THE CHRISTIAN DIVINITY, Contained in the Divine Service of The Church of ENGLAND: Summarily, and for the most part in●●●●●●, according as point on point dependeth, con●●●ded; and with the holy Scriptures plainly and plentifully confirmed: Written for the furtherance of the People's understanding in the true Religion established by public Authority, And for the increase of Unity in that godly truth eternal. BY EDMUND REEVE Bachelor in Divinity, and Vicar of the Parish of Hayes in Middlesex. IER. 6.16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. AUGUSTINUS. Vtile est de iisdem quaestionibus plures à pluribus fieri libros, diverso style; non diversa fide. LONDON, Printed for Nicolas Fussell and Humphrey Mosley, at the sign of the Ball in Paul's Churchyard 1631. TO THE MOST HIGH AND MIGHTY PRINCE, CHARLES, By the Grace of God King of Great Britain, France and Ireland, Defender of the Faith, etc. MOST dread Sovereign, The holy Fathers of the Church, out of their due consideration of the defects of these times, having in the liturgy for the late Fast taught to pray, O Eternal God, and most gracious Father, we confess that by our manifold transgressions, we have deserved whatsoever thy Law hath threatened against sinners, Our contempt of thy Divine Service is great, and we hear thy word, but obey it not. Our charity to our neighbour is cold, and our devotion to thee is frozen. Religion is with us, as in too many places beside, made but a pretence for other ends then thy Service; and there hath been little or no care among us to keep truth and peace together, for the preserving of our Church and State. Forgive us, O Lord, forgive as these, and all other our grievous sins, etc. Have thereby signified to all Pastors and Ministers of the Church, that they should do their part, towards the repairing of those decays in many people's minds & conversations. The which most necessary signification being proceeded from them, who in the Clergy are endued with the amplest understanding in all matters of Religion, hath incited me (though the most unworthy among the labourers in the Lord's harvest) unto greater accuration in my function, and thereto through help of the Divine grace for to compile this work. The which now with all humility I present unto your most sacred Majesty. And although it is for the most part but as it were a collection of sentences out of the Divine Service Books of the Church, for to put the common people in more remembrance and consideration of what therein is delivered concerning the principal points of Christian Divinity, and a quotation of Scriptures witnessing the same; yet unto all, which unfeignedly endeavour to know the will of God for to live obediently unto it, and will unpartially read through and seriously consider every delivery therein, it will appear to be a work profitable for to make more known unto the laity the established Doctrine of the Church, & to further them in learning their duty towards God, & your Highness, and their neighbours. Yea it will awake many out of their sleep of ignorance, and cause all such as are upright of heart, to say, Surely the Lord is in this place, and we knew it not: The everlasting truth of the Eternal God is abundantly delivered in the public prayers, exhortations, and Homilies of the Church of England, and we took none or but little notice of it. Notwithstanding there will not be wanting spirits of disobedience, which will calumniate the work, and me by reason of the same. Wherefore I humbly crave of your most sacred Majesty, that since things of this quality are subject to the censures of persons ill-meaning and wise in their own eyes, it may receive patronage from your most gracious Highness. Your Majesty's father a Prince of most worthy & ever blessed memory, all the time of his happy Reign over us, shown most pious zeal towards maintaining the Divine Service of the Church; and for confirmation thereof caused the Proclamation made for the authorising and uniformity of the Book of Common Prayer to be used throughout the Realm, to be printed with the said book; and also the book of Homilies to be reprinted. The like most godly care to conserve & maintain the Church in the unity of true religion, your Highness in that most divine and ever most memorable declaration afore the Articles of the Church of England, hath, unto the great comfort of all your Majesty's loyal & religious people, manifested & testified. The Lord of heaven and earth bless your Highness with many & happy years, That as his heavenly hand hath enriched your Majesty with many singular & extraordinary graces, So your Highness may be the mirror of the world in this latter age (as most truly it already is) for the prudent and zealous defending of the true Catholic and Apostolic faith, unto the honour of that great God, and the good of his Church, through jesus Christ our Lord and only Saviour, Your Majesty's most humble and devoted subject EDMUND REEVE. To the Reader. HAving composed a sum of Divinity out of the books of the Divine Service of the Church of England, Whereas ●n tius work thore is often mention ma●e of the Church, thereby (wheresoever it is used for to signfi● those unto whom all people own most faithful obedienc●) is to be understood: the Church representative, where of the 139. Canon faith: whosoever shall hereafter ●●f●i● me, that the sacred Synod of this Nation in the name of Ch●●●●, and by the King's Authority assembled, is not the true Church of England by representation, let him be excommunicated, and not restored until her repent and publicly revoke his wicked error. And Canon 140. saith: Whosoever shall affirm, that no manner of person either of the Clergy or Laity not being themselves particularly assembled in the said sacred synod, are to be subject to the de●rces thereof in causes Ecclesiastical (made and ratified by the King's Majesties Supreme Authority) as not having given their voices unto them: let him be excommunicated, and not restored until he repent and publicly revoke that his wicked error. it is necess for me in some wise to declare their Authority, that they with whom the said books are not in due account, may have no just cause, either of undervaluing the deliveries taken forth of them, or of light esteeming this work a collection of the same. If all the authorized writings of a godly and learned Divine are much to be regarded, then how much more are those writings to be esteemed, which are set forth by public Authority, as of the Royal Majesty, of the Archbishops, Bishops, and the rest of the representative Church of England, are assented unto by all the rest of the Clergy, and are confirmed by Act of Parliament. That the book of Common prayer is thus established, the Act for the uniformity of Common prayer, set in the beginning thereof, testifieth. Also every one, which entereth into the Ministry of the Church of England, first subscribeth, That the book of Common prayer containeth in it nothing contrary to the Word of God, and that it may lawfully so be used, and that he himself will use the form in the said book prescribed in Public prayer, and administration of the Sacraments, and none other. As it is in Canon 36. That the book of ordering of Bishops, Priests, and Deacons is likewise ratified, the six and thirtieth Article of the Religion established, declareth, saying: The Book of Consecration of Archbishops, and Bishops, and ordering of Priests and Deacons, lately set forth in the time of Edward the sixth, and confirmed at the same time by Authority of Parliament, doth contain all things necessary to such Consecration and ordering: neither hath it any thing that of itself is superstitious and ungodly. And therefore, whosoever are consecrated or ordered according to the Rites of that book, since the second year of the aforenamed King Edward, unto this time, or hereafter, shall be consecrated or ordered according to the same Rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered. That both the books of Homilies now printed in one Volume and distinguished into two Tomes, are approved by the whole Clergy, it is manifest by every one's subscription unto the third Article to be subscribed unto, afore receiving any order or degree in the ministry, whereof the words are, That he alloweth the book of Articles of Religion agreed upon by the Archbishops, In Canon 36. and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London in the year of our Lord God, one thousand five hundred sixty and two: and that he acknowledgeth all and every the Articles therein contained, being in number nine and thirty, besides the Ratification, to be agreeable to the Word of God. And in the five and thirtieth Article thereof it is said, The second book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently and distinctly, that they may be understanded of the people. The Eleventh Article concerning the justification of man, referreth unto the Homily of justification, wherein the most wholesome Doctrine thereof, and very full of comfort, is more largely expressed. In the book of Common Prayer, in the Rubric after the Nicene Creed the Homilies are mentioned. It is required that the book of Homilies be in every Church. Canon 80. And Canon 49 requireth Ministers not allowed Preachers to read the said Homilies, For the confirmation of be true saith and for th●●●●d ●●str●●l●● and 〈◊〉 disication of the people. The great authority of the Homilies may also appear out of the Titles of both Tomes of them. The Title of the first Tome is, Certain Sermons or Homilies appointed to be read in Churches, in the time of the late Queen Elizabeth of famous memory And now thought fit to be reprinted by Authority from the Kings most Excellent Majesty. The Title of the second is, The second Tome of Homilies, of such matters as were promised, and entitled in the former part of Homilies: set out by the Authority of the late Queen's Majesty: and to be read in every Parish Church agreeably. There are no writings of any Author whatsoever, whereunto the Church ascribeth so much authority, as to the Books of Divine Service, having ordained them only together with the holy Scriptures to be publicly read in every congregation of the Land. Now some will say, It appeareth by these relating, that great is the respect which we own unto the said books of the Church; but yet we are to receive no delivery in them, but what we know agreeth with the Word of God. In which saying of many of these times there is contained a greater defect, than all do observe therein. For first by so saying, they attribute not such authority, as is due unto the Church their Mother; they duly acknowledge not her loyalty unto Christ her Head. S. Paul propoundeth the Church her fidelity or faithful obeience to be a pattern for imitation, where he saith: As the Church is subject unto Christ, Eph. 5.24. so let the wives be to their own husbands in every thing. Put case, that in that her fundamental Doctrine there were some deliveries not in all respects so perfect as are the Scriptures of God our Father, yet it is against her loving nature and prudence to propound unto us any matter for our hurt. Yea, what we suppose to be imperfect, we may make that use thereof, for which it was by her intended, and be much benefited thereby. Secondly, by that their limitation they imply, that they have an ability to judge the understanding and wisdom of their mother. And if they be demanded, whence they have received so great an extraordinary ability, as to judge of their mother the Church her knowledge and Doctrine? The common answer is, by their reading the holy Scriptures: They not seriously considering what is written in them also, Acts 8.30, 31. That how can one reading the holy Scriptures understand them, except some man guide him? Malachi 2.7. And that the Priests lips is to keep knowledge, and the people is to seek the Law at his mouth. The Clergy of the Church is to teach the common people of the same. The lay people in their understanding, and applying the Scriptures are to be guided by the Priesthood or Clergy. And before it hath been declared, that the universal Clergy with one mouth and consent have borne witness, That there is not any thing in the Book of Common Prayer, which is contrary to the Word of God: And that the book of Homilies doth contain a godly and wholesome Doctrine, and necessary for these times to be understanded of the people. Seeing then all the guides in the Church, all the ordained keepers of knowledge, all such from whom the people are appointed to seek the Law, or spiritual instruction and teaching, do testify together the truth and profitableness of the books of the Divine Service, can any one justly accept against any delivery in them, unless he do assume unto, himself for to outsee the whole Clergy of the Church of England? The Lord jesus Christ hath so greatly confirmed the authority of his Church, that he hath said: Mat. 18.17. Whoso neglecteth to hear the Church, let him (or her) be unto his people as an Heathen, and a Publican. Wherefore it is our bounden duty most diligently to hear, read, and meditate on every particular delivery in those fundamental books composed by the perfectest wisdom of the Church our mother, and to frame our minds and lives according to every prescription in the same, which doth in any wise concern us. And we thus honouring the Church our spiritual Mother, God our heavenly Father will give us his blessing, He will send us light in our understanding, readiness and obedience in our will, discretion in our words and actions, true, serious, and loyal endeavours, As we are taught to pray for; in the latter part of the Prayet next after the Litany in the late Fast Book. for the peace and prosperity of jerusalem, the unity and glory of this Church & State; That so we may love it, and prosper in it, full of grace in this life, and be filled with glory in the life to come, through jesus Christ our Lord. Amen. An Advertisement. SInce the a 2 Tim. 3.1.2.3.4. time that b Isa. 5.21. Wisdom in ones own eyes, and prudence in ones own sight, hath so much abounded, it is familiar with very many, when they see or hear any thing delivered concerning religion, if it be a matter which they affect not, presently to pass an hard censure thereon, though the delivery be the very established doctrine or discipline of the Apostolical Church of England by Law established under the King's Majesty. The c Rom. 3.13.14 Ps. 140.3. poison of asps is under the lips of many, Who say, with our d Ps. 14.4.3. tongue will we prevail, our lips are our own, who is Lord over us? The holy Prophet saith, The Lord shall cut off the tongue that speaketh proud things. The holy Apostle saith, e 1 Tim. 3.16. Without controversy great is the mystery of godliness: And though the men of God have signified that the Holy Scriptures divinity is partly f Heb. 5.12. milk for babes or little children in g 1 Cor. 1.3. Christ, partly h Heb. 5.14. strong meat for the i 1 joh. 2.13.14. young men, and partly hidden k Rev. 2.17. Manna for the fathers in God; also that natural ones l 1 Cor. 2.14. cannot know the things of the Spirit of God, because they are spiritually discerned; yet notwithstanding so outrageous is the pride and arrogancy of many, (who since they came to the years of discretion, have made no progress in regeneration or the new birth, unto the m Rom. 2.2. renewing of their mind, and the amendment of their n Philip. 1.27. 1 Pet. 2.12. 1 Pet. 1.15. Eph. 4.22. conversation, according to God's Holy word) that rashly they o 2 Pet. 2.12. will speak evil of the things, which they understand not: and (as the Apostle saith) p 1 Tim. 1.7. desire to be teachers, understanding neither what they say, nor whereof they affirm. Moreover how contrary minded soever each is to other, yea, how greatly different they are from the mind and life prescribed in the Divine Service of the Church, (whom some of them sometimes will acknowledge to be their Mother;) Yet each one taketh for granted that the grounds in his q Prov. 21.2. Prov. 12.15. own mind are the right, and that the grounds in all r Philip. 2.3. others minds, in any manner differing from his, are the wrong: and withal every one for the most part of the aforesaid unhumbled heart, by his own imagined-right grounds, without any fear of the Eternal Almighty God, and without any reverence unto the Supreme divine Wisdom of Christ's holy Church, contained in the books of her public worship, will s 2 Pet 2.10. presume to be able to judge of, yea, will assume confidence and boldness (or rather most damnable audaciousness) to condemn deliveries in the aforesaid books, which the Sovereign Majesty hath ratified, and the most reverend Fathers the Archbishops, and all the right reverend fathers the Bishops, and the rest of the whole Clergy (not any one excepted, Quod medicor●m est, promittunt ●edi●●: tractant Fa●●ilia fabri, Sola Scripturarum ars est, quam si●i pass●● omnes vendicant. Hanc garrula anus, hanc delirus sene●, have Sophisia ver●●sus, ha● universi praesumant, lacera●●, docent antequam discant. Hier●nymus in epissola a●● Pau●aum presbyterum de om●bus divine h●storia. libris. which hath entered into holy orders according to such manner and sort, as by the Ecclesiastical Law it is appointed) have allowed, and by subscription have witnessed the same. But let the unpartial reader of this treatise following, where doubt about any matter may arise, throughly consider the Holy Scriptures, which either are expressed, or in the margin but quoted, for the confirmation of the point mentioned. And let none except here against, because the deliveries are in no Philosophical method, but in the most vulgar plainness: for all hereof is written for the furtherance of the laity; and aswell in terms, as in form and manner accommodated unto the meanest capacity. All teachers which study to edify their auditory, do well know, that it is fare easier to express their minds in divine matters, so as the learned may comprehend, than as the unlearned may but a little apprehend. It is written concerning Christ for our example, that t Mark. 4.33. he spoke the word unto the people, as they were able to hear it. There are now extant in English sundry books very profitable, which few of the common people do make use of, for that their style and words for the most or a great part are for Scholars reading only. Great was the divine Wisdom of the Church in setting forth her Homilies in so familiar a manner. And by those most sacred Sermons all Pastors and teachers should take u 2 Tim. 1.13. example how to frame their meditations unto their auditories easiest and speediest edification. Furthermore, let none expect to find any common place of divinity here fully handled; but let this work be accounted only an introduction into the books of the divine Service, where, as in an Ocean of divine truth, there may be had a great abundance of information both touching he matters ensuing, and also concerning many more. This book may be used as a finger of one, that pointeth us unto such places, as we have not throughly taken notice of afore. Also the godly reader shall perceive that every one which w Mat. 5.6. hungreth and thirsteth after righteousness, to have within him more and more the x Phil. 2.5. 1 Cor. 2.16. mind of Christ, and to have the life of jesus more and more made y 2 Cor. 4.10, 11. manifest in his body, may forth of every Chapter following receive some light unto the apprehending of everlasting truth in the matter there treated on. Lastly, Seeing that in the books of divine Service there are such heavenly sentences and speeches; even as the learned are delighted in reciting the sayings of the Fathers of the Greek & Latin Churches; so should we unto z Exod. 20.12. 1 Cor. 4.15. Ecclus. or Ecclesiasticus. 8.8.9. due honouring of the Fathers of our own English Church, enable ourselves to say on every point of divinity, that which they have with one consent, out of their fare most profound judgements delivered unto us in an incomparable divine manner. A Table of the CHAPTERS in general. CHAP. 1 THat there is a God. PAG. 1 CHAP. 2 That there is a Trinity in the Godhead. PAG. 3 CHAP. 3 Of God the Father. PAG. 4 CHAP. 4 Of God the Son. PAG. 5 CHAP. 5 Of God the Holy Ghost. PAG. 7 CHAP. 6 Of certain Attributes unto God. PAG. 9 CHAP. 7 Of the Creation of the World, and of the Angels in special. PAG. 13 CHAP. 8 Of the Creation of Man, and of his estate in Innocence. PAG. 15 CHAP. 9 Of Man's falling from God, and of the Misery of mankind thereby. PAG. 16 CHAP. 10 Of Gods Calling Mankind. PAG. 18 CHAP. 11 Of justification. PAG. 19 CHAP. 12 Of the true and lively Faith. PAG. 22 CHAP. 13 Of the Faith in the People of God which lived afore the Incarnation of our Lord jesus Christ ever since the fall. PAG. 25 CHAP. 14 Of the Ark which Noah built and of other things in the Story of the Old Testament. PAG. 27 CHAP. 15 Of Circumcision, PAG. 29 CHAP. 16 Of the Calling of Moses. PAG. 31 CHAP. 17 Of the Passeover. PAG. 33 CHAP. 18 Of the Law given by Moses. PAG. 35 CHAP. 19 Of the Tabernacle and Temple of the jews. PAG. 38 CHAP. 20 Of St. john Baptists Preaching. PAG. 40 CHAP. 21 Of the Holy Incarnation and Nativity of our Lord jesus Christ, PAG. 42 CHAP. 22 Of Christ's death. PAG. 45 CHAP. 23 Of the Resurrection and Ascension of jesus Christ. PAG. 47 CHAP. 24 Of the Coming down of the Holy Ghost. PAG. 49 CHAP. 25 Of the Merit of Redemption wrought by Christ PAG. 54 CHAP. 26 Of the end for which jesus Christ Redeemed Mankind, and who of years of discretion, of perfect age partake of the merit of the same Redemption. PAG. 56 CHAP. 27 Of Christ's Priesthood. PAG. 63 CHAP. 28 Of Christ's Prophetship. PAG. 64 CHAP. 29 Of Christ's Kingdom. PAG. 66 CHAP. 30 Of Christ's Mediation for his People, and of the Reconciliation PAG. 68 CHAP. 31 Of Christ's judging Mankind. PAG. 70 CHAP. 32 Of the Church of Christ. PAG. 74 CHAP. 33 Of the Ministry which Christ appointed in his Church in general. PAG. 77 CHAP. 34 Of Deacons. PAG. 78 CHAP. 35 Of Priests. PAG. 80 CHAP. 36 Of the Bishopric, that it is a degree, above the Priesthood, and so ordained to be by jesus Christ. PAG. 82 CHAP. 37 Of the Distinction or disparity among Bishops or of Archbishopricke. PAG. 85 CHAP. 38 Of the Prophetship that every kind thereof is not ceased. PAG. 90 CHAP. 39 Of Lordship which Arch-Bishops & Bishops have. PAG. 93 CHAP. 40 Of the liturgy or Divine Service of the Church in general. PAG. 94 CHAP. 41 Of the Ceremonies of the Church of England in general. PAG. 97 CHAP. 42 Of Wearing a Surplice. PAG. 101 CHAP. 43 Of the due Celebration of Sundays, and other times required by the Church to be kept holy. PAG. 104 CHAP. 44 Of Prayer, Thanksgiving, and Confession unto God, in public, and in private. PAG. 111 CHAP. 45 Of Singing Psalms, and Spiritual Songs, in public, & in private, & also of singing with Music. PAG. 116 CHAP. 46 Of the public reading of the Holy Scriptures, as also of the Homilies, and of making an Exhortation in public. PAG. 119 CHAP. 47 Of Expounding the Scriptures, and of Preaching, also of People's hearing Sermons. PAG. 124 CHAP. 48 Of People's reading the Holy Scriptures in private, and of means helping to the Understanding of them. PAG. 132 CHAP. 49 Of Reading the Books in the Bible which are called writings Apocrypha. PAG. 142 CHAP. 50 Of the People's learning the most Sacred Catechism of the Church which is in the Book of Common Prayer. PAG. 144 CHAP. 51 Of Baptism. PAG. 147 CHAP. 52 Of Godfathers and Godmothers. PAG. 150 CHAP. 53 Of the sign of the Cross made on the forehead of the Child having received Baptism. PAG. 152 CHAP. 54 Of Confirmation commonly called Bishopping. PAG. 154 CHAP. 55 Of the Holy Communion, or the Sacrament of the and Blood of jesus Christ. PAG. 158 CHAP. 56 Of preparing one's self for to receive worthily the Holy Sacrament. PAG. 166 CHAP. 57 Of Kneeling in the Act of Receiving the Sacrament. PAG. 168 CHAP. 58 Of Matrimony. PAG. 170 CHAP. 59 Of the Ring used in the Solemnisation of Matrimony. PAG. l72 CHAP. 60 Of thanksgiving of women after Childbirth, commonly called the Churching of Women. PAG. 173 CHAP. 61 Of Combination or Denouncing Gods Curse due unto sinners which will not Repent, or do neglect the same. PAG. 175 CHAP. 62 Of Excommunication. PAG. 177 CHAP. 63 Of Confession and Absolution in particular manner. PAG. 180 CHAP. 64 Of Penance. PAG. 184 CHAP. 65 Of Visiting the Sick. PAG. 187 CHAP. 66 Of the Communion of the Sick. PAG. 189 CHAP. 67 Of the Burial of the Dead. PAG. 191 CHAP. 68 Of the Reverence to be done to Almighty God in his Worship. PAG. 193 CHAP. 69 Of Good Works in general. PAG. 202 CHAP. 70 Of the King's Sovereignty, and of bearing faith and true Allegiance to his Majesty, his Heirs and Successors. PAG. 207 CHAP. 71 Of Submission to all Powers inferior to the King's Majesty. PAG. 214 CHAP. 72 Of Magistrates duties in general. PAG. 217 CHAP. 73 Of Swearing. PAG. 220 CHAP. 74 Of Honouring the Ministry. PAG. 224 CHAP. 75 Of Using the Perambulation of the Circuit of the Parish, called Going a Procession. PAG. 226 CHAP. 76 Of Almsdeeds. PAG. 230 CHAP. 77 Of Fasting. PAG. 233 CHAP. 78 Of Conversion, Repentance, and Regeneration. PAG. 239 CHAP. 79 Of our Duty towards God as it is delivered in the most sacred Catechism. PAG. 249 CHAP. 80 Of our Duty towards our Neighbour, as it is expressed in most divine manner in the Catechism also. PAG. 260 CHAP. 81 Of the Duty of the Husband unto his wife, and of the Duty of the wife unto her husband. PAG. 266 CHAP. 82 Of the Duty of Parents toward their children, and of children towards their Parents: likewise of Masters and Dames to their servants, and of servants to their Masters and Dames. PAG. 272 CHAP. 83 of the four Princiall virtues. PAG. 279 CHAP. 84 Of the seeven gifts of Grace. PAG. 282 CHAP. 85 Of Sundry fruits of the Holy Spirit. PAG. 287 CHAP. 86 Of Sundry other Virtues prescribed in the Divine Service. PAG. 294 CHAP. 87 Of Satisfaction for wrong done in word or deed. PAG. 306 CHAP. 88 Of Forgiving others the wrongs which they have done to us in word or deed. PAG. 309 CHAP. 89 Of Examining and judging our own selves. PAG. 313 CHAP. 90 Of Seeking God's Kingdom, and the righteousness thereof. PAG. 320 CHAP. 91 Of the Christian Unite. PAG. 326 CHAP. 92 Of Growing in the Christian faith, and the Christian life. PAG. 333 CHAP. 93 Of the Devil. PAG. 343 CHAP. 94 Of the seven deadly Sins. PAG. 350 CHAP. 95 Of Sundry other Sins. PAG. 360 CHAP. 96 Of the Sin against the Holy Ghost. PAG. 373 CHAP. 97 Of Sundry other God's Curses upon disobedient people PAG. 377 CHAP. 98 Of deferring Repentance until likelihood of bodily death. PAG. 382 CHAP. 99 Of sundry of God's blessings upon obedient people, in this present life. PAG. 386 CHAP. 100 Against separating from the Church of England, by law established under the King's Majesty, in any manner. PAG. 390 THE CHRISTIAN DIVINITY: OUT OF the Divine Service. CHAP. I. That there is a GOD. IN the third part of the * In the second Tome in folio. page 228. Homily for Rogation Week, it is said, That faith is the first entry into the Christian life: according as the Scripture delivereth, He a Heb. 11.6. that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him. The * Heb. 4.2. Mal. ●. ●4● want of which belief is the cause, that m●● in these days are so negligent in seeking th●●ord: some being cold in Religion: others 〈…〉 warm: Some there are that say in th●● b Psal. 14. ●. hearts there is no God: through c Psal. 10. ●. their pri●● they will not seek after him: God is not in all their thoughts. Sundry others there are, which though they do d Titus 1.16. with their mouths profess to know God, in their Works they deny him, being abominable and disobedient, and unto every good Work * Or void of judgement, (as the Margin hath it.) Reprobate. That there is a God, it needeth no demonstration: for every e Psalm 19.3. Nation on the face of the whole Earth doth acknowledge it. There was never any one borne into the world, Rom. 10.18. Nulla est gens tam barbara, quae non fateatur esse aliquem Deum: adeò quidem ut homines falsum Deum haebere inalint, quàm nullu● omnino: tam alte nimirum sensus divinitatis indit incordibus nostris. Cice●o. which at one time or another, (if he or she lived unto ripe years) testified f Rom. 2.15. Act. 14.7. not unto it. It is a principle or g john 1.9. light, which God hath set in every Humane soul: That (saith the Apostle) which h Rom. 1.19.20 is naturally known of God, is manifest in mankind; for God hath showed it unto them. For the invisible things of him, from the Creation of the World, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. The i Psal. 9 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th●●y●●●des. judgements, which even in all ages come upon wilful breakers of God's Laws; as on Traitors, on such as break their lawful oaths, or take false oaths: Also the judgements on wilful murderers (who being apprehended and examined, commonly cannot but confess their deed:) also on Blasphemers and the k 〈◊〉 5 9 like, declare plainly, that there is a Righteous, most mighty power; though in his Essence or being he is l 〈◊〉 ●1. 27. unseen to all eyes of flesh on Earth. Also the m Heb. 〈…〉. horrors and terrors, which come into the hearts of such as live wilfully disobedient to God's Laws; and especially when as 〈◊〉 have n Mat 27.37. 〈…〉 10. committed some great Wickedness. The o Acts 2.37. hea●● and ●●ings, and the p Wisd. 17.11. Conscience remorses, the inward q Gen. 3.10. Rom. 6.21. ●●●me, which followeth after transgressing of God's everlasting Law, and the like Effects, show the r Colos. 1.29. job 33.14.15.16.17.18.29.30. working of the infinite Godhead in the minds of Mankind. Unto this God blessed for ever, the Church saith, s In Saint Ambrose his song. All the earth doth worship thee the Father everlasting. To thee all Angels cry aloud, the Heavens and all the powers therein. To the● Cherubin and Seraphin continually do cry: Holy, holy, holy, Lord God of * Or hosts. See Rom. 9 29. with Isa. 1.9. Sabaoth. Heaven and earth is full of the Majesty of thy glory. CHAP. 2. That there is a Trinity in the Godhead. In Hebraico Bibliorum exemplari non rarò Trinitatis mysterium significatur, uti in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job. 35.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 149.2. vide Isa. 54.5. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eccles. 12.1. IN the Athanasian Creed it is said, The Catholic Faith is this, That we worship one God in Trinity, and Trinity in Unity: Neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one * joh. 10.30. joh. 17.22. , the glory equal, the Majesty coeternal. Saint john saith, t 1. joh. 5.7. There are three which bear record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. Saint Matthew saith, u Mat. 3.16.17. Tetragranimaton (ut Author est Galatinus) in Targum anti●●itus scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Trinitatis divinae mysterium inunondum. When jesus was baptised of john, he went up strait way out of the water, And lo the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting uhon him: And lo a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased. There was jesus the Son, in his humane nature baptised with water: There was the Holy Ghost descending like a Dove, and lighting upon him: There was the Father speaking from heaven and saying, This is my beloved Son. And in the name of each person of the Trinity Christ commanded his Ministers to baptise, saying: * Mat. 28.19. Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. The Church in the Preface to be read upon the feast of the Trinity only, Singula sunt in singulis, & omnia in ●●ngulis, & singula in omnibus & omnia in omnibus, & unum omnia. Qui videt hoc vel ex parte, vel per speculum in aenigmate, gaudeat cognoscens Deum: & sic ut Deum honoret & gratias agate. Qui autem non videt, tendat per pietatem ad videndum non per caecitatem ad calumniandum: quoniam unus est Deus, sed tamen Trinitas: nec confuse accipiendum est, ex quo omnia, per quem omnia & in quo omnia: nec dijs multis, sed ipsi gloria in secula seculorum. August. l●bro sexto de Trinitate capite ultimo. teacheth us to say; It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thankes to thee, O Lord, Almighty and everlasting God, which art one God, one Lord, not one only Person, but three Persons in one substance. For that, which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. CHAP. 3. Of God the Father. IN the third part of the * 2 To. p. 40. Homily against peril of Idolatry, it is said, Deus est spiritus ●aturà simplex, lux in accessibilis &c: Augustinus initio lib. quaest. vet. & Novi Test. ad Quaest. quid sit Deus. How can God, a most pure Spirit, whom never man saw, be expressed by a gross bodily, and visible similitude? How can the infinite Majesty and greatness of God, incomprehensible to man's mind, much more not able to be compassed with the sense, be expressed in a small and little image? That God in his Essence is Spirit, Christ hath witnessed, saying: x john 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in truth. In the Nicene Creed it being said concerning God the Son, That he is Light of Light, we are taught, that God the Father is the Light Eternal. Saint john saith, y 1 john 1.5. God is Light, and in him is no darkness at all. In the first * 2 Tom. p. 179 Homily concerning the passion of Christ it is said: Christ delighteth to enter and dwell in that soul, where love and charity ruleth, and where peace and concord is seen. For thus wrighteth Saint john, z 1 john 4.8.16 God is Charity, he that abideth in charity, abideth in God, and God in him. Which to be spoken of God the Father also, it appeareth out of the Words afore that Text, where Saint john saith, We have seen and do testify, that the a 1 john. 4.14.15. Father sent the Son to be the Saviour of the World. And we have known and believed the love that God hath unto us, etc. Also of b Rom. 11.36. Not si quis roget, quodnan sit quod colamus atque adoremus, promptam est respondere, quod sit Charitas. Etenim, ut à Spiritu Sancto pronunciatum est, Deus noster Charitas est, coque nomine, magis quàm quovis alio delectatur. Nazianzen. Orat. 14. him, and through him, and to him are all things. To whom be glory for ever. Amen. CHAP. 4. Of God the Son. IN the Nicene Creed, it is said, I believe in one Lord JESUS CHRIST, the only begotten Son of God, begotten of his Father before all worlds, God of God, Tertul, libro contra Praxean capite octavo: pretulit Deus Sermonent sicut radix fruticem, et sol radium. Et mox: Quia omnis origo parent est: et omne quod ex origine profertur, progenies est: Multo magis sermo Dei, qui etiam proprie nomen silij accipit. Nec frutex tamen à radice: Nec fluvius à fonte: nec radius a sole discernitur: Sieut nec à Deo Sermo. Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made. The which Saint john testifieth, saying: c john 1.1.9.3 In the beginning was the Word, and the Word was with God, and the Word was God. He was the true Light, which lighteth every man that cometh into the world. All things were made by him, and without him was not any thing made, that was made. In the third part of the * T. 2. pa. 228.229. Homily for Rogation week, it is said concerning God the Son, d Heb. 1.3. That he is the brightness of his Father's glory, and a very clear Image and pattern of his substance. It is there also said, That Christ is the everlasting Wisdom, as in the book of the Proverbs, it so of itself speaks, saying: I e P●o. 8.12.22.23.30. Wisdom dwell with Prudence: The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. Then was I by him, as one brought up with him: and I was daily his delight, rejoicing always before him. The eternal Son of God is signified in Genesis, where it is said: f Gen 19.24. The Lord reigned upon Sodom and upon Gomorrah Brimstone and fire from the Lord out of Heaven. And likewise in the Psalm where David saith: The g Psal 110.1. Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. A saying of jesus the son of Syrach is memorable hereto, who in his prayer uttered these words: h Eccles. 51.10 I called upon the Lord, the Father of my Lord, that he would not leave me in the days of my trouble, and in the time of the proud, when there was no help. Unto God the Son it is said in the Scripture: i Heb. 1.8.9. Thy throne, O God, is for ever and ever: a Sceptre of righteousness is the Sceptre of thy Kingdom. Thou hast loved righteousness and hated iniquity. We are taught in the sacred liturgy most piously to say unto God the Father: k In Saint Ambrose his song. The holy Church throughout all the World doth acknowledge thine honourable, true, and only Son, And unto God the Son for to say: Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Father. CHAP. 5. Of God the Holy Ghost. IN the first part of the * 2. To p. 207. Homily concerning the coming down of the Holy Ghost, it is said: The Holy Ghost is a spiritual and divine substance, Opus est spiritu sancto ut piè & dexterè loquamur de Trinitate per quem folum, Deus & intelligitur, & exponitur & auditur. Divus Nazianzenus oratione prima de fugae sua in Pontum. the third person in the Deity, distinct from the Father and the Son, and yet proceeding from them both. 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; he is God, and Lord everlasting. Concerning the Holy Ghost, Christ hath said to his Disciples: l joh. 15.26. When the comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. That the Holy Ghost is God, it is manifest out of St. Peter's words unto Ananias, saying: m Acts 5.3.4. Why hath Satan filled thine heart to lie unto the Holy Ghost? Thou hast not lied unto men, but unto God. So where Saint Paul saith: n 1. Cor. 12.4.5.6. Now there are diversities of gifts, but the same spirit. And there are differences of administrations, Spiritus Sanctus à patre procedit. Qui quatenus ab illo procedit, Creatura non est: quatenus rursum genitus non est, filius non est: quatenus autem inter ingenitum et genitum medius est, Deus est. D. Nazianzenus oratione 37. but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. In all the Sacred Song of the Church, which is to be said or Sung in the Ordering of Priests, (which also is commonly set afore the Psalms in Meeter,) what the Holy Ghost is, and what his gifts and workings are, it is very Divinely delivered; and remarkablely it is said in the second Stave thereof: Thou art the very o john 14.16 Comforter, in all woe and distress: The Heavenly p Luke 11.13. gift of God most high, which no tongue can q 2 Cor. 12.4 as in margin. express. The fountain and the lively spring, of r 1 Thes. 1.6. joy Celestial, The n =" s" Acts 2.3.4. fire so bright, Omnes quod sumus ac vigemus inde est: Regnat spiritus ille sempiturnus à Chriso simul et parente missus, intrat pectora candidus pudica, qua Templi vice consecrata vident, Post quam combiberint deum medullis: Sed siquid vitij dolive nasci inter visceraiam dicata sensit ceu spurcum refugit ●eler satellum. Et nonnullis interjectis: Hic pastui anima est, saporque verus. Po●●● prudential. the t Rom. 5.5. love so clear, and u 1 joh. 2.20.27 unction Spiritual. And now concluded be these Collections concerning the Holy, Blessed, and Glorious Trinity, with that of the Prayer to the Holy Ghost, to be sung before the Sermon. All glory to the Trinity, that is of mighties most: The living father, and the Son, and eke the holy Ghost. As it hath been in all the time, that hath been heretofore: As it is now. and so shall be, henceforth for evermore. CHAP. 6. Of certain Attributes unto God. IN the beginning of sundry Prayers, and in other places of the Divine Service, Of God's Eternity. for the more expressing of the glory of God, there are added unto his name sundry Attributes: As it is said oftentimes, O everlasting God, O everliving God: And in the Athanatian Creed he is said to be, the One Eternal. Moses in his Prayer, which is in the Book of the Psalms, doth in like manner confess the Eternity of God, saying: Before w Psal 9●. 2. the Mountains were brought forth, or ever thou hadst form the earth and the World; even from everlasting to everlasting thou art God. The Everlasting is in the Book of Baruch mentioned as one of God's names, where it is said: Let them x Baruch 4 14. that dwell about Zion come and remember ye the Captivity of my Sons and Daughters, which the Everlasting hath brought upon them. God is also said to be Infinite or Incomprehensible, Of God's infiniteness, or immensity. as in the first part of the * 2 T. p. 221. Homily for Rogation Weeke, where it is said: He is y job 9.11. invisible every where; and x Acts 17.27.28 in enery Creature, and a jeremia 2 3.24 fulfilleth both Heaven and earth with his presence: In considering whereof David said: Whether shall I go from thy Spirit? Or whether shall I flee from thy Presence? if I go up into Heaven, thou art there: if I make my bed in Hell; behold thou art there. If I take the Wings of the morning, and dwell in the uttermost parts of the Sea; even there shall thy hand lead me, and thy right hand shall hold me. b Psal. 139.7.8.9.10.13. Thou hast possessed my Reins; thou hast covered me in my mother's Womb. In the Book of Wisdom it is said: The c Wisd. 1.7. Spirit of the Lord filleth the World, and that which containeth all things hath knowledge of the Voice. And d Wisd. 12.1. thine incorruptible spirit is in all things. Of God's Almightiness. Moreover God is often called Almighty, as in the prayer to be said in the time of War. O Almighty God, King of all Kings, and Governor of all things, whose power no Creature is able to resist. The Almighty power of God is lively expressed in the end of the Visitation of the sick, where it is said: The Almighty Lord, which is a * Pro. 18.10. strong Tower to all them that put their trust in him, to whom all things in Heaven, in Earth, and * Phil. 2 9.10. under the Earth do bow and obey, be now and evermore thy defence, and make thee know and feel, that there is none other name under Heaven given unto men, in whom, and through whom thou mayest receive health and salvation, but only the name * Act. 4.12. of our Lord jesus Christ. The Prophet David saith: The c Psalm. 103.19 Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all. Esay saith, Behold f Esay 40.15.17 the Nations are as the drop of a Bucket, and are counted as the small dust of the Balance: Behold he taketh up the Isles as a very little thing. All Nations before him are as nothing; and they are counted to him less than nothing, and vanity. Incomparable Wisdom is also ascribed unto God: as in the first part of the * 2. T. p. 219. Sermon for Rogation Weeke, Of God's Wisdom. where it is said: I do not 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. And in the second part of that Homily it is said: Page 224. His sight looketh through Heaven and Earth, and seethe all things presently with his eyes. Nothing is too dark or hidden from his Knowledge, not the privy thoughts of men's minds. David saith, Great g Psal. 147.5. is our Lord, and of great power, his understanding is infinite. The Apostle to the Hebrews saith: there is not any h Heb. 4.13. Creature, which is not manifest in his sight: but all things are naked and opened unto the eyes of him, with whom we have to do. Again, concerning God's Wisdom David saith, O i Psal. 104 24. Lord how manifold are thy Works! in Wisdom hast thou made them all. Of God's goodness. Goodness also is attributed unto God even through out all parts of the Divine Service. In the first part of the * 2. Tom p. 217. Homily for Rogation Week there is amply declared the goodness of God towards mankind in sundry particulars. Wherein Holy Church doth as the Scripture saith; abundantly k Psal. 145 7.9. utter the memory of God's great goodness. The Lord is good to all. Of God's justness. justness also is ascribed unto God, as in the Prayer to be said in time of War, where it is written. To God it belongeth justly to punish sinners, and to be merciful to them that truly Repent. David saith: The O Lord is righteous in all his ways: And m Psal. 62.12. thou rendrest unto every one according to his works. Nehemiah said unto God: Thou n Nehem. 9.33. art just in all that is brought upon us: for thou hast done right, but we have done wickedly. Zephaniah saith: The o Zeph. 3.5. just Lord is in the midst of jerusalem: He will do none iniquity. Every morning doth he bring his judgement to light, he faith not; but the unjust know no shame. The Lord (saith Hosea) hath a controversy with judah, Hosea 12. ● and will punish l Psal. 145.17. jacob according to his ways; according to his doings will he recompense him. God also is often in the Divine Service mentioned to be Merciful, Of God's mercifulness. as in the third Collect to be read on good Friday it is said: Merciful God, who hast made all men, and hatest * Some object against this Divine Doctrine of the Church, the saying in the Scripture, I have hated Esau. The Scripture saith not, that God hated Esau unto everlasting damnation afore he was borne: but signifieth that he loved him less than he loved jacob, in that for a time he was to serve jacob. That the word h●te doth in Scripture signify to Love less. See junius on Genes. 29.31. Deut 21.15. See Math. 6.24. Luk. 14.26. And that Esau was to be under jacob foratime, See Genes. 27.40. Saint Paul's Doctrine hereabout is one of his sayings hard to be understood 2. Peter 3.16. There is in it an Allegory as in Gal. 4.24. See 2. Esaras' 6.8.9. Also in Genes. 25.23. mentioned By Saint Paul in Rom. 9 jacob and Esau are called two Nations, and two manner of people. And that Esau was said to be hated, was not expressed in those words, until many ages after: Namely, in the days of the Prophet Malachy 1.3. See Ezech. 33.11. and 2. Peter 3.9. Math. 23.37. Acts 7.51. See Pro. 1. from verse 20. unto the Chapters end. All Ezechiel 18. Eccles. 15.11. to the end. nothing that thou hast made, nor wouldst the death of a Sinner, but rather that he should be converted & live, have mercy upon all jews, Turks, Infidels, and Heretics, etc. So in the last Prayer saving one of the Commination, it is said: Oh most mighty God and Merciful Father, which hast compassion of all men, and hatest nothing that thou hast made, which wouldst not the death of a sinner, but that he should rather turn from sin and be saved, etc. David saith, The q Psal. 145.9 Lord is good to all; and his tender Mercies are over all his works. Likewise Saint Paul witnesseth: God hath concluded all men in unbelief, that he might have Mercy upon r Rom. 11.32. all. In the Book of Wisdom it is said, Thou s Wisdom 11.23 24. haste Mercy upon all, for thou canst do all things, and winkest at the sins of men; because they should amend. For thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldst thou have made any thing, if thou hadst hated it. Unto the which Eternal, Incomprehensible, Almighty, Wise, Good, Just, and Merciful God be glore, through jesus Christ for ever. Amen. CHAP. 7. Of the Creation of the World, and of the Angels in special. IN the first part of the * T. 1. p. 67. Homily, an Exhortation concerning good order, and obedience to Rulers and Magistrates, it is said: Almighty God hath created and appointed all things in Heaven, Earth, and Waters, in a most excellent and perfect order. In Heaven he hath appointed distinct and several orders and states of Archangels and Angels. In the beginning (saith the Scripture) God t Genesis 1.1. and 2 1. Created heaven and earth and all the Host of them. Also that by the u Col. 1.16. Son of God were all things Created that are in Heaven, and that are in Earth, Visible, and Invisible, whether they be Thrones or Dominions, or Principalities, or Powers; all things were Created by him, and for him. That there are Archangels aswell as Angels, it appeareth out of Daniel, where it is Written, that Michael one of w Dan. 10.13. the chief Princes came to help him. Michael is called an Archangel in the x jude 9 Epistle of jude. There is mention of another Archangel in y 2. Esdras 4.36. Esdras, namely Vriel. In Saint Ambrose his Song it is said unto God, To thee all Angels cry aloud, the Heavens and all the powers therein: To thee Cherubin and Seraphin continually do cry: Holy, holy, holy, Lord God of * Or Hosts. Sabaoth. That there are Powers in heavenly places, and also Principalities among them; not only the text above cited out of the Epistle to the Colossians proveth, but also Saint Paul's words to the Ephesians, saying: To z Eph. 3.10. the intent that now unto the Principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God. Of Cherubins, Novem Angelorum est cord●nes, testante sacro eloquio, scimus, scilicet Angelos, Archangel●s, virtutes, potestates, principatut, dominati●nes, th●onos, Cherubin, aeque Seraphim Greg. in H●mil. there is often mention in the tenth Chapter of Ezechiel: And of Seraphins it is mentioned in the sixth Chapter of Isaiah. In the Collect to be read on the day of the Feast of Saint Michael the Archangel, the Church saith: Euerlasting-God, which hast o dayned and constituted the Services of all Angels and Men in wonderful order: Mercifully grant that they which always do thee service in Heaven, may by thine appointment succour and defend us in Earth, through jesus Christ our Lord. Heb. 1.14. Are a they not all ministering Spirits (as the Apostle saith) sent forth to minister for them, who shall be Heirs of Salvation? David saith, Because b Psal. 91.9.10.11.12. thou hast made the Lord, which is my refuge, even the most High, thine Habitation, there shall no evil befall thee, neither shall any Plague come nigh thy dwelling: For he shall give his Angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone. Some of the Angels sinned, in not c 2 Pet. 2 4. jude 6. keeping their first estate; but left their own habitation, and are cast down to Hell, reserved in everlasting Chains under darkness, unto the judgement of the great day. It is our duty (as the Church d In the Communion Service. exhorteth) with the holy Angels and Archangels, and with all the Company of Heaven, to laud and magnify the e Deut. 28.58. glorious name, evermore praising him, and saying, f Reve. 4.8. Esay 6.3. Holy, holy, holy, Lord God of Hosts, Heaven and Earth are full of thy glory. Glory be to thee, O Lord most high. CHAP. 8. Of the Creation of Man, and of his estate in his innocency. IN the * To 2. p. 167. Homily concerning the Nativity of our Saviour jesus Christ, it is said: That among all the Creatures which 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 as well in Body and Soul g Ezech. 18.15 exceeded all other, no less than the Sun in brightness and light exceedeth every small and little Star in the firmament. He was made h Genesis 1.27. 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 i Ephe. 4.241 righteousness and holiness, etc. And it is said in the first part of the * T. 2. p. 261. Homily of Repentance. Therefore did God create and make men, that he might have whom he should do good unto, and k Psal. 8.6.— Col. 1 make partakers of his heavenly Riches. In the like manner David saith: thou l Psal. 8.5. hast made man a little lower than the Angels, and hast Crowned him with glory and Honour, etc. God (saith Moses) created man in his own image; which Paul expresseth to be in righteousness and true holiness. Concerning man's partaking of God's heavenly riches, Paul signified to the Ephesians: that m Eph. 3.8. unto him grace was given, for to Preach among the Gentiles the unsearchable riches of Christ. And he saith unto them: I cease not to n Eph 1.16 17.18. give thankes for you, making mention of you in my Prayers, that the God of our Lord jesus Christ the Father of glory, may give unto you the spirit of Wisdom and Revelation in the knowledge of him: the eyes of your understanding being enlightened, that ye may know what is the hope of his Calling, and what the riches of the glory of his inheritance in the Saints is. In the book of Wisdom it is said: God o Wisd. 2.23. created man to be immortal, and made him to be an image of his own Eternity. He p Wisd. 1.14. created all things that they might have their being: and the generations of the World were healthful: and there is no poison of destruction in them: nor the Kingdom of Death upon the earth. CHAP. 9 Of Man's falling from God, and of the Misery of Mankind thereby. IN the second part of the * T. 1. p. 33. Homily of good Works, it is said: That Adam notwithstanding God's Commandment, gave credit unto the Woman, seduced by the subtle persuasion of the Serpent, and so followed his own will, and left God's Commandment. Whereby it came to pass, (as it is delivered in the * T. 2. p. 168. Homily of the Nativity of Christ) 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, etc. Which misery fell not only on him, but also on his posterity and Children for ever: So that the whole Brood of Adam's flesh should sustain the self same fall and punishment, which their forefather by his offence most justly had deserved. Saint Paul saith, q Rom. 5.12.14.18. By one man sin entered into the World, and death by sin, and so death passed upon all men, for that all have sinned. And death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him, that was to come: And as by the offence of one, judgement came upon all men to condemnation: Even so by the righteousness of one, the free gift came upon all men unto justification of life. Accordingly Esdras hath testified, saying: r 2 Esdras 3.21 The first Adam bearing a wicked heart, transgressed and was overcome, and so be all they that are borne of him. And again saith he, s 2 Esd. 7.48. O thou Adam, what hast thou done? for though it was thou that sinned, thou art not fall'n alone, but we all that come of thee. Esay declaring the state of man fall'n, saith: t Esay 59.2.3.4 Your iniquities have separated between you and your God: and your sins have hid his face from you, that he will not hear. For your hands are defiled with Blood, and your fingers with iniquity: Your Lips have spoken lies, your Tongue hath muttered perverseness. None calleth for justice, nor any pleadeth for the truth, etc. Unto the end of the 15. Verse. And Esay saith also: u Esay 64.6 We are all as an unclean thing, and all our righteousnesses are as filthy rags. Saint Paul to the Ephesians likewise telleth them, what was their estate afore they were converted unto the obedience of the Gospel: Namely, that they were w Eph. 5.8. darkness, x Eph. 2.12.2.3 without Christ, being Aliens from the common wealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the World. Also that they were dead in trespasses and sins, wherein they Walked according to the course of this World, according to the Prince of the power of the Air, the spirit that now worketh in the Children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature Children of Wrath, even as others. Read the whole Homily of the misery of Man. CHAP. 10. Of God's calling of Mankind. IN the first part of the * T. 2. p. 219.220 Homily for Rogation Week, it is said: That it is the goodness of God, which moveth him to say in Scripture: It is my delight to be with the children of men. It is his goodness that moveth him to call us unto him, to offer us his friendship and presence. It is his goodness, that patiently suffereth our straying from him, and suffereth us long, to win us unto repentance. And what other thing doth his loving and gentle voice spoken in his Word, where he calleth us to his presence and friendship, but delare his goodness only without regard of our Worthiness. It is said in the * In the Service appointed to be read on Ash-wednesday. Comminations Exhortation: The wrath of God shall appear in the day of vengeance, which obstinate sinners through the stubbornness of their heart have heaped unto themselves, which despised the goodness, patience, and long sufferance of God, when he * Rom. 2.4. called them continually to Repentance. From which places it is taught: That Gods call of fallen man is unto repentance, and his friendship and presence; according as it is written in S. Peter: The y 2 Peter 3.9. Lord is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. z Mat. 9.13. I came (saith Christ) for to call sinners to repentance. And Saint Paul saith to the Corinthians: God a 1 Cor. 1.9. is faithful, by whom ye were called unto the fellowship of his son jesus Christ our Lord. And to the Thessalonians he saith: b 1 Thes. 2.12. That ye would walk worthy of God, who hath called you unto his Kingdom and glory. And Saint Peter saith: c 1 Peter 2.9 That ye should show forth the praises of him, who hath called you out of darkness into his marvellous light. And again, d 1 Pet. 5.10.11 The God of all grace, who hath called us into his eternal glory by jesus Christ, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen. CHAP. 11. Of justification. IN the first part of the * T. 1. p. 13. Homily of Salvation it is said: Because all men be sinners and offenders against God, and breakers of his Law and Commandments, therefore can no man by his own acts, works and deeds (seem they never so good) be justified, and made righteous before God: But every man of necessity is constrained to seek for another righteousness or justification to be received at Gods own hands, that is to say, the forgiveness of his sins and trespasses in such things as he hath offended. And this justification or righteousness, which we so receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted, and allowed of God, for our perfect and full justification. Three things therefore must go together in our justification. The three things which must go together in our justification. To 1. p. 14.15. Upon God's part, his great mercy and grace: Upon Christ's part, justice, that is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and throughly: And upon our part, true and lively Faith in the Merits of jesus Christ; which nevertheless is the gift of God, and not man's only work, without God. Which said Faith doth not shut out Repentance, Hope, Love, Dread, and the fear of God, to be joined with Faith in every man that is justified, but it shutteth them out from the office of justifying. Nor the faith also doth not sout out the justice of our good works necessarily to be done afterwards of duty towards God. For we are most bounden to serve God, in doing good Deeds, commanded by him in his Holy Scripture, all the days of our life. * Page 17. No man may justly think, that we may by this Doctrine take any occasion of carnal liberty, to follow the desires of the flesh, or that thereby any kind of sin may be committed, or any living the more used. justification is the office of God only, and is not a thing which we render unto him, but which we receive of him: Not which we give unto him, but which we take of him, by his free Mercy, and by the only Merits of his most dear beloved Son our only Redeemer, Saviour, and justifier JESUS CHRIST. Saint Paul saith: e Rom. 3.23.24.25.26. All have sinned, and come short of the glory of God, being justified freely by his grace through the redemption that is in jesus Ghrist: whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness that he may be just, and the justifier of him, which believeth in jesus. The same Apostle likewise saith: f Rom. 8.3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and * Or by a sacrifice for sin: as in the margin: Peccatum graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebra●cè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepè exponitur expiat●o, et piaculum seu sacrificium expiationis. Leu. 4.34. Eze. 45.23. etc. In textu etiam chaldaico usurpatur, ut in Esdr. 6.17. for sin condemned sin in the flesh; that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Now the * Page 19 office and duty of a Christian man unto God, what we ought on our part to render unto God again, for his great mercy and goodness, is, not to pass the time of this present life unfruitfully and idly, after that we are Baptised or justified, not caring how few good works we do to the glory of God, and profit of our neighbours: Much less is it our Office after that we be once made Christ's members, to live contrary to the same, making ourselves members of the Devil, walking after his enticements, and after the suggestions of the World and the flesh, whereby we know that we do serve the World, and the Devil, and not God. The Lord saith by his Prophet Micah: g Mic 6.10.11.12. Shall I count them pure with the wicked Balances, and with the Bag of deceitful weights? For the rich men thereof are full of Violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. In the beginning of the Common Prayer it is said concerning justification: At what time so ever 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. These Words of the Lord spoken at large by his Prophet, are; If the h Ezech. 18.21 22. Wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not dye. All his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done, he shall live. And (saith the Apostle) being justified i Rom. 5.1.2. by faith, we have peace with God, through our Lord jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. CHAP. 12. Of the true and lively Faith. IN the third part of the * T. 1. p. 19.20. Homily of Salvation it is said: The right and true Christian faith is, not only to believe that holy Scripture, and all the aforesaid Articles of our Faith are true (which things the Devils themselves do believe) but also to have a sure trust and confidence in Gods merciful promises, to be saved from everlasting damnation by Christ: Whereof doth follow a loving heart to obey his Commandments. The * T. 1. P. 18. true and lively faith in Christ, bringeth forth good works, and a life according to God's Commandments. And * P. 20. this true Christian faith, neither any Devil hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the Sacraments, in coming to Church, and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds showeth the cortrary. For how can a man have this true faith, this sure trust and confidence in God, that by the merits of Christ his sins be forgiven, and he reconciled to the favour of God, and to be partaker of the Kingdom of Heaven by Christ, when he liveth , and * Tit. 1.16. Mat. 10 33. denieth Christ in his deeds? Surely no such man can have this faith and trust in God. For as they know Christ to be the only Saviour of the World: so they know also that Wicked men shall * 1 Cor. 6.9.10. not enjoy the Kingdom of God. They know that God * Psal. 5.4.5.6 hateth unrighteousness, that he will destroy all those that speak untruely, that those which have done * john 5.29. good works (which cannot be done without * john 15.5. a lively faith in Christ) shall come forth into the Resurrection of life: and those that have done evil, shall come unto the Resurrection of judgement. Very well they know also, that to them that be Contentious, and full of strife, and to them that will not be obedient unto the truth, but will obey unrighteousness, shall come * Rom. 2.8.9. indignation, wrath, and affliction, etc. The great and merciful benefits of God (if they be well considered) do neither minister unto us occasion to be idle, and to live without doing any good works, neither yet stir us up by any means to do evil things. But contrariwise if we be not desperate persons and our Hearts harder than stones, they move us to render ourselves unto God wholly, with all our Wills, Hearts, Might, and Power, to serve him in all good deeds, obeying his Commandments during our lives, to seek in all things his glory and honour, not our sensual pleasures and vain glory, evermore dreading willingly to offend such a merciful God, and loving Redeemer, in Word, Thought, or Deed. And the said benefits of God deeply considered, move us for his sake to be ever ready to give ourselves to our neighbours, and as much as lieth in us, to study with all our endeavour to do good unto every man: these be the fruits of true faith. In the Collect for Innocents' day, we are Divinely taught to pray, That in our Conversation our life may express the Faith in God, which with our tongues we do confess. Whence we may also learn that the true Christian faith is not a matter merely holden in the mind; but which hath its operation outwardly. And so Saint Paul saith: k Gala. 5.6. In jesus Christ, neither Circumcision availeth any thing, nor uncircumcision; but Faith which worketh by love. Saint james saith l james 2.14.26 What doth it profit my brethren, though a man say he hath faith, and hath not works? can faith save him? As the body without the spirit is dead, so faith without works is dead also. And jesus the son of Sirach saith: m Eccles. 32.24 He that believeth in the Lord taketh heed unto the Commandment. Read all three parts of the Homily of faith; for in them the true Christian faith is described in a wonderful Divine manner. CHAP. 13. Of the Faith in the people of God, which lived afore the Incarnation of our Lord jesus Christ, ever since the fall. IT is said in the second part of the * T. 1. p. 25. Homily of Faith: All the Fathers, Martyrs, and other Holy men (whom Saint Saul spoke of) had their Faith surely fixed in God, when all the World was against them. They did not only know God to be the Lord, Maker, and Governor of all men in the World: but also they had a special confidence and trust, Idem enim omnino erat etiam tli Deus, idem Spiritus, idem Christus, eadem fides, eadem doctrina, eadem Spes, eadem haereditas, idem soedus, eadem vis verbi dei. Et Eusebius ait: Omnes fideles usque ab. Adamo, re quidem ipsa Christianos fuissè (quamvis non ita dicerentur, etc.) Apologia Ecclesiae Anglicanae excusa Londini Anno 1626. p. 97.98. that he was and would be their God, their Comforter, Aider, Helper, Maintainer and Defender. This is the Christian faith, which these Holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian faith that they had, for they looked for all the benefits of God the Father, through the merits of his Son jesus Christ, as we now do. This difference is between them and us, that they looked when Christ should come, and we be in the time when he is come. Therefore saith Saint Augustine, the time is altered and changed, but not the Faith. For we have both one faith in one CHRIST. The same Holy Ghost also that we have, had they, saith Saint Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father: So did he likewise instruct and teach them to say, as it is Written, * Esay 63.16. Thou Lord art our Father and redeemer, and thy name is without beginning, and everlasting. God gave them grace to be his Children, as he doth us now. But now by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts, whereby we may conceive a greater faith and surer trust, than many of them had. But in effect they and we be all one: We have the same faith that they had in God, and they the same that we have. And Saint Paul so much extolleth their faith, because we should no less, but rather more, give ourselves wholly unto Christ, both in profession and living, now when Christ is come, than the old Fathers did before his coming. And by all the declaration of Saint Paul, it is evident, that the true, lively, and Christian faith, is no dead, vain, or unfruitful thing, but a thing of perfect virtue, of wonderful Operation or working, and strength, bringing forth all good motions, and good Works. Saint Stephen in his last Sermon to the jews, making mention of the Faith, that was concerning Christ, many Ages afore his Incarnation, relateth what Moses said unto the Children of Israel: A Prophet n Acts 7.37. shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear. And afterward he said: Which o Acts 7.52. of the Prophets have not your Fathers persecuted? And they have slain them, which shown before of the coming of the Just one, of whom ye have been now the betrayers and murderers. Christ told the jews: Your p john 8.56 Father Abraham rejoiced to see my day, and he saw it, and was glad. He also said: before q john 8.55 Abraham was, I am. Afore the days of Moses and the Prophets, God had his Priesthood on earth after the order of r Genesis 14.18 Melchizedec. The which Priesthood did s Psal. 110.4. figure forth Christ's everlasting Priesthood, like as the levitical had t Heb. 8.5. and 10.1. shadows of the same. Melchizedec Priest of the most high God bringing forth bread and Wine unto Abraham, ministered unto him therein u Pro. 9.5 bread and Wine, even the Body and Blood of jesus Christ: The mystery whereof Melchizedec knew, and all Priests that were of his Order, (if there were any thereof afore or after him.) Saint Paul said to the Corinthians: That w 1 Cor. 10.2▪ 3.4. the Fathers were all Baptised unto Moses in the Cloud, and in the Sea. And did all eat the same Spiritual meat, and did all drink the same Spiritual drink. For they drank of that Spiritual Rock which followeth them; and that Rock was Christ. Also all the people of God, that lived after the fall, until the Incarnation of our Lord jesus Christ, had their Faith in that Seed, which was promised; that it should bruise the Serpent's head, and x Rom. 16.20 bruise Satan under their Feet. y Heb. 13.8. jesus Christ (according to his eternal Divine nature) the same yesterday, and to day, and for ever. CHAP. 14. Of the Ark which Noah built; and of other things in the Story of the old Testament. IN the first Prayer for public Baptism, the Church saith: Almighty and Everlasting God, which of thy great mercy didst save Noah and his Family in the * Genesis 7.23 Ark from perishing by Water, and also didst safely lead the children of Israel thy people through the red sea, figuring thereby thy holy baptism; and by the baptism of thy well beloved Son jesus Christ, didst sanctify the flood * Mar. 1.9. jordan, and all other waters to the mystical washing away of sin, etc. And in the first part of the * Tom. 1. p. 69. Homily concerning good order and obedience to Rulers and Magistrates, it is said: Where there is no right order, there reigneth all abuse, carnal liberty, enormity, sin, and babylonical confusion. By which deliveries and sundry other of like nature in the Divine Service, Holy Church doth teach us, not only to believe the truth of the histories in holy Writ; but also to learn that spiritual matters were figured forth by them. Saint Paul having mentioned to the Corinthians the Israelites Fathers passing through the sea out of Egypt into the Wilderness towards the land of Chanaan, and what befell sundry in the wilderness, addeth, z 1. Cor. 10.11. Now all these things happened unto them for * Or Types; as in the margin. In 1. Cor. 10.6. it is said, Now these things were our examples, or figures: as in the margin. ensamples; and they are written for our admonition, upon whom the ends of the world are come. Likewise he writing to the Galatians concerning Abraham, Sarah, Isaac, Hagar and Ishmael, saith: a Gal. 4.24. Which things are an Allegory (or whereby other things are also meant) for these are the two * Or the two Testaments: as it is read in the margin. Covenants, etc. Saint Peter saith: b 1. Pet. 3.20.21. The long suffering of God waited in the days of Noah, while the Ark was a preparing: wherein a few, that is, eight souls were saved by water. The like figure whereunto, even Baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of jesus Christ. Saint john said also of God's two witnesses slain, That their c Revel 11.8. dead bodies should lie in the streets of the great City, which spiritually is called Sodom, and Egypt, where also our Lord was crucified. Yea and sundry of Moses Laws besides the Leviticall ceremonies, had a further meaning than the grammatical or literal sense only: as Paul said, It is written in the law of Moses, Thou shalt not d 1. Cor. 9.9.10.11. muzzle the mouth of the Ox, that treadeth out the corn: Doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes no doubt this is written: That he which ploweth, should blow in hope: and that he which thresheth in hope, should be partaker of the hope. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? In the aforesaid Prayer and Homily, The words, Ark, babylonical, Red sea, 'slud jordan, and Land, are intimated to have a spiritual signification. David in the Psalms, and even all the Prophets do in their writings often use Moses his words in a mystical sense: as, e Psal. 143.10. Lead me into the land of uprightness. And, f Psal. 116.9. I will walk before the Lord in the land of the living. And, g Psal. 89.15. With Num. 10.6. Whitherto the marginal quotation referreth. See Num. 23.21. Blessed is the people that knoweth the joyful sound: They shall walk, O Lord, in the light of thy countenance. CHAP. 15. Of Circumcision. IN the * T. 2. p. 134. Homily concerning Common Prayer and Sacraments, it is said: Circumcision was 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. It was first prescribed unto Abraham, as it is written: h Gen. 17.11.13 Ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt you and me. And my covenant shall be in your flesh for an everlasting covenant. The which Sacraments signification Moses taught the jews, exhorting them, saying: i Deut. 10.16. Circumcise the foreskin of your heart, and be no more stiff necked. Saint Paul saith to the Romans: k Rom. 4.11: Abraham received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised. Also he saith, l Rom. 15.8. That jesus Christ was a Minister of the circumcision for the truth of God, to confirm the promise made unto the Fathers. And to the Colossians the Apostle further saith: m Col. 2.11. In Christ ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. To the Romans he declareth: n Rom. 2.28 29 That he is not a jew, which is one outwardly; neither is that circumcision, which is outwardly in the flesh: but he is a jew, which is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God. There is a memorable sentence concerning circumcision, in an ancient book of the jews, called Zohar, wherein it is said: * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have learned that at what time soever, when any one shall be marked with this holy sealing (or signing) of this sign of circumcision, from that time he hath a sight of God, and the holy soul is united with him. This came to pass in some measure, when as the Sacrament of circumcision, according to God's ordinance was received. But now the grace is received in Baptism, and in the circumcision of the heart. CHAP. 16. Of the calling of Moses. IN the second part of the * T. 1. p. 33. Homily of good works it is said: Ever since the fall of Adam, all that came of him have been so blinded through Original sin, that they have been ever ready to fall from God, and his Law, and to invent a new way unto salvation by Works of their own devising. Insomuch that almost all the World, forsaking the true honour of the only eternal living God, wandered about their own fantasies, Worshipping, some the Sun, the Moon, etc. Such was the rudeness of the people, after they fell to their own fantasies, and left the eternal living God and his Commandments, that they devised innumerable images and Gods. In which error and blindness they did remain, until such time as Almighty God, pitying the blindness of man, sent his true Prophet Moses into the World, for to reprove and to rebuke this extreme madness, and to teach the people to know the only living God, and his true honour and worship. o 1 john 3.11.12. Cain is mentioned the first man after Adam, that brought forth the fruits of the fall, in that he fell from the love, which by the Law of nature he owed unto his Brother, and hated him, and slew him. Cain's posterity shown a degenerated nature; namely, p Genesis 4.23. Lamech in taking two Wives: Whereas, as Christ saith, From q Math. 19.8. the beginning it was not so. For in the beginning it was said: r Genesis 2.24. A man shall leave Father and Mother, and shall cleave to his Wife; and they twain shall be one flesh. Lamech also further manifested his corrupted nature, saying: I have s Genesis 4.24. slain a man in my Wounding, and a young man to my hurt. Great was the departure from God's everlasting Law, until the days of Enos: And t Genesis 4.26. then (saith the Text) began men to call upon the name of the Lord. Afterward Enoch, the u jude 14.15. seventh from Adam, prophesied, saying: Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are among them of all their deeds, which they have committed, and of all their hard speeches which sinners have spoken against him. But in the days of Noah iniquity again more exceedingly abounded, though he was a w 2 Pet. 2.5. Preacher of righteousness among the people. And God brought in the Flood upon the World of the . After the Flood (the consideration whereof, one might think, would have terrified mankind from committing wickedness,) people being multiplied, especially the x Gene. 10.10. posterity of Ham, fell to evil working again, to the building of a City and Tower, whose y Gene. 11.4. top might reach unto Heaven, and to make themselves a name, etc. Yea, not only the posterity of Ham, but many also of the posterity of Shem degenerated so fare, as that they served z Ios. 24.2. other Gods. And as Achtor in the Book of judith said, Abraham with his, would not follow the a judith 5.7. Gods of their Fathers, which were in the Land of Chaldea: but left the way of their Ancestors, and worshipped the God of Heaven, the God whom they knew. In the days of Abraham there was in the World God's Priesthood after the order of b Genesis 14 18 Melchizedec, whereof among the most there was little or no use made; but blindness of understanding, and iniquity of life most prevailed, until that God raised up Moses (as the Homily saith,) who was c Heb. 3.5. faithful in all God's house, who also witnessed against the abominations of the world, and taught Gods d Ecclus. 1.5 everlasting Law, with God's Statutes e Deut 4.1 and judgements. CHAP. 17. Of the Passeover. IN the first part of the * T. 2 p. 197. Homily concerning receiving the Sacrament, it is said: Of old time God decreed his wondrous benefits of the deliverance of his people, to be kept in memory by the eating of the Passeover, with his rites and Ceremonies. In the second part of the * Page 202. Homily concerning the Sacrament, it is said: That newness of life, as fruits of Faith is required in the partakers of the Lords table, we may learn by eating of the Typical Lamb, whereunto no man was admitted, but he that was a jew, that was circumcised, that was before sanctified. And in the * To. 2. p. 196. Transitus noster, id est, Phase ita e●lebratur, siterrena et Aegiptum dimittente●, ad Coelestia festmemus. Hieronimus in cap. 26. Math. Homily of the Resurrection it is said: 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 examplen to dye unto sin in our lives. And let us pass over the affections of our old conversation, that we may be delivered from the bondage thereof, and rise up with Christ. Moses from the Lord said unto the people of Israel: And f Exo. 12.26.27 it shall come to pass, when your Children shall say unto you, what mean you by this service? That ye shall say, it is the sacrifice of the Lords Passeover, who passed over the houses of the Children of Israel in Egypt, when he smote the Egyptions, and delivered our houses. Also saith Moses, g Exod. 12.48 when a stranger shall sojourn with thee, and will keep the Passeover unto the Lord, let all his Males be Circumcised, and then let him come near; and keep it. And he shall be as one that is borne in the Land: for no uncircumcised person shall eat thereof. And concerning the Spiritual signification of the Passeover, it is manifest out of Saint Paul's Words, where he saith: h 1 Cor. 5.7.8 Purge out the old Leaven, that ye may be a new Lump, as ye are unleavened; for even Christ our Passeover is sacrificed for us. Therefore let us keep the Feast, not with old Leaven, neither with the Leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. The Passeover was the second Sacrament celebrated in the Church of the jews, the i Deut. 14.2 peculiar people of God in those times. CHAP. 18. Of the Law given by Moses. IN the first part of the * T. 2. p. 275. Homily against Disobedience and wilful Rebellion, it is said: As God the Creator and Lord of all things appointed his Angels and Heavenly Creatures in all obedience 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, as soon as he had Created man, gave unto him a certain Precept and Law, which he (being yet in the state of innocency, and remaining in Paradise) should observe as a pledge and token of his due and bounden obedience, etc. In the third part of the * T. 1. p. 85. Homily against Adultery, it is signified, That before the Law was given by Moses, the Law of nature only reigned in the hearts of men. In the first part of the * T. 2. p. 18.19. Homily against peril of Idolatry, it is said: If we be the people of God, how can the Word and Law of God not appertain unto us? Saint Paul alleging one Text out of the Old Testament, concludeth generally for other Scriptures of the old Testament, 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 whatsoever to be disobeyed, etc. And in the first part of the * T. 2. p. 125. Homily concerning the place and time of Prayer, it is said: 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 ought to be retained and kept of all good Christian people. Moses divided the Law, which he from God gave to the people of Israel, into k Deut. 6.1 Deut. 6.20 three kinds, saying: Now these are the Commandments, the Statutes, and the judgements, which the Lord your God commanded to teach you, that ye might do them in the Land, etc. By the Commandments are meant the l Deut. 4.13.14 ten Commandments, called commonly the Moral Law: By m Deut. 16.12 See in Psal. 119.8. according to the Divine Service Translation, and compare therewith the last translation. Statutes are meant the ceremonies, or the ceremonial Law: And by judgements are meant the n Exod. 21.1 judicial Law. Concerning the Moral Law, whereof the ten Commandments are a sum, or ten general deliveries there, Christ in his Gospel hath confirmed the everlasting continuance of the same, the fare greatest part of his new Testaments Precepts being Moral, commanding and saying: o Matthew 3.12 Whatsoever ye would that men should do unto you, do ye even so unto them for this is the Law and the Prophets. And Paul signifieth the everlastingness of that Law, saying: p Ephe. 6.2 Honour thy father and thy mother, (which is the first Commandment with promise,) that it may be well with thee, and thou mayst live long on the earth. The Ceremonial Laws, as of Circumcision in the q Gal. 5.2. flesh, of r Heb. 1●. 