CERTAIN SERMONS OR HOMILIES Appointed to be Read in CHURCHES In the Time of Queen Elizabeth OF FAMOUS MEMORY: And now Reprinted for the Use of Private Families.  
In Two Parts.  
LONDON: Printed for George Wells at the Sun, Abel Swall at the Unicorn, in St. Paul's Churchyard, and George Pawlett at the Bible in Chancery-Lane. 1687.   

THE PREFACE As it was Published In the Year 1562.  
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, should 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 Souls Health of Her Loving Subjects, and the Quieting of their Consciences, in the Chief and 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 and Leader unto all Godliness and Virtue, to expel and drive away as well 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, and Vocation. All which Homilies, Her Majesty Commandeth, and straight Chargeth all Parsons, Vicars, Curates, and all others having Spiritual Cure, every Sunday and Holiday in the Year, at the ministering of the Holy Communion; or if there be no Communion ministered that day, yet after the Gospel and Creed, in such order and place, as is appointed in the Book of Common Prayers, to Read and Declare to their Parishioners, plainly and distinctly one of the said Homilies, in such order as they stand in the Book, except there be a Sermon, according as is enjoined in the Book of Her Highness' Injunctions, and then for that Cause only, and for none other, the Reading of the said Homily to be deferred unto the next Sunday, or Holiday following. And when the foresaid Book of Homilies is read over, Her Majesty's pleasure is, that the same be repeated and read again, in such like sort as was before prescribed. Furthermore, Her Highness Commandeth, that notwithstanding this Order, the said Ecclesiastical Persons shall read Her Majesty's Injunctions at such times, and in such order, as in the Book thereof appointed. And that the Lords Prayer, The Articles of the Faith, and the Ten Commandments, be openly read unto the People, as in the said Injunctions is specified, 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: To whom with the Father and the Holy Ghost, be all Honour and Glory for ever. Amen.   

AN ADMONITION TO ALL MINISTERS Ecclesiastical.  
FOR that the Lord doth require of his Servant, whom he hath set over his Household, to show both Faithfulness and Prudence in his Office: it shall be necessary, that Ye, above all other, do behave yourselves most faithfully and diligently in your so high a Function: That is, aptly, plainly, and distinctly to read the Sacred Scriptures, diligently to instruct the Youth in their Catechism, gravely and reverently to Minister his most Holy Sacraments, prudently also to choose out such Homilies, as be most meet for the time, and for the more agreeable instruction of the People committed to your charge, with such discretion, that where the Homily may appear too long for one Reading, to divide the fame to be read, part in the Forenoon, and part in the Afternoon. And where it may so chance, some one or other Chapter of the Old Testament to fall in order to be read upon the Sundays or Holidays, which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well of such Chapters beforehand, whereby your prudence and diligence in your Office may appear, so that your People may have cause to Glorify God for you, and be the readier to embrace your Labours, to your better commendation, to the discharge of your Consciences and their own.   

A TABLE OF THE SERMONS Contained in this present Volume.  

I. A Fruitful Exhortation to the Reading of Holy Scripture. Pag. 1.  
II. Of the Misery of all Mankind. Pag. 10  
III. Of the Salvation of all Mankind. Pag. 19  
IU. Of the true and lively Faith. Pag. 32  
V Of Good Works. Pag. 46  
VI Of Christian Love and Charity. Pag. 61  
VII. Against Swearing and Perjury. Pag. 69  
VIII. Of the Declining from God. Pag. 78  
IX. An Exhortation against the Fear of Death. Pag. 89  
X. An Exhortation to Obedience. Pag. 105  
XI. Against Whoredom and Adultery. Pag. 119  
XII. Against Strife and Contention. Pag. 137  
XIII. Of the right Use of the Church. Pag. 159.  
XIV. Against peril of Idolatry. Pag. 175  
XV. For repairing and keeping clean the Church. Pag. 282  
XVI. Of Good Works. And First of Fasting, Pag. 289  
XVII. Against Gluttony and Drunkenness. Pag. 309  
XVIII. Against excess of Apparel. Pag. 322  
XIX. An Homily of Prayer. Pag. 334  
XX. Of the Place and Time of Prayer. Pag. 356  
XXI. Of Common-Prayer and Sacraments. Pag. 370  
XXII. An Information of them which take offence at certain places of Holy Scripture. Pag. 385  
XXIII. Of Alms-Deeds. Pag. 402  
XXIV. Of the Nativity. Pag. 421  
XXV. Of the Passion, for Good-Friday. Pag. 434, and 435  
XXVI. Of the Resurrection, for Easter-day. Pag. 455  
XXVII. Of the worthy receiving of the Sacrament. Pag. 467  
XXVIII. An Homily concerning the coming down of the Holy Ghost for Whitsunday. Pag. 480  
XXIX. An Homily for Rogation-week. Pag. 497  
XXX. Of the state of Matrimony. Pag. 530  
XXXI. Against Idleness. Pag. 540  
XXXII. Of Repentance and true Reconciliation unto God. Pag. 556  
XXXIII. An Homily against Disobedience, and wilful Rebellion. Pag. 583    

A Fruitful EXHORTATION TO THE Reading and Knowledge OF HOLY SCRIPTURE.  

