly stand in humbling of themselves: and that the Bishop of Rome being by the order of God's word none other then the bishop of that one see and diocese, and never yet well able to govern the same, did by intolerable ambition challenge not only to be the head of all the Church dispersed throughout the world, but also to be Lord of all the kingdoms Sext. decree. lib. 3. tit. 16. cap. unico. & lib. 5. tit. 9 cap. 5. in glossa. of the world, as is expressly set forth in the book of his own Cannon laws, most contrary to the doctrine and example of our saviour Christ, whose vicar, and of his holy apostles, namely Peter, whose successor he pretendeth to be: after his ambition entered, and this challenge once made by the Bishop of Rome, he become at once the spoiler & destroyer both of the Church, which is the kingdom of our saviour Christ, and of the Christian Empire, and all Christian kingdoms, as an universal tyrant over all. And whereas before that challenge made, there was great amity and love amongst the Christians of all countries, hereupon began emulation, and much hatred between the Bishop of Rome and his Clergy and friends on the one part, and the Graecian Clergy and Christians of the East on the other part, for that they refused to acknowledge any such supreme authority of the Bishop of Rome over them: the Bishop of Rome for this cause amongst other, not only naming them, and taking them for schismatics, but also never ceasing to persecute them, and the Emperors who had their see and continuance in Grece, by stirring of the subjects to rebellion against their sovereign lords, and by raising deadly hatred and most cruel wars between them and other Christian princes. And when the Bishops of Rome had translated the title of the Emperor, and as much as in them did lie, the Empire itself from their lord the Emperor of Grece, and of Rome also by right, unto the Christian princes of the West, they become in short space no better unto the West Emperors, than they were before unto the Emperors of Grece: For the usual discharging of subjects from their oath of fidelity made unto the Emperors of the West their sovereign lords, by the Bishops of Rome: the unnatural stirring up of the subjects unto rebellion against their princes, yea of the son against the father, by the bishop of Rome: the most cruel and bloody wars raised amongst Christian princes of all kingdoms: the horrible murder of infinite thousands of Christian men being slain by Christians: and which ensued thereupon, the pitiful losses, of so many goodly Cities, countries, dominions, and kingdoms, sometime possessed by Christians in Asia, Africa, and Europa: the miserable fall of the Empire and Church of Grece, sometime the most flourishing part of Christendom into the hands of Turks: the lamentable diminishing, decay, and ruin of Christian religion: the dreadful increase of Paganitie, and power of the Infidels and miscreants, and all by the practice and procurement of the Bishop of Rome chiefly, is in the histories and chronicles written by the Bishop of Rome's own favourers and friends, to be seen, and is well known unto all such as are acquainted with the said histories. The ambitious intent and most subtle drifts of the Bishops of Rome in these their practices, appeared evidently by their bold attempt in spoiling and robbing the Emperors of their Towns, Cities, Dominions, & kingdoms in Italy, Lombardy, & Cicilie, of ancient right belonging unto the Empire, & by the joining of them unto their bishopric of Rome, or else giving them unto strangers to hold them of the Church & Bishops of Rome as in capite, and as of the chief lords thereof: in which tenure they hold the most part thereof even at this day. By these ambitious & in deed traitorous means, and spoiling of their sovereign lords, the Bishops of Rome of Priests, and none other by right then the Bishops of one city and diocese, are by false usurpation become great lords of many dominions, mighty Princes, yea or Emperors rather, as claiming to have divers princes and kings to their vassals, liege men, and subjects: as in the same histories written by their own familiars and courtiers is to be seen. And in deed since the time that the Bishops of Rome by ambition, treason, & usurpation achieved and attained to this height and greatness, they behaved themselves more like princes, kings, & Emperors in all things, than remained like priests, bishops and ecclesiastical, or (as they would be called) spiritual persons in any one thing at al. For after this rate they have handled other kings & princes of other Realms throughout Christendom, as well as their Sovereign lords the Emperors, usually discharging their subjects of their oath