5.8 offering for Sacrifices the bodies of Beasts, and the like, endured but until the time of s Heb. 9.10. Reformation, and the time of the t Acts 21.25. Establishing of the Ordinances of Messiah the Lord jesus Christ. Paul saith: If ye be u Gala. 5.2. Circumcised, Christ shall profit you nothing. And the Apostle speaking of Christ's coming into the world, delivereth: Wherefore when he cometh into the World, he saith: Sacrifice w Heb. 10.5.6.7 8.9. and offering thou wouldst not, but a body hast thou prepared me. In offerings and sacrifices for sin thou hast had no pleasure: Then said he, Lo, I come to do thy will (O God:) He taketh away the first, that he may establish the second. Yet of no Ceremonial Law is the righteousness or moral signification ceased, which is to be observed of us; but it endureth for ever, as it may very plainly appear out of Saint Paul's Words to the Romans, where he saith: x Rom. 8.4. That the righteousness of the Law might be fulfilled in us, who Walk not after the flesh, but after the Spirit. The judgements or the judicial Laws (though the righteousness intended by them all, is everlasting) are not in every y See the seaventh Article of the Religion established. particular of them now in force in any Christian Common Wealth: as the Law of punishing Adultery with Death: Which may appear by Christ's dismissing the z john 8.11. Woman taken in Adultery: and by his permitting a man to a Mat. 5.32. put away his Wife for Fornication: Which putting away need not be, if the b Leu. 20.10. Law of Moses concerning punishing Adultery with Death stood still in Universal force or virtue. For so soon as the married party had committed Adultery, he or she should be taken away by suffering Death, according to Moses Law. No law or ordinance of what kind so ever, which hath proceeded forth of the Wisdom of the Eternal God, for the use of Mankind, is to be neglected as concerning the equity or morality thereof; though the ceremony of it, or such like circumstance be ceased: as it is written, c 2. Tim. 3.16.17. All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness; That the man of God may be perfect, throughly Furnished unto all good works. And again the Apostle saith to the Romans: d Rom. 15.4. Whatsoever things were written afore time, were written for our learning, etc. CHAP. 19 Of the Tabernacle and Temple of the jews. IN the first part of the * Tom. 2. p. 126.127. Homily concerning the place and time of Prayer, it is said: 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 and a curious Tabernacle, which was as it were the Parish Church, a place to resort unto of the whole multitude, a place to have 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 Canaan, now called jewrie, he commanded a great and 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 and stirred with nothing so much, as with such outward goodly gay things. This was now the Temple of God, endued also with many gifts and sundry promises. This was the public Church, and the mother Church of all jewrie. 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. The Tabernacle consisted of three parts: e Exod. 27.9. the Court, the f Exod. 26.33. Holy, and the most Holy. The g Num. 1.50.51.53. Levites did service in and about the Court: The h Heb. 9.6. Priests did service in the Holy: And the i Heb. 9 7. high Priest alone once every year did service in the most Holy. The house of the Lord which Solomon built, consisted likewise of three parts: The k 1. Kings 6.3. Porch, answering to the Court of the Tabernacle: The l 1. Kings 6.5: Temple, answering to the holy Place: and the Oracle, answering unto the most holy Place. Concerning the signification of the Temple, it is delivered in the first part of the Homily of the right use of the Church, and also in the first part of the * T. 2. p. 127▪ T. 2. p. 2. P. 209. Homily concerning the place and time of Prayer. Indeed the chief and special Temples of God, wherein he hath greatest pleasure, and most delighteth to continue and dwell 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: m 1. Cor. 3.16: 17. Know ye not, (saith Saint Paul) that ye be the Temple of God, and that the 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: n 1 Cor. 6.19.20 Know ye not that your body is the Temple of the Holy Ghost dwelling in you, whom ye have given you of God? In the third part of the * T. 2. p. 68 Homily against the peril of Idolatry, there is cited a memorable Sentence of Saint Jerome: That it is the Temple of the Lord, wherein dwelleth true Faith, godly conversation, and the company of all virtues. Read there also his interpretation of the goodly ornaments of the Temple built by Solomon, which Exposition is very remarkable. To Conclude this point: Although God would have our inward man to be a Tabernacle or Temple for the o Pro. 23.26. Ephe. 3.17. 1 Peter 3.4. 2 Cor. 6.16. dwelling of his holy Spirit: Yet all this notwithstanding (as it is said in the first part of the * Tom. 2. p. 2. Homily concerning the right use of the Church.) The material Church or Temple is a place p 1 Chron. 28.11.12. Psal. 74 8. Luke 4.16. apppointed aswel by the usage and continual examples expressed in the old Testament, as in the New; for the people of God to resort together unto, etc. CHAP. 20. Of Saint john Baptists Preaching. IN the Collect for Saint john Baptists day, it is said: That by God's providence he was wonderfully borne, and sent to prepare the way of jesus Christ our Saviour by Preaching of Penance. That the Birth of john the Baptist was wonderful, it may appear by the Words of Zacharias to the Angel foretelling of john's birth, saying: q Luke 1.18. Whereby shall I know this? for I am an old man, and my Wife well stricken in years. That he was sent to prepare the way of the Lord, may appear also from the Angel's Words, saying: r Luke 1.15.16.17. He shall be filled with the Holy Ghost, even from his mother's Womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias to turn the hearts of the Fathers to the Children, and the Disobedient to the wisdom of the just, for to make ready a people prepared for the Lord. And that this preparing was by Preaching of Penance or Repentance, it is testified by St. Luke, who saith: s Luke 3.3.4.5.6. john came into all the Country about jordan, Preaching the Baptism of Repentance, for the remission of sins: As it is written in the Book of Esaias the Prophet, saying: t Esay 40.3.4.5. According it is read in the Epistle for St. john Baptists day. Hoc ita distinguendum esse ostendit Hebraea distincti?, & comparatio sequentis membri: Iun●us in annot. ad Esay 40 30. Mysterium in hac Historia à Propheta Esaia olim praedicta, et tanto studio à sanctis Euangelistis ad notata, latere aliqui● majus suspicor, quam aut capere ipse satis, a●t satis reman admirari. Causa bonus in Annal Bar. A voice cried in the Wilderness, Prepare the way of the Lord in the Wilderness, make strait the path of our God in the Desert. Let all Valleys be exalted, and every Mountain and Hill be laid low. What so ever is crooked, let it be made strait, and let the rough be made plain fields. For the glory of the Lord shall plainly appear, and all flesh shall at once see and behold it. The which Doctrine is called by Saint Mark, the u Mark 1.1 beginning of the Gospel of jesus Christ. And the Prophet Malachy thus Preached it: w Mal 3.1. Behold I will send my Messenger, and he shall prepare the way before me; and the Lord whom ye seek, shall suddenly come to his Temple: even the Messenger of the Covenant, whom ye delight in; behold he shall come, saith the Lord of Hosts. Great was the Ministry of john the Baptist, as it may appear out of the words of Zacharias his Father, who Prophesied of him, saying: x Luke 1.76.77.78.79. And thou child shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of Salvation unto his people, by the remission of their sins: To give Light to them that sit in darkness, and in the shadow of Death, and to guide our feet into the way of peace. Christ himself testified of him, that y Mat. 11.11. among them, which are borne of Women, there hath not risen a greater than john the Baptist. And that all the Prophets and the Law were z Luke 16.16. Mat. 11.13. until john. So great a one he was, that he had a Luke 11.1. Disciples after a special manner differing from the Clergy of jewry, in his time. He was not only the b Mat 3.1. first Minister of the Sacrament of Baptism, but also he that c Math. 3.13.14 15.16▪ Baptised the Lord JESUS CHRIST. And therefore he is in an especial manner, more than any other Minister, as it were surnamed the Baptist or the Baptizer. CHAP. 21. Of the Holy Incarnation and Nativity of our Lord jesus Christ. IN the Preface to be Read upon Christmas day, it is said: That God did give jesus Christ his only Son to be borne as this day d Esay 9.6. for us; who by the operation of the e Math. 1.20 Holy Ghost, was made very man of the substance of the Virgin Mary his mother, and that without spot of sin, io make us f Ephe. 5.25.26.27: clean from all sin. And in the * T. 2. p. 173. Homily of the Nativity it is delivered: That he made all them which would g john 1.12. receive him truly, and believe his Word, good h Esay 61.3. trees, and i Esay 32.15 16 and 51.3. good ground, fruitful and pleasant k john 15.2. Branches, Children of l 1 Thes. 5.5. Light, m Eph. 2.19. Hebr. 12.22.23.24. Phil: 3.20. Citizens of Heaven, sheep of his n john 10.16. Fold, members of his o Ephe. 5.30. body, p Rom. 8.17. james 2.5. Heirs of his Kingdom, his true q john 15.14.15 friends and r Heb. 2.11.12 Brethren, sweet and lively s 1 Cor. 10.17 bread, the t 1 Peter 21 10. Hosea 2.23. Elect and chosen people of God. 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 brought unto us miserable and sinful Creatures. The end of his coming was to u Math. 1.21. save and w Luke 1.74. deliver his people, x Math. 5.17. john 15.10. to fulfil the Law for us, to y john 18.37. bear Witness unto the Truth, * As in the second passed of the Homily against Adultery, it is said. See Math. 5.21 22.27.28. etc. T. 1. P. 84. to restore the Law of his Heavenly Father unto the right sense, understanding and meaning; to teach and z Luke 4 18. Preach the words of his Father, to give a john 12.46 Light unto the World, to b Luke 6.32. call sinners unto repentance, c Math. 11.28 Acts 3.19. Esay 40.29. to refresh them that labour and be heavy laden, to d john 12.31. east out the Prince of this World, to e Col 1.21.22. reconcile us in the body of his flesh, to f 1 john 3.8. dissolve the works of the Devil; last of all, to become a g 1 john 2.2. propitiation for our sins, and not for ours only, but also for the sins of the whole World. These were the chief ends wherefore Christ became man, not for any profit that should come to himself thereby, but only for our sakes, that we might h john 15.15. understand the will of God, be i john 17.22. partakers of his Heavenly light, be delivered out of the k Math. 4.24. 2 Tim. 2.26. Devil's claws, released from the l Hebrews 12.1. Rom. 6.18.22. burden of sin, m Rom. 3.24.25. justified through faith in his blood, and finally, n Psalm 73.24. Colos. 3 4. 1 Pet. 5.10. received up into everlasting glory, there to o Rom. 8.17. 2 Tim. 2.11.12 reign with him for ever. Therefore saith the Church in the conclusion of the said * P. 174. Homily: Dear beloved, let us not forget this love of our Lord and Saviour, let us not show ourselves unmindful 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 p john 15.8. glorify him with our good works. q john 1.9. Christ is the Light, let us receive the Light: Christ is the r Reve. 3.14 Truth, let us believe the Truth: Christ is the s john 14.6 way, let us follow the way. Happy are they, (saith the Scripture,) t Mat. 24.13. which continue unto the end. Be u Reve. 2.10 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 w Luke 9.62 Plough, and looketh back, is not meet for the Kingdom of God. Therefore let us be strong, steadfast, and unmovable, x 1 Cor. 15.58 abounding always in the works of the Lord. jesus Christ saith: y john 3.16.17 God so loved the world, that he gave his only begotten son: that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. It is written in the Book of Baruch: This z Baruch 3.35 36.37. is our God, and there shall none other be accounted of in comparison of him. He hath found out all the way of knowledge, and hath given it unto jacob his servant, and to Israel his beloved. Afterward did he show himself upon earth, and conversed with men. CHAP. 22. Of Christ's death. IN the beginning of the second * Tom. 2. p. 181 Homily concerning the death and passion of our Saviour Christ, it is said: That we may the better conceive the great mercy and goodness of our Saviour Christ, in suffering death a Heb. 2.9. 2. Cor. 5.14.15. See chapter 25 of the merit of Christ's death. universally for all men, it behooveth us to descend into the bottom of our conscience, and deeply to consider the first and principal causes, wherefore he was compelled so to do. When our great Grandfather Adam had broken God's commandment, in eating the apple forbidden him in Paradise, at the b Gen. 3.6. motion and suggestion of his wife, he purchased thereby not only to himself, but also to his c 1. Cor 15.22. posterity for ever, the just wrath and indignation of God, etc. He became d Rom. 5.12.14 mortal, he lost the favour of God, He was e Gen. 3.23.24. cast out of Paradise, he was no longer a Citizen of Heaven: but a firebrand of Hell, and a bondslave to the Devil. To this doth our Saviour bear witness in the Gospel, calling us f Mat. 18.11. lost sheep, which have gone g 1. Pet. 2.25. astray, and wandered from the true Shepherd of our souls. To this also doth Saint Paul bear witness, saying: h Rom. 5.18. That by the offence of only Adam, death came upon all men unto condemnation. And it is said in the * T. 2. p. 169. Homily of the Nativity of Christ: When the i Gal. 4.4. 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, into the world; not such a one as Moses was, not such a one as joshua, 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, borne (as the Apostle saith) of a woman, and made under the law, that he might k Gal. 4.5. redeem them that were in bondage of the law, and make them the children of God by adoption. Concerning the necessity of Christ's death, the Apostle declareth to the Hebrews saying: l Heb. 9.15.16.17.18 23. And for this cause he is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. For where a Testament is, there must also of necessity be the death of the testator. For a Testament is of force after men be dead: otherwise it is of no strength at all whilst the testator liveth. Whereupon neither the first testament was dedicated without blood. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. And in another place the same Apostle saith: m Heb. 2.9.10. We see jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him, that had the power of death, that is, the devil. And Christ signified the same unto the two men going to Emmaus, saying: n Luke 24 26. Ought not Christ to have suffered these things, and to enter into his glory? The Prophets o Psal. 2●. David, p Isa. 53. Isaiah and q Dan. 9.24.25.26. Daniel foretold expressly of his death, And r 2. Esdras 7.29 Esdras hath mentioned the same. CHAP. 23. Of the resurrection and ascension of jesus Christ. IN the * T. 2. p. 189. Homily of the Resurrection of our Saviour jesus Christ, it is said: So great surely is the matter of this Article, and of so great weight and importance, that it was thought worthy to keep our 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. Saint Paul saith to the Corinthians: s 1. Cor 15. 14.1●. If Christ be not risen, then is our preaching vain, and your faith is also vain: yea and we are found false witnesses of God, because we have testified of God, that he hath raised up Christ. And if Christ be not raised, your faith is vain, ye are yet in your sins. The Church delivereth also in the aforesaid * P. 191. 192. Homily: It had not been enough to be delivered by his death from sin, except by his Resurrection we had been t Rom. 4.25. 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. 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. The second Anthem to be said on Easter day, is: u 1. Cor. 15.20.21. Christ is risen again, the first fruits of them that sleep. For seeing that by man came death, by man also cometh the resurrection of the dead. For as by Adam all men do dye: so by Christ all men shall be restored to life. Therefore saith the Church in the Preface to be read on Easter day: Chief are we bound to praise thee, for the glorious Resurrection of thy Son jesus Christ our Lord: for he is the very w 1. Cor. 5.7. Paschall Lamb which was offered for us, and hath x joh. 1.29. taken away the sin of the world, who by his y 1. Cor. 15.54.55. death hath destroyed death, and by his rising to life again hath restored to us life z 1. Thes 4.14. john 5 24.28.29. Rom. 8.11. joh. 6.33. 1. Cor. 15.23. everlasting. Also by his rising again he was manifested to be God, as it is written: And declared to be the Son of God, with power, according to the Spirit of Holiness, a Rom. 1.4. by the Resurrection from the dead. Read diligently the Homily of the Resurrection, wherein the Doctrine thereof, and the use which we are to make of it, is in most Divine manner delivered. Now concerning Christ's Ascension, it is signified in the * T. 2. p. 189. Homily of the Resurrection; That he ascended up to his Father into the heavens, there to receive the b joh. 20.17. john 17.5. 1. I●e●. 3.22. glory of his most triumphant conquest and victory. And in the Preface to be read upon the Ascension day, it is said: that jesus Christ our Lord, after his most glorious Resurrection manifestly appeared to all his Apostles, and in their c Acts 1.9.10.11. sight ascended up into Heaven, to prepare a place for us, that where he is, thither might we also ascend, and reign with him in glory. That Christ was glorified being ascended into Heaven, David declareth, saying: d Psal. 68.18. Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men: yea for the rebellious also, that the Lord might dwell among them. Saint Paul saith: e Heb. 12.2. That Christ for the joy which was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. That he also ascended to f john 14.2.3▪ prepare in Heaven a place for his true Disciples, he testifieth by his Words, saying: In my Father's House are many Mansions: if it were not so, I would have told you: I go to prepare a place for you. And if I go, and prepare a place for you, I will come again, and receive you unto myself, that where I g john 17.24. john 12.26. am, there ye may be also. The Apostle to the Hebrews writing concerning the Ascension, saith also: h Hebr. 9.24. Christ is not entered into the Holy places made with hands, which are figures of the true; but into Heaven itself, now to appear in the presence of God for us. And to the Ephesians he saith: i Ephe. 4.10. He that descended, is the same also that ascended up fare above all Heavens, that he might fill all things. CHAP. 24. Of the coming down of the Holy Ghost. HOly Church in most Divine manner in the Sacred Litany, mentioneth together all the great things done and suffered by Christ for Mankind; teaching us to pray, that by all and every of them we in particular may be delivered, saying: By the Mystery of thy Holy Incarnation, by the Holy Nativity and Circumcision, by the Baptism, Fasting, and Temptation: Good Lord deliver us. By thine Agony and Bloody Sweat, by thy Cross and passion, by thy precious death and burial, by thy glorious Resurrection and Ascension, and by the coming of the Holy Ghost, Good Lord deliver us. Wherein we are taught to consider, that the coming of the Holy Ghost is a matter pertaining to our deliverance or salvation, and now here to be meditated on. In the Preface to be read on Whitsunday, it is said: That according to the most true promise of jesus Christ our Lord, the Holy Ghost came down this day from Heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery k Acts 2.2.3.4. tongues, lighting upon the Apostles, to teach them, and to lead them to all l joh. 16.13. Truth, giving them both the gift of divers Languages, and also boldness with fervent Zeal, constantly to preach the Gospel unto all m Mar. 16.15. Nations, whereby we are brought out of darkness and error, into the clear n 1. Pet. 2 9 Math. 4.16. light and true knowledge of God the Father, and his Son jesus Christ. It is said in the first part of the * Tom. 2. p. 208.209. Homily for Whitsunday: 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 create, the Son to redeem, the Holy Ghost to sanctify and regenerate. Whereof the last, the more it is o joh. 3 4. hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of God's Holy Spirit, which is within us. For it is the Holy Ghost, and no other thing, that doth p joh. 6.63. quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and Commandment of God, such as otherwise of their own crooked and perverse nature they should never have. The power of the Holy Ghost is to regenerate men, and as it were, to bring them forth anew, so that they shall be q 2. Cor. 5.17. 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 dwell and abide in him. r 1. Cor. 3.16. and 6.19. Know ye not (saith Saint Paul) that 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 you? Again he saith: s Rom. 8.9. You are not in the flesh, but in the spirit, For why? The Spirit of God dwelleth in you. To this agreeth the Doctrine of Saint john, writing in this wise: The t 1. joh. 2.27. Anointing which ye have received (he meaneth the Holy Ghost) dwelleth in you. And the Doctrine of Saint Peter saith the same, who hath these words: The Spirit u 1. Pet. 4.14. of glory, and of God resteth upon you. O what comfort is this to the heart of a true Christian, to think that the Holy Ghost w Rom. 8.9.10 11. dwelleth within him. In the second part of the aforesaid * P. 212. Homily, it is also said: That our Saviour jesus Christ departing out of the world unto his Father, promised his Disciples to send down x joh. 14.16. another Comforter, which should continue with them for ever, and direct them into all truth. Neither must we think, that this Comforter was either promised, or else given only to the Apostles, but also to the * 1. Cor. 12.3.13. Universal Church of Christ, dispersed through the 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 so great brunts of affliction and persecution with so little damage and harm, as it hath. Saint Paul saith: y Rom. 8.9. If any man hath not the Spirit of Christ, the same is none of his. 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 and Majesty, as he came down at the Feast of Pentecost. The Lord hath said by his Prophet Isaiah: z Isa. 59.20.21. The Redeemer shall come to Zion, and unto them that turn from transgression in jacob. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words, which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. The need we have of God's holy Spirit, is signified in the Collect to be read on the fift Sunday after Easter, where it is said: Lord from whom all good things do come, grant us thy humble servants, that by thy holy inspiration, we may a ●hil. 2.13. think those things which be good, and by thy merciful b Psal. 143.10. Psal. 25.5.9. guiding may perform the same, through jesus Christ our Lord. Likewise in the Collect to be read afore the ten Commandments. Almighty God, unto whom all hearts be c Acts 1.24. open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name, through Christ our Lord. The holy Ghost cometh down into the spirit of God's people, in sundry measures and degrees. It is in some measure received in Baptism; and therefore in the Service for Baptism it is prayed, that the party to be baptised may be baptised with water and the d Mat. 3 11. Holy Ghost, etc. It is also received in e Acts 8.15.16.17. Bishopping or Confirmation. And therefore in the service thereof it is prayed: Strengthen them, we beseech thee, O Lord, with the Holy Ghost, the comforter. And in the act of Confirmation, when the Bishop layeth his hand on the party to be Confirmed, it is said: Defend, O Lord, this child with thy heavenly grace, that he may continue thine for ever, and daily increase in thy Holy Spirit more and more, until he come to thine everlasting Kingdom. It is also received in the Communion, as saith the * Tom. 2. p. 192 Homily of the Resurrection: Thou hast received Christ's body to have within thee the Father, Son, and Holy f 1. Cor. 12.13. Ghost, for to dwell with thee, and to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. And in the same * Pag. 193. Homily it is said: How can we find in our hearts to show such extreme unkindness to Christ, who hath now so gently called us to mercy, and offered himself unto us, and he now g joh. 6.56. 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. By other ordinances of God, the holy Ghost is more and more received, as by Prayer, etc. according as Christ saith: h Luke 11.13. Your heavenly Father will give the Holy Spirit to them that ask him. And likewise S. Peter with the other Holy Apostles hath declared, to what conditioned people God doth send down his Holy Spirit more and more, where he saith: i Acts 5.32. We are Witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him. Read the third part of the * T. 2. p. 229. 230 Homily for Rogation Weeke, and there are expressed many operations of the Holy Ghost, for and in the people of Almighty God. CHAP. 25. Of the Merit of the Redemption wrought by jesus Christ. THE Church in her most Sacred Catechism, teacheth every one of her Children to say: I believe in God the Son, who hath redeemed me and all Mankind. And in the Prayer afore the Ministration of the Communion, it is said: jesus Christ suffering Death upon the Cross for our Redemption, made there (by his own Oblation of himself once offered) a full, perfect, and sufficient Sacrifice, Oblation, and satisfaction for the sins of the whole World. In the second * T. 2. p. 181. Homily of CHRIST'S passion it is said: He suffered Death universally for all men. And in the same * P. 185. Homily it is said: God gave Christ to the whole World, that is to say, to Adam, and to all that should come after him. And in the first part of the * T. 2. p. 200. Homily concerning the Sacrament, it is said: The Death of Christ is available for the Redemption of all the World. The holy Scriptures testify the same greatness of the merit of the Redemption wrought by jesus Christ. Saint john saith: He is the propitiation for our sins, and not for ours only, but also for the sins of k 1 john 2.2 the whole World. Saint Paul saith: Christ gave himself a ransom for l 1 Tim. 2.6. all. And to the Hebrews he saith: m Heb. 2.9. jesus Christ tasted Death for every man. To the Corinthians he saith: If one died for all, then were all dead; and he died for n 2 Cor. 5.14.15 all, etc. And to the Romans he saith: o Rom. 5.18. 1 Cor. 15.21.22 john 12.32. As by the offence of one, judgement came upon all men to condemnation: Eve so by the righteousness of one, the free gift came upon all men unto justification of life. In the second part of the * T. 1. p. 50. Homily concerning Swearing, it is signified, That not only Christ's death, but his life also, etc. are meritorious, where it is said: Whosoever wilfully * Zechar. 5.4.5 See Chap. 73. forswear themselves upon Christ's Holy evangely, they utterly forsake God's mercy, goodness and truth, the merits of our Saviour Christ's Nativity, Life, Passion, Death, Resurrection, and Ascension; they refuse the forgiveness of sins promised to all penitent sinners, the joys of Heaven, the company with Angels and Saints for ever. Also the aforesaid actions of Christ are meritorious, because they were done for the sake of mankind. CHAP. 26. Of the end for the which jesus Christ redeemed mankind, and who of years of discretion, or of perfect age, partake of the merit of the same redemption. IT is said in the second part of the * T. 1. p. 82. Homily against adultery: Christ that innocent Lamb of God, hath bought us from the servitude of the Devil, not with corruptible gold and silver, but with his most precious and dear heart blood. To what intent? That we should fall again into our old uncleanness and abominable living? Nay verily: but that we should serve him all the days of our life, in holiness and righteousness, that we should glorify him in our bodies, by purity and cleanness of life. And in the * T. 2. p. 179. Homily for good Friday it is said: Christ hath not so redeemed us from sin, that we may safely return thereto again: but he hath redeemed us, that we should forsake the motions thereof, and live unto 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 and pleasure. So in the * T. 2. p. 195. Homily of the Resurrection it is said: Ye must consider that ye be therefore cleansed and renewed, that ye should from henceforth serve God in holiness and righteousness all the days of your lives, that ye may reign with him in everlasting life. If ye refuse so great grace, whereto ye be called, what other thing do ye, than heap to yourselves damnation more and more, and so provoke God to cast his displeasure unto you, and to revenge this mockage of his Holy Sacramerits in so great abusing of them. In the second * T. 2. p. 186. Homily of the Passion it is said: Now it remaineth that I 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 and salvation of our souls. For as it profiteth a man nothing to have salve, unless it be well applied to the part infected: 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, and that is Faith. Not an unconstant or wavering faith: but a sure, steadfast, grounded, and unfeigned faith. * Pag. 188. For as all they which beheld steadfastly the brazen Serpent, were healed and delivered 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. In the * Tom. 2. p. 173 Homily of the Nativity it is said: After that Christ was come down from heaven, and had taken our frail nature upon him, he made all them that would receive him truly, and believe his holy Word, good trees, etc. And to show more plainly who partake of Christ's merits, the * Tom. 2. p. 179 Homily for good Friday declareth, saying: That we do 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. God is 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. And in the second part of the * Tom. 1. p. 94. Homily against contention the Church saith: What crakest thou of thy head, if thou labour not to be in the body? Thou canst be no member of Christ, if thou follow not the steps of Christ. In the first * Tom. 2. p. 180 Homily of the Passion most divinely it is declared: That it shall little avail us to have in meditation the fruits and price of Christ's passion, to magnify them, and to delight or trust in 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 ourselves 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 now sitteth with the Father and the holy Ghost. Likewise in the * Tom. 2. p. 196 Homily of the Resurrection it is said: 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 & knowledge of his holy resurrection: where truly if we apply our Faith to the virtue thereof in our life, and conform us to the example and signification meant thereby, we shall be sure to rise hereafter to everlasting glory, by the goodness and mercy of our Lord jesus Christ. And in the same * Pag. 191. Homily it is said: Christ passed through death and hell, to the intent to put us in good hope, that by his strength we shall do the same. In the Collect for Palm Sunday it is signified, That Almighty God of his tender love towards man sent our Saviour jesus Christ to take upon him our flesh, and to suffer death upon the Cross, that all mankind should follow the example of his great humility. In the Collect for the second Sunday after Easter it is said: That Almighty God gave his only Son to be unto us both a sacrifice for sin; and an example of godly life. In that most divine exhortation in the commination Service it is said: Let us return unto our Lord God, who is the merciful receiver of all true penitent sinners, assuring ourselves, that he is ready to receive us, and most willing to pardon us, if we come unto him with faithful repentance, If we will submit ourselves unto him, and from henceforth walk in his ways. If we will take his easy yoke and light burden upon us, to follow him in lowliness, patience and charity, and be ordered by the governance of his holy Spirit, seeking always his glory, and serving him duly in our vocation, with thanksgiving. This if we do, Christ will deliver us from the curse of the Law, and from the extreme malediction, which shall light on them, that shall be set on his left hand, etc. The holy Apostle Paul in his Epistle to Titus saith: p Tit. 2.14. jesus Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Zacharias in his song said: q That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. Saint Paul to the Romans saith: r Rom. 8.3.4. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and * Or by a sacrifice for sin: as it is read in the margin. for sin condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. To the Corinthians he saith: s 2. Cor. 5.15. Christ died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. To the Thessalonians he saith: t 1. Thes. 5.9.10 God hath not appointed us to wrath, but to obtain salvation by our Lord jesus Christ; who died for us, that whether we wake or sleep, we should live together with him. And Saint Peter saith: u 1. Pet. 1.24. Christ his own self bore our sins in his own body on the tree, that we being dead unto sin, should live unto righteousness. Again he saith: w 1. Pet. 2.21. Christ also suffered for us, leaving us an example, that we should follow his steps. Further he saith: x 1. Pet. 4.1.2. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin; That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. p Luke 1.74.75 Who of ripe age partake of Christ's merits. Now who of ripe age partake of Christ's merits, these Scriptures following, and sundry others do declare. y john 14.15.21.23. If ye love me (saith Christ) keep my Commandments. He that hath my Commandments and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him: and will manifest myself unto him. Again, z joh 15.10 14. If ye keep my Commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. And, ye are my friends, if ye do whatsoever I command you. Again, a joh. 8.31.32. If ye continue in my word, then are ye my Disciples indeed: and ye shall know the truth, and the truth shall make you free. And to the Hebrews the Apostle saith: b Heb. 3.14. We are made partakers of Christ, If we hold the beginning of our confidence steadfast unto the end. To the Romans he saith: c Rom 6.5.8. If we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection. If we be dead with Christ, we believe that we shall also live with him. Again, d Rom 8.11.13.14.17. If the Spirit of him that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, * Or, because of his spirit that dwelleth in you: as in the margin. by the Spirit that dwelleth in you. If ye live after the flesh, ye shall dye: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. And if children, than heirs, heirs of God, and joint heirs with Christ: If so be that we suffer with him, that we may be also glorified together. In like manner saith the Apostle to Timothy: e 2. Tim. 2.11.12.13. It is a faithful saying: for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him: If we deny him, he also will deny us. Saint john saith: f 1. john 1.7. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of jesus Christ his Son cleanseth us from all sin. To the Hebrews the Apostle saith: g Heb. 5.9. Christ is the Author of eternal salvation unto all them that obey him. And hereto may be added that saying of David unto Solomon: h 1. Chro. 28.9. And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee: but if thou forsake him, he will cast thee off for ever. Of children's partaking of Christ's merits. As concerning infants, that they partake of the efficacy of Christ's passion and oblation: The Church in the first part of the * Tom. 1. p. 1●. Homily of salvation thus delivereth: Infants being baptised and dying in their infancy, are by the sacrifice of Christ washed from their sins, See chap. 51. following. brought to God's favour, and made his children, and inheritors of his Kingdom of Heaven. And now this point be concluded with the words of the Church in the second * T. 2 p. 168. Homily of the passion: The Lord for his mercy sake grant that we never forget the great benefit of our salvation in jesus Christ, 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. CHAP. 27. Of Christ's Priesthood. IN the second part of the * T. 2. p. 116. Homily concerning Prayer it is said: Christ sitting in heaven, hath an everlasting Priesthood, and always prayeth unto 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 which we lack in this world. In the second part of the * To. 2. p. 162. Homily of Alms deeds, it is said: 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 manner of speaking a comfortable argument of God's singular favour and love, who attributeth that unto us and to our doings, which he by his Spirit worketh in us, and through his grace procureth for us. In the first * T. 2. p. 180. Homily of the Passion it is likewise said: Christ sitteth on the right hand of God his Father, as our Proctor and 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 his sake, and we shall have it. The Prophet David speaking of Christ's everlasting Priesthood saith, i Psal. 110.4. The Lord hath sworn and will not repent, thou art a Priest * Riblia vulgata habent in aeternum. aeternitas omnium temporum complexu describitur: ut, quod suit, est & crit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluraliter in Eccles. 1.10. tempus prateritum denotat. for ever, after the order of Melchisedee. The Apostle saith to the Hebrews: k Heb. 2.17.18. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest, in things pertaining unto God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to secure them that are tempered. l Heb. 7.23. And they truly were many Priests, because they were not suffered to continue by reason of death: But this man, because he continueth for ever, hath an unchangeable Priesthood. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. m Heb. 10.11.12.13.14. And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this man after he had offered one sacrifice for sins, for ever sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. n Rom. 8.26.27. His Spirit (saith the Apostle to the Romans) helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groan, which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Concerning the Priesthood of the Lord jesus Christ, read Isaiah 53. CHAP. 28. Of Christ's Prophetship. IN the third part of the * T. 2. p. 228.229. Homily for Rogation week it is said: By jesus Christ our heavenly Mediator do we know the favour and mercy of God the Father, by him know we his * john 15.15. will and pleasure towards us. For he is the * Heb. 1.3. brightness of his Father's glory, and a very 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 authorised to be our teacher, whom he charged us to hear, saying, * Ma●. 17 5. Hear him. Moses said unto the Fathers (as Peter relateth) o ●eu●. 1●. 15. Acts 3.12.23. A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you: And it shall come to pass, that every soul which will not hear that Prophet shall be destroyed from among that people. The first text whereon Christ preached, declared his Prophetical office, wherein it is said of him: p Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel unto the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. S. john said of him, q john 1. ●. That he was the true light which lighteth every man that cometh into the world. He showeth to all men, that be in error, the light of the truth, to the intent they may return into the way of righteousness: as it is delivered in the Collect for the third Sunday after Easter. He teacheth through his Ministers; as Paul said: r 2. Cor. 13.3. Since ye seek a proof of Christ speaking in me. He also inwardly instructeth his people, as it is testified of Lydia; That the Lord s Acts 16.14. opened her heart, that she attended unto the things which were spoken by Paul. Also he is the foreceller of things to come, as it is written: t Reuel. 1.1. The Revelation of jesus Christ, which God gave unto him▪ to show unto his servant's things, which must shortly come to pass. u Heb. 1.1. God (saith the Apostle to the Hebrews) who at sundry times, and in divers manners spoke in times passed to the Fathers by the Prophets; hath in these last days spoken unto us by his Son; who hath said, w Heb 2.12. I will declare thy name unto my brethren. CHAP. 29. Of Christ's Kingdom. IN the third part of the * Tom. 2 p. 227. Homily for Rogation week, it is said: To jesus Christ our Saviour and Mediator, hath God the Father given the power of heaven and earth, and the whole jurisdiction and authority, to distribute his goods and gifts committed unto him. For so writeth the Apostle, x Ephes. 4.7. To every one of us is grace given, according to the measure of 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, and from thence sent liberal gifts to his well beloved servants; and hath still the power to the world's end, for to distribute his Father's gifts continually in his Church, to the establishment and comfort thereof. In the first part of the * Tom. 1●. 54. Homily concerning falling from God, it is said: Whereas God hath showed to all them that truly believe his Gospel, his face of mercy in jesus Christ, which doth so lighten their hearts, that they (if they behold it as they ought to do) be transformed to his image, be made partakers of the heavenly light, and of his Holy Spirit, and be fashioned to him in all goodness requisite to the children of God: So if they after do neglect the same, if they be unthankful unto him, if they order not their lives according to his example and doctrine, and to the setting forth of his glory, he will take away from them his Kingdom, his Holy Word, whereby he should reign in them, because they bring not forth the fruit thereof, that he looketh for. Saint Paul saith to the Romans: y Rom 5.20.21 The law entered that the offence might abound: but where sin abounded, grace did much more abound: That as sin hath reigned unto death; even so might grace reign through righteousness unto eternal life, by jesus Christ our lord z Math. 28.18. All power (saith Christ) is given to me both in heaven and in earth. Concerning his Kingdom Isaiah thus writeth: a Isa. 9.6.7. Unto us a child is borne, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace: of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his Kingdom to order it, and to establish it with judgement and with justice from henceforth even for ever. b Rom. 14.17. The Kingdom of God (saith Paul) is righteousness, peace, and joy in the Holy Ghost. c Luk. 17.20.21 The Kingdom of God (saith jesus Christ) cometh not with observation: neither shall they say, Lo here, or Lo there: for behold the Kingdom of God is within you. d Psal. 145.13. Thy Kingdom (saith David) is an * Or, a kingdom of all ages: as in the Margin. everlasting Kingdom, and thy dominion endureth throughout all generations. Christ must e 1. Cor. 15.24.25. reign (saith Paul) till he hath put all his enemies under his feet. Then cometh the end, when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all rule, and all authority and power. CHAP. 30. Of Christ's mediation for his people, and of the reconciliation. IN the third part of the * Tom. 2. p. 228 Homily for Rogation week▪ it is said: God the Father of all mercy wrought the high benefit unto us of reconciliation, 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 and travail, that might do us good. And in the said part of the * Page 228. Homily, it is further delivered: That as by him (being the everlasting 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. In the third part of the * T. 2. p. 118. Homily concerning Prayer, it is said: Whereas we must needs use the help of some mediator and intercessor, let us content ourselves with him, that is the true and only f Heb. 9.15. Mediator of the new Testament, namely the Lord and Saviour jesus Christ. For as Saint john saith, g 1. joh 2.1.2. If any man sin, we 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: h 1 Tim. 2.5.6. There is one God, and one Mediator between God and man, even the man jesus Christ, who gave himself a ransom for all men, to be a testimony in due time. The Prophet Isaiah declaring the state of man fallen, saith: i Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. Saint Paul showeth the Saints of Ephesus what Christ's mediation had wrought for them, saying: k Eph. 2.13.14.15.16. But now in Christ jesus, Ye who sometimes were fare off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us: having abolished in his flesh, the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace. Likewise he saith to the Saints of Colosse: l Colos. 1.18: 19.20 21.22.23 It pleased the Father, that in him should all fullness dwell. And (having made peace through the blood of his cross) by him to reconcile all things unto himself, by him I say, whether they be things in earth, or things in heaven. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight, If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, etc. And for as much as Christ is for his people an high Priest unto God his Father, to make intercession for them; also a Prophet to his people, or a declarer unto them of his Father's will, and is the m Reuel. 15.3. King of Saints, or administereth the kingome of n Rom. 5.21. grace unto and within his people: Whereas also he is the appointed o Heb. 1.2. heir of all things, and all things were created p Col. 1.16.17.18. by him, and for him: Also he is before all things, and by him all things consist, And he is the head of the body the Church: who is the beginning, the first borne from the dead, that in all things he may have the pre-eminence; and no good thing cometh from God the Father unto the Church on earth, but through the q Acts 4.12. john 20 31. john 15.16. Name, and for the r Dan. 9.17. sake of jesus Christ, Therefore the Church concludeth even every of her prayers with these or the like words, Through jesus Christ, for the honour of our Advocate and Mediator jesus Christ, Through the merits of thy only Son, etc. For conclusion therefore of the mediatory works of jesus Christ, let S. Paul's words to the Saints that were at Rome be here for our meditation: s Rom 5.8.9.10.11. God commendeth his love towards us, in that, whiles we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from wrath, through him. For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord jesus Christ, by whom we have now received the atonement. Let us therefore (saith the Church in the second part of the * Tom. 1. p. 82. Homily against Adultery) consider, first the glory of Christ, than our estate, our dignity, and freedom wherein God hath set us, by giving us his Holy Spirit, and let us valiantly defend the same against Satan, and all his crafty assaults, that Christ may be honoured, and that we lose not our liberty or freedom, but still remain in * 1 Cor. 6.17. Eph. 4.3.4. one Spirit with him. CHAP. 31. Of Christ's judging Mankind. IT is said in the Athanasian Creed: jesus Christ shall come from the right hand of the Father God Almighty, for to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good, shall go into life everlasting: and they that have done evil, into everlasting fire. So the Church saith in Saint Ambrose Song: We believe that thou shalt come to be our judge. In the Service for the burial of the dead, it is said: Thou most worthy judge Eternal. In the exhortation for the visitation of the sick, it is said: Forasmuch as after this life, there is an account to be given unto the righteous judge, of whom all must be judged without respect of persons: I require you to examine yourself and your state, both toward God and man, so that accusing and condemning yourself for your own faults, you may find, mercy at our heavenly Father's hand for Christ's sake, and not be accused and condemned in that fearful judgement. In the * It is set in the beginning of the Psalms in Meeter, in the book of Common Prayer in Folio. Athanasian Treatise concerning the use and virtue of the Psalms, it is said: The Psalms inform and teach every man with divers instructions, whereby he may not only espy the affections and state of his soul, and win a good pattern and discipline, how he may please God; but also with what form of words he may amend himself, and how to give God due thankes: lest if he should speak otherwise than were convenient, he should fall into impiety, by his unreverent estimation of God. For we must all make an account to the judge, as well of our t Math. 12.36. idle words, as of our evil deeds. In the third part of the * T. 2. p. 273. Homily of Repentance, it is said: Verily when the highest, Sumner of all, which is death, shall come, he will not be said nay: but we must forthwith be packing, to be present before the judgement Seat of God, as he doth find us, according as it is written: u Eccles. 11.3. Where as the tree falleth, whether it be toward the South, or toward the North, there it shall lie. Whereunto agreeth the saying of the holy Martyr of God Saint Cyprian, saying: As God doth find thee when he doth call, so doth he judge thee. In the second part of the * T. 1. p. 63. Homily against the fear of death, it is said, That jesus Christ shall be openly showed to be judge of all the world. In the * T. 2. p. 109. Homily against excess of apparel, it is said: Unto God we shall render accounts for all his benefits, at the glorious appearing of our Saviour Christ. In the third part of the * To. 2. p. 123. Homily concerning prayer, it is said: We must take heed that we call upon this advocate Christ, whiles we have space given us in this life, lest 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 w Rom. 14.12. rise again with his own cause. And look in what state he dyeth, in the same state he shall also be judged, whether it be to salvation or damnation. In the third part of the * Tom. 2. p. 229. Homily for Rogation week, it is said: By Christ hath almighty God decreed to dissolve the world, to call all before him, to judge both the quick and the dead, and finally by x Mat. 25.34.41 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. And in the first part of the * Tom. 1. p. 3. Homily, which is an Exhortation to the reading and knowledge of holy Scripture, it is said: By this word of God we shall be judged: For the word, that I speak (saith Christ) is it, that shall y joh. 12.48. judge in the last day. jesus Christ himself hath also said: The z joh. 5.22, 23, 27. Father judgeth no man, but hath committed all judgement unto the Son, that all men should honour the Son, even as they honour the Father. And he hath given him authority to execute judgement, because he is the Son of man. Saint Peter saith: a Acts 10. 4●. God hath commanded us to preach unto the people, and to testify, that it is he which was ordained of God, to be the judge of quick and dead. Saint Paul saith to the Romans, We shall all stand before the b Rom. 14.10, 11, 12. judgement seat of Christ. For it is written, As I live (saith the Lord) every knee shall bow to me, and every tongue shall confess unto God. So then every one of us shall give account of himself too God. And to the Saints of Corinth he said: c 2 Cor. 5.10, 11. We must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men. And unto Timothy Saint Paul said: d 2. Tim. 4.1. I charge thee before God, and the Lord jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, etc. Himself hath also said: The Son of man shall come in the glory of his Father, with his Angels, and then shall he e Mat. 16.27. reward every man according to his works. Again, f Mat. 25.31, 32.33.40. When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth the Sheep from the Goats, and he shall set the Sheep on his right hand, but the Goats on the left, etc. And these shall go away into everlasting punishment, but the righteous into life eternal. Saint Paul saith to the Thessalonians, g 2 Th●. 1.7.8.9 The Lord jesus shall be revealed from heaven, with his mighty Angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Wherefore saith Saint Peter: h 1 Pet. 1.17. If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here with fear. And saith the Apostle to the Hebrews: i Heb. 1228.29. wherefore we receiving a kingdom, which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. For our God is a consuming fire. The which Apostle also said: k Heb. 10.30.31 The Lord shall judge his people. And it is a fearful thing to fall into the hands of the living God. CHAP. 32. Of the Church of Christ. IN the Nicene Creed we are taught to believe and confess one Catholic and Apostolic Church. In the second part of the * Tom. 2. p. 213 Homily for Whitsunday, the Church of Christ is thus described: The true Church is an universal congregation or fellowship of God's faithful and elect people, l Eph. 2.20. built upon the foundation of the Apostles and Prophets, jesus Christ himself being the head corner 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. Saint Paul saith to the Romans concerning the mystical union of the Church: m Rom. 12.4: 5. As we have many members in one body, and all members have not the same office: so we being many are one body in Christ, and every one members one of another. And to the Corinthians he saith: n 1. Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, are one body, so also is Christ. That they are faithful people or true believers in jesus Christ, it appeareth in that they are called the o Gal 6.10. household of faith. Also they are faithful unto God, as it may appear out of Saint Paul's words to the Ephesians, saying: Paul an Apostle of jesus Christ, by the will of God, to the Saints which are at Ephesus, and to the p Eph. 1.1. faithful in jesus Christ. Likewise to the Collossians he saith: To the Saints and q Col. 1.2. faithful brethren in Christ, which are at Colosse. They are also faithful each to other, and faithful towards all people: as it is said unto servants concerning masters, Let them not despise them, because they are brethren; but rather do them service, because they are r 1. Tim 6.2. faithful, etc. Silvanus' a member of the Church of Christ is said to be a s 1. Pet. 5.12. faithful brother unto those to whom Saint Peter wrote. So Saint john testified of Gaius, saying: Beloved, thou dost t 3. john 5. faithfully whatsoever thou dost to the brethren, and unto strangers. So Saint Peter showing the dealing of the true members of Christ, and how they, to whom he wrote, were to behave themselves among the unbelievers, saith: u 1. Pet. 2.12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. So Saint Paul to the Thessalonians prescribeth: w 1 Thes. 5.15. Ever follow that which is good, both among yourselves, and to all men. They are also elected of God, as Saint Peter saith: x ● Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of jesus Christ. Likewise Saint Paul to the Thessalonians signifieth, saying: y 2 Thes. 2.13. God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth. And to the Ephesians he saith: z Eph. 1.4. He hath chosen us in him from before the foundation of the world, that we should be holy, and without blame before him in love. The Church also professeth pure and sound doctrine: as Christ signifieth, saying: a joh. 10.27. My sheep hear my voice, and I know them, and they follow me. Again, b joh. 8.47. He that is of God, heareth God's word. Saint john saith: c 1 joh. 4.6. He that knoweth God, heareth us. Saint Luke recordeth of the Christians: d Acts 2.42. That they continued steadfast in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. St. Paul saith to Timothy: e 1 Tim 3 15. That the house of God, which is the Church of the living God, is the pillar and ground of the truth. Moreover, the Church of Christ hath the Sacraments ministered according to his holy institution: as the Church of Corinth received f 1 Cor. 1.14.16 Baptism, and celebrated the g 1 Cor. 11.2.20 Lords Supper. In the Acts of the Apostles it is sundry times mentioned, that when any believed, they were h Acts 8.12. Baptised. Also it is recorded that the Disciples or Baptised ones j came together to break bread, that is, to ear the i Acts 20.7. Lords Supper. The Church of Christ also rightly useth Ecclesiastical discipline: as the Church of Corinth k 1. Cor. 5.4 5, 11. excommunicated the incestuous one, according to the Law; If any man that is called a brother be a fornicator, etc. with such a one, no, not to eat: and afterward when he was l 2. Cor. 2.6.7.8 penitent, the Church received him again into her holy communion. CHAP 33. Of the Ministry which Christ appointed in his Church in general. IN the Book of ordering Bishops, Priests, and Deacons, in the Prayer afore the consecration of a Bishop, it is said, That Christ being ascended into heaven, poured down his gifts abundantly upon men, m Eph. 4.11.12 making some Apostles, some Prophets, some Evangelists, some Pastors and Doctors, to the edifying and making perfect his congregation. And in the prayer afore ordering Priests, it is added; By whose labour and Ministry, he gathered together a great flock in all parts of the world, to set forth the eternal praise of his holy Name. It is there also added, So that as ●ell by these thy Ministers, as by them to whom they shall be appointed Ministers, thy holy Name may be always glorified, and thy blessed kingdom enlarged. The Apostle saith to the Hebrews, n Hebr. 5.1. ●. 4.5. Every high Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity: And by reason hereof he ought as for the people, so also for himself, to offer for sins. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. The ground of Christ's Ministry is signified in Saint Peter's delivery out of Amos, by whom the Lord said, o Acts 15.16.17 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up, that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doth all these things. Paul and Barnabas said unto the jews, p Act. 13.46.47 It was necessary that the word of God should first have been spoken unto you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles: For so hath the Lord commanded us, saying; I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. Also it is signified thereof to the Hebrews, where it is said, If perfection were by the Leviticall Priesthood (for under it the people received the Law) what further need was there, that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron: For the Priesthood being changed, there is made of necessity a * Cur ergo baptizas. si tu ●on es Christus ille, neque Elias, neque Propheta ill●? joh. 1.25. Hinc doceri potest judaeos ipsos non ignorasse mutationem aliquam fore in religione sub Mes●ia: inquit quidam in annot. ad joh. 1.25. in bibl. jun. change also of the Law. CHAP. 34. Of Deacons. IN the sacred Service for the ordering of Deacons, it is said; It appertaineth to the office 〈◊〉 λ a Deacon in q Heb. 7.11.12. the Church, where he shall be appointed, to assist the Priest in Divine Service, and specially when he ministereth the holy Communion, and to help him in distribution thereof, and to read holy Scriptures, and Homilies in the Congregation, and to instruct the youth in the Catechism, to Baptise, and to Preach, if he be admitted thereto by the Bishop. And furthermore it is his office, where provision is so made, to search for the sick, poor, and impotent people of the Parish, and to intimate their estates, names, and places where they dwell, to the Curate, that by his exhortation they may be relieved by the Parish, or other convenient alms. The Deacons (saith Saint Paul unto Timothy) must be such as hold the r 1. Tim. 3.8.9.10. Mystery of the faith in a pure conscience. Their ordination is mentioned in the Acts of the Apostles, where it is delivered, s Act. 6.2.3.4 5.6 that the Apostles said to the multitude of Disciples; It is not reason, that we should leave the word of God, to serve tables. Wherefore (said they) look out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business: and they choose Stephen, Philip, etc. whom they set before the Apostles, and when they had prayed, they laid their hands on them. t Act. 6.9.10. Steven forthwith mightily defended the Christian faith by disputing against the adversaries thereof; and afterward made a divine declaration recorded in the seventh of the Acts. u Act. 8.5.12. Philip after Stevens death went down unto the City of Samaria, and preached Christ unto them, and baptised both men and women. CHAP. 35. Of Priests. IN the Divine Service of the ordering of Priests, in the exhortation to be read unto them afore hands be laid on them, it is said; And now we exhort you, in the name of our Lord jesus Christ, to have in remembrance, into how high a d gnity, and to how chargeable an office ye be called, that is to say, the w Mal. 3 1. Messengers, the x Isa. 56 10. watchmans, the y jer. 3.15. Pastors, and the z 1 Cor 4.1.2. Stewards of the Lord, to teach, to a Eze. 33.7.8.9. premonish, to b joh. 21.15.16.17. feed, and provide for the Lords family, to c Ezech. ●4 6. seek for Christ's sheep that be dispersed abroad, and for his children which be in the d Phil. 2.15. midst of this naughty world, to be saved through Christ for ever. Wherefore, consider with yourselves the end of your Ministry, towards the childen of God, towards the spouse and body of Christ, and see that you never cease your labour, your care, and diligence until you have done all that lieth in you, according to your bounden duty, to bring all such as are, or shall be committed to your charge, unto that e Eph. 4.13. agreement in faith, and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either of error in religion, or for viciousness of f Col. 1.28. life. It is said unto every one receiving the order of the Priesthood, he humbly kneeling upon his knees, by the Bishop, when he with the Priests present lay hands on him, g joh. 20.22.23 Receive the Holy Ghost, whose sins thou dost forgive, they are forgiven: and whose sins thou dost retain, they are retained. And be thou a faithful h 2 Tim 2.15. 1 Cor 9.17. dispenser of the word of God, and of his holy Sacraments, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. The Lord by Ezechiel finding fault with the shepherds of Israel, intimateth therein what their duty is, saying: i Ezech. 34.2.4. Zechar. 11.16. Woe be to the shepherds of Israel that do feed themselves: should not the shepherds feed the flocks? The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. Saint Paul testified of his diligence in the Ministry, saying: k Col. 1.28.29. Christ we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. Whereunto I also labour, striving according to his working, which worketh in me mightily. Such as were consecrated to the Ministry received the gift of the Holy Ghost, by the l 2. Tim. 1.6. ● Tim. 4.14. Acts 13.23. Acts 26.17.18. laying on of the hands of the Presbytery. And by the receiving of the said gift of God in some measure, one becometh to be a Minister of jesus Christ, to have some ability in dividing the word of truth aright, as also some power in the use of the m Mat. 16 19 Keys of the Kingdom of Heaven. Whereas also the Apostle saith: n Rom. 12.6.7.8 Having then gifis, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of Faith: or Ministry, let us wait in our Ministering; or he that teacheth, on teaching: or he that exhorteth, on exhortation: * Ministers not having the faculty of preaching out of the Pulpit, but preaching or publishing the truth which is after godliness, in other manner according as the Church hath orceined, are to be accounted true Ministers of Christ, though they can minister but the milk of the word of God. It appeareth that such of the Priesthood, which have not the gift of prophecy or preaching without book, from the memory only, or from the most part, forth of the Pulpit: but do read the holy Scriptures, the common Prayer, and o Inferior Ministers may teach with the Doctrine delivered by the superior Ministers. 2. Tim 2.2 the Homilies unto the people, instructing them also in the Catechism of the Church, and observing all other prescriptions enjoined to unpreaching Ministers, faithfully endeavouring also to inform the people committed to their charge, as occasion is offered and requireth, with the Divine Service deliveries, the sincere milk of the Word, are to be accounted true Ministers of God, and such as have the gift of teaching or exhorting, though not the greater gift of prophesying or preaching. Also that such their ministration may much edify the people, both in right understanding the truth which is after godliness; and also unto the obeying of the same, by holiness and righteousness in all manner of conversation. CHAP. 36. Of the Bishopric, that it is a degree above the Priesthood, and so ordained to be by jesus Christ. THe Preface afore the Divine Service for ordering of the Ministry, saith: It is evident unto all men diligently reading Holy Scripture and ancient Authors, that from the Apostles time there have ever been these orders of Ministers in Christ's Church, * Aug. in Psal. 44.17. ut in Biblus vulg●tit. Quid est, pro pat tbus tu●s n●tisunt tibi, silij? Patres m●si s●nt Apostoli; cro Apostolis silij nati sunt tibi, constituti sunt Episcopi, Hadie enim Episc●pt, qui sunt per totum mundum, unde natisunt? Ipsa Ecclesia patres illos appellat, ipsa illos genu●t, & ipsa ill●s constitu it insedibus patrum. Anacletus Pontifex & Martyr, ep. 2. ad vniu●rso▪ Episcopos Italiae, Cap. 2. Ipsis (nempe Apost elis) decedentibus, in locum eorum successerunt Episcopi. Et paucis interiectis: Videntes autem Apostoli messem esse multam, & operarios paucos, rogaverunt Dominum messis, ut mitteret operarios in messem suam. Ind clecti sunt ab tjs septuarinta duo Discipuli, quorum typum gèrunt Presbyteri, atque in corum locum sunt consatuti in Eccl●sia. Bishops, Priests and Deacons. The Apostle Paul ordained Timothy Bishop of the Church of the Ephesians: as it is expressly delivered in the end of the second Epistle unto him, where it is said: The second Epistle unto Timotheus, ordained the first Bishop of the Church of the Ephesians, was written from Rome, etc. So Titus was Bishop of the Church in Crect, as it is also delivered in the end of the Epistle unto him, where it is said: It was written to Titus ordeived the first Bishop of the Church of the Cretians, from Nicopolis of Macedonia. These Bishops Timothy and Titus had authority of ordaining Priests, and of ruling over them; as it is most manifest out of Saint Paul's sayings unto them. Unto Timothy he said: p 1. Tim. 1.3.4 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other Doctrine, neither give heed to fables, and endless Genealogies, which minister questions, rather than edifying which is in faith: So do. What Timothy was to do concerning such as were to be ordered Deacons, Paul saith: q 1. Tim. 3.10. And let these also first be proved, then let them use the office of a Deacon, being found blameless. Again concerning Priests or Elders he saith: r 1. Tim. 5.17.19.20.22. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine. Against an Elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear. Lay hands suddenly on no man. Also he said: s 2 Tim. 2.2.14. The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. Saint Paul unto Titus saith. t Tit. 1.5.6. For this cause left I thee in Crect, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. If any be blameless, etc. And it is written: That u Heb 7.7. without all contradiction the less is blessed of the better. As Melch sedec w Heb. 7.6. Gen. 14.19. blessing Abraham was the superior in God: So is every Bishop his superior in God, whom he blesseth and ordereth to be a Priest. They are therefore in the service of ordering, justly styled, Reverend Fathers in God. Moreover a Bishop in his consecration receiveth a greater measure of the Holy Ghost, than a Priest doth in his ordering. Which may appear out of the Divine Service for consecrating a Bishop, where it is said: The Archbishop and Bishops present shall lay their hands upon the head of the elected Bishop, the Archbishop saying: x 2. Tim. 1.6.7. Take the Holy Ghost, and remember that thou stir up the grace of God, which is in thee, by imposition of hands. For God hath not given us the spirit of fear, but of power, and love, and soberness. For even so Saint Paul after a peculiar manner expressed unto Timothy Bishop of Ephesus, as it is delivered in his second Epistle unto him. CHAP. 37. Of the distinction or disparity among Bishops, or of bishopric. IN the Preface afore the Common Prayer, it is said: For as much as nothing can almost be so plainly set forth but doubts may rise in the use and practising of the same: To appease all such diversity (if any arise) and for the resolution of all doubts concerning the manner how to understand, do and execute the things contained in this book: The parties that so doubt or diversely take any thing, shall always resort to the Bishop of the Diocese, who by his discretion shall take order for the quieting and appeasing of the same, so that the same order be not contrary to any thing contained in this book. And if the Bishop of the Diocese be in doubt, than he may send for the resolution thereof unto the y 1. Pet. 5.5. Archbishop. An Archbishop therefore in the service of consecrating is called, Most Reverend Father in God: unto whom, every Bishop consecrated to Diocese within his Province, professeth and promiseth by oath all due reverence and obedience; like as every Priest doth unto the Bishop, within whose Diocese he is Pastor. Now that such an order among the Bishops is of Divine ordinance, it is evident from that, the first persons named Bishops in the Primitive Christian Church, * 2. Tim. 1.6. Timothy and * Tit. 1.4.5. Titus, were ordered or ordained by their superior in God the Apostle; which degree was the highest in the Christian Clergy: according as Paul saith: z 1. Cor. 12.28. God hath set in the Church, first Apostles, etc. And the Apostleship is call●d Bishopric, where it is said: And his a Acts 1.20. Bishopric, let another take. It being therefore a Bishopric above that which Timothy and Titus had, properly it is named in respect thereof, an bishopric. But some there are which say that such distinction was not by Christ or dained to continue in his Church: but only was appointed in the primitive state thereof, whiles Churches were in planting, and is now long ago quite ceased. The which affirmation is no where delivered in Holy Scripture, nor intimated; neither from any sentence therein can be truly concluded. But the direct contrary Doctrine is delivered by Saint Paul to the Ephesians, and that in most express manner. Let Saint Paul's whole delivery, or the most part thereof hereto be unpartially considered. His words are: b Ephes. 4.7.8.11.12.13 14.15 Unto every one of us is given grace, according to the measure of the gift of Christ. Wherefore he saith: When he ascended up on high, he led captivity captive, and gave gifts unto men: And he gave some Apostles, and some Prophets: and some Evangelists: and some Pastors and Teachers; For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine by the slight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things which is the head, even Christ, etc. The which delivery of the Apostle declareth most plainly, that Christ gave such different and distinct measures of grace unto his Church, not for a work then only necessary, but now also needful, viz. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Also he gave the said measures of grace to continue, not only during the first age of the Primitive Church; but till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. And the cause or end of Christ's such giving doth continually concern his Church: Namely, That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine by the ●light of men, and cunning craftiness, whereby they ●ye in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ. Moreover, Christ doth not give less measure of grace to his Church in these times, than in former times. Isaiah saith: c Isa. 59.1. The Lord's hand is not shortened. And the Lord himself said: Lo, d Math. 28. ●0. I am with you always, even unto the end of the world. Furthermore let be considered what the Apostolical work was, and the archiepiscopal now will appear to be the same in substance. Timothy had for his Diocese but the Church of the Ephesians, and Titus the Church of the Cretians: but Paul had for his Province or charge the care of all the Churches of the f G●l. 2 7.8. Gentiles; Paul preached the Gospel, he Baptised, he g 2. Tim. 1.6.7. 1. Tim. 1.3. Tit. 1.5. consecrated Bishops, h Acts 14.23. with Tit. 1.5. 1. Pet. 5.1.2.3 4. Acts 20.17.28. he ordered Priests, and instituted them to e 2. Cor 11.28. be Pastors, he Bishopped or k Act. 19.6. with Acts 8 17. confirmed believers, he m 1. Tim. 1.20. excommunicated, he sat in n Acts 15.12. council about Church matters, etc. And even as the Tabernacle of God was all one, (as concerning the substance and spiritual use thereof) when it was o 1. Kin. 8.6.13 seated in Solomon's Temple, as it was when it removed from place to place: so the supreme p Eph 4.7 8.11 with 1. Cor. 12 28. grace and gift of Christ to his Church, the Apostolical gift or grace, was all one for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, when it is settled in a country; as it was when the q 2. Cor. 4.7. vessel which beared it, removed from country to country, as he had commission thereto from the Spirit of the Lord. Also there is not express mention, that every Apostle travailed from country to country, whom Christ ordained, or gave to his Church. Did not Saint james r Acts 15.13. In the second part of the Homily of Repentance, it is signified, that james was only Bishop of the Church ●●erusalem. See Act. 12.17. Acts 21.18. Gal. 2.9. Tom. 2. p. 266. abide in the land of jewry, over-seeing and looking to the Church there, which jesus Christ the first s Heb. 3 1. Apostle from God his Father had planted? If he or some other Apostle or Apostles did, than the Apostolical gift or grace was also to be employed in a Church already planted, and not to cease when Churches were planted. It is also here to be noted that the name Apostle used in the new Testament, doth imply two degrees. Whence it is thought meet to translate it sometimes by the word t Phil. 2.25. 2. Cor 8.23.1. 2. Cor. 11.5. Gal. 2.9. messenger. And whereas there is in Scripture mention of the chiefest Apostles, it implieth that there was some disparity among the Apostles. And what degree or order is that inferior, if it be not that w 2. Tim. 4.5. evangelistship, which is above the Pastorship, which Timothy had, who was also called Bishop, yea * Phil. 1.1. Bishop not only over lay people, but over y 1. Tim. 1.3. Ministers, Priests, Elders or Pastors also. Truly therefore and properly in the Divine Service are Bishops signified to be the Apostles of Christ's Church, as where it is said in the Service of Confirmation: We make our humble supplications unto thee for these children, upon whom (after the example of the holy Apostles) we have laid our hands, to certify them (by this sign) of thy favour and gracious goodness toward them. So in the Divine Service for the consecration of Bishops, where it is said by the Archbishop: Brethren, it is written in the Gospel of Saint Luke, that our Saviour Christ continued the z Luke 6.12.13 whole night in prayer, or ever that he did choose and send forth his twelve Apostles. It is written also in the Acts of the Apostles, that the Disciples which were at Antioch did a Acts 13.2.3.4. fast and pray, or ever they laid hands upon, or sent forth Paul and Barnabas. Let us therefore, b 1. Cor. 11.1. following the example of our Saviour Christ and his Apostles, first fall to prayer, or that we admit and send forth this person presented unto us, to the work whereunto we trust the Holy Ghost hath called him. CHAP. 38. Of Prophetship, that every kind thereof is not for ever ceased. WHereas the Church, both in the prayer afore the ordering of Priests, and also in the prayer afore the consecrating of Bishops, mentioneth, That Christ hath given Prophets to his Church, together with the divers orders of the constant Ministry; it is necessary to consider what kind of prophetship that is. Saint Paul saith to the Corinthians: c 1. Cor. 14.3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. Instead of which prophesying then ordinarily used in the Church of Corinth, there is now used the exercise called Preaching. And therefore, because preaching now is to the same effect, as the ordinary prophesying then in the congregation was, therefore the word for prophesying is sometimes rendered * As in the margin of the Geneva Translation of 1. Cor. 11.3. preaching. But the Prophetship mentioned in the aforesaid prayers appeareth to be a greater gift, in that it standeth in the second place. Yea Paul himself in an other place saith: d 1. Cor. 12.28. God hath set in the Church, first Apostles, secondly Prophets, thirdly Teachers, etc. As e Ephes' 4.11. Christ gave some to be Apostles, some to be Prophets●, some to be Evangelists, some to be Pastors, and some to be Teachers: So in the Church of the jews afore Christ's Incarnation, there was an high Priest, f Math. 2.4. chief Priests, Priests of the g 1 Ch●or. 24. second Order, and Levites, and also Prophets. And of such as were called Prophets, some were of greater gifts, than other. In the new Testament after Christ's Ascension some are named Prophets, as h Act. 11.27 28 Agabus, i Acts 21.10.11. judas, Silas, etc. Agabus foretold there should be a great dearth throughout all the would: which came to pass in the days of Claudius Caesar. He foretold also to Saint Paul, that the jews should deliver him into the hands of the Gentiles. judas and k Act. 15.32. Silas are said to have, exhorted the brethren in Antioch with many words, and to have confimed them. l Act. 17.10. Silas afterward accompanied Paul, and laboured with him in publishing the Gospel. In the writings of the Evangelists and Apostles, there is nomention that Prophets were made by ordination, but all whom it is said the Church did ordain, were either to serve as Apostles, or Evangelists, or Elders, or as Deacons. It is written that there hath been times when no Prophet was in the Church; As in the Book of the Psalms it is said: m Psal. 74.9. We see not our signs, there is no more any Prophet, neither is there among us any, that knoweth how long. It appeareth to be so in the days of the Maccabees, when as it was said; n 1. Mac. 4.46. 