UNto a Christian Man there can be nothing either more necessary or profitable, 
The praise of Holy Scripture.  than the Knowledge of Holy Scripture, forasmuch as in it is contained God's true Word, setting forth his Glory, and also Man's Duty. 
The perfection of Holy Scripture. The knowledge of Holy Scripture is necessary. To whom the knowledge of Holy scripture is sweet and pleasant. Who be enemies to Holy Scripture.  And there is no Truth nor Doctrine 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 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 do his Will. And their Stomaches only do loath and abhor the Heavenly Knowledge and Food of God's Word, that be so drowned in worldly Vanities, that they neither favour God, nor any Godliness: For that is the cause, why they desire such Vanities, rather than the time knowledge of God. As they that are sick of an Ague, 
An apt Similitude, declaring of whom the Scripture is abhorred. An exhortation unto the diligent reading and searching of the holy Scripture. Matth. 4. The Holy Scripture is a sufficient Doctrine for our Salvation. What things we may learn in the Holy Scripture.  whatsoever they eat and drink, (though it be never so pleasant,) yet it is as bitter to them as Wormwood, not for the bitterness of the Meat, but for the corrupt and bitter humour that is in their own Tongue and Mouth: Even so is the sweetness of God's Word bitter, not of itself, but only unto them that have their Minds corrupted with long custom of Sin, and love of this World. Therefore forsaking the corrupt judgement of fleshly Men, which care not but for their Carcase: Let us reverently hear and read Holy Scripture, which is the Food of the Soul: Let us diligently search for the Well of Life, in the Books of the New and Old Testament, and not run to the stinking Puddles of men's Traditions (devised by men's Imagination,) for our Justification and Salvation. For in Holy Scripture is fully contained what we ought to do, and what to eschew; what to believe, what to love, and what to look for at God's hands at length. In these Books we shall find the Father from whom, the Son by whom, and the Holy Ghost in whom, all Things have their Being, and Keeping up; And these Three Persons to be but One God, and One Substance. In these Books we may learn to know ourselves, how Vile and Miserable we be, and also to know God, how Good He is of Himself, and how He maketh us and all Creatures partakers of His Goodness. We may learn also in these Books to know God's Will and Pleasure, as much as (for this present time,) is convenient for us to know. And (as the great Clerk and godly Preacher St. John Chrysostom saith,) whatsoever is required to the Salvation of Man is fully contained in the Scripture of God. He that is Ignorant, may there learn, and have Knowledge. He that is Hard-hearted, and an obstinate Sinner, shall there find Everlasting Torments (prepared of God's Justice,) to make him afraid, and to mollify or soften him. He that is oppressed with Misery in this World, shall there find Relief in the promises of Everlasting Life, to his great Consolation and Comfort. He that is wounded by the Devil unto death, shall find there Medicine whereby he may be restored again unto Health; If it shall require to teach any Truth, or reprove any false Doctrine, to rebuke any Vice, to commend any Virtue, to give good Counsel, to Comfort or Exhort, or to do any other thing requisite for our Salvation; All those things (saith St. chrysostom,) we may learn plentifully of the Scripture. There is (saith Fulgentius,) abundantly enough, 
Holy Scripture ministereth sufficient Doctrine for all Degrees and Ages. Matth. 4. Luke 3. John 17. Psal. 19 What commodities and Profits, the knowledge of Holy Scripture bringeth.  both for Men to eat, and Children to suck. There is, whatsoever is meet for all Ages, and for all Degrees and sorts of Men. These Books therefore ought to be much in our Hands, in our Eyes, in our Ears, in our Mouths, but most of all in our Hearts. For the Scripture of God is the Heavenly Meat of our Souls, the Hearing and Keeping of it maketh us Blessed, Sanctifieth us, and maketh us Holy; it turneth our Souls, it is a light Lantern to our Feet, it is a sure, steadfast, and everlasting instrument of Salvation, it giveth Wisdom to the humble and lowly Hearts, it Comforteth, maketh Glad, Cheereth and Cherisheth our Conscience: It is a more excellent Jewel or Treasure, than any Gold or precious Stone, it is more sweet than Honey, or Honeycomb; it is called the best part, which Mary did choose, for it hath in it everlasting Comfort. The Words of Holy Scripture be called Words of Everlasting Life: For they be God's Instruments ordained for the same purpose. They have power to turn through God's Promise, and they be effectual through God's assistence; 
Luke 10. John 6.  and (being received in a faithful Heart,) they have ever an Heavenly spiritual working in them: They are lively, quick, and mighty in Operation, and sharper than any two-edged Sword, and enter through, 
Heb. 4.  even to the dividing asunder of the Soul and the Spirit, of the Joints and the Marrow; Christ calleth him a Wise Builder, 
Matth. 7.  that Buildeth upon his Word, upon his sure and substantial Foundation. By this Word of God, we shall be judged: For the Word that I speak (saith Christ, 
John. 12. ) is it, that shall judge in the last day. He that keepeth the Word of Christ, is promised the Love and Favour of God, 
John 14.  and that he shall be the Dwelling-place, or Temple of the Blessed Trinity. This Word, whosoever is diligent to Read, and in his Heart to Print that he readeth, the great affection to the transitory things of this World shall be minished in him, and the great desire of Heavenly things (that be therein promised of God,) shall increase in him. And there is nothing that so much strengtheneth our Faith and Trust in God, that so much keepeth up Innocency and Pureness of the Heart, and also of outward Godly Life and Conversation, as continual Reading, and recording of God's Word. For that thing, which (by continual use of Reading of Holy Scripture, and diligent searching of the same,) is deeply Printed and Graven in the Heart, at length turneth almost into Nature. And moreover, the Effect and Virtue of God's Word is, to illuminate the Ignorant, and to give more light unto them, that faithfully and diligently read it, to comfort their Hearts, and to encourage them to perform that, which of God is commanded. 
1 Reg. 14. 2 Per. 20. 1 Cor. 15. 1 John 5.  It teacheth Patience in all Adversity, in Prosperity Humbleness: What Honour is due unto GOD: What Mercy and Charity to our Neighbour. It giveth good Counsel in all doubtful things. It showeth of whom we shall look for Aid and help in all Perils, and that God is the only giver of Victory, in all Battles and Temptations of our Enemies, 
Who profit most in reading God's Word.  Bodily and Ghostly. And in reading of God's Word, he not always most profiteth 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. And to be short, there is nothing that more maintaineth Godliness of the Mind, and driveth away Ungodliness, than doth the continual Reading or Hearing of God's Word, 
Esa. 5. Matth. 22. 1 Cor. 14. What discommodities the ignorance of God's Word bringeth.  if it be joined with a Godly Mind, and a good Affection to know and follow God's Will. For without a single Eye, pure Intent, and good Mind, nothing is allowed for good before God. And on the other side, nothing more darkeneth Christ, and the Glory of God, nor bringeth in more Blindness, and all kinds of Vices, than doth the ignorance of God's Word.   