of fidelity, and so stirring them up to rebellion against their natural princes, whereof some examples shall in the last part hereof be notified unto you. Wherefore let all good subjects, knowing these the special instruments, and ministers of the devil, to the stirring up of all rebellions, avoid and flee them, & the pestilent suggestions of such foreign usurpers, and their adherentes, and embrace all obedience to God, and their natural princes and Sovereigns, that they may enjoy gods blessings, and their prince's favour, in all peace, quietness, & security in this world, and finally attain through Christ our saviour, life everlasting in the world to come: which God the father for the same our saviour Jesus Christ his sake grant unto us all, to whom with the holy ghost, be all honour & glory, world without end. Amen. Thus have you heard the sixth part of this homily, now good people let us pray. The prayer as before. The sixth and last part of the homily against disobedience and wilful rebellion. NOw whereas the injuries, oppressions, ravenie, and tyranny of the bishop of Rome, usurping aswell against their natural lords the Emperors, as against all other Christian kings, and kingdoms, and their continual stirring of subjects unto rebellions against their sovereign lords, whereof I have partly admonished you before, were intolerable: and it may seem more than marvel, that any subjects would after such sort hold with unnatural foreign usurpers against their own sovereign lords, and natural country: It remaineth that I do declare the mean whereby they compassed these matters, and so to conclude this whole treaty of due obedience, and against disobedience, and wilful rebellion. You shall understand, that by ignorance of Of ignorance of the simple people, the latter part. God's word, wherein they kept all men, specially the common people, they wrought & brought to pass all these things, making them believe that all they said was true, all that they did was good and godly: and that to hold with them in all things, against father, mother, prince, country, and all men, was most meritorious. And in deed what mischief will not blind ignorance lead simple men unto? By ignorance the Juishe Clergy induced the common people to ask the delivery of Barrabas Matth. 27. Luke. 23. the seditious murderer, & to sue for the cruel crucifying of our saviour Christ, for that he rebuked the ambition, suberstion, and other vices of the high priests and clergy. For as our Luke. 23. e. 34. 1. Cor. 2. b. 8. saviour Christ testifieth, that those who crucified him wist not what they did: so doth the holy apostle saint Paul say, If they had known, if they had not been ignorant, they would never have crucified the Lord of glory: but they knew not what they did. Our saviour Christ himself john. 15. d 21. &. 16, c. 23. also foreshowed that it should come to pass by ignorance, that those who should persecute and murder his true apostles and disciples, should think they did God acceptable sacrifice, & good service: as it also is verified even at this day. And in this ignorance have the bishops of Rome kept the people of God, specially the common sort, by no means so much, as by withdrawing of the word of God from them, and by keeping it under the vale of an unknown strange tongue. For as it served the ambitious humour of the Bishops of Rome, to compel all nations to use the natural language of the city of Rome, where they were Bishops, which showed a certain acknowledging of subjection unto them: so yet served it much more their crafty purpose, thereby to keep all people so blind, that they not knowing what they prayed, what they believed, what they were commanded by God, might take all their commandments for Gods. For as they would not suffer the holy scriptures or Church service to be used or had in any other language than the latin: so were very few even of the most simple people, taught the lords prayer, the articles of the faith, and the ten commandments, otherwise then in latin, which they unsterstoode not: by which universal ignorance, all men were ready to believe whatsoever they said, & to do whatsoever they commanded. For to imitate the apostles phrase: If the emperors subjects had known out of Si cognovissent. God's word their duty to their prince, they would not have suffered the Bishop of Rome to persuade them to forsake their Sovereign lord Gregorius. 2. &. 