1. Mac. 14 41. The stones of the Altar were laid up in the mountain of the Temple in a convenient place, until there should come a Prophet, to show what should be done with them. The principal Prophets, or such as were endued with the measure of grace, which for the dignity thereof, obtained the greatest account next unto those of the highest degree in the Ministry of the Church, seem to be men of a singular divine understanding, o jer. 1.9 10. raised up of God for p Hag. 1.1.2. spiritual occasions in special times. And this may be observed, not only out of the beginning even of every Prophet's Book in the Bible, but also out of many places in Scripture, where mention is of Prophets and their Prophesying. For this present, there shall be no mention of what Prophets Christ hath given to his Church since the first Apostles days, but only of the * The Church in her 30. Canon termeth them Great Divines. Fathers in the Apostolical Church of England, who lived when the Reformation was well forwarded. Were not those holy men endued with a certain measure of prophetical grace, or of the Holy Ghost, or of heavenly light in the knowledge of the true Christianity, more than were the Fathers of the Church generally, which lived for many ages afore them, in that they observed a spiritual darkness to have covered most people, whereof former times took none or very little notice; and in that also they composed three books for Divine Service, wherein there is so glorious and so plenteous a delivery of the true Apostolical Divinity, and of the true Christian Religion; as the like no Fathers in any Church of Christendom ever afore set forth. And if the said books were now to be composed, none were able to make the like; unless by some measure of special illumination from God's Holy Spirit; (as many understanding ones do now think, yea and affirm.) And if the Heaven mentioned in the Book of the Revelation, which is commanded or exhorted to q Acts 18.20. rejoice over Babylon fallen, be the reformed Church of Christ, (as some do expound it:) Is it not probable that the Apostles, (which are there willed to rejoice with that Heaven) are the Archbishops and Bishops therein, and * By putting part or the chief for the whole, or all. figuratively the rest of the Clergy thereof? And that the Prophets there willed also to rejoice, are all such as then received a special enlightening from Almighty God unto the setting forward of the reformation, and among them more especially such as were composers of the aforenamed books of the sacred Liturgy of the Church of England. CHAP. 39 Of Lordship, which Archbishops and Bishops have. IT is written that s Heb. 7.1.2. Melchisedec Priest of the high God was withal King of Salem or jerusalem. Abraham was a t Gen. 20.7. Prophet, and withal a man of great u Gen. 14.14 15 temporal power, Moses was a w Deut. 34.10. prophet, and withal the supreme x Acts 7 35. Num. 26.16.17 Governor of the people of Israel, under Almighty God. He is called a King, Deut. 33.5. jethro was y Exod. 3.1. Priest of Midian, and according to some interpretation he was z Exod. 2.16. in the Margin Sicautem Caldaeus Paraphrastes vertit, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prince of Midian. Eli was Priest, and also a 1. Sam. 4.18. judge over Israel. Samuel was a b Acts 13.20. Prophet, and also c 1 Sam. 7.6. judge over Israel. David was a d Mat 27 35. Prophet and King also. Solomon was a e Eccles. 1.1. Preacher and a King also. Simon was f Ecclus. 50.1. high Priest and g 1. Mac. 13.42. 1. Mac. 14.47. Captain, and Governor of the Priests and jews, and defender of them all. If then some of the Ministry have been the supreme Governors in Nations, may they not now be Governors, if the Royal Majesty so ordain them? Saint jude calleth those persons h jude 18. filthy dreamers, which do despise dominion and speak evil of dignities. CHAP. 24. Of the Liturgy or Divine Service of the Church, in general. IN the second part of the * Tom. 2. p. 6. Homily concerning the right use of the Church, the public Service of the Lord is said to be, The teaching and hearing of his Holy Word, the calling upon his holy Name, the giving thankes unto him, for his great and innumerable benefits, and the due ministering of the Sacraments. In the * T. 2. p. 138. Homily of Common Prayer and Sacraments, it is said: That Basilius Magnus, and johannes Chrysostomus did in their time prescribe public orders of public administration, which they call Liturgies; and in them they appointed the people to answer unto the prayer 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. In the same * To. 2. p. 134. Homily, it is also said: 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 * Even shortly after that the Divine Service was set forth, the Devil wrought in many people a more and more neglecting of it. esteemed among us, which profess to be but one body in Christ. It is said in the Preface before the Common Prayer, That the first original and ground of the divine Service, of a man would search out by the ancient Fathers, he shall find that the same was not ordained, but of a good purpose, and for a great advancement of godliness, etc. Saint Paul said unto Timothy. i 1. Tim. 2.1.2.3 I exhort that first of all, supplications, prayers, intercessions, and giving of thankes be made for all men: for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour. Moses from the Lord prescribed unto Aaron and unto his sons a form of blessing the people, saying: k Num. 6.23.24.25.26. On this wise ye shall bless the children of Israel, saying unto them: The Lord bless thee, and keep the: The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace. It is very considerable hereto, that which is written of King Hezekiah in the book of Chronicles, That he and the Princes commanded the Levites to sing praise unto the Lord, l 2. Chro. 29.30 with the words of David, and of * With the words also which Asaph delivered, which were as a Form of praise, or of praising God. Asaph the Seer. My son (saith m Pro. 1.8.9. Solomon) hear the instruction of thy Father, and forsake not the law of thy Mother. For they shall be an ornament of grace unto thine head, and chains about thy neck. Solomon repeateth this precept of God, to the end we may take it all unto heart, as a matter most greatly concerning us. n Pro 6.21 22.23. My son, keep thy Father's commandment, and forsake not the law of thy Mother. Bind them continually upon thine heart, and tie them about thy neck. For the commandment is a Lamp, and the law is light. o Haeresi septua gesima q●inta contra A●●●um, de qu●bus●am traditionibus loquens: Ecclesia, inquit, necessariò hoc pers●e●●, traditione à patribus accepta. Quis autem poterit statutum n●at●●s dissolu●re, aut legem patris? velut Solomon dicit: Audi fili sermonem patris tui, & ne repud es statuta matris tuae, ostendens per hoc, quòd & in scriptis, & sine scripto dacuit pater, hoc est Deus, & vnigen●tus, & spiritus sancius. Mater autem nosira Ecclesia babet statuta in se posita, indissol●●bil a, quae d●solui non possunt. Epiphanius an ancient holy Father understandeth by the word mother in this Scripture, to be meant the Church, who hath (besides the holy Scriptures the Commandment of God our Father) a distinct law, teaching or instruction, the which all her members are bound to observe most diligently, by virtue of this charge thereto given by God through the ministry of Solomon. The Christian Church is our mother, if God be our Father, as it is written, jerusalem which is above is free, which is the p Gal. 4.26. mother of us all. God ordinarily begetteth none without his Church: but in the q Psal. 110.3. womb of his Church they are conceived, thence they come to the r Isa. 66.8.9. birth, they s Isa. 66.11.12 suck at the breasts, they are borne on her sides, and dandled upon her knees. She feedeth them with t 1. Cor 3.2. milk first, afterward with stronger meat; she nourisheth, cherisheth and bringeth them up, until they become to be u Col. 1.28. perfect in jesus Christ. The Church of England our mother hath in her Book of Common Prayer (as john the Baptist w Luke 11.1. taught his Disciples to pray) set forth unto us forms of prayer, and thankes giving, for us to use; and for our better information how to speak unto the great God of heaven and earth. And in her book of Homilies she hath delivered a x 2. Tim. 1.13. 2. Tim. 2.2. form of wholesome Doctrine in faith and love, to be publicly read unto her members. And saith Paul to Timothy: Hold fast the form of sound words which thou hast heard of me, in faith and love, which which is in Christ jesus. Most memorable is that saying of his unto the Philippians: Finally, brethren, y Phil. 4.8. whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. And what he saith to the Romans is considerable: Ye have obeyed from the heart that * Rom 6.17. form of doctrine which was delivered you. CHAP. 41. Of the Ceremonies of the Church of England, in general. IN the Treatise of Ceremonies, why some be abolished and some retained, set afore the Common Prayer, it is said: Of such Ceremonies as be used in the Church, and have had their beginning by the institution of man; some at the first were of Godly intent and purpose devised, etc. Other there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church, (for the which they were first devised) as because they appertain unto z 1 Cor. 10.31. and 14.12, Rom. 14.19. edification, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred. And although the keeping, or omitting of a Ceremony in itself considered, is but a small thing: Yet the wilful and contemptuous transgression and breaking of a common order and discipline, is no small offence before God. a 1 Cor. 14.40. Let all things be done among you (saith Saint Paul) in a seemly and due order. The appointment of the which order pertaineth not to b Hag. 1.14. 2 King. 18.4. 2 Chron. 34.3, 4, 5, 6, 7. & 17.6. private men: therefore no man ought to take in hand, nor to presume to appoint or alter any public or common order in Christ's Church, except he be lawfully called and authorized thereunto. In the said Preface it is afterward said: Christ's Religion is content only with those Ceremonies, which do serve to a decent order, and Godly discipline; and such as be apt to stir up the dull mind of man to the c Num. 15.38.39.40. remembrance of his duty to God, by some notable & special signification, whereby he might be edified, etc. But now as concerning those persons, which peradventure▪ will be offended; for that some of the old Ceremonies are retained still: If they consider, that without some Ceremonies it is not possible to keep any order, or quiet discipline in the Church, they shall easily perceive just cause to reform their judgements. And if they think much that any of the old remain, and would rather have all devised anew: then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reproove the old, only for their age, without bewraying their own folly. For in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of d Eph 4.3. unity and concord, than of innovations and new fangleness, which (as much as may be, with the true setting forth of Christ's Religion) is always to be eschewed. And (saith the Church afterward) in these our doings we e Rom. 14.4.13. Luke. 6.17. condemn no other Nations, nor prescribe any thing, but to our own People only. For we think it convenient, that every Country should use such Ceremonies, as they shall think best to the setting forth of God's honour and glory, and to the reducing of the People to a most * The end why the Apostolical Church of England useth Ceremoni●●. perfect and Godly living, without error or superstition. Also in the Act for the uniformity of Common Prayer, set afore the beginning thereof, it is said: If there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church, by the misusing of the orders appointed in this Book; the Q. Majesty may by the like advice of the said Commissioners or Metropolitan, ordain & publish such further ceremonies or rites as may be most for the advancement of God's glory, the edifying of his Church, and the due reverence of Christ's holy Mysteries and Sacraments. That the Church hath power to ordain Ceremonies signifying good things, not only that saying of Solomon, f Prov. 6.20.23. Forsake not the Law of thy mother, for her Law is a light, prooveth it; but the example of the Reubenites, Gadites, and the half Tribe of Manasseh, in their building an Altar, whereunto they had no precept in the Law of Moses: who when they were accused by others of the children of Israel, to have committed a trespass against the God of Israel, to have turned away from following the Lord, in building an Altar, which he had not commanded in Moses law; answered, g Ios. 12. ●2. etc. We have not built it in rebellion, nor in transgression against the Lord, to turn from following the lord, or to offer thereon burnt offering, or meat offering, or peace offerings: but rather have done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, what have you to do with the Lord God of Israel? For the Lord hath made jordan a border between us and you, etc. We have built it that it may be a witness between us and you, and our generations after us; that we might do the service of the Lord, etc. Which answer when Phinehas the Priest heard, he said: h Ios. 22.30, 31, 32, 33, 34. This day we perceive, that the Lord is among us, because ye have not committed this trespass against the Lord. And the children of Reuben and Gad called the Altar Ed: For it shall be a witness between us, that the Lord is God. Had not jonadab the son of Rechab power to command his sons to i jer. 35.6, 7, 8, 9, 10. drink no wine, to build no house, nor sow seed, nor plant Vineyard, nor have any; but all their days to dwell in tents? And was not their obedience to their father commended by the Lord, and their father's making such laws approved by God, in that he said? k jer. 35.18, 19 Because ye have obeyed the commandment of jonadab your father, and have kept all his precepts, and done according to all that he hath commanded, Therefore thus saith the Lord of Hosts the God of Israel, jonadab the son of Rechab shall not want a man to stand before me for ever. And if all the commandments and precepts of a private father are to be kept, which God hath not forbidden: Then how much more all the commandments, precepts and ordinances of the fathers of the Church, which God hath not forbidden, aught to be most conscionably observed? S. Peter commanded the people of God to submit unto l 2 Pet 2.13. every ordinance of man for the Lords sake; even of such governor's as were not Christians: How much more than to every ordinance of Christian powers ought we to be obedient? The Ceremonies now used by the Church of England are (as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionysius said of the like in his time) resemblances framed according to things spiritually understood; whereunto they serve as a hand to lead, and a way to direct. God hath commanded his people to use Ceremonies for to put them in mind of their duties, as it is written in the book of Numbers: m Num. ●●. 38, 39, 40. Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the border a ribbon of blue. And it shall be unto you for a fringe, that ye may look upon it, and remember all the Commandments of the Lord, and do them: Such as oppose to the established Ceremonies of the Church of England, say, They would have nothing used in the worship of God, but what the Scripture expresseth: and with the word Scripture, Scripture; they triumph among the simple. But when as the truly learned in the holy Scriptures do examine their deliveries, they discern that much, which those spirits of disobedience do call Scripture, is Scripture of their own framing. For it is most usual with them, when a Scripture is alleged testifying expressly against them, to put it off by saying, we must not cleave to the letter, but to the meaning: namely, a meaning which they will devise contrary to the letter, which is the Scripture. Also the lea●●eder among them pretending the original Text to make for them against the sacred deliveries of holy Church, do either add thereto, or take there from, or wrest the same. and that ye seek not after your own heart, and your own eyes, after which ye use to go a whoring: That ye may remember and do all my commandments, and be holy unto your God. CHAP. 42. Of wearing a Surplice. IN the order, where morning and evening prayer shall be used and said, set before the beginning of the common prayer, it is delivered, That the Minister at the time of the Communion, and at other times in his ministration, shall use such Ornaments in the Church, as were in use by Authority of Parliament, in the second year of the Reign of Edward the sixth, according to the Act of Parliament set in the beginning of this a Namely, of the bocke of Common Prayer. book. Among which Ornaments the Surplice is one. In Canon 74. it is said, The true, ancient, and flourishing Churches of Christ being ever desirous, that their Prelacy and Clergy might be had as well in outward reverence, as otherwise regarded for the worthiness of their Ministry, did think it fit by a prescript form of decent and comely apparel, to have them known to the people, and thereby to receive the honour and estimation due to the special Messengers and Ministers of Almighty God. And towards the end thereof it is said; In all which particulars concerning the apparel here prescribed, our meaning is not to attribute any holiness or special worthiness to the said garments, but for decency, gravity, and order. When Almighty God ordained his levitical Priesthood, he commanded Moses saying, b Exod 28.2. Thou shalt make holy garments for Aaron thy brother, for glory and for beauty. Whereof jesus the son of Sirach saith: c Ecclus. 45.7, 8, 9, 10, 11, 12. God beautified Aaron with comely Ornaments, and clothed him with a robe of glory. The Lord by Ezekiel in the restauration of his worship in the Temple, giveth special charge how the Priests shall be clad in their ministration, saying: d Ezek. 44.17, 18. And it shall come to pass, that when they enter in at the gates of the inner Court they shall be clothed with linen garments, and no Wool shall come upon them, whiles they minister in the gates of the inner Court and within. They shall have linen Bonnets upon their heads, and shall have linen Breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. In Exodus it is said: e Exod. 39.27. There were made Coats of fine linen, of woven work, for Aaron, and for his sons. Is it any where forbidden in the new Testament, to the Ministers of the Christian Religion, for to wear garments in any manner like to the garments, which God ordained his Ministers to wear afore the Incarnation of jesus Christ? Doth not rather the equity and f Rom. 8.4. righteousness of Moses law concerning ministerial garments, now bind Gods Ministers, whiles they are executing their Office in the Church, to be attired differently from lay men? Wherefore have Angels since Christ's death appeared in their service, clothed in long g Mar. 16.5. white raiment, but to signify that such manner garment best beseemeth God's Ministers his h Mal. 3.1. Rev. 1.20. Augels, whiles they are in performing the Divine service? Why is it written in the Revelation, that the seven Angels came out of the Temple, clothed in pure, and i Rev. 15.6. white linen, but to signify that pure & white linen is the fittest raiment for Angels or Ministers whiles they serve in any Temple? And if it be granted to the wife of the Lamb, that she should be arrayed in fine linen, clean and k Rev. 19.8. Hieronymus contra Pelagian. libro primo scribit. Quae sunt rog● inimicitiae contra Deum, si Episcopus, Presbyter, Diaconus, & reliquus ordo Ecclesiasticus in administratione s●c rificiorum c●ndida veste processerint? white; for the fine linen is the. righteousness of the Saints: Why may it not be granted to her more excellent Members to be so arrayed in presence of that Lamb, and in his public service, with material fine linen, clean and white, in fignification of the righteousness of Saints, wherewithal they ought most conspicuously or eminently to be l Ps. 132.9. arrayed? The general rule without all exception, given by the Holy Ghost concerning matters in public worship, cannot but pertain unto every circumstance in God's worship: Let all things be done m 1 Cor. 14.40 decently and in order. CHAP. 43. Of the due Celebration of Sundays, and other times required by the Church to be kept holy. IN the first part of the a T. 2. p. 124, 125, 126. Homily concerning the place, and time of prayer; the Church saith: It appeareth to be Gods good will and pleasure, that we should as 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 b Act. 13.14.44. Act. 15.21. Acts of the Apostles, the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Commandment of God doth not bind Christian people so straight to observe and keep the utter Ceremonies of the Sabbath day, as it was given unto the jews, 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 of the jews. For we keep now the c Act. 20. l. 1 Cor. 16.2. Non inep. è colligitur jam tum consuevisse Christianos hoc die solennes agere conventus. Annol. ad. Act. 20.7. in Jun. Bibl. vide 1 Cor. 11.20. in Syriaco Teslamento, n●c non in Arabi●o: in utroque mentio fit de die Domini nostri. Syrus legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quinn nev. 1.10. pro eo quod in Graecis exemplaribus legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ●●e ●llo primo. 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 d Mar. 16.6.1.2. 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 ought to be retained and kept of all good Christian people. But alas, it is lamentable table to see the wicked boldness of those that will be counted God's people, who e Ezek 20.12, 13. 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 and f Neh. 13.15, 16, 17, 18, 19, 20. jer. 17.21.22. carry on the Sunday, they must row and ferry on the Sunday, they must buy and sell on the Sunday, they must keep markets and fairs on the Sunday. Finally, they use all days alike, workedayes and holidays 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 g Isa. 58.13, 14. rest in holiness, as God commandeth; but they rest in ungodliness and filthiness, prancing in their pride, pranking and pricking, pointing and painting themselves, to be gorgeous and gay: they rest in excess and superfluity, in gluttony and drunkenness, like Rats and swine: they rest in brawling and railing, in quarrelling and fight: they rest in wantonness, in toyish talking, in filthy fleshliness, so that it doth too evidently appear, that God is more dishonoured, and the Devil better served on the Sunday, than upon all the days in the week beside. As soon as God had finished heaven and earth and all the same, and had made man, he rested the seventh day, and blessed it, and h Gen. 2.2, 3. sanctified it for man therein to rest also, as Christ saith; i Mar. 2.27. The Sabbath was made for man. The Lord saith by Isaiah, k Isa. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of jacob thy father; for the mouth of the Lord hath spoken it. The sacred l Canon 13. constitution of the Church concerning the due celebration of Sundays and Holidays is ever memorable, viz. All manner of persons within the Church of England shall from henceforth celebrate and keep the Lords day, commonly called Sunday, and other holy-days according to God's holy will and pleasure, and the Orders of the Church of England prescibed in that behalf: that is, in hearing the Word of God read and taught; in private and public prayers; in acknowledging their offences to God, and amendment of the same; in reconciling themselves charitably to their neighbours where displeasure hath been; in oftentimes receiving the Communion of the body and blood of Christ; in visiting of the poor and sick, using all godly and sober conversation. Concerning other times enjoined by the Church to be observed for holidays, Of the celebration of holidays. as Christmas day, etc. it is to be remembered, that because it is the Law of the Church our mother, we ought so to observe them as she requireth. And that the Church hath power to appoint holidays, it may appear out of the m T. 2. p. 82, 83. Homily of fasting, where it is said: 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 n Zechar. 7.5. Zachary reciteth to be the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth month. But for that it appeareth not in the 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 governor's, rather of devotion, than by any express 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 & bewail their sinful lives, or addict themselves to more fervent prayer, etc. And the Prophet doth not disallow their sequestering of days for fasting; but for that they neglected o Zech. 7.9.10.11.12. judgement, mercy, and humility of heart; and (as it seemed) accounted true religion for to consist only or most chiefly, in observing Ceremonies. It is written in the book of Ester, that the Church of God then p Esther 9.21. celebrated two days in memory of the Lords most wonderful protection of them; and deliverance of them from the plot of Haman. It is not written that they had any law of God requiring it, neither that they received any special revelation for to signify unto them, that they ought so to do: but that they did it from the Common q Prov. 8.14, 15, 16. wisdom, with which God endueth his Church at all times. There is also mention of a feast, in the Gospel according to S. john, called The feast of the r 1 Mac. 4.59. dedication, which the Church of God then, the people of the jews, had along time observed (in s joh. 10.22.23 celebration whereof it seemeth that Christ was present) which was not ordained by divine Law nor by Revelation: but by the common devotion of the Church, as it is recorded in the Book of Maccabees. Moreover the people of God on such holy days were not only to abstain from their ordinary t Leu. 23.7. vocation or work; but also they were to assemble unto the place of God's public worship, and there to perfome such religious duties as God and his Church had appointed. The which may appear out of the book of Chronicles, where it is delivered, that David ordained of the ministry to stand every morning to to thank and praise the Lord, and likewise at even; and to offer all sacrifices unto the Lord in the Sabbaths, in the new moons, and on the u 1 Chron. 23.30, 31. set feasts by number, according to the order commanded unto them continually before the Lord. Of the place wherein holy duties are to be performed by people or a congregation. Now concerning the place where holy duties upon Sundays, and other Holy days are to be performed, the first part of the x T. 2. p. 126, 127, 128. homily concerning the place and time of prayer, declareth to be the material temple or the parish-Church, unto which the people are by the Law required for to repair and duly frequent, where Christ hath promised to be y Mat. 18.20. present, and where he will hear the prayers of them that call upon him. Our godly predecessors, and the ancient fathers of the primitive Church (saith that Homily) spared not their goods to build Churches, no 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, which have lived before us, and have now received the reward of true and faithful Christians, we must both willingly, earnestly, & 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 holy 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 toward our neighbours; * T. 2. p. 131. Also to have our poor and needy neighbours in remembrance, and from the Church to departed better and more godly, than we came thither. The Lord hath said, p Exod. 16.29. Abide ye every man in his place: Let no man go out of his place on the seventh (or Sabbath) day. Yet there was prescribed a Sabbath day's q Act. 1.12. journey, and that appeareth to be but as unto ones own parish Church ordinarily. The aforesaid * T. 2. p. 127. Homily saith, That the Tabernacle was as it were the parish Church of the jews, being in the Wilderness, Vide Tremel. annot. ad jam. 2. A Chaldee Paraphrase upon Ruth, saith (and the Chaldean Paraphrases are the most ancient interpretations of Moses and the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are now common to the Church of God) That we are commanded to observe the Sabbath, & good days, & not to walk, unless 2000 cubits: which distance appeareth to be the space between the place of the Camp, and the place where the Ark was: as joshua said, r Ios. 3.3, 4. There shall be a space between you & it, above 2000 cubits by measure. And such a distance the suburbs belonging to Cities, were to be from them round about; as it is written in the book of f Num. 35.5. Numbers. Lastly, concerning the due celebration of the Sabbath day, it is also said in the first part of the * T. 2. p. 2. Homily concerning the right use of the Church: That unto the house or Temple of God, at all times, by common order appointed, are all people that be godly indeed, 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 and service to Almighty God, in the Congregation of the Saints. In the said part of that * P. 4. Homily it is further delivered, That jesus came t joh. 8.2. early in the morning into the Temple, and all people came unto him, and he sat down and taught them. And in S. Luke it is said: v Luke 21.38. jesus taught in the Temple, and all the people came early in the morning unto him; that they might hear him in the Temple. Here ye see as well 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 all together, and that early in the morning, into the Temple to hear him. The Lord commanded the people of Israel to w Num. 28.9.10 offer more on the Sabbath day, then on any other day. And was it not for our x 2 Tim. 3.16. instruction in righteousness, that we ought on that day to spend more time in every religious exercise, than on any other day commonly? The * In Canon 90. and Article 30. of our Church-discipline also. Law of the Church is, that We be present in the Temple, at the beginning of the divine Service, and that (unless through some urgent occasion) we depart not until every part of the divine Service be ended. Also, all persons of every Family, that are able in any wise to understand any part of the public worship (unless such as absolute necessity requireth to stay at home) ought duly to resort unto the church. When Peter was to preach unto y Acts 10.33. Deut. 32.12, 13 Neh. 8.2. Cornelius, it appeareth that Cornelius brought his whole household with him, as he said: Now are we all here present before God, to hear all things that are commanded thee of God. And in the Psalm or Song for the Sabbath day, it is expressed at what time in the morning of the Sabbath we should begin our devotion, and until what time it should continue, Hebraea vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Lexicographis reddita est Lucis mat●tinae primordium etc. Hinc verb●● Arabicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mane, seu ante lucem surrexit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem ab Arabe interpretatum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mat. 20.1. exprimit Graecam phrasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summo mane. where it is said: z Psal. 92.1, 2. It is a good thing to give thankes unto the Lord, and to sing praises unto thy name, Omost Highest. To tell of thy loving kindness * According to the Translation of the Psalter in the divine Service. early in the morning: and of thy truth in the night season. CHAP. 44. Of Prayer, Thanksgiving, and Confession unto God, in public, and in private. IN the Exhortation before the general Confession, it is said: Although we ought at all times humbly to acknowledge our sins before God, yet ought we most chief so to do, when we assemble and meet together; to render thankes for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy word, and to ask those things which be requisite and necessary as well for the body as the soul. How greatly God requireth public prayer, it may appear from that he would have his house called an house of a Isa. 56. ●. prayer for all people. Thither it is said b Acts 3.1. Peter and john went up together at the hour of prayer, being the ninth hour. And S. Paul c Acts 22.17. praying in the Temple at jerusalem was rapt in the spirit, and did see jesus speaking unto him. And public prayer made for d Acts 12.5.7. Peter being in prison, so fare prevailed with God, that he was miraculously thence delivered. Christ jesus said unto his Disciples; c Mat. 18.19.20 It two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father, which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Concerning prayer it is said in the first part of the * T. 2. p. 110. Homily of prayer: The necessity thereof is so great, that without it nothing may be well-obtained at God's hand. He is said to be rich and liberal towards all them, that f Rom. 10.12. call upon him, not because he either will not, or cannot give without ask; but because he hath appointed prayer as an ordinary means between him and us. In the * T. 2. p. 134. Homily of Common prayer and Sacraments it is said: In the Scriptures we read of three sorts of prayers, whereof two are private, and the third is common. The first is that which S. Paul speaketh of in his Epistle to Timothy, saying: g 1 Tim. 2.8. I will that men pray in every place, lifting up pure hands, without wrath or striving. And it is the devout lifting up of the mind to God without the uttering of the heart's grief or desire by open voice. So h 1 Sam. 1.13. Anna prayed. After this sort must all Christians pray, not once in a week, or once in a day only: but as S. Paul writeth to the Thessalonians, i Thes. 5.17. without ceasing. And S. james writeth, k jam. 5.16.17 The continual prayer of a just man is of much force. The second sort of prayer is spoken in the Gospel of Matthew, where it is said: l Mat. 6.6. When thou prayest, enter into thy secret closet, and when thou hast shut the door to thee, pray to thy father in secret, and thy father which seethe in secret shall reward thee. So m Acts 10.2. Cornelius prayed. 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 and 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. And of it mention was first of all. The Prophet David said: n Ps. 55.17. Evening and morning and at noon will I pray and cry aloud: and he shall hear my voice. It is written that Daniel also kneeled upon his knees o Dan. 6.10. three times a day, and prayed, and gave thankes before God. David also saith, p Ps. 119. 6●. At midnight will I arise to give thankes unto thee, because of thy righteous judgements. The Church saith in the aforenamed * p. 141. Homily: If we 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 cares 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 said: It is not the voice, but the affection of the mind, that cometh to the ears of God. Concerning thanksgiving in public. The first part of the Homily concerning the right use of the Church, Of thanksgiving. saith: That the Temple is likewise the place of thanksgiving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appeareth notably in the latter end of Saint Luke's Gospel, and the beginning of the story of the Acts, where it is written, that the Apostles and Disciples after the ascension of our Lord, q Act. 2.46, 47. continued with one accord daily in the Temple, always praising and blessing God. The Prophet David said; My praise shall be of thee in the great r Ps. 22.25. congregation. And, Enter into his gates with s Ps. 100.4. thanksgiving, and into his Courts with praise; be thankful unto him, and bless his name. In the first part of the * T. 2. p. 218. Homily for Rogation week, it is said: There can be none other end of such as draw nigh to God by knowledge, and yet departed from him in unthankfulness, but utter destruction. St. Paul saith: In every thing t 1 Thes. 5.18. give thankes; for this is the will of God in Christ jesus concerning you. And Isaiah signifieth, that thanksgiving acceptable to God consisteth not in words only, where he saith: u Isa. 5.16. God that is holy, shall be sanctified in righteousness. In another place he saith: w Isa. 66.5. Hear ye the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name's sake, said: Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Memorably saith the Church in the Communion service: It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thankes unto thee, O Lord Holy Father, Almighty Everlasting God. Of confession to God. Concerning public confession of our sins unto God, the Divine Service beginneth with one that is general: and likewise there is a general confession to be made afore receiving of the holy Communion. The Prophet Daniel made a solemn x Dan. 9.4. confession unto God in the behalf of the jews in general, that were with him in captivity in Babylon. And Baruch wrote a long y Bar. 1.14.15, etc. confession for the jews at jerusalem to make, reading it in the House of the Lord, upon the feasts and solemn days. There is also private confession of our sins, to be made unto God, whereof it is said in the second part of the * T. 2. Homily of repentance, that it is the second part of repentance. And the Homily saith: If we will with a sorrowful and contrite heart make an unfeigned confession of our sins unto God, he will freely and frankly forgive them, and so put all our wickedness out of remembrance before the sight of his Majesty, that they shall no more be z Heb. 8.12. thought upon. Hereunto doth pertain the golden saying of David, where he saith on this manner a Ps. 32.5. Than I acknowledged my sin unto thee, neither did I hide mine iniquity: I said, I will confess against myself my wickedness unto the Lord, and thou forgavest the ungodliness of my sin. These are also the words of john the Evangelist: b 1 john 1.9, 10. If we confess our sins, God is faithful and righteous, to forgive us our sins, and to make us clean from all our wickedness. Which ought to be understood of the confession made unto God. This is then the chiefest, and most principal confession that in the Scriptures and Word of God we are bidden to make, and without the which we shall never obtain pardon and forgiveness of our sins. The Prodigal son made such a confession, saying: c Luke 15.21. Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son. Solomon saith, d Prov. 28.13. He that hideth his sins, shall not prosper: but he that confesseth and forsakes them, shall find mercy. CHAP. 45. Of singing Psalms and spiritual songs, in public and in private: and also of singing with music. IN the title of the Psalms in meeter in the Book of Common prayer it is thus said: The whole book of Psalms collected into English meeter by, etc. Conferred with the Hebrew, with apt notes to sing them withal: Set forth and allowed to be sung in all Churches, of all people together, before and after morning and evening prayer, as also before and after sermons: and moreover, in private houses, for their godly solace and comfort, laying apart all ungodly songs and Ballads, which tend only to the nourishing of vice, and corrupting of youth. james 5.13. If any be afflicted, let him pray: and if any be merry, let him sing Psalms. And then in the Common prayer book, of that form which is appointed for Churches, there is added a Treatise made by Athanasius the great, concerning the use and virtue of the Psalms; whose beginning is thus, and a delivery most memorable. All holy Scripture is certainly the teacher of all virtue and of true faith: but the book of Psalms doth express, after a certain manner, the very state and condition of the soul. For as he which intendeth to present himself to a King, first will compound with himself to set in good order both his gesture and his speech, lest else he might be reputed rude and ignorant: even so doth this godly book inform all such as be desirous to lead their life in virtue, and to know the life of our Saviour, which he led in his conversation; putting them in mind in the reading thereof, of all their affections and passions whereto their soul is inclined, etc. And then do follow 99 signifying of what Psalms may be sung even upon most occasions that come to pass in this present life. And both before and also after the Psalms in meeter, there are sundry spiritual songs, which may be sung upon sundry occasions, unto the great comfort of the mind. * Of singing with music. Concerning singing in public, it is said in the book of Ezra, e Ezra 3.10, 11. When the builders laid the foundation of the Temple of the Lord, they set the Priests in their apparel with Trumpets, and the Levites the sons of Asaph, with Cymbals to praise the Lord after the Ordinance of David King of Israel. And they sang together by course, in praising and giving thankes unto the Lord, because he is good, for his mercy endureth for ever towards Israel. And in the book of Chronicles it is said: f 1 Chron. 16.7. David delivered a Psalm to thank the Lord, into the hand of Asaph and his brethren. The which holy Prophet hath said: g Ps. 148.11, 12, 13, 14. Kings of the earth, and all people: Princes and all judges of the earth: both young men and maidens: old men and Children: let them praise the name of the lord h Ps. 149.1, 3. Sing unto the Lord a new song: and his praise in the congregation of Saints: let them sing praises unto him with Timbrel and Harp. i Ps 150.1. Praise ye God in his Sanctuary. k Ps. 95.1, 2. O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving: and make a joyful noise unto him with Psalms. l Ps. 100.1. Serve the Lord with gladness: come before his presence with singing. Saint Paul said to the Church of Ephesus: Be m Eph. 5.18, 19 filled with the spirit, speaking to yourselves in Psalms, and hymns, and spiritual songs, singing and making melody in your heart to the lord n Ps. 150.3, 4, 5. Praise the Lord (saith David) with the sound of the Trumpet: praise him with the Psaltery and Harp. Praise him with the Timbrel and dance: praise him with stringed instruments and Organs. Praise him upon the loud Cymbals: praise him upon the high sounding Cymbals. It is written that Moses and the Children of Israel o Exod. 15.1. sang a song unto the Lord. And that p and 15.20, 21. Miriam the Prophetess the sister of Aaron, took a Timbrel in her hand, and all the women went out after her with Timbrels, and with dances. And Miriam answered them, Sing ye to the Lord, etc. Singing the same song, as did Moses and the Children of Israel. And Saint john in the Revelation, foretelling the actions of Christ's Church to come to pass, saith: q Rev. 15.2, 3. I saw as it were a Sea of glass, mingled with fire, and them that had gotten the victory over the Beast, and over his Image, and over his mark, and over the number of his name, stand on the sea of glass, having the Harps of God: And they sung the song of Moses, etc. see Revel. 14, 2, 3, 4, 5. and 5.8. and 1 Cor. 14.7.26. and from thence, and other Scriptures it is manifest, that Christian people have used music in praising the name of the Lord: and there is not in the whole Bible any manner of mention concerning abolishing of the same. CHAP. 46. Of the public reading of the holy Scriptures, as also the Homilies, and of making an Exhortation in public. IN the Preface afore the Common prayer it is said: The ancient fathers for a great advancement of godliness so ordered the matter, that all the whole Bible (or the greatest part thereof) should be read over once every year, intending thereby that the Clergy, and especially such as were Ministers of the Congregation, should (by often reading and meditation of God's Word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were adversaries to the truth. And further that the people (by daily hearing of holy Scripture read in the Church) should continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion. What care hereto our fathers have had, may appear out of the sacred Calendar, and out of the order how the Psalter is appointed to be read, and out of the order how the rest of the holy Scripture (beside the Psalter) is appointed to be read; all which are set before the Common prayer. It is recorded in the Acts of the Apostles, that at Antioch in Pisidia, in the Synagogue on the Sabbath day, there was the s Act. 13.15. reading of the Law and the Prophets. In another place it is said: Moses of old time hath in every City them that preach him, being t Act. 15. ●1. read in the Synagogues every Sabbath day. Saint Paul saith to the Colossians: When this Epistle is read amongst you, cause that it be u Col. 4.16. read also in the Church of the Laodiceans: and that ye likewise read the Epistle from Laodicea. Of reading the Homilies. Concerning reading the Homilies the Sermons set forth by the public authority of the Church, in the Preface published afore them it is said: Considering how necessary it is that the Word of God, which is the only food of the soul, and that most excellent light that we must walk by, in this our most dangerous pilgrimage, at all convenient times be preached unto the people, that thereby they may both learn their duty towards God, their Prince, and their neighbours, according to the mind of the Holy Ghost, expressed in the Scriptures: and also to avoid the manifold enormities which heretofore by false doctrine have crept into the Church of God: and how that all they which are appointed Ministers, have not the gift of preaching sufficiently to instruct the people, which is committed unto them, whereof great inconveniences might rise, and ignorance still be maintained, if some honest remedy be not speedily found and provided. The Queen's most excellent Majesty, tendering the sole health of her loving subjects, & the quieting of their consciences, in the chief & principal points of Christian religion, and willing also by the true setting forth, and pure declaring of God's Word, which is the principal guide & leader runto all godliness and virtue, to expel & drive away as well all corrupt, vicious, and ungodly living, as also erroneous and poisoned doctrines, tending to superstition and Idolatry: hath by the advice of her most honourable Counsellors, for her discharge in this behalf, caused a book of Homilies, which heretofore was set forth by her most loving brother, a Prince of most worthy memory, Edward the sixth, to be printed anew, wherein are contained certain wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, & vocation. And in the latter part of the Preface it is said: That all her people, of what degree or condition soever they be, may learn how to invocate, and call upon the name of God, and know what duty they own both to God and man: so that they may pray, believe, and work according to knowledge, while they shall live here, and after this life be with him that with his blood hath bought us all. And at the end of the first Tome of the Homilies it is said concerning the Homilies of the second Tome, Hereafter shall follow sermons of fasting, praying, almesdeeds, etc. with many other matters, as well fruitful as necèssarie to the edifying of Christian people, and the increase of godly living. From all which aforesaid delivery it is most manifest, that the one only end, why the reverend Fathers, and the most learned Doctors of the Church composed the sermons commonly called Homilies, was for the edification of the congregations in holiness and righteousness; and for a help unto Ministers, that with the said sacred sermons the people committed to their charge might be the more instructed in the faith and life of the true Christian religion. As therefore we have received from our fathers the Common prayer, as a form of prayer, thanksgiving, and confession: so ought we not to receive from our father's hands their book of Sermons the Homilies, as a form of wholesome words, in faith and love which is in Christ jesus? Saint Paul charged Timothy to hold fast the w 2 Tim. 1.13. Rom. 6.17. form of sound words, which he had heard of him, in faith and love, which is in Christ jesus. Let any one unpartially weigh every particular sentence in the book of Homilies, and there will appear nothing but Christian faith and godly love intended and held forth therein. Moreover, ought we reverently to hear the Sermons of such as be but young Students in Divinity? and aught we not with great reverence to attend unto the Homilies the Sermons set forth by the chiefest Divines in the whole Church of our Land? We ought not to be partial towards the established Doctrine of our Church. We commonly ascribe great authority unto the spirit of the Church, accounting her Common prayer profitable for us to pray with unto Almighty God: We ascribe great authority unto the spirit of the Church, accounting her translation of the Scriptures into our mother tongue to be faithful, and meet for us both to hear and read, yea and to settle our belief therein; and ought we not also to ascribe great authority unto the spirit of the Church, in her x 1 Thes. 5.20. prophesying or sermon making, her composing of the Homilies for our instruction in the Doctrine of the holy Scriptures? We pray unto God as her wisdom hath prescribed; we hear and read for holy Scripture, as her wisdom hath translated; and ought we not with like conscionable respect to hear and read the exhortations, interpretations, applications, etc. in her Homilies set forth for Doctrine, refutation, correction, and instruction in righteousness, as her wisdom hath delivered unto us? The great authority of the deliveries in the Homilies may appear unto us out of this consideration; When we hear a Pastor, Curate, or Lecturer preach, we hear deliveries which are but the wisdom of a private Minister: But when we hear a Homily read, we hear deliveries, which are the wisdom of the Church, or for approbation whereof the whole Church's Clergy have written their * See the Epistle to the Reader, and the Advertisement afterward. Of the Curates making a short exhortation to the people, when just occasion is thereunto. assent. Concerning exhortation in public, it is said in the Rubric after the Nicene Creed: After such sermon, homily, or exhortation, the Curate shall declare unto the people, whether there be any holy-days, or fasting days the week following, and earnestly exhort them to remember the poor, saying one or more of these sentences following, as he thinketh most convenient by his discretion. In the * T. 2. p. 138. Homily of Common prayer and Sacraments a saying of justinus Martyr is related, viz. Upon the Sunday assemblies are made, both of them that dwell in Cities, and of them that dwell in the Country also. Amongst whom, as much as may be, the writings of the Apostles and Prophets are read. Afterwards when the reader doth cease, the chief Minister maketh an exhortation, exhorting them to follow honest things. In the first part of the * T. 2. p. 3. Homily concerning the right use of the Church, there is mentioned what the Ruler of the Temple in Antiochia signified unto Paul and Barnabas, after the lesson or reading of the Law and Prophets: viz. If any of you have any exhortation to make unto the people, y Acts 13.15. say it. That exercise, which now is commonly called preaching, answereth much to the aforesaid exhortation: yea, exhortation is part of a preaching, as Paul saith: z 1 Cor. 14.3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. But the exhortation here now meant, is a short speech made unto the people, which is allowed by authority, yea, required in sundry cases: As when a brief is read, then to exhort the people unto a Rom. 12.13. 2 Cor. 9 5. contribution, by alleging some Scriptures and reasons whereby the more to move them to the same. When poor parties are to be married, and do desire an Offering, than an b Heb. 10.24. Gal. 2.10. 1 Tim. 6.17, 18. exhortation may be made unto the Congregation, for to stir them unto liberality. Sundry occasions do sometimes come to pass, needing some short exhortation for matters better administration. CHAP. 47. Of expounding the Scriptures, and of preaching, also of people's hearing sermons. IN the first part of the * T. 2. p. 4. Homily concerning the right use of the Church, it is said, That it is 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, etc. It is written in Nehemiah, that the Priests read in the Law of God distinctly, and gave the c Neh. 8.7, 8. sense, and caused the people to understand the reading. Of Preaching. Concerning preaching, the aforesaid part of that Homily also delivereth: In Luke ye read how jesus according to his accustomed use came into the Temple, and how the book of Isaias the Prophet was delivered him, how he read a Text therein, and made a d Luke 4.16, 17, 18, 19, 20, 21. sermon upon the same. In the first part of the * T. 1. p. 54. Homily concerning falling from God, it is said: God doth send his Messengers, the true preachers of his Word, to e Isa. 58.1. admonish and warn us of our duty. The 45. constitution of the Church is: Every beneficed man allowed to be a preacher, and residing on his benefice, having no lawful impediment, shall in his own Cure, or in some other Church or Chapel where he may conveniently, near adjoining, (where no preacher is) preach one sermon every sunday of the year, wherein he shall soberly and sincerely f 2 Tim. 2.15. divide the word of truth, to the glory God, and to the g 1 Cor. 14.12. Of the dignity of preaching according to holy Church her prescription. best edification of the people. Such a preaching of God's Word is an exercise worthily had in high account: It hath the operation of God's Spirit commonly accompanying it into the hearts of the hearers. The h Heb. 4.12. Word of God divided aright is quick and powerful, and sharper than any two edged sword, piercing, even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Saint Paul saith: An i 1 Cor. 14.24, 25. unbeliever coming in where prophecy (or faithful preaching is) becometh to be convinced in conscience: The secrets of his heart are made manifest, and so falling down on his face, he will worship God, and report that of a truth God is in the Preacher. How k Act. 2.41. powerful was the sermon of Peter, which he made to the jews, by the inspiration of God's Spirit, and the same Spirits operation in the hearts of his hearers! The Lord said by jeremiah concerning some Prophets: If they had l jer. 23.27, 28, 29. stood in my Counsel, and had caused my people to hear my words, than they should have turned them from their evil ways, and from the evil of their doings. He that hath my word, let him speak my word faithfully. Is not my word like as a fire, saith the Lord? and like a hammer that breaketh the rock in pieces? The Apostle saith: If our Gospel be m 2 Cor. 4.3, 4 hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the Image of God, should shine unto them. Of People's hearing of Sermons. Now concerning peoples hearing of sermons, it is said in the exhortation at the end of Baptisme-service: That Children may know the better what their godfathers and godmothers promised and vowed in their names, they shall be called upon to hear sermons. And if they duly hearken unto the Homilies read in their Parish Church, they in part do their duty concerning hearing sermons: For the Homilies are nothing else but * And so are often named in the book of Homilies. sermons. And yet they are such sermons, as are not made by any private spirit, but by the public spirit of the Church, and are allowed by the whole Clergy of the same. In the second part of the * T. 2. p. 265. Homily of repentance, it is said: We must be diligent to read and hear the Scriptures, and the Word of God, which most lively do paint out before our eyes our natural uncleanness, 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 n 2 Sam. 12.7, etc. David did hear the word of the Lord by the mouth of the Prophet Nathan, what heaviness I pray you was in him for the adultery and the 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 sermon of Peter, they were compunct, & o Act. 2.37. 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 p jer. 5.9. and 2.13. 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 of repentance: but rather will sink deeper and deeper into the bottomless pit of perdition. Besides the Sermons the Homilies, the Church willeth us to hear other also, such as are made by Preachers, lawfully licenced, and are preached according to the Law of the Church also. The constitutions and * Canon's Ecclesiastical require Every beneficed man, Canon. 46. that is not allowed to be a Preacher, to procure sermons to be preached in his Cure once in every month at the least, by Preachers lawfully licenced, if his living in the judgement of the Ordinary, will be able to bear it. And upon every Sunday, when there shall not be a sermon preached in his Cure, he or his Curate shall read some one of the Homilies prescribed. As the Ordinary disposeth unto every Parish concerning preaching, so is every Parishioner to rest contented therewith. The true Christian religion doth not totally consist in the q jam. 1.22, 23, 24, 25. Mat. 7.24, 25, 26, 27. hearing of sermons preached every Sunday. Christ's Kingdom of grace (as the Apostle Paul hath delivered) is not in r 1 Cor. 4.20. word, but in power. It is s Rom. 14.17, 18, 19 righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men. Let us therefore follow after; the things which make for peace, & things, wherewith one may edify another. That Counsel given by jesus the son of Syrach is in no wise to be neglected, t Ecclus. 8.9. When a sermon is made, every person of that Parish ought to be present at it, if he may. Miss not the discourse of the Elders: for they also learned of their fathers, and of them thou shalt learn understanding, & to give answer as need requireth, but as the Apostle saith, u 1 Cor. 14.40 Let all things be done decently, and according to order. A devout person may hear as many sermons preached, as he can: but so as he transgresseth no law of the Church thereby. For if he doth transgress the Ecclesiastical law by his going abroad to hear sermons preached, if he offendeth the Pastor or Curate over him, if he by absenting himself from his Parish Church be a scandal to those of his Parish; then is his hearing of sermons preached in other Parish Churches but as saul's sacrifice: unto whom samuel's saying is worthy of perpetual memory: w 1 Sam. 15.22, 23. Hath the Lord as great delight in Offerings and Sacrifices, as in obeying the voice of the Lord? behold, to obey is better than Sacrifice: and to hearken, than the fat of Rams. For rebellion is as the sin of Witchcraft, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmacbus vertit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stubborn ones are Idolaters, in that they worship or follow their own mind and will, and refuse to follow the mind and will of Christ and his Church. See Ezek. 14.4, 5, 6. stubbornness is as iniquity and Idolatry. The Gospel of jesus Christ commandeth thus: x 1 Pet. 2.13. Submit yourselves to every Ordinance of man for the Lords sake. y Rom. 13.1, 2. Let every soul be subject unto the higher powers: for there is no power but of God. 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. Wherefore Paul said unto Titus Bishop of the Church of the Cretians: z Tit. 3.1. Put them in mind to be subject to principalities and powers; to obey Magistrates, to be ready to every good work. Saint Paul also said to the Christians: a Phil. 3.17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample. Who said most remarkably, b 1 Cor. 9.19.20, 21, 22, 23. Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the jews I became as a jew, that I might gain the jews: To them that are under the law, as under the law, that I might gain them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel's sake: or as Saint Peter saith, for the c 1 Pet. 2. 1●1 Lords sake, who hath commanded all that would be his people, for to obey every Ordinance of man, that is not contrary to the everlasting Ordinances of his holy Gospel. Such as break the order of the Church where they live, in contemning or neglecting the Divine service there, under pretence of conscience unto hearing of the Word preached, would they conscionably but consider of matters, they might by the grace of God see their aberration. It is preaching that they cry out for. Let them mark what is said in the Acts: Moses of old time hath in every City them that preach him, being d Act. 15.1. read in the Synagogues every Sabbath day. Doth not the Apostle signify in those his words, that in reading of Moses, Moses is preached? What is it to preach? (though the term be now by an excellency commonly used for to make a sermon of about an hour long in the Pulpit) is it not openly to make known the Doctrine of Christian faith and life? And is not then the heavenly truth e In Luke 8.39 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is many times translated preaching, is rendered published. published or preached in the reading of the lessons, the Epistle and the Gospel? Is not God's truth as concerning godliness f So in Luke 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which sometimes is rendered shall be treached, as in Mat. 24 14.) is there rendered shall be proclaimed. published in the reading of the common prayer, in the reading of the Homilies, in the explaining of the Catechism in the Divine service, and by instructing the ignorant in the same? Let such as so sleight, contemn or neglect the Divine service-deliveries examine themselves, if they be not of like mind to those, of whom it is written in Ezechiel, g Ezek. 33.30, 31, 32. that will speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that comes forth from the Lord! And they come unto thee, as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And lo thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an Instrument; for they hear thy words, but they do them not. Or rather if they be not such as Saint Paul foretold would be in the last days, h 2 Tim. 4.3.4. who will not endure sound Doctrine, but after their own lusts will heap to themselves teachers, having itching ears: and they will turn away their ears from the truth, and will be turned unto fables: Being also lovers i 2 Tim. 3.2, 4, 5. of their own selves, boasters, proud, disobedient to parents, unthankful, unholy, without natural affection, false accusers, fierce, despisers of those that are good, heady, high minded, etc. having a form of godliness, but denying the power thereof. Were it the righteousness of faith and life which they k Mat. 5.6. hungered and thirsted after, and (as the sacred Litany saith) to have the grace of God's holy Spirit, for to amend their lives according to his holy Word; also for to have an heart to love and dread God, and diligently to live after his Commandments; They by the grace of Christ should perceive in the books of Divine service, & from the public hearing of the same, a plentiful help to be towards attaining that l Phil. 3.14. make; as also by the reading of the holy Scriptures, which the Church hath translated for them into the English tongue. Who now a days attaineth unto that soundness of faith, and unto that measure of holiness and righteousness of life, as is prescribed and taught plainly in the books of the Divine service? Is it any godliness or true devotion, or any property of the Christian profession, for people having most wholesome food, by the greatest wisdom and care of the Church prepared, and so disposed as it may be profitably received, and inwardly digested unto the great increase of holy understanding and upright living in their own Parish, for to go out thence ordinarily for food abroad, with violating the established order of the Church, giving offence to the Minister, and a great m 1 Cor. 10.32.24.33. Rom. 14.13.19 1 Cor. 8.13. scandal to the people of the congregation. CHAP. 48. Of people's reading the holy Scriptures in private, and of means helping unto the understanding of them. THE very first of all the sacred sermons or * T. 1. p. 1. Homilies of the Church is titled a fruit full exhortation to the reading and knowledge of holy Scripture, and it saith: Unto a Christian man there can be nothing either more necessary or profitable, than the knowledge of holy Scripture, forasmuch as in it is contained Gods true Word, setting forth his glory, and also man's n 2 Tim. 3.16, 17. duty. And there is no truth nor doctrine o Isa. 8.20. necessary for our justification, and everlasting salvation, but that is (or may be) drawn out of that Fountain and Well of truth. Therefore as many as be, desirous to enter into the right and perfect way unto God, must apply their minds to know holy Scripture, without the which, they can neither p Mat. 22.29. jer. 8.9. sufficiently know God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat to them that be hungry: So is the reading, hearing, searching and studying of holy Scripture, to them that be desirous to know God or themselves, and to q Ps. 19.10. and 119.103. john 7.17. Ps. 103.18. Mat. 7.21. do his will. And their stomaches only do r Mat. 7.6. 2 Pet. 2.22. Phil. 3.19. loath and abhor the heavenly knowledge and food of God's Word, that be so drowned in worldly f Eph. 4.17. jer. 2.5. vanities, that they neither t Rom. 8.5. savour God, nor any godliness: For that is the cause why they desire such vanities, rather than the true knowledge of God. And so along forward the said Homily delivereth sentences, worthy to be printed in letters of gold, yea, to be laid up in the secret of our hearts. In the first part of the * T. 2. p. 143. Homily, an information for them, which take offence at certain places of the holy Scripture, it is said: The great utility and profit that Christian men and women may take (if they will) by hearing and reading the holy Scriptures (dear 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 people to the true knowledge of God; and that Christian religion is greatly furthered by diligent hearing and reading of them, he also perceiving what an hindrance and let they be to him and his kingdom, doth what he can to drive the reading of them out of God's Church. And so forward it treateth in a wonderful Divine manner. In the third part of the * T. 2. p. 230. Homily for Rogation week, it is said: No where can we more certainly search for the knowledge of the will of God (by the which we must direct all our works and deeds) but in the holy Scriptures, for they be they that u john 5.39. testify of him, saith our Saviour Christ. We see with what vanity the school doctrine is mixed, for that in this Word they sought not the w Eph. 5.17. Rom. 12.2. 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 and revolve the holy Scripture both day and night, for blessed is he that hath his whole x Ps. 1.2. Ios. 1.8. ecclus. 50.18. meditation therein, etc. In the last of all the * T. 2.318. Homilies, in the sixth part thereof, and in the last part of the same, the necessity of knowing the Scriptures, is most lively declared, where it is said: The holy Scriptures do teach, that the people which y Acts 28.27. will not see with their eyes, nor hear with their ears, to learn, and to understand with their hearts, cannot be converted and saved. And the wicked themselves being damned in Hell, shall confess ignorance in God's Word to have brought them thereunto, saying, z Wisd. 5.6, 7. We have erred from the way of the truth, and the light of righteousness hath not shined unto us, & 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 we have not known. And as well our Saviour himself, as his Apostle S. Paul, doth teach, that the ignorance of God's Word a Luke 8.12. 2 Cor. 4.4. cometh of the Devil, and is the cause of all b Ps. 95.10. as in the Divine service translation. error and misjudging, (as falleth out with ignorant subjects, who can rather espy a little Mote in the eye of the Prince or a Counsellor, than a great Beam in their own) and universally it is the cause of all evil, and finally of eternal c joh. 3.19, 20, 21. damnation, God's judgement being severe toward those, who when the light of Christ's Gospel is come into the world, do delight more in darkness of ignorance, than in the light of knowledge in God's Word. For all are commanded to d Rev. 1.3. read or hear, to search and study the holy Scriptures, and are promised c Pro. 2.1, 2, 3, 4, 5, 6. understanding to be given them from God, if they so do: all are charged not to believe either any f Isa. 8.19, 20. dead man, nor if an g Gal. 1.8, 9 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 h Deut. 5.32. decline, neither to the right hand nor to the left. In God's Word Princes must i Deut. 17.18, 19, 20. 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 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, k Ps. 19.7, 8. giving light unto all men's eyes, the shining l Ps. 119.105. Prov. 6.23. Lamp directing all men's paths and steps. In the first part of the * T. 1. p. 91. Homily against contention, it is said: Let us read Scripture, that by reading thereof, we may be made the better m jam. 1.22, 23, 24, 25. livers, rather than the more n 1 Tim. 1.5, 6, 7. and 6.3, 4, 5, 20, 21. contentious disputers. And saith the first part of the first * T. 1. p. 3. Homily of all, In reading of God's Word, he most profiteth not always, that is most ready in turning of the book, or in saying of it without the book, but he that is most turned into it, that is most inspired with the holy Ghost, most in his heart and life altered and o jer. 48.11. Rom. 12.2. 2 Cor. 3.18. changed into that thing which he readeth: He that is daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures: He that daily (forsaking his old vicious life) * increaseth in virtue more and more. See Chap. 92. The Bereans (as it seemeth by the last translation) were accounted more noble than those in Thessalonica, p Acts 17.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syrus vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utireddidit Arabs. for that they received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so. David saith, q Ps. 1.2. The delight of the blessed (man and woman) is in the Law of the Lord, and therein will meditate day and night. job said, He r job 23.12. esteemed the words of God's mouth, more than his necessary food. Now concerning * Of the means whereby people may be helped in understanding of the holy Scriptures means which may help people's understanding of the Scripture, it is most Divinely delivered in the second part of the first of all the * T. 1. p. 5, 6. Homilies, where it is said: Read it humbly with a meek & lowly heart, to the intent you may s 1 Cor. 10.31. glorify God, and yourselves, with the knowledge of it: and read it not without daily praying unto God, that he would direct your reading unto good effect, and take upon you to expound it no further than you can plainly understand it. For (as Saint Augustine saith) the knowledge of holy Scripture, is a great, large, and a high place; but the door is very low, so that the high and t Mat. 11.25, 26. Dan. 12.10. Ps. 25.9. Mat. 13.10, 11. arrogant man cannot run in: but he must stoop low and u 1 Pet. 5.5, 6. Ecclus 3.19. humble himself, that shall enter into it. Presumption and arrogancy is the mother of all error: and humility needeth to fear no error. For humility will only search to know the truth, it will search, and bring together one place with another; and where it cannot find out the meaning, it will pray, it will w Acts 8.34. ask of other that know, and will not presumptuously and rashly define any thing, which it knoweth not. If one be ignorant, he ought the more to read and to search holy Scripture, for to x Pro. 1.1, 2, 3, 4, 5, 6. bring him out of ignorance. I say not nay, but a man may prosper with only hearing; but he may much more prosper with both hearing and y 2 Cor. 1.13. Rev. 1.3. reading. And concerning the hardness of the Scripture, he that is so weak that he is not able to brook strong z Heb. 5.12, 13, 14. 1 Cor. 3.1, 2, 3. meat, yet he may suck the sweet and tender milk, and defer the rest until he wax stronger, and come to more knowledge. For God receiveth the learned and the unlearned, and casteth away none, but is a jam. 1.5. Wisd. 6.7. Rom. 2.11. indifferent unto all. And the Scripture is full as well of low valleys, plain ways, and easy for every man to use, and to walk in: as also of high hits and mountains, which few men can climb unto. And whosoever giveth his mind to holy Scriptures, with diligent study, and burning desire, it cannot be (saith Saint Chrysostome) that he should be b Ps. 25.12, 13 Isa. 50.10. left without help. For either God Almighty will c Acts 8.29. send him some godly Doctor, to teach him, as he did to instruct the Eunuch: or else, if we lack a learned man to instruct and teach us, yet God himself from above, will give d 2 Sam. 22.29 See the Collect for the third Sunday after Easter. light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant. And in another place Chrysostome saith, That man's humane and e 1 Cor. 1.19, 20, 21. Rom. 1.22. Col. 2.8. 1 Cor. 2.14. & 3.19, 20. worldly wisdom or science, needeth not to the understanding of Scripture, but the f Mat. 11.27. joh. 14 26. & 16.13. revelation of the holy Ghost, who inspireth the true meaning unto them, that with humility and diligence do search therefore, etc. In the second part of the * T. 2 p. 149, 150. Homily, an information concerning certain places of Scripture; It is said: If ye will be profitable hearers and readers of the holy Scriptures, ye must first g Mat. 16.24. 1 Cor. 4.18. deny yourselves, and keep under your h 1 Cor. 2.14. Isay 55.7.8. Rom. 8.5, 6, 7. carnal senses taken by the outward words, and search the inward meaning: i Rom. 4.18, 19, 20, 21, 22. 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. It cannot therefore be but k Tit. 1.2. Pro. 8.6, 7, 8, 9 truth, which proceedeth from the God of all truth: it cannot 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. In the third part of the * T. 2. p. 231. Homily for Rogation week, it is said; l Wisd. 7.14. Wisdom 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 God's Commandment, to cast from them the wits of their brains, to savour this wisdom, to renounce the wisdom and policy of this fond world, to taste and savour that whereunto the favour and will of God hath called them, and willeth us finally to enjoy by his favour, if we m Prov. 1.33. & 2.1, 2, 3, 4, 5. & 8.34, 35. would give ear. The elect, as they can search n job 28.12.20.23.28. where to find this wisdom, and know of whom to o jam. 1.5. Ephes. 17. 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 p Eph. 5.15, 16, 17. Prov. 14.23. pass away, wherein they may labour for this q Ecclus. 51.30. See all, etc. Ecclus. 24. wisdom. And to increase therein they know how God of his infinite mercy and lenity, giveth all men here time and place of r Rom. 2.4. Rev. 2.21. repentance. The natural man (saith Saint Paul) receiveth not the things of the Spirit of God, for they are foolishness unto him, neither s 1 Cor. 2.14. can he know them, because they are spiritually discerned. Wherefore the Lord Christ said; verily, verily, except a man be borne again, he t john 3.3. cannot see the kingdom of God. The Prophet David saith. u Psal. 25.12 13, 14.9. What man is he that feareth the Lord? him will he teach the way that he shall choose. His soul shall dwell at ease, and his seed shall inherit the earth. The secret of the Lord is with them that fear him: and he will show them his covenant. The meek will he guide in judgement: and the meek will he teach his way. Saint Paul also saith: Let no man deceive himself; If any man among you seemeth to be wise in this world, let him become a w 1 Cor. 3.18, 19, 20. fool, that he may be wise. For the wisdom of this world is foolishness with God. We are to believe that every word, syllable, and x Mat. 5.18, Gal. 3.16. 1 Cor. 15.27. Heb. 2.8. letter of the holy Scriptures is truth, though the matter be fare y Rom 4.18.20, 21, 22. See in Homily in T. 2. p. 149. above our comprehension or * Some words are to be understood not naturally, but spiritually: as in Rev. 11.8. and some figuratively: as John 15.8. Luke 22.20. Psalm 6.6. Matth. 3.5. namely, when as the natural or proper sense of them cannot stand consonant either with the context, or with other Scriptures. The letter is to be retained always in every understanding: for let any jot or title pass, and where is the Scripture then? understanding. The Lord saith, Till heaven and earth pass, one z Mat. 5.18. jot, or one title shall in no wise pass from the Law, till all be fulfilled. The Scripture cannot be a john 10.35. broken. Ye shall not b Deut. 4.2. add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God, which I command you. c Pro. 30.6. Add not thou unto his words, lest he reprove thee; and thou be found a liar. Saint Peter saith, that in Saint Paul's Epistles are some things d 2 Pet. 3.16. hard to be understood; which they that are unlearned and unstable do wrest, as they do also the other Scriptures unto their own destruction. Again, the Lord Christ saith; If ye e john 8.31.32. continue in my word, then are ye my disciples indeed. And ye shall c know the truth, and the truth shall make you free. Again, he said unto the jews: If any man will do the f john 7.17. will of God my Father, he shall know of the doctrine whether it be of God or whether I speak of myself. Saint james saith: If any want wisdom, let him g james 1.5. ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him. Christ saith, your heavenly Father will h Luke 11.13. give the holy Spirit to them that ask him, and which also i Acts 5.32. obey him: which holy Spirit teacheth k 2. Pet. 1.3. all things that pertain unto life and godliness, and l john 16.13. Psal. 25.5. leadeth the obedient into all truth, unto m Eph. 4.3. joh. 17.21, 221 unity, n jam. 3.17.18. Gal. 5.22, 23. peace, and o Act. 1.14. Act. 2.46. and 4.32. Col. 2.2.5. 