The Second part of the Sermon of the Knowledge of Holy Scripture.  
IN the first part of this Sermon, which exhorteth to the Knowledge of Holy Scripture, was declared wherefore the knowledge of the same is necessary and profitable to all Men, and that by the true Knowledge and Understanding of Scripture, the most necessary points of our Duty towards God and our Neighbours are also known. Now as concerning the same Matter, you shall hear what followeth. If we profess Christ, Why be we not ashamed to be ignorant in his Doctrine? Seeing that every Man is ashamed to be ignorant in that Learning which he professeth. That Man is ashamed to be called a Philosopher, which readeth not the Books of Philosophy, and to be called a Lawyer, an Astronomer, 
God's Word excelleth all Sciences.  or Physisian, that is ignorant in the Books of Law, Astronomy, and Physic. How can any Man then say, that he professeth Christ and his Religion, if he will not apply himself (as far forth as he can or may conveniently,) to read and hear, and so to know the Books of Christ's Gospel and Doctrine? Although other Sciences be good, and to be learned, yet no Man can deny, but this is the chief, and passeth all other incomparably. What excuse shall we therefore make (at the last day before Christ) that delight to read or hear men's Fantasies and Inventions, more than his most Holy Gospel? And will find no time to do that, which chief (above all things,) we should do, and will rather read other things than that, for the which we ought rather to leave reading of all other things. Let us therefore apply ourselves, as far forth as we can have time and leisure, 
Vain excuses dissuading from the knowledge of God's Word. The First. The Second. Matth. 22.  to know God's Word, by diligent hearing and reading thereof, as many as profess God, and have Faith and Trust in Him. But they that have no good affection to God's Word (to colour this their fault,) allege commonly two vain and feigned excuses. Some go about to excuse them by their own frailness and fearfulness, saying, that they dare not read Holy Scripture, lest through their ignorance they should fall into any error. Others pretend, that the difficulty to understand it, and the hardness thereof, is so great, that it is meet to be read only of Clerks and learned Men. As touching the first: Ignorance of God's Word is the cause of all Error, as Christ himself affirmed to the Sadducees, saying that they erred, because they knew not the Scripture. How should they then eschew Error, that will be still ignorant? And how should they come out of ignorance, that will not read nor hear that thing which should give them knowledge? He that now hath most Knowledge was at the first Ignorant, yet he forbore not to read, for fear he should fall into Error: But he diligently read, lest he should remain in Ignorance, and through Ignorance in Error./ And if you will not know the Truth of God, (a thing most necessary for you,) lest you fall into Error, by the same reason you may then lie still, and never go, lest (if you go,) you fall into the Mire: Nor eat any good Meat, lest you take a Surfeit, nor sow your Corn, nor labour in your Occupation, nor use your Merchandise, for fear you lose your Seed, your Labour, your Stock, and so by that reason, it should be best for you to live idly, and never to take in hand to do any manner of good thing, lest peradventure some evil thing may chance thereof. And if you be afraid to fall into Error, by reading of Holy Scripture; I shall show you, how you may read without danger of Error. Read it humbly with a meek and lowly Heart, 
How most commodiously and without all peril the Holy Scripture is to be read.  to the intent you may glorify God, and not yourself, with the knowledge of it: And read it not without daily praying to God, that he would direct your Reading to good effect: And take upon you to expound it no further, than you can plainly understand it. For (as St. Augustin 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 arrogant Man cannot run in, but he must stoop low and humble himself, that shall enter into it. Presumption and Arrogancy are 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 will bring together one place with another, and where it cannot find out the meaning, it will pray, it will ask of others that know, and will not presumptuously and rashly define any thing which it knoweth not. Therefore the humble Man may search any Truth boldly in the Scripture, without any danger of Error. And if he be ignorant, he ought the more to read and to search Holy Scripture, to bring him out of Ignorance. I say not nay, but a Man may profit with only hearing, but he may much more profit, with both hearing and reading. This have I said, as touching the fear to read, through ignorance of the Person. 
Scripture in some places is easy, and in some places hard to be understood.  And concerning the hardness of Scripture, he that is so weak that he is not able to brook strong 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 Unlearned, and casteth away none, but is 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 Hills and Mountains, which few Men can climb unto. 
God leaveth no Man untaught, that hath good Will to know his Word.  And whosoever giveth his Mind to Holy Scriptures, with diligent Study and burning Desire, it cannot be (saith St. chrysostom) that he should be left without help. For either God Almighty will send him some Godly Doctor, to teach him, as he did to instruct the Eunuch, a Nobleman of Ethiope, and Treasurer unto Queen Candace, who having affection to read the Scripture, (although he understood it not) yet for the desire that he had unto God's Word, God sent his Apostle Philip to declare unto him the true Sense of the Scripture that he read; or else, if we lack a learned Man to instruct and teach us, yet God himself from above will give light unto our Minds, and teach us those things which are necessary for us, and wherein we be ignorant. 
How the knowledge of the Scripture may be attained unto. Matt. 7. A good rule for the understanding of Scripture.  And in another place St. chrysostom saith, that Man's Human and Worldly Wisdom or Science is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning unto them, that with Humility and Diligence do search therefore. He that asketh shall have, and he that seeketh shall find, and he that knocketh, shall have the Door opened. If we read once, twice, or thrice, and understand not, let us not cease so, but still continue Reading, Praying, Ask of others, and so by still knocking (at the last) the Door shall be opened (as St. Augustin saith,) although many things in the Scripture be spoken in obscure mysteries, yet there is nothing spoken under dark Mysteries in one place, but the selfsame thing in other places is spoken more familiarly and plainly, to the capacity both of learned and unlearned. 
No Man is excepted from the knowledge of God's Word.  And those things in the Scripture that be plain to understand, and necessary for Salvation, every Man's Duty is to Learn them, to print them in Memory, and effectually to Exercise them. And as for the dark Mysteries, to be contented to be ignorant in them, until such time as it shall please God to open those things unto him. In the mean season, if he lack either aptness or opportunity, God will not impute it to his folly: But yet it behoveth not, that such as be apt should set aside reading, because some other be unapt to read: Nevertheless, for the hardness of such places, the reading of the whole ought not to be set apart. And briefly to conclude, 
What persons would have Ignorance to continue.  (as St. Augustine saith,) by the Scripture all Men be amended, weak Men be strengthened, and strong Men be comforted. So that surely none be enemies to the reading of God's Word, but such as either be so ignorant, that they know not how wholesome a thing it is; or else be so sick, that they hate the most comfortable Medicine that should heal them: Or so ungodly, that they would wish the People still to continue in blindness and ignorance of God.  
Thus we have briefly touched some part of the Commodities of God's Holy Word, 
The Holy Scripture is one of God's chief Benefits.  which is one of God's chief and principal Benefits given and declared to Mankind here on Earth. Let us thank God hearty for this his great and special Gift, beneficial Favour, and Fatherly Providence. 
The right reading, use, and fruitful studying in Holy Scripture. Psal. 50.  Let us be glad to receive this precious Gift of our Heavenly Father. Let us Hear, Read, and Know these Holy Rules, Injunctions, and Statutes of our Christian Religion; and upon that we have made profession to God at our Baptism. Let us with fear and reverence lay up (in the chest of our Hearts,) these necessary and fruitful Lessons. Let us night and day muse, and have Meditation and Contemplation in them. Let us ruminate, and (as it were,) chew the Cud, that we have the sweet Juice, spiritual Effect, Marrow, Honey, Kernel, Taste, Comfort and Consolation of them. Let us stay, quiet, and certify our Consciences, with the most infallible Certainty, Truth, and perpetual assurance of them. Let us pray to God, (the only Author of these Heavenly Studies,) that we may Speak, Think, Believe, Live and Depart hence, according to the wholesome Doctrine and Verities of them. 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 Bliss and Glory of Heaven: which he Grant us all that died for us all, Jesus Christ, to whom with the Father and the Holy Ghost be all Honour and Glory, both now and everlastingly.    

A SERMON OF THE Misery of Mankind, and of his condemnation to Death everlasting by his own Sin.  