3. Anno. do. 726. etc. the Emperor against their oath of fidelity, and to rebel against him, only for that he cast images (unto the which idolatry was committed) out of the Churches, which the Bishop of Rome bore them in hand to be heresy. If they had known of God's word but as much as the ten commandments, In the second commandment. they should have found that the Bishop of Rome was not only a traitor to the Emperor his liege Lord, but to God also, and an horrible blasphemer of his majesty, in calling his holy word and commandment heresy: and that which the Bishop of Rome took for a just cause to rebel against his lawful prince, they might have known to be a doubling and tripling of his most heinous wickedness, heaped with horrible impiety and blasphemy. But jest the poor people should know to much, he would not let them have as much of God's word, as the ten commandments wholly and perfectly, withdrawing from them the commandment, that bewrayeth his impiety, by a subtle sacrilege. Had the emperors subjects likewise known, and been of any understanding in God's word, would they at other times have rebelled against their Sovereign Lord, and by their rebellion have holpen to depose him, only for that the bishop of Rome Henri. 4. Gregorius. 7. Anno domini. 1076 Paschalis. 2. An. 1099. did bear them in hand, that it was simony and heresy to, for the Emperor to give any ecclesiastical dignities, or promotions to his learned Chaplains, or other of his learned clergy, which all Christian Emperors before him had done without controlment? would they, I say, for that the Bishop of Rome bore them so in hand, have rebelled by the space of more than forty years together against him, with so much shedding of Christian blood, and murder of so many thousands of Christians, and finally have deposed their Sovereign Lord, had they known, and had in God's word any understanding at all? Specially had they known that they did all this to pluck from their Sovereign Lord, and his successors for ever their ancient right of the Empire, to give it unto the romish Clergy, and to the Bishop of Rome, that he might for the confirmation of one Archbishop, and for a romish rag, which he calleth a Paul, scarce worth twelve pence, receive many thousand crowns of gold, and of other bishops likewise great sums of money for their bulls, which is simony in deed: would, I say, Christian men and subjects by rebellion have spent so much Christian blood, and have deposed their natural, most noble, and most valiant prince, to bring the matter finally to this pass, had they known what they did, or had any understanding in God's word at all? And as these ambitious usurpers the bishops of Rome have overflowed all Italy and Germany with streams of Christian blood, shed by the rebellions of ignorant subjects against their natural lords the Emperors, whom they have stirred there unto by such false pretences: so is there no country in Christendom, which by their like means and false pretences, hath not been oursprinkled with the blood of subjects by rebellion against their natural Sovereigns, stirred up by the same Bishops of Rome. And to use one example of our own country: The Bishop of Rome did pike a quarrel to king John of England, about the election of Steven King john. Langton to the bishopric of Canterbury, wherein the king had ancient right, being used by his progenitors, all Christian Kings of England before him, the Bishops of Rome having no right, but had begun then to usurp upon the kings of England, and all other Christian kings, as they had before done against their Sovereign Lords the Emperors: proceeding even by the same ways & means, and like wise cursing king John, & discharging his subjects of their oath of fidelity unto their sovereign Lord. Now had Englishmen at that time known their duty to their prince set forth in god's word, would a great many of the nobles, & other Englishmen, natural subjects, for this foreign & unnatural usurper his vain curse Innocentius. 3. of the king, & for his feigned discharging of them of their oath of fidelity to their natural Lord, upon so slender or no ground at all, have rebelled against their sovereign lord the king? Would English subjects have taken part against the king of England, & against Englishmen, with Philip French King. Lewes' Dolphin of France. the French king and Frenchmen, being incensed against this Realm by the Bishop of Rome? Would they have sent for, and received the Dolphin of France with a great army of Frenchmen into the Realm of England? Would they have sworn fidelity to the Dolphin of France, breaking their oath of fidelity to their natural Lord the king of England, and have stand under the Dolphin's banner displayed against the king of England? would they have expelled their sovereign lord the king of England out of London the chief city of England, and out of the greatest part of England, upon the Southside of Trent, even unto Lincoln, and out of Lincoln itself also, and have delivered the possession