1 Cor. 1.10. Phil. 2.2. concord. Solomon most memorably saith; p Prov. 2.1, 2, 3, 4, 5, 6, 7. My son, if thou wilt receive my words, and hide my Commandments with thee, so that thou incline thine ear unto wisdom, and apply thine heart unto understanding. Yea if thou criest after knowledge, and liftest up thy voice for understanding: If thou seekest her as silver, and searchest for her as for hid treasures: Then shalt thou understand the fear of the Lord, and find the knowledge of God. Also that saying of the Lord by the Prophet Malachy is ever to be remembered; q Mal. 2.5.6.7. My covenant was with Levi of life and peace, and I gave them to him, for the fear, wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the Priests lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. People are to read the holy Scriptures, which the r 1. Tim. 3.15. Church according to her wisdom and the t Rom. 3.2. Hebrew u Rev. 9.11. Greek, and faithfulness hath s 1 Cor. 12.10.28.30. interpreted into English out of w Dan. 2.4. Chaldean texts, wherein they were * See all along the margin of Gen. 1. etc. and of Mat. 5.11. etc. and of Ezra 4.9. etc. Soc also the title page of the old Testament, and also of the new. Read all the Translators Preface set afore the Bibles in quarto and in solio. first written by the Prophets and Apostles. And as people are to be thankful unto God, and unto the Royal Majesty, and unto the Fathers and Doctors of the Church for that delivery of the holy Scriptures; so are they to remember, it is the x Acts 8.30, 31, 32, 33, 34, 35. office of the Philips of the Church, for to interpret places of the Scripture hard to be understood. And the Philips are the y Mal. 2.7. Deut. 17.8, 9 etc. Acts 15.6. Eph. 4.11, 12. Clergy; and therein the; z 1 Cor. 12.28. See afore in Chap. 35, 36, & 37. of degrees in the ministry. principal are the most reverend Fathers in God, the Archbishops, and the right reverend Fathers in God, the Bishops; the next are the Doctors, and all Pastors, and all authorized Preachers, whose conscionable and religious care is both by their life and doctrine, to set forth God's true and lively Word, and to keep the unity of the spirit, the most holy faith, and the true godly life, prescribed in the books of the Divine Service, and in the other books of the established doctrine of the Church of England. And hereunto may be considered that memorable and very remarkable delivery of the most Reverend Father in God, Thomas Cranmer Archbishop of Canterbury, out of Saint Gregory Nazianzene, in the latter end of his Prologue afore the Church-bible of the former translation. I marvel much (saith he) to recount whereof cometh all this desire of vainglory, whereof cometh all this tongue-itch, that we have so much delight to talk and clatter. And wherein is our communication? not in the commendation of virtuous and good deeds, of hospitality, of love between Christian brother and brother, of love between man and wife, of virginity and chastity, and of Alms toward the poor. Not in Psalms and godly songs, not in lamenting for our sins, not in repressing the affections of the body, not in prayers to God. We talk of Scripture, but in the mean time we subdue not our flesh by fasting, waking, and weeping: we make not this life a meditation of death, we do not strive to be lords over our appetites and affections. We go not about to pull down our proud and high minds, to abate our fumish and rancorous stomaches, to restrain our lusts and bodily delectations, our undiscreet sorrows, our lascivious mirth, our inordinate looking, our unsatiable hearing of vanities, our speaking without measure, our inconvenient thoughts; and briefly, to reform our life and manners: but all our holiness consisteth in talking. And we pardon each other from all good living, so that we may stick fast together in argumentation, as though there were no more ways to heaven but this alone, the way of speculation and knowledge, (as they take it.) But in very deed it is rather the way of superfluous contention and sophistication. The same Author saith also in another place; That the learning of a Christian man ought to begin of the fear of God, and to end in matters of high speculation: and not contrarily to begin with speculation and to end in fear. For speculation (saith he) either high cunning or knowledge, if it be not stayed with the bridle of fear to offend God, is dangerous, and enough to tumble a man headlong down the hill. Therefore saith he: The fear of God must be the first beginning, and as it were an A. B. C. or an introduction to all them that shall enter into the very true and most fruitful knowledge of holy Scriptures. Where as is the fear of God, there is (saith he) the keeping of the Commandments: and where as is the keeping of the Commandments, there is the cleansing of the flesh: which flesh is a cloud before the soul's eye, and suffereth it not purely to see the beam of the heavenly light. Where as is the cleansing of the flesh, there is the illumination of the holy Ghost, the end of all our desires, and the very light whereby the verity of Scriptures is seen and perceived. CHAP. 49. Of reading the books in the Bible, which are called writings Apocrypha. IN the Table of proper Lessons to be read both at morning and evening prayer, on the sundays throughout the year, and on the holy days, there are appointed sundry Lessons to be read of the books in the Bible, which are called Apocrypha, as on Whitsunday there is ordained to be read the first Chapter of the Wisdom of Solomon for the first Lesson at evening prayer. And upon the feast day of Saint Peter, and of Saint james, and of Saint Bartholomew, and of Saint Matthew, and of Saint Luke, and of Saint Michael the Archangel, the first Lesson is prescribed out of the book called Ecclesiasticus, or the Wisdom of jesus the son of Syrach. And for the first Lesson to be read on many week days in the year, it is appointed out of more of those books, as out of the book of judith, of Baruch, of Tobias, and out of both books of Esdras, as it may be seen in the Calendar set in the beginning of the book of Common Prayer. The Church hath not appointed Lessons to be read publicly in Churches, forth of any other books, of how great authority soever, (excepting the Canonical Scriptures.) Among the holy Scriptures, which are in the common prayer appointed to be read for to stir up people to remember the poor, there are inserted three verses out of the book of Tobias. In both Tomes of Homilies, the Church with great respect hath alleged very many sayings out of the books called Apocrypha, ascribing greater authority to them than unto mere humane writings. In the margin of the last translation of the Bible, there is often reference made unto Chapter and verse of those books: as in the margin of Heb. 1.3. john 10.22. Matth. 6.7. Matth. 23.37. Heb. 11.35. and in more places. There is no such reference made unto Chapter and verse of any other books, excepting the canonical Scriptures. In the Concordance (which is sometimes bound with bibles of the middle bigness, namely in quarto) places out of all those books are often quoted and added unto the places cited out of the Canonical Scriptures. It is not so done out of any other books. Even all the Fathers, which have lived in the Church of jesus Christ since first the Apostles days, have with great reverence and respect alleged sayings out of those books. The true Apostolical Church of England hath ordained those books only, and none other of what authority soever, to be translated with the Canonical Scriptures, and to be set between the books of the old and new Testament. Seeing then that the Church our mother so honoureth the said books called Apocrypha, ought not we her members to have them bound in our Bibles, to reverence and respect them, and diligently to read them for * The Church in the sixth Article of religion so delivereth. example of life and instruction of manners, and to account them for to be in all respects of so much a Phil. 4.8. 1 Thes. 5.21. 1 Pet. 5.5. Mat. 18.17. 1 Cor 16.16. authority, as the Church of England now ascribeth unto them? CHAP. 50. Of people's learning the most sacred Catechism of the Church which is in the book of Common Prayer. Every member of the true Apostolical Church of England hath occasion greatly to praise the name of the Lord, for stirring up our most gracious Sovereign, and the holy Fathers of the Church, to take great care for this ordinance of the Gospel of jesus Christ, namely Catechising, that it may be duly used, according as it was prescribed by holy Church heretofore, and the same ratified by our late Sovereign Lord King james, a Prince of ever blessed memory. IN the end of the rubric after the Service of Confirmation, it is said; None shall be admitted to the holy Communion, until such time as he can say the Catechism, namely, that in the book of Common Prayer, the which being printed alone by itself, is now commonly called the A. B. C. The said most sacred Catechism consisteth of but about twenty questions, whose answers require any labour of learning by heart. And yet therein is contained the sum of the whole Christian faith and life, in a most Divine delivery. This holy b Ps. 119.130. Catechism should all people members of the Church of England, have either in memory; or else at least be able so to c 1 Pet. 3.13. answer unto each question therein, as that they may declare themselves to have in effect such an d Phil. 3.16. 1 Cor. 1.10. understanding of the matters therein contained, as the Church hath in full words expressed in it. Catechism is an instructing of people in the e Heb. 5.12. principles of the Oracles of God: It is a f Heb. 6.1, 2. laying of the foundation of repentance from dead works, and of faith towards God, of the Doctrine of Baptisms, and of laying on of hands, and of the resurrection of the dead, and of the eternal judgement: It is a ministering of the g 1 Pet. 2.2. sincere milk of the Word unto the h Heb. 5.13. unskilful in the word of righteousness. Even as a house cannot be well built up, and stand fast, unless the foundations thereof be firmly laid: so people who should be built up a spiritual i 1 Pet. 2.4. house for an k Eph. 2.21, 22. habitation of God through the spirit, cannot be fitly framed together, and grow unto an holy Temple in the Lord, unless they be l Luke 11.52 Mat. 14.11. rightly instructed in the principles of the Doctrine of Christ, and withal grow up in all due m Rom. 1.5. and 16.26. obedience unto the same. Not only the Catechism in the Divine Service doth deliver the Milk of the Gospel; but also the whole Divine Service doth minister the same abundantly. If one would know what is repentance and faith, let him read the Homilies thereof: If he would know what is the mystery of baptism, and of laying on of hands, let him read the Services thereof: If one would know the mystery of the Communion, let him read the Service and the Homily thereof. It is a main part of the use of the Divine Service, to lay firmly in people's minds, the n 1 Cor. 3.10. grounds of Christianity. All people therefore that would be rightly grounded in the true Christian religion, and grow more and more towards o Heb. 6.1. Col. 1.28, 29. perfection in jesus Christ, aught to be much conversant in every part of the said Service, and to enable themselves so to render a reason of every point of Christianity, according as they find it delivered in the said p Prov. 6.20, 21, 22, 23. Luke 10.16. books; and withal to q 2 Thes. 1.3. Prov 4.18. increase in that godly conversation which is throughout the service prescribed. And thereunto this present work will much help every one, that will make due use of all the same. The Church hath ordained, that not only the youth, but other ignorant persons also to be r Song. 6.6. Ps. 1.48 12. Deut. 31.12. Nehem. 8.2. instructed in the Catechism. For thus is her sacred * Canon 59 This holy and necessary Ordinance of Christ and his Church, is now by the great goodness of Almighty God observed, and all true Christians hearts do pray that so it may be continued, and more and more conscionably used, unto God's glory and the edification of all people. constitution: Every Parson, Vicar, or Curate, upon every Sunday and holy day before evening prayer, shall for half an hour or more, examine and instruct the youth and ignorant persons of his parish, in the ten Commandments, the Articles of the belief, and in the Lord's prayer: and shall diligently hear, instruct, and teach them the Catechism set forth in the book of Common prayer, etc. People's s Prov. 19.2. neglect of learning that Catechism, and of obedience thereto; and also their not regarding to have their Children and servants taught the same, and instructed unto the observing of the duties therein prescribed, is a main cause, that now so many are ignorant in mind, and t Prov. 29.15. disorderly in conversation. The Oracle of God saith: u Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not departed from it. CHAP. 51. Of Baptism. THE Catechism in the Divine service delivereth; That the outward visible sign or form in baptism is water, wherein the person baptised is dipped, or * Is. 52.15. sprinkled with it, in the w Mat. 28.19. name of the Father, and of the Son, and of the holy Ghost. And that the inward and spiritual grace thereof, is a death unto sin, and a new birth unto righteousness: for being by nature x Ps. 51.5. job 14.4. borne in sin, and the Children of y Eph. 2.3. wrath, we are hereby made the z Gal. 3.26, 27. Children of grace. The necessity of this Sacrament is showed in the beginning of the service thereof, where it is said: For as much as all men be conceived and borne in sin, and that our Saviour Christ saith: None can enter into the Kingdom of God, except he be regenerate and borne anew of a john 3.5. water and of the holy Ghost. I beseech you to call upon God the Father, through our Lord jesus Christ, that of his bounteous mercy he will grant to these children that thing which by nature they cannot have, that they may be baptised with water and the holy b Mat. 3.11. Mar. 10.14, 15, 16. Ghost, and received into Christ's holy Church, and be made lively members of the same. The benefits of baptism are in the Service thereof by many speeches signified. It is said to be a Christening, as in the Rubric of private baptism, where it is said, The Minister shall not christian the child again, but, etc. In Baptism a child receiveth Christendom, and being baptised is pronounced to be a Christian, as we are taught to say in our Catechism, In my baptism, wherein I was made a member of Christ, the Child of God, and an c Gal. 3.29. inheritor of the kingdom of heaven. In the Service of private baptism, the Minister is to pronounce concerning a child lawfully and sufficiently baptised, That he being borne in Original sin, and in the wrath of God, is now by the d Tit. 3.9. Eph. 5.26. Laver of regeneration in baptism, received into the number of the children of GOD, and heirs of everlasting life. And then afterward he is to say: Doubt ye not therefore, but earnestly believe, that he that favourably received this present infant, that he hath embraced him with the arms of his mercy, that he hath given him the e Mar. 10.16, 14. blessing of eternal life, and made him partaker of his f Heb. 12.28. everlasting kingdom. The Service saith of a Child baptised, That he is regenerate by God's holy Spirit, and graffed into the g 1 Cor. 12.13. body of Christ's congregation, and received for Gods own Child by adoption. In the first prayer of confirmation it is signified, that in baptism is received the h Col. 2.12, 13, 14. forgiveness of all sins. And in the Rubric next afore the Catechism, it is said: That it is certain by God's Word, that children being baptised, have all things necessary for their salvation, and be undoubtedly i Rom. 8.1. Gal. 3.27. saved. (The first part of the Homily of salvation addeth, * ●. 1. p. 13. And dying in their k Mar. 10.14. Act. 2.39. Gen. 17.7. infancy.) The Divine Service also delivereth, That baptism doth represent unto us our profession, (namely when we come to discretion) which is to follow the l Pet. 2.21. Ep●. ●. 1, 2. john 3.15. 1 ●o●. 11.1. example of our Saviour Christ, and to be made m 〈◊〉 ●. ●. 29. like unto him, that as he died, and rose again for u Ro●. 25. us, so should we which are baptised, o Rom. 6.3, 4, 5, 6, 7, 8, 11, 13. die from sin, and rise again unto righteousness, continually p Col. 3.5. mortifying all our evil and corrupt affections, and daily q 2 Cor. 4.16. 2 Thes. 1.3. 1 Pet. 1.15. proceeding in all virtue and godliness of living. Saint Paul saith to the Romans: r Rom 6.3, etc. Know ye not that so many of us, as were baptised into jesus Christ, were baptised into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by glory of the Father: even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection. And to the Galatians he saith: s Gal. 3.27. As many of you, as have been baptised into Christ, have put on Christ. Wherefore to the Romans he saith: t Rom 8.1. There is no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the Spirit. And to the baptised Corinthians he saith: u 1 Cor. 6.11. ye are washed, ye are sanctified, ye are justified in the Name of the Lord jesus Christ, and by the Spirit of our God. Also to Titus he saith: w Tit. 3.5. Not by works of righteousness, which we have done, but according to his mercy he hath saved us, by the washing of regeneration, and renewing of the Holy Ghost. And again to the Corinthians he saith: x 1 Cor. 12.13. By one spirit are we all baptised into one body. To the Colossians he saith: y Col. 2.12, 13, 14. Ye are buried with Christ in Baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. CHAP. 52. Of Godfathers and Godmothers. IN the most sacred Catechism, a question is, Why are infants baptised, when by reason of their tender age, they cannot perform repentance and faith? The answer is, Yes: they do perform them by their sureties, who promise and vow them both in their names: which when they come to age, themselves are bound to perform. In the Service of public Baptism, the Priest having signified to the Godfathers & Godmothers, what promise Christ for his part will most surely keep and perform, saith withal: Wherefore after this promise made by Christ, these infants must also faithfully for their part promise by you that be their sureties, that they will forsake the Devil and all his works, and constantly believe Gods holy Word, and obediently keep his Commandments. In the Service of private Baptism, The Priest is to say unto the Sureties: z Gen. 17.11. Gen. 18.19. Dost thou in the name of this Child for sake the Devil and all his works, the vain pomp and glory of the world, with all the covetous desires of the same, the carnal desires of the flesh, and not to follow and be led by them? And dost thou in the name of this child profess this faith, to believe in God the Father Almighty, etc. And in the Exhortation to the sureties, we may see most clearly to what a godly purpose holy Church hath ordained them, where it is said: You must remember that it is your part and duty, to see that this infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession he hath made by you. And that he may know these things the better, ye shall call upon him to a Neh. 8.2. Deut 31.12. hear sermons, and chief you shall provide, that he may learn the b 2 Tim. 1.13 Creed, the c Luke 11.1. Lords prayer, and the d Deut. 11.19, 20, 21, 22. Exod 34.28. ten Commandments in the English tongue, and e Prov. 22.6. all other things which a Christian man ought to know, and believe to his soul's health; and that this Child may be f Eph. 5.4. virtuously brought up, to lead a godly and a g Gen. 18, Christian life, etc. The Prophet Isaiah hath written, h Isa. 8.1, 2, 3. The Lord said unto me, Take thee a great Roll, and write in it with a man's Pen, concerning Maher-shalal-hash-baz. And I took unto me faithful witnesses, to record, Vriah the Priest, and Zechariah the son of jeberechiah. And I went unto the Prophetess, and she conceived and bore a son: then said the Lord to me, call his name Mahor-shalal-hash-baz. Hence it is * Atque ex hoc ritu profectum esse illum nostrum conslat, quo certi homines speciatim, maximè verò calamitosis temporibus (ut ista futura erant) adbibentur iestes accessus ad Christum, et ad ecclesiam per baptismum, & nominis baptismo inditi: ex quo ritu Propheta occasionem sumpsit, ut testes filijsui ad alter●● hoc singulare testimonium adhiberet. Hos vulgus compatres & commatres, Graeci olim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt. junius in Annot. ad Is. 8.2 observed, that Isaiah took unto him Vriah and Zechariah for witnesses of the Child's naming; the Prophet would not name the Child, but before some of the Church. Also children's names were given at their circumcision, as it is testified of john the Baptists i Luke 1.59, 60 63. naming; Yea also when our Lord Christ had the k Luke 2.21. name jesus by joseph pronounced on him. Moreover, from the holy Prophet's example of taking of witnesses unto the Child's naming, and from that the Children were named in their circumcision, the ancient holy fathers ordained that there should be witnesses of children's names given at their baptism, as also of their baptising; and withal they should l Phil. 2.4. 1 Cor. 12.25. Ecclus. 4.10. jam. 1.27. undertake to do unto them that good Christian Office, as afore was related out of the Exhortation in the Baptism Service said unto the God fathers and God mothers. CHAP. 53. Of the sign of the Cross made on the forehead of the child having received Baptism. IT is said in the rubric set after the words of the act of baptising, concerning the child baptised, that then the priest shall make a cross upon the child's forehead, saying: We receive this child into the congregation of Christ's flock, and do sign him with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the World, and the Devil, and to continue Christ's faithful soldier and servant unto his lives end. Even as those of the children of Israel, which built an Altar, for which they had no commandment in the Law of Moses, transgressed not, for that they did it for a m Ios. 22.22. etc. good signification: So the Church our mother (who hath power to make n Pro. 6.20. See Chap. 41. afore. See the twentieth Article of the religion established. law, teaching, or instruction, besides what is expressed in the holy Scriptures; so that nothing be done contrary to the everlasting precepts of the Gospel of jesus Christ) she in using this ancient godly Ceremony, (though to use the which there is no express commandment in the Bible,) in no wise transgresseth, for that she doth it for a good signification, and to inform her members of a main duty, which all of years of discretion are bound to endeavour faithfully to perform, under o Rom. 8.13. Rev. 21.7.8. Ps. 78.8.9.10. pain of perishing everlastingly. Our mother doth by that sign made on our foreheads, put us in remembrance of the Christian warfare, that every one baptised is to enter into, and to p Mat. 10 22. Rev. 2.10.11. 1 Tim. 5.12. continue in unto the end, that will be saved. We are not signed with the sign of the Cross in token of any superstitious matter, but of a matter most necessary, required by the Gospel, that all must confess, namely the faith of Christ q Gal. 6.14. Gal. 3.13.14. Cal. 2 14.15. crucified; and also of manful fight under Christ's banner, against sin, the world, and the Devil; and also of continuing Christ's faithful soldiers and servants unto our lives end. These main Christian duties, who so unfeignedly endeavoureth to perform, is in no wise offended at the sign used for to put people in mind of them; but thanketh God, that he is borne in a Church, where not only the true Christian life is taught by tongue and pen, but also is signified by some Ceremony, for ones r Num. 16 38, 39, 40. more remembrance of the same. S. Paul said: s God forbidden that I should glory, save in the Cross of our Lord jesus Christ, by whom the world is crucified unto me, and I unto the world. He saith unto Timothy, t 1 Tim. 6.12. fight the good fight of faith. v 2 Tim. 2, 3, 4, 5. Thou therefore endure hardness, as a good soldier of jesus Christ. w 2 Tim. 4.7. I have fought the good fight. To the Corinthians he saith The x 2 Cor. 10.3, 4, 5, 6. weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds. To the Ephesians he lively declareth the spiritual enemies, and with what weapons y Eph. 6.10, 11, 12, 13, 14, 15, 16, 17. we are to fight against them, saying: Finally my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil. For we wrestle not against flesh and blood, but against Principalities, against powers, against the s Gal 6.14. rulers of the darkness of this world, against spiritual wickedness in high places wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand, etc. In the book of the Revelation, the spiritual blessings or promises, which are made to the seven Churches in Asia, are propounded unto each Church to that person which z Rev 2.7.11.17.26. Rev. 3.5.12.21 overcommeth; also it is added, a Rev. 2.26. which keepeth my works unto the end, and be thou faithful unto the b Rev. 2.10. death. It is said in another place, He that c Rev. 21.7.8. overcommeth, shall inherit all things, I will be his God, and he shall be my son. But the fearful and unbelieving, etc. shall have their part in the lake, which burneth with fire and brimstone; which is the second death. Who so would read the lawful use of the sign of the cross made after baptism, explained, may see in the thirtieth Canon of the Church the same with much godly wisdom delivered. And there it is said, Among some other very ancient Ceremonies, the sign of the Cross in baptism hath been retained in this Church by the judgement and practice of those reverend fathers and great Divines in the days of King Edward the sixth, etc. CHAP. 54. Of Comfirmation, commonly called Bishopping. THe order of confirmation, set afore the Catechism in the divine service, giveth us to understand the reason of the same, in the three considerations delivered, for the which unto none confirmation is to be ministered, save only unto such, as can say that Catechism, viz. First, because that when children come to the years of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptism, they may then themselves with their own mouth, and with their own consent, openly before the Church, ratify and confirm the same: And also promise by the grace of God, they will evermore endeavour themselves faithfully to observe and keep such things, as they by their own mouth and confession have assented unto. Secondly, forasmuch as Confirmation is ministered to them that be baptised, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world and the Devil, it is most meet to be ministered when children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the Devil, they begin to be in danger to fall into sundry kinds of sin. Thirdly, for that it is agreeable with the usage of the Church in times past: Whereby it was ordained that confirmation should be ministered to them that were of perfect age, that they being instructed in Christ's religion, should openly profess their own faith, and promise to be obedient to the will of God. In the prayer to be said afore the act of confirmation, there are mentioned together the sundry * See Chap. 24. graces, wherein we are to desire for to be confirmed, where it is said: strengthen them, we beseech thee, O Lord, with the holy Ghost the comforter, and daily increase in them thy manifold gifts of grace, the spirit of wisdom and understanding, the spirit of Counsel and ghostly strength, the spirit of knowledge and true godliness, and fulsill them (O Lord) with the spirit of thy holy fear. And the words of the confirmation firmation or Bishopping itself are pronuonced by the Bishop laying his hand upon every child severally, saying: Defend, O Lord, this child with thy heavenly grace, that he may continue thine for ever, and daily increase in thy holy spirit more and more, until he come unto thine everlasting kingdom. And the reason of the laying the hands is delivered in the prayer to be said when Confirmation is done, where it is said: We make our humble supplications unto thee for these children, upon whom (after the example of the holy Apostles) we have laid our hands, to certify them (by this sign) of thy favour and gracious goodness toward them: Let thy fatherly hand, we beseech thee, ever be over them: Let thy holy spirit ever be with them, and so lead them in the knowledge and obedience of thy word, that in the end they may obtain the everlasting life throughour Lord jesus Christ. Also in the rubric at the end of the Catechism, it is said, every Child shall be brought to the Bishop, by one that shall be his Godfather or Godmother, that every child may have a witness of his Confirmation. Holy Church in her Laws called Constitutions & Canons Ecclesiastical hath two Canons concerning Confirmation: the * Canon 60. one, that it is to be performed once in three years: the * Canon 61. other, that ministers are to prepare Children for Confirmation. In the sixtieth Canon it is said: Forasmuch as it hath been a solemn, ancient, and laudable custom in the Church of God, continued from the Apostles times, that all Bishops should lay their hands, upon children baptised and instructed in the Catechism of Christian Religion, praying over them, and blessing them, which we commonly call Confirmation, and that this holy action hath been accustomed in the Church in the former ages, to be performed in the Bishop's visitation every third year, etc. Confirmation or laying on of hands is an ordinance of the Gospel of so great importance, as that by the Apostle to the Hebrews it is set as the fourth principle of the doctrine of Christ, where he reckoneth up together the six principles of the Oracles of God, saying; d Heb. 6, 1, 2. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation, of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of the eternal judgement. It is written in the Acts, that sundry whom the Deacon Philip had baptised and instructed in the Christian faith, had Confirmation or e Act. 8.17. laying on of hands from the Apostles Peter and john, and so received the holy Ghost. It is also recorded that Paul f Act. 19.6. laid his hands upon some persons afore baptised, and they received the holy Ghost. The Apostles are said to have g Act. 14.22. confirmed the souls of the Disciples, and to have h Act. 18.23. strengthened them, after they had been converted. Laying on of hands for to bless, etc. is often mentioned in the book of God, and to have been used from the days of i Gen. 48.14. jacob. CHAP. 55. Of the holy Communion, or the Sacrament of the body and blood of jesus Christ. IN the holy Catechism it is delivered concerning the Sacrament of Lords Supper, That it was ordained for the continual remembrance of the sacrifice of the death of Christ, and the benefits which we receive thereby. The outward part or sign of the Lords supper is bread and wine, which the Lord hath commanded to be received. The inward part or thing signified, is the body and blood of Christ, which are verily and indeed taken and received of the faithful in the Lord's Supper. The benefits whereof we are partakers thereby, is the strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine. The mystery of this Sacrament is most divinely declared in the service for the Communion. In the second Exhortation there it is said; Our heavenly Father hath given his Son our Saviour jesus Christ, not only to dye for us, but also to be our spiritual food k joh. 6.32, 33, 35, 48, 50, 51. and sustenance: In the third Exhortation it is said, The benefit is great, if with a true penitent heart, and lively faith we receive that holy Sacrament: for than we l john 6.63, 56. spiritually eat the flesh of Christ, and drink his blood, than we dwell in Christ and Christ m john 14.23. 2 Cor. 6.16. in us, we be n 1 Cor. 6.17. 1 Cor. 10.16, 17 1 Cor. 12, 13. one with Christ, and Christ with us. And afterward it is said; Above all things, ye must give most humble and hearty thankes to God the Father, the Son, and the holy Ghost, for the redemption of the world, by the death and passion of our Saviour Christ, both God and man, who did humble himself even to the death upon the Cross, for us miserable sinners, which lay in darkness and shadow of death, that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceeding great love of our Master and only Saviour jesus Christ, thus dying for us, and the innumerable benefits, which by his precious bloodshedding he hath obtained to us: he hath instituted and ordained holy mysteries, as pledges of his love, and continual o 1 Cor. 11.24. 25, 26. remembrance of his death, to our great and endless comfort. And in the Prayer to be read afore the receiving, it is said; Almighty God, our heavenly Father, which of thy tender mercy didst give thy only Son jesus Christ to suffer death upon the Cross for our redemption, who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and did institute, and in his holy Gospel command us to continue a perpetual memory of that his precious death, until his coming again, etc. And in the second Prayer after the receiving, it is said: Thou dost assure us thereby of thy favour and goodness towards us, and that we be very members incorporate in thy mystical p Eph. 1. 22, 23. 1 Cor. 12.12.27. body, which is the blessed company of all faithful people, and be also heirs through hope, of thy everlasting Kingdom, by the merits of the most precious death and passion of thy dear Son. In the * T. 2. p. 192. Homily of the resurrection, it is said; Thou hast received him, if in true faith, and repentance of heart thou hast received him: If in purpose of amendment, thou hast received him for an everlasting gage or pledge of thy salvation. Thou hast received his body which was once broken, and 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 dwell with thee, to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. Thou hast received his body to endow thee with everlasting righteousness, to assure thee with everlasting bliss, and life of thy soul: For with Christ by true faith art thou quickened again (saith Saint Paul) from death of sin to life of grace, and in hope translated from corporal and everlasting death, to the everlasting life of glory in heaven, q Phil. 3.20. where now thy conversation should be, and thy heart and desire set. In the * T. 2. p. 197. Homily concerning the Sacrament it is most divinely delivered; That 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 and profit. Amongst 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 and comforteth their inward man with peace and 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, to be kept in memory by the eating of the Passeover, See chap. 17. 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. In the same * p. 199. Homily it is also said; We must be sure to hold, that in the supper of the Lord, there is no vain ceremony, no bare sign, no untrue figure of a thing absent: but (as the Scripture saith) the r 1 Cor. 10.21. table of the Lord, the bread & cup of the Lord, the memory of Christ, the s 1 Cor. 11.25, 26. annunciation of his death, yea the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very t 1 john 3.24. 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 their bodies a resurrection to immortality. The true understanding of this fruition & union, which is betwixt the body & the head, betwixt the true believers and Christ, the ancient Catholic Fathers both perceiving themselves, and commending to their people, 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 u Rev. 3.20. sweet dainties of our Saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection: Other, the food of immortality, the healthful grace, and the conservatorie to everlasting life. And in the same first part of the * p. 200. Homily, it is also said: 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 cannot attain unto, who be drowned in the deep dirty lake of blindness and ignorance. From the which (O beloved) u jer. 4.14. Isay 1.16. Psal 119.9. Psal. 26.6. 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 trusting and effects that the same doth bring with it. And then after it is said; It is well known that the meat we seek for in this supper, is spiritual food, the nourishment of our soul, a heavenly reflection, and not earthly, an invisible meat, and not bodily, a ghostly substance, and not carnal, etc. By the advice of the * p. 201. Council of Nicene, we ought to lift up our minds by faith, and leaving these inferior and earthly things, there seek it, where the Sun of righteousness ever shineth. Take then this lesson, (O thou that art desirous of this table) of Emissenus a godly father, that when thou goest up to the reverend 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 the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man. What the use is which we are to make of the Sacrament. Concerning the use which we are to make of receiving the Sacrament, it is signified in the prayer to be read after the Prefaces in the Communion-service, where it is said: Grant us therefore gracious Lord, so to eat the flesh of thy dear Son jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore w john 6.56. john 14.23. dwell in him, and he in us. And it is also signified in the second prayer after the receiving, where it is said: We now most humbly beseech thee O heavenly Father, so to assist us with thy grace, that we may continue in that holy x Act. 2.42.46. Heb. 10.25. Col. 2.19. Eph. 2.19. fellowship, and do all such good works, as thou hast y Eph. 2.10. That the Sacrament is to be received oftentimes. prepared for us to walk in, through jesus Christ our Lord. Concerning the oftenness of the receiving of the Sacrament, it is said in the rubric afore the Service for the Communion of the sick, That Curates are to exhort their parishioners to the oft receiving (in the Church) of the holy Communion of the body and blood of our Saviour Christ: which if they do, they shall have no cause in their sudden visitation to be unquiet for lack of the same. It is said in the rubric at the end of the Matrimony-service: The new married persons, the same day of their marriage, must receive the holy Communion. And in the end of the Churching-service, it is said in the rubric: The woman that cometh to give her thankes, must offer accustomed offerings: and if there be a Communion, it is convenient that she receive the holy Communion. It is said in the rubric at the end of the Communion-Service: That in Cathedral and Collegiate Churches, where be many Priests and Deacons, they shall all receive the Communion with the Minister every z Acts 10.7. Sunday at the least, except they have a reasonable cause to the contrary. And in the end of that rubric it is said: Every Parishioner shall communicate at the least three times in the year, of which Easter to be one, etc. Also when any receive any order of the Ministry, they are then to communicate: as it is prescribed in the book of ordering Bishops, Priests and Deacons. It is written in Genesis a Gen. 14.18, 19 , That Melchisedec King of Salem brought forth bread and wine: and he was the Priest of the most high God. And he blessed Abraham, etc. Saint Paul saith to the Corinthians b 1 Cor. 10.1, 2, 3, 4. : Our Fathers were all baptised unto Moses in the cloud and in the sea: And did all eat the same spiritual meat: and did all drink the same spiritual drink: (For they drank of that spiritual rock that followed them, and that rock was Christ.) Wisdom saith in the Proverbes: c Pro. 9.5. Come eat of my bread, and drink of the wine which I have mingled. Saint Matthew recordeth, that as jesus and his Disciples were eating the Passeover, jesus took d Matth. 26.26, 27, 28. bread and blessed it, and broke it, & gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thankes, and gave it to them saying, Drink ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins. Saint john writeth that jesus afore had said unto the jews c joh. 6.53, 54, 55, 56.63. Verily, verily, I say unto you, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Who so eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. It is written in the Acts f Acts 2.42. , That the disciples continued steadfast in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. Saint Paul saith to the Corinthians: g 1 Cor. 10.16, 17. The cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we being many are one bread and one body: for we are all partakers of one bread. Also he saith: h 1 Cor. 12.13. We have all been made to drink into one spirit. And further he delivereth: i 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. CHAP. 56. Of preparing one's self for to receive worthily the holy Sacrament. IT is said in the third Exhortation to be read afore the Communion; The danger is great, if we receive the holy Sacrament unworthily, for than we be guilty of the body and blood of Christ our Saviour: we eat and drink our own damnation, not considering the Lords body: we kindle God's wrath against us: we provoke him to k 1 Cor. 11.30. plague us with diverse diseases, and sundry kinds of death. Therefore if any of you be a blasphemer of God, an hinderer or l 1 Cor. 5.11. slanderer of his Word, an adulterer, or be in m 1 john 3.15 Mat. 5.23, 24, 25. malice, or envy, or in any other grievous crime, bewail your sins, etc. judge therefore yourselves (brethren) that ye be not judged of the Lord. Repent you truly for your sins past: have a lively and steadfast faith in Christ our Saviour. Amend your lives, and be in perfect charity with all men, so shall ye be meet partakers of those holy mysteries. Therefore it is to be said unto them that come to receive the holy Communion, in the last words of exhortation, afore the general Confession be made: You that do truly and earnestly repent you or your sins, and be in love and charity with your neighbours, and intent to lead a new life, following the Commandments of God, and walking from henceforth in his holy ways: draw near, and take this holy Sacrament to your comfort. In the Catechism it is said: There is required of them which come to the Lords Supper, to examine themselves whether they repent them truly of their former sins, steadfastly purposing to lead a new life, have a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and be in charity with all men. In the first part of the * T. 2 p. 198. Homily concerning the Sacrament, it is said: We must address ourselves to frequent this Table in reverend and comely 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. 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 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 of the same. In the second part of the * P. 202. Homily concerning the Sacrament, it is said: We may learn by eating of the typical Lamb, whereunto no man was admitted, but he that was a jew, that was n Ex. 12.48. circumcised, that was before sanctified. Yea, Saint Paul testifieth, that although the people were partakers of the Sacraments under Moses, yet for that some of them were still worshippers of Images, Whoremongers, Tempter's of Christ, murmurers, and coveting after evil things: God o 1 Cor. 10.5, 6, 11. 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 p Mat: 15.8.9. jer. 7.3, 4, 5, 9, 10, etc. Mat. 3.8, 9, 10. outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified: q Mat. 12.7. Hos. 6.7. 1 Sam. 15.22, 23. I will have mercy and not sacrifice. Wherefore (saith Basil) it behooveth 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 r 2 Cor. 7.1. filthiness of the flesh and spirit, lest he eat and drink his own condemnation: but also to s 1 Cor. 11.26.24. show out evidently, a memory of him that died and rose again for us, in this point, that ye be t Rom. 6.11.8. mortified to sin and the world, to live now unto God, in Christ jesus our Lord. It is * P. 203. afterward delivered most divinely also: Furthermore, for newness of life, it is to be noted that S. Paul writeth, that we being many, are one u 1 Cor. 10.17. bread, and one body: for all be partakers of one bread. Declaring thereby not only our communion with Christ, but that w Eph. 4.16. unity also, wherein they that eat at this Table, should be knit together. For by dissension, vain glory, ambition, strife, envying, contempt, hatred, or malice, they should not be x 1 Cor. 11.18 dissevered: but so y Eph. 2.21, 22. 1 Pet 2.5. Col. 2.2.5.19. 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 Primitive Church called this Supper, Love. As if they should say, none ought to sit down there, that were out of love and charity, who bare grudge and vengeance in his heart, who also did not profess his kind affection by some charitable z Acts 20.7. with 1 Cor 16, 2. relief, for some part of the congregation. And this was their practice. O heavenly banquet then so used! O godly guests, who so esteemed this feast! And so along unto the end of the Homily, the preparation required unto the receiving of the Communion, is declared in most Heavenly manner. Read the whole second Exhortation, which is appointed to be read afore the Communion, and therein the preparation is most plainly expressed also. Read also the Thanksgiving, which is appointed to be sung after receiving the Lords Supper, set after the Psalms in meeter, and therein the preparing is withal signified. Saint Paul saith: Whosoever shall eat this bread, and drink this cup of the Lord a 1 Cor. 11.27, 28, 29, 30, 31. unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that Cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. CHAP. 57 Of kneeling in the act of receiving the Sacrament. IN the Rubric afore the words used in ministering the Communion, it is signified, That both Ministers and people are to take the Sacrament, kneeling. The reason is, because it is now received in prayer. The minister delivering the Sacrament saith: The body of our Lord jesus Christ, which was given for thee, preserve thy body and soul into everlasting life: The blood of our Lord jesus Christ which was shed for thee, preserve thy body and soul into everlasting life. Are not these sayings words of prayer? And ought not the b 1 Cor. 11, 4, 5 1 Kings. 8.62. 1 Cor. 14.16. heart of the receiver to pray with the Minister praying? And is not c Ps. 95.6. See Chap. 68 kneeling the fittest gesture for prayer? It is said in the last Exhortation to be read before the Communion, Make your humble confession to Almighty God, meekly kneeling upon your knees. And in no Rubric of the Communion-Service are people required to change that gesture, but rather to continue it, until they be let departed with the blessing. Charity (saith S. Paul) doth not behave itself d 1 Cor. 13.5. unseemly. Again he saith, e 1 Cor. 14.40. Let all things be done decently & in order. Is it seemly, decent, or orderly, that people both before, and after the receiving of the Sacrament should continue kneeling, and in the very act of receiving should stand or sit, especially whereas it is now taken with and in Prayer? Christ first gave the Sacrament after Supper, and so Christians in the Primitive Church celebrated it in the evening and f 1 Cor. 11.20, 21, 22, 33, 34. after Supper: but now the Church for many ages hath changed the time, and hath ordained it to be taken in the morning. If the Church our Mother hath so great power and authority, as to change the time of taking, and to ordain it to be taken, not after meat, but afore dinner, and in praying; hath she not power to change the gesture of taking, and to require such a gesture as is beseeming Prayer? Such as grant that the Church hath power as to change the time, (though it be by the Holy Ghost called the Lords Supper) and to change other circumstances about the receiving of it, cannot without committing the great sin of g jam. 3.17. partiality deny that the Church hath the authority and power of changing that one circumstance the gesture used in receiving? CHAP. 58. Of Matrimony. IN the Service for solemnisation of Matrimony, it is said, That Matrimony is an honourable estate, h Gen. 2.22, 24 instituted of God in Paradise, in the time of man's innocency, signifying unto us the i Eph. 5.31, 32.30. mystical union that is betwixt Christ and his Church: which holy estate Christ adorned and beautified with his k john 2.1. presence, and first miracle that he wrought in Cana of Galilee, and is commended of Saint Paul to be honourable among all men, and therefore is not to be enterprised, nor taken in hand unadvisedly, lightly, or wantonly, to saticfie men's carnal lusts and appetites, like bruit beasts that have no understanding, but reverently, discreetly, advisedly, soberly, and in the l 1 Cor. 7.39. fear of God, duly considering the causes for which Matrimony was ordained; one was the m Gen. 1.28. procreation of Children to be brought up in the fear and nurture of the Lord, and praise of God. Secondly, it was ordained for a remedy against sin, and to avoid fornication, that such persons as have not the gift of continency, might marry, and keep themselves undefiled Members of Christ's body. Thirdly, for the mutual n Eph. 5.28, 29. Gen. 2.8. Prov. 5.18, 19 sooietie, help, and comfort that the one ought to have of the other, both in prosperity and adversity. In the * T. 2. p. 239. Homily concerning the state of Matrimony, it is said, Furthermore it is also ordained, that the Church of God and 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 o Ps. 78.4.5.6. succession from one to another, that finally many might enjoy that everlasting immortality. p Heb. 13.4. Marriage (saith the Apostle) is honourable in all, and the bed undefiled: but Whoremongers and adulterers God will judge. q 1 Cor. 7.2.6. To avoid fornication, let every man have his own wife, and let every woman have her own husband. Tobias said: r Tob. 4.12. 1 Thes. 4.3.4.5. Mal. 2.11.12. Beware of all whoredom, my son, and chief take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father's Tribe: for we are the children of the Prophets, No, Abraham, Isaac, and jacob: remember my son, that our fathers from the beginning even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the Land. s Know ye not (saith the Apostle) that he which is joined to an harlot, is one body? For two (saith he) shall be one flesh. Flee fornication: every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. What, know ye not that your body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods. Be not deceived: neither t 1 Cor. 6.9.10. fornicators, nor Idolaters, adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Wherefore he also saith: But u Eph. 5.3.5.6. See 1 Thes. 4.3.4.5. fornication & all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints. s 1 Cor. 6.15.16.17.18.19.20. CHAP. 59 Of the ring used in the Solemnisation of Matrimony. IN the rubric of Matrimony-service, it is said: The man shall give unto the woman a Ring, and put it upon the fourth finger of the woman's left hand. And the man taught by the priest shall say, With this Ring I thee wed, with my body I thee * There is some kind of worship, which may be done unto man as 1 Chron. 29.20. worship, & with all my worldly goods I thee endow: In the name of the Father, and of the Son, and of the holy Ghost. Amen. In the prayer immediately after, it is prayed, That as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and w Mal. 2.15.16.14. Prov. 2.17.18. covenant betwixt them made, (whereof the Ring given and received is a token and pledge) and may ever remain in x Eph. 5.25.28.29. perfect love, and y 1 Cor. 7.5. 1 Pet. 3.7. peace together, and live according to thy Laws. And then it is said: Forasmuch as they have consented together in holy wedlock, and have witnessed the same before God and this company, and thereto have given and pledged their troth either to other, and have declared the same by giving and receiving of a Ring, and by joining of hands: I, etc. From which words of Holy Church it is manifest, that the Ring is used not for any vanity, but for a godly z Exod. 13.9. Aurum nulla norat praeter unico digito, quem sponsus oppignorasset pronubo annulo. Tertull. Apologet. C. 6. signification, for a token and pledge of sure performing and keeping the vow and covenant betwixt them made, and of pledging their troth either to other. The which Ring being after seen, may put both parties in remembrance of what signification it was given and received: And they may make good use of it, as the children of Israel were to make of the a Num. 15.38.39.40. fringe in the borders of their garments, having thereon a Ribbon of blue, to look upon it, and remember all the duties, whereof to put them in mind it was ordained. That Matrimony should be solemnised with the Ceremony of the Ring, it is the Law of the Church our mother, it is as the b Ios. 22.27. Altar built by the Reubenites, Gadites, and half Tribe of Manasseh, it is as one of the c jer. 35.6.7.8.18.19. Commandments of jonadab the son of Rechab, a d Pro. 6.23.24. light signifying good things, to keep the man from the evil woman, from the flattery of the tongue of a strange woman. Also it may serve unto the woman for a remembrance, that she e Prov. 2.17. See Chap. 41. afore. forsake not the guide of her youth, neither forget the covenant of her God. Well consider the Church-her delivery concerning Ceremonies, why some be retained, in the chapter thereof set in the beginning of the Book of Common Prayer. CHAP. 60. Of the thanksgiving of women after Childbirth, commonly called, the Churching of Women. IN the beginning of the Service for the Churching of women, it is said: Forasmuch as it hath pleased Almighty God of his goodness to give you safe deliliverance, and hath preserved you in the great danger of Childbirth: Ye shall therefore give hearty thankes unto God, and pray. The Law of God was, that a woman, when the days of her purifying were fulfilled, for a son or for a daughter, should bring an f Leu. 12.6.7.1. offering into the door of the Tabernacle of the Congregation unto the priest: who was to offer it before the Lord, and to make an atonement for her, etc. And it is recorded by Saint Luke, that the blessed Virgn Mary observed this g Luke. 2.24. Law of the Lord, after she had brought forth her son, the Saviour of the world. Although that Law, as concerning the ceremony, be ceased; yet the h Rom. 8.4. righteousness thereof is to be fulfilled in those, which walk not after the flesh, but after the Spirit. For which cause our Mother the Church (whose godly wisdom we ought to obey in i Eph. 5.24. every particular matter) knowing that the new Law commandeth Christians, in every thing to k 1 Thes. 5.18. give thankes, hath accounted it righteous before God, that women for so great a deliverance, as from the danger of childbirth, should so soon as is convenient, come to the Temple of the Lord, and there with him who is to be her mouth unto the Lord, l Heb. 13.15. offer the sacrifice of praise unto God, the fruit of her lips, giving thankes unto his name. Saint Paul said, I will that women adorn themselves in m 1 Tim. 2.9.10. modest apparel, with shamefastness and sobriety, as becometh women professing godliness. And saith he in another place: Whatsoever things are honest, just, pure, lovely, or of n Phil. 4.8. good report: if there be any virtue or praise therein, think on those things. Let all things be done o 1 Cor. 14.40. decently & in order. Is it not therefore more seemly, & more signifying modesty of mind, that women, when they go to be Churched, or are Churched at home, be so covered on their heads according as in former times; rather than be so attired, like as those be, which go to a market or a fair, or to a wedding, or the like? CHAP. 61. Of Commination, or denouncing Gods curses due unto sinners, which will not repent, or do neglect the same. IN the beginning of the service of Commination, the Church saith: It is though good, that at this time (meaning in the beginning of Lent on Ashwensday) in your presence should be read the general sentences of Gods cursing against impenitent sinners, gathered out of Deut. 27. and other places of scripture: And that ye should answer to every sentence, Amen: to the intent, that you, being admonished of the great indignation of God against sinners, may the p Prov. 1.7. & 16.6. rather be called to earnest and true repentance, and may walk more warily in these q 2 Tim. 3.1. Mat. 24.21.22. dangerous days, fleeing from such vices, for the which ye affirm with your own mouths the curse of God to be due. The Lord saith by Moses: r Deut. 29.19.20.21. If when one heareth the words of this curse, he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book, shall lie upon him, and the Lord shall blot out his name from under heaven. Saint Paul saith, s Rom. 2.3.4.5.6.7.8.9.10. Thinkest thou this, O man, that judgest them which do such things (as are abominable) and dost the same, that thou shalt escape the judgement of God? or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and Revelation of the righteous judgement of God: who will render to every man according to his deeds: To them who by patiented continuance in well doing, seek for glory, and honour, and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath: Tribulation and anguish upon every soul of man that doth evil, of the jew first, and also of the Gentile. But glory, honour and peace to every man that worketh good, to the jew first, and also to the Gentile. The Church our mother declareth her faithfulness unto her t Isa. 54 5. husband, the Lord of Hosts her maker, & unto her redeemer, the Holy one of Israel, the God of the whole earth, in this very thing most apparently, namely that she doth not like as the false Prophets and false Prophetesses do, who do say, u jer. 8.9.10 11. Ezech. 13.9.10. Peace, and there was no peace: and one built up a wall; and lo, others daubed it with untempered mortar. She doth not with w Ezech. 13.22 lies make sad the heart of the righteous, whom God hath not made sad; neither doth she strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life: But she x 2 Cor. 4.2. renouncing the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commendeth herself to every man's conscience in the sight of God. In her Exhortation, which followeth immediately after the curses, doth she not in a most wonderful divine manner declare as it were the sum of the everlasting doctrine of jesus Christ? Is not that her exhortation (the beginning thereof is, Now seeing that all they be accursed, as the Prophet y Psal. 119.21. David beareth witness, which do err and go astray from the commandments of God, let us, etc.) so divine a delivery, as the like in brief can scarce be showed in the writings of any Church, or of any Writer. Is it not worthy to be most often read of every man, woman and child? And is there not a power in it through the blessing of God, to work the fear of the Lord in the heart of the diligent Reader thereof? And is not the said exhortation very greatly profitable to be often read of such as have in their minds Gods fear, for to help keep them in the same; and to preserve them from pride of spirit, z Pro. 8.13. arrogancy, a Isay 46.12. stoutness and b Zachar. 7.11. hardness of heart? As it is good for all ancient people, to read, or hear it in private read, many times in a year: so is it exceeding furthersome for all younger people to have it all in perfect memory, and at least once a week to examine themselves by the same. CHAP. 62. Of Excommunication. IT is said in the second part of the * T. 2. p. 213. Homily concerning the Holy Ghost, or in the Homily for Whitsunday: Christ ordained the authority of the keys to excommunicate notorious sinners, and to absolve them which are truly penitent. In the second part of the * Homily concerning the right use of the Church, T. 2. p. 9.10. it is said: In the primitive Church, which was most holy and godly, and in the which due discipline with severity was used against the wicked due discipline with severity 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 opempenance before the whole Church. And they that were so justly exempted and banished (as it were) from the house of the Lord, were taken (as they be indeed) for men divided and separated from Christ's Church, and in most dangerous estate, yea as Saint Paul saith, even given 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. jesus Christ said unto Peter, To thee I will give the c Mat. 16.19. keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth, shall be bound in Heaven: and whatsoever thou shalt lose on earth, shall be loosed in heaven. The same d Mat 18.18, 19, 20. authority he afterward pronounced unto the rest of his Apostles. Also when after his resurrection he breathed on them, and said; Receive ye the Holy Ghost, he gave the keys of the Kingdom of heaven unto them all, saying, e joh. 20.22, 23. Whose soever sins ye remit, they are remitted unto them, & whose soever sins ye retain, they are retained. Saint Paul saith to the Corinthians concerning excommunicating the incestuous person: In the name of our Lord jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord jesus Christ, To f 1 Cor. 5.4, 5. deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. He said of Hymenaeus and Alexander, that he had g 1 Tim. 1.20. delivered them unto Satan, that they might learn not to blaspheeme. Concerning what persons are to be excommunicated, if otherwise they will not be reform, it is observed that the Apostle signifieth, where he saith: If any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner: with h 1 Cor. 5.11. such a one no, not to eat. Unto the Thessalonians he saith: And if any man obey not our word, by this Epistle, note that man, and have i 2 Thes. 3.14. no company with him, that he may be ashamed. The Apostle speaketh of disorderly living, and living out of a vocation by the sweat of other men's brows, or eating other men's bread for nought. The Apostle also faith: If any man love not the Lord jesus Christ, let him be k 1 Cor. 16.22. anathema Maranatha. The speech here l Sunt enim hae● dicendi genera Haebraeis non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: inquit Buxtorfiu● in Gram. Heb. pag. 548. excusâ anno 1620. love not is observed to signify hateth. Anathema is interpreted a curse, a cursed thing, or one accursed. Maran signifieth our Lord; and atha signifieth cometh. The excommunication which was called anathema maranatha, is accounted to be the greatest kind thereof, and so the very last, namely, when as one for his persevering wilful hatred against jesus Christ is quite forsaken by the Church, and left unto the just judgement of Christ, of whom Enoch said: m jude 14.15. Arabs juxta sensum reddidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Rabbinos est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & contractè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videt ur dicià syriac● verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominare quòd h●c sit nominatissima excommunicatio. Vulgò ta●en volunt esse nomen compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Deus venit. Alij ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ibi mors. Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. The holy scriptures deliver other causes also, for which there may be excommunication, the which the Church of England hath partly mentioned in the Constitutions and Canons Ecclesiastical: as also when any being summoned to appear before ecclesiastical authority, will contemptuously refuse, etc. The Lord Christ jesus hath in his Gospel given an everlasting general rule: If any one neglect to hear the Church, let him be unto thee as an n Mat. 18.17. Heathen man, and a Publican. CHAP. 63. Of Confession and Absolution in particular manner. BEsides the general Confession and Absolution to be said and pronounced in the beginning of the Divine Service, and afore receiving the holy Communion, holy Church hath ordained that a private may be made. In the second Exhortation to be read afore the Communion, it is said; Because it is requisite that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience: therefore if there be any of you, which by the means aforesaid, cannot quiet his own conscience, but requireth further comfort or counsel, then let him come to me, or some other discreet and learned Minister of God's Word, and open his grief, that he may receive such ghostly counsel, advice, and comfort: as his conscience may be relieved, and that by the ministry of God's Word he may receive comfort, and the benefit of absolution, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. In the Rubric of the Service for the Visitation of the Sick, it is said; The sick person shall make a special confession, if he feel his conscience troubled with any weighty matter. After which confession, the Priest shall absolve him after this sort. * The form of absolution used to one in particular. Our Lord jesus Christ, who hath left power to his Church, to absolve all sinners which truly repent and believe in him, of his great mercy forgive thee thine offences: and by his authority committed to me, I absolve thee from all thy fins. In the Name of the Father, and of the Son, and of the holy Ghost, Amen. Concerning Confession the Church in the 113. Canon delivereth, That if any man confess his secret and hidden sins to the Minister for the unburthening of his conscience, and to receive spiritual consolation and ease of mind from him, We do straightly charge and admonish him, A Priest may not reveal any sin confessed in private before him, unless it be such a one, as for concealing whereof his own life may be called in question, by the Laws of this Realm. that he do not at any time reveal and make known to any person whatsoever any crime or offence so committed to his trust and secrecy (except they be such crimes as by the Laws of this Realm, his own life may be called into question for concealing the same) under pain of irregularity. In the * T. 2. p. 135. Homily concerning Common Prayer and Sacraments, it is said; 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. The Church hath ordained special confession to be made for the committing of sundry crimes, as for committing adultery, for giving a blow in Church or Church-yard, etc. The Lord in his Law hath said: And it shall be, when he shall be guilty in one of these things, that he shall o Leu. 5.5.6. confess that he hath sinned in that thing, etc. And the Priest shall make an atonement for him, concerning his sin. Again it is written: Speak unto the children of Israel, when a man or a woman shall commit any sin, that men commit to do a trespass against the Lord, and that party be guilty: then they shall p Numb. 5.6, 7, 8. confess their sin which they have done: and he shall recompense his trespass, with the principal thereof, and add unto it the fift part thereof, and give it unto him against whom he hath trespassed. But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the Lord, even the Priest: beside the ram of atonement, whereby an atonement shall be made for him. Forasmuch as the Lord knew how his laws given from his eternal wisdom and delivered by Moses, would be by many slighted, yea nothing at all regarded, therefore said the Lord jesus, Think not that I am come to q Matth. 5.17, 18, 19 destroy the Law or the Prophets: I am not come to destroy but to fulfil. But verily I say unto you, till heaven and earth pass, one jote, or one title shall in no wise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do, and teach them, the same shall be called great in the Kingdom of Heaven. It is to be ever remembered, that of every Law written by Moses, whereof the ceremony is ceased, the r Rom. 8.4. righteousness and equity intended thereby remaineth continually. The Lord jesus abolished not confession of sin to be made unto his ministry, but in saying to his ministers, Whose soever sins ye s john 20.23. remit, they are remitted unto them, & whose soever sins ye retain, they are retained, necessarily implieth that people are to make confession unto them, according as the wisdom of his t Luk. 10.16. Church now prescribeth and requireth. john the Baptist, who came in the way of righteousness, and not with ceremonies during but a time, had the people come to confession: as it is written; And they were baptised of him in jordan u Mat. 3.6. Mark. 1.5. confessing their sins. Saint james saith, Is any sick among you, let him call for the Elders of the Church, and let them pray over him, etc. and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. w james. 5.14, 15, 16, 17, 18. Confess your faults one to another, and pray one for another, that ye may be healed. And then he showeth how effectual the Prophet Elias his prayer was. CHAP. 64. Of Penance. IN the beginning of the Service of Commination, it is said: Brethren, in the Primitive Church there was a godly discipline, that at the beginning of Lent, such persons as were notorious offenders, were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord: and that others admonished by their example, might be the more afraid to offend. In the stead whereof, until the said discipline may be restored again (which thing is much to be wished) etc. In the Service for Consecration of Bishops, it is said by the Archbishop unto the Elected Bishop: Will you maintain and set forward (as much as shall lie in you) quietness, peace, and love among all men? and such as be unquiet, disobedient, and criminous within you Diocese correct and punish according to such authority as ye have by God's Word, & as to you shall be committed by the Ordinance of this Realm? Out of which delivery it appeareth that the Superior Ministry hath power for to cause transgressors for to do penance, or to undergo penalties. And did not the Royal Majesty, and the Law of this Realm most graciously grant such authority unto the Clergy, the licentiousness of these times considered, (as the 113. Canon expressly speaketh) and had not the Superior in the Clergy a Lordly power to restrain the violent course of evil, wherein many would run; and to constrain the obstinate unto a Christian conformay, or else to inflict penalty on them, the stream of impiety would grow exceeding great: yea, in these dangerous days (as the beginning of the commination service mentioneth) it would so much overflow, as that the public profession of Christian religion, according as it is prescribed in the Divine Service books of the Church, could not consist: So x Rev. 20.7, 8 9, 10. great hath been and still is the malice of Satan against the Apostolical Doctrine, and Discipline maintained in this Kingdom by the public authority. Saint Paul saith, God hath set in his Church, y 1 Cor. 12.28, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar●bs exp. suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helps in Governments. And can any government be administered without punishing the disobedient? He saith also to the Corinthians: Therefore I writ these things being absent, lest being present I should use z 2. Cor. 13.10 sharpness, according to the power which the Lord hath given me to edification, and not to destruction. In another place he saith: What will ye? shall I come unto you with a a 1 Cor. 4.21. rod, or in love, and in the spirit of meekness? In the second part of the * T. 1. p. 48. Homily concerning Charity, it is said: Charity hath two Offices, the one contrary to the other, and yet both necessary to be used upon men of contrary sort and disposition. The one Office of Charity is, to cherish good and harmless men, etc. The other Office of Charity is, to rebuke, correct and punish vice, without regard of persons, and is to be used against them only that be evil men, and malefactors or evil doers. And that it is as well the Office of Charity to rebuke, punish, and correct them that be evil, as it is to cherish and reward them that be good and harmless, Saint Paul declareth (writing to the Romans) saying; That the high powers are ordained of God, not to be dreadful to them that do well, but unto Malefactors, to draw the sword to take * Rom. 13.4. vengeance of him that committeth the sin. The Lord saith by Ezekiel, that his Priests in controversy shall stand in judgement, and they shall b Ezech 44.24. judge it according to my judgements. The power of God's Ministry in a Nation, where the King is a c Isa. 49.23. nourishing father of the Church, and the people all professing to be Christians, is of a different manner from where it is without such love of the supreme power towards it, and where but a few are Professors of Christianity. This may be observed in the state of the Church of God the Nation of the jews, from the time of Moses his rule over them, until they were carried away captive to Babylon; That God's Ministry had then another manner of outward power, than it had under the Roman Empire, until the days of Constantine the great. Moreover, the Ministry of God after the Ascension of Christ, not having the Magistrates help in their administration, had from God d Mar. 16.20. Heb. 2.4. extraordinary power to cause fear in people's hearts; as Peter had concerning Ananias and Saphira his wife, that they were both smote with sudden death; which caused e Acts 3.11. great fear to come upon all the Churches. Paul had power to cause Elimas the Sorcerer to be f Act 13.11. smitten with blindness. Herod the Persecutor of the Christians was smitten with a g Act. 12.23, 24 dreadful death, where after the Word of God grew and multiplied. The Lord then wrought with his Ministers extraordinarily, and confirmed the Word with signs following: as the Apostle to the Hebrews saith, h Heb. 2.4. God also bearing them witness, both with signs and wonders, and with diverse miracles, and gifts of the holy Ghost, according to his own will. CHAP. 65. Of visiting the sick. IN the Order for the Visitation of the sick, at the beginning of the Service thereto, it is said: The Priest entering into the sick persons house shall say: i Mat. 10.12, 13. Luke 10.5, 6, 9 Peace be to this house, and to all that dwell in it. And that when he cometh into the sick man's presence, he shall say kneeling down, Remember not Lord our iniquities, etc. Then there is prescribed a very Divine Exhortation divided into two parts, wherewith the Minister is to exhort the sick person; the which is most profitable for all people to meditate on, when they feel themselves ill at ease, or in any adversity. And the Exhortation being read, the Minister is to examine whether he continueth in belief of all the Articles of the Christian faith, and whether he be in charity with all the world, etc. And to exhort him for to set his state in order: (whereto men, when they be in health, should be oft admonished) and earnestly to move him to liberality toward the poor, because it is the last Alms that ever he shall give. The Church hath ordained an Homily, an Exhortation against the fear of death to be read unto the people. And if the sick person can well endure to hear the reading of it, he may be much comforted by the same. The visitation of the sick is one of the k Mat. 25.35.26. six duties of Charity, whereof jesus Christ will speak when he sitteth to judge all Nations. That it is also a work l jam. 5.14. with Heb. 5.1.2, 3, 4, 5. Ministerial, S. james in his Epistle plainly expresseth. It is the last kindness, that one can show unto another, whiles being is in earthly Tabernacle. Man being in that misery desireth to be visited. And one reason is, that thereby he hopeth either bodily or ghostly to receive the more comfort. Pure religion, and undefiled before God and the Father, is this, to m jam. 1.27. visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. It is written for our learning, That when jobs three friends heard of his calamity, they made an appointment together to come for to n job 2.11. Rom. 12.15. mourn with him, and to comfort him. Saint Paul saith, blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and God of all comfort, who comforteth us in all our tribulation, that we may be able to o 2 Cor. 1.3.4. comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. jesus the son of Sirach saith: Be not slow to p Ecclus. 7.34, 35. visit the sick: for that shall make thee to be beloved. It is the duty of the sick to send for their Minister: as Saint james saith, Let him * jam. 5.14. send for the Elders of the Church. And therefore it is said in Articles of our Church discipline: Whether doth your Minister visit the sick, when he is thereunto desired, to comfort and instruct them? CHAP. 66. Of the Communion of the sick. Whereas in the * T. 2. p. 199. Homily concerning the Sacrament, the Communion is said, To be a salve of immortality, and sovereign preservative against death; and in the Catechism it is called a refreshing, therefore not without cause doth the conscience of the sick sometimes desire it. Wherefore holy Church in the Rubric afore that Service, saith: If the sick person be not able to come unto the Church, and yet is desirous to receive the Communion in his house, than he must give knowledge overnight, or else early in the morning, to the Curate, signifying also how many be appointed to Communicate with him, etc. In the Rubric of the same Service the Church delivereth also most comfortable counsel, saying: But if any man either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's body and blood: then the Curate shall instruct him, that if he do truly repent him of his sin, and steadfastly believe that jesus Christ hath suffered death upon the Cross for him, and shed his blood for his Redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thankes therefore, he doth eat and drink the body and blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth. Our Mother the Church, who, according to her godly wisdom, was the first causer of Temples to be built in this Land, and the first appointer of the Parishes unto them, hath ordained the Temples to be the ordinary places for receiving the holy Sacrament. But in cases of necessity, when people cannot with any conveniency come or be brought into the Temple, her Divine Wisdom hath appointed such to receive in their private house. The Passeover which was even of like signification as the Communion is, was kept in q Exod. 12.3, 4. Mat. 26.18. private houses. So in the Primitive Church, it is said, The Disciples came together into a r Act. 20.7, 8, 9 Jta Syrus interpretatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Arabs optime ad frangen. dum vel distribuendum corpus Messiae. house for to break bread, that is, to * celebrate the Communion. Christ saith: s Mat. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. Saint Paul said to the Romans, Greet the Church, which is in the t Rom. 16.5. house of Aquila and Priscilla. These Scriptures are here alleged for to illustrate the lawfulness of receiving the Communion in private house, according as the law of the Church alloweth, but not in any otherwise. And that Christ's body and blood is profitably unto the soul's health received sometimes without the Sacrament, when as the Sacrament cannot conveniently be received, that delivery of Christ declareth, where he saith: Except ye u joh. 6.53, 54, 55, 56, 57, 47. eat the flesh of the Son of man, and drink his blood, ye have no life in you. Who so eateth my flesh, and drinketh my blood, hath eternal life, etc. He that believeth on me hath everlasting life. Behold, (saith Christ) I stand at the door and knock: If any man hear my voice, and open the door, I will come into him, and will sup with him, and w Rev. 3.20. he with me. But the holy Sacrament is in no wise to be neglected, but with all due reverence to be received, when as it may conveniently and lawfully be ministered, because it is Gods ordinary means, whereby his people spiritually eat the flesh of Christ, and drink his blood. CHAP. 67. Of Burial of the dead. IN the Rubric before the Service thereof, it is said: The Priest meeting the corpses at the Church style, shall say, or else the Priest and Clerks shall sing, and so go either into the Church, or towards the grave, I am the x john 11.25, 26. resurrection and the life (saith the Lord) He that, etc. Upon Christ's words concerning Mary the sister of Lazarus, that she was come afore hand to anoint his body to the burying. Tremellius a jew by Nation, but a Christian by profession in religion, and famous in the Church of God for his translation of the Scriptures forth of Hebrew, Chaldean and Syriac, relateth out of * Vide Tremellianam Annotationem ad Mar. 14.6. judaical Antiquity, That it was the manner of the jews among sundry Ceremonies and Services used about the dead, as anointing, washing, wrapping in linen, laying it on a Beer, etc. before they committed the body to the ground, first to utter certain sentences written by their Ancestors or Elders, to be said at this occasion, in which funeral Service God's justice is commended, and man's sins aggravated, by which they deserved death, and God is beseeched so to exercise his justice, that he would not forget that he is Mercy also. And the Corpses being interred, some things also are said, as unto the Mourners, for their consolation. This saith he, was a custom in Israel, (which in time past was the peculiar people of God:) and a godly custom not much unlike is now in England used at a burial, unto the magnifying of God's justice, the condemning of man's sin, the meek beseeching of God's mercy through jesus Christ, and the comforting of the sorrowful upon the occasion. And to perform such funeral Service, is it not only proper to the Ministry, which is the ordinary y Ios. 9.14. mouth of God unto the people, and of the people unto God? Christ saith, It becometh us to fulfil all z Mat. 3.1 5. righteousness. The Apostle saith, a Phil. 4.8. Whatsoever things are of good report, if they be of any virtue or praise, they are to be thought upon, and observed. b 1 Cor. 14.40 All things are to be done decently and in order. Ancient orders and customs, ordained by the weighty deliberation of forefathers, which may be used without any superstition, and do tend only unto piety and humanity, are (according as the Church concerning them prescribeth) with all conscionable care to be retained & performed. Yea, the Church now greatly esteemeth deliveries of Antiquity, as it may appear, where it is said in the Service for Consecration of Bishops, That the Archbishop sitting in a Chair, shall say this to him that is to be Consecrated, Brother, forasmuch as holy Scripture, A Prayer of Chrysostome is a part of the Litany. In the Homilies there are sayings of all the Fathers alleged with much respect. and the old Canons commandeth, etc. S. Ambrose his song is a part of the Morning Divine Service, the Confession of faith, composed by Athanasius, and the Nicene Creed are therein likewise. Read the 34. Article of Religion. CHAP. 68 Of the reverence to be done unto Almighty God, in his Worship. HOly Church in her Prayer for the whole state of Christ's Church militant here in earth, prescribeth unto us for to say, And to all thy people give thine heavenly grace, and specially to this congregation here present, that with meek heart, and due reverence they may hear and receive thy holy word. In the first part of the * T. 2. p. 1. Homily concerning the right use of the Church or Temple of God, and of the reverence due unto the same, it is said; Where there appeareth at these days great slackness and 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, among other many and great sins, which we daily and hourly commit before the Lord. In the second part of the said * P. 8. Homily, the Church saith: And indeed 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, etc. And in the last * P. 10. part thereof it is saith: Thus ye have heard (dear beloved) out of God's word, what reverence is due to the Holy house of the Lord, how all godly persons ought with diligence at times appointed thither to repair, how they ought to behave themselves there, with reverence and dread before the Lord, what plagues and punishments, aswell temporal, as eternal, the Lord in his holy word threatneth, as well to such as neglect to come to his holy house, is also to such, who coming thither, do unreverently by gesture or talk there behave themselves. Holy Church hath also made a Constitution or * Canon 18. Canon concerning reverence and attention to be used within the Church in time of divine Service, saying: In the time of Divine Service, and of every part thereof, all due reverence is to be used: For it is according to the Apostles rule: c 1 Cor. 14.40. Let all things be done decently and according to order. Answerable to which decency and order, we judge these our directions following: No man shall d 1 Cor. 11.4.7. Omnis vir prophetans, nempe (ut inquit jun. in annot. ad 1 Cor. 11.4.) memoriter, aut de scripto enuncians verbum ipsum Dei, sermone aut cantu (nam etiam Prophetae Cymbolis, et Levitae olim in templo instrumentis musicis personantes in testamento vetere dicti sunt prophetare) aut ment enunciantem sequens, ut priva●● in ecclesia faciunt. cover his head in the Church or Chapel in the time of Divine Service, except he have some infirmity. In which case let him wear a e Mal. 1.6. nightcap or Coif. All manner of persons then present shall reverently kneel upon their knees, when the general Confession, Litany, and other Prayers are read, & shall stand up at the saying of the Belief, according to the rules in that behalf prescribed in the Book of Common prayer. And likewise when in time of Divine Service the Lord jesus shall be mentioned, due & lowly reverence shall be done by all persons present, as it hath been accustomed: * Consider now unpartially that each of the reverences is prescribed for a godly signification. Testifying by these outward Ceremonies and gestures, their inward humility, Christian resolution, and due acknowledgement that the Lord jesus Christ, the true and eternal Son of God, is the only Saviour of the world, in whom alone all the mercies, grace, and promises of God to mankind for this life and the life to come, are fully and wholly comprised. As the Church hath thus zealously and holily prescribed, that Almighty God may have due reverence of people assembled before him for to worship, so there was not long ago set forth an Advertisement hereto by the late most Reverend Father in God, George Archbishop of York, being then Lord Bishop of London. The which being a delivery ever memorable, it hath seemed good for to add here: and it is as followeth. To all and every the Ministers, Churchwardens, and Sidemen, within the City, Suburbs, and Diocese of London. Whereas I am daily advertised by the relations of many honest and Religious persons, of a general misbehaviour in most Churches, in, and about the City of London, in time of Divine Service; Men and Boys sitting then covered with their Hats on their heads, without all show of reverence or respect, either of that holy place or action, the one being the house of Almighty God, the other a continued vicissitude (as it were) of speech between God and his people. The due consideration whereof might easily induce any well disposed Christian, to use such outward Posture and gesture of his body as becometh that sacred place, and the great Majesty of that God, to whom they come at that time professedly to perform a divine worship. I have therefore thought it my duty, instantly to recommend to you the Ministers, Churchwardens, and Sidemen, the reformation of this profane abuse, scandalous to our Religion, against an express Law in that case provided, and condemned by the contrary practice of all Christians in all ages, in their like solemnities and assemblies; praying and requiring you to join together your utmost and best endeavours to effect the same, for which purpose it shall be necessary for you the Churchwardens and Sidemen, during the time of Divine Service, diligently to look about the Church, and where you see any covered, if Boys, or of the younger sort, these to shame openly by pulling off their Hats, and chastise with such discipline, as you have been laudably accustomed to inflict upon such rude and unmannerly fellows. If of the elder or better sort (though I well hope that none of that condition out of their own judgement will hereafter offend in this kind) those to admonish gravely of their duty, representing unto them the inconveniences of this their ill example, and how directly repugnant it is to the Apostles rule of decency in the Church, thus to celebrate Divine Service, and to perform a professed and Religious worship of Almighty God. After which your admonition, if any shall obstinately refuse to uncover his or their heads in Service time, you shall then present them to me or my Chancellor, to the end, that they by the severity of censures may be amended, by whom brotherly and gentle persuasions have been contemned. Moreover also, I am certainly informed, that the public Service of Almighty God in the Churches is much omitted, and thereby come to neglect, and almost scorned, forasmuch as the Ministers read not Divine Service, the first and second service, before their Sermons, according to the order of our Church Liturgy, and the Canon in that case provided: I do therefore hereby require all the Parsons, Vicars, and Curates in my Diocese, to take care that they offend not in this kind, strictly likewise requiring you the Churchwardens and Sidemen, that according to your oaths, you present to me or my Chancellor, those Ministers, that shall be faulty in this kind, etc. The Law of the Lord is: Ye shall keep my Sabbaths, and f Leu. 19.30, reverence my Sanctuary. The Prophet David saith: God is greatly to be feared in the assembly of the Saints, and to be had in g Ps. 89.7. reverence of all them that are about him. The Lord by his Prophet Malachi complaineth that reverence is not done unto him, saying: A son honoureth his Father, and a servant his Master. If then I be a Father, where is mine h Mal. 1.6. honour? And if I be a Master, where is my fear, saith the Lord? David therefore saith: Serve the Lord in fear, and rejoice unto him with i Ps. 2.11. as in the divine Service translation. Of putting and keeping off, or not wearing the common uppermost covering of the head in time of divine Service. reverence. S. Paul saith to the Corinthians: I would have you know, that the head of every man is Christ: and the head of woman is the man: and the head of Christ is God. Every man praying or prophesying, having his head k 1 Cor. 11.2.3.4.7. Turpia vitiosaque legi debent: bonesta contràet vitio carentia detegiac ostendi. Quod si vir operto capite preces agit, ostendit suum caput esse vitiosum, et preinde tegendum. Atqui viri caput Christus est, qui vitij est expers. Itaque debet viri caput detegi, quò Christum (qui viri caput est) vitij expertem esse indicetur. Mul●eris verò caput vir est, qui cum sit nocens et vitiosus, debet mulier suum caput tegere. Haec quidam anonymus. Of the gesture to be used in prayer. covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head. For man indeed ought not to cover his head, forasmuch as he is the Image and glory of God: But the woman is the glory of the man. It is written that the Lord jesus l Luke. 22.41. kneeled down and prayed. So m Acts. 7.60. did Saint Stephen; when he prayed, though stones than were thrown against him, where through he presently died. etc. Peter n Acts. 9.40. kneeled down and prayed, etc. Paul o Acts. 20.36. and 21.5. kneeled down and prayed, etc. And David's saying is, which is appointed to be read on every Sunday morning: O come let us worship and fall down and p Psal. 95.6. Of the gesture to be used when the confession of Faith, and the Gospel for the day, is read. kneel before the Lord our maker. Moreover, concerning the reverence done by standing up, when we make confession of our Faith, it is to be considered, that then to sit, is altogether unseemly; because it is as it were a speaking unto God. And sitting is no gesture of reverence. When any civil person goeth unto his superior, and declareth any matter unto him, he will do it standing. And thus to demean ourselves in speaking to our superiors, we are taught even by the very light of q 1 Cor. 11.14 Thereout Balaam willed Balak to rise up. Thereupon Eglon arose up out of his seat. nature. Ought we not then when we make confession of our faith unto our God, to stand up reverently? We read not in Scripture of any, that spoke unto God, sitting, but either kneeling or standing, or fallen down on the face, as * Gen. 17.17, 18. Abraham did: Kneeling commonly when they prayed; and standing, in making confession or profession. It is recorded of King Solomon, that he and all the Congregation r 1 King. 8.14.22.55. stood, whiles he confessed or made acknowledgement of the goodness of God towards them, and blessed the name of the Lord. And afterward when he fell to prayer, it appeareth he s 1 King. 8.54. kneeled on his knees. It is also written that Abraham t Gen. 18.22. Gen. 19.27. stood before the Lord, whiles he spoke unto him. Very many are the Scriptures, which mention the gesture of standing before the Lord, in speaking unto his Omnipotent Majesty. Whereas also the Church prescribeth, That when the Lord jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed; testifying by these outward, Ceremonies and gestures their inward humility, etc. It is to be understood, that not only all are to bow the knee, when the Lord jesus is mentioned in saying the Belief, but also in the reading of the holy Gospel, when as the the Lord jesus is mentioned therein. For which cause, that people may then perform that reverence unto the Lord jesus, is it not requisite that all stand up, whiles the Gospel, (which is in the divine Service) is in reading? And that people are to stand up in hearing the special messages from Almighty God, not a few Scriptures do teach. Of standing up when the Gospel for the day is read. When Ehud came to king Eglon, as he was sitting in a Summer Parlour, Ehud said, I have a message from God unto thee: And the King u judg. 3.20. arose out of his seat. Why is it written that he rose up? but for our learning, that when we hear the Gospel, which the Church hath upon specical consideration for the day appointed to be read, we should stand up, and then may make due and lowly reverence, Of bowing the knee, when the Lord jesus is mentioned. when the w Phil. 2.9, 10, 11. Rom 14.11. Isa. 45.23. Ephes. 3.14. joh. 5.22.23. Psal. 72.9. and 95.6. Lord jesus shall be mentioned, as it hath been accustomed. The word Gospel in the original signifieth a good or joyful message. It is written in the book of Samuel, That as Samuel and Saul were going down to the end of the City, Samuel said unto Saul, Bid the servant pass on before us, (and he passed on) but x 1 Sam. 9.27. stand thou still a while, that I may show thee the Word of God. He doth not bid him sit still a while, whiles he delivered to him the special message. The Prophet Isaiah saith unto women, when they were to hear his special delivery unto them from the Lord: y Isa. 32.9. Rise up ye women that are at ease: hear my voice, ye careless daughters, give ear unto my speech. Rising up in the hearing of a matter published is a token of the more careful attention thereunto. It is recorded that when Ezra opened the book for to read, all the people z Neh. 8.5. stood up. Even very nature taught the heathen, when any message was said to be published unto them as from God, that they were to stand up in hearing of it: Whereupon Balaam said unto King Balak, a Num. 23.18. Rise up Balak, and hear; harken unto me thou son of Zippor. Against sleeping in the Church in time of God's public worship. Furthermore, people ought not to sleep, whiles the public worship of God is in performing, no not in hearing an Homily or Sermon. It is recorded by Saint Luke for our learning, that when Christ preached, the eyes of all that were in the Synagogue were b Luke 4.20. fastened on him. And the judgement that befell c Act. 20.7, 8, 9, 10. Entychus sleeping while Paul preached, is written also for our admonition. It is also remarkable what is said in the first part of the * T. 1. p. 53. Homily, How dangerous a thing it is to fall from God. Whosoever is occupied with fables and tales, when the Word of God rehearsed, Of attentive harkening to the public worship. he is turned from God. Whosoever in time of reading God's Word, is careful in his mind of worldly business, of money, or of lucre, he is turned from God: whosoever is entangled with the cares of possessions, filled with the covetousness of riches, whosoever studieth for the glory and honour of this world, he is turned from God. So that after Saint Origens' mind, Whosoever hath not a d Luke 8.18. special mind to that thing that is commanded or taught of God, he that doth not listen unto it, embrace, and print it in his heart, to the intent that he may duly e Mat. 7.24. jam. 1.22, 23, 24, 25. fashion his life thereafter, he is plainly turned from God, although he do other things of his own devotion and mind, which to him seem better, and more to God's honour. It is to be considered that teaching by Sermon or Homily is a part of God's public worship, and therefore all are to demean themselves with due reverence in hearing the same. That public teaching is a worship of God, it may appear out of Christ's words, saying, They f Mat. 15.9. worship me in vain, teaching for doctrines the commandments of men. In which words Christ signifieth that such do worship him unto good purpose, which teach for doctrines Gods Commandments. Also, that * Yea also it is plainly signified in the first part of the sacred Homily concerning the right use of the Church. T. 2. p. 6. where it is said; 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. preaching is a part of God's public worship, and so to be accounted by all true Christians, and to be heard with all due reverence, it is manifest out of the Act of Parliament set in the beginning of the book of Common Prayer, where it is said; All and every person and persons, inhabiting within this Realm, or any other the King's Majesty's dominions, shall diligently and faithfully, having no lawful or reasonable excuse to be absent, endeavour themselves to resort to their Parish Church or Chapel accustomed, or upon reasonable let thereof, to some usual place where common Prayer and such Service of God shall be used in such time of let, upon every Sunday, and other days ordained and used to be kept as holy days: and then and there to abide orderly and soberly, during the time of Common Prayer, Preach or other Service of God, there to be used and ministered, upon pain of punishment by the censures of the Church. CHAP. 69. Of good works, in general. IN the Collect appointed to be read on the 17. Sunday after Trinity, it is said; Lord, we pray thee, That thy grace may always prevent and follow us, and make us continually to be given to all good works, through jesus Christ our lord In the second part of the * T. 1. p. 55. Homily concerning falling from God, it is said; By these threatenings (meaning such as Isaiah mentioneth in his fift Chapter) we are monished and warned, that if we which are the chosen vineyard of God, bring not forth good grapes, that is to say, good works that may be delectable and pleasant in his sight, when he looketh for them, when he sendeth his messengers to call upon us for them, but rather bring forth g Isa. 5.1, 2, 3, 4, 5, 6. wild grapes, that is to say, sour works, unsavoury, and unfruitful: then he will pluck away all defence, etc. In the first part of the * T. 2. p. 82. Homily concerning fasting, it is said; Saint Paul therefore teacheth, that we must do good works for diverse respects. First, to show ourselves obedient children unto our heavenly Father, who hath h Ephes. 2.10. ordained them, that we should walk in them. Secondly, for that they are good i jam. 2.18, 20, 26. declarations and testimonies of our justification. Thirdly, that others seeing our good works, may the rather by them be stirred up and excited to k Mat. 5.16. 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 l Psal. 19.11. greater reward than his works have deserved. It is also in the said * p. 85. part delivered: 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 thy neighbour as thyself, to honour thy 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 merely indifferent, that is, neither good nor evil, but take their denomination of the use and end whereto they serve; which works having a good end, are called good works, and are so indeed: but yet that cometh not of themselves, but of the good end whereunto they are referred. Of this sort of works is m Zechar. 7.5, 6. fasting, etc. In the first part of the * T. 1. p. 30. Homily of good works, it is said, Even as the picture graven or painted, is but a dead representation of the thing itself, and is without life, or any manner of moving: so be the works of all n Isa. 64.6. unfaithful persons before God. They do appear to be lively works, and indeed they be but dead, not availing to the everlasting life. They be but shadows and shows of lively and good things, and not good and lively things indeed. * p. 31. Again it is said, There is one work, in the which be all good works, that is, faith, which o Gal. 5.6. worketh by charity: If thou have it, thou hast the ground of all good works. When the jews asked of Christ, what they should do not work good works: he answered, This is the p joh. 6.29. work of God, to believe in in whom he sent: so that he called faith the work of God. And as soon as a man hath faith, anon he shall flourish in good works: for faith of itself is full of good works, and q Heb. 11.6. nothing is good without faith. * p. 20. True faith doth give life to works, and out of such faith r Psal. 116.10. 2 Cor. 4.13. come good works, that be very good works indeed; and without faith, no good work is good before God, as saith S. Augustine. In the second part of the * p. 32. Homily concerning good works, it is said; Now to go forward to the third part, that is, what manner of works they be which spring out of true faith, and lead faithful men unto everlasting life. This cannot be known so well, as by our Saviour Christ himself, who was asked of a certain great man the same question, What s Mat. 19.16, 17. works shall I do (said a Prince) to come to everlasting life? To whom jesus answered, If thou wilt come to everlasting life, keep the Commandments. So that this is to be taken for a most true lesson taught by Christ's own mouth, that the works of the moral Commandments of God be the very true works of faith, which lead unto the blessed life to come. And of the third part of the aforesaid * p. 39 Observe well this exhortation. homily the conclusion is, an Exhortation to the keeping of God's Commandments, containing a brief rehearsal of them, very divine and profitable to be read most oftentimes, yea to be gotten into memory, by all that are able. And it is as followeth: Wherefore as you have any zeal to the right and pure honouring of God, as you have any regard to your own souls, and to the life that is to come, which is both without pain, and without end, apply yourselves chief above all things, to t Ios. 1.8. Rev. 1.3. read and n joh. 8.47. hear God's Word, mark diligently therein what his w Ephes. 5.17. Rom. 12.2. 1 Thes. 4.3. 4, 6. will is you shall do, and with x Mat. 6.10. Psal. 40.8. Col 4, 12. john 7.17. Ephes. 6.6. Mark. 3.35. all your endeavour apply yourselves to follow the the same. First, you must have an assured y Heb. 11.6. and 10.22, 23. faith in God, and z Prov. 23.26. Rom. 12.1, 2. give yourselves wholly unto him, love him in prosperity and a job 13.15. adversity, and b Isa 66.2.5. Heb. 12.28, 29. dread to offend him evermore. Then for his c Ephes. 4.32. Mat. 18.32.33. sake love all men, friends and d Mat. 5.44. foes, because they be his e Mal. 2.10. creation and f jam. 3.9. image, and g 1 Tim. 1.6. redeemed by Christ, as ye are. Cast in your minds, how you may h Gal 6.10. do good unto all men, unto your i 2 Cor. 8.12. powers, and k Rom. 13.10. hurt no man. l 1 Pet. 2.13. Rom 13.1. Obey all your Superiors, and m Heb. 13.17. Governors, serve your Masters n Tit. 2.9.10. faithfully and diligently, as well in their absence, as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's o Col. 3.22, 23 24. Commandments. p Col 3.20. Disobey not your fathers and mothers, but honour them, q 1 Tim. 5.4. help them, and please them to your power. r Isa. 33.15. Oppress not, kill not, s Tit. 3.2. beat not, neither slander, nor hate any man: but t 1 Thes. 5.15. Mat. 22.39. love all men, u 1 Pet 2.17. speak well of all men, help and w 1 john 3.17 secure every man, as you may, yea, even your x Rom. 12.20. enemies that hate you, that speak evil of you, and that do hurt you. y Eph 4.28. Take no man's goods, nor z Exod. 20.17. covet your neighbour's goods wrongfully, but a Heb. 5.13. content yourselves with that which ye get truly, and also bestow your own goods b 1 Tim. 6.18. 2 Cor. 8.12. and 9.7. charitably, as need and case requireth. Flee c 1 john 5.21. Ezek. 14.4. 1 Cor. 10.14. all Idolatry, d Deut. 18.10, 11, 12. witchcraft, and e Zech. 5.4. perjury, commit no manner of Adultery, f Eph. 5.3, 4, 5, 6. Fornication, or other unchasteness, in g Mat. 5.28. 1 Cor. 6.15, 16, 18. will, nor in deed, with any other man's wife, widow, or maid, or otherwise. And travelling continually, (during this life) thus in keeping the Commandments of God, (wherein h john 15.8. Luke 6.46. standeth the pure, principal and right honour of God, and which wrought in faith, God hath ordained to be the i Mat. 1● 17. Mat. 7. 1●. Ps. 119.32. right trade and path way unto heaven) you shall not fail as Christ hath promised, to come to that blessed and everlasting life, where you shall live in glory, and k Mat. 25.21. Isa. 51.11. joy with God for ever. Saint Paul saith to the Ephesians, We are God's workmanship, created in Christ jesus unto good l Eph. 2.10. works, which God hath before ordained, that we should walk in them. And to Titus he s; aith: Christ gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, m Tit. 2.14. zealous of good works. To the Hebrews he saith: Let us consider one another to provoke unto love, and unto n Heb. 10.24. good works. john the Baptist preached, saying: And now also the Axe is laid to the root of the trees, therefore every tree which bringeth not forth o Mat. 3.10. good fruit, is hewn down, and cast into the fire. jesus Christ saith: I am the Vine, ye are the Branches: he that abideth in me, and I in him, the same bringeth p john 15.5, 8, 14, 16. forth much fruit: for without me you can do nothing. Herein is my Father glorified, that ye bear much fruit, so shall ye be my Disciples Ye are my friends, if ye do whatsoever I command you. I have chosen you and ordained you, that you should bring forth fruit, and that your fruit should remain. Saint john saith: I heard a voice from heaven, saying unto me, writ, Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their q Rev. 14.13. works do follow them. But without r Heb. 11.6. faith (saith the Apostle) it is impossible to please God: for he that cometh to God, must believe that he is, and that he is a rewarder of them that seek him diligently. Saint james saith: as the body without the spirit is dead, so faith without s jam. 2.26. works is dead also. Saint Paul saith to Titus: This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain t Tit. 3.8. good works: these things are good and profitable unto men. Glorious (saith Solomon) is the fruit of u Wisd. 3.15. good labours. The Lord Christ jesus hath said: The hour is coming, in the which all that are in the Graves shall hear his voice. And shall come forth, they that have done w john 5.29: good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation. CHAP. 70. Of the King's Sovereignty, and of bearing faith and true Allegiance to his Majesty, his Heirs, and Successors. IN the book containing the form and manner of making and Consecrating Bishops, Priests, and Deacons, in the Service for the ordering of Deacons, and in the Rubric set after the Epistle then to be read, it is delivered, That before the Gospel, the Bishop sitting in a Chair, shall cause the Oath of the King's Supremacy, and against the power and authority of all foreign Potentates, to be ministered unto every of them that are to be ordered. The Oath of the King's Sovereignty. I A. B. do utterly testify and declare in my conscience, that the King's Highness is the only Supreme Governor of this Realm, and of all other his Highness' Dominions, and Countries, as well in all spiritual or Ecclesiastical things or causes, as temporal, and that no foreign Prince, person, Prelate, State or Potentate, hath, or aught to have any jurisdiction, Power, Superiority, Pre-eminence, or Authority Ecclesiastical, or spiritual within this Realm, and therefore I do utterly renounce & forsake all foreign jurisdictions, Powers, Superiorities, and Authorities, and do promise that from henceforth, I shall bear faith and true allegiance to the King's Highness, his Heirs and lawful Successors, and to my power shall assist and defend all jurisdictions, Privileges, Preeminencies and Authorities, granted or belonging to the King's Highness, his Heirs and Successors, or united and annexed to the Imperial Crown of his Realm, so help me God, and the Contents of this book. The Oath of Allegiance, as it is expressed in the Book entitled God and the King. I A. B. do truly and sincerely acknowledge, profess, testify and declare, in my conscience before God and the world; that our Sovereign Lord King Charles, is lawful and rightful King of this Realm, and of all other his Majesty's Dominions and Countries; and that the Pope neither of himself, nor by any Authority by the Church, and Sea of Rome, or by any other means with any other, hath any power or Authority, to depose the King, or to dispose any of his Majesty's Kingdoms or Dominions; and to authorise any foreign Prince to invade or annoy him or his Countries, or to discharge any of his Subjects, of their Allegiance & obedience to his Majesty, or to give Licence or leave to any of them to bear arms, raise tumults, or to offer any violence or hurt to his Majesty's Royal person, State or Government, or to any of his Majesty's Subjects within his Majesty's Dominions. Also I do swear from my heart, that notwithstanding any Declaration, or sentence or Excommunication, or deprivation, made or granted, or to be made, or granted by the Pope or his Successors, or by any Authority derived, or pretended to be derived from him, or his Sea, against the said King, his Heirs or Successors, or any absolution of the said subjects from their obedience: I will bear faith and true Allegiance to his Majesty; his Heirs and Successors, and him and them will defend to the uttermost of my power, against all conspiracies and attempts whatsoever, which shall be made against his or their persons, their Crown and dignity, by reason or colour of any such sentence, or declaration, or otherwise; and will do my best endeavour to disclose and make known unto his Majesty, his Heirs and Successors, all treasons or traitorous conspiracies, which I shall know or hear of, to be against him or any of them. And I do further swear, that I do from my heart abhor, detest, abjure as impious and haereticall, this damnable Doctrine and position, that Princes which be excommunicated or deprived by the Pope, may be deposed or murdered by their subjects, or any other whatsoever. And I do believe, and in my conscience am resolved, that neither the Pope, nor any person whatsoever, hath power to absolve me of this oath, or any part thereof, which I acknowledge by good and full authority to be lawfully ministered unto me, and do renounce all pardons, and dispensations to the contrary. And all these things I do plainly and sincerely acknowledge and swear, according to these express words by me spoken, and according to the plain and common sense, and understanding of the same words, without any equivocation, or mental evasion, or secret reservation whatsoever, and I do make this recognition, and acknowledgement hearty, willingly, and truly upon the true faith of a Christian: So help me God. In the Collect to be read after the ten Commandments, we are taught to pray, That we the subjects unto Gods chosen servant Charles our King & Governor, (duly considering whose Authority he hath) may faithfully serve, honour, and humbly obey him, in thee, and for thee, according to thy blessed word and ordinance. In the second part of the * T. 1. p. 49. Homily concerning Swearing, it is said: Whereas Zedekias King of Jerusalem, had promised fidelity to the King of Chaldea, afterward, when Zedekias contrary to his * 2 Chron. 36.13. Oath and Allegiance, did rebel against King Nebuchodonosor: This Heathen King by God's permission and sufferance, invading the Land of jury, and besieging the City of Jerusalem, compelled the said Zedekias to flee, and in fleeing took him prisoner, slew his sons before his face, and put out both his eyes: and binding him with Chains, led him * 2 King. 25.7. prisoner miserably into Babylon. Thus doth God show plainly how much he abhorreth breakers of honest promises, bound by an Oath made in his name. Concerning the King's Sovereignty or Supremacy, namely, That our most dread Sovereign Lord King Charles is the only Supreme Governor of this Realm, and of all other his Highness' Dominions and Countries, as well in all spiritual or Ecclesiastical things or causes, as temporal, and that no foreign Prince, Person, Prelate, State or Potentate, hath, or aught to have any jurisdiction, power, superiority, pre-eminence, or authority Ecclesiastical, or Spiritual within this Realm, It is evident by considering the Prerogative of the Kings of Israel, who were not subject to any foreign jurisdiction, but had the chief power in their Land, and the chief government of all estates in it, whether they were Ecclesiastical or Civil, and likewise in all things or causes, as well Ecclesiastical as Temporal. That there was no person above or over them, but God only, it is manifest by that which Solomon uttered, saying: x Eccles. 8.4. Where the word of a King is, there is power: and who may say unto him, what dost thou? That they had power over the high priesthood, yea the rule thereof, salomon's y 1 King. 2.26.27.55. deposing of Abiathar and the putting of Zadok in his room, is proof sufficient. For to show the Sovereignty of Kings over the highest degree in the ministry or Clergy, the holy Scriptures naming of a King or Prince always afore the high priest is a plain argument. Moses is z Exod. 4.29. etc. named afore Aaron, a 1 Sam. 11.6.7 Saul afore Samuel, (when Saul was King,) b Hag. 1.14. Zerubbabel before josedec, etc. c Neh. 8.9. Nehemiah which is the * Or Governor, as it is rendered in the margin. Radix est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaice ac Rabbinice. Ind in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatemfecit, concessit, permisit. Shindelerus refert ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput, literà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omissâ. Tirshatha is named afore Ezra the priest. And that Tirshatha was he, that ruled matters Ecclesiastical, and said unto certain (whom likely he had put from the priesthood,) That they should not eat of the most holy things, till there stood up a priest with d Ezra. 2.63. Urim and * In the service of Consecration of Bishops in the Prayer after the Litany than road, the true signification of the words Vrim and Thummim is delivered, namely, truth of Doctrine and innocence of life See 1 Esdras. 5.40. Thummim. Saint Peter saith, e 1 Pet. 2.13.14 Submit yourselves unto every ordinance of man for the Lords sake, whether it be to the King, as Supreme, or unto governor's, as unto them that are sent by him, etc. Samuel told Saul; that God had made him the f 1 Sam. 15.17. See the 37. Article of Religion. Head of the Tribes of Israel. Therefore our King is Head of the Tribe of Levi, the supreme governor over all degrees and orders of the Clergy in his Majesty's Realms & Dominions, aswell as over all other persons. Concerning bearing faith and true allegiance to the King's Highness, his heirs and successors, according as it is prescribed in the oath of allegiance, it may first be considered, that in the whole Bible there is no mention of any of God's people at any time to have done contrary unto such allegiance; but ever to have borne faith and true allegiance unto to their Sovereign, the supreme Magistrate over them. The Lord jesus Christ both by g Mat. 12.20.21. precept and also by example taught loyalty to be performed unto Caesar by all professed Christians, & all others. The Apostle Paul enjoined Titus to put all professors of Christianity in mind to be h Tit. 3.1.2. subject to Principalities, and powers, to obey magistrates, to be ready unto every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. Almost the whole 13. chapter of the Epistle to the Romans is a declaration how subject and faithful, every soul (not excepting any Ecclesiastical person) ought to be unto his Prince, which beareth the sword, which receiveth tribute and custom. The higher powers unto whom Saint Paul commanded Christians to be subject for Conscience sake, and to render all their dues, to owe nothing but love and honour, (and he for to exclude universal ill attempts against one's Sovereign, saith, Loveworketh no ill to one's neighbour) were not defenders of the Christian faith; neither were they favourers of the Gospel, the highest powers over i 1. Pet. 1.1. Pontus, Galatia, Cappadocia, Asia, and Bythinia, unto whom Saint Peter required those to whom he wrote for to be loyally subject. If people were not in Conscience bound to be universally faithful unto their Sovereign, the society of mankind could not consist together, but the whole world would in short time be turned into a wilderness. To release any from their duty to their superiors was the k ● Mark. 7.7.8, 9, 10, 11, 12, 13. Doctrine of the Scribes and Pharises the mortal enemies to Christianity, who taught that one having offered a certain gift, though he honoured not his father or his mother, should be free, making thereby the fifth Commandment of God of non effect by that their damnable tradition. And are not Kings l Isa. 49.23. fathers, & Queen's mothers according to the language of the Holy Scriptures? Saint Peter saith, Fear God, and m 1 Pet. 2.17. honour the King. Solomon also saith, n Eccles. 10.20. Curse not the King, no not in thy thought. How zealous was David that he would neither do nor o 1 Sam. 24.6.7 and 26.9. suffer to be done any manner of annoyance towards the Lords anointed, though he were disobedient unto the Law of the Lord! Let any search the whole Scripture, and more especially all the new Testament, and let him observe what manner of innocent life the life of the Christian Religion is prescribed for to be, or is described there, and he shall plainly see, that it is contrary to the universal Christian p Mat. 20.16. Rom. 16.19. Rom. 13.10. 1 Thes. 5.15. 1 Cor. 13.4.5.6.7. nature for any people not to bear such faith and such true allegiance unto their Sovereign, as is expressed in the oath of allegiance, and expounded or delivered in the Book entitled God and the King. What it is to be defective in duty towards ones Sovereign, the Church hath also most divinely declared in the Homily an Exhortation concerning good order, & obedience to Rulers and Magistrates, and amply in the Homily against disobedience and wilful Rebellion: the which delivery of holy Church all persons should often read or hear read unto them. CHAP. 71. Of submission to all Powers inferior to the King's Majesty. IN the first part of the * T. 1. p. 69.70. Homily of obedience, it is said: Take away Kings, Princes, Rulers, Magistrates, judges, and such estates of God's order, no man shall ride or go by the high way unrobbed, no man shall sleep in his own house or bed unkilled, no man shall keep his wife, children, and possession in quietness, all things shall be common, and there must needs follow all mischief, and utter destruction both of souls, bodies, goods, and Common wealths. But blessed be God, that we in this Realm of England, feel not the horrible calamities, miseries, and wretchedness, which all they undoubtedly feel and suffer, that lack this godly order: and praised be God, that we know the great excellent benefit of God shown towards us in this behalf. God hath sent us his high gift, our most dear Sovereign Lord king Charles, with a godly, wise, and honourable Counsel, with other superiors and inferiors in a beautiful order, and godly. Wherefore let us subjects do our bounden duties, giving hearty thankes to God, and praying for the preservation of this godly order. Let us all obey even from the bottom of our hearts, all their godly proceed, Laws, Statutes, Proclamations, and Injunctions, with all other godly orders. Let us consider the Scriptures of the Holy Ghost, which persuade and command us all obediently to be subject, first and chief to the King Majesty, Supreme Governor over all, and the next to his Honourable Counsel, and to all other Noblemen, Magistrates, and Officers, which by God's goodness, be placed and ordered. In the second part of the * T. 2. p. Homily of fasting, but it is said; 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 q Rom. 13.5. Conscience sake. Conscience I say, not of the thing which of it own nature is indifferent: but of our obedience, which by the Law of God we own unto the Magistrate, as unto God's minister. That saying of the holy Ghost by Saint Peter confirmeth all: Submit yourselves to ever ordinance of man for the Lords sake, whether it be to the King, as supreme, or unto r 1 Pet. 2.13.14.15. Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well doing, ye may put to silence the ignorance of foolish men. Saint Paul exhorteth Timothy, that first all, Supplications, Prayers, Intercessions, and giving of thankes be made for all men: For Kings, and for s 1. Tim. 2.1.2.3. all that are in authority, that we may lead a quiet and a peaceable life in all godliness and honesty. The Apostle saith to the Hebrews: t Heb. 13.17. Obey them that have the rule over you. The Lord hath commanded his people by Moses, saying: If there arise a matter too hard for thee in judgement, between blood and blood, between plea and plea, and between stroke and stroke, between matters of controversy within thy gates: Then shalt thou arise, and get thee up into the place, which the Lord thy God shall choose: And thou shalt come unto the Priests the Levites, and unto the u Deut. 17.8. etc. judge that shall be in those days, and inquire, and they shall show thee the sentence of judgement. And thou shalt do according to the sentence which they of that place (which the Lord shall choose) shall show thee, and thou shalt observe to do according to all that they inform thee, etc. In the Book of joshua there is recorded an example of profession of obedience, where the people answered joshua, saying: w Ios. 1.17.18. All that thou commandest us, we will do, and whithersoever thou sendest us, we will go. According as we harkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words, in all that thou commandest him, he shall be put to death; only be strong and of a good courage. That which is afterward mentioned concerning the obedience of the Reubenites, Gadites, and the half Tribe of Manasseh is written for all professed Christians to mark for an example, the which joshua spoke and said unto them: Ye have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in * Ios. 22.1.2. all that I commanded you. Salomons saying is hereto considerable: I counsel thee, to keep the y Eccles. 8.1. King's commandment, and that in regard of the oath of God. Yea for to maintain peace, and to avoid giving of any the least offence to such as are in office, it is the duty of Christians to condescend unto the performance of any indifferent matter, though there be no express Law or statute requiring the same. And this may appear to be a subjects duty, from the precept of Christ, who knowing that tribute was there properly to be paid by strangers, and that the Children were free: notwithstanding (saith he) lest we should z Mat. 17.24, 25, 26, 27. offend them, pay thou for me and for thine own self. CHAP. 72. Of Magistrate's duties in general. IN the Prayer for the whole estate of Christ's Church militant here in earth, the duty of Magistrates is signified, where it is said: And grant unto his whole Counsel, and to all that be put in Authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue. Likewise in the Litany, where it is said: That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth. In the second part of the * T. 1. p. 44, 45. Homily of Charity, it is said: As every loving father correcteth his natural son, when he doth amiss, or else he loveth him not: So all governor's of Realms, Countries, Towns, and Houses, should lovingly correct them which be offenders, under their governance, and cherish them which live innocently, if they have any respect either unto God or their office, or love unto them of whom they have governance. And such rebukes and punishments of them that offend, must be done in due time, lest by delay, the offenders fall headlong into all manner of mischief, and not only be evil themselves, but also do hurt unto many men, drawing other by their evil example, to sin and outrage after them. As one Thief may both rob many men, and also make many Thiefs and one seditious person may allure many, and annoy a whole Town or Country. And such evil persons that be so great offenders to God, and the Commonweal, charity requireth to be cut from the body of the Commonweal, lest they corrupt other good and honest persons: like as a good Surgeon cutteth away a rotten and festered member, for love he hath to the whole body, lest it infect other members adjoining to it. In the * T. 2. p. 254, 255. Homily against idleness, it is said: God of his mercy put it into the hearts and minds of all them that have the sword of punishment in their hands, or have families under their governance to labour for to redress this great enormity, of all such as love idly and unprofitably in the Commonweal, to the great dishonour of God, and the grievous plague of his silly people. To leave si●●e 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. Let all Officers therefore look straight to their Charge. Let none maintain vagabonds & 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, and confirm the covenant of peace upon us for ever. a Exod. 18.21. jethro signified to Moses of what affection Governors should be, saying, Thou shalt provide out of all the people able men, such as fear God, men of truth, bating covetousness, etc. So King jehoshaphat in saying to the judges: b 2 Chron. 19.6, 7, 11. Take heed what you do: for ye judge not for man, but for the Lord who is with you in the judgement, wherefore now, let the fear of the Lord be upon you, take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Deal courageously, and the Lord shall be with the good. The Prophet David saith: c Ps. 82.1, 2, 3, 4, 6, 7. God standeth in the congregation of the mighty: he judgeth among the gods. How long will ye judge unjustly: and accept the persons of the wicked? Defend the poor and fatherless: do justice to the afflicted and needy: deliver the poor and needy: rid them out of the hand of the wicked. I have said, Ye are gods: and all of you are the Children of the most High: but ye shall dye like men, and fall like one of the Princes. In the book of Wisdom it is said unto Rulers: d Wisd. 6.4, 5, 6 Because being Ministers of his Kingdom, you have not judged aright, nor kept the Law, nor walked after the Counsel of God, horribly and speedily shall he come upon you: For a sharp judgement shall be to them that be in high places. For mercy will soon pardon the meanest: mighty men shall be mightily tormented. It is recorded of Mordicai the jew being advanced next unto King Ahasuerus, that he sought the e Est. 10.3. wealth of his people, and spoke peace unto all his Seed. Blessed are they that keep judgement: and he that doth f Ps. 106.3. righteousness at all times: saith David. But saith Isaiah: Woe unto them that g Isa. 10.1, 2. decree unrighteous Decrees, and that writ grievousness which they have prescribed: to turn aside the needy from judgement, and to take away the right from the poor of the people, that widows may be their prey, and that they may rob the fatherless. The Lord saith by Moses: h Exod. 23.2, 3, 8. Deut. 16.18, 19.20. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause, to decline after many, to wrest judgement. Neither shalt thou countenance a poor man in his cause. The judges and Officers shall judge the people with just judgement. Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow. Paul saith to the Thessalonians: We command you brethren in the name of our Lord jesus Christ. That ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For even when we were with you, this we commanded you, That if any man would not work, i 2 Thes. 3.10. neither should he eat. It is a saying, and observed out of Moses Law: There should be no k Deut. 15.4. beggar in Israel. CHAP. 73. Of Swearing. IN the * T. 1. p. 45. Homily against Swearing and perjury, it is said: When judges require oaths of the people for declaration or opening of the truth, or for execution of justice, Swearing is lawful. Also when men make faithful promises with calling to witness of the name of God, to keep covenants, honest promises, statutes, laws, & good customs, as Christian Princes do in their conclusions of peace, for conservation of Commonwealths, and private persons promise their fidelity in Matrimony, or one to another in honesty and true friendship: and all men when they do swear to keep common laws, and local statutes, and good customs, for due order to be had and continued among men, when subjects do swear to be true and faithful to their King and Sovereign Lord, and when judges, Magistrates and Officers swear truly to execute their Offices, and when a man would affirm the truth, to the setting forth of God's glory, (for the salvation of the people) in open preaching of the Gospel, or in giving of good Counsel privately for their soul's health: All these manners of swearing, for causes necessary and honest, be lawful. But when men do swear of custom, in reasoning, buying and selling, or other daily communications, (as many be common and great swearers) such kind of swearing is ungodly, unlawful, and forbidden by the Commandment of God. For such swearing is nothing else but taking of God's name in vain. * P. 46, 47. Afterward it is said: Whosoever sweareth when he is required of a judge, let him be sure in his conscience that his oath have three conditions, and he shall never need to be afraid of perjury. First, he that sweareth, must swear truly, that is, he must (setting apart all favour and affection to the parties) have the truth only before his eyes, and for love thereof, say and speak that which he knoweth to be truth, and no further. The second is, he that taketh an oath, must do it with judgement, not rashly and unadvisedly, but soberly, considering what an oath is. The third is, he that sweareth must swear in righteousness: that is, for the very zeal and love which he beareth to the defence of innocency, to the maintenance of the truth, and of the righteousness of the matter or cause: all profit, disposits all love and favour unto the person for friendship, or kindred laid apart. That in communication we ought not to swear, Christ's words do declare, where he saith; l Mat. 5.34, 35, 36, 37. Swear not at all, neither by heaven, etc. (by no creature) But let your communication be yea, yea: nay nay: for whatsoever is more than these, cometh of evil. The which Scripture, as it forbiddeth all manner of swearing in communication; so it forbiddeth to swear at any time by any thing, excepting the name of God only. The Lord saith to the Israelites by jeremiah: How shall I pardon thee for this? thy Children have forsaken me, and m jer. 5.7. sworn by them that are no gods. In the second part of the * P. 50. Homily of swearing, it is most memorably said: To the intent you should know how great and grievous an offence against God wilful perjury is, I will show you what it is to take an oath before a judge upon a book. First, when they laying their hands upon the Gospel's book, do swear truly to inquire, and to make a true presentment of things wherewith they be charged, and not to let from saying the truth and doing truly, for favour, love, dread or malice of any person, as God may help them, and the holy Contents of that book: They must consider, that in that book is contained Gods everlasting truth, his most holy and eternal Word, whereby we have forgiveness of our sins, and be made inheritors of heaven, to live for ever with God's Angels and Saints, in joy and gladness. In the Gospel's book is contained also God's terrible threats to obstinate sinners, that will not amend their lives, nor believe the truth of God's holy Word, and the everlasting pain prepared in hell for Idolaters, Hypocrites, for false and vain swearers, for perjured men, for false witness barers, for false condemners of innocent and guiltless men, and for them which for favour, hide the crimes of evil doers, that they should not be punished. So that whosoever wilfully for swear themselves upon Christ's holy Evangely, (or Gospel) they utterly forsake God's mercy, goodness, and truth, the merits of our Saviour Christ's Nativity, Life, Passion, Death, Resurrection and Ascension, they refuse the forgiveness of sins, promised to all penitent sinners, the joys of heaven, the company with Angels and Saints for ever. All which benefits and comforts are promised unto true Christian persons in the Gospel. And they so being forsworn upon the Gospel, do betake themselves to the devil's service, the master of all lies, falsehood, deceit, and perjury, provoking the great indignation and curse of God against them in this life, and the terrible wrath and judgement of our Saviour Christ, at the great day of the last judgement, when he shall justly judge both the quick and the dead, according to their works. For whosoever forsaketh the truth, for love or displeasure of any man, or for lucre and profit to himself, doth forsake Christ, and with judas betray him. And although such perjured men's falsehood be now kept secret, yet it shall be opened at the last day, when the secrets of all men's hearts shall be manifest to all the world. And then the truth shall appear, and accuse them: and their own conscience, with all the blessed company of heaven shall bear witness truly against them. And Christ the righteous judge shall then justly condemn them to everlasting shame and death. As in a great part of the book entitled God and the King, we may find much divine instruction concerning taking a lawful oath, so where there is delivered the nature of an oath in general, it is much remarkable. It is * there said, An oath is a most sacred bond, and with a secret terror imprinted by the immediate singer of God in the taking thereof, doth so straight oblige the inmost soul and conscience, that although many men be obdurate unto other grievous sins: yet they will be tender and sensible of the violation of an oath. Very often (saith Saint Augustine) men provoke their wives whom they suspect to be adulterous, to clear themselves by an oath, which they would not do, unless they did believe that those which fear not adultery, may fear perjury: For indeed (saith he) some unchaste women which have not feared to deceive their husbands by wantonness, have been afraid to use God unto them as a witness of their chastity. When one layeth his hands upon the Gospel's book, and signifieth that according as he testifieth the truth, so he expecteth and desireth help from God and the contents of that book, he sweareth by, or taketh for witness the everlasting word of the Lord jesus Christ, in praying for benefit by that word, according as than he beareth witness unto the truth. To swear therefore by the everlasting word of God is an high oath. For David saith, Thou hast magnified thy word n Psal. 138.2. above all thy name. CHAP. 74. Of Honouring the Ministry. IN the Preface afore the book of ordering Bishops, Priests, and Deacons, it is said; That from the Apostles time, there hath been these orders of Ministers in Christ's Church, which officers were evermore in p. 18. had in such reverend estimation, that no man by his own private authority, might presume to execute any of them, except he were first called, etc. In the rubric afore the Service for the ordering of Deacons, it is said; First, when the day appointed by the Bishop is come, there shall be an exhortation, declaring the duty and office of such as come to be admitted Ministers, how necessary such orders are in the Church of Christ, and also how the people ought to esteem them in their vocation. Saint Paul said to the Thessalonians, We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you: and to esteem them very o 1 Thes. 5.12, 13. highly in love for their works sake. And unto Timothy he saith; Let the Elders that rulewell, be counted worthy of p 1 Tim. 5.17. double honour, especially they who labour in the word and doctrine. And unto the Corinthians he saith: Let a man so q 1 Cor. 4.1.2. account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful. jesus the son of Syrach saith, Fear the Lord with all thy soul, and r Eccsus. 7.29, 30, 31. reverence his Priests. Love him that made thee, with all thy strength, and forsake not his Ministers. Fear the Lord, and honour the Priest: and give him his portion, as it is commanded thee, etc. The Lord saith in his Law: Take heed to thyself, that thou s Deut. 12.9. forsake not the Levite, as long as thou livest upon the earth. Saint Paul saith to the Galathians: Let him that is taught in the Word, t Gal. 6.6. communicate unto him that teacheth, in all good things. And unto Timothy he saith: The labourer is u 1 Tim. 5.17, 18. worthy of his reward. To the Corinthians he saith: The Lord hath ordained, that they which preach the Gospel, should w 1 Cor. 9.14. live of the Gospel. It is written that Melchisedek having ministered to Abraham bread and wine, and having blessed him, Abraham gave him x Gen. 14.20. Tithes of all. It is recorded of certain women, whom jesus had healed of evil spirits, and infirmities, Marry Magdalen, and joanna the wife of Chuza, Herod's Steward, and Susanna, and many others to have ministered unto Christ of their y Luk. 8.2, 3. substance. It is also written, that when people went to a man of God for to receive information, they carried some z 1 Sam. 9.7, 8. 1 Kings 14.3. 2 Kings 8.8. present with them, as a token of due thankfulness. The Ministers of Almighty God are to be a Heb. 13.17. Deut. 17.12. obeyed, to be b Hag. 2.11. Mal. 2.7. consulted with, diligently to be c Neh. 8.3. Acts 10.33. Ecclus. 8.8, 9 Psal. 84.10. and 121.1. heard when they teach, to be credited. People may not d Hos. 4.4. strive with them, but aught so much as they may, to e 1 Cor. 16.11. preserve them from being despised, and from being put in fear. Also the blessing with which the Priests of God do f Num. 6.23.24, 25, 26, 27. Ezech. 44.30. bless people, is much to be regarded. CHAP. 75. Of using the Perambulation of the Circuit of the Parish, called going a Procession. IN the * T. 2. p. 234. Homily an exhortation to be spoken to such Parishes, where they use their Perambulation in Rogation week, for the oversight of the bounds and limits of their Town, it is said; 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 of 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 those days, to consider the old ancient bounds & limits belonging to our Township, 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, for 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. * p 235. Thou shalt not (commandeth Almighty God in his Law) remove thy neighbours g Deut. 19.14. mark, which they of old time have set in their inheritance. Thou shalt not (saith h Pro. 22.28. Prov. 23.10.11. Solomon) remove the ancient bounds which thy fathers have laid. And lest 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 i Deut. 27 17. removeth his neighbour's doles and marks, 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 upon the doles and marks, which of ancient time were laid for the 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 fat herlesse, or the poor widow. The * p 237. Homily also delivereth, that men should not plough and grate upon their neighbour's land that lieth next them, that they should not plough up so nigh the common balks and walks which good men before time made the greater and broader, 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 cattles. And that beer balks wherein the corpse should be carried to the Christian sepulture, should not be pinched at, but inviolably kept unto that purpose. Also that all such encroachments should be looked on, and considered in the days of Perambulation. The high ways than are also to be considered in your walks, to understand where to bestow your day's works, according to the good statutes provided for the same. Whereas it is a custom at certain places in the Procession to read a Gospel, that people's minds may receive instruction and their souls have food in their going, is it not done for the k 1 Cor. 10.31. glory of God and the edification of the company? It is written in the book of Nehemiah, that the congregation of Israel made l Neh. 8.14, 15, 16, 17, 18. booths abroad in the air, and sat under the booths. And day by day from the first day unto the last day (of the booths feast) he read in the book of the Law of God. It is not a sin to read some portion of scripture unto people in the fields, neither is it a transgression for Christian people to say some prayer there, always provided, that nothing be done contrary to the law Ecclesiastical or temporal of the Realm wherein we live, and that what we do, be by common authority an allowed custom. It is written in the Acts, that by a m Acts. 16.13. river's side prayer was sometimes made, and that people there received some instruction. In the book of Canticles the Church of Christ saith thus concerning jesus Christ: I am my beloved's, and his desire is towards me. Come, my beloved, let us go forth into the n Song. 7.10, 11, 12. field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves: That is, there will I say, O Lord our Lord, how excellent is thy name in o Psal. 8.3.6, 7.8, 9 all the earth: there will I give thanks unto thee, and p Psal. 92.1.4. sing praises unto thy name, O most High: I will there triumph in the works of thy hands. Concerning peoples making the sign of the Cross at such places, where it is to be known that their parish bounds do end; what mark or sign is so fit to be made? It is the Christian sign: It is the mark wherewith we were signed when we were baptised: The Cross of our Lord jesus Christ is that wherein we should all q Gal. 6.14. glory: And why may we not use the sign thereof in such occasions as Public Authority alloweth? In the thirtieth Canon of the Church, it is said; That the honour and dignity of the name of the Cross, begat a reverend estimation even in the Apostles time (for aught that is known to the contrary) of the sign of the Cross: which the Christians shortly after used in all their actions, thereby making an outward show and profession even to the astonishment of the jews, that they were not ashamed to acknowledge him for their Lord and Saviour, who died for them upon the Cross. Read hereto the Chapter concerning Ceremonies, why some be abolished, and some retained, that is set in the beginning of the Common Prayer book. CHAP. 76. Of Alms deeds. IN first part of the * T. 2. p. 154. Homily of Almsdeeds, it is said; Amongst 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 r joh. 15.8. glorified, and the s 2 Pet. 1.10.5, 6, 7. certainty of their vocation declared, there is none that is either more acceptable unto him, or more profitable for them, then are the t Mic. 6.8. works of mercy and pity showed upon the poor, which be afflicted with any kind of misery. In the third part of the * T. 2. p. 74. Homily against peril of Idolatry, there is alleged a saying out of Clemens an ancient godly Writer, viz. 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 u 1 Pet. 2.17. honour and reverence unto him, and refresh the hungry with meat, the thirsty with drink, the naked with clothes, the sick with attendance, the stranger harbourless with lodging, the w Mat. 25.42, 43, 44, 45. prisoners with necessaries: and this shall be 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 x Prov. 14 31. reproached and done villainy to the Image of God. In the third part of the * T. 1. p. 67. Homily against the fear of death, it is said: While we have time (as Saint Paul exhorteth) let us do good unto y Gal. 6.10. all men, and not z Mat 6.19. lay up our treasures in earth, where rust and moths corrupt it, which rust (as Saint james saith) shall bear a jam. 5.3. witness against us at the great day, condemn us, and shall (like most burning fire) torment our flesh. Let us beware therefore (as we tender our own wealth) that we be not in the number of those miserable, covetous, and wretched men, which Saint james biddeth b jam. 5.1. mourn and lament for their greedy gathering, and ungodly keeping of goods. Let us be wise in time, and learn to follow the wise c Luke. 16.8. example of the wicked Steward. Let us study daily and diligently to show ourselves to be the true honourers and lovers of God, by d joh. 14.15.21.23.24. keeping of his Commandments, by doing of e 1 Thes. 5.15. good deeds unto our needy neighbours, f Rom. 12.13. Relieving by all means that we can, their poverty with our abundance and plenty, their g 1 Pet. 4.10. jam. 5.19.20. Isa. 30.4. Ignorance with our wisdom and learning, and h 1 Thes. 5.14. Isa. 1.17. comfort their weakness with our strength and authority, calling all men back from evil doing by i Leu. 19.17. godly counsel and good k Phil. 2.15.16. Mat. 5.16. 1 Tim. 4.12. example, l Gal. 6.9. Rev. 2.10. persevering still in well doing, so long as we live. In the fourth part of the * T. 2. p. 237. Homily for Rogation week, it is said: Love equity, and m Prov. 15.9. jer. 8.24. Wis. 1.1. Micah. 6.8. Mat. 23.23. righteousness, ensue mercy and charity, which God most n Leu. 19.9.10. Leu. 23.22. Dout. 24.19.20.21.22. requireth at our hands. Which Almighty God respecting chief, in making his Civil Laws for his people the Israelites, in charging the owners not to gather up their Corn too nigh at harvest season, nor the Grapes and Olives in gathering time, but to leave behind some ears of Corn for the n Leu. 19.9.10. Leu. 23.22. Dout. 24.19.20.21.22. poor Gleaners. By this he meant to induce them to pity the Poor, to relieve the needy, to show mercy and kindness. It cannot be o Prov. 19.17. lost, which for his sake is distributed to the Poor. For he which p 2 Cor. 9.10. ministereth seed to the sour, and bread to the hungry, which sendeth down the early and latter q jam. 5.7. rain upon your fields, so to r Prov. 3.10. fill up the Barns with Corn, and the Winepresses with Wine and Oil, he, I say, who s Luk. 14.13.14 recompenseth all kind of benefits in the resurrection of the just, he will assuredly recompense t Mat. 10.42. all merciful deeds showed to the needy, howsoever unable the poor is, upon whom it is bestowed. jesus Christ said to the Pharises: But rather give u Luke. 11.41. Alms of such things as you have: And behold, all things are clean unto you. The Prophet Daniel said unto Nabuchadnezzar; Break off thy sins by righteousness, and thine iniquities by w Dan. 4.27. showing mercy to the poor; if it may be a lengthening of thy tranquillity. The Church hath gathered most memorable sentences out of the Scripture concerning Almes-giving, and inserted them between the Nicene Creed & the prayer for the whole estate of Christ's Church Militant here on earth, and in the rubric immediately following it addeth; Then shall the Churchwardens or some other by them appointed, gather the devotion of the people, and put the same into the Poor man's Box, etc. Where Almes-giving is said to be devotion, because it is a main duty in the Christian Religion, as S. james saith: Pure religion and undefiled before God and the Father, is this, To x jam. 1.27. visit the Fatherless and Widows in their affliction, and to keep one's self unspotted from the world. The praise of Cornelius is, That he was a devout man, and one that feared God with all his house, which gave much y Acts. 10.24. Alms to the people, and prayed to God always. The praise of Dorcas is, that she was full of good works and z Acts 9.36. Alms deeds which she did. Cast thy a Eccles. 11.12. bread (saith Solomon) upon the waters: For after many days thou shalt find it. A good man (saith David) hath dispersed, he hath given to the poor: his righteousness endureth for ever. Saint john saith: c 1 joh. 3 17. Whoso hath this world's good, and seethe his brother hath need, & shutteth up his bowls of compassion from him; how dwelleth the love of God in him? Tobias saith, Give d Tob. 4.7.8. etc. Alms of thy substance, and when thou givest Alms, let not thine eyes be envious, neither turn thy face from any poor, and the face of God shall not be turned away from thee. If thou hast abundance, give Alms accordingly; if thou have but a little, be not afraid to give according to that little, etc. For the farthing which the poor widow gave, was greatly e Mark. 12.42.43.44. accepted: as testifieth jesus Christ the truth eternal. Let every true Christian diligently often read through the whole Homily of Almsdeeds. CHAP. 77. Of Fasting. IN the first part of the * T. 2 p 81. Homily of Fasting, it is said: The life which we live in this world is of the free benefit of God f Rev. 2. 2●. 2 Cor. 5.15. 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 g 2 Cor. 5.17. new creatures in Christ. And * P. 82. There are two sorts so Fasting. afterward it is said: Fasting, which is found in the Scriptures, is 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 b Ps. 112.6. 2 Cor. 9.9. food, yea, from all delicious h Isa. 58.3. pleasures and * Leu. 23.29. delectations worldly. When this outward Fast pertaineth to one particular man, or to a few, and not the whole number of the people, for causes which hereafter shall be declared, than it is called a private Fast: But when the whole multitude of men, women, and children, in a towneship 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 i Leu. 23.27.28.29.30.31.32. tenth day of the seventh month, because Almighty God appointed that day to be a cleansing day, a day of atonement, a time of reconciliation, a day wherein people were cleansed from their sins. The order and manner how it was done, is written in 16. and 23 Chapters of Leviticus. That day the people did lament, mourn, weep, 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 (saith Almighty God) should be destroyed from among his People. And then * P. 83. afterward the ground of Fasting is delivered, where it is said: 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 k john 3.5.6.7 8.9. present danger to hang over their heads. This sorrowfulness of heart, joined to Fasting, they uttered sometime by their outward behaviour and gesture of body, putting on l Neh. 9.1. sackcloth, sprinkling themselves with m Est. 4.3. ashes and n Ios. 7.6. dust, and sitting or lying upon the o z 2 Sam. 12.16. 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 p Ps. 119.120. Ps. 143. ●. ●. 7. 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, & call unto him for q Ps. 51.1. etc. 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 desire 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, than to weep, to lament, to mourn, and both with words and behaviour of body, to show themselves weary of this life. And * P. 86.87. There are three ends ' whereto Fasting should be directed. afterward it is delivered, That there be three ends, whereunto if our 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 too wanton, but tamed and brought into subjection, to the spirit. This respect had Paul in his Fast, when he said, I r 1 Cor. 9.27. 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 earnest and fervent to prayer, To this end fasted the s Acts. 13.3. Prophets and Teachers that were at Antioch, before they sent forth Paul and Barnabas to preach the Gospel. The same Apostles fasted for the like purpose, when they t Acts. 14.23. commended to God, by their earnest prayers, the congregation, which were at Antioch, Pysidia, Iconium, and Lystra, as we read it 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 & acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies. The Church of England hath appointed sundry times for Fasting more or less. We are willed to fast at least from one meal every Eeve of such Saints days, as the Calendar set afore the Common Prayer showeth. We are to Fast the whole day, Of times when we ought to fast. when a general public Fast is enjoined, to continue all the day without meat and drink, till after Evening Prayer, even until night. In the common Almanac it is delivered, that upon the Wednesday, Friday, and Saturday of every Ember week, a Fast is to be observed: And some say, that upon the Monday in every such week also. And the 31 Canon rendereth a reason why fasting is to be in the four Ember weeks; namely, because then prayer is to be made unto God after an especial manner, for to send down his Holy Spirit into those, which receive holy orders on the Sunday next following. For the four solemn times appointed for the making of Ministers are the four Sundays immediately following the Ember weeks. It is also a custom to Fast on Ash wednesday, and likewise on good Friday. And the Epistle and Gospel appointed for the first day of Lent, do make mention of Fasting, and from thence we may learn to begin Lent with Fasting, at least from one meal on that day. The Collect for the Sunday of Lent doth very divinely inform us concerning Fasting, saying; O Lord, which for our sake didst fast u Mat 4.2. forty days and forty nights: give us grace to use such w 1 Pet. 2.11. 1 Pet. 4.1.2.3, abstinence, that our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness and true holiness. The fasting prescribed to be observed all the Lent, is an abstinence from flesh, an usual abstaining from that which doth cherish blood with blood: according as Daniel signifieth to have abstained, saying: I x Dan. 10.2, 3. Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth. It is observed also that in ancient times, in keeping a public or private fast, people took an austere repast, some course far in the Evening after abstinence the whole day. * As some do in these times. For, to forfeit a Noons meal, and then to recompense themselves at night, was not their use. Now concerning other fastings & at other times, read the whole Homily of the same. The Lord saith by his Prophet joel, y joel 2.12, 13, 15. Turn ye even to me with all your heart, and with fasting, etc. Gather the people: sanctify the congregation: assemble the Elders: gather the Children, and those that suck the breasts: let the Bridegroom go forth of his Chamber, and the Bride out of her Closet. The z jonah 3.7, 8. fast of the Ninevites is thus proclaimed to be: Let neither man nor beast, herd nor flock taste any thing, let them not feed nor drink water: But let man and Beast be covered with Sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. The Lord by Isaiah signifieth the true use of fasting by a Isa. 58.3, 4, 5, 6, 7. reproving the jews for their neglect of the same, saying: Behold, in the day of your fast you find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a Bulrush? and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free? and that ye beak every yoke? is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Moreover, that there ought to be made fervent prayer in the fasting days of the four Ember-weeks, it is signified in an Exhortation at the consecrating of an Elected Bishop, where the Archbishop saith: Brethren, it is written in the Gospel of Saint Luke, that our Saviour Christ, continued the b Luke 6.12, 13. whole night in the prayer, or ever that he did choose and send forth his twelve Apostles. It is written also in the Acts of the Apostles, that the Disciples which were at Antioch did c Act. 13.1, 2, 3. In every solemn fast we ought to give some alms. fast and pray, or ever that laid hands upon, or sent forth Paul and Barnabas. Whereas Isaiah signifieth, that the use which is to be made of fasting is charitableness, some observe, that when one fasteth, he is to give somewhat to the poor, what he hath spared from his own self, to let some poor member or members of Christ, to be comforted therewith. CHAP. 78. Of Conversion, Repentance, and Regeneration. IN the * T. 1. p. 53. Homily concerning Falling from God, it is said out of Saint Origen, He that with mind, with study, with deeds, with thought, and care applieth, and giveth himself to God's Word, and thinketh upon his Law's day and night, giveth himself wholly to God, and in his Precepts and Commandments is exercised: this is he that is turned to God, (or one converted.) Conversion is the charge of the stream of mind and life, of meditation and conversation, from following once d Isa. 55.7, 8, 9 own will, or the lusts of e 1 Pet. 4.2. others, unto an unfeigned endeavour for to know all the Commandments of f Mat. 28.20. john 15.14. Christ, and his g 1 Cor. 11.2. Icr. 35.18, 19 Church, and to live obediently unto every particular of the same. Then (saith David) shall I not be ashamed, when I have a h Ps. 119.6. respect unto all thy Commandments. If I i Ps. 66.18. regard iniquity in my heart, the Lord will not hear me. Ezekiel saith, If the wicked k Ezek. 18.21, 22. will turn from all his sins that he hath committed, and keep all my Statutes, and do that w●●ch is lawful and right, he shall surely live, he shall not dye. Christ charged his Ministers to teach all Nations to observe l Mat. 28.20. all things whatsoever he hath commanded them. He also saith, Ye are my m john 15.14. friends if ye do whatsoever I command you. And concerning the duty that all own unto his n Luke 10 16. Church, he saith, Who so heareth you, heareth me, and he that desoiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. If any neglect to hear the o Mat. 18.17. Church, let him be unto thee as an Heathen man, and a Publican. When one is in converting or turning unto God, he is said in holy Scripture p Luke 15.17. to come to himself, to q Psal. 22.27. remember himself, to take his own estate into r Ezech. 18.28. Of repentance consideration. Concerning repentance it is said in the first part of the * T. 2. p. 256. Homily thereof. There is nothing that the Holy Ghost doth so much labour in all the Scriptures to beat into men's heads as s Acts 17.30. repentance, amendment of life, and speedy returning unto the Lord God of hosts. * p. 258. Afterward there is signified, That repentance is a returning again of the whole man unto God, from whom we be t Rom. 3.23. fallen away by sin. But that the whole discourse thereof may be the better born 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 unto God. First, from whence or from what things we must return. Truly we must return from those things, whereby we have been withdrawn, plucked, and led away from God; and these generally are our sins, which as the holy Prophet Isaiah doth testify, do u Isa. 59.2. separate God and us, and hide his face, that he will not hear us. But un●●● 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 w Gal 5.16, 17. 1 Pet. 2.11. Rom. 7.23. resist the will and Spirit of God; and therefore ought earnestly to be bridled and x Gal. 5.24. kept under. We must repent of the y Isa. 44.20. Isa. 59.13. false and erroneous opinions that we have had of God, and the wicked superstition that doth breed of the same, the z Rev. 9.20. 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 a Eph. 4.6. wrath of God cometh upon the children disobedience, no end of punishment ought to be looked for, as long as we continue in such things. Secondly, we must see unto whom we ought to return. The Lord saith: Return as fare as unto me. We must labour that we do return as fare as unto him, and that we do never cease nor rest, till we have b Phil. 3.12.13 14. Act. 17.27. apprehended and taken hold upon him. But this must be done by c Eph. 3.17. faith. For sith that God is a Spirit, he can by no other means be apprehended and taken hold upon. Therefore thirdly we are to consider, by whom we must return unto God, because we have of our own selves nothing to present us to God, and do no less flee from him, after our fall, than our first Parent Adam did, who when he had sinned, did seek to d Gen. 3.8. hide himself from the sight of God: We have therefore need of a Mediator to bring and reconcile us unto him, who from our sins is angry with us. The same is e Col. 1.22. jesus Christ. And he himself in his Gospel doth cry out and say, I am the f john 14.6. way, the truth and the life, no man cometh to the Father but by me. * P. 259. Fourthly, as concerning the manner of our returning: first, he will have us to return unto him with our g joel 1.12. whole heart, whereby he doth remove and put away all hypocrisy, lest the same might justly be said unto us: This people draweth near unto me with their mouth, and worship me with their lips, but their h Mat. 15.8. heart is far off from me. Secondly, he requireth a sincere and pure love of godliness, and of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant & contrary unto God's will, we do give our i Prov. 22.26. hearts unto him, and the k Luke 10.27. whole strength of our bodies and souls. Here therefore is nothing left unto us, that we may give unto the world, and unto the lusts of the flesh. For sith that the heart is the l Prov. 4.23. fountain of all our works, as many as do with whole heart turn unto the Lord, do m Rom. 14.7, 3 live unto him only. In the second part of the * P. 264, 265. Homily of Repentance, it is said: Now it shall be declared unto you what be the true parts of repentance, and what things ought to move us to repent, and to return unto the Lord our GOD with all n Psa. 119.60. speed. Repentance (as it is said before) it is a true returning unto God, whereby men * Prov. 28.13. Isa. 55.7. Ezek. 14.4, 5, 6 Ezek. 18.21, 30, 31. forsaking utterly their idolatry and wickedness, do with a lively faith embrace, o 1 john 4.7, 8, 16. love, and worship the p Rev. 14.7. true living God only, and give themselves to all manner of q 1 Tim. 5.10. Tit. 2.14. Eph. 2.10. 2 Tim. 3.17. Of the four parts of Repentance. good works, which by God's Word they know to be acceptable unto him. Now there be four parts of repentance, which being 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 and Tower of eternal and endless salvation. The first is the r joel. 2.13. Acts 2.37. condition of the heart. For we must be earnestly sorry for our sins, and unfeignedly lament and s Zechar. 