THe Holy Ghost, in Writing the Holy Scripture, is in nothing more diligent, than to pull down Man's Vainglory 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 Humility, how to know ourselves, and to remember what we be of ourselves. In the Book of Genesis, 
●●n. 3.  Almighty God giveth us all a Title and Name in our great Grandfather Adam, which ought to warn us all to consider what we be, whereof we be, from whence we came, and whither we shall, saying thus, In the sweat of thy Face shalt thou eat thy Bread, till thou be turned again into the ground; for out of it wast thou taken, inasmuch as thou art Dust, into Dust shalt thou be turned again. Here (as it were in a Glass,) we may learn to know ourselves to be but Ground, Earth, and Ashes, and that to Earth and Ashes we shall return.  
Also, the Holy Patriarch Abraham did well remember this Name and Title, Dust, Earth, and Ashes, appointed and assigned by God to all Mankind: and therefore he calleth himself by that Name, when he maketh his earnest Prayer for Sodom and Gomorrah. And we read that Judith, Esther, Job, 
Jud. 4. & 9 Job 13. Jer. 6. and 25.  Jeremy, with other Holy Men and Women in the Old Testament, did use Sackcloth, and to cast Dust and Ashes upon their Heads when they bewailed their sinful living. They called and cried to God for Help and Mercy, with such a ceremony of Sackcloth, Dust and Ashes, that thereby they might declare to the whole World, what an humble and lowly estimation they had of themselves, and how well they remembered their Name and Title aforesaid, their vile, corrupt, frail Nature, Dust, Earth, and Ashes. 
Sapi. 7.  The Book of Wisdom also willing to pull down our proud Stomaches, moveth us diligently to remember our mortal and earthly Generation, which we have all of him that was first Made; and that all Men, as well Kings as Subjects, come into this world, and go out of the same, in like sort; that is, as of ourselves, full miserable, as we may daily see. And Almighty God commanded his Prophet Esay to make a Proclamation, and cry to the whole World, and Esay ask, What shall I cry? The Lord answered, Cry, That all Flesh is Grass, 
Esay 40.  and that all the Glory thereof is but as the Flower of the Field, when the Grass is withered the Flower falleth away, when the Wind of the Lord bloweth upon it. The People surely is Grass, the which drieth up, and the Flower fadeth away. And the Holy Man Job, 
Job 14.  having in himself great experience of the miserable and sinful estate of Man, doth open the same to the World in these words, Man (saith he,) that is born of a Woman, living but a short time, is full of manifold Miseries, he springeth up like a Flower, and fadeth again, vanisheth away as it were a shadow, and never continueth in one state. And dost thou judge it meet (O Lord,) to open thine Eyes upon such a one, and to bring him to judgement with thee? Who can make him clean, that is conceived of an unclean Seed; and all Men, of their evilness, and natural proneness, be so universally given to Sin, that (as the Scripture saith,) God repent that ever he made Man. And by Sin his Indignation was so much provoked against the World, that he drowned all the World with noah's Flood, 
Gen. 7.  (except No himself and his little Household.) It is not without great cause, that the Scripture of God doth so many times call all Men here in this world by this Word, Earth, O thou Earth, 
Jer. 22.  Earth, Earth (saith Jeremy,) hear the word of the Lord. This our right Name, Calling, and Title, Earth, Earth, Earth, pronounced by the Prophet, showeth what we be indeed, by whatsoever other Style, Title, or Dignity Men do call us. Thus he plainly named us, who knoweth best, both what we be, and what we ought of right to be called. And thus he setteth us forth, speaking by his faithful Apostle St. Paul, All Men, Jews and Gentiles, are under sin, there is none righteous, no not one: There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all unprofitable, there is none that doth good, no not one: Their throat is an open Sepulchre, with their tongues they have used craft and deceit, the poison of serpents is under their Lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and wretchedness are in their ways, and the way of peace have they not known; 
Rom. 11. Gal. 3.  there is no fear of God before their eyes. And in another place, St. Paul writeth thus, God hath wrapped all nations in unbelief, that he might have mercy on all. The Scripture shutteth up all under Sin, 
Ephes. 2.  that the Promise by the Faith of Jesus Christ should be given unto them that believe. St. Paul in many places painteth us out in our colours, calling us the Children of the wrath of God, when we be born; saying also, that we cannot think a good thought of ourselves, much less can we say well, or do well of ourselves. And the Wise Man saith in the Book of Proverbs, 
Prov. 24.  The just man falleth seven times a day. The most tried and approved Man Job, feared all his Works. 
Luke 1.  St. John the Baptist being Sanctified in his Mother's Womb, and praised before he was Born, being called an Angel, and great before the Lord, filled even from his Birth with the Holy Ghost, the preparer of the way for our Saviour Christ, and commended of our Saviour Christ to be more than a Prophet, 
Matth. 3.  and the greatest that ever was born of a Woman: Yet he plainly granteth, that he had need to be washed of Christ, he worthily Extolleth and Glorifieth his Lord and Master Christ, and Humbleth himself as unworthy to unbuckle his Shoes, and giveth all Honour and Glory to God. So doth S. Paul both oft and evidently confess himself, what he was of himself, ever giving (as a most faithful Servant,) all Praise to his Master and Saviour. So doth blessed St. John the Evangelist, in the name of himself, and of all other Holy Men (be they never so just,) make this open Confession: If we say, we have no sin, 
1 Joh. 1. and 2.  we deceive ourselves, and the truth is not in us: If we acknowledge our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: If we say, we have not sinned, we make him a liar, and his word is not in us, Wherefore the Wise Man in the Book called Ecclesiastes, maketh this true and general Confession, 
Eccles. 7.  There is not one just man upon the Earth, that doth good, and sinneth not. And David is ashamed of his sin, but not to confess his sin. 
Psal. 51.  How oft, how earnestly, and lamentably doth he desire God's great Mercy for his great Offences, and that God should not enter into judgement with him? 
Psal. 113.  And again, How well weigheth this Holy Man his sins, which he confesseth, that they be so many in number, and so hid, and hard to understand, that it is in a manner impossible to know, utter, 
Psal. 19  or number them? Wherefore, he having a true, earnest, and deep Contemplation, and Consideration of his sins, and yet not coming to the bottom of them, he maketh Supplication to God, to forgive him his privy, secret, hid sins: The knowledge of which he cannot attain unto. He weigheth rightly his Sins from the Original root and Springhead, perceiving Inclinations, Provocations, Stir, Stinging, Buds, Branches, Dregs, Infections, Tastes, Feelings, and Scents of them to continue in him still. Wherefore he saith, Mark, and Behold, I was conceived in sins. He saith not Sin, 
Psal. 51.  but in the plural number, Sins, forasmuch as out of one (as a Fountain,) spring all the rest. 
Mark 10. Luke 18.  Our Saviour Christ saith, There is none good, but God: And that we can do nothing that is good, without him, nor can any man come to the Father, but by him. He commandeth us also to say, that We be unprofitable servants, 
John 15. Luke 17.  when we have done all that we can do. He preferreth the penitent Publican before the Proud, Holy, and Glorious Pharisee. He calleth himself a Physician, but not to them that be whole, 
Luke 18. Matth. 9  but to them that be sick, and have need of his Salve for their Sore. He teacheth us in our Prayers, to acknowledge ourselves Sinners, and to ask Righteousness, and deliverance from all Evils, at our Heavenly Father's hand. He declareth, that the sins of our own Hearts do defile our ownselves. He teacheth, 
Matth. 12.  that an evil Word or Thought deserveth Condemnation, affirming, that We shall give account for every idle word. 
Matth. 15.  He saith, He came not to save, but the sheep that were utterly lost and cast away. Therefore, few of the Proud, Just, Learned, Wise, Perfect, and Holy Pharisees were saved by him, because they justified themselves by their counterfeit Holiness before Men. Wherefore, (good People,) let us beware of such Hypocrisy, Vainglory, and Justifying of ourselves.   