thereof unto the Dolphin of France, whereof he kept the possession a great while? Would they being Englishmen have procured so great shedding of English blood, & other infinite mischiefs & miseries unto England their natural country, as did follow those cruel wars & traitorous rebellion, the fruits of the Bishop of Rome's blessings? would they have driven their natural sovereign lord the king of England to such extremity, that he was enforced to submit himself unto that foreign false usurper the bishop of Rome, who compelled him to surrender up the crown of England into the hands of his Legate, who in token of possession Pandolphus. kept it in his hands divers days, and then delivered it again to king John upon that condition, that the king and his successors kings of England, should hold the crown and kingdom of England of the Bishop of Rome and his successors, as the vassals of the said Bishops of Rome for ever: in token whereof, the kings of England should also pay an yearly tribute to the said Bishop of Rome as his vassals and liege men? would englishmen have brought their Sovereign lord, and natural country into this thraldom and subjection to a false foreign usurper, had they known and had any understanding in God's word at all? Out of the which most lamentable case, & most miserable tyranny, ravenye, and spoil of the most greedy romish wolves ensuing here upon, the kings and realm of England could not rid themselves by the space of many years after: the Bishop of Rome by his ministers continually not only spoling the realm and kings of England of infinite treasure, but also with Be the acts of Parliament in king Edward the third his days. the same money hiring and maintaining foreign enemies against the realm and kings of England, to keep them in such his subjection, that they should not refuse to pay whatsoever those unsatiable wolves did greedily gape for, and suffer whatsoever those most cruel tyrants would lay upon them. Would Englishmen have suffered this? would they by rebellion have caused this trow you, and all for the Bishop of Rome's causeless curse, had they in those days known, and understanded, that God doth curse the blessings, and bless the cursings of such wicked usurping bishops and tyrants? as it appeared Mala. 2. afterward in king Henrye the eight his days, and king Edward the sixth, & in our gracious Sovereign's days that now is, where neither the Pope's curses, nor Gods manifold blessings are wanting. But in king John's time the Bishop of Rome understanding the brute blindness, ignorance of God's word, and superstition of Englishmen, & how much they were inclined to worship the Babylonical beast of Rome, and to fear all his threatenings, and causeless curses, he abused them thus, & by their rebellion brought this noble realm, and kings of England under his most cruel tyranny, and to be a spoil of his most vile and unsatiable covetousness and ravenye, for a long, and a great deal to long a time. And to join unto the reports of Histories, matters of latter memory, could the Bishop of Rome have raised the late rebellions in the North and West countries in the times of King Henry, and King Edward, our gracious Sovereign's father and brother, but by abusing of the ignorant people? Or is it not most evident that the Bishop of Rome hath of late attempted by his Irish patriarchs and Bishops sent from Rome with his bulls, (whereof some were apprehended) to break down the bars and hedges of the publibue peace in Ireland, only upon confidence easily to abuse the ignorance of the wild Irish men? Or who seeth not that upon like confidence, yet more lately he hath likewise procured the breach of the public peace in England, (with the long and blessed continuance whereof he is sore grieved) by the ministry of his disguised Chaplains, creeping in lay men's apparel into the houses, and whispering in the ears of certain Northern borderers, being men most ignorant of their duty to God and their prince of all people of the Realm, whom therefore as most meet and ready to execute his intended purpose, he hath by the said ignorant mass priests, as blind guides leading the blind, brought those silly blind subjects into the deep ditch of horrible rebellion, damnable to themselves, and very dangerous to the state of the Realm, had not GOD of his mercy miraculously calmed that raging tempest, not only without any ship wrack of the common wealth, but almost without any shedding of christian and English blood at al. And it is yet much more to be lamented, that not only common people, by some other youthful or unskilful Princes also, suffer themselves to be abused by the bishop of Rome, his Cardinals & bishops, to oppressing of christian men