12.10. Ezek. 36.31. bewail 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 dye a most bitter death, and to shed his dear heartblood, for our redemption and deliverance. And verily this inward sorrow and grief being t jam. 4.9, 10. conceived in the heart for the heynoursnesse of sin, if it be earnest and unfeigned, is a sacrifice to God, as the holy Prophet doth testify, saying, u Ps. 51.17. Isa. 57.15. and 66.2, 5. A means to unharden our hearts. A sacrifice to God is a troubled spirit, 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 our eyes our natural w Isa. 64.6. Eph. 2.2, 3, 12. uncleanness, and the x Rem. 7.7. Ps. 1.7, 8. 2 Tim. 3.16, 17 Ps. 119.104, 105, 130. Eph. 5.13. enormity of our sinful life. 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 y Ps. 143.2. 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 z 1 john 1.7, 9 Ps. 32.5. Ezek 18.22. confession of them unto God, he will freely and frankly forgive them, and so put all our wickedness a Micah. 7.18, 19 out of remembrance before the sight of his Majesty, that they shall no more be thought upon. The third part of Repentance is faith, whereby we do apprehend and take hold upon the promises of GOD, touching free pardon and b Col. 2.13. Rom. 3.25, 24. Eph. 4.32. Heb. 9.15. forgiveness of our sins. Which promises are sealed up unto us, with the c Heb. 2.9, 14, 15. Heb. 9.16.17, 22, 23. Mat. 26.28. death and bloodshedding of his Son jesus Christ. The fourth in an amendment of life, or a new life, in bringing forth the d Mat 3.8, 10. 2 Cor. 5.17. Gal. 5.24. fruits worthy of repentance. For they that do truly repent, must be clean altered, & e Rom. 12.1, 2. 2 Cor. 3.18. jer. 48.11. changed, they must become new creatures, they must be no more the f jer. 50.4, 5. Ezek. 18.31. Mar. 16.17. 1 Cor. 6.11. same that they were before. They that do from the bottom of their hearts acknowledge their sins, and are unfeignedly sorry for their offences, will cast off all hypocrisy, and put on true humility, and g Mat. 11.29. 1 Pet. 5.5. Eph. 4.2. lowliness of heart. They will not only receive the Physician of the soul, but also with a most fervent desire h Ps. 101.1. and 84.2 and 42.1, 2, 3. Song. 3.1, 2, 3. and 5.8. long for him. They will not only i 1 Pet. 2.11.12. 1 Pet. 4.1, 2, 3, 4. abstain from the sins of their former life, and from all other filthy vices, but also flee, eschew, and k 1 Thes. 5.22. abhor all the occasions of them, and as before they did give themselves to uncleanness of life, so will they form henceforwards with all diligence give themselves to innocency, l Rom. 6.13.29. pureness of life, and true godliness. m Luke 19.8. Zacheus after his repentance, was no more the man that he was before, but was clean changed & altered. It is therefore our parts, if at least we be desirous of the health & salvation of our own selves, most earnestly, to pray unto our heavenly father, to n Eph. 3.16. Luke. 11.13. assist us, with his holy Spirit, that we may be able to o john 10.27. hearken unto the voice of the true Shepherd, and with due p Acts 3.22, 1 Pet. 4.17. obedience to follow the same. Let us hearken to the voice of Almighty God, when he q Pro. 1.23, 24. calleth us to repentance, let us not r Heb. 3.7, 8, 15. harden our hearts, as such infidels do, who abuse the time s Rev. 2.21. given them of God to repent, and turn it to continue their pride and contempt against God and man, which know not how much they t Rom. 2.4, 5. heap God's wrath upon themselves, for the hardness of their hearts, which cannot u Luke 13.25. Mat. 25.8, 9, 10, 11, 12. repent at the day of vengeance. In the third part of the * P. 271. Homily of Repentance there are declared some causes, which should the rather move us unto repentance. As first the Commandment of God, who in so many places of the holy and sacred Scriptures, doth bid us 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 w Mat. 3.2. Mat. 4.17. Mar. 6.12. Luke 13.3. 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 x 2 Thes. 1.8.9 fruition of his glory. y Heb. 2.3. How 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 hearken unto the voice of our heavenly Father, but walk still after the z Deut. 29.19, 20. stubbornness of our own hearts. The second cause that should move us to repent, is, the most comfortable and sweet promise, that the Lord our God did of his mcere mercy and goodness join unto his Commandment. For he doth not only say, Return unto me, O Israel: but also a jer. 4.1. if thou wilt return, and put away all thine abominations out of my sight, thou shalt never be moved. The third cause which should move us to repent, is the filthiness of sin which in such, that as long as we do abide in it, God cannot but b Ps. 5.4, 5, 6. Ps. 66.18. detest and abhor us; neither can there be any hope that we shall enter into the heavenly jerusalem, except we be first made c Rev. 21.27. clean and purged from it. But this will never be, unless d Pro. 9.6. Eph. 4.22, 23, 24. forsaking our former life, we do with our whole heart return unto the Lord our God, and with a full purpose of amendment of life, flee unto his mercy, taking sure hold thereupon through e Rom. 3.25. Gal. 5.6. faith in the blood of his Son jesus Christ. The fourth cause which should move us to repentance, is the uncertainty and brittleness of our own lives, which is such, that we cannot 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 otherwhiles under the Board when they are at meat. These daily examples, as they are most dreadful and terrible, so ought they to move us to seek for to be at f 2 Cor. 5.20. 1 Cor. 6.17. one with our heavenly judge, that we may with a good g 2 Cor. 5 9, 10, 11. 1 john 2.28. conscience appear before him, whensoever it shall please him for to call us, whether it be h Mat. 24.42, 43, 44, 46. suddenly or otherwise, for we have no more Charter of our life, than they have. But as we are most certain that we shall dye, so are we most uncertain when we shall dye. For our life doth lie in the hand of God, who will take it away when it i Ps. 31.15. pleaseth him. And verily when the highest Summer of all, which is Death, shall come, he will not be said nay: but we must be packing, to be present before the k Heb. 9.27. 1 Pet. 1.17. jer. 17.10. judgement Seat of God, as he doth find us: according as it is written, Where as the l Eccles. 11.3. Luke 16.22, ●3 tree falleth, whether it be toward the South, or toward the North, there it shall lie. Whereunto agreeth the saying of the holy Martyr of God Saint Cyprian, 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: m Ecclus. 5.7. Ps. 119.60. Make no tarrying to turn unto the Lord, and put on off 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 the time of vengeance. And afterward it is said, Specially when thou art either by the preaching of God's Word, or by some inward motion of his holy n Eph. 4.30. 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 o Mat. 17.4, 5. hast not the grace for to do it. For to repent, is a good p Acts 11.18. 2 Tim. 2.25. gift of God, which he will never grant unto them, who living in carnal security, do make a q 2 Pet. 3.3. Gal. 6.7. mock of his threatenings, or seek to r Act. 7.51. rule his Spirit as they list, as though his working and gifts were tied unto their will. The fift cause that should move us to repent, is, the avoiding of the plagues of God, and the utter destruction that by his righteous judgement doth hang over the heads of them all, that will in no wise return unto the Lord: whereof read the 28. Chapter of Deuteronomie, and the Exhortation in the service of Commination. Of Regeneration. Concerning Regeneration or birth spiritual it is signified in the end of the first part of the * T. 2. p. 211. Homily for Whiltsunday, to be a s 1 Pet. 1.22.23. john 1.13. new birth in all goodness, righteousness, sobriety and truth. It is also said in that part of that * p. 109. Homily, It is the Holy Ghost, and no other thing, that doth t Psal. 80.18. Ephes. 2.1.5. quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and Commandment of God, such as otherwise of their own crooked and perverse nature they should u 2 Cor. 3.5. Gen. 6.5. never have. That which is borne of the w john 3.6. spirit, is spirit. As who should say: Man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, Whereas it is said in 1 john 4.7, 8. Every one that loveth is borne of God, and knoweth God; and he that loveth not, knoweth not God: we may prove our s●lves, whether we grow in regeneration, after we be come to the years of discretion, if we unfeignedly strive to increase in the 16. virtues of charity or godly love, reckoned up together by the holy Apostle Saint Paul, in 1 Cor. 13.4, 5, 6, 7, 8. Many now a days do frame to themselves a new birth or regeneration, not duly attending what the holy Scripture and the divine Service of the Church declareth new birth or regeneration to be: and so they come short of the comforts of the same. 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, namely the fruits of faith, charitable and godly motions, if we have any at all in him, they proceed only of the Holy Ghost, who is the ˣ only worker of our sanctification, and maketh us new men in Christ jesus: as David, of a poor shepherd, to become a Princely Prophet: Matthew of a proud Publican, to become an humble and lowly Evangelist: Peter, of a simple fisher, to become a chief and mighty Apostle: Paul, of a cruel and bloody persecutor, to become a faithful disciple of Christ, and a teacher of the Gentiles. Such is the power of the Holy Ghost, to x 1 Cor. 6.11. regenerate men, and as it were to bring them forth anew, so that they shall be y 2 Cor. 5.17. nothing like the men that they were before. Regeneration is begun in Baptism, (as the Service thereof expressly delivereth) and it is increased afterward in all such as are z Rom. 8.14. Gal. 5.18. Eph. 4.15, 16. led by the spirit of jesus Christ. Concerning conversion, repentance, and regeneration, the holy Scriptures do thus deliver; jesus Christ saith: Verily I say unto you, a Mat. 18.3. Except ye be converted, and become as little children, ye shall not enter into the Kingdom of heaven. Except ye b Luke 13.3. repent, ye shall all likewise perish. Verily, verily, I say unto thee, c john 3.5.3 Except a man be borne again, he cannot see the kingdom of God. Verily, verily, I say unto thee, except a man be borne of water and of the spirit, he cannot enter into the Kingdom of God. Moses saith, d Deut. 10.16. Circumcise the foreskin of your heart, and be no more stiffnecked. The Lord saith by jeremiah, e jer. 4 3, 4, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Hosea saith, f Hos. 10.22. Sow to yourselves in righteousness; reap in mercy: break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you. Christ said to the Angel of the Church of Ephesus, Remember from whence thou art fallen, and g Rev. 2.5. repent, and do the first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent. Saint Paul mentioneth to the Corinthians seven fruits of such repentance, saying: Godly sorrow worketh h 2 Cor. 7.10.11. repentance to salvation not to be repent of, but the sorrow of the world worketh death. For behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge, etc. CHAP. 79. Of our duty towards God, as it is delivered in the most sacred Catechism. MY duty towards God is, to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and with all my strength. To worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy name and his word: and to serve him truly all the days of my life. Here are mentioned ten sundry matters of our duty towards God, and each hath a large extent. Now only there shall be delivered some brief exposition of them. The first of the duties reckoned up, The first duty. is to believe in God. The i jam. 2.19. Devils (saith Saint james) do believe that there is one God, and they tremble also. But true Christians do more, they k john 14.1. believe in that one eternal God. In the first part of the * T. 1. p. 22. Homily of Faith, it is said; And this is not only the common belief of the Articles of our Faith, but it is also a true trust and confidence of the mercy of God l Act 15.11. Rom. 5.1.11. through our Lord jesus Christ, and a steadfast m Eph. 1.18. hope of all good things to be received at God's hand; and that although we, through infirmity or temptation of our ghostly enemy; do n Rev. 2.5. fall from him by sin, yet if we o Deut. 30.2. and 4.29.30. return again unto him by true repentance, that he will forgive and forget our offences for his Son's p Dan. 9.17. sake our Saviour jesus Christ, and will make us inheritors with him of his everlasting Kingdom, and that in the mean time until that Kingdom come, he will be our q Psal. 91.1, 2, 4.9.10.11.12. protector and defender in all perils and dangers, whatsoever do chance: and that though sometime he doth send us sharp r Psal. 44.19. adversity, yet that evermore he will be a loving father unto us, correcting us for our sin, but not s Psa. 89.28, 29, 30, 31, 32, 33. and 99.8. withdrawing his mercy finally from us, if we trust in him, and t 1 Pet. 4.19. Psal. 37.3.4.5. commit ourselves wholly unto him, u 1 Pet. 5.7. hang only upon him, and call upon him, ready to w Heb. 5.9. obey and serve him. Read the whole Homily of Faith, for therein in wonderful divine manner is declared, what it is to believe in God. Abraham's belief in God is set forth unto us for an example: who (as Saint Paul saith) x Rom. 4.18. against hope believed in hope, that he might become the father of many Nations: according to that which was spoken, so shall thy seed be. It is the property of Christian faith to be y Rom. 4.19, 20, 21. fully persuaded, that what God hath promised, he is able also to perform, though the matter fare exceed our natural comprehension, how it can be. The Apostle saith, z Heb. 11.1. faith is the substance of things hoped for, and the evidence of things not seen. The second duty. The second duty is to fear God. The fear of the Lord (saith Solomon) is to a Prov. 8.13. hate evil. And he there reckoneth up the four chief evils, which are to be hated, namely, pride, and arrogancy, and the evil way, and a froward mouth. David saith: Let all the earth b Ps. 33.8. fear the Lord: let all the Inhabitants of the world stand in awe of him. Peter intimateth unto professors of Christianity, why they should fear God, saying: Forasmuch as ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in c 1 Pet. 1.17. fear. David declareth who truly feareth God, saying: Blessed is the man that d Ps. 112.1. as it is in the Divine Service translation. feareth the Lord, he delighteth greatly in his Commandments. The mercy of the Lord is from everlasting to everlasting upon them that e Ps. 103.17.18. fear him, and his righteousness unto children's children: To such as keep his Covenant, and to those that remember his Commandments to do them. jesus the son of Syrach, saith, They that f Ecclus. 2.15.16, 17. fear the Lord will not disobey his Word, and they that love him, will keep his ways. They that fear the Lord, will seek that which is well pleasing unto him, and they that love him, shall be filled with the Law. They that fear the Lord, will prepare their hearts, and humble their souls in his sight. They g Isa. 66.5. tremble at God's Word, they dread to transgress h jam. 2.10. any part of it. David saith, Serve the Lord with fear, and rejoice with i Ps 2.11. trembling. Paul saith to the Romans, Be not high minded, but k Rom. 11.20, 21. fear. For if God spared not the natural branches, take heed lest he also spare not thee. To the Philippians he saith: Work out your own salvation with l Phil. 2.12. The third Duty, To love God. fear and trembling. The third is, To love God with all our heart, with all our mind, with all our soul, and with all our strength. To love God is to love that which God is, as namely heavenly m 1 john 1.5. light, n 1 john 4.7.8.16. charity, o Pro. 8.12, 14. Wisd. 7.25, 26. with Heb. 1.3. wisdom, for God is in Scripture said to be Light, Charity, Wisdom. Hence Christ saith, Ye are my p joh. 15.14. friends (or lovers) if ye do whatsoever I command you. This is the q 2 joh. 5.3. love of God, (saith john) that we keep his Commandments, and his Commandments are not grievous. Again he saith, This is r 2 Ich. 6. love, that we walk after his Commandments. Wherefore Christ saith, If ye s joh. 14.15.21 23.24. love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me. If a man love me, he will keep my words. He that is of God, t joh. 8.47. heareth Gods words. The entrance of God's words giveth u Ps. 119.130. light. God is a w joh. 4.24. spirit of light, a spirit of love, and a spirit of eternal wisdom. They therefore that love this Holy Spirit, blessed for ever, cannot but love his nature and property. They delight to have heavenly x Ps. 43.3. light come more and more into their understanding, they delight to y Eph. 5.2. 1 Cor. 16.14. walk in love, They unfeignedly desire to do all things in z 1 Sam. 18.5. Prov. 13.16. Wis. 7.8. Col. 1.9. godly wisdom. God requireth that we a Prov. 23.26. Luke. 10.27. give him our whole heart, mind, soul, strength, and that the b jam. 4.7. 1 joh. 5.18. ill spirit have no part nor portion of us. David a man after Gods own heart said to God, With my c Ps. 119.10. whole heart have I sought thee. The Lord saith by jeremiah, Ye shall seek me, and find me, when ye shall search for me with your d jer. 29.13. whole heart. The Lord jesus saith: If any man come to me, and e Luk. 14.26. hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my Disciple. To hate, in this place signifieth to love less, as it is observed to signify so in sundry f Gen. 29.31. Deut. 21.15. Mat. 6.24. other places. The holy Prophets and Apostles, which for the Lord's sake left not only their earthly substance, but their friends, wives and children, yea and their own bodily lives, they in some measure loved God, as the commandment requireth. So such as unfeignedly strive to be more and more dead unto g Rom. 6.11. sin, to be more and more buried with Christ in his h Rom. 6.4. Col. 2.12. 1 Cor. 15.31. death, to i Rom. 6.6. crucify the old man, and utterly to abolish the whole body of sin, (as it is prescribed in the Baptisme-service) to the end that the k 2 Cor. 4.10.11. life of jesus may be manifest in their mortal flesh, and that his kingdom of grace may l Zach. 14.9. Obad. 21. Luk. 17.21. only and wholly be administered in their souls, they in some measure love God, as his Law requireth. The fourth duty is to worship God. Christ saith, God is a spirit to be worshipped in m joh. 4.23.24. spirit and in truth. The fourth duty. To worship God. Paul saith, Glorify God in your n 1 Cor. 6.20. body, and in your spirit, which are Gods. As I live saith the Lord, every knee shall o Rom. 14.11. bow to me, and every tongue shall confess to God. Of the outward worship's due to God read the 68 Chapter afore. There are also other bodily worshippings of God mentioned in the Holy Scriptures, besides those, as to p Gen. 17.3: fall down on ones face to the earth unto the Lord, etc. The receiving of the Sacraments is said to be a part of God's worship, yea and the due observation of all his other outward ordinances, as r Mat. 15.9. See concerning Gods inward worship, or worship in spirit, in the end of T. 2. p. 75 teaching, etc. is worship to God also. The inward worshipping of God is the doing of all such duties within the spirit, as thence are to be performed unto God immediately, as to s Micah. 6.8. humble ones self so as to walk with God, to do our parts towards the t jam. 4.8. purifying of our hearts, to u joel. 2.13. Ezech. 36.31. bear sorrow for our sins committed, to rend our hearts, to do our parts towards the w Ezech. 18.31. making of a new heart and a new spirit, etc. The fift duty is to give thankes unto God. The fift duty, to thank God. And this duty is to be done within the spirit, in bearing a grateful mind x Eph. 5.20. continually unto God for all his mercies. So did the Virgin Mary, when she said, My soul doth y Luk. 1.46.47. magnify the Lord, and my spirit hath rejoiced in God my Saviour. So did David, when he said, Bless the Lord, O my soul, and all that is within me bless his Holy name. z Ps. 104.1.2. Bless the Lord, O my soul, and forget not all his benefits. Concerning thanking God outwardly, see Chapter 44. The sixth duty, To trust wholly in God. The sixth duty is, to put our whole trust in him. We are said to trust wholly in God, when we a Ps. 37.7. rest on him, and b Ps. 37.5. depend totally upon him with hope of receiving his promises, we faithfully doing our parts in keeping the c 2 Kings. 18.4.5.6. conditions, wherewith his promises are made. Trust or confidence in God proceedeth partly out of knowledge of God's Attributes or properties: as it is written, They that know thy d Ps. 9.10. Name will put their trust in thee, wherefore David having experience of God's goodness in his deliverance from the hand of Saul, said: I will love thee, O Lord my strength. The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I will e Ps. 18.1.2.3. trust, my Buckler, and the horn of my salvation, and my high tower. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies. It proceedeth also from belief in God and in his word, (which belief God graciously giveth unto those, that fear him and diligently pray for the same) as Saint Paul signifieth to the Ephesians, saying: In whom we have boldness and access, with f Eph. 3.12. confidence by the faith of him. jeremiah saith, Cursed be the man that g jer. 17.5.6.7.8. trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. But blessed is the man, that trusteth in the Lord, and whose hope the Lord is. The seventh duty is, to call upon God. The seventh duty, to call upon God. And that is, to pray unto him. David saith, offer unto God thanksgiving, and pay thy vows unto the most High: and h Ps. 50.14.15: call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. It proceedeth also out of belief, as it is written: How shall they i Rom. 10.14. call on him, in whom they have not believed? People obedient to Christ and his k Mat. 18.17. Church, which humble themselves, and faithfully endeavour to observe all the ordinances of Christ's Church, have the promise to be heard when they call on the Lord, and do in the name and mediation of jesus Christ ask such things as be agreeable to his will: as Saint john saith, Whatsoever we l 1 joh. 3.22. ask, we receive of him, because we keep his Commandment, and do those things that are pleasing in his sight. The eight duty is to honour Gods Holy name. The eight duty, To honour Gods holy name. And for the performance thereof we pray, when we say, Hallowed be thy name. They that make conscience of breaking the third Commandment, of m Exod 20.7. taking his name in vain, are such as have a regard to honour his n Mal. 3.16.17.18. name. By the Name of the Lord is not only meant a word or words, proper to the Creator, whereby he is distinguished from all creatures in speaking of him or unto him; but also sundry other things whereby the Lord becometh known unto us. The name of the Lord is observed sometimes to signify God himself, his holy being, which is infinite, almighty &c, as where it is said, The o Prov. 18.10. Name of the Lord is a strong Tower, the righteous runneth into it, and is safe. Where name may signify also power and protection. So in Moses where it is said: If thou wilt not observe to do all the words of this Law that are written in this Book, that thou mayst fear his glorious and fearful p Deut. 28.58. Name, The Lord thy God; then the Lord will make thy plagues wonderful, etc. It signifieth also the will and Commandment of God: as where it is said; whosoever will not hearken unto my words, which my Prophet shall speak in my q Deut. 18.19. Name, I will require it of him. Officers under the Royal Majesty use the word name in the like sense, when they say: I charge thee in the King's name, etc. It also signifieth the religion or worship of God, as where it is said in Micah: All people will walk every one in the name of his god, and we will walk in the r Micah. 4.5. name of the Lord our God for ever and ever. Other significations it is observed to have. It is our duty to honour, to reverence both with soul and body, with heart and mouth, and with due respect for to esteem whatsoever Name God is called by or known. The Lord said by Samuel unto Eli: Them that s 1 Sam. 2.30. honour me, I will honour. And his Omnipotency looketh for honour to be performed by us unto him, signifying it by his Prophet Malachi, saying: A son honoureth his Father, and a servant his Master. If then I be a Father, where mine t Mal. 1.6. honour? And if I be a Master, where is my fear, The ninth duty, To honour Gods holy word. saith the Lord of Hosts, unto you O priests, that despise my name? and yet ye say wherein have we despised thy name? The ninth duty is to honour Gods holy word, David, saith, I will worship towards thy holy Temple, and praise thy Name for thy loving kindness, & for thy truth: for thou hast magnified thy u Ps 138.2. word above all thy name. Christ saith to his Father, Sanctify them through the truth: thy w joh. 17.17. word is truth. And David saith unto the Lord, Thy x Ps. 119.142. Law is the truth. Now for to make mention of any sentence in any delivery by the King's Majesty, or by the Parliament, or by the Convocation, without due reverence thereto, is justly a lightness, or rather a lewdness. Likewise for to mention any sentence of holy Scripture, God's holy word, without due reverence thereto, both with heart and voice, honouring it as a word that y 1 Pet. 1.23.24 25. endureth for ever, and as that whereby we shall every one without respect of persons be z job. 12 48. judged in the last day; lightly to allege any divine delivery, is by all that truly fear God, judged to proceed from a heart full of impiety and iniquity. Isaiah signifieth that we are to a Isa. 66.5. tremble at God's word, and in no wise to make jests with any of it, or rashly to utter any part of it: but when we speak any portion of holy Scripture, to have a most serious care that it may tend directly to the glory of God, and as much as may be to the b Eph 4. 2●. edification of the hearers. Also we are not only at all times with fear and honourable respect to recite holy Scripture, when we have occasion thereto; but also to be obedient or obediently inclined unto every document thereof, which we mention. Else our honouring of God's word is but a c Mat. 15.8.7. lip honour, whereof Christ saith, This people draw nigh to me with their mouth, and honoureth me with their lips: but their heart is fare from me. Which doing, Christ in the verse afore, signifieth to be but a kind of hypocrisy. Herein (saith Christ) is my Father glorified, (or his word honoured) that ye bear d joh. 13.8.16. much fruit; so shall ye be my Disciples. He is not accounted a true honourer of the Laws of a Realm, which merely with due regard doth rehearse them; but he that also conscionably endeavoureth to live according to every of them. The tenth duty, to serve God truly all the days of our life. The tenth and last duty unto God, according as the sacred Catechism hath expressed it, is that we serve him truly all the days of our life. God requireth us to serve him, not as we * 1 S●m 15.22.23. conceive best; but according to his will written in his word. For so the Church teacheth us most divinely in the last part of her Article concerning Predestination and Election, saying: Furthermore we must receive God's promises, in such wise, as they be generally set forth to us in holy Scriptures: and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God. To that end hath Christ redeemed us, (saith Zacharias) that we being delivered out of the hands of our enemies, might serve him without fear, in e Luk. 1.74.75. holiness and righteousness before him all the days of our life. The Lord is nigh (saith David) unto all them that call upon him: to all that call upon him in f Ps. 145.18. truth. And what is truly or truth hath been declared out of Scripture a little before. The people of God in joshua his days signified what it is to serve God truly, saying: The Lord our God will we serve, and his g Ios. 24.24. voice will we obey. Through whom did people then hear the voice of God ordinarily in those days? Through whom do people hear the voice of God ordinarily in these days? Is not the Ministry of God his mouth, from whence his voice is ordinarily heard? Doth not the Prophet Malachi press this point, saying, The priests h Mal. 2.6.7. lips should keep knowledge, and they should seek the Law at his mouth: for he is the Messenger of the Lord of Hosts to declare the Lords will unto people? In the Book of joshua some are found fault withal, that they asked not counsel at the i Ios. 9.14. mouth of the Lord. Where was the mouth of the Lord, at which they asked counsel? In Exodus it is expressed. The Lord said, I will k Exod. 25.22. commune with thee, from above the Mercy-seat, from between the two Cherubims which are upon the Ark of the Testimony, of all things which I will give thee in commandment unto the children of Israel. And the Apostle to the Hebrews showeth that this was done in the Tabernacle which is called the l Heb. 9.3, 4, 5, 6, 7, 8. holiest of all, the second, into which the high Priest went only. The which is written to teach us for to attend with all Christian Conscience and due reverence unto that doctrine which Christ's high Priesthood now holdeth forth unto us, and that to the people is the doctrine of the Books of Divine Service, wherein we are plainly and plentifully taught, how to serve God truly all the days of our life. Also not to m 1 Thes. 5.20.21. neglect what the inferior priesthood doth preach and teach, but to have all due regard unto whatsoever they deliver consonant with the Divine Service, and the rest of established Doctrine of the Church. The Catechism most divinely addeth also the time, when and how long we are to serve God truly, namely, all the days of our life. In the service of Baptism it is said unto the sureties, that the Infants are to be taught, so soon as they shall be able to learn, what a solemn vow, promise, and profession they have made by you, etc. Signifying that God requireth a true service from us unto him from our very n Eph. 6.4. Dut. 31.12. Luk. 1.75. 2 Tim. 3.15. read Chap. 98. following. Childhood, so long as we live in this present world. They therefore which consider not seriously upon serving God truly, till either old age, or sickness, or some other great calamity befall them, do clean contrary to the counsel of holy Church in her Catechism, as also in all the rest of her Divine Service-Doctrine. CHAP. 80. Of our Duty towards our Neighbour, as it is expressed in most Divine manner in the Catechism also. MY duty towards my Neighbour, is to love him as myself, and to do to all men, as I would they should do unto me. To love, honour, and secure my father and mother. To honour & obey the King and his Ministers. To submit myself to all my governor's, teachers, spiritual pastors and masters. To order myself lowly and reverently to all my betters. To hurt no body by word or deed. To be true and just in all my dealing. To bear no malice nor hatred in my heart. To keep my hands from picking and stealing, and my tongue from evil speaking, lying, and slandering. To keep my body in temperance, soberness, and chastity. Not to covet nor desire other men's goods, but to learn and labour truly to get mine own living, and to do my duty in that state of life, unto the which it shall please God to call me. Hence may be observed fifteen duties in particular, that we own unto Man or our neighbour for the Lords sake, or by reason of God's Commandment. The first duty, to love our neighbours as ourself. The first is, that we ought to love our neighbours as our o Mat. 22 29. selves. Herein is prescribed what manner of heart, mind or affection we are to bear towards others: we are to wish all the same good unto all others, as we do wish unto our own selves, or as we ought to desire for ourselves. This is to be understood concerning good, common to the bodies and souls of all Christians. This love we are not only taught throughout all the most Sacred Litany; but also in most express manner in the third Collect or Prayer appointed to be read on Good-Friday. The which Holy prayer declaring the love of God towards all mankind, and the love in heart which we should bear towards all our brethren and sisters, the whole posterity of Adam, it is profitable here to be rehearsed, that it may be duly considered, & the better remembered. Merciful God, who hast p Act. 17.26.27 made all men, and hatest q Ps. 145.9. Wis. 11.23.24.26. Ezech. 33.11. nothing that thou hast made, nor wouldst the r Ezech. 18.23 32. death of a sinner, but rather that he should be s Prov. 1.22.23. converted and t Mat. 23.37. live, have mercy upon all u Rom. 9.3.4.5 Rom. 11.12.15.25.26. Ps. 14.7. and 122.6. jews, w Ps. 67.2, 3, 5. Turks, x 1 Tim. 2.1, 2, 3, 4, 5, 6. Infidels, and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy word: and so fetch them home, Blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made y Ezech. 37.24.25. one fold under one Shepherd, jesus Christ our Lord. By this prayer we are informed to wish that spiritual happiness to all others, as we wish to ourselves. The word neighbour and brother have in Moses oftentimes the same signification. And the word brother in Malachi seemeth to signify every one of Adam's posterity, where it is said: Have we not z Mal. 2.10. all one Father? hath not one God created us? we are commanded to e Mat. 5.44. love our enemies, and to pray for them, which despitefully use us, and persecute us. The second duty, to do unto all others, as we would they should do unto us. The second duty mentioned is, that we do to all men, as we would they should do unto us. And so taught jesus Christ in his f Mat. 7.12. Gospel, and likewise the Law and the Prophets. They that always keep this Duty in remembrance, and make it a rule for their thoughts, words, and deeds, are thereby with the g Phil. 4.13. help of Christ's Spirit moved to h Isa 1.16.17. Ps. 34 14. cease from much evil, and to endeavour much good. The delivery is also in a manner an explanation of the sentence immediately afore, namely, of loving one's neighbour as one's self. For who so i Rom. 13.10. loveth his neighbour as himself, doth nothing unto him in word or deed, but what he would his neighbour should do unto him. The third duty, to love, honour, and secure our Parents. The third Duty is, that we love honour and secure our Parents. That every one should love the Father which begat him, and the Mother which bore him in her womb, nature or common reason teacheth. That they are to be * Mat. 15.4, 5, 6 Ecclus. 3.8.12.14.16. Leu. 19 3. honoured, the fift Commandment requireth. That they are to be succoured, Saint Paul instructeth, saying: Let them learn first to show piety at home, and to k 1. Tim. 5.4. requite their parents: For that is good and acceptable before God. The fourth duty, to honour and obey the King, and his Ministers. The fift duty, to submit to all our superiors. The fourth Duty is, that we honour and obey the King and his Ministers, or officers. And that is amply declared afore in the Chapters 70. and 71. The fift Duty is, to submit one's self to all his governor's, teachers, spiritual Pastors and masters. And so the Holy Ghost commandeth, saying: l Heb. 13.17. 1 Pet, 5.5. Obey them that have the rule over you, and submit yourselves. And ye younger, submit yourselves unto the Elders. And ye m 1 Pet. 2.18. The sixth Duty, To order one's self lowly and reverently to all ones betters. servants, be ye subject to your Masters with all fear, not only to the good and gentle, but also to the froward. The sixth Duty is, That we order ourselves lowly and reverently to all our betters: as it is written; n Rom. 13.7. Render to all their dues, honour to whom honour is due. Be kindly affectioned one to another with brotherly love, in honour o Rom. 12.10. preferring one another. Thou shalt p Leu. 19.32. rise before the hoary head, and honour the face of the old man, and fear thy God. q Eph. 5.21. The seventh Duty. To hurt no body by word nor deed. Submit yourselves one to another in the fear of God. The seventh Duty is, To hurt no body by word or deed: So Saint Paul signifieth, that we speak r Tit. 3 2. evil of no man, and that we work s Rom. 13.10. 1 Thes. 5.15. The eight Duty, To be true and just in all our dealing. ill to none. The eighth Duty is, That we be true and just in all our dealing. So saith the Apostle, That no man t 1 Thes. 4.6. Zechar. 7.9, 10. The ninth Duty, To bear no malice nor hatred in our heart. go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such. The ninth Duty is, That we bear no malice nor hatred in our heart. The Apostle Peter signifieth, That we should lay aside all u 1 Pet. 2.1. Eph. 4.31. 1 john. 3.15. 1 Cor. 14, 20. The tenth Duty, To keep our hands from picking and stealing. malice. And Saint john saith, Who so hateth his brother is a murderer. The tenth Duty is, That we keep our hands from picking and stealing: as Saint Paul saith, Let him that hath stolen, w Eph. 4.28. steal no more. And Titus he willeth to teach, that there should be no x Tit. 2.10. The Eleventh Duty, To keep one's tongue from evil speaking, lying, and slandering. purloining, but a showing of all good fidelity or faithfulness. The eleventh Duty is, That every one keep his tongue from evil speaking, lying and slandering. S. james saith, y jam. 1.26. if any one bridleth not his tongue, his religion is in vain. S. Paul saith, Let all z Eph. 4.31, 32 bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. To the Colossians he saith: a Col. 3.9. Lie not one to another. And David saith: Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? He that b Ps. 15.1, 2, 3. backbiteth not with his tongue, nor doth evil to his Neighbour: nor taketh up (or receiveth) a reproach against his Neighbour. The twelfth Duty, To keep one's body in temperance, soberness, and chastity. The twelfth Duty is, That every one keep his body in temperance, soberness and chastity. S. Paul said, that he did c 1 Cor. 9.27, 25. keep under his body, and bring it into subjection. And that every one which striveth for a mastery, is temperate in all things: now they do it, to obtain a corruptible Crown, but we an incorruptible. Saint Peter saith, Add to your knowledge d 2 Pet. 1.6. temperance. Saint Paul saith to the Thessalonians: Let us who are of the day be e 1 Thes. 5.8. sober. Soberness or sobriety is often times commanded in the Gospel, and he willeth Titus to teach f Tit. 2.5. Chastity. To the Corinthians he saith, Having therefore these promises (dearly beloved) let us cleanse ourselves from all g 2 Cor. 7.1. filthiness of the flesh and spirit, perfecting holiness in the fear of God. To the Colossians he saith, Mortify your Members which are upon the earth: h Col. 3.5. The thirteenth Duty, Not to covet nor desire other men's goods. fornication, uncleanness, inordinate affection, evil concupiscence, etc. The thirteenth Duty is, That we should not covet nor desire other men's goods. And so the i Exod. 20.17. last of the ten Commandments requireth. The Apostle saith, Let your conversation be without k Heb. 13.15. covetousness, and be content with such things as ye have: For God hath said, I will never leave thee nor forsake thee. The fourteenth Duty, To learn to labour truly for to get our own living. The fourteenth Duty is, That we learn and labour truly to get our own living. The Apostle saith, We did not eat any man's bread for nought: but l 2 Thes. 3.8. wrought with labour and travel night and day, that we might not be chargeable to any. To the Ephesians he signifieth, that people should m Eph. 4.28. work with their hands the thing which is good. And to Titus he saith: Let ours also learn to n Tit. 3.14. profess honest * See the Margin there. trades, for necessary uses, that they be not unfruitful. The fifteenth, To do our Duty in that state of life unto the which it shall please God to call us. And the fifteenth is, That we do our Duty in that state of life, unto the which it shall please God to call us. In the first part of the * T. 1. p. 52. Homily concerning falling from God, it is said: Sometime men go from God by the neglecting of his Commandments concerning their Neighbours, which commandeth them to express hearty love towards every man, as Zechary said to the people in God's behalf. o Zech. 7.9, 10. Give true judgement, show mercy and compassion every one to his brother, imagine no deceit towards widows, or children fatherless or motherless, toward strangers, or the poor: Let no man forge evil in his heart against his Brother. The p Rom. 12.4, 5, 6, 7, 8. Apostle saith, Having gifts differing, according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith: or Ministry, let us wait on our ministering: or he that teacheth, on teaching: or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness. CHAP. 81. Of the Duty of the Husband unto his Wife, and of the Duty of the Wife unto her Husband. IN the Service of Matrimony the Duties of married persons are very Divinely delivered. The Husband's duty briefly is comprehended in these words: Wilt thou have this woman to thy wedded Wife, to live together after God's Ordinance, in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health? and forsaking all other keep thee only unto her, so long as you both shall live. And in the last prayer of Matrimony, where it is said: That this man may q Eph. 5.25, 26 27, 28. love his Wife, according to thy Word, as Christ did love his Spouse the Church, who gave himself for it, loving and cherishing it, even as his own flesh. In the * T. 2. p. 240, 241. Homily concerning the state of Matrimony, it is said unto the Husband, 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 the Holy Spirit, to restrain the Devil's 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 r 1 Pet. 3.7. Husbands, deal with your Wives according to knowledge, giving honour to the Wife, as to 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 ought to be the leader and author of love, in cherishing and increasing concord, which then shall take place, if he will use moderation, and not tyranny, and if he s 1 Cor. 7.3. Eph. 5.21. 1 Pet. 3.7. Rom. 12.6. yield something to the woman. For the woman is a weak creature, not endued with like strength & constancy of mind, therefore they be the sooner disquieted, and they be the more prone to all weak affections and 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 too t Col. 3.19. stiff, so that he ought to u Prov. 19.11. wink at some things, and most gently expound w 1 Cor. 13.7. all things, and to x Eph. 4.2, 3. forbear. In the said * P. 245. Homily it is also delivered: God forbidden that a man should y Eph. 5.28.29. Mal. 2.14. Col 3.19. Prov. 5.18, 19 1 Pet. 3.7. 1 Cor. 13.4.5. beat his wife, for that is the greatest shame that can be, not so much to her that is beaten, as to him that doth the deed. Let there be none so grievous fault to compel you to beat your Wives. But what say I, your Wives? No, it is not to be borne with, that an honest man should lay hands on his z Gen. 16.6. maidservant to beat her. Wherefore, if it be a great shame for a man to beat his bondservant, much more a Phil. 4.8. rebuke it is, to lay violent hands upon his free woman. And this thing may be well understood by the laws which the Panims have made, which doth discharge her any longer to dwell with such an Husband, as unworthy to have any further company with her, that doth smite her. For it is an extreme point, thus so vilely 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, etc. Read the remaining delivery, wherein is declared how monstrous and horrible a wickedness it is, for a man to use any manner of violence or roughness to the person of his Wife; and also sundry more duties are Divinely prescribed for the Husband's observation. Of the Duty of the Wife unto her Husband. Now concerning the Duty of the wife unto her husband, who oftentimes by her neglect of the duties which she is bound to perform unto her Husband, pulleth upon and against herself many unkindnesses, which would in no wise come to pass, if she had conscience and care to do her duties. And the wife's duty is briefly comprised, where it is said, I take thee to my wedded husband, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love, cherish, and to obey, till death us departed, according to God's holy ordinance. And in the last prayer of Matrimony her duty is divinely signified, where it is prayed for, saying: And also that this woman may be b Gen. 29.11, 12, 17. and 30.1 and 26.8. loving and amiable to her husband as Rachel, wise as c Gen. 27.9, &c Rebecca, faithful and d 1 Pet. 3.5, 6. obedient as Sarah, and in all e and 3 4. quietness, f 1 Tim. 2.15.11.12. sobriety and g 1 Cor. 14.33 34, 35. peace, be a follower of all holy and godly Matrons. In the * P. 242. Homily concerning the state of Matrimony, it is said: Shall the wife abuse the gentleness and humanity of her husband? and, at her pleasure, turn all things * Prov. 14.1. Ecclus. 42.6. upside down? No surely. For that is fare repugnant against God's Commandment. For thus doth Saint Peter preach to them, Ye wives, be ye h 1 Pet. 3.1, 2. Gen. 3.16. Tit. 2.4.5. Eph. 5.24. in subjection to your own husbands. To obey, is another thing than to control and command; which yet they may do to their Children and 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 husband's commandment, when she will apply herself to his will, when she endeavoureth herself to seek his i 1 Cor. 7.3.34. contentation, and to do him pleasure, when she will eschew all things what 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 unto her. But on the contrary part, when the wives be stubborn, froward, & malapert, their husbands are compelled thereby to abhor and flee from their own houses, even as they should have battle with their enemies. And * P. 242. afterward it is signified, That when wives through frailty and infirmity have done amiss, they 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 ought the woman more readily to do, the more they be ready to offend. And they shall not only do this 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 own k Eph. 5.22, 23, 24. 1 Cor. 11.3. husbands as to the Lord: for the husband 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 S. Peter saith in that place before rehearsed, that holy l 1 Pet. 3.5.6. Matrons did in former time deck themselves, not with Gold and Silver, but in putting their whole hope in God, and in obeying their husbands, as Sarah obeyed Abraham, calling him Lord, whose daughters ye be (saith he) if ye follow her example. This sentence is very meet for women to print in their remembrance. And * p. 243. afterward it is also delivered: 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 prosper, both to thee and to thy Husband, as the m Psal. 128. Psalm saith. This let the wife have ever in mind, the rather admonished thereto by the apparel of her n 1 Cor. 11.5, 7, 8. head, whereby is signified, that she is under covert or 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 o 1 Tim. 2.9. shamefastness and sobriety. For if it be not lawful for the woman to have her head p 1 Cor. 11.6, 14, 15. bare, but to bear thereon the sign of her power, (or the power over her) wheresoever she goeth: more is it required that she declare the thing that is meant thereby. In the prayer to be read after the wed with the Ring, The duty both of man and wife is delivered, That as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made (whereof this Ring given and received is a token and pledge) and may ever remain in perfect love and peace together, and live according to thy Laws. In the third part of the * T. 1. p. 88 Homily against Whoredom, it is said; The married are bound by the Law of God so purely to love one another, that neither of them seek any q Pro. 5.20, 21. strange love. The man must only r Gen. 2.24. cleave to his wife, and the wife again only to her husband: they must so s Prov. 5.19. delight one in another's company, that none of them covet any other. Saint Paul saith, Let the husband render unto the wife due t 1 Cor. 7.3, 4, 5. benevolence; and likewise also the wife unto the husband. The wife hath not power over her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and come together again that Satan tempt you not for your incontinency. Solomon saith, u Pro 5.18, 19 Rejoice with the wife of thy youth: let her be as the loving Hind, and pleasant Roe, let her breasts satisfy thee at all times, and be thou ravished always with her love. Saint Paul willeth, that young women be taught to be sober, to love their w Tit. 2: 4, 5, 6. husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Young men likewise exhort to be sober minded. Here such persons as profess the fear of God, a conscionable x Psal. 112.1. and 119.6. respect unto the observation of all God's Commandments, which are not married, and do intent to enter into that estate, may be admonished, that seldom doth God leave unseverely punished those that profess his fear, which will y Mal. 2.11.12. 1 Cor. 7.39. 2 Cor. 6.14, 15, 16. Gen. 27.46. marry with those that profess not his fear in their conversation. As no woman knoweth the miserable life with an z Ecclus. 7.25. Ecclus. 4.30. ill husband, but she that feeleth it: so no man can throughly comprehend, what are the sorrows which a wicked a Prov. 19.13. and 27.15. wife causeth to her husband, but he that hath had the woeful experience of the same. Solomon in his book of Proverbs, & jesus the son of Syrach in his book of Wisdom, in the Chapters 25, and 26. do make mention of some of them. CHAP. 82. Of the duty of Parents towards their Children, and of Children towards their Parents: likewise of Masters and Dames to their Servants, & of Servants to their Masters and Dames. IN the end of the Service of Baptism it is signified, That children should be virtuously brought up to lead a godly and a Christian b Psal. 148.12, 13. Gen. 18.19. life. That they are to be called upon for to hear c Deut. 31.12, 13. Neh. 8.2. sermons, and that they learn the d Heb. 5.12, 13. Creed, the Lords prayer, and the ten Commandments in the English tongue, and all other things which Christians ought to know and believe to their soul's health. In the Service of Matrimony it is signified, That they are to be brought up in the fear and nurture of the Lord. And the * T. 2. p. 239. Homily of the state of Matrimony addeth also, 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 e Psal. 78.4, 5, 6, 7. succession from one to another, that finally many might enjoy that everlasting immortality. * T. 1. p. 88 In the third part of the Homily against Adultery, it is said; As man and wife are bound to f 1 Cor. 7.5. live together in all godliness and honesty; so likewise is it their duty, virtuously to bring up their children, and provide, that they fall not into g Ecclus. 7.23, 24, 25. Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requireth. In the * T. 2. p. 253. Homily against Idleness, it is said; Let all parents and others, which have the care and governance of youth, so bring them up either in good learning, labour, or some honest h Tit. 3.14.25 in the margin. occupation or trade, whereby they may be able in time to come, not only to sustain themselves competently, but also to relieve and i Ephe. 4.28. supply the necessity and want of others. In the * T. 2. p. 103. Homily against Excess of Apparel, it is said; God utterly condemneth and disalloweth, whatsoever draweth us from our duty towards God, or diminisheth our charity towards our neighbours and children, whom we ought to love as ourselves. Saint Paul saith; Ye fathers k Eph. 6.4. provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. And to the Colossians he saith: Fathers provoke not your children to anger, lest they be l Col. 3.21. discouraged. Parents are not to expect from m 1 Thes. 2.7. 1 Cor. 3.1. and 13.11. children and youths, the gravity of men, nor manly understanding. That is to be desired, which every age is capable of; Whatsoever is upright natural in children, is not to be checked. Children oftentimes being unnaturally used, have been so discouraged, as that with grief their spirits have been so daunted, as that either they have become ever after stupid, and without the common understanding; or else have had their hearts broken and have perished: yea sometimes have been so provoked, as to departed from their parents, or to destroy their own selves. Honest n Zechar. 8.5. recreations are not to be denied unto youth, but often to be granted at convenient times. The Church requireth that every son and daughter (so soon as they be able to learn) be taught to say by heart readily all the Catechism, called the A. B. C. The Scripture saith, o Prov. 22.6. Train up a child in the way he should go: and when he is old, he will not departed from it. All parents (if possibly they can) ought to have their children taught to read, to write, and to cast account; and (if it may be) to understand the Latin Grammar: because of such a measure of skill, or of almost so much, every householder may have sometimes occasion. Saint Paul also saith; Parents ought to p 2 Cor. 12.14. lay up for their children. And Solomon saith, A good man leaveth his q Pro. 13.22. inheritance to his children's children. If any r 1 Tim. 5.8. provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an Infidel. Of children's duty to their Parents. Concerning the duty of children to their parents, it is signified in the second part of the * T. 1. p. 35. Homily of good Works, where it is spoken against the pharisees, For that they taught the people such a devotion, that they offered their goods into the treasure house of the Temple, under the pretence of God's honour, leaving their fathers and mothers (to whom they were chief bound) s Mat. 5.12, 13. Ecclus. 3.12, 14 15, 16. 1 Tim. 5.4. unholpen, and so they broke the Commandments of God, to keep their own traditions. In the first part of the * T. 2. p. 125. Homily concerning the place and time of prayer, it is said; 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. The Apostle saith to the Colossians: t Col. 3.20. Children obey your parents in all things: for this is well pleasing unto the Lord. To the Ephesians he saith: Children obey your parents in the u Eph. 6.1, 2, 3. Lord, for this is right. So long as parents require nothing contrary to God's Word, they are in every thing to be obeyed. That counsel in Ecclesiasticus is ever memorable: The Lord hath given the w Ecclus. 3.2, 3, 4, 5, 6, 7, 8, 9, 10▪ father honour over the children, and hath confirmed the authority of the mother over the sons. Who so honoureth his father, maketh at onement for his sins. And he that honoureth his mother, is as one that layeth up treasure. Whoso honoureth his father, shall have joy of his own children, and when he maketh his prayer, he shall be heard. He that honoureth his father shall have a long life: and he that is obedient unto the Lord, shall be a comfort to his mother. He that feareth the Lord will honour his father, and will do service unto his parents, as to his masters. Honour thy father and mother, both in word and deed, that a blessing may come upon thee from them. For the blessing of the father establisheth the houses of children, but the curse of the mother rooteth out foundations. More counsels hereto follow on in the same chapter, very profitable to be observed. Of Masters and Dames duties to their Servants. Concerning the duty of Masters and Dames to their servants, it is said in the rubric at the end of the Confirmation-Service, That they shall cause their servants and apprentices (which have not learned their Catechism) to come to the Church at the time appointed, and obediently to hear, and be ordered by the Curate, until such time that they have learned all that is here appointed for them to learn. In the third part of the * T. 1. p. 88 Homily against Adultery, it is delivered; That all Masters and Rulers ought to provide that no whoredom, nor any point of uncleanness be used among their servants. In the * T. 2. p. 254. Homily against Idleness, it is said; God of his mercy put it into the hearts and minds of all them that have the sword of punishment in their hands, or have families under their governance, to labour for to redress this great enormity, of all such as live x 2. Th. 3.10.11 Ecclus. 33.24, 25, 26, 27, 28, 29. idly and unprofitably in the Common weal, to the great dishonour of God, and 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 continue and increase in Israel, as ye may see in the book of Numbers; But when due correction was done upon them, the Lords anger was straightway pacified, and the plague y Num. 25.3, etc. Psal. 106.30. ceased. All Masters are to remember the example of Abraham written for their learning, of whom the Lord testified, saying; I know him, that he will command his children, and his z Gen. 18.19. household after him, and they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. Saint Paul saith to the Colossians: Masters, a Col. 4.1. give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven. And to the Ephesians he saith: b Ephes. 6.9. Forbear ye threatening. jesus the son of Syrach saith: Whereas thy servant worketh truly, c Ecclus. 33.30, 31. entreat him not evil: nor the hireling that bestoweth himself wholly for thee. Let thy soul love a good servant, and defraud him not of liberty. Many are the good counsels for masters towards their servants in the book of Ecclesiasticus, and throughout the whole Bible, which they may observe as they read through all the same. Of Servants duties towards their Masters and Dames. Concerning servants duties towards their masters and dames, and other their duty beside, it is said in the * T. 2. p. 253, 254. Homily against Idleness, Here ought artificers and labouring men, who be at wages for their work and labour, to consider their conscience to God, and their duty to their neighbours, 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 indeed, for that they seek to have wages for their loitering. It is less danger to God to be idle for no gain, than by idleness to win out of their neighbour's 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 d jam. 5.4. jer. 22.13. 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 e Tit. 2.9.10. deceit in his labour, is a thief before God. Let no man (saith Saint Paul to the Thessalonians) subtly f 1 Thes. 4.6. beguile his brother, let him not defraud him in his business: for the Lord is a revenger of such deceits. And afterward the sacred * p. 254. Homily saith: Here might be charged the Servingmen of this Realm, who g Eph. 5, 15, 16, 17. 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 h Pro. 14.23. business, whereby they might increase in knowledge, and 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 write fair, to keep a book of account, to study the i 1 Cor. 14.1, 5. tongues, and so to get wisdom and knowledge in such books and works, as be now plentifully set out in print of all manner of Languages. Sundry times doth the Holy Ghost by the Apostles deliver commandments unto servants concerning their duties. Saint Paul saith to the Ephesians, k Ephes. 6.5.6, 7, 8. Servants, be obedient unto them that are your masters according the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, Col. 3.22. whether he be bond or free. To the Colossians he saith, l Servants obey in all things your Masters according to the flesh. Unto Timothy he saith: Let as many m 1 Tim. 6.1, 2. servants as are under the yoke, count their own masters worthy of all honour, that the name of God, and his doctrine, be not blasphemed. Unto Titus he saith: Exhort n Tit. 2.9, 10. servants to be obedient unto their own Masters, and to please them well in all things, not answering again: not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. And Saint Peter saith: o 1 Pet. 2.18, 19.20. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently: this is acceptable with God. CHAP. 83. Of the four principal Virtues. IN the first part of the * T. 1. p. 31. Homily concerning good Works, it is said: There is one work, in the which be all good works, that is, Faith, which p Gal. 5.6. worketh by charity: If thou have it, thou hast the ground of all good works. For the virtues of strength, wisdom, temperance, and justice, be all referred unto this same faith. It is written in the book of the Wisdom of Solomon. q Wised. 8.7. If a man love righteousness, Wisdom's labours are virtues: for she teacheth temperance and prudence, justice and fortitude: which are such things as men can have nothing more profitable in their life: And these four Virtues are by some called the principal Virtues, because they are fountains of others; and four main matters, wherein the due administration of man's affairs doth consist. Of Prudence. And to begin with r Prov. 1.2, 3. and 8.11.15, 16 2 Chro. 2.12. Prudence first; It is observed to be a virtue, which according to the rule of honesty prescribeth unto man, what is to be sought after; and what is to be shunned. Hereunto Christ exhorted his disciples, saying: Behold I send you forth as sheep in the midst of Wolves: be ye therefore s Mat. 10.16. wise as Serpents, and harmless as Doves. Saint Paul saith to the Ephesians; See then that ye walk circumspectly, not as fools, but as t Eph. 5.5.16.17. wise, redeeming the time, because the days are evil: Wherefore be ye not unwise, but understanding what the will of the Lord is. To the Romans he saith: u Rom 12.2. Be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God. jesus the son of Sirach saith: Do nothing without w Ecclus 32.19 advice, and when thou hast once done, repent not. Solomon saith, He that walketh with wise men, shall be x Prov. 13.20. wise: but a companion of fools shall be destroyed. The heart of the prudent getteth knowledge; and the ear of the y Prov. 18.15. Of justice. wise seeketh knowledge. Concerning justice, that is said to be a virtue, whereby to every one his own is rendered or given. Hereunto the Apostle exhorteth, saying: z Rom. 13.7. Render to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. a Isa. 56.1. Isaiah saith: Thus saith the Lord, keep ye judgement, and do justice. Christ saith, b Mat. 22.21. Render unto Caesar, the things which are Caesar's: and unto God, the things which are Gods. Isaiah complained, saying: c Isa. 59.4.14.15. None calleth for justice, nor any pleadeth for the truth. judgement is turned away backward and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Of Tempetance Concerning Temperance, it is defined to be the virtue which moderateth the pleasures of the flesh, which are taken by tasting and touching. Saint Paul saith, d Rom. 13.14. Make not provision for the flesh, to fulfil the lusts thereof. The Lord Christ saith: Take heed to yourselves, lest at any time your hearts be e Luke. 21.34. overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. Every one (saith Saint Paul) that striveth for the mastery, is f 1 Cor. 9.25. temperate in all things: now they do it to obtain a corruptible crown, but we an incorruptible. jesus the Son of Sirach saith: g Ecclus. 31.12 15, 16, 17, 19, 20 27, 28, 29. If thou sit at a bountiful Table, be not greedy upon it, and say not, there is much meat on it. judge of thy neighbour by thyself; and be discreet in every point. Eat as it becometh a man, those things which are set before thee: and devour not, lest thou be hated. Leave off first for manners sake, and be not unsatiable, lest thou offend. A very little is sufficient for a man well nurtured. Sound sleep cometh of moderate eating. Wine is as good as life to a man, if it be drunk moderately. Wine measurably drunk, and in season, bringeth gladness of the heart, and cheerfulness of the mind. But wine drunken with excess, maketh bitterness of the mind, with brawling and quarrelling. There are more profitable instructions concerning temperance in the said Book called Ecclesiasticus, and many in the Books of Solomon and the rest of the Holy Scripture. Of Forritude. Concerning Fortitude or strength the other virtue, it is delivered to be that, whereby painful labours, yea and the perils of death are both undergone, and also unto the very end endured. Solomon saith, The wicked flee when no man pursueth: but the righteous are h Prov. 28.1. bold as a Lyon. Saint Peter saith, If you suffer for righteousness sake, happy are ye, and be not i 1 Pet. 3.14.15 afraid of their terror, neither be troubled. Saint Paul saith, My brethren be k Eph. 6.10.11. strong in the Lord, and in the power of his might, put on the whole armour of God, that ye may be able to stand against the wiles of the Devil. And to the Corinthians he saith, Watch ye, stand fast in the faith, quit you like men: be l 1 Cor. 16.13. strong. David complaineth, that some set not their heart aright, and whose spirit was not m Ps. 78.8, 9, 10 steadfast with God. The children of Ephraim being armed, and carrying bows, turned back in the day of battle. They kept not the Covenant of God: & refused to walk in his Law. The n Rev. 21.8. fearful, and unbelieving etc. (saith Saint john) shall have their part in the lake, which burneth with fire and brimstone, which is the second death. The duty of Soldiers. Such as are sent forth unto war ought to pray for to be endued with the spirit of fortitude and * Ps. 144.1. and 18.39. valour: They are also to remember the Gospel's Commandment, o Luke. 3.14. Do violence to no man, neither accuse any falsely, and be content with your wages. It is the duty of all Christians to live prudently, justly, temperately, and courageously. So shall they keep the golden means, to do nothing too much, nor nothing too little. So shall they observe the Scriptures rule; p Prov. 4.27 Turn not to the right hand, nor to the left: remove thy foot from evil. CHAP. 84. Of the seven gifts of Grace. IN the first part of the Service of Confirmation or Bishopping it is prayed for such as receive that Blessing of the Church, saying: Strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of Grace, the spirit of wisdom and understanding, the spirit of counsel and ghostly strength, the spirit of knowledge and true godliness, and fulfil them (O Lord) with the spirit of thy holy fear. Six of these gifts of Grace are by the Prophet Isaiah reckoned up together, and foretold should be in jesus Christ, where he saith: There shall come forth a rod out of the stem of jesse, and a branch shall grow out of his roots. And the spirit of the Lord shall rest upon him, the q Isa. 11.2. spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and the fear of the Lord. In jesus Christ dwelleth all the r Col, 2.9. fullness of the Godhead bodily. God gave not the spirit by s joh. 3.34. measure unto him. And of his t joh. 1.16. fullness we all receive. Hereby (saith Saint john) we know that we dwell in him, and he in us, because he hath given us of his u 1 joh. 4.13. spirit. And S. Paul saith, If any one have not the w Rom. 8.9. Spirit of Christ, the same is none of his. He meaneth, If one have it not in some measure. In Baptism some measure of Christ's x 1 Cor. 12.13. Gal. 3.27. Spirit is received, and in y Acts. 8.14.15.16.17. Bishopping an ampler measure thereof is obtained, if one duly prepared according to the prescription of Holy Church, doth submit to that Divine ordinance, and receive the same. Concerning Wisdom there is a memorable delivery of many sundry properties to be therein, in the Book of the Wisdom of Solomon, where it is said: That in her is an z Wis. 7.22, 23, 24, 25, 26, 27, 28, 29. understanding Spirit, Holy, one only, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good: kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtle spirits. For Wisdom is more moving than any motion; she passeth and goeth through all things by reason of her pureness. For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty. Therefore can no defiled thing fall into her. For the is the brightness of the everlasting light: the unspotted mirror of the power of God; and the Image of his goodness. And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and Prophets. For God loveth none but him, that dwelleth with Wisdom. For she is more beautiful than the Sun, and above all the order of the Stars, being compared with the light, she is found before it. There are two Holy Scriptures which tell us, what is wisdom and understanding. In the Book of job it is said: Behold the fear of the Lord, that is a job. 28.28. wisdom; and to departed from evil, is understanding. Moses showeth the same also, saying: Behold I have taught you statutes and judgements, etc. Keep therefore and do them, for this is your b Deut. 4.6. wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. In the third part of the * T. 2. p. 230. Homily for Rogation week, the Church very divinely hereto saith: Let us with so good an heart pray, as Solomon did, and we shall not fail but to have the spirit of Wisdoms assistance. For he is soon c Wis. 1.2. Wis. 6.12.13.14. 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 d joh. 16.13. know our duty to God, in him shall we be e Acts. 9.31. joh. 14.16. 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 * 1 Pet. 1.22. 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, she 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 f Eph. 3.16. strength to the powers of our soul and body. Of the spirit of Counsel. Concerning the spirit of Counsel, it is such an ability in some measure as Paul had, whereof he speaketh to the Corinthians, saying: That we may be able to g 2 Cor. 1.4. comfort them which are in any trouble, by the comfort, wherewith we ourselves are comforted of God. Solomon saith, A wise man will hear, and will increase learning: and a man of understanding shall attain unto wise h Prov. 1.5. counsels. jethro was not only wise for himself, but had ability to give some good i Exod. 18.19. counsel unto Moses also. Of ghostly strength. Concerning ghostly strength or strength in the spirit, Paul prayeth for it to be given to the Ephesians, saying: That God would grant you according to the riches of his glory, to be k Eph. 3.16, 17, 18, 19 strengthened with might by his spirit in the inner man: that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God. Some are but l Rom. 14. ●. weak in the faith, but Abraham was m Rom. 4.19.20 strong in faith Paul for the Colossians having prayed that they might be filled with the knowledge of God's will, in all wisdom and spiritual understanding, desireth also that they may be n Col. 1.9, 10, 11. strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness. Of the spirit of Knowledge. Concerning the spirit of knowledge, it is to be considered, that more is meant than a mere Historical knowledge of truth, namely an experimental knowledge, whereof Saint john saith: Hereby do we o 1 joh. 2.3. know that we know him, if we keep his commandments. God saith by jeremiah, Did not thy father eat and drink, and do judgement and justice, and then it was well with him? He judged the cause of the poor and needy, than it was well with him; Was not this to p jer. 22.15.16. know me, saith the Lord? Hereto pertaineth that knowledge, which is promised to be given to the comprehended in the new covenant, whereof the Lord by the same Prophet saith: I will put my Law in their inward parts, and write it in their hearts: and they shall all q jer. 31.33.34. know me from the least of them unto the greatest of them, saith the Lord. Of the spirit of true godliness. Concerning the spirit of true godliness, thereby is meant the inward worshipping of God within the spirit principally, wherewith God is r joh. 4.23. most delighted. Saint Paul saith, Bodily exercise profiteth little, but s 1 Tim. 4.8. godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. The outward worshipping of God in every particular manner is with all care to be performed and preserved: But withal the walking with God, and the inward * Micah. 6.8. as in the margin. humbling of one's self thereto, is to be zealously endeavoured, by the which we draw t Heb. 7.19. Ps. 148.14. jam. 4.8.9.10. Of the spirit of the Holy fear of the Lord. nigh unto God. Lastly, Concerning the spirit of the Holy fear of the Lord, that is hereto considerable which is written, That Christ in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he u Heb. 5.7. feared. Great was the w joh. 8.49. reverence which jesus Christ did continually bear towards God his Father. We are required to x Eph. 5.1.2. 1 Pet. 2.21. joh. 13.15. imitate him in all things written of him for our example, and unfeignedly to y Rom. 8.29. Phillip 3.13.14.15 strive to come nearer and nearer unto that mark. We that are but z Wis. 2.2. sparks of spirit in small lumps of clay (if the Angels and Arch-Angels of heaven do stand in a jude. 9 awe of God,) ought to serve him acceptably, with reverence and godly b Heb. 12.28.29. fear. For our God is a consuming fire. CHAP. 85. Of sundry fruits of the Holy Spirit. IN the third part of the * T. 2. p. 119. Homily concerning Prayer, it is said: Because the soul is much more precious and excellent than the body, therefore we ought first of all, to crave such things as properly belong to the salvation thereof: as the gift of repentant, 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, and Temperance, which things God requireth of all them that profess themselves to be his children. Saint Paul in his Epistle to the Galatians saith: The c Gal. 5.22, 23. fruit of the spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith (or Faithfulness,) Meekness, Temperance. And on some of these nine there shall be now some brief observation, because they are matters necessary for our consideration, in that if they be in any measure in us, they are testimonies that we have the Spirit of God, and are d Rom. 8.9. his. In the first part of the * T. 2. p. 209, 210. Homily for Whitsunday, it is said: O but how shall I know that the holy Ghost is within me, some man perchance will say? Forsooth, as the e Mat. 7.16, 17, 18, 19, 20. tree is known by his fruit, so is also the Holy Ghost. The fruits of the Holy Ghost (according to the mind of Saint Paul) are these: Love; joy, peace, long-suffering, gentleness, goodness, faithfulness, meekness, temperance, etc. 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 f 1 john 3.18, 19, 20, 21, 24. assure thyself that thou art endued with the Holy Ghost: otherwise in thinking well of thyself, thou dost nothing else but g jam. 1.26. Gal. 6.7, 8, 9 deceive thyself. Of Love. The first mentioned fruit of the Spirit is Love. Saint john saith, Every one that h 1 john 4.7, 8. loveth, is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is Love. By this shall all men know (saith Christ) that ye are my Disciples, if ye have i john 13.35. Love one to another. In the fourth part of the * T. 2. p. 235. Homily for Rogation week, it is said, Love and charity is the only k 1 john 3.10. Livery of a Christian man. Saint Paul unto the Corinthians reckoneth up sixteen properties of Love, saying: l 1 Cor. 13.4, 5 6, 7, 8. Charity suffereth long, and is kind: Charity envieth not; Charity vaunteth not itself, is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth. The necessity of Charity is declared in many places of the Divine Service: but in a most Divine manner in the whole Homily thereof. The prayer therefore for it, the Collect to be read on Shrovesunday called Quinquagesima, is profitable to be said often by us. O Lord which dost teach us that all our doings without Charity are m 1 Cor. 15.1, 2, 3. nothing worth: send thy Holy Ghost, and power into our hearts that most n 1 Cor. 12.31. excellent gift of Charity, the very o Col. 3.14. bond of peace and all virtues, without the which whosoever liveth, is counted p jam. 2.20 26 1 Tim. 5.6. Luke 15.32. Of joy.. dead before thee. The next fruit of the Spirit is joy.. In the * T. 2. p. 210. Homily for Whitsunday & the first part thereof, it is said: Who will not marvel at that, which is written in the Acts of the Apostles, to hear their bold confession before the Countill at jerusalem? and to consider that they went away with joy and gladness, q Acts 5.41. 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 Scriptures, to be called a r john 14.16. Comforter. The Lord (saith Isaiah) will comfort Zion: he will comfort all her waste places, and he will make her wilderness like Eden, and her Desert, like the Garden of the Lord: s Isa. 51.3. joy and gladness shall be found therein, thanksgiving and the voice of melody. The redeemed of the Lord shall return, and come with singing unto Zion, and everlasting t Isa. 35.10. and. 51.11. joy shall be upon their head: they shall obtain gladness and joy, and sorrow and mourning shall flee away. The third fruit of the Spirit is Peace. Of Peace. Peace in conscience is so precious a matter in this present world, as that congregations are not to departed from Church, until the u Phil. 4.7. Peace of God which passeth all understanding, or the like blessing be said, which the Church hath appointed. For with the like manner of blessing did God in former times ordain his Priests to w Numb. 6.23, 24, 25, 26, 27. bless his people the jews, saying: The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee Peace. Sundry times doth the Divine Service most divinely inform us hereof, saying: O God which art Author of x 1 Cor. 141: 33. Peace, & lover of y Ps. 133.1, 2, 3 Eph. 4.16. concord, etc. And give unto thy servants that Peace which the world z john 14.27. cannot give, that both our hearts may be a Ps. 108.1. set to b Mat. 228.20. obey thy commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in c jer. 6.16. Ps. 116.7, 8, 9 rest and d Isa. 30.15. 