The Second Part of the SERMON of the Misery of Man.  
FOrasmuch as the true knowledge of ourselves is very necessary to come to the right knowledge of God; ye have heard in the last Reading, how Humbly all good Men always have thought of themselves; and so to think and judge of themselves, are taught of God their Creator, by his Holy Word. For of ourselves we be Crabtrees, that can bring forth no Apples. We be of ourselves of such Earth, as can but bring forth Weeds, Nettles, Brambles, Briers, Cockle and Darnel. Our Fruits be declared in the 5th. Chapter to the Galatians. 
Gal. 5.  We have neither Faith, Charity, Hope, Patience, Chastity, nor any thing else that good is, but of God, and therefore these Virtues be called there, The fruits of the Holy Ghost, and not the fruits of Man. Let us therefore acknowledge ourselves before God (as we be indeed,) miserable and wretched Sinners. And let us earnestly Repent, and Humble ourselves hearty, and cry to God for Mercy. Let us all Confess with Mouth and Heart, that we be full of Imperfections: Let us know our own Works, of what imperfection they be, and then we shall not stand foolishly and arrogantly in our own Conceits, nor challenge any part of Justification by our Merits or Works. For truly there be imperfections in our best Works: We do not love God so much as we are bound to do, with all our Heart, Mind and Power: We do not fear God so much, as we ought to do: We do not pray to God, but with great and many imperfections: We Give, Forgive, Believe, Live, and Hope imperfectly: We Speak, Think, and Do impefectly: We Fight against the Devil, the World, and the Flesh imperfectly: Let us therefore not be ashamed to confess plainly our state of Imperfection: Yea, let us not be ashamed to confess Imperfection, even in all our best Works. Let none of us be ashamed to say with the Holy St. Peter, 
Luke 5. Psal. 106.  I am a sinful man. Let us say with the Holy Prophet David, We have sinned with our fathers, we have done amiss and dealt wickedly. Let us all make open Confession with the Prodigal Son, to our Father, and say with him, We have sinned against Heaven, 
Luke 14.  and before thee, (O Father,) we are not worthy to be called thy sons. Let us all say with Holy Baruch, 
Baruch 2.  O Lord our God, to us is worthily ascribed shame and confusion, and to thee righteousness: We have sinned, we have done wickedly, we have behaved ourselves ungodlily in all thy Righteousness. Let us all say with the Holy Prophet Daniel, 
Dan. 9  O Lord, righteousness belongeth to thee, unto us belongeth confusion. We have sinned, we have been naughty, we have offended, we have fled from thee, we have gone back from all thy Precepts and Judgements. So we learn of all good Men in Holy Scriptures, to Humble ourselves, and to Exalt, Extol, Praise, Magnify, and Glorify God.  
Thus we have heard how evil we be of ourselves, how of ourselves, and by ourselves, we have no Goodness, Help or Salvation; but contrariwise, Sin, Damnation, and Death everlasting: Which if we deeply weigh and consider, we shall the better understand the great Mercy of God, and how our Salvation cometh only by Christ. 
2 Cor. 3.  For in ourselves (as of ourselves,) we find nothing, whereby we may be delivered from this miserable Captivity, into the which we are cast, through the envy of the Devil, by breaking of God's Commandment in our first Parent Adam. 
Psal. 50. Ephes. 2.  We are all become unclean, but we all are not able to cleanse ourselves, nor make one another of us clean. We are by nature the children of God's wrath, but we are notable to make ourselves the Children and Inheritors of God's Glory. We are Sheep that run astray, 
1 Pet. 2.  but we cannot of our own power come again to the Sheepfold, so great is our Imperfection and Weakness. In ourselves therefore may we not glory, which (of ourselves,) are nothing but sinful; neither may we rejoice in any Works that we do, all which be so Imperfect and Impure, that they are not able to stand before the Righteous Judgement Seat of God as the Holy Prophet David saith, 
Psal. 143.  Enter not into judgement with thy Servant (O Lord,) for no man that liveth shall be found righteous in thy sight. To God therefore must we flee, or else shall we never find Peace, Rest, and Quietness of Conscience in our Hearts. For he is the father of mercies, and God of all consolation. He is the Lord, with whom is plenteous redemption: 
2 Cor. 1.  He is the God, which of his own mercy saveth us, 
Psal. 130.  and setteth out his Charity and exceeding Love towards us, in that of his own voluntary Goodness, when we were Perishing, he Saved us, and provided an everlasting Kingdom for us. And all these Heavenly Treasures are given us, not for our own Deserts, Merits, or good Deeds (which of ourselves we have none,) but of his mere Mercy freely. And for whose sake? Truly for Jesus Christ's sake, that pure and undefiled Lamb of God. He is that dearly beloved Son, for whose sake God is fully pacified, satisfied, and set at One with Man. He is the Lamb of God, 
John 1.  which taketh away the sins of the World, of whom only it may be truly spoken, that he did all things well, 
1 Pet. 2.  and in his mouth was found no craft nor subtlety. None but he alone may say, The Prince of the World came, and in me he hath nothing. And he alone may also say, Which of you shall reprove me of any fault? 
John 8.  He is the high and everlasting Priest, 
Heb. 7.  which hath offered himself once for all upon the Altar of the Cross, and with that one oblation hath made perfect for evermore them that are sanctified. 
1 John 2.  He is the alone Mediator between God and Man, which paid our ransom to God with his own blood, and with that hath he cleansed us all from sin. He is the Physician, which healeth all our Diseases. He is that Saviour, which saveth People from all their sins: To be short, 
Matth. 1.  he is that flowing and most plenteous Fountain, of whose fullness all we have received: For in him alone are all the treasures of the wisdom and knowledge of God hidden. And in him, and by him, have we from God the Father all good things, pertaining either to the Body or to the Soul. O how much are we bound to this our Heavenly Father for his great Mercies, which he hath so plenteously declared unto us in Christ Jesus our Lord and Saviour! What Thanks worthy and sufficient can we give to him? Let us all with one accord burst out with joyful voice, ever Praising and Magnifying this Lord of Mercy, for his tender Kindness showed unto us, in his dearly beloved Son, Jesus Christ our Lord.  
Hitherto we have heard, what we are of ourselves; very sinful, wretched and damnable. Again, we have heard how that of ourselves, and by ourselves, we are not able either to think a good Thought, or work a good Deed, so that we can find in ourselves no hope of Salvation, but rather whatsoever maketh unto our Destruction. Again, we have heard the tender Kindness and great Mercy of God the Father towards us, and how beneficial he is to us for Christ's sake, without our Merits or Deserts, even of his own mere Mercy and tender Goodness. Now, how these exceeding great Mercies of God, set abroad in Christ Jesus for us, be obtained, and how we be delivered from the captivity of Sin, Death, and Hell, shall more at large (with God's help,) be declared in the next Sermon. In the mean season, yea, and at all times let us learn to know ourselves, our frailty and weakness, without any boasting or cracking of our own good Deeds and Merits. Let us also acknowledge the exceeding Mercy of God towards us, and confess, that as of ourselves cometh all Evil and Damnation; so likewise of him cometh all Goodness and Salvation, 
Osee 13.  as God himself saith by the Prophet Osee, O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort. If we thus Humbly submit ourselves in the sight of God, we may be sure, that in the time of his Visitation, he will lift us up unto the Kingdom of his dearly beloved Son Christ Jesus our Lord; to whom, with the Father and the Holy Ghost, be all Honour and Glory for ever. Amen.    

A SERMON OF THE Salvation of Mankind, by only Christ our Saviour, from Sin and Death everlasting.  

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 of Justification, to be received at God's 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. For the more full understanding hereof, it is our Parts and Duties ever to remember the great Mercy of God, how that (all the World being wrapped in Sin by breaking of the Law,) God sent his only Son our Saviour Christ into this World, to fulfil the Law for us, and by shedding of his most precious Blood, to make a sacrifice and satisfaction, or (as it may be called,) amends to his Father for our sins, to assuage his Wrath and Indignation conceived against us for the same.  

The efficacy of Christ's Passion and Oblation.  Insomuch that Infants being Baptised, and dying in their Infancy, are by this Sacrifice washed from their Sins, brought to God's Favour, and made his Children, and Inheritors of his Kingdom of Heaven. And they which in Act or Deed do sin after their Baptism, when they turn again to God unfeignedly; they are likewise washed by this Sacrifice from their sins, in such sort, that there remaineth not any spot of Sin, that shall be imputed to their Damnation. This is that justification of Righteousness which St. Paul speaketh of, when he saith, No man is Justified by the works of the Law, 
Gal. 2.  but freely by faith in Jesus Christ. And again he saith, We believe in Jesus Christ, that we be justified freely by the faith of Christ, and not by the works of the Law, because that no Man shall be justified by the works of the Law. And although this justification be free unto us, yet it cometh not so freely unto us, that there is no ransom paid therefore at all. But here may Man's Reason be astonished, reasoning after this fashion: Objection. If a Ransom be paid for our Redemption, then is it not given us freely. For a Prisoner that paid his Ransom is not let go freely; For if he go freely, than he goeth without Ransom: For what is it else to go freely, than to be set at liberty without paying of Ransom? Answer. This Reason is satisfied by the great Wisdom of God in this mystery of our Redemption, who hath so tempered his Justice and Mercy together, that he would neither by his Justice condemn us unto the everlasting Captivity of the Devil, and his Prison of Hell, remediless for ever without Mercy, nor by his Mercy deliver us clearly, without Justice or Payment of a just Ransom; but with his endless Mercy he joined his most upright and equal Justice. His great Mercy he shown unto us, in delivering us from our former Captivity, without requiring of any Ransom to be paid, or amends to be made upon our parts, which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a Ransom for us, that was, the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ, who, besides this Ransom, fulfilled the Law for us perfectly. And so the Justice of God and his Mercy did embrace together, and fulfilled the Mystery of our Redemption. And of this Justice and Mercy of God knit together, speaketh St. Paul in the third Chap. to the Romans, 
Rom. 3.  All have offended, and have need of the Glory of God, but are justified freely by Grace; by Redemption which is in Jesus Christ, whom God hath sent forth to us for a Reconciler and Peacemaker, through Faith in his Blood, to show his righteousness. And in the 10th. Chapter, 
Rom. 10. Rom. 8.  Christ is the end of the Law unto righteousness, to every man that believeth, And in the 8th. Chapter, That which was impossible by the Law, inasmuch as it was weak by the flesh, God sending his own Son in the similitude of sinful flesh, by sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, 
Three things must go together in our justification.  which walk not after the flesh but after the spirit. In these foresaid places, the Apostle toucheth specially three things, which must go together in our justification. 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 yet is not ours, but by God's working in us: So that in our Justification, there is not only God's Mercy and Grace, but also his Justice, which the Apostle calleth the Justice of God, and it consisteth in paying our Ransom, and fulfilling of the Law: And so the Grace of God doth not shut out the Justice of God in our Justification, but only shutteth out the Justice of Man, that is to say, the Justice of our Works, as to be Merits of deserving our Justification. And therefore St. Paul declareth here nothing upon the behalf of Man concerning his Justification, but only a true and lively Faith, which nevertheless is the Gift of God, and not Man's only Work, without God: And yet that 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. 
How it is to be understood, that Faith justifieth without Works.  So that although they be all present together in him that is Justified, yet they justify not altogether: Neither doth Faith shut 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:) But it excludeth them, so that we may not do them to this intent, to be made Just by doing of them. For all the good Works that we can do be imperfect, and therefore not able to deserve our Justification; but our Justification doth come freely by the mere Mercy of God; and of so great and free Mercy, that whereas all the World was not able of themselves to pay any part towards their Ransom, it pleased our Heavenly Father of his infinite Mercy, without any our desert or deserving, to prepare for us the most precious Jewels of Christ's Body and Blood, whereby our Ransom might be fully paid, the Law fulfilled, and his Justice fully satisfied. So that Christ is now the Righteousness of all them that truly do believe in him. He for them paid their Ransom by his Death. He for them fulfilled the Law in his Life. So that now in him, and by him every true Christian Man may be called A fulfiller of the Law, Forasmuch as that which their Infirmity lacked, Christ's Justice hath supplied.   