their faithful subjects, either themselves, or else by procuring the force and strength of christian men, to be conveyed out of one country, to oppress true Christians in another country, and by these means open an entry unto Moors and Infidels, into the possession of christian Realms and countries: other Christian Princes in the mean time, by the Bishop of Rome's procuring also, being so occupied in cinill wars, or troubled with rebellions, that they have neither leisure nor ability to confer their common forces to the defence of their fellow christians against such invasions of the common enemies of Christendom, the infidels and miscreants. Would to God we might only read and hear out of histories of the old, and not also see and feel these new and present oppressions of Christians, rebellions of subjects, effusion of christian blood, destruction of christian men, decay & ruin of Christendom, increase of paganitie, most lamentable & pitiful to behold, being procured in these our days, aswell as in times past, by the bishop of Rome and his ministers, abusing the ignorance of God's word, yet remaining in some Chirstian Princes and people. By which so wre and bitter fruits of ignorance, all men aught to be moved to give ear and credit to God's word, she wing as most truly, so most plainly, how great a mischief ignorance is, and again how great and how good a gift of God knowledge in God's word is. And to begin with the romish Clergy, who though they do brag now, as did sometime the jewish Clergy, that they can not lack knowledge: yet jer. 18. c. 18 doth God by his holy prophets both charge them with ignorance, and threaten them also, for that Eze. 7. g. 26. Osee. 4. b. 6. Psal. 2. they have repelled the knowledge of God's word & law from themselves, & from his people, that he will repel them, that they shallbe no more his priests. God like wise chargeth princes aswell as priests, that they should endeavour themselves to get understanding Psal. 2. & knowledge in his word, threatening his heavy wrath & destruction unto them, if they fail thereof. And the wise man sayeth Proverb. 19 to all men universally, Princes, Priests, and people: where is no knowledge, there is no good Sapience 13. Proverb. 17. Ephes. 4. john. 12. Esai. 5. c. 13. nor health to the soul: and that almen be vain in whom is not the knowledge of God and his holy word: That they who walk in darkness, wots not whither they go: and that the people that will not learn, shall fall into great mischiefs, as did the people of Israel, who for their Luk. 19 g. 44. &. 23. c. 34. Acts. multis locis. john. 16. a. 2. ignorance in God's word, were first led into captivity, and when by ignorance afterward they would not know the time of their visitation, but crucified Christ our saviour, persecuted his holy Apostles, and were so ignorant and blind, that when they did most wickedly and cruelly, they thought they did God good and acceptable service (as do many by ignorance think even at this day:) finally through their ignorance and blindness, their country, towns, cities, Jerusalem itself, and the holy temple of God, were all most horiblye destroyed, the most chiefest part of their people slain, and the rest led into most miserable captivity. For he that made them, had no pity upon them, Esai. 27. Osee. 4. Baruch. 3. Esai 6. c. 9 Math. 13. b. 14. 15. neither would spare them, and all for their ignorance. And the holy scriptures do teach that the people that will not see with their eyes, nor hear with their ears, to learn, and to understand with their hearts, can not be converted, and saved. And the wicked themselves, joh. 12. f. 40. Sapience. 5. being damned in hell, shall confess ignorance in God's word to have brought them thereunto, saying. We have erred from the way of the truth, and the light of righteousness hath not shined unto us, and the sun of understanding hath not risen unto us: we have wearied ourselves in the way of wickedness and perdition, & have walked cumberous and crooked ways: but the way of the Lord have we not known. And aswell our saviour himself, as his apostle s. Paul Mat. 13. c. 19 2. Cor. 4. 8. 3. 4. do teach, that the ignorance of God's word cometh of the devil, is the cause of all error, and misjudging (as falleth out with ignorant subjects, who can rather espy a little mote in Mat. 7. the eye of the Prince, or a counsellor, than a great beam in their own) & universally it is the cause of all evil, & finally of eternal damnation: God's judgement being severe towards those, who john. 3. when the light of Christ's Gospel is come into the world, do delight more in darkness of ignorance, then in the light of knowledge in God's word. For all are commanded to read, or hear, Mat. 11. b. 15, &. 