1 Pet. 3.4. Ps. 31.2. quietness. Most memorable is that Collect appointed to be read on the 21. Sunday after Trinity, viz. Grant we beseech thee merciful Lord, to thy faithful people pardon and Peace, that they may be e 1 john. 1.7, 9 Ps. 31.2. Ps. 73.1.13. jam. 4.8. cleansed from all their sins, and serve thee with a f 1 Pet. 3.4. quiet mind. In the third part of the * T. 1. p. 77. Homily of Obedience, it is said: So shall we please God, and have the exceeding benefit, Peace of conscience, rest and quietness in this world etc. In the second part of the * T. 1. p. 6. Homily an Exhortation to holy Scripture, it is said: Let us pray to God (the only Author of these heavenly studies) that we may speak, think, believe, live, and departed hence, according to the wholesome Doctrine, and verities of the holy Scriptures. And by that means in this world we shall have God's defence, favour and grace, with the unspeakable solace of Peace, and quietness of conscience, and after this miserable life, we shall enjoy the endless g Luke 16.25. and 23.43. bliss and glory of heaven. Saint Paul saith to the Romans, Therefore being justified by faith we have h Rom. 5.1, 2. Peace with God through our Lord jesus Christ. Great i Ps. 119.165. Peace (saith David) have they that love thy Law: and nothing shall offend them. Isaiah saith: Thou wilt keep him in perfect k Isa. 26.3. Peace, whose mind is stayed on thee, because he trusteth in thee. In another place he saith: And the work of righteousness shall be Peace, and the effect of righteousness, l Isa. 32.17, 18. quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. David saith, The meek shall inherit the earth: and shall m Ps. 37.11. Of Long suffering. delight themselves in the abundance of Peace. The fourth fruit of the Spirit is Long suffering; which is signified to the Ephesians, where it is said: With all lowliness, and meekness, with n Eph. 4.2. Long suffering, forbearing one another in love. So in the Epistle to the Colossians, where it is said: Put on therefore (as the Elect of God holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, o Col. 3.12, 13. Long suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, p 2 Tim. 2.24, 25, 26. patiented: in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. Paul unto Titus signifieth: that we should speak evil of no man, be no brawlers: but gentle, showing all q Tit. 3.2, 3. meekness unto all men. For we ourselves were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, etc. Of Gentleness. The fift fruit of the Spirit is Gentleness. The which property may be known out of the Apostles words, where it is said to the Thessalonians, Not of of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the Apostles of Christ. But we were r 1 Thes. 2.6, 7. gentle among you, even as a Nurse cherisheth her Children, etc. In the third part of the * T. 1. p. 98. Homily against Contention it is said: If you be provoked with evil speaking, * 1 Per. 4.1. arm yourself with patience, lenity and silence, either speaking nothing, or else being very s Prov. 15.1. soft, meek, and gentle in answering. t Rom. 12.19, 20, 21. Overcome thine adversary with benefits and Gentleness. Of Goodness. The sixth fruit of the Spirit is Goodness, which (as one saith) burceth none, but willeth well to all. The fruit of the spirit (saith Saint Paul to the Ephesians) is in all u Eph. 5.9.10. Goodness, and righteousness, and trum. joseph of Arimathea is said to be a w Luke. 3.50, 51, 52.53. Good man: He consented not to the counsel and deed of the jews against Christ: He waited for the Kingdom of God: He performed all the honour he could unto the body of jesus. The seventh fruit of the Spirit is Faithfulness, Of faithfulness faith or trust, as in promises, and in bargains or contracts: yea in all businesses and matters both Ecclesiastical and temporal. Moses was x Heb. 3.5. faithful in all God's house. Solomon saith, Most men will proclaim every one his own goodness: but a y Prov. 20.6. Faithful man who can find? Yet such as are endued with the spirit of jesus Christ, are Faithful in a good measure. Concerning Faithfulness Christ saith: He that is z Luke 16.10, 11, 12. Faithful in that which is least, is Faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been Faithful in the unrighteous Mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own. Of Meekness. The eighth fruit of the Spirit is Meekness. In the * T. 2. p. 247, 248. Homily concerning the state of Matrimony, it is said to married persons, the Husband and Wife, Do the best ye can of your parts, to custom yourselves to softness and Meekness, and bear well in worth such over sights as chance: and thus shall your conversation be most pleasant and comfortable. S. Peter saith, A a Pet. 3.4. Meek and a quiet spirit is in the sight of God of great price. The ninth fruit of the Spirit is Temperance: Of Temperance. And of it there is some delivery in the 80. Chapter afore. CHAP. 86. Of sundry other Virtues prescribed in the Divine Service. Of Honesty. IN the * T. 2. p. 108. Homily against excess of apparel, it is said: 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 b 1 Tim. 2.2. Honestly in all things. In the third part of the * T. 2. p. 119. Homily concerning Prayer, it is signified, That it behooveth one that comes to a King, to speak and ask only those things which are rightful and honest. Saint Paul commandeth all Professors of Christianity, to walk c 1 Thes. 4.12. Honestly toward them that are without, and to have lack of nothing. To the Romans he saith, Provide things d Rom. 12.17. Honest in the sight of all men. To the Hebrews he saith, Pray for us: for we trust we have a good Conscience in all things, willing to live e Heb. 13 18. Honestly. To the Philippians he saith, Whatsoever things are f Phil. 4.8. Honest, think on the same. To the Thessalonians he saith: See that none render evil for evil unto any man: but ever follow that which is g 1 Thes. 5.15. good, both among yourselves, and to all men. Saint Peter saith, Dear beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly lusts, which war against the soul, having your conversation h 1 Pet. 2.11, 12. honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of Visitation. Whence it may appear, that that is Honesty which is not only expressly approved by the holy Scriptures, but also whatsoever is accounted honourable or worthy of praise according to the light of true reason. S. Paul saith: For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law to themselves; which show the i Rom. 2.24, 15 work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another, etc. Also nothing ought to be supplicated unto a King, but what is rightful and Honest. For (Solomon saith) Righteous lips are the delight of Kings: and they love him that speaketh k Prov. 16.13. right. Of Courtesy. IN the first part of the * T. 2. p. 157. Homily concerning Almsdeeds, it is said: Be courteous unto the poor. Saint Peter saith: Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be l 1 Pet. 3.8, 9 Courteous: not rendering evil for evil, or railing for railing: but contrariwise, blessing. King Rehoboam for giving m 1 King. 12, 13, 14, 16. uncourteous answers to his subjects when they came unto him, lost the most part of his Kingdom thereby. Solomon signifieth, that a Superior should not without just cause answer his inferior discourteously, saying: He that n Prov. 14.21. despiseth his neighbour, sinneth: but he that hath mercy on the poor, happy is he. He that o Prov. 14.31. oppresseth the poor, reproacheth his Maker. In Ecclesiasticus wholesome counsel is given hereto: Turn not away thine eye from the needy, and give him none occasion to curse thee; for if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. Let it not grieve thee to bow down thine ear to the poor, and give him a p Ecclus. 4.5, 6, 8. friendly answer with meekness. We ought not to despise any for any bodily deformity or infirmity. The Apostle saith, q 1 Pet. 2.17. Honour all men. Be gentle, showing all r Tit. 3.2. meekness unto all men. Of retaining the memory of Saints. IN the Calendar set afore the Common Prayer, the names of sundry men and women, which in their life time, here on earth were famous for piety and virtue, are inserted for perpetual memory: as Cyprian, Benedict, Anne, Katherine, etc. Wherein holy Church doth according to the Scripture, which saith: The Prov. 10.7. memory of the just is blessed: but the name of the wicked shall rot. The righteous shall be had in everlasting t Psal. 112.6. remembrance. In the third part of the * T. 1. p. 65. Homily concerning the fear of death, there is a Saints saying mentioned, namely, Saint Martin, who said, Good Lord, if I be necessary for thy people to do good unto them, I will refuse no u Phil. 1.24. labour: but else for mine own self, I beseech thee to take my soul. In the eleventh Chapter to the Hebrews the memorial of many Saints is blessed: so in Ecclesiasticus, Chap. 44.45, 46, 47, 48, 49, 50. Of Veracity or True Speaking. IN the first part of the * T. 1. p. 47, 48. Homily concerning Swearing, it is said; Every Christian man's word (saith Saint Hierome) should be so true, that it should be regarded as an oath. And Chrysostome witnessing the same, saith, It is not convenient to swear: for what needeth us to swear, when it is not lawful for one of us to make a w Col. 3 9 Isa. 63.8. lie unto another. He that useth truth and plainness in his bargaining and communication, he shall have no need by such vain swearing, to bring himself in credence with his neighbours, nor his neighbours will not mistrust his sayings. The Prophet jeremiah saith: Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders; and they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak x jer. 9.4, 5. lies, and weary themselves to commit iniquity. David saith: Lord who shall abide in thy Tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, & worketh righteousness, and y Psal 15.1, 2, 3. speaketh the truth in his heart. Of Diligence. IN the admonition to all Ministers Ecclesiastical, set afore the second Tome of Homilies, it is said; It shall be necessary that ye z 1 Tim. 4.12 1 Pet. 5.3. above all other do behave yourselves most faithfully and diligently in your so high a function. After it is said; It shall be well done to spend your time to consider well of such Chapters before hand, whereby your a Eccles. 12 9, 10, 11. prudence and diligence in your office may appear, etc. In the first part of the * T. 2 p. 115. Homily concerning the place and time of prayer, it is signified; That by the fourth Commandment it appeareth, no man in the six days ought to be slothful or idle, but b Exod. 20.9. Rom. 12.11. diligently to labour in that state wherein God hath set him. Most divinely doth the Church counsel us unto diligence, in the third part of the * T. 2. p. 232. Homily for Rogation week, saying: Brethren, howsoever the c 1 Cor. 11.32. world in generality is d Hos. 4.6. forgetful of God, let us particularly attend to our time, and e Eph. 5.15.16. Col, 4.5. win the time with diligence, and apply ourselves to that light and f 2 Cor. 6.1, 2. grace that is g Tit. 2.11.12. offered us: let us, if God's favour and judgements which he worketh in our time, cannot stir us to call home to ourself to h Phil. 2.12. do that belonging to our salvation: At the least way, let the malice of the devil, the naughtiness of the world, which we see exercised in these i 1 Tim. 4.1. 2 Tim. 3.1. etc. perilous and last times, wherein we see our days so dangerously set; provoke us to k Mar. 13.33, 34 35, 36, 37. Ephes. 4.1. watch diligently to our l 1 Cor. 1.9. vocation, to walk and go m Phil. 3.13, 14. 2 Pet. 1.3.10. Prov. 4.18. forward therein. In the * T. 2. p. 241. Homily concerning the state of Matrimony, it is said; But to this prayer must be joined a n 2 Pet. 1.5, 6, 7, 8. singular diligence, etc. In the third part of the * T. 2. p. 272. Homily of Repentance, it is said; If we should suspect any uncleanness to be in us, wherefore the earthly Prince should loathe and abhor the sight of us, what pains would we take to remove and put it away? How much more ought we with all diligence and speed that may be, to put away that unclean o 2 Cor. 7.1. filthiness that doth p Isa. 59.1. separate and maked division betwixt us and our God, and that hideth his face from us, that he will not hear us? The Apostle to the Hebrews saith: We desire that every one of you do show the same q Heb. 6.11, 12. diligence, to the full assurance of hope unto the end: that ye be not slothful, but followers of them, who through faith and patience inherit the promises. To the Clergy, Saint Paul saith, Preach the Word, be r 2 Tim. 4.2. instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine. Solomon saith, Be thou s Prov. 27.23. diligent to know the estate of thy flocks, and look well to thy herds. In another place he saith, Seest thou a man t Prov. 22.29. diligent in his business? he shall stand before Kings, he shall not stand before mean men. Of Watchfulness. IN the * T. 2. p. 252. Homily against Idleness, it is said; Let us u jam. 4.7. 1 Pet. 5.8, 9 resist the Devil with our diligent watching, in labour, and in w 1 Pet. 4.19. well doing. For he that diligently exerciseth himself in honest * See Mat. 12.44. where the original of the word empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth being idle. business, is not easily catched in the Devil's snare. Saint Paul saith unto Timothy, x 2 Tim. 4 5. Watch thou in all things. Christ saith, y Mat. 26 41. Watch ye and pray, lest ye enter in temptation. What I say unto you, I say unto all, z Mar. 13.37. Watch. Of Contentedness. IN the * T. 2: p. 106. Homily against the excess of Apparel, it is said; Let us content ourselves quietly with that which God sendeth, be it never so little. And if it please him to send us plenty, let us not wax a Prov. 30.9. 1 Tim. 6.17, 18. proud thereof, but let us use it moderately, aswell to our own comfort, as to the relief of such as stand in necessity. Afterward it is said; Every Christian ought to content himself in our Saviour Christ, thinking himself sufficiently * A most considerable sentence. garnished with his heavenly virtues. Saint Paul saith, Godliness with b 1 Tim 6.6, 7, 8. contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out; and having food and raiment, let us be therewith content. Let your c Heb. 13.5. conversation be without covetousness, and be content with such things, as ye have: for he hath said, I will never leave thee, nor forsake thee. Saint Paul said concerning himself: I have learned in whatsoever state I am, therewith to be d Phil. 4.11. content. Of Simplicity. IN the * T. 2. p. 106. Homily against the excess of Apparel, it is said; Let us take unto us simplicity, chastity, and comeliness, submitting our necks to the sweet e Mat. 11.30. yoke of Christ. The Lord jesus said to his Apostles: Behold, I send you forth as sheep in the midst of Wolves: be ye therefore wise as serpents, and harmless (or f Mat, 10.16. simple) as doves. Saint Paul said to the Corinthians, I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the g 2 Cor. 11.3. simplicity that is in Christ. In another Epistle he saith: He that giveth, let him do h Rom. 12 8. it with simplicity. And I would have you wise unto that which is good, and i Rom. 19.19. simple concerning evil. Concerning himself he said: Our rejoicing is this, the testimony of our conscience, that in k 2 Cor. 1.12. simplicty and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you wards. Singleness of mind is one of the heavenly virtues. Let us hear what David saith of the contrary nature. They speak vanity every one with his neighbour: with flattering lips, and with a l Psal. 12.2, 3. double heart do they speak. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things. Of zealousness. IN the second part of the * T. 2. p. 131, 132. Homily concerning the place and time of prayer, it is said; 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 and 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 and commanded. Ever memorable is that which the Lord said to the Angel of the Church of the Laodiceans; I know thy works, that thou art neither cold nor hot, I would thou were cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. As many as I love, I rebuke and chasten, be m Rev. 3.15, 16, 17, 18.19. jer. 48.10. as in the margin. zealous therefore and repent. Paul signified of some, that had a n Rom. 10.2. zeal of God, but not according to knowledge. He telleth Titus therefore whereof all should be o Tit. 2.14. zealous, namely of good works. Great also aught to be the zeal of every Christian concerning God's house, his Temple, and every part of his public worship, and concerning every circumstance thereto ordained by the Church, that nothing thereof be profaned, but every particular with all due reverence used or performed, according to the example of jesus Christ, of whom it is said, that the p john 2.17. zeal of his father's house had eaten them up. Of Modesty. IN the * T. 2. p. 94. Homily against Gluttony and Drunkenness, it is said; Almighty God (to the end that we might keep ourselves undefiled, and serve him in holiness and righteousness, according to his word) hath charged in his Scriptures so many as look for the glorious appearing of our Saviour Christ, to lead their lives in all q Tit. 3.12, 13. sobriety, modesty, and temperance; 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 r Mat. 25.10, 11, 12. cannot enter with Christ 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 s 1 Pet. 5.8, 9 sobriety, that we may resist, being steadfast in faith. To the intent therefore that this soberness may be used in all our behaviour, it shall be expedient for us to declare unto you how much all kind of t Ephes. 5.18. 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. In the * T. 2. p. 108. Homily against the excess of apparel, it is said; 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 u Prov. 31.30. 1 Tim. 2.9.10. modesty, and diligence to live honestly in all things. In the third part of * T. 2. p. 271. Homily of Repentance, it is said: The true parts and tokens of repentance are, an hearty w Ps. 51.17. contrition and sorrowfulness of our hearts, unfeigned x Ps. 32.5. confession in word of mouth for our unworthy living before God, a steadfast y Rom. 3.24.25.26. faith to the merits of our Saviour Christ for pardon, and a purpose of ourselves by God's grace to z Isa. 55.7. renounce our former wicked life, and a full a Ezech. 18.21. conversion to God in a b joh. 15.8. new life to glorify his name; and to live c Col. 2.5. orderly and charitably, to the comfort of our neighbour, in all d Eph. 5.9.10. righteousness, and to live soberly and modestly to ourselves, by using abstinence, and e 1 Cor. 9, 25. temperance in word and deed, in f Col. 3.5. mortifying our earthly members here upon earth. Saint Paul unto Timothy signifying with what conditions a Minister of the Church is to be endued, mentioneth modesty among the rest, saying: He must be blameless, the husband of one wife, vigilant, sober, of good behaviour (or * 1 Tim. 3.2. as in the margin. modest) given to hospitality, apt to teach, etc. The Apostle commandeth women to adorn themselves in g 1 Tim. 2.9. modest apparel. Also he teacheth that aged men be h Tit. 2.2.3. sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things. That they may teach the young women to be i Tit. 2 3.4. sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Young men exhort likewise to be sober minded. The instruction in Ecclesiasticus is memorable: k Eccius. 32.7.8.6. Speak young man, if there be need of thee: and yet scarcely when thou art twice asked. Let thy speech be short, comprehending much in few words; be as one that knoweth, and yet holdeth his tongue. If thou be among great men, make not thyself equal with them, and when l Ecclus. 7.14. ancient men are in place, use not many words. Of Patience. IN the Collect for Saint john Baptists day it is said, Make us so to follow his Doctrine and holy life, that we may truly m Luk. 3.3, 4, 5, 6. repent according to his Preaching, and after his example constantly n Mat. 10.32. Phil. 2.16. speak the truth, boldly o Leu. 19.17. rebuke vice, and patiently p Mat. 5.10.11.12. jam. 1.2.3.4. 1 Pet. 3.14. suffer for the truth's sake. In the first * T. 2. p 178. Homily of the Passion it is said, Let us therefore now open our hearts again to jesus Christ, & 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 q Mat 10.38. cross with Christ, and follow him. His Passion is not only the r 1 Tim 2.6. ransom and whole amends for our sin, but it is also a most perfect s Heb 12.1, 2, 3, 4. example of all patience and sufferance. For it behoved Christ thus to t Luk. 24.46, suffer, and to enter into the glory of his Father: Why should it not become us to bear patiently our small crosses of adversity, and the troubles of this world? For surely (as saith Saint Peter) Christ therefore suffered, to leave us an u 1 Pet. 2.21. example to follow his steps. And if we w 2. Tim. 2.11.12. suffer with him, we shall be sure also to reign with him in heaven. Not that the x Rom. 8.18. sufferance of this transitory life should be worthy of that glory to come, but gladly should we be contented to suffer, to be y Rom. 8.29. 1 joh. 2.6. like Christ in our life, that so by our z Mat. 5.16. works we may glorify our Father which is in heaven. And as it is painful and grievous to bear the Cross of Christ in the griefs and displeasures of this life: so it a Heb. 12.11. bringeth forth the joyful fruit of b Rom. 5.3.4.5. hope, in all them that be exercised therewith. Let us not so much behold the pain, as the c Heb. 11.26.27. reward that shall follow that labour. Nay, let us rather endeavour ourselves in our sufferance, to endure innocently and guiltless, as our Saviour christ did. Perfect patience careth not what, nor how much it suffereth, nor of whom it suffereth, whether of friend or foe: but studieth to suffer d 1. Pet. 2.19. and 3.14. innocently, and without deserving. Yea, he in whom e Mat 5.48. perfect Charity is, careth so little to revenge, that he rather studieth to do good for evil, to bless and 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 and pattern of all meekness and sufferance. Saint james saith, My brethren, count it all joy when ye fall into diverse temptations, knowing this, that the trying of your faith worketh f jam. 1.2.3. patience: but let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Saint Paul to the Thessalonians saith, Be g 1 Thes. 5.14. patiented toward all men. And again Saint james saith, Be h jam. 5.7.8.9.10.11. patiented therefore brethren, unto the coming of the Lord: Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patiented; establish your hearts: for the coming of the Lord draweth nigh. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an ensample of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy. Of Peacemaking. IN the third part of the * T. 1. p. 98. Homily against Contention it is said: Above all things, keep peace and i Eph. 4.3. unity: be no Peace breakers, but k Mat 5.9. Peacemakers. And then there is no doubt, but that God the Author of comfort and peace, will grant us l 2 Thes. 3.16. peace of Conscience, and such concord and agreement, that with m Rom. 15.5.6. one mouth and mind, we may glorify God the Father of our Lord jesus Christ. As all true Christian people do receive by the spirit of Christ the peace of God into their consciences n Isa. 48.18. and 66.12. more and more, so are they more and more peaceable toward others. Saint james saith, The Wisdom that is from above, is first pure, then o jam. 3.17.18. peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy. 2 Esdros. 13.12.39. And the fruit of righteousness is sown in Peace, of them that make peace. Blessed (saith Christ jesus) are the p Mat. 5.2. 1 Pet. 3.11. Peacemakers, for they shall be called the Children of God. CHAP. 87. Of Satisfaction for wrong done in word or deed. IN the second Exhortation to be said sometime at the discretion of the Curate, afore receiving the Communion, it is said: If ye shall perceive your offences to be such as be not only against God, but also against your neighbours: than ye shall reconcile yourselves unto them, ready to make restitution and Satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other, and likewise being ready to forgive others that have offended you, as you would have forgiveness of your offences at God's hand: for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. In the Rubric of the Visitation of the sick afore the particular Absolution, it is said: The Minister shall examine the sick party whether he be in charity with all the world, exhorting him to forgive from the bottom of his heart all persons that have offended him, and if he have offended other, to ask them forgiveness: and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. In the * T. 2. p. 195. Homily of the Resurrection it is said: As ye have hurt the name of your neighbour, or otherwise hindered him; so now intent to restore it unto him again. For without restitution, God accepteth not your 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 of God, and profit of your neighbour. In the second part of the * T. 2. p. 203. 204. Homily concerning the Sacrament it is said: 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, misreport, division, rancour, or inward bitterness, etc. Wherefore (O man) tender thine own salvation, examine and try thy good 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 hast been offended, now be reconciled. If thou hast caused any to stumble in the way of God, now set them up again. If thou hast disquieted thy brother, now pacify him. If thou hast wronged him, no relieve him. If thou hast defrauded him, now restore unto him. If thou hast nourished spite, now embrace friendship. If thou hast fostered hatred and malice, now openly show thy love and charity, yea be pressed and ready to procure thy neighbour's health of soul, wealth, commodity, and pleasures, 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 unto this table of the lord In the second part of the * T. 2. p. 269. Homily of repentance, it is said: We do learn, what is the satisfaction that God doth require of us, which is, that we q Isa. 1.16.17. 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 r Luk. 19.8. Zacheus, and of this sinful s Luk 7.38.39. woman, and also that godly lesson which john Baptist Zacharies' son did give unto them that came to ask t Luk. 3.11.12.13, 14. counsel of them. The Lord jesus saith, If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the Altar, and go thy way, first be u Mat. 5.23.24.25.26. reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him: lest at any time the adversary deliver thee to the judge, & the judge deliver thee to the officer, and thou be cast into prison. Verily, I say unto thee, thou shalt be no means come out thence till thou hast paid the uttermost farthing. The Law of the Lord saith, The guilty shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found. Read the sixth Chapter of Leviticus and the 7. first verses. In the last whereof it is signified, that forgiveness for such transgressions cannot be hope for from God, until restitution be made, or at least unfeignedly intended, desired, resolved on, and set forward according to the very uttermost of one ability. Read the Laws concerning restitution in Exodus 22, etc. If we find any of our neighbour's substance be it of what kind soever, we are bound to restore it unto him again Deut. 22.1.2.3. See job. 20.18. CHAP. 88 Of forgiving others the wrongs, which they have dene to us, in word or deed. IN the Service afore the Communion, and in the Rubric afore the special Absolution it is declared, that we are bound to be in Charity with every body of mankind, as we would that God should be merciful unto us. For so we may observe forth of the collections in the * Chap. 87. Chapter afore. In the first * T. 2. p. 179. Homily of the Passion, it is said: 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 neighbour against us. We do 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 to 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. And * P. 180. afterward it is said: He which hateth his brother, abideth in death, even in the danger of everlasting death, and is moreover the child of damnation and 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 doth make us the blessed children of Almighty God; so doth hatred and envy make us the cursed children of the Devil. In he second part of the * P. 216. Homile for Whitsunday it is said: Ye shall briefly take this short lesson. Wheresoever ye find the spirit of arrogancy, and pride, the spirit of envy, hatred, contention, cruelly, murder, extortion, witchcraft, necormaniec, 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 the jesus is a good spirit, and 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 a man live uprightly, of him it may be safely pronounced, that he that the Holy Ghost within him: If not, than it is a plain taken, that he doth usurp the name of the Holy Ghost in vain. Christ teacheth us thus to pray: w Mat. 6.12. Forgive us our trespasses, as we forgive them that trespass against us. And he addeth, For if ye x Mat 6.14, 15: forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. In the Parable it is said, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? and his Lord was wroth, and delivered him to the Tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts y Mat. 18.32, 33, 34, 35. forgive not every one his brother their trespasses. Saint james saith, z jam. 2.13. He shall have judgement without mercy, that hath showed no mercy. The Lord also saith; Take heed to yourselves: If thy brother trespass against thee, rebuke him; & if he repent, forgiven him. And if he trepasse against thee seven times, in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt a Luke. 17.3, 4 forgive him. Memorable is the instruction in Ecclesiasticus: he that revengeth, shall find vengeance from the Lord, and he will surely keep his sin in remembrance. b Ecclus. 28. ●● 2, 3, 4, 5, 6, 7. Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself; and doth he ask forgiveness of his own sins? Remember thy end, and let enmity cease, remember corruption and death, and abide in the Commandments. Remember the Commandments, and bear no malice to thy neighbour: remember the Covenant of the Highest, and wink at ignorance. Some will say, they can forgive, but not forget. But in so doing they do not well. Saint Paul saith, be ye kind one to another, tender hearted; c Eph. 4.32. forgiving one another, even as God for Christs-sake hath forgiven you. Be ye therefore d Eph. 5.1. sollowers of God as dear Children, and walk in love. Micah speaking of God's mercy to his penitent and obedient people, saith, Thou wilt e Micah. 7, 18, 19 cast all their sins into the depths of the Sea. And that we like unto God, aught to forget, aswell as to forgive our neighbour's trespasses against us, it may appear out of that doctrine in the Meeter of the Psalms; where it is said in Psal. 103.8, 9 The Lord is kind and merciful, when sinners do him grieve: The slowest to conceive a wrath, and readiest to forgive. He chides not us continually, though we be full of strife: Nor keeps our faults in memory, for all our sinful life. CHAP. 89. Of examining and judging our own selves. IN the Divine Service for the Communion, it is to be said by the Curate unto the people, namely in the second Exhortation: My duty is to exhort you to consider the dignity of the holy mystery, and the great peril of the unworthy receiving thereof, and to search and examine your own consciences, as you should come holy and clean to a most godly and heavenly feast, etc. The way and means thereto is: first to examine your lives and conversation by the rule of God's Commandments, and wherein soever ye shall perceive yourselves to have offended, either by will, word or deed, there to bewail your own sinful lives, and confess yourselves to Almighty God, with full purpose of amendment of life. In the Exhortation of the Visitation-Service, it is said also unto us most Divinely to this matter: Forasmuch as after this life, there is account to be given unto the righteous judge, of whom all must be judged without respect of persons: I require you to examine yourself, and your state both toward God and man, so that accusing and condemning yourself for your own faults, you may find mercy at our heavenly Father's hand for Christ's sake, and not be accused and condemned in that fearful judgement. In the second part of the * T. 2. p. 204, 205. Homily concerning the Sacrament, it is said: Let us all universal and singular, behold our own manners and lives, to amend them. Yea now at the least, 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 f Zechar. 12.10, 11. joel 2.12. Ps. 126 5, 6. tears pour 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 dear beloved Son jesus Christ, to heal our deadly wounds withal. For surely, if we do not with earnest repentance g 2 Cor. 7 1. 1 john. 3 3. jam. 4.8.9. 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 wholesome Bread, and drink this Cup to our eternal destruction. Thus we and not other must throughly h jer. 7.5. Ps. 119.59.60. examine, and not lightly look over ourselves, not other men; our own conscience, not i Mat. 7.1, 2, 3, 4, 5. Ecclus. 19.8. other men's lives; which we ought to do uprightly, truly, & with just correction. Let as take heed we come not with our sins unexamined, into this presence of our Lord and judge. If they be worthy blame, which kiss the Prince's hand with a filthy and unclean mouth: shalt thou be blameless, which with a k Mat. 23, 25, 26, 27.28. stinking soul, full of covetousness, fornication, drunkenness, pride full of wretched cogitations and l Mat. 15.18, 19, 20. thoughts, dost breathe out iniquity and uncleanness on the Bread and Cup of the Lord? The Church therefore in the Communion-Service saith: judge therefore yourselves (brethren) that you be not judged of the Lord. Greatly and ever observable is the Counsel of jeremiah in his Book of Lamentations: Let us m jer. 3.40. search and try our ways, and turn again unto the Lord. The Apostle saith to the Corinthians: n 2 Cor. 13.5. Examine yourselves whether you be in the faith: prove your own selves. To the Galatians he saith: If a man think himself to be something, when he is nothing, he deceiveth himself. But let every man o Gal. 6.3, 4, 5. prove his own work, and then shall he have rejoicing in himself alone, and not in another. David saith: Stand in awe and sin not: p Ps. 4.4. Commune with your own heart upon your bed, and be still. Ezekiel saith, Then shall ye q Ezek. 36.31. remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities, and for your abominations. The cause of the licentiousness of these times. The neglect of this duty of examining and judging our own meditations, speakings and doings, is the cause of the licentiousness of these times, whereof it is complained by the Church in her 113. Canon. Some about Easter time when they receive, think a little upon themselves, whether they be in open variance with their next Neighbour, and it may be before they go to the Communion will signify some condiscending unto a reconciliation. But it is the custom with many, within few days after Easter all the year long until Easter come again, for to make no conscience of living in discord & envying. True Christians do not only at Easter, but all the year long oftentimes take an examination of their whole conversation, how it agreeth to the Commandments of the Gopel of the Lord jesus Christ, bearing always in remembrance Christ's words, viz. r john 12.48. The word that I have spoken, the same shall judge you in the last day. And that of every s Mat. 12.36, 37 idle word, that men shall speak, they shall give account in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Also true Christians do believe and often think or Saint Paul's words to the Corinthians, viz. We must all t 2 Cor. 5.10, 11. appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Also Saint Peter's words: And if ye call on a Father, who without respect of persons u 1 Pet. 1.17. judgeth according to every man's work, pass the time of your sojourning here in fear. David's practice is written for our imitation, who in Ps. 119. saith, w Ps. 119.59, 60.120.15.63.66.148.97. I thought on my ways: and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy Commandments. My flesh trembleth for fear of thee, and I am afraid of thy judgements. I will meditate in thy Precepts: and have a respect unto thy ways. I am a companion of all them that fear thee: and of them that keep thy Precepts. I have remembered thy name, O Lord in the night, and have kept thy law. Mine eyes prevent the night watches, that I might meditate in thy Word. O how I love thy Law! it is my meditation all the day. The neglect of examining and judging our own minds and lives by the rule of all the Commandments of Christ's holy Gospel, for to amend them according to his holy express word, as we are advertised in the last part of the most sacred Litany, it is the cause of so much difference about religion now in the Christian world. As many as have their eyes in their own x Eccles. 2 14. heads, and not in the corners of the earth, only upon others; As many as obey Christ's Commandment, y Mat. 7.1, 2, 3, 4, 5. judge not, that ye be not judged. For with what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again. And why beholdest thou the Mote that is in thy brother's eye, but considerest not the Beam that is in thine own eye? Or how wilt thou say to thy brother, let me pull out the Mote out of thine eye, and behold a Beam is in thine own eye? Thou Hypocrite, first cast out the Beam out of thine own eye: and then shalt thou see clearly to cast out the mote out of thy Brother's eye: As many as do not merely talk of the straight gate and narrow way, but also their own selves with their whole heart z Luke. 13.24. Mat. 7.13.14. strive to enter in at the same, becoming a 1 Cor. 3.18. fools, that they may be wise, b Isa. 55.7. forsaking all their imaginations, and c Rev. 3.17. false riches, and d Mat. 19.22. jer. 4.14. possessions in spirit, which they have received from the e 1 Cor. 2.12. spirit of the world, & not from the Spirit of God, which are contrary to the testimony and approbation of God's express Word, and of the Divine Service of the Church of England; As many as forsake their f Prov. 9.6. own chosen way, and only walk in the g jer. 6.16. Ps. 139.24. old way, according to the direction of the universal holy Scriptures, and the prescription and instruction of our Mother the Church of England, in her books of Divine Service; who unfeignedly strive to do like David, to h Ps. 119.32. run the way of God's Commandments; to be i Ps. 119.29, 30 removed from the way of lying, and to have God grant them his law graciously; who choose the way of truth, and lay God's judgements before them; who pray to be k Ps. 119.33. taught the way of God's Statutes, for to keep that way unto the end thereof; who l Ps. 119.14. rejoice in the way of God's Testimonies as much as in all riches; who pray to be made m Ps. 119.27, understand the way of God's Precepts; who pray to be quickened (or made lively) in the way of the Lord; who pray to God for to n Ps. 138. ●3, 24 search them, and know their hearts, to try them, and to know their thoughts, and to see if there be any * Or way of pain or grief, as it is rendered in the Margin. wicked way in them; and to lead them in the way everlasting; Such as are like David thus affectioned, do honour the godly wisdom of the Church of England their Mother, o Phil. 2.16. held forth in the books of her Divine Service, and do at length by the grace of our Lord jesus, and the love of God, and the fellowship of the Holy Ghost, come into the p Act. 4.32. jer. 32.39. unity of the most holy faith and upright life, prescribed in the said sacred Books, and in the other books of her Doctrine & discipline, established by public & common Authority. But it is now with some as it is mentioned in holy Writ: There is a generation that are pure their own eyes: and yet is not q Pro. 30.12, 13, 14. washed from their own filthiness. There is a generation, O how lofty are their eyes! and their eye lids are lifted up. There is a generation whose teeth are as swords, and their jaw-teeths as knives, etc. Of such also the same Divine Writer saith, All the ways of a man are r Prov. 16.2. clean in his own eyes: but the Lord weigheth the spirits. Every way of a man is s Prov. 21.2. right in his own eyes, but the Lord pondereth the hearts. To neglect examining, judging and amending once own self, and to be a censurer of others is the damnable Pharisaical nature. Saint Luke recordeth that the covetous Pharisees heard Christ's sayings, and derided him. And he said unto them, Ye are they which t Luke 16.15, 14. justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is an abomination in the sight of God. And he spoke this Parable unto certain which u Luke 18.9, 10, 11, 12. trusted in the uselves that they were righteous, and despised other. Two men went up into the Temple to pray, the one a Pharisee, the other a Publican. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, Extortioners, unjust, Adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess, etc. Christ tells the Laodicean Angel what he thought of himself, saying: Thou sayest, I am w Rev. 3.17. rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked, etc. Saint Paul foretold, that wisdom in ones own eyes, or self wisdom, good opinion of ones own ways, and the like spiritual pride, would be the disease of the last days. And he reckoneth it up in the first place of the seventeen reigning sins of these times, saying unto Timothy: This know also, that in the last days, perilous times shall come, for men shall be x 2 Tim. 3.1, 2, 3, 4, 5. lovers of their own selves, etc. not y 2 Cor. 13.5. examiners, z 1 Cor. 11.28.31. judgers, and a Ezech. 36.31. condemners of themselves, according to the requiry of the holy Gospel. Much considerable hereto is that ever memorable sentence of the Holy Ghost delivered by Saint john: Every one that hath this hope in him (namely to be like God in holiness and righteousness, and to see him as he is when he shall appear) b 1 john 3.3. purifieth himself, even as he is pure. The meeter of the fift verse in the 4. Psalm is memorable. Sin not, but stand in awe therefore: examine well your heart: And in your chambers quietly, see you yourselves convert. CHAP. 90. Of seeking God's Kingdom, and the righteousness thereof. IN the prayer for rain, it is said; O God heavenly Father, which by thy Son jesus Christ, hast promised to all that seek thy Kingdom, and the righteousness thereof, all things necessary for their bodily sustenance, etc. In the book of the Wisdom of Solomon, it is said; c Wisd. 1.12, 13, 14, 15, 16. Seek not death in the error of your life: and pull not upon yourselves destruction, with the work of your hands. For God made not death: neither hath he pleasure in the destruction of the living. For he created all things that they might have their being: and the generations of the world were healthful: and there is no poison of destruction in them: nor the Kingdom of death ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferorum, juxta vulgatam versionem, atque Innianam. or hell) upon the earth. For righteousness is immortal. But ungodly men with their words and works called it to them: for when they thought to have it their friend, they consumed to nought, and made a covenant with it, because they are worthy to take part with it. In the first part of the * T. 2. p. 275. Homily against Disobedience and wilful Rebellion, it is signified, That as long as in the 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 d 1 Sam. 15.22, 23. jer. 7.22.23. obedience is the principal virtue of all virtues, and indeed 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 the breaking in of rebellion, all vices and miseries did withal break in, and overwhelm the world. We were e Psal. 51.5. shapen in iniquity, and in sin did our mothers conceive us: f job 14.4. unclean have we been borne into this world. And growing up in the world, commonly when we come to the years of discretion, more or less there seizeth on us the g Psal. 143.3, 4. power of darkness. Other Lords h Isa. 26.13. besides the Lord God have had dominion over us. Satan hath had his i 2 Tim. 2.26. Eph. 2.1, 2, 3. kingdom more or less upon us. But God would that we should be as his people the Colossians were while they were here in this world, delivered from the k Col. 1.13. 1 Pet. 2.9. power of darkness, and translated into the Kingdom of his dear Son. For which cause he sendeth to us his Ministers, for to open our eyes, and to turn us from darkness to light, and from the l Acts 26.18. power of Satan unto God, that we may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in jesus Christ. But to attain hereunto we are required to do our parts also, namely to m Mat. 6.33. seek for God's Kingdom, and the righteousness thereof. The Kingdom of God which now we are to seek, is his Kingdom of n Rom. 5.21. grace: and Christ saith, Behold the Kingdom of God is o Luke 17.21. within you. Holy Church hath authorized for our help in devotion, a book called The imitation of Christ; wherein are very many most heavenly meditations and exhortations. In the first Chapter of the second book thereof there are very useful observations hereto, whereof we may make good use in our seeking of Christ's Kingdom. And they are as followeth. The Kingdom of God is within, saith Christ. p joel 2.12. Turn thee unto the Lord with all thine heart, having q 1 john 2.15, 16, 17. and 5.4. forsaken this wretched world, and thou shalt r Mat. 11.29. find rest for thy soul. Learn to contemn s 2 Cor. 4.18. outward things, and to addict thyself to t Col. 31.2. spiritual; so shalt thou perceive the Kingdom of God to come unto thee. For the u Rom. 14.17. Kingdom of God is righteousness & peace, & joy in the Holy Ghost, which the wicked w Isa. 57.20, 21. enjoy not. Christ will x john 14.18. 2 Cor. 6.16. come unto thee and comfort thee, if thou make a y Luke 1.17. Isa. 40.3, 4, 5. as in the Epistle for Saint John Baptists day. sit resting place for him within thee. For all his z Psal. 45.13. glory and beauty is within, there doth he gladly abide. With the a Eph. 2.16, 17. inner man doth he oftentimes walk, and reason sweetly, and b Prov. 8.31. delight himself pleasantly, and agree notably, and familiarly continue. Go too now, O faithful soul, prepare thine heart for this Bridegroom, that he may c Ps. 101. ●, etc. Song. 3.4. come unto thee, and dwell within thee. For thus he saith: If any man love me, he will keep my word, and my Father will love him, and we will d john 14.23. come unto him, and will dwell with him. The Preface afore the said book, which Preface is entitled, A godly Preface, made by him, whosoever he was, that translated this book out of the Latin tongue into French, is a most singular delivery of many foundations unto true devotion, and very worthy every Christians often reading through. Moreover, as the Kingdom, Rule, Reign, Dominion, sway and pre-eminence, which God hath in his people, is to be sought after within our inward man, and to be expected there to e 2 Pet. 1.19. arise, begin, and to be administered more and more by the f Rom. 8.14. Spirit of jesus Christ; so also the g Prov. 15.9. righteousness of that Kingdom is to be seeked, which the Spirit of Christ h Heb. 1.8, 9 administereth, not only i Hos. 10.12. inwardly within man's spirit, but also so as it k Ps. 15.2. Psal. 119.1, 2, 3, 4, 5, 6. worketh outwardly, wherethrough every man & woman which are subjects of Christ's Kingdom of Grace, are inflamed with fervent zeal, and an unfeigned desire and striving to work righteousness in every l Psal. 106.3. Mat 7 23. Isa. 33.15. Gen. 18.19. Mat. 7.12. particular matter of this present world. And that thereunto m Luk. 1.74, 75 1 john 2 29. and 3.10. tended Christ's Kingdom of Grace, it may appear unto us out of the most holy delivery of the Church in the third collect for Grace, where it is said; Grant that this day we n jude 2.4. fall into no sin, neither run into any kind of danger: but that all our doings may be ordered by thy governance (or Kingdom) to do always that, which is righteous in thy sight, through jesus Christ our o Isa. 32.1. and 61.1, 2, 3. Rom. 6, 13, 18, 19 Phil. 4.13. 1 Cor. 15.57, 58. Lord. Amply and wonderful gloriously have the Prophets and Apostles written of Christ's Kingdom of Grace, and the Lord jesus Christ himself hath much expressed the mystery thereof by parables. To be a subject of Christ's Kingdom is the p Rev. 2.17. new name, which none knoweth saving he that receiveth it. Many are the q 1 Cor. 3.9, 10 privileges which the subjects thereof do enjoy, which are not thought of by such as sit in darkness, and in the shadow of death, and have no desire to departed thereout, and to seek for to have the divine governance to be s Eph. 4.15, 16. 2 Pet. 3 18. more and more within them. To conclude, when by the enlightening of Christ's holy Spirit we do in see, that the coming of his Kingdom of grace is to be attended for to be received inwardly in our spirits, we must also remember what holy Church as it were inculcateth to us in the Gospel to be read at Baptism, that we for our parts are to receive it with such an humility of mind as is in a little child. The Lord there saith, Suffer little children to come unto me and forbidden them not, for to such belongeth the Kingdom of God. Verily I say unto you, whosoever doth not receive the Kingdom of God as a t Mat. 10.15. little child, he shall not enter therein. One must forsake u Mat. 16. 2●. Luk. 14.26.33. himself, and all that he hath, w 2 Tim. 3.2. self-love, x Prov. 3.7. selfe-wisedome, y jer. 4.14. vain thoughts, z 2 Thes. 2.12, 1 ●. Isa. 28.15. untrue beliefs, whatsoever spiritual possession in his mind, which he enjoyeth, which the Spirit of God hath not given to him and enstated him in: Ones soul must be as a a Psal. 131.2. weaned child, as David saith his was. Also Christ's Kingdom is to be seeked with obedience unto the universal ordinances of Christ's Church; of us, with all conscionable & zealous obedience unto every particular ordinance of the Apostolical Church of England. For every particular ordinance thereof, as well the ceremonial as the other, serve to prepare us, & to introduct us, & to plant us, and to establish us in the said divine Kingdom. It may be * Such as submit themselves to yield obedience to the universal ordinances of the Church observe aspiritual fire in the disobedient. observed in all places concerning all persons, which refuse to yield obedience unto the ordinances of the Church of England, that they have not peace in their b Eph. 5.6. Rom. 2.8.9. consciences, because of their c Mat. 18.17. Luke 10.16. disobeying the wife or Spouse of jesus Christ. If that Almighty God so commended the house of the Rechabites, for keeping all the precepts, and for doing according to d jer. 35.18, 15. all that they were commanded by jonadab their father: much more doth he expect that people should do according to every particular, which e 1 Tim. 3.15. Isa. 2.2, 3. Micah 4.1, 2. Zech. 8.23. Act. 15.2, 4, 6, 22. holy Church prescribeth unto them. We are also hereto for to remember the counsel given by Isaiah: f Isa. 55.6, 7. Seek ye the Lord, while he may be found, call upon him while he is near. We are to seek afore the door be g Mat. 25.10, 11, 12. shut against us, and afore the master of the house be h Luke 13.25, 26, 27. risen up, as Christ admonisheth. The Lord by Hosea saith, That it cometh to pass, that there is a time, when such as have dealt treacherously against the Lord, which will not frame their doings, to turn unto their God; but retain the spirit of Whoredom in the midst of them, and not know the Lord, but walk on in spiritual pride, They shall go with their flocks, and with their herds to seek the Lord: but they shall not i Hos. 5.6. find him, he hath withdrawn himself from them. jeremiah signifieth of the manner of k jer. 50.4, 5. seeking the Lord, where he saith: In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord, in a perpetual covenant that shall not be forgotten. We are not to travel toward Canaan for to enjoy there the milk and honey, retaining within ourselves a lusting after the l Exod. 16.3. 1 Cor. 10.6. fleshpots of Egypt. Also unless we seek the Lords kingdom with our m jer. 29.13. whole heart, we shall never find it. It is most memorable, what is written in the book of Chronicles, That all judah had sworn, with n 2 Chron. 15.12, 15. all their heart to seek the Lord, and sought him with their whole desire, and he was found of them: and the Lord gave them rest round about. There are some that seek (as they say) after Christ's kingdom, but it is according to the imagination of their own heart, and not according to the prescriptions expressed in God's word, and declared in the Divine Service of the Church. And it cometh to pass with them, as Isaiah saith: o Isa. 29.8, 9, 10. It shall even be as when an hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite; So shall the multitude of all Nations be, that fight against mount Zion: Stay yourselves and wonder, cry ye out, and cry: they are drunken but not with wine, they stagger but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes, etc. CHAP. 91. Of the Christian unity. IT is the last of the complaints, which the holy Fathers of the Church have made in the sacred prayer after the Litany in the last Fast book, There hath been little or no care among us to keep truth and peace together, for the preserving of our Church & State. In the Collect for Simon and judes' day, we are taught to pray, Grant us so to be joined together in unity of spirit by the doctrine of the Prophets and Apostles, that we may be made an holy p Ephes. 2.19, 20, 21, 22. Heb. 3.6. 1 Pet. 2.5. See also the margin. temple acceptable to thee, through jesus Christour lord In the Collect for All Saints, it is said: Almighty God, which hast knit together thy Elect in one communion and fellowship, in the mystical q Eph. 2.22, 23. and 4.15, 16. body of thy Son Christ our Lord; grant us grace so to r Phil. 3.17. Heb. 13.7. follow thy holy Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou hast s Isa. 64. 4, 5. Psal. 31.19. Mat. 25.21. prepared for them that unfeignedly love thee, through jesus Christ our lord In the prayer for the whole state of Christ's Church militant here in earth, it is said; We beseech thee to inspire continually the universal Church with the spirit of truth, unity, and concord: and grant that all they that do confess thy holy name, may * 1 Cor. 1.10. agree in the truth of thy holy word, and live in t 1 Cor. 12.13.25. joh. 17.21.22.23. unity and u Eph. 4.16. Col. 2.19. Eph. 5.2. joh. 13.35. godly love, In the Collect to be read after private absolution, it is said; Preserve and continue this sick member in the w Ps. 122.3, Act. 1.4. Eph. 5.3. Ps. 133.1.2.3. unity of the Church. In the second Collect for Peace, it is said; O God, which art Author of peace, and lover of concord, etc. In the Collect to be read on the fourth Sunday after Easter, it is said: Almighty God which dost make the minds of all faithful men to be of one x Phil. 2.1 3.2.5 and 3.16. will, etc. In the sacred Litany it is said: That it may please thee to give to y Ps. 67. Zechar. 14.9. Eph. 1.10. Is. 11.9. all Nations, unity, peace, and concord. In the first part of the * T. 1. p. 89.90. Ps. 22.27.28.29 Ezech. 37.22. Homily against contention, it is said: Among all kinds of contention, none is more hurtful, than is contention in matters of Religion. Eschew (saith Saint Paul) foolish and unlearned z 2 Tim. 2.23.24. questions, knowing that they breed strife. It becometh not the servant of God to fight, or strive, but to be meek toward all men. This contention and strife was in Saint Paul's time among the Corinthians, and is at this time among us Englishmen. For too many there be which upon the Alebenches or other places, delight to set forth certain questions, not so much pertaining to edification, as to vain glory, and showing forth of their a 1 Tim. 6.20. cunning, and so unsoberly to reason and dispute, that when neither part will give place to other, they fall to chiding and b 1 Tim. 6.3.4.5. contention, and sometime from hot words to further inconvenience. Saint Paul could not abide to hear among the Corinthians, these words of discord or dissension, I hold of c 1 Cor. 3.3.4.5. Paul, I of Cephas, and I of Apollo: What would he then say, If he heard these words of contention (which be now almost in every man's mouth:) d jam. 4.11. Rom. 14.12.13 He is a Pharisee, he is a gospeler, he is of the new sort, he is of the old faith, he is a new broached brother, he is a good Catholic father, he is a Papist, he is an Heretic. O how the Church is divided? O how the Cities be cut and mangled? O how the Coat of Christ, that was without seam, is all to rent and torn? O body mystical of Christ, where is that holy and happy Unity, e john. 15.5.6. Eph. 2.12. out of the which whosoever is, he is not in Christ? * Mark well this sacred delivery concerning the Absolute necessity of being in Christian Unity, or of unfeigned striving thereunto. If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body? We cannot be joined to Christ our head, except we be glued with concord and charity one towards another. For he that is not of this Unity, is not of the Church of Christ, which is a Congregation or Unity together, and not a division. Saint Paul saith, That as long as emulation or envying, contention, and Factions or Sects be among us, we be f 1 Cor. 3.3. carnal, and walk according to the fleshly man. And Saint james saith, g jam. 3.14.15.16. If ye have bitter emulation or envying, and contention in your hearts, glory not of it: for where as contention is, there is unstedfastness, and all evil deeds. And why do we not hear Saint Paul, which prayeth us, whereas he might command us, saying, I beseech you in the name of our Lord Christ jesus, that you will speak all h 1 Cor. 1.10. one thing, and that there be no dissension among you, but that you will be one whole body, of one mind, and of one opinion in the truth. The same Apostle also saith, i Eph. 4.1.2.3.4.5.6. I exhort you that you walk as it becometh the vocation in which you be called, with all submission and meekness, with lenity and softness of mind, bearing one another by charity, studying to keep the Unity of the spirit by the bond of peace: For there is one body, one spirit, one faith, one baptism. There is (saith he) but one body, of the which he can be no lively member, that is at variance with the other members. There is one spirit, k Eph. 2.22. 1 Cor. 12.13. which joineth and knitteth all things in one. And how can this one spirit l 1 Kings. 19.11.12.13. reign in us, when we among ourselves be divided? There is but one faith, and how can we then say, he is of the old faith, and he is of the new faith? There is but one baptism, and then shall not all they, which be baptised be one? m Prov. 13.10: Contention causeth division, wherefore it n 1 Cor. 11.16.18. Rom. 16.17. Gal 5.19.20.21 ought not to be among Christians, whom one faith and baptism joineth in an Unity. Again Saint Paul saith, o Phil. 2.1.2.3. If there be any consolation in Christ, if there be any comfort of love, If you have any fellowship of the spirit, if you have any bowels of pity and compassion, fulfil my joy, being all like affected, having one charity, being of one mind, of one opinion, that nothing be done by contention or vain glory. In the * T. 2. p. 179. Homily for Good-Friday, it is said: Christ delighteth to enter and dwell in that soul where p joh. 14.23. Act. 2.1.2.3.4. love and charity ruleth, and where peace and concord is seen. In the second part of the * T. 2. p. 203. Homily concerning the Sacrament, it is said: Saint Paul writeth, that we being many, are q 1 Cor. 10.17. 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 r Col. 2.2.19. knit together. For by dissension, vain glory, 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 the fourth part of the * T. 2. p. 235. Homily for Rogation week, it is signified, that by love and charity, which is the only livery of a Christian man, and by godly peace and quiet, we be knit together in one general fellowship of Christ's s Eph. 3.15. family, in one common t Eph. 2.19. 1 Gal. 6.10. household of God. And because that all true members of Christ's Church do live in unity of the most holy faith, and in uniformity of godly life, or unfeignedly endeavour thereunto, they are therefore in the first Collect for Good Friday, called God's Family; and in the Collect for the fift Sunday after the Epiphany, are called God Household. David saith, u Ps. 122.3. as in the Divine Service translation. jerusalem is builded as a City: that is at unity in itself. Saint Paul very lively showeth the unity of Christ's Church, saying: From the head Christ, the whole body fitly w Eph. 4.16. joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. To the Colossians he saith, From the head (jesus Christ) all the body by joints and bands having nourishment ministered, and x Col. 2.19. knit together, increaseth with the increase of God. S. Paul to the Corinthians speaking of himself and other servants of Christ, saith, * An holy Scripture much considerable hereto. Walked we not in the y 2 Cor. 12.18. same spirit? walked we not in the same steps? Were we not of one mind, and of one life? The Lord by jeremiah promiseth to all people obedient to his will, that he will give them z jer. 32.39. one heart, and one way, that they may fear him for ever, for the good of them, and of their Children after them. Zechariah saith, And the Lord shall be King over all the earth: in that day there shall be one Lord, and his a Zech. 14.9. name one. Saint Paul saith to the Corinthians: As the body is one, and hath many members, and all the members of that one body being many, are b 1 Cor. 12.12, 13, 14. one body, so also is Christ. For by one spirit are we all baptised into one body, whether we be jews or Gentiles, whether we be bond or free: and have been all made to drink into one spirit. For the body is not one member, but many. Saint Paul saith to the Ephesians, Christ is the Saviour of his c Eph. 5.23. body, of members endeavouring to keep the unity of his spirit. He will save his ( d Heb. 5.9. obedient) e Mat. 1.21. people from their sins: but will condemn to everlasting destruction f 2 Thes. 1.8, 9 such as willingly disobey the commandments of his Gospel. If a man (saith Christ) g john 15.6. abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. Caiaphas' prophesied, that Christ should dye for that Nation: and not for that nation only, but that also he should gather together in h john 11.52. one, the Children of God that were scattered abroad. The Lord by jeremiah complaineth, saying; My people hath been lost sheep, their shepherds have caused them to go astray, they have turned them away on the Mountains: they have gone from Mountain to hill, they have forgotten their i jer. 50.6. resting * In Ps. 26.13. the words, His soul shall long at ease, are in the Hebrew, His soul shall lodge in goodness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendered in the Margin. place: (which is in the holy faith and godly life prescribed plentifully in the Divine Service of the Church of England.) Solomon saith, k Pro. 13.10. Luke 1.51. 1 Pet. 5.5. Only by pride cometh contention. God l A cause of the differences between many people. scattereth the proud in the imagination of their hearts. They never come into unity the life of Christianity, which will not bow their understandings under the Doctrine of the Church, and their lives under her laws and prescriptions. As all that despise to be in mind and life conformed to the deliveries in the books of Divine Service, do live (for the most part) as a wild people in many respects; so such persevering in such wilful disobedience unto holy Church, do commonly perish in the l jude 11. Num. 16. gainsaying of Core. Ever most memorable hereto is Christ's prayer unto his Father, that all his Disciples might here on earth live in unity, and draw all m jam. 4.8. nearer and nearer together into some likeness of the unity of the holy, blessed, and glorious God the Father, and God the Son, saying: Neither pray I for these alone; but for them also, which shall believe on me through their word. That they may all be n joh. 17.20, 21 21, 23. one, as thou Father art in me, and I in thee; that they also may be one in us: The most Sacred Majesty, and the holy Fathers of the Church, for the increase of Christian unity, peace, and concord in our Nation, declare most godly care, and that the Gospel's Ordinance of Catechising, the laying of the foundation of the true Christian faith and life (the unity of the holy Spirit,) is enjoined to be more and more used, according to the Sacred Constitution concerning the same. that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them: that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one, etc. Memorable also are the sacred words in His Majesty's Declaration afore the Articles of Religion, viz. We hold it is most agreeable to this Our Kingly Office, and Our own religious Zeal, to conserve and maintain the Church committed to Our charge in the unity of true Religion, and in the bond of peace. And therefore His Highness in that Divine declaration, requireth all his loving subjects to continue in the uniform profession of the said Articles; and prohibiteth the least difference from them. It is also the requiry of His Most Sacred Majesty, that all his loving Subjects, for a ground of uniform profession of Christian faith, and of Christian life, should conform to the universal prescription in the Books of the Divine Service, according as they concern every one in his place either in Clergy, or in Laity. CHAP. 92. Of Growing in the Christian faith, and in the Christian life. IN the general Confession we are taught to pray: Grant O most merciful father, for jesus Christ his sake, that we may hereafter live a godly, righteous, and sober life, to the glory of thy Holy name: In the Absolution following, it is said: And that the rest of our life hereafter may be pure and holy, so that at the last we may come to his eternal joy, through jesus Christ our Lord. In the Sacred Litany, it is said: That it may please thee to give to all thy people increase of grace, to hear meekly thy word, and to receive it with pure affection, and to o Mat. 3.10. Gal. 5.22.23. bring forth the fruits of the spirit. We are taught in the end of the Service of Baptism, to be p 1 Cor. 15.58. Rom. 8.13. continually mortifying q 2 Cor. 5.17. Gal. 5.24. all our evil and corrupt affections, and r 2 Cor. 4.16. daily proceeding in s Eph. 5.9,10. all virtue and godliness of living. In the Collect for the foureteenth Sunday after Trinity, it is said: Almighty and everlasting God, give unto us the increase of faith, hope, and charity: and that we may obtain that which thou dost promise, make us to love that which thou dost command, through jesus Christ our Lord. In the prayer to be said immediately afore the ordering of Priests, it is said: Grant unto us all, that we may daily increase and go forwards, in the knowledge and faith of thee and thy Son, by thy Holy Spirit. In the third part of the * T. 1. p. 29. Homily of faith, it is said: As you profess the Name of Christ (good Christian people) let no fantasy and imagination of faith at any time beguile you: but be sure of your faith, t 2. Cor. 13.5. try it by your living, look upon the fruits that cometh of it, mark the increase of u Gal. 5.6. jam. 2.17.18.26. love and charity by it towards God and your neighbour, and so shall you perceive it to be a true lively faith. If you feel and perceive such a faith in you, rejoice in it: and be diligent to maintain it, and keep it still in you, let it be daily increasing, and more & more by well working, & so shall you be sure that you shall please God by this faith, etc. In the first part of the * T. 1. p. 3. Homily an exhortation to the reading of of Holy Scripture, it is said: * A delivery to be continually remembered in reading the holy Scripturer, declareing unto what end they should be read. In reading of God's Holy word, he most profiteth not always, that is most ready in turning of the Book, or in saying of it without the Book; but he that is most turned into it, that is most inspired with the Holy Ghost, most in his heart and life altered and changed into that thing which he readeth: He that is daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures: he that daily (forsaking his old vicious life) increaseth in virtue more and more. In the first part of the * T. 2. p. 144. Homily an Information of certain places of Scripture, it is said: 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, w 2 Cor. 3.18. Rom. 8.29. 1 joh. 2.6. agreeable to the perfection of the same. In the first part of the * T. 2 p. 258. Homily of repentance, it is said: we must labour that we do return x Heb. 7.19. Micah. 6.8. Gen. 5.22. as fare as unto God, and that we do never cease nor rest till we have apprehended and taken y Acts. 17.27.28 Song. 3.4. hold upon him. At the end of the first tome of s Eph. 5.9, 10. the Homilies it is said concerning the Homilies of the second tome, that they are aswell fruitful as necessary to the edifying of Christian people, & the increase of godly living. David speaking of the people of God, saith: They z Ps. 84.7. go from strength to strength: every one of them in Zion appeareth before God. Solomon saith, The path of the just is as the shining light, that shineth a Prov. 4.18. more and more unto the perfect day. Saint Paul said to the Thessolonians, We are bound to thank God aways for you, brethren, as it is meet, because that your faith b 2 Thes. 1.3. groweth exceedingly, and the charity of every one of you all towards each other aboundeth. To the Corinthians he saith, We all with openface beholding as in a glass the glory of the Lord, are changed into the same Image c 2. Cor. 3.18. from glory to glory, even as by the Spirit of the Lord. Saint Peter saith, d 2 Pet. 3.18. Grow in grace and in the knowledge of our Lord and Saviour jesus Christ. Again he saith: Giving all diligence, e 2 Pet. 1.5.6.7 add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. The which eight matters * His exposition of the seven stops. one calleth the Ladder of Salvation: and saith he, it is necessary that each step of it be understood, lest when one is only upon the first stop, The true faith i● in most divine manner described in the three parts of the Homlly thereof. he may deceive himself, thinking that he is near enough to Salvation, when as he is fare from the state thereof. Unto faith there is to be added virtue, strength or godly valour. f Mark. 9.23. All things (saith Christ) are possible to him that believeth. g Mark. 11.24. Whatsoever things ye desire when ye pray, believe that ye receive them and ye shall have them. Christ also said unto one, As thou hast h Mat. 8.13. believed, so be it done to thee. Of the strength in right faith Saint john hath a remarkable sentence: Whatsoever is borne of God, overcommeth the world: and this is the victory, that overcommeth the world, even our i 1 joh. 5.4. faith. And Saint Paul showeth, who it is that maketh man so strong, saying: I can do all things through Christ k Phil. 4.13. which strengtheneth me. Flesh and blood thinketh it impossible to love one's enemies; but that one must needs l Mat. 5.43. hate them, and m Rom. 11.17. recompense to them evil for evil, and n 1 Pet. 3.9. and 2.23. reproachful words for reproachful words or writings. Yet to o Mat. 5.44. love one's enemies is Christ Commandment, a part of the yoke which he layeth upon us; who hath said, Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. For my p Mat. 11.29.30 yoke is easy, and my burden is light. And Saint john saith, q 1 joh. 5.3. His commandments are not grievous. And because Christ jesus in his Gospel hath commanded us nothing, but what in some good measure to perform, he will give us more & more strength, if we in faith r joh. 14.13. jam. 1.5.6. ask the same, and withal use all other means for to attain the same, according as he in his holy word hath prescribed, holy Church in the Collect for Saint Stephen's day hath taught us to pray, saying: Grant us, O Lord to learn to love your enemies, by the example of thy Martyr Saint Stephen, who prayed for his persecuters. Of the knowledge. S. Peter saith next, Add to your virtue, knowledge. True knowledge doth consist in experience. joshua, and Galeb, and the rest of the Israelites, which subdued the Canaanites, knew experimentally that they were conquerable. And afore they manfully fought against them, hoping to overcome them, for that they had faith in God's word, who s Exod. 3.17. Deu●. 1.29.30.31.32.41. expressly pro missed unto them victory over them, they so fight against them, as God's Spirit should direct them. But such as believed nor the promise of God and through t Num. 13.31.33. unbelief were faint hearted, or cold, or lukewarm in courage unto the battles of the Lord, their carcases u Num. 14. ●9. fell in the wilderness, they could not enter into the rest of the Lord, because of w Heb. 3.19. unbelief. Likewise such as now believe not the Gospel's sentence, The God of Peace shall x Rom. 16.20. bruise (or tread) Satan under obedient believers feet shortly, they attain not to have an experimental knowledge, what is the exceeding y Eph. 1.19. Col. 1.29. 2. Cor. 13.3. Of Temperance greatness of God's power unto and in his holy ones. S. Peter also saith, add to knowledge, temperance. A faithful Soldier and servant of Christ (as we are all instructed to be by the divine Service read, when the sign of the Cross is in making on the fore head of one baptised) having fought manfully under Christ's bannour against sin, the world, & the deull, and by z 1 Cor. 15.57. Phil. 4.13. Christ's help having overcome some spiritual enemies, a Phil. 3.14. Presseth hard toward the mark, for the price of the high calling of God in jesus Christ hoping to have like good success against the rest of the spiritual enemies, to have the victory over them more & more through the Almighty Lord jesus Christ, doth therefore as Saint Paul did (or at least faithfully and unfeignedly endeavoureth thereunto) who saith: Know ye not that they which run in a race, run all, but one receiveth the prize? so run that ye may obtain. And every one that striveth for the mastery, is b 1 Cor. 9.24, 25, 26, 27. temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible. I therefore so run, not as uncertainely: so fight I not as one that beateth the air: but I keep under my body, & bring it into subjection: lest that by any means when I have preached unto others, I myself should be a cast away. Hereto Saint Peter's counsel is to be remembered: Dear beloved, I beseech you as Strangers and Pilgrims c 1 Pet. 2.11. abstain from fleshly lusts, which war against the soul. Of Patience. Furthermore, Saint Peter saith, Add to Temperance, Patience. Saint Paul saith unto Timothy, Thou therefore d 2 Tim. 2.3, 4, 5, 12. endure hardness, as a good soldier of jesus Christ. No man that warreth entangleth himself with the affairs of this life, that he may please him, who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully. If we suffer with Christ, we shall also reign with him. Much considerable hereto is the holy delivery of the Church in the sacred * T. 2. p. 195, 196. Homily of the resurrection: Truth it is, that sin is strong, and affections are unruly. Hard it is to subdue and resist our nature, so corrupt and leavened with the sour bitterness of the poison, which we received by the inheritance of our old father Adam. But yet take good courage, saith our Saviour Christ, for I have e john 16.33. overcome the world, and all other f Col. 2.14, 15. enemies for you. g Rom. 6.14. Sin shall not have power over you, for ye be now under grace, saith Saint Paul. Though your power be weak, yet Christ is risen again to h Phil. 3.10. strengthen you in your battle, his holy Spirit shall i Rom. 8.26, 27 help your infirmities. In trust of his mercy, take you in hand to k 1 Cor. 5.7, 8, 6. purge this old leaven of sin, that crrupteth and soureth the sweetness of our life before God, that ye may be as new and fresh Dow, void of all sour leaven of wickedness, so shall ye show yourselves to be sweet bread unto God, that he may have his delight in you. And in the same * T. 2. p, 193. Homily it is said: By the assistance of Christ's holy Spirit, we be replenished with all righteousness, by whose power we shall be able to l Rom. 6.12. Rom. 8. 1●. 2 Cor. 10.4, 5, 6 subdue all our evil affections, rising against the pleasure of God. When the jews returned from their captivity in Babylon unto jerusalem, and went about repairing the Temple of the Lord, which was ruinated and laid waist, they were sorely vexed and hindered by the m Ezra. 4.1, 4, 5, etc. Chaldeans, under which Nation they had been in captivity afore: yet they n Neh. 4.15, 16 17. patiently endured, and took their times and best occasions to set the work forward, and were not discouraged, as utterly to leave off the enterprised business, but constantly persevered until it was o 1 Esd. 7.5. finished. We may make use of the Sacred Story, applying it unto the p 1 Pet. 2 5. Eph. 2.21, 22. spiritual work, which Christ requireth at our hands. Of Godliness. Saint Peter further saith, Add to Patience, Godliness. Whereas the inward war of the flesh q Gal. 5.17. against the spirit is very great; and our war is not only against flesh and blood, and visible enemies in this outward world; but also against enemies working within our soul and spirit, namely against r Eph. 6.12. principalities, against powers, against the Rulers of the darkness of this world, against spiritual wickedness (or * wicked spirits) in high (or * heavenly) places; and so our sufferings, sorrows, agonies and the like spiritual miseries are greater ** As in the margin of the last translation. than our s Ps. 143.3, 4, 7. natural strength is able to abide, therefore we are to betake ourselves (as Saint Paul saith) to t Eph. 6.18. pray always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, that God would u Ps. 144.1, 2. teach our hands to war, and our fingers to fight, that he would be our fortress and high tower and our deliverer, our shield, wherein to trust, also to w Ps. 18.31, 34, 39 gird us with strength unto the battle; and to subdue under us those that rise up against us. And thus to be devoted unto prayer is Godliness: whereunto we are exhorted in the most Sacred Catechism, where it is said: My good Child know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special x 1 Cor. 12.9. Rom. 5.20, 21. grace, which thou must learn at all times to call for by diligent prayer. And then in the answer concerning what we desire in the Lord's Prayer, we are taught to pray unto God, That it will please him to save and defend us in all dangers ghostly and bodily, and that he will y 2 Tim. 4.18. keep us from all sin and wickedness, and from our ghostly z joh. 1.10. enemy, and from everlasting death. Of Brotherly kindness. Saint Peter also saith: Add to Godliness, Brotherly kindness. And because when we through the grace of God in jesus Christ by prayer have obtained our requests, and for every benefit received of God are bound to render most hearty a Ps. 116.1, 2, 12, 17. thankes unto him, and to express our love unto him not in word only, but in b 1 john 3.18. deed also: For that the Lord hath no need of our goods, seeing the whole world is his and c Ps. 24 1. all therein, therefore saith David: O my soul, thou hast said unto the Lord, thou art my Lord, my goodness d Ps. 16.2, 3, 4. extendeth not to thee: but to the Saints, that are in the earth, & to the excellent, in whom is all my delight. Their sorrows shall be mutiplied that hasten after another god (or * As it is also rendered in the margin there. give gifts to another.) It is our duty to love e jam. 2.14, 15, 16. 1 john 3.17. 1 john 5.1. really those whom God loveth, namely, our brethren, whom the Spirit with the f jam. 1.18. word of truth hath begat as well as us, into some measure of God's Image, which is g Eph. 4.24. Col. 3 10. righteousness, and true holiness. Unto them we are to h Rom 12.13. impart of our goods, and for them to do all good Offices we can, and to perform unto them all other duties according as it is prescribed unto us in the Gospel of jesus Christ: Yea, and as we have i Gal. 6.10. opportunity, we are also for the Lords sake to do good unto all other people; though especially to them that are of the household of faith. Of Charity. Lastly, Saint Peter saith, Add to Brotherly kindness, Charity. Forasmuch as our aforesaid love towards God, and towards others for God's sake, is k 1 john 4.18. imperfect, whiles it hath joined with it the love of ourselves, that is, whereas we love God, and others for God's sake, because God is good unto us; therefore we are to grow in Charity until we truly love God, because he is good in himself, and to do it beyond respect of benefit or punishment from God, until also we love m Rom. 5.8, 10 Mat. 5.44, 45, 46, 47, 48. whatsoever God himself loveth, according as it is prescribed in the holy Scriptures: Yea, we are to n 2 Thes. 1.3. grow in Charity, until we pass into that everlasting kingdom of heaven, where all live in perfect Charity into all eternity. And if any devout soul in the fear of God hath in some measure received the faith in jesus Christ, and according to the holy Gospel's requiry by the delivery of Saint Peter, is zealous in adding thereto the seven other things, as being matters all o 2 Pet. 1.8, 9, 10, 11. necessary together with faith to be had and exercised in the way unto everlasting salvation; if he be taken forth of this life afore all these things do abound in him, (as S. Peter saith they ought,) he is to be accounted to dye a true soldier of jesus Christ, one that hath made a faithful entrance into his holy warfare. And even as by the law of God a Virgin espoused to a man is his true q Mat. 1.18, 19 20, 25. wife, although they be not married, nor have come together, as r Heb. 13.4. after marriage they lawfully may: So a devout soul leaving this present world afore that high growth in the mystery of godliness be attained by it, which the Scriptures record that sundry of God's people have heretofore attained unto, that holy soul having not s Rev. 3.16. lukewarmly, but t Rom. 10.2. Prov. 19.2. truly, zealously pressed hard thereafter, by faithful using all u Mat. 25.23. Luke. 12.48. 2 Cor. 8.12. helps vouchsafed unto it by God for the attaining nearer and nearer thereunto, is through the mercy of God in jesus Christ received, as a true w Luk. 23.43. 