The Second Part of the Sermon of Salvation.  
YE have heard, of whom all Men ought to seek their Justification and Righteousness; and how also this Righteousness cometh unto Men by Christ's Death and Merits: Ye heard also, how that three things are required to the obtaining of our Righteousness, that is, God's Mercy, Christ's Justice, and a true and lively Faith, out of the which Faith spring good Works. Also before was declared at large, That no Man can be justified by his own good Works; that no Man fulfilleth the Law, according to the strict rigour of the Law.  
And St. Paul in his Epistle to the Galatians proveth the same, saying thus, 
Gal. 2.  If there had been any Law given which could have justified, verily Righteousness should have been by the Law. And again he saith, If righteousness be by the Law, than Christ died in vain. And again he saith; 
Ephes. 2.  You that are justified by the Law, are fallen away from Grace. And furthermore, he writeth to the Ephesians on this wise, By Grace are ye saved through Faith, and that not of yourselves, for it is the gift of God, and not of Works, lest any Man should Glory. And to be short, the sum of all Paul's Disputation is this; That if Justice come of Works, than it cometh not of Grace; and if it come of Grace, than it cometh not of Works. And to this end tend all the Prophets, as St. Peter saith in the 10th of the Acts. Of Christ all the Prophets (saith St. Peter, 
Acts 10. ) do witness, that through his Name all they that believe in him, shall receive the remission of sins. 
Faith only justifieth, is the Doctrine of old Doctors.  And after this wise to be justified only by this true and lively Faith in Christ, speak all the old and ancient Authors, both Greeks and Latins: Of whom I will specially rehearse three, Hilary, Basil, and Ambrose. St. Hilary saith these Words plainly in the ninth Canon upon Matthew, Faith only justifieth. And St. Basil a Greek Author writeth thus; This is a perfect and whole rejoicing in God, when a Man advanceth not himself for his own Righteousness, but acknowledgeth himself to lack true Justice and Righteousness, and to be justified by the only Faith in Christ. And Paul (saith he, 
Philip. 3. ) doth glory in the contempt of his own Righteousness, and that he looketh for the Righteousness of God by Faith.  
These be the very words of St. Basil, and St. Ambrose a Latin Author saith these words, This is the Ordinance of God, that they which believe in Christ, should be saved without Works, by Faith only, freely receiving remission of their sins. Consider diligently these words, Without works by Faith only, freely we receive remission of our sins. What can be spoken more plainly, than to say, That freely without Works, by Faith only, we obtain remission of our sins? These and other like Sentences, that we be justified by Faith only, freely, and without Works, we do read ofttimes in the best and most ancient Writers. As, beside Hilary, Basil, and St. Ambrose before rehearsed, we read the same in Origen, St. Chrysostom, St. Cyprian, St. Augustin, Prosper, Oecumenius, Proclus, Bernardus, Anselm, and many other Authors Greek and Latin. Nevertheless, this Sentence, that we be justified by Faith only, is not so meant of them, that the said justifying Faith is alone in Man, without true Repentance, Hope, Charity, Dread, and the Fear of God, at any time and season. 
Faith alone, how it is to be understood.  Nor, when they say, that we should be justified freely, do they mean, that we should or might afterward be idle, and that nothing should be required on our parts afterward: Neither do they mean, so to be justified without good Works, that we should do no good Works at all; like as shall be more expressed at large hereafter. But this saying, That we be justified by Faith only, freely, and without Works, is spoken for to take away clearly all Merit of our Works, as being unable to deserve our Justification at God's hands, and thereby most plainly to express the Weakness of Man, and the Goodness of God, the great infirmity of ourselves, and the Might and Power of God, the imperfection of our own Works, and the most abundant Grace of our Saviour Christ, and therefore wholly to ascribe the merit and deserving of our Justification unto Christ only, and his most precious Blood shedding. This Faith, the Holy Scripture teacheth us, 
The profit of the Doctrine of Faith only justifieth.  is the strong Rock and Foundation of Christian Religion, this Doctrine all old and ancient Authors of Christ's Church do approve, this Doctrine advanceth and setteth forth the true Glory of Christ, and beateth down the Vainglory of Man; this whosoever denieth, is not to be accounted for a Christian Man, nor for a setter forth of Christ's Glory, but for an adversary to Christ and his Gospel, and for a setter forth of men's Vain-glory. 
What they be, that impugn the Doctrine of Faith only justifieth.  And although this Doctrine be never so true, (as it is most true indeed) that we be justified freely, without all merit of our own good Works, (as St. Paul doth express it) and freely by this lively and perfect Faith in Christ only, (as the ancient Authors use to speak it) yet this true Doctrine must be also truly understood, and most plainly declared, lest carnal Men should take unjustly occasion thereby to live carnally, after the Appetite and Will of the World, the Flesh, and the Devil. 
A declaration of this Doctrine of Faith without Works justifieth.  And because no Man should err by mistaking of this Doctrine, I shall plainly and shortly so declare the right understanding of the same, that no Man shall justly think, that he may thereby take any occasion of carnal liberty, to follow the desires of the flesh; or that thereby any kind of sin shall be committed, or any ungodly living the more used.  
First, you shall understand, that in our Justification by Christ, it is not all one thing, the Office of God unto Man, and the Office of Man unto God. Justification is not the Office of Man, but of God, for Man cannot make himself Righteous by his own Works, neither in part nor in the whole, for that were the greatest arrogancy and presumption of Man, that Antichrist could set up against God, to affirm, that a Man might by his own Works take away and purge his own sins, and so justify himself. But Justification is the Office of God only, 
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 to him, but which we take of him, by his free Mercy, and by the only Merits of his most dearly beloved Son, our only Redeemer, Saviour and Justifier, Jesus Christ: So that the true understanding of this Doctrine, We be justified freely by Faith without Works; or, that we be justified by Faith in Christ only, is not, that this our own act to Believe in Christ, or this our Faith in Christ, which is within us, doth justify us, and deserve our Justification unto us, (for that were to count ourselves to be justified by some Act or Virtue that is within ourselves,) but the true understanding and meaning thereof is, that although we hear God's Word, and believe it, although we have Faith, Hope, Charity, Repentance, Dread, and Fear of God within us, and do never so many Works thereunto: Yet we must renounce the merit of all our said Virtues, of Faith, Hope, Charity, and all other Virtues and good Deeds, which we either have done, shall do, or can do, as things that be far too weak and insufficient, and imperfect, to deserve remission of our Sins, and our Justification, and therefore we must trust only in God's Mercy, and that Sacrifice which our High Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross, to obtain thereby God's Grace and Remission, as well of our original Sin in Baptism, as of all actual Sin committed by us after our Baptism, if we truly repent, and turn unfeignedly to him again. So that as St. John Baptist, although he were never so Virtuous and Godly a Man, yet in this matter of forgiving of Sin, he did put the People from him, and appointed them unto Christ, saying thus unto them, Behold, yonder is the Lamb of God, 
John 1.  which taketh away the sins of the World: Even so, as Great and as Godly a Virtue as the lively Faith is, yet it putteth us from itself, and remitteth or appointeth us unto Christ, for to have only by him remission of our Sins, or Justification. So that our Faith in Christ (as it were,) saith unto us thus, It is not I that taketh away your Sins, but it is Christ only, and to him only I send you for that purpose, forsaking therein all your good Virtues, Words, Thoughts and Works, and only putting your Trust in Christ.   