13. a. 9 f. 43. Luk. 8. a. 8. joh. 5. f. 39 Psalm. 1. Mat. 7. b. 7 Luk. 11. b. 9 Luk. 16. g. 30. 31. Gal. 1. b. 8. Deut. 5. d. 32. to fearche and study the holy scriptures: and are promised understanding to be given them from God, if they so do: all are charged not to believe either any dead man, nor if an Angel should speak from heaven, much less if the Pope do speak from Rome against or contrary to the word of GOD, from the which we may not decline, neither to the right hand nor to the left. In God's word Princes must learn how to obey GOD, and to govern men: in God's word subjects must learn obedience, both to God and their princes. Old men and young, rich Deut. 17. c. 14. 15. etc. Rom. 13. 1. Pet. 2. Psal. 118. Psal. 18. &. 118. Eph. 5. c. 14 1. Thes. 5. a 4. 5. and poor, all men and women, all estates, sexes and ages, are taught their several duties in the word of God. For the word of God is bright, giving light unto all men's eyes: the shining lamp directing all men's paths, and steps. Let us therefore awake from the sleep and darkness of ignorance, & open our eyes that we may see the light, let us rise from the works of darkness, that we may escape eternal darkness, the due reward thereof: and let us walk in the light of God's word whiles we have light, as becometh the children of light, so directing the steps of our joh. 12. e. 35. 36. lives in that way which leadeth to light and life everlasting, that we may finally obtain and enjoy the same: which God the father of lights, jacob. 1. c. 17. i Tim. 6. d 16. john. 3. who dwelleth in light incomprehensible, and inaccessible, grant unto us thorough the light of the world our saviour Jesus Christ, Unto whom with the holy ghost, one most glorious God, be all honour, praise, and thanks giving for ever and ever. AMEN. Thus have you heard the sixth part of this homily, now good people let us pray. The prayer as before. ¶ A thanks giving for the suppression of the last rebellion. Oheavenly and most merciful father, the defender of those that put their trust in thee, the sure fortress of all them that flee to thee for succour: who of thy most just judgements for our disobedience and rebellion against thy holy word, and for our sinful & wicked living nothing answering to our holy profession, whereby we have given an occasion that thy holy name hath been blasphemed amongst the ignorant, hast of late both sore abashed the whole Realm, and people of England with the terror & danger of rebellion, thereby to awake us out of our dead sleep of careless security: and haste yet by the miseries following the same rebellion more sharply punished part of our countrymen, and Christian brethren, who have more nearly felt the same: and most dreadfully hast scourged some of the seditious persons with terrible executions, justly inflicted for their disobedience to thee, and to thy servant their Sovereign, to the example of us all, and to the warning, correction and amendment of thy servants, of thine accustomed goodness, turning always the wickedness of evil men to the profit of them that fear thee: who in thy judgements remembering thy mercy, hast by thy assistance given the victory to thy servant our Queen, her true Nobility, an faithful subjects, with so little, or rather no effusion of Christian blood, as also might justly have ensued, to the exceeding comfort of all sorrowful Christian hearts, and that of thy fatherly pity, and merciful goodness only, and even for thine own names sake, without any our desert at all. Wherefore we tender unto thee most humble & hearty thanks for these thy great mercies showed unto us, who had deserved sharper punishment, most humbly beseeching thee to grant unto all us that confess thy holy name, & profess the true and perfect religion of thy holy Gospel, thy heavenly grace to show ourselves in our living according to our profession: that we truly knowing thee in thy blessed word, may obediently walk in thy holy commandments, & that we being warned by this thy fatherly correction, do provoke thy just wrath against us no more: but may enjoy the continuance of thy great mercies toward us, thy right hand, as in this so in all other invasions, rebellions, & dangers, continually saving and defending our Church, our Realm, our Queen and people of England, that all our posterities ensuing, confessing thy holy name, professing thy holy Gospel, and leading an holy life may perpetually praise and magnify thee, with thy only son jesus Christ our saviour, & the holy ghost, to whom be allaud, praise, glory, and Empire, for ever, and ever. Amen. ¶ Imprinted at London in Paul's Churchyard, by Richard Jugge, and john Cawood, Printers to the Queen's Majesty.