2 Cor. 11.2. member of his mystical body, into Paradise, into Abraham's bosom, to be with the Lord jesus for evermore. Saint Peter saith, As new borne Babes desire the sincere milk of the Word, that ye may x 1 Pet. 2.2. grow thereby. Saint john declareth the different ages in Christ, or in the great mystery of godliness, from one whereof into the other the obedient people of GOD do y Eph. 4.15. Col. 1.28. 1 Cor. 13.11. grow, where he saith: I writ unto you z 1 john 2.12, 13, 14. little Children, because your sins are forgiven you for his name's sake. I writ unto you fathers, because ye have known him that is from the beginning. I writ unto you, young men, because ye have overcome the wicked one. I writ unto you little Children, because ye have known the Father. I have written unto fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Out of which delivery it may appear, that in the Christian Religion there is a childhood, a young manhood, and a fatherhood, or old age: also thereout may be observed the different spiritual strength and understanding in each age. CHAP. 93. Of the Devil. THe first of the three things promised and vowed in our name at our Baptism, is, That we should forsake the Devil and all his works. So by the sign of the Cross which we had made on us, we are to learn for to fight manfully under Christ's banner against sin, the world, and the a Eph. 6.11, 12. Devil. Even in every part of the divine service we are taught to pray for to be defended from the Devil. In the Catechism, we are taught to pray for to be delivered from our ghostly enemy. In the Baptisme-Service, it is said: Grant that they may have power and strength to have victory, and to triumph against the b 1 joh 5.18. Devil, the world, and the flesh. In the Communion-Service, it is signified, that we should not come unto the Sacrament, but with due preparation, lest after the taking thereof, the Devil enter into us, as he entered into c john 13.27. judas, and fill us full of all iniquities, and bring us to destruction both of body and soul. In the Service of Matrimony, it is said: Be unto them a d Prov. 18.10. tower of strength from the face of their eenemy. In the Service for the Visitation of the sick, it is said: Let the e 1 Pet. 5.8. enemy have none advantage of him, nor the wicked approach to hurt him. And defend him from the danger of the enemy. And renew in him whatsoever hath been decayed by the fraud and malice of the Devil. In the Collect for the eighteenth Sunday after Trinity, it is said: Grant thy people grace to avoid the infections of the f 2 Cor. 2.11. Devil, and with pure heart and mind to follow thee the only God. In the holy Litany it is said, Finally to beat down Satan under our feet. And Graciously hear us, that those evils, which the craft and g 2 Cor. 11.3. Rev. 20.2.11. subtlety of the Devil or man worketh against us, he brought to nought, and by the providence of thy goodness they may be dispersed. In the second part of the * T. 1. p. 57 Homily of falling from God, it is said; They shall be given into the power of the Devil, which beareth the rule in all them that be cast away from God, as he did in h 1 Sam. 28.15, 16. Saul and i Mat. 27.5. judas, and generally in all such, as work after their own wills, the children of k Ephes. 2.2. mistrust and unbelief. In the third part of the * T. 1. p. 68 Homily against the fear of death, it is said; Considering also the innumerable assaults of our ghostly enemy the Devil, with all his l Eph. 6.16. fiery darts of ambition, pride, lechery, vain glory, envy, malice, detraction, or backbiting, with other his innumerable deceits, engines, and snares, whereby he goeth busily about to catch all men under his dominion, ever like a roaring Lion, by all means searching whom he may devour. In the third part of the * T. 1. p. 88 Homily against Adultery, it is said; Now to avoid fornication, adultery, and all uncleanness, let us provide that above all things, we may m Prov. 4.23. keep our hearts pure and n jam. 4.8.7. Mat. 15.15, 20. clean, from all evil thoughts and carnal lusts: for if that be once infected and corrupt, we fall headlong into all kind of ungodliness. This shall we easily do, if when we feel inwardly, that Satan our old enemy tempteth us unto whoredom, we by no means consent to his crafty suggestions, but valiantly resist and withstand him by strong o 1 Pet. 5.9. faith in the Word of God, alleging against him always in our heart, this commandment of God: It is written, thou shalt not commit Whoredom. It shall be good also for us p Prov. 28.14. and 23.17. ever to live in the fear of God, and to set before our eyes the grievous q Mat. 25.46.41. Rev. 21.8. Deut. 28.15, etc. threatenings of God against all ungodly sinners, and to consider in our mind, how filthy, beastly, and short that pleasure is, whereunto Satan continually stirreth and moveth us. And again, how the pain appointed for that sin is r 1 Cor. 6.9, 10 Luke 16.23, 24. intolerable and everlasting. And afterward it is said; It is the duty of the married, virtuously to bring up their children, and to provide, that they fall not into Satan's s 2 Tim. 2.26. snare, nor into any uncleanness, etc. In the third part of the * T. 2. p. 50. Homily against peril of Idolatry, it is said; Satan, God's enemy, desiring to rob God of his honour, desireth exceedingly that such t Mat. 4.6. honour might be given unto him. Wherefore those which give the honour due to the Creator, to any u Rom. 1.23, 25. creature, do service acceptable to no Saints, who be the friends of God, but unto Satan, God and man's mortal and sworn enemy. And afterward it is said, Clemens hath a notable sentence concerning this matter, saying thus, That serpent the Devil doth by the mouth of certain men utter these words: We for the honour of the invisible God, do worship visible images, which doubtless is most false. And by and by after he saith, Understand ye therefore that this is the suggestion of the serpent Satan, lurking w Eph. 6. 12.1● and 2.2. within you, which persuadeth you that you are godly, when you honour insensible and dead images, and that you be not ungodly, when you hurt or leave unsuccoured the lively and reasonable creatures. In the first part of the * T. 2. p. 143. Homily an information concerning certain places of Scripture, it is said: Satan our enemy seeing the Scriptures to be the very mean and right way to bring the people to the true knowledge of God, and that Christian religion is greatly x Psal. 119.130.9. furthered by diligent hearing and reading of them, he also perceiving what an hindrance and let they be to him and his Kingdom, doth what he can to drive the reading of them out of God's Church. In the second part of the * T. 2 p. 225. Homily for Rogation week, it is said: If we stand in necessity of corporal health, whither go the common people, but to y Deut. 18.10, 11, 12. charms, witchcrafts, and other delusions of the Devil? If we knew that God were the author 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 occupier knew that God is the giver of riches, he would content himself with so much as by just means approved of God, he could get to his living, and would be no richer than truth would suffer him, he would never procure his gain, and ask his goods at the Devil's hand. God forbidden 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 Devil's 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 z 1 Cor. 10.20. worshippers of the Devil, to have their lucre's 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 cannot otherwise better serve the Devil, than 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. In the * T. 2. p. 239. Homily of Matrimony, it is said; The common example of the world declareth how the Devil hath their hearts bound and entangled in diverse snares, so that they in their wivelesse state run into open abominations, without any a 1 Tim. 4.1, 2, Ephes. 4.17, 18, 19 grudge of their conscience. And * T. 2. p. 240. afterward it is said unto the married; The b 1 Cor. 7.15. Devil will assay to attempt all things for to interrupt and hinder your hearts and godly purpose, if ye will give him any entry. In the * T. 2. p. 251. Homily against Idleness, it is said; The enemy came while men were c Mat. 13.25.39. asleep and sowed naughty tares among the good wheat. In very deed the best time that the devil can have to work his feat, is when men be asleep, that is to say, d Mat. 21.44, 45. 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. In the third part of the * T. 2. p. 296, 297. Homily against wilful rebellion, it is said; As heaven is the place of good obedient subjects, and hell the e 1 Pet. 3.19, 20. 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 ungracious pattern of f Isa. 14.12. Lucifer and Satan, the Prince of darkness, of whose rebellion as they be followers, so shall they of his damnation in hell undoubtedly be partakers. The Lord Christ jesus said unto the wilful disobedient jews: Ye are of your father the g john 8.44. Devil, and the lusts of your father ye will do: He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. Christ knowing the Devils great power in the world, called him the h john 12.31. Prince of the world. Saint Paul called him the i 2 Cor. 4.4. God of this world. And unto the Ephesians he saith of him, that he is the k Ephes. 2.2. Prince of the power of the air, the spirit that now worketh in the children of disobedience. And speaking of the Hell-spirits he calleth them principalities, powers, rulers of the darkness of this world, the l Eph. 6.12. as in the margin. wicked spirits in heavenly places (namely in the spirits and souls of men and women, where the m Rom. 8.9, 10 11, 13, 14, 15, 16. Spirit of God the Father, and of the Lord jesus Christ, should only live, walk, dwell, rule and reign.) Saint Paul unto Timothy signifieth, that people, till they be penitent for their sinful life, and do bring forth fruits meet for repentance, are in the snare of the n 2 Tim. 2.26. Devil, taken captive of him at his will. Saint john foretold how that o Rev. 20.2, 7, 8, 9 Satan should be bound a thousand years: and after that he must be loosed a little season, when the thousand years were expired, Satan should be loosed out of prison; and should go out to deceive the Nations, which are in the four quarters of the earth, Gog and Magog, to gather them together to battle, the number of whom is as the sand of the sea: And that they would go up on the breadth of the earth, and compass the camp of the Saints about, and the beloved City; but fire should come down from God out of heaven, and devour them. Saint Paul likewise foreknowing how that in the time when Satan was let lose out of the prison, wherein he had been bound a thousand years, p Mat. 24.12. iniquity would abound, and the love of many would wax cold, foretelleth what sins would reign then, yea in the professors of the name of Christianity, saying: This know also, that in the q 2 Tim. 3.1, 2, 3, 4, 5. last days, perilous times shall come. For men will be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof. How mighty soever the Devil is, and that he is like a roaring Lion; yet if the obedient people of God do resist him, Saint james saith, that he will r jam. 4.7. flee from them. Saint john saith, He that is begotten of God, keepeth himself, and that s 1 joh. 5.18. wicked one toucheth him not. Such as do t jam. 4.8, 9, 10. draw nigh unto God, cleansing their hands, and purifying their hearts, submitting themselves unto God, humbling themselves in the sight of the Lord, unto such (as james saith) God draweth nigh, he giveth grace, he lifteth them up into u Ephes. 1.3. and 2.6. heavenly places in Christ jesus. job the obedient child of God, witnessed by God himself, to be a perfect and upright man, a fearer of God, and an eschewer of evil, was by God's Almighty power and wisdom w job 1.1, 10. hedged in round about, so that the Devil's hand could not reach him, until for a time and with x job 1.12. limitation there was permission: Wonderful is the providence of God for such as y Psal. 34.7, 9, 18. fear him, and have a religious and conscionable z Psal. 119.6. respect unto all his Commandments. It is ever remarkably signified in the prayer towards the end of the most sacred Litany, That such, in whom is the sighing of a contrite heart and of a spirit sorrowful for committing sins, are graciously heard; so that those evils, which the craft and subtlety of the Devillor man worketh against them, be brought to nought, and by the providence of God's goodness be dispersed; that the obedient servants of Christ being hurt by no persecution (according as the Eternal Wisdom seethe it most requisite to dispose) may evermore give thanks unto God in his holy Church, through jesus Christ our Lord. CHAP. 94. Of the Seven deadly Sins. SAint Paul a 2 Tim. 3.1, 2, 3, 4, 5. reckoneth up seventeen deadly sins, that among many professors of the name of Christianity would reign in these latter times. And holy Church according to the delivery of godly antiquity, in the third part of the * T. 2. p. 293, 294. Homily against disobedience and wilful rebellion saith; Thus you see that all good Laws are by rebels violated and broken, and 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 among rebels, etc. We are taught to pray in the sacred Litany: From fornication, and all other deadly sin, and from all the deceits of the world, the flesh, and the Devil, Good Lord deliver us. Of Pride. IN the first part of the * T. 1. p. 7. Homily of the misery of man, it is said; The holy Ghost, in writing the holy Scriptures, is in nothing more diligent, than to pull down man's vain glory and pride, which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam. And therefore we read in many places of Scripture, many notable Lessons against this old rooted vice, to teach us the most commendable virtue of b 1 Pet. 5.5. humility how to know ourselves, and to remember what we be of ourselves. In the first part of the * T. 1. p. 52. Homily of falling from God, it is said: Of our going from God, the wise man saith, That c Ecclus. 10.12 13. Pride was the first beginning: for by it man's heart was turned from God his maker. For Pride (saith he) is the fountain of all sin: He that hath it, shall be full of cursings, and at the end it shall overthrow him. And as by pride and sin we go from God, so shall God and all goodness with him go from us. In the * T. 2. p. 109. Homily against excess of apparel, it is said: That people in hell, too late repenting themselves, shall openly complain with these words: d Wis. 5.8.9.13. What hath our pride profited us? or what profit hath the Pomp of riches brought us? all these 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. In the second part of the * T. 2. p. 214. Homily for Whitsunday, it is said: Saint Gregory saith, Pride is the root of all mischief. And Saint Austin's judgement is this, that it maketh men devils. And * T. 2. p. 216. afterward it is said: Wheresoever ye find the spirit of arrogancy and pride, etc. Assure yourselves that there is the spirit of the devil & not of God, albeit they pretend outwardly to the world never so much holiness. For the spirit of jesus is a e Mat. 11.29. a lowly spirit, etc. Habbakkuk saith, Behold, his soul which is f Hab. 2.4. lifted up, is not upright in him, but the just shall live by his faith. Whereby the Prophet giveth us to understand, that faith whereby God's people do live, is a property quite contrary to loftiness of mind. Also God g jam. 4.6. resisteth the proud, but giveth grace to the lowly: as the Scripture sundry times delivereth, to the end we should take serious notice of it. Of Envy. WE are taught in the Litany to pray, From Envy, hatred, and malice, and all uncharitableness, good Lord deliver us. In the first * T. 2. p. 180. Homily of the Passion it is said: 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. Concerning the great peril of living in Envy, read the whole Homily against Contention. Saint john saith: He that h 1 joh. 3.15. hateth his brotheer, is a murderer: and ye know, that no murderer hath eternal life abiding in him. The Revelation saith, i Rev. 21.8. Murderers shall have their part in the lake, which burneth with fire and brimstone: which is the second death. Of Wrath. IN the second part of the * T. 1. p. 95. Homily against contention, it is said: That Pericles being provoked to anger with many villainous words by one, answered not a word. But we, stirred but with one little word, what foul work do we make? How do we fume, rage, stamp, and stare like madmen? many men of every trifle will make a great water, and of the spark of a little word will kindle a k jam. 3.5. great fire, taking all things in the worst part. But how much better is it, & more like to the example & Doctrine of Christ, to make rather of a great fault in our neighbour, a small fault, reasoning with ourselves after this l 1 Cor. 13.7. Prov. 10.12. sort: He spoke these words, but it was in a sudden heat, or the drink spoke them, and not he, or he spoke them at the motion of some other, or be spoke them being ignorant of the truth, he spoke them not against me, but against him whom he thought me to be. And so along in most divine manner we are there counselled: And afterward it is there signified, That anger is a kind of madness, and that he which is angry, is (as it were for a time) in a Frenzy. Wherefore let him beware, lest in his fury he speak any thing, whereof afterward he may have just cause to be sorry. And he that will defend that anger is not fury, but that he hath reason, even when he is most angry: then let him reason thus with himself when he is angry; Now I am so moved and chafed, that within a little while after I shall be otherwise minded: Wherefore then should I now speak any thing in mine anger, which hereafter, when I would fainest, cannot be changed? Wherefore shall I do any thing, now being (as it were) out of my wit, for the which, when I shall come to my again, I shall be very sad? Why doth not reason, why doth not godliness, yea why doth not Christ obtain that thing of me now, which hereafter time shall obtain of me? Almighty God by Solomon saith: Be not hasty in thy spirit to be angry: for m Eccles. 7.9. anger resteth in the bosom of fools. That saying of the Lord jesus might move us to take heed how we be angry: Whosoever is n Mat. 5.22. angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the counsel: but whosoever shall say, thou fool, shall be in danger of hell sire. Likewise that saying of Saint Paul: The works of the flesh are these, Adultery, etc. o Gal. 5.19.20.21. Wrath, strife, etc. They which do such things shall not inherit the Kingdom of God. Saint Paul therefore saith: Be p Eph. 4.26. angry and sin not: Let not the Sun go down upon your wrath: neither give place to the Devil. Great is the power which the Devil hath in every man and woman, which easily will be moved unto wrath. Of Covetousness. IN the third part of the * T. 2. p. 163. Homily of Almsdeeds, it is signified, That some seek excuses to withhold themselves, from the favour of God, and choose with pinching covetousness, rather to lean unto the Devil, than by charitable mercifulness, either to come unto Christ, or to suffer Christ to come unto them. In the second part of the * T. 2. p. 205. Homily concerning the Sacrament it is said: O (saith Chrysostom) let no judas resort to this table, let no covetous person approach. Saint Paul saith to the Ephesians, No Whore monger, nor unclean person, nor q Eph. 5.5.6. covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the Children of disobedience. The Lord Christ said, Take heed and beware of r Luk. 12.15. covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. And again: No man can serve two Masters: Ye cannot serve God and s Mat. 6.24. Mammon. Saint Paul saith to the Colossians: Mortify therefore your members which are upon the earth: fornication, uncleanness, inordinate affection, evil concupiscence, and t Col● 3.5. covetousness, which is Idolatry. And unto Timothy he saith, They that will be rich, fall into temptation and a snare, and into may foolish and hurtful lusts, with drown men in destruction and perdition. For the u 1 Tim. 6.9.10 love of money is the root of all evil, etc. In Eccesiasticus it is said, There is not a more wicked thing than a w Ecclus. 10.9. covetous man: for such a one setteth his own soul to sale, because while he liveth he casteth away his bowels. Read diligently the whole Homily of Alms. Of Sloth. IN the second Collect for Good-Friday, it is said: Receive our prayers and supplications, which we offer before thee for all estates of men in thy holy Congregation, that every member of the same in his vocation and x Rom. 12.4.5.6.7.8. ministry, may truly and godly serve thee. In the * T. 2. p. 254. Homily against idleness it is said, Let young men consider the precious value of their time, and y Eph 5.16. P. ov. 14.23. waste it not in idleness, in jollity, in gaming, in banqueting, in z Rom. 13.13. 1 Pet. 4.3.4. 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 heart be in thy 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 unto judgement a Ecclus. 11.9.20. for all these things. In the third part of the * T. 2. p. 166. Homily of Alms deeds, it is signified, that God is careful to feed them, who in any state or vocation do unfeignedly serve him. In the * T. 2. p. 249. Homily against idleness it is said: By the ordinance of God, which he hath set in the nature of man, c Song. 6.6. Tit. 3.14. as in the Margin. every one ought, in his lawful vocation and calling, to give himself unto labour. It is the appointment and will of God, that every man, during the time of this mortal and transitory life, should give himself to such honest and godly exercise and labour, and every one follow his own business, and to walk uprightly in his own d 1 Cor. 7.17.20. calling. Man (saith job) is borne to e joh. 5.7. as in the Margin. labour. And we are commanded by jesus Sirach, not to hate f Ecclus. 7.15. painful works, neither husbandry, or other such mysteries of travel, which the Highest hath created. Christ's sayings might move every one to shun Slothfulness in all matters and business both bodily and ghostly; where he pronounceth, Cast the g Mat. 25.26.30. unprofitable (and slothful) servant into utter darkness, there shall be weeping and gnashing of teeth. And by his Apostle to the Hebrews, saying: We desire that every one of you do show the same diligence, to the full assurance of hope unto the end: That ye be not h Heb. 6.11.12 slothful, but followers of them, who through faith and b Ma●. 6.25.26.27.28.29.30. Ps. 34.10. patience inherit the promises. And by Saint john, saying: Because thou art i Reu. 3.16. lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Solomon saith: The desire of the k Prov. 21.25. slothful killeth him: for his hands refuse to labour, The Apostle to the Romans saith, Be not l Rom. 12.11. slothful in business, but fervent in * In the Epistle for the second Sunday after the Epiphany, it is rendered, Apply yourselves to the time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut in quibusdam codieibus. spirit, serving the lord (Or the * time) having a due respect unto the times & occasions, according to prescription in the Word of God. Continually is that saying of Christ to be rememembred, wherein spiritual sloth is signified to be most damnable: m Luke 13.24. Strive to enter in at the straight gate: for many, I say unto you will seek to enter in, and shall not be able. Read the sacred Homily against idleness. Of Gluttony. IN the * T. 2 p. 95. Homily against Gluttony and Drunkenness it is said: 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 n Gal. 5.19, 20, 21. 1 Cor. 6.10. Gluttony and drunkenness among those horrible crimes, with the which (as he saith) no 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. Saint Paul signifieth to the Philippians: That many walk enemies to the Cross of Christ: whose end is destruction, whose god is their o Phil. 3.18, 19 Belly, and whose glory is in their shame, who mind earthly things. Take heed (saith Christ) to yourselves lest at any time your hearts be overcharged with p Luke 21.34. surfeiting and drunkenness, and cares of this life. Saint Paul saith: Be not drunken with wine, wherein is q Eph. 5.18. excess: but be filled with the Spirit. The Lord saith by Isaiah: Woe unto them that are r Isa. 5.21. Quis in illis regionibus orientis calidoribus Vinum non bibatur nisi probè dilutum, inde usur patur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro bibere. Sch●ndelerus in Lexico Pentaglotto. mighty to drink wine, and men of strength to mingle (or * drink) strong drink. There is a spiritual gluttony and drunkenness, besides a bodily, as Isaiah signifieth saying: They are s Isa. 29.9, 10. drunken, but not with wine; they stagger, but not with strong drink. jesus the son of Syrach saith: Be not unsatiable in any dainty thing: nor too greedy upon meats. For t Ecclus. 37.29, 30, 31. excess of meats bringeth sickness, and surfeiting will turn into Choler. By surfeiting have many perished; but he that taketh heed, prolongeth his life. Read diligently the Homily against Gluttony and drunkenness. Of Lechery. THe Divine Service of Matrimony reckoneth up the second cause of Matrimony to be for avoiding the said horrible and most damnable sin, saying: Matrimony was ordained for a remedy against sin, and to u 1 Cor. 7.2, 9 avoid fornication, that such persons that have not the gift of continency, might marry, and keep themselves w 1 Cor. 6.15.20. undefiled members of Christ's body. IN the first part of the * T. 1. P. 78. Homily against whoredom and uncleanness, it is said: Although we want not (good Christian people) great swarms of vices worthy to be rebuked, (unto such * 1 Tim. 4.1. 2. Tim. 3.1. decay is true godliness and virtuous living now come:) yet above other vices, the outrageous seas of adultery, (or breaking of Wedlock) whoredom, fornication and uncleanness, have not only burst in, but also overflowed almost the whole world, unto the great dishonour of God, the exceeding y Rom. 2.24. infamy of the name of Christ, the notable decay of true religion, and the utter destruction of the public wealth, and that so abundantly that through the accustomable use thereof, this vice is grown into such a height, that in a manner among many it is counted no sin at all, but rather a z Prou. 10.23 and 14.9. pastime, a dalliance, and but a touch of youth: not rebuked, but winked at: not punished, but laughed at. The Apostle saith: Marriage is honourable in all, and the bed undefiled: but a Heb. 13.4. Whoremongers, and Adulterers God will judge. Again he saith, Be not deceived: neither b 1 Cor. 6.9, 10 Fornicators, nor Idolaters, nor Adulterers, not Effeminate, nor abusers of themselves with mankind, etc. shall inherit the kingdom of God. Saint Paul to the Thessalonians saith: This is the will of God, even your sanctification, that ye should abstain from c 1 Thes. 4.3, 4, 5. fornication: that every one of you should know how to possess his Vessel in sanctification and honour: not in the lust of concupiscence, even as the Gentiles which know not God. Whosoever is inclined unto any manner of incontinency, let him in Gods fear often read through the whole Homily against adultery and uncleanness, and by Christ's help he may get the victory over that deadly sin, using fasting, prayer, abstaining from the company of all lascivious persons, and using other means which are prescribed in God's holy Word. Considerable hereto is also that of Solomon, where he saith: d Pro. 9.17, 18. Stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the dead are there, and that her guests are in the depth of Hell. CHAP. 95. Of sundry other sins. Of Slandering. IN the second part of the * 7.1. p. 95. Homily against Contention, it is said: He that is ready to speak evil against other men, first let him examine himself, whether he be faultless and clear of the e Rom. 2.1, 3.21, 22, 23. fault which he findeth in another. For it is a shame when he that blameth another for any fault, is guilty himself, either in the same fault, or in a greater. It is a shame for him that is blind, to call another man blind; and it is more shame for him that is whole blind, to call him blinkard, that is but purblind. For this is to see a f Mat. 7.1, 2, 3, 4, 5. straw in another man's eye, when a man hath a block in his own eye. In the second part of the * T. 2. p. 203. Homily concerning the Sacrament, it is most truly & most necessarily complained: O wretched creatures that we be at these days, who be g 1 john 2.11. without reconciliation of our brethren whom we have offended, etc. h jam. 4.11. Without any conscience of slander, disdain, misreport, division, rancour, or inward bitterness. It is even a wonder to consider unto what a licentiousness of slanderous speech very many, of men, women, and children, are come unto in these times: they respect neither civil Superiority, nor the Clergy, nor the Nobility: Yea, there are some, which regard not how i 1 Pet. 2.17. Eccles. 10.23. unbeseemingly they speak of the Royal Majesty. It may now be most truly said, The very Devil of Hell is k Rev. 20.3, 7. let lose in many people's mouths. Such might consider the saying of the Holy Ghost by Saint james, If any one seem religious and l jam. 1.26. bridleth not his tongue, his religion is vain: (God accepteth not his religion.) Saint Paul saith, Be not deceived, the m 1 Cor. 6.10. revilers shall not inherit the Kingdom of God. The Lord jesus saith: O generation of vipers, how can ye being evil n Mat. 12.34, 35, 36, 37 speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of the evil treasure, bringeth forth evil things. But I say unto you, that every idle word (much more every detracting and slanderous word) that men shall speak, they shall give account thereof in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. David in the 15. Psalm ask who should be saved, answereth from God's Spirit, He that o Ps. 15.3. backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up (or * As in the M●rgent. receiveth, or endureth) a reproach against his neighbour. Such as are prone unto evil speaking, should often read through the Epistle of Saint james: also the whole Homily against strife and contention. Moreover, they should be much conversant in Solomon's Proverbs, in Ecclesiastes, in the Book entitled The Wisdom of Solomon, and in the Book Ecclesiasticus. Of Vnjustnesse. IN the fourth part of the * T. 2. p. 236. Homily for Rogation week, it is said: Love equity and righteousness, ensue mercy and charity, which God most p Micah. 6.8. Mat. 23.23. jer. 9.24. requireth at our hands. And a little afore it is amply discoursed against unjustness, saying: God is the God of all equity and righteousness, and therefore forbiddeth all deceit and subtlety in his Law, by these words, ye shall not deal q Leu. 19.35, 36 unjustly in judgement, in line, in weight, or measure. Ye shall have just balances, true weights, and true measures. r Prov. 11.1. False balances (saith Solomon) are an abomination to the Lord. Remember what Saint Paul saith, God is the s 1 Thes. 4.6. revenger of all wrong and injustice, as we see by daily experience: how ever it thriveth ungratiously, which is gotten by falsehood and craft. Saint Paul saith, Know ye not that the t 1 Cor. 6.9, 10 unrighteous shall not inherit the Kingdom of God? The Lord saith to all that are in Authority. Ye shall do no unrighteousness; thou shalt not respect the person of the poor, nor honour the person of the mighty: but in u Leu. 19.15. righteousness shalt thou judge thy neighbour. One envouring faithfully to make the rule, which Christ gave, the rule of all actions, shall walk in much justness: viz. w Luke 6.31. As ye would that men should do to you, do ye also to them likewise. Of Uncharitableness. IN the Sacred Litany we are taught to pray; From all uncharitableness good Lord deliver us. In the second part of the * T. 2. p. 132. Homily of the place and time of Prayer, it is said; Consider that all thy doings x 1 Cor. 13.2, 3. Isa. 1.13, 15, 16, 17, 18. and Isa. 65.2 3 4, 5, 6, & 66.3, 4. Prov. 15.8. and 21.27. stink before the face of God, if thou be not in charity with thy neighbour. Saint Paul saith, Let all your things be done with y 1 Cor. 16.14. charity. Isaiah saith, The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity, are cut off: That make a man an z Isa. 29.19, 20, 21. offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. Of Vncomelinesse. IN the * T. 2. p. 106. Homily against excess of Apparel, it is said: Let us take unto us simplicity, chastity, and comeliness, submitting our necks to the sweet yoke of Christ. Saint Paul saith to the Ephesians: But fornication and all uncleanness, or covetousness, let it not be once named among you, as becometh Saints: neither a Eph. 5.3, 4, 5, 6, 7. filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Let no b Eph. 4.29. corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers. Let all things be done c 1 Cor. 14.40. decently and in order. As uncomely words and actions are sin, so for a man or woman to go uncomely in their apparel, or to be of any uncomely behaviour is a sin also: for the Gospel commandeth, That whatsoever things are d Phil. 4.8. lovely, or of good report, if there be any virtue, and if there be any praise, think on these things, and do them. Of contempt of God's Word. IN the Litany we pray, From contempt of thy Word and Commandment, good Lord deliver us. In the first part of the * T. 1. p. 53. Homily of falling from God, it is said; All they that may not abide the word of God, but following the persuasions and stubbornness of their own hearts, go backward and not forward (as it is said in e jer. 7. 24. jeremy). they go and turn away from God. Many now a days by their neglect to have the holy Bible in their houses, by their neglect to search it, by their neglect to live according to it, by their neglect to amend according to it, what by the ministry they are informed of to be amiss; by their neglect to hear it duly according to the Law of the Church, by their neglect even all the year to confer on it, and by their neglect to meditate thereon, they show plainly that they have it in contempt: and were it not for fear of being punished by the Magistrate, they would express what is in their hearts against it: And so some Machavillians will adventure sometimes to utter, without any fear of God or man. Moreover, the contemners of the Divine Service-doctrine of the Church, and of the Ministers which conscionably endeavour to live and teach according to all the same, are to be reckoned among the g 1 Thes. 4.8. contemners of God's Word; as it may appear out of Christ's words, where he saith unto his Ministers: He that heareth you, heareth me; and he that h Luke 10.16. despiseth you, despiseth me. If they have kept my saying, they will keep yours also. jeremiah saith: The wise men are ashamed, they are dismayed and taken: lo, they have i jer. 5.9. rejected the Word of the Lord, and what wisdom is in them? Of halting on both sides. IN the first part of the * T. 2. p. 259. Homily of Repentance, it is said; God requireth a sincere and pure love of godliness, and of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant pugnant and contrary unto God's will, we do give our hearts unto him, and 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 k Deut. 6.5. all thy heart, with all thy soul, and with all thy strength. Here therefore nothing is left unto us, that we may give unto the world, and unto the l Rom. 13.14. lusts of the flesh. For sith that the heart is the fountain of all our works, as many as do with whole heart turn unto the Lord; do m Rom. 14.7, 8, 9 1 Thes. 5.10. live unto him only. Neither do they yet repent truly, that halting on both sides, do otherwhiles obey God, but by and by do think, that laying him aside, it is lawful for them to serve the world and the n Rom. 8.8.4, 5.12. Gal. 5.16, 17.24. flesh. Elijah said: How long halt ye between two opinions (or thoughts?) If the Lord be God, o 1 Kings 18.21 follow him; but if Baal, then follow him. The Lord jesus hath said, p Mat. 6.24. No man can serve two Masters: for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. Of Vain glory. IT is signified in the second part of the * T. 2. p. 203. Homily concerning the Sacrament, That by vainglory, ambition, etc. people are q Prov. 13.10. dissevered, which should be joined together in unity and godly love. And therefore in the sacred Litany, we are taught to pray, for to be delivered from it. Saint Paul saith, Let us not be desirous of vainglory, r Gal. 5.26. provoking one another, envying one another. Christ said to the disobedient jews, s Rom. 5.44. How can ye believe, which receive honour one of another, and seek not the honour which cometh from God only? Again, the Lord saith: t john 7.18. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Saint Paul saith: O Timothy keep that which is committed to thy trust, avoiding profane and vain babble, and u 1 Tim. 6.20, 21. oppositions of science, falsely so called: which some professing, have erred concerning the faith. Saint john saith, Among the chief Rulers many believed on Christ, and because of the Pharisees they did not confess him, lest they should be put out of the Synagogue. For they w joh. 12.42, 43. loved the praise of men, more than the praise of God. Of Hypocrisy. IN the first part of the * T. 1. p. 10. Homily of the misery of man, it is said, Few of the proud, just, learned, wise, perfect, and holy Pharisees, were saved by Christ, because they justified themselves by their counterfeit holiness before men. Wherefore (good people) let us beware of such hypocrisy, vain glory, and justifying of ourselves. The Lord said unto his disciples, Beware ye of the leaven of the Pharisees, which is x Luk 12.1. hypocrisy. The Lord signifieth that the Hypocrites do their Alms for to y Mat. 6.2.5. have glory of men; They love to pray standing, etc. that they may be seen of men: They make long z Mat. 23.14. prayer, thinking to be heard for their a Mat. 6.7. much speaking. They outwardly b Mat. 23.28. appear righteous unto men, but within are full of hypocrisy and iniquity. All their works they do, for to be c Mat. 23.5. seen of men. They justify d Mat. 16 15. themselves before men. Saint Paul saith, not he that c 2 Cor. 10.18. commendeth himself is approved, but whom the Lord commendeth. Christ hath very plainly displayed the nature of hypocrisy, in the 23. Chapter of Saint Matthew. Of Heresy. IN the Litany we are taught to pray, To be delivered from all false doctrine and heresy. Saint Paul saith unto Titus, A man that is an f Tit. 3.10.11. Heretic, after the first and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverto, id quod interius eratextrà verto, seu resu●ino. An Heretic is as a dog returned to his own vomit again. 2 Pet. 2.22.21. second admonition, reject: knowing that he that is such, is subverted, and sinneth, being condemned of himself. Whence it may appear, that 3. things are to be considered concerning heresy. First, that it is a departing out of the narrow way that leadeth unto life eternal, both with mind and life: or a turning clean contrary to the right form. Secondly, it is returning unto an habit of sinning. And thirdly, it is a condition or estate without peace of conscience, but having an inward condemnation. They of the Church of Rome, which call heretics the members of the Apostolical Church of England, namely that Church in England, which is by Law established under the King's Majesty, do greatly and damnably slander them. For the true members of the said Apostolical Church of England, are not in mind and life departed forth of the narrow way which leadeth unto life eternal, neither do they give themselves unto sinning, neither are they without God's peace in their consciences. Every true member of the said Church of England endevoureth to believe and live according to the divine Servince-doctrine, and the rest of the doctrine and discipline, which is established by public or common Authority. All which said doctrine & discipline (as this present work abundantly declareth) serveth to further people in the g jer. 6.16. old paths, where is the good way (as the Prophet jeremiah speaketh) and every one that faithfully walketh therein according to the established doctrine and discipline, findeth more and more rest for his mind or soul. Of hardness of heart. IN the second part of the * T. 2. p. 269, 270. Homily of Repentance it is said; Let us hearken unto the voice of Almighty God, h Prov. 1.23, 24, 28. when he calleth us to repentance, let us not i job 9.4. Prov. 21.29. and 29.1. harden our hearts, as such k Exod. 8.15. Infidels do, who abuse the time l Rev. 2.2. given them of God to repent; and turn it to continue their pride and contempt against God and man, which know not how much they m Rom. 2.5. jam. 5.3. heap God's wrath upon themselves, for the hardness of their hearts, which cannot repent at the n Luke 13.25, 26, 27. day of vengeance. With great godly wisdom hath holy Church ordained to be read at morning Prayer the Psalm, wherein God saith unto us by his servant David: To day if ye will hear my voice, o Ps. 95.8. harden not your hearts. Wherefore Saint Paul saith, Take heed brethren, lest there be in any of you an evil hart of unbelief, in departing from the living God. But exhort one another daily while it is called, to day, lest any of you be p Heb. 3.12.13.14.15. hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. A means to unharden ones own heart is to believe aswell Christ's q Mat. 5.20. Matt. 18.3. Luk. 13.3. Rom. 8.13. Luk. 14.26.33. joh. 15.6. threatenings, as his promises. And all that do believe what is said in the Gospel concerning his unpartial judging of mankind, have not hearts so hard as they have, which believe not those divine Oracles concerning Christ's righteous judging. See Zechariah 7.9.10.11.12.13. and Acts. 28.23.24.25.26.27. Of Desperation. IN the second part of the * T. 2. p. 57.58. Homily of falling from God, it is said: Let us beware (good Christian people) lest that we rejecting or casting away God's word (by the which we obtain and retain true faith in God) be not at length cast off so fare, that we become as the children of unbelief, which be of two sorts far divers, yea, almost clean contrary, and yet both be very fare from returning to God; the one sort, only weighing their sinful and detestable living, with the right judgement and straightness of God's righteousness, be so without counsel, and be so comfortless (as they all must needs be, from whom the Spirit of counsel and comfort is gone) that they will not be persuaded in their hearts, but that either God cannot, or else that he will not take them again to his favour and mercy. The other hearing the loving and large promises of God's mercy, and so not conceiving a right faith thereof, make those promises larger than ever God did, trusting, that although they continue in their sinful and detestable living never so long; yet that God at the end of their life, will show his mercy upon them, and that then they will return. And both these two sorts of men be in a damnable state, and yet nevertheless, God (who willeth not the death of the wicked) hath showed means, whereby both the same (if they take heed in r Heb. 3.7.13. 2 Cor. 6.1.2. joh. 9.5.4. joh. 12.36. Luk. 13.25.26.27. Mat. 25.10.11.12.13. season) may escape. The first, as they do dread Gods rightful justice in punishing sinners (whereby they should be dismayed, & should despair indeed, as touching any hope that may be in themselves) so if they would constantly or steadfastly believe, that God's mercy is the remedy appointed against such despair and distrust, not only for them, but generally for all that be sorry and truly repentant, and will therewithal stick to God's mercy, they may be sure they shall obtain mercy, and enter into the Port or haven of safeguard, into the which whosoever doth come, be they before time never so wicked, they shall be out of danger of everlasting damnation, as God by Ezechiel saith, s Ezech. 18.21.22.23.27.28. What time soever a sinner doth return, and take earnest and true repentance, I will forget all his wickedness. The other, as they be ready to believe God's promises, so they should be as ready to believe the t Rev. 21.8. 1 Cor. 6.9.10. Gal. 6. threatenings of God: aswell they should believe the Law, as the Gospel: aswell that there is an hell and everlasting fire, as that there is an heaven, and everlasting joy: aswell they should believe damnation to be threatened to the wicked and evil doers, as salvation to be promised to the faithful in word and works, aswell they should believe God to be true in the one as in the other. And so along the Church delivereth God's truth in a wonderful divine manner. Christ saith, u Mat. 11.28.29.30. Come unto me all ye that labour, and are heavy laden (with the burden of your sins and with grief for them) and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. But (as Saint Paul saith) The Lord jesus shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that w 2 Thes. 1.7.8.9. obey not the Gospel of our Lord jesus Christ: who shall be the Gospel of our Lord jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, etc. Of Sedition and privy conspiracy. THough we hear it (or at least should often hear it) read in the sacred Letaine. From all Sedition and privy conspiracy, good Lord deliver us; yet how prone are many in the world thereunto! Such consider not what the Gospel saith: There is no x Rom. 13.1.2. power but of God. 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. Such consider not that other most memorable oracle of God delivered by S. Peter: Submit yourselves to y 1 Pet. 2.13.14 every ordinance of man for the Lords sakes, whether it be to the King, as Supreme, or unto governor's, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. If such as are seditiously inclined would sometimes read through the whole Homily of obedience, and the whole Homily against disobedience and wilful rebellion, and also would call to mind the end of all seditious ones, and of all privy conspirators in former times, even in all privy conspirators in former times, even in all ages and almost in all places, they by the grace of Christ might be of a clean contrary disposition. Saint Paul from God Almighty denounceth, that hatred, variance, emulations, wrath, strife, z Gal. 5.20.21. seditions, heresies (or sects, or factions) envyings, etc. Are works of the flesh: and that they which do such things shall not inherit the Kingdom of God. And now for conclusion about mentioning particular sins, referring every devout soul unto a diligent reading or hearing of the whole Bible, and to observe thereout what the spirit of God hath delivered and prescribed for every one in his several vocation and state, either to do, or to leave undone and to shun: and also to a most serious search of the whole divine Service of the Church of England, for to perform every particular duty mentioned therein, which concerneth him; and to shun whatsoever it is there dehorted from, let us hear what holy Church delivereth unto us in the first Homily * T. 2. p. 176. of the Passion concerning the detestation which we ought to have within us continual against all sin. No man can love sin, which God a Ps. 5.4.5.6. hateth so much, and be in his favour. No man can say, that he b joh. 14.23.24. loveth Christ truly, and have his great enemy (sin I mean, aut hour of his death) familiar and in friendship with him. So much do we love God and Christ, as we hate sin. We ought therefore to take great heed, that we be not favourers thereof, lest we be found enemies to God, and traitors to Christ. We can no otherwise live to God, but by c 1 Cor. 15.31. Rom. 6.8.11. dying to sin. If Christ be d Rom. 8.10.11 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. e Rom. 6.16. But if sin rule and reign in us, then is God, which is the fountain of all grace and virtue, f jer. 6.8. departed from us: then hath the Devil, and his ungracious spirit g 2 Pet 2.19. rule and dominion in us. And surely if in such miserable h Eccles. 11. ●●. Heb. 9.27. state we die, we shall not rise to life, but fall down to death and damnation, and that without end. David therefore saith, Ye that love the Lord, i Ps. 97.10. Ps. 119.104. hate evil. CHAP. 96. Of the sin against the Holy Ghost. IN the first part of the * T. 2. p. 261. Homily of repentance, it is said: But of the final falling away from Christ & his Gospel, which is a sin against the Holy Ghost, that shall never be forgiven, because that they do k Heb. 10.26. utterly forsake the known truth, do l Cor. 16.22. hate Christ and his m joh. 8.47. word, they do n Heb. 6.6. crucify and o Heb. 10.29. mock him (but to their utter destruction) and therefore fall into desperation, and cannot repent. In the second part of the * T. 2. p. 150. Homily of certain places of Scripture, it is said concerning three sorts of people, whose company the Prophet David would to be shunned by every one that would be blessed. The third sort the Prophet calls p Ps. 1.1: scorners, that is, a sort of men whose hearts are so stuffed with malice, that they are not contented to dwell in sin, and to lead their lives in all kind of wickedness: but also they do q 2 Tim. 3.3. Prov. 29.27. contemn and scorn in other all godliness, true religion, all honesty and virtue. Of this sort, I think I may without danger of God's judgement pronounce, that never any yet converted unto God by repentance, but continued still in their abominable wickedness, r Rom. 2.5. 2 Tim. 3.8.13. heaping up to themselves damnation, against the day of God's inevitable judgements. What sin against the Holy Ghost is, it may the better appear by considering first, what is sin against God the Father; and what is sin against God the Son. Sin against God the Father is all transgression committed; whiles one is in the first s Luk. 15.18.24 Eph. 2.1. death of trespasses and sins, and in mind is t Eph. 5.14. asleep, not attending unto the gracious call of God the Father, nor following his proffered u joh. 6.44. Hos. 11.4. jer. 31.3. drawing or leading unto repentance. Sin also is said to be against God the Father which is committed through humane w 1. joh. 2.12. weakness and frailty. And sin against God the Son, is the speaking of a word against the x Mat. 12.31.32 son of man jesus Christ; which sin Saul (afterward called Paul) committed y 1 Tim. 1.13.16 ignorantly, in unbelief. Yea and Peter z Luke 22.56. etc. denial of Christ for a time appeareth to be a sin of that nature. Also when one is a disciple of Christ's Gospel, and through mere ignorance, or the like infirmity offendeth against Christ, as Peter did when he said unto Christ, Be it a Mat, 16.22. fare from thee Lord: This shall not be unto thee: (meaning the suffering which Christ signified that he should endure.) All sin committed against God the Father, is b Rom. 3.25. forgiven through his great mercy in jesus Christ, c Ezech. 18.21 22. when one repenteth for the sin. All sin committed against God the Son is forgiven for his d 1 joh. 2.12. Eph 4 32. name's sake, unto such as e 1 Tim. 6.12. Rev. 2.10.11. fight the good fight of faith, and truly endeavour to lay hold on eternal life. Now concerning sin against the Holy Ghost, it is either committed by such as have been made partakers of the Holy Ghost; of whom S. Paul saith to the Hebrews, That it is impossible for those who where once enlightened, and have tasted of the heavenly gift, and were made f Heb. 6.4.5.6.7.8. partakers of the Holy Ghost; and have tasted the good word of God, and the powers of the world to come; being * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymus vertit, Prolapsi sunt. Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui rursum peccaverunt, id est, a justitia deficientes certamalitia in omne peccatum projecti sunt, &c junius. fallen away, to renew them again to repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessings from God. But that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned. And again where he saith, If we sinne g Heb. 10.26, 27, 28, 29. wilfully after that we have received the knowledge of truth, there remaineth no more sacrifice for sins; but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of Grace? Or else sin against the Holy Ghost is committed by such who will not at all be made partakers of that holy Spirit; but do as did many jews, to whom Saint Stephen said: Ye stiffnecked and uncircumcised in heart and ears, Ye do h Acts. 7.51. always resist the Holy Ghost, as your fathers did, so do ye. They also of whom Solomon mentioneth, are not much differing, where it is said: I Wisdom will pour out my i Prov. 1.23, 24, 25, 26, 27, 28, 29, 30, 31, 32. spirit unto you, I will make known my words unto you. Because I have called, and ye refused, I have stretched out mine hand, and no man regarded: but ye have set at nought all my Counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a Whirlwind; when distress and anguish cometh upon you: Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord. They would none of my Counsel, they despised all my reproof, Many of the Pharisees among the jews were of such a condition, who of set malice against Christ k joh. 7 7. witnessing unto them that their works we evil, against the common light of reason with which Gods holy Spirit endueth l joh. 1.9. Rom. 2.14.15. mankind even universally, said that jesus Christ did cast out Devils by m Mat. 12.24. Beelzebub the prince of the Devils; when as they and their n Mat 12.27. children had received it as an infallible principle, that Satan did not cast out Satan, but that only in o Mat. 7.22. Mat. 9.38.39.40 God's name and by God's power the evil spirit was cast out. And therefore unto them thus wilfully and spitefully speaking contrary to their very consciences, the Lord said, p Mat. 12.31.32 All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. It most greatly therefore concerneth all, which would in life, death, and for ever have God's mercy in jesus Christ, to take heed that they at no time speak or do against the true light of conscience; remembering that it is a fearful thing to fall into the q Heb. 10.31.30. avenging hands of the living Gods. CHAP. 97. Of sundry of God's Curses upon disobedient people. IN the first part of the * T. 1. p. 54. Homily of falling from God, it is said: The displeasure of God towards us is commonly expressed in the Scripture by these two things: by showing his r Ps 34.16. Ps. 6.1. fearful countenance upon us, and by turning away his face, or by s Lam. 3.44. Isa. 59.2. hiding it from us. By showing his dreadful countenance, is signified his great wrath: but by turning his face or hiding thereof is many times more signified, that is to say, that he clearly t Deut. 31.17, 18. jer. 33.5. forsaketh us, and giveth us over. When God doth show his dreadful countenance towards us, that is to say, doth send dreadful plagues of sword, famine, or pestilence upon us, it appeareth that he is greatly wroth with us. But when he withdraweth from us his Word, the * A delivery what the true Word preached is. right Doctrine of Christ, his gracious assistance and aid (which is ever u jer. 23.22. joined to his Word) and w 1 Sam. 28.15 leaveth us to our own wit, our own will and strength: he declareth then, that he beginneth to forsake us. In the second part of the said * T. 2. p. 57 Homily it is said: What deadly grief may a man suppose it is to be under the wrath of God, to be forsaken of him, to have his holy Spirit the Author of goodness to be taken from him, to be brought to so vile a condition, that he shall be left meet for no better purpose, than to be for ever condemned in hell? That place of x Isa. 5.5, etc. Isaiah showeth, that God at length doth so forsake his unfruitful Vineyard, that he will not only suffer it to bring forth weeds, briars, and thorns, but also further to punish the unfruitfulness of it. He saith he will not cut it, he will not delve it, and he will command the Clouds that they shall not rain upon it: whereby is signified the teaching of his holy Word, which Saint Paul after a like manner expressed by y 1 Cor. 3.6. planting & watering; meaning that he will take that away from them, so that they shall be no longer of his Kingdom, they shall be no longer governed by his holy Spirit, they shall be put from the grace and benefits that they had, and ever z Luke 19.42, 44: Mat. 23.37, 38. Ps. 81.12, 13, 14 15, 16. Isa. 48.18, 19 might have enjoyed through Christ, they shall be deprived of the heavenly light, & life which they had in Christ, a john 15.4.6.5.7. Rom. 11.17, 20 22, 23. whiles they abode in him: they shall be (as they were once) as men without God in this world, or rather in worse taking. And to be short, they shall be given into the power of the Devil, which beareth the rule in all them, that be cast away from God, as he did in Saul and judas, and generally in all such as work after their own wills, the Children of mistrust and b Eph. 2.2. unbelief. In the first part of the * T. 2. p. 5. Homily concerning the right use of the Church, it is said: 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 threatneth in the first Chapter of the Prophet Aggeus, after this sort: c Hag. 1.9, 10, 11. Because ye have left my house desert, and without company (saith the Lord) and ye have made hast 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 her 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. In the second part of the * T. 2. p. 91, 92. Homily of fasting, it is said: God sometime striketh private men privately with sundry adversities, as d Deut. 28.65, 66, 67. trouble of mind, loss of friends, e Zeph. 1.13. loss of goods, long and f Deut. 28.22, 27, etc. dangerous sicknesses, etc. In the fourth part of the * T. 2. p. 236. Homily for Rogation week, it is said: That God in his ire doth g 1 King. 14.15. Zeph. 2.3, 4. root up whole kingdoms for wrongs and oppressions, and doth translate kingdoms from one nation to another, for unrighteous dealing, for wrongs and riches gotten by deceit. This is the practice of the Holy One (saith h Dan. 4.30, 31 32. Daniel) to the intent that living men may know, that the most High hath power over the Kingdoms of men, and giveth them to whomsoever he will. Furthermore, what is the cause of penury and scarceness, of dearth and famine? Is it any other thing but a token of God's ire, i Ezech. 5.6, 7, 8, 15, 16. revenging our wrongs and injuries, done one to another? Ye have sown much (upbraideth God by his Prophet Aggai) and yet bring in little, ye eat, but ye be not satisfied, ye drink, but ye be not filled, ye cloth yourselves, but ye be not warm, & he that earneth his wages putteth it in a k Hag. 1.5, 6. bottomless purse: ye looked for much increase, but lo, it came to little, and when ye brought it home (into you Barnes) I did blow it away, saith the lord The Lord saith by Moses, It shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his Commandments and his Statutes, which I command thee this day, that all these curses shall come upon thee & overtake thee. Cursed shalt thou be in the City, and cursed shalt thou be in the field, etc. Read from verse 16. unto the Chapters end: it is of all Chapters in the Bible amplest in reckoning up Gods sundry curses in this life upon disobedient people. Read also the 26. Chapter of Leviticus. The Lord in these days much inwardly punisheth people of unbelief and disobedience: The Lord doth unto many now, as he did to the Israelites: He giveth them their request, (as concerning many outward blessings) but sendeth l Ps. 106.15. leanness into their soul. Isaiah saith, The wicked are like the m Isa. 57.20, 21. troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace to the wicked. In the Revelation it is said: They have no n Rev. 14.11. rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Isaiah concludeth his prophecy with declaring what is the inward estate and condition of all such as continue in sin willingly, yea, whiles they live here on earth, saying also concerning obedient people, That they shall go forth, and o Isa. 66.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon the Carkeises of the * transgressing ones against God: for their worm shall not dye, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. In all people, which will not humble themselves to live according to all the commandments of Christ, and according to all the Ordinances of his Church, but resolve to persist in their owne-chosen ways, and to follow the imagination of their own minds, there at length breedeth in such people a worm within their conscience, which more and more * Abben Esrain Ps. 1.1. s●ribit, Improbos esse dictos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi inquietoes, qui nunquam in eadem constitutione permanent. gnaweth them; so that if the said worm (like as the Wolf which breedeth in some people's bodies) be not fed with what liketh him, he gnaweth the conscience exceedingly. Such a worm was bred in the Conscience of many of the jews through their wilful disobedience, when as Christ and his Ministers preached amongst them. Nothing could those disobedient people p john 8.43, 45.51. learn from Christ, and his Ministry, which could comfort them, or appease their troubled minds, whiles they endeavoured not to obey his Gospel. Also within disobedient people's breasts there becometh a q Heb. 10.27. Ps. 11.6. fire kindled, wherethrough they are in a spiritual fire: & any spiritual person which had the spirit of discerning, might insee into them, and perceive them inflamed with a great s Rom. 10.2, 3. zeal, but not towards obedience of all the Commandments of Christ's Gospel, nor towards obedience of all the Ordinances of Christ's Apostolical Church of England. There is a proverb, The which are in hell, know of none other heaven. Wilful disobedient people being themselves without t Isa. 48.22. Rom. 3.17. peace of conscience, conclude contrary to the Doctrine of the universal holy Scriptures, & of the whole Divine Service of the Church, that no body else hath that u Phil. 4.7. peace of God which passeth all understanding, and keepeth our hearts and minds in the knowledge and love of God, and of his Son jesus r 1 Cor. 2.13. Christ our Lord: with the which blessed peace holy Church from Sabbath to Sabbath w Numb. 6.23. etc. blesseth her obedient Members; and every one of them x 2 Thes. 3.16. Isa. 66.12. Isa. 14.27. Phil. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense: (or feeling) as it is rendered in the Margin. feeleth it within themselves more and more. CHAP. 98. Of deferring repentance until likelihood of bodily death. IN the Collect for the first Sunday in Advent, we are taught to pray, Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, y Rom. 13.11, 12, 13, 14. now in the time of this mortal life, (in the which thy Son jesus Christ came to visit us in great humility) etc. In the Rubric afore the Communion of the sick it is said: Forasmuch as all mortal men be subject to many sudden perils, diseases and sicknesses, z Ps. 31.15. and ever uncertain what time they shall departed out of this life, therefore to the intent they may be always in a a job. 14.14. 1 Cor. 5.9. Mat. 25.10. Rev. 19.7. readiness to dye whensoever it shall please God to call them, the Curate shall diligently from time to time, etc. In the Service for Burial, it is said: b job 14.1, 2. Man that is borne of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down like a flower, he fleeth as it were a shadow, and never continueth in one stay: In the midst of life we be in death. In the second part of the * T. 1. p. 58. Homily of falling from God, it is said: Sinners that continue in their wicked living, aught to think, that the promises of God's mercy, and the c Isa. 61.1, 2, 3. Gospel, pertain not unto them, being in that state, but only the d Gal. 3.23.24. law, and those Scriptures which contain the wrath and indignation of God, and his threatenings; which should certify them, that as they do over boldly presume of God's mercy, and live dissolutely: So doth God still more and more withdraw his mercy from them, & he is so provoked thereby to e Rom. 2.4, 5, 6, 8. wrath at length, that he destroyeth such presumers many times suddenly. For of such S. Paul f 1 Thes. 5, 2, 3. said thus, When they shall say it is peace, there is no danger, then shall sudden destruction come up▪ on them. Let us g Heb. 12.15. and 3.12. beware therefore of such naughty boldness to sin. For God, which hath promised his mercy to them that be truly repentant (although it be at the latter end) hath not promised to the presumptuous sinner, either that he shall have long life, or that he shall have true repentance at the last end. But for that purpose hath he made every man's death uncertain, that he should not put his hope in the end, and in the mean season (to Gods high displeasure) live ungodly. Wherefore let us follow the counsel of the Wise man, h Ecclus. 5.7. Let us make no tarrying to turn unto the Lord: Let us not put off from day to day, for suddenly shall his wrath come, and in time of vengeance he will destroy the wicked. In the third part of the * T. 2. p. 273. Homily of repentance, it is said: Which words I desire you to mark diligently, because they do most lively put before our eyes, the fondness of many men, who i Rom. 2.4, 5, 6. Ps. 10.3, 4, 5, 6. abusing the long suffering and goodness of God, do never think on repentance or amendment of life. * Ecclus. 5.2, 3, 4, 5, 6. Fellow 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, & to return with speed unto the Lord. For in the day of punishment, & 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 k 2 Tim. 2.25. Act. 11.18. gift of God, which he will never grant unto them, who living in carnal security, do make a mock of his threatenings, or seek to rule his Spirit as they list, as though his working and gifts were l Ps. 135. 5, 6. Isa. 40.12, 13, 14, 15, 17. tied unto their will. It is greatly considerable, that almost every such person; as is afore mentioned, which deferreth repentance till towards his end, being asked a little afore his death, whether he thinketh that he hath lived as he ought, & as he might have lived, in obedience unto Christ's Laws, and the Ordinances of Christ's holy Church, if he would have used the prescribed means thereunto, he will then from an opened conscience not justify himself, but confess much truth as experience even in all places from time to time confirmeth. Many there are which never all their life long have any regard to confer with any godly Minister, concerning what be the m Mat. 7.13, 14 Psal. 25.4, 5, 9, 10. and 143.8. straight ways of the Lord, wherein all of years of discretion are bound to walk conscionably and more and more obediently, that would come unto n Mat. 19.16, 17. life eternal: but when they are in fear of dying (their conscience then being awaked and accusing them, and telling them they must o 2 Cor. 5.10. Heb. 9.27. appear before Christ's judgement seat to receive everlasting judgement according as they have believed and lived) they will acknowledge some use of the ministry, and of the Church-Prayers to be used in the Visitation of the sick. It it is become and old Proverb with very many, * A saying too common. namely, that if they can afore they dye, have but time to ask God mercy, they shall do as well as the best of them (who have p Luk. 1.74, 75. served God in holiness & righteousness before him even all the days of their life.) But how greatly such desperate and dissolute persons do q Mal. 3.13, 14 15, 16, 17, 18. mistake the proceeding of Almighty God, they may see if they will believe what is written in the first chapter of the Proverbs from the 20. verse unto that chapters end. Also they may perceive that they are in a damnable error, if they will observe what is delivered in that most Divine * Whose beginning is, Now seeing all they be accursed, etc. Exhortation in the Service of Commination. Saint Paul saith, Be not deceived, God is not mocked: for r Gal. 6.7, 8. whatsoever a man soweth, that shall he reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. And again he saith, We then as workers together with God, beseech you also, that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, s 2 Cor. 6.1, 2. now is the accepted time; behold, now is the day of salvation. Whiles it is said t Heb. 3.15. to day if ye will hear his voice, harden not your hearts, as in the provocation. CHAP. 99 Of sundry of God's blessings upon obedient people, in this present life. IN the first part of the * T. 2. p. 5. Homily concerning the right use of the Church, it is said; If we would with diligence resort to the house of the Lord together, to serve the Lord with one accord and u Zeph. 3.9. consent, in all holiness and righteousness before him, we have promises of benefits both heavenly and worldly. Wheresoever two or three be gathered in my name (saith our Saviour Christ) there am I in the w Mat. 18.20. midst of them. And what can be more blessed▪ than to have our Saviour Christ x Psal. 16.11.6.5. Ezech. 48.35. among us. In the second part of the * T. 2. p. 93.94. Homily of Fasting, it is said; Godwhich heard y 1 King 21.29 Ahab and the z jonah 3.10. Ninevites, 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, and after the race of this mortal life, he will bring us to his a Mat. 7.21. heavenly Kingdom. In the second part of the * T. 2. p. 212. Homily for Whitsunday, it is said; Our Saviour Christ departing out of the world unto his Father, promised his disciples to send down another Comforter, that should b john 14.16. continue with them for ever, and direct them into c john 16.13. all truth. The blessing pronounced at the end of Evening-Service, namely, d 2 Cor. 13.14. The grace of our Lord jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore: Is it not a great comfort to a soul for to enjoy all the same? Saint john accounted the fellowship with God's Spirit the Summum bonum the supreme happiness in this world, where he saith z Pet. 1.11. to the little children in Christ; That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our e 1 joh. 1.1, 2, 3 fellowship is with the Father, and with his Son jesus Christ. And these things writ we unto you, that your joy may be full. In the * T. 2. p. 193. Homily of the Resurrection, it is signified; That until the general resurrection in the last day, whiles we now are in this world, God's holy spirit may be had within our hearts, as a f 2 Cor. 1.22. seal and g Eph. 1.13.14. Rom 8.15, 16.23. pledge of our everlasting inheritance. Yea, saith that sacred * T. 2. p. 192, Homily, unto every true member of Christ, Thou hast received Christ's body, to have within thee, the Father, the Son, and the Holy Ghost, for to h joh. 14.23. 2 Cor. 6.16. dwell with thee, for to endow thee with grace, to strength thee against thine enemies, and to comfort thee with their presence. And again, Christ now entered within us, 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 i Col. 3.11. Ephes. 4.6. 1 Cor. 3.16, 17. and 6.19. 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? In the first * T. 2. p. 180. Homily of the Passion, it is said, God give us all grace to follow Christ's k 1 Pet. 2.21. 1 john 2.6. examples in peace & in charity, in patience and 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 his favour, we may be sure that we have the favour of God l Mat. 3.17. by his means. In the third Exhortation afore the Communion, it is said: If with a true penitent heart, and lively faith we receive that holy Sacrament, than we m john 6.63.36. spiritually eat the flesh of Christ, and drink his blood, than we dwell in Christ and Christ in us; we be n 1 Cor. 6.17. one with Christ, and Christ with us. In the * T. 2. p. 195. Homily of the Resurrection, it is said: Apply yourselves (good friends) to live in Christ, that Christ may still live o Gal. 2. 2 Cor. 4.10.11 in you, whose favour and assistance if ye have, then p john 3.36. and 6.47. 1 john 5.20. have you everlasting life already within you, then can nothing q Rom. 8.31. hurt you. Whatsoever is hitherto done and committed, Christ ye see hath offered you pardon, and clearly received you to his favour again, in full surety whereof, ye have him now inhabiting and r Rom. 8.9, 10, 11. Gal 4.6. 1 john 3.24. dwelling within you. In the first part of Whitsunday * T. 2 p. 209. Homily, it is said: The Holy Ghost doth not think it sufficient inwardly to work the spiritual and new birth of man, unless he do also s 1 Cor. 3.16. dwell and abide in him. In the first part of the * T. 1. p. 60. Homily against the fear of Death, it is signified, That a true Christian is the very t Ephes. 5.30. member of Christ, the u 1 Cor. 3.17. Temple of the Holy Ghost, the w Rom. 8.14, 15, 16. Son of God, and the very x Rom. 8.17. jam. 2.5. inheritor of the everlasting Kingdom of Heaven. Most memorable is that sentence of the Holy Ghost delivered by Saint Paul unto Timothy: Godliness is profitable unto all things, having promise of the life that y 1 Tim. 4.8. now is, and of that which is to come. David saith, The Lord will give strength unto his people: The Lord will bless his people with z Psal. 29.11. peace. Wisdom saith in the book of the Proverbs, Whoso hearkeneth unto me, shall dwell a Prov. 1.33. safely, and shall be quiet from fear of evil. And Solomon also saith: b Prov. 3.16, 17, 18. Length of days is in her right hand, and in her left hand riches and honour. She is a tree of life to them that lay hold upon her. Isaiah saith: Since the beginning of the world; men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him. Thou c Isa. 64.4, 5. meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways. Peter saith, The eyes of the Lord are over the righteous, and his ears are d 1 Pet. 3.12. open unto their prayers. Hanani the Seer said: The eyes of the Lord run too and fro throughout the whole earth, to show himself strong in the e 2 Chro. 16.9. behalf of him whose heart is perfect towards him. David saith, The Lord is a Sun and shield: the Lord will give grace and glory: f Psal. 84.11. no good thing will he withhold from them that walk uprightly. Saint john saith, Whatsoever we ask g 1 joh. 3.22. we receive of him, because we keep his Commandment, and do those things which are pleasing in his sight. And Isaiah saith unto Christ's Church, Behold the darkness shall cover the earth, and gross darkness the people, but the Lord shall arise upon thee, and his glory shall be seen upon h Isa. 60.2. thee. Saint Paul saith to the Ephesians, In Christ also after that ye believed, ye were i Ephes. 1.13.14. sealed with that holy Spirit of promise: which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. Yea, Saint Peter signifieth, that if faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity be in us and abound, we shall never k 2 Pet. 1.10, 11. fall: but so an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Saviour jesus Christ. Many more are the blessings which accompany Gods true Religion, now in this life present, which a devout soul may observe signified throughout all the Scriptures, and the books of Divine Service. Read Deuteronomy 28. Isaiah 60. and observe the 7. sundry blessings promised by Christ in Mat. 5. and to what conditioned people they are made: likewise the 7. promises or blessings signified to the seven Churches of Asia, in Rev. 2&3. CHAP. 100 Against separating from the Church of England, by law established under the King's Majesty, in any manner. IN the third part of the * T. 1. p. 36. Homily concerning good works, it is signified, That the world from the beginning until Christ's time, was ever ready to l Exod. 32.1, 7, 8. fall from the Commandments of God, and to seek other means to honour and serve him, m 1 Sam. 15.21, 22, 23. after a devotion found out of their own heads: and how they did set up their own n Mat. 15.3, 6, 9 traditions, as high or above God's Commandments; which hath happened also in our times (the more it is to be lamented) no less than it did among the jews, and that by the corruption, or at least by the o Mat. 13.25, 26. negligence of them that chief ought to have preserved the pure and heavenly doctrine left by Christ. What man having any judgement or learning, joined with a true zeal unto God, doth not see, and lament, to have entered into Christ's Religion, such p 1 Tim. 4.1, 2, 3. false doctrine, superstition, idolatry, hypocrisy, and other q 2 Tim. 3.1, 2, 3, 4, 5. enormities and abuses, so as by little and little, through the sour leaven thereof, the sweet r Rev 11, 3, 7, 8. bread of God's holy Word hath been much hindered and laid apart? For the reforming of the which & the like things amiss, the holy Fathers of the Church of England, by the assent and consent of the Royal Majesty, set forth the book of common Prayer, the book of Homilies, and the book of ordering of Bishops, Priests, and Deacons, for to declare the true worship of Almighty God, and to be used in the public performance of the same. They also for the avoiding of diversities of opinions, and for the stablishing of consent touching true Religion, composed 39 Articles concerning fundamental matter in religion. And for to keep decency, order, and uniformity of Christian life throughout the whole Church, there are made Constitutions & Canons Ecclesiastical 141. Moreover for the instruction of scholars in schools, and likewise for the use of all other people, there is set forth by public authority a Catechism of a larger, and of a shorter form, which is commonly called Nowel's Catechism: And it expoundeth the 10. Commandments, the 12. Articles of the Creed, the 6. Petitions of the Lords Prayer, and the Sacraments, Baptism, & the Supper of the Lord: There is also the book called, God and the King, which every subject aught to have, for to be minded & most constantly resolved according to the information of the same book. These aforesaid books are the books of the established doctrine & discipline of the Church of England. Now besides those books the law, instruction, or teaching of the Church our s Prov. 6.20, 21, 22, 23. mother; There is also the whole holy Bible by the appointment of the royal Majesty, & the ministry of learned Doctors in the Church, t 1 Cor. 14.12.19. Hab. 22. Psal. 67.2. set forth into our mother tongue, and so published as that every man, woman, & child, may enjoy it for to u Ps. 119.9. conform their minds & lives according to all the everlasting commandments of the same. Seeing then that the Church of England doth thus w Phil. 2.16. hold forth the word of life eternal, & cherisheth & nourisheth up her members therein, even from their very infancy, (for so it is her ordinance that every particular person should be educated) how greatly do they sin, which do in any manner x jude 19 separate from her? But some will say, That she herself is separated from other Christian Churches, with which she was at unity in times past. Let us hear the words of the Church herself concerning this matter, written in her 30 Canon, where it is said: So fare was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches in all things which they held and practised, that, as the Apology of the Church of England confesseth, it doth with reverence retain those Ceremonies, which do neither endamage the Church of God, nor offend the minds of sober men: and only departed from them in those particular points, wherein they were fallen both from themselves in their ancient integrity, and from the Apostolical Churches which were their first Founders. There are others of sundry kinds, which say, we separate not from the Church, but from her errors, and from her superstitions, or from her imperfections. If any one will unpartially by all Gods express word examine what those wise ones in their own eyes do find fault withal in any of the aforementioned books of the Church, and what they do y Isa. 50.11. jer. 16.20. setup to themselves for to follow, he cannot but by the grace of our Lord jesus Christ (which at length z Psal. 25.12, 13, 14. john 7.17. Mat. 7.7, 8. bringeth every one into the way of truth which unfeignedly seeketh it for to walk faithfully therein unto his lives end) plainly perceive that such have no more cause to separate in regard of any particular, than others have in regard of the general deliveries by the aforesaid Church of England in the books above named. To God only wise, be glory through jesus Christ for ever. Amen. FINIS.