The Third Part of the Sermon of Salvation.  
IT hath been manifestly declared unto you, that no Man can fulfil the Law of God, and therefore by the Law all Men are condemned: Whereupon it followeth necessarily, that some other thing should be required for our Salvation than the Law: And that is, a true and a lively Faith in Christ bringing forth good Works, and a Life according to God's Commandments. And also you heard the ancient Author's Minds of this Saying, Faith in Christ only justifieth Man, so plainly declared, that you see, that the very true meaning of this Proposition or Saying, We be justified by Faith in Christ only, (according to the meaning of the old ancient Authors,) is this: We put our Faith in Christ, that we be Justified by him only, that we be Justified by God's free Mercy, and the Merits of our Saviour Christ only, and by no Virtue or good Works of our own that is in us, or that we can be able to have, or to do, for to deserve the same: Christ himself only being the cause meritorious thereof.  
Here you perceive many words to be used to avoid contention in Words with them, that delight to brawl about Words; and also to show the true meaning to avoid evil taking and misunderstanding, and yet peradventure all will not serve with them that be contentious: But Contenders will ever forge matters of Contention, even when they have none occasion thereto. Notwithstanding, such be the less to be passed upon, so that the rest may profit, which will be more desirous to know the Truth, than (when it is plain enough,) to contend about it, and with contentious and captious Cavillation to obscure and darken it. Truth it is, that our Works do not justify us, to speak properly of our Justification, (that is to say,) our Works do not merit or deserve remission of our Sins, and make us, of Unjust, Just before God: But God of his own Mercy, through the only Merits and Deservings of his Son Jesus Christ doth justify us. Nevertheless, because Faith doth directly send us to Christ for remission of our Sins, and that by Faith given us of God, we embrace the Promise of God's Mercy, and of the remission of our Sins, (which thing none other of our Virtues of Works properly doth,) therefore the Scripture useth to say, That Faith without Works doth justify. And forasmuch as it is all one Sentence in effect, to say, Faith without Works, and only Faith, doth justify us; therefore the old ancient Fathers of the Church from time to time have uttered our Justification with this Speech, Only Faith justifieth us, meaning no other thing than St. Paul meant, when he said, Faith without Works justifieth us, And because all this is brought to pass, through the only Merits and Deservings of our Saviour Christ, and not through our Merits, or through the Merit of any Virtue that we have within us, or of any Work that cometh from us: Therefore in that respect of merit and deserving, we forsake, (as it were,) altogether again Faith, Works, and all other Virtues. For our own Imperfection is so great, through the corruption of Original Sin, that all is imperfect that is within us, Faith, Charity, Hope, Dread, Thoughts, Words and Works, and therefore not apt to Merit and Deserve any part of our Justification for us. And this form of Speaking use we, in the humbling of ourselves to God, and to give all the Glory to our Saviour Christ, who is best worthy to have it.  
Here you have heard the Office of God in our Justification, and how we receive it of him freely, by his Mercy, without our deserts, through true and lively Faith. Now you shall hear the 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. 
They that preach Faith only justifieth, do not teach carnal liberty, or that we should do no good Works.  Our Office 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 Devils have Faith, but not the true Faith.  For that Faith which bringeth forth (without Repentance,) either evil Works, or no good Works, is not a right, pure, and lively Faith, but a dead, devilish, counterfeit and feigned Faith, as St. Paul and St. James call it. For even the Devils know and Believe, that Christ was Born of a Virgin, that he Fasted forty Days and forty Nights without Meat and Drink; that he wrought all kind of Miracles, declaring Himself very God: They Believe also, that Christ for our sakes suffered a most painful Death, to redeem us from everlasting Death; and that he risen again from Death the Third Day; They Believe, that he ascended into Heaven, and that he Sitteth on the Right Hand of the Father, and at she last end of this World shall come again, and judge both the Quick and the Dead. These Articles of our Faith the Devils Believe, and so they Believe all things that be written in the New and Old Testament, to be true: And yet for all this Faith, they be but Devils, remaining still in their damnable estate, lacking the very true Christian Faith. 
What is the true and justifying Faith.  For the right and true Christian Faith is, not only to believe that Holy Scripture, and all the foresaid Articles of our Faith are true; but also to have a sure Trust and Confidence in God's merciful Promises, to be saved from everlasting Damnation by Christ: Whereof doth follow a loving Heart to obey his Commandments. And 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 the Church, and in all other outward appearances, seemeth to be a Christian Man, and yet in his Living and Deeds showeth the contrary. 
They that continue in evil living have not true Faith.  For how can a Man have this true Faith, 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 ungodlily, and denieth Christ in his Deeds? Surely no such ungodly 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 not enjoy the Kingdom of God. They know that God hateth Unrighteousness, 
Psal. 25.  that he will destroy all those that speak untruly, that those which have done good Works (which cannot be done without 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 to them that will not be Obedient unto the Truth, but will obey Unrighteousness, shall come Indignation, Wrath, and Affliction, etc. Therefore, to conclude, considering the infinite Benefits of God, showed and given unto us mercifully without our Deserts, who hath not only Created us of Nothing; and from a piece of vile Clay, of his infinite Goodness, hath exalted us (as touching our Soul,) unto his own Similitude and Likeness: But also, whereas we were condemned to Hell, and Death everlasting, hath given his own natural Son, being God Eternal, Immortal, and Equal unto Himself in Power and Glory, to be incarnated, and to take our mortal Nature upon him, with the infirmities of the same; and in the same nature to suffer most shameful and painful Death for our Offences, to the intent to justify us, and to restore us to Life everlasting: So making us also his dear Children, Brethren unto his only Son our Saviour Christ, and Inheritors for ever with him of his Eternal Kingdom of Heaven.  
These 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 Vainglory, 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 also 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 to every Man. These be the fruits of true Faith, to do good as much as lieth in us to every Man, and, above all things, and in all things to advance the Glory of God, of whom only we have our Sanctification, Justification, Salvation, and Redemption: To whom be ever Glory, Praise, and Honour, World without end. Amen.    

A Short DECLARATION OF THE True, Lively, and Christian Faith.  


Faith.  THE First coming unto God (good Christian People,) is through Faith, whereby (as it is declared in the last Sermon,) we be Justified before God. And lest any Man should be deceived, for lack of right Understanding thereof, it is diligently to be noted, that Faith is taken in the Scripture two manner of ways. 
A dead Faith.  There is one Faith, which in Scripture is called a Dead Faith, which bringeth forth no good Works, but is idle, barren, and unfruitful. And this Faith, by the Holy Apostle St. James, is compared to the Faith of Devils, 
James 2.  which believe God to be True and Just, and tremble for fear, yet they do nothing well, but all evil. And such a manner of Faith have the wicked and naughty Christian People, which confess God (as St. Paul saith,) in their mouths, 
Titus 6.  but deny him in their deeds, being abominable, and without the right Faith, and to all good works reprovable.  
And this Faith is a Persuasion and Belief in Man's Heart, whereby he knoweth that there is a God, and agreeth unto all Truths of God's most Holy Word, contained in the Holy Scripture. So that it consisteth only in Believing in the Word of God, that it is true. And this is not properly called Faith. But as he that readeth Caesar's Commentary, believing the same to be true, hath thereby a knowledge of Caesar's Life and notable Acts, because he believeth the History of Caesar: Yet it is not properly said, that he believeth in Caesar, of whom he looketh for no help nor benefit. Even so, he that Believeth that all that is spoken of God in the Bible is true, and yet liveth so ungodly, that he cannot look to enjoy the Promises and Benefits of God: Although it may be said, that such a Man hath a Faith and Belief to the Words of God, yet it is not properly said that he believeth in God, or hath such a Faith and Trust in God, whereby he may surely look for Grace, Mercy, and everlasting Life at God's hand; but rather for Indignation and Punishment, according to the Merits of his wicked Life. For as it is written in a Book, Entitled to be of Didymus Alexandrinus; Forasmuch as Faith without Works is dead, it is not now Faith, as a dead Man is not a Man. This dead Faith therefore is not that sure and substantial Faith which saveth Sinners. Another Faith there is in Scripture, which is not (as the aforesaid Faith,) idle, unfruitful, and dead, 
A lively Faith.  but worketh by charity (as St. Paul declareth, Gal. 5.) Which as the other vain Faith is called a dead Faith, so may this be called a quick or lively Faith. 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, through our Lord Jesus Christ, and a steadfast 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 fall from him by Sin, yet, if we return again unto him by true Repentance, that he will forgive and forget our Offences for his Son's 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 Protector and Defender in all perils and dangers, whatsoever do chance: And that though sometime he doth send us sharp adversity, yet that evermore he will be a loving Father unto us, correcting us for our Sin, but not withdrawing his Mercy finally from us, if we trust in him, and commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian Faith, and is not in the Mouth and outward Profession only, but it liveth, and stirreth inwardly in the Heart. And this Faith is not without Hope and Trust in God; nor without the Love of God, and of our Neighbours, nor without the Fear of God, nor without the Desire to hear God's Word, and to follow the same in eschewing Evil and doing gladly all good Works.  

Heb. 12.  Thus Faith (as St. Paul describeth it,) is the sure ground and foundation of the benefits which we ought to look for, and trust to receive of God; a Certificate and sure looking for them, although they yet sensibly appear not unto us. And after he saith, He that cometh to God must believe, both that he is, and that he is a merciful rewarder of Well-doers. And nothing commendeth good Men unto God, so much as this assured Faith and Trust in him. Of this Faith, three things are specially to be noted.  

Three things are to be noted of Faith.  First, that this Faith doth not lie dead in the Heart, but is lively and fruitful in bringing forth good Works. Secondly, that without it can no good Works be done, that shall be acceptable and pleasant to God. Thirdly, what manner of good Works they be, that this Faith doth bring forth.  

Faith is full of good Works.  For the First, That as the Light cannot be hid, but will show forth itself at one place or other: So a true Faith cannot be kept secret, but, when occasion is offered, it will break out, and show itself by good Works. And as the living Body of a Man ever exerciseth such things as belong to a natural and living Body, for nourishment and preservation of the same, as it hath need, opportunity, and occasion: Even so the Soul, that hath a lively Faith in it, will be doing always some good Work, which shall declare that it is living, and will not be unoccupied. Therefore, when Men hear in the Scripture so high commendations of Faith, that it maketh us to please God, to live with God, and to be the Children of God: If then they fancy, that they be set at liberty from doing all good Works, and may live as they list, they trifle with God, and deceive themselves. And it is a manifest token, that they be far from having the true and lively Faith; and also far from Knowledge, what true Faith meaneth. For the very sure and lively Christian Faith is, not only to believe all things of God which are contained in Holy Scripture, but also is an earnest Trust and Confidence in God, that he doth regard us, and that he is careful over us, as the Father is over the Child whom he doth love, and that he will be merciful unto us for his only Son's sake, and that we have our Saviour Christ our perpetual Advocate, and Priest, in whose only Merits, Oblation, and Suffering, we do trust that our Offences be continually washed and purged, whensoever we (repenting truly,) do return to him with our whole Heart, steadfastly determining with ourselves, through his Grace, to obey and serve him in keeping his Commandments, and never to turn back again to Sin. Such is the true Faith, that the Scripture doth so much commend, the which when it seethe and considereth what God hath done for us, is also moved through continual assistance of the Spirit of God, to serve and please him, to keep his Favour, to fear his Displeasure, to continue his Obedient Children, showing Thakfulness again by observing or keeping his Commandments, and that freely, for true Love chief, and not for dread of Punishment, or love of temporal Reward, considering how clearly; without deservings, we have received his Mercy and Pardon freely.  
This true Faith will show forth itself, and cannot long be idle: For as it is written, 
Abac 2  The Just man doth live by his Faith. He never sleepeth, nor is idle, when he would wake and be well occupied. And God by his Prophet Jeremy saith, 
Jer. 17.  That he is a happy and blessed man, which hath Faith and confidence in God. For he is like a Tree set by the waterside, and spreadeth his roots abroad towards the moisture, and feareth not heat when it cometh, his leaf will be green, and will not cease to bring forth his Fruit: Even so, Faithful men (putting away all fear of Adversity,) will show forth the fruit of their good Works, as occasion is offered to do them.   

The Second Part of the Sermon of Faith.  
YE have heard in the First Part of this Sermon, that there be two kinds of Faith, a dead and an unfruitful Faith, and a Faith lively that worketh by Charity. The First to be unprofitable, the Second necessary for the obtaining of our Salvation: The which Faith hath Charity always joined unto it, and is fruitful, and bringeth forth all good Works. Now as concerning the same matter, you shall hear what followeth. 
Eccles. 31.  The Wise Man saith, He that believeth in God will hearken unto his Commandments. For if we do not show ourselves faithful in our Conversation, the Faith which we pretend to have, is but a feigned Faith: Because the true Christian Faith is manifestly showed by good Living, and not by Words only, as St. Augustin saith, Good Living cannot be separated from true Faith, which worketh by Love. 
Libro de fide & operibus. cap. 2. Sermo. de lege & fide. Heb. 11. Gen. 4. Gen. 6. Eccl. 44. Gen. 11.  And St. chrysostom saith, Faith of itself is full of good Works: As soon as a Man doth Believe, he shall be garnished with them. How plentiful this Faith is of good Works, and how it maketh the work of one Man more acceptable to God, than of another, St. Paul teacheth at large in the Eleventh Chapter to the Hebrews, saying, That faith made the oblation of Abel better than the oblation of Cain. This made Noah to build the Ark. This made Abraham to forsake his Country and all his Friends, and go into a far Country, there to dwell among Strangers. So did also Isaac and Jacob, depending or hanging only on the Help and Trust that they had in God. And when they came to the Country which God promised them, they would build no Cities, Towns, nor Houses, but lived like Strangers in Tents, that might every day be removed. Their Trust was so much in God, that they set but little by any worldly thing; for that God had prepared better Dwelling-places for them in Heaven of his own Foundation and Building. 
Gen. 22. Eccl. 13.  This Faith made Abraham ready, at God's Commandment, to offer his own Son and Heir Isaac, whom he loved so well, and by whom he was promised to have innumerable issue; among the which, One should be Born, in whom all Nations should be blessed, trusting so much in God, that, though he were slain, yet that God was able by his Omnipotent Power to raise him from Death, and perform his Promise. He mistrusted not the promise of God, although unto his Reason every thing seemeth contrary. He Believed verily, that God would not forsake him in Dearth and Famine that was in the Country. And in all other dangers that he was brought unto, he trusted ever that God should be his God, and his Protector and Defender, whatsoever he saw to the contrary. This Faith wrought so in the Heart of Moses, that he refused to be taken for King Pharaoh, 
Exod. 2.  his Daughter's Son, and to have great inheritance in Egypt, thinking it better with the people of God to have affliction and sorrow, than with naughty Men in Sin to live pleasantly for a time. By faith, he cared not for the threatening of King Pharaoh. For his Trust was so in God, that he passed not of the Felicity of this World, but looked for the Reward to come in Heaven, setting his Heart upon the invisible God, as if he had seen him ever present before his Eyes. By faith, 
Exod. 14.  the children of Israel passed through the red Sea. By faith, the walls of Jericho fell down without stroke, and many other wonderful Miracles have been wrought. In all good Men that heretofore have been, Faith hath brought forth their good Works, 
Dan. 6.  and obtained the Promises of God. Faith hath stopped the Lion's Mouths: Faith hath quenched the force of fire: Faith hath escaped the Swords edges: 
Dan. 3.  Faith hath given weak men strength, victory in battle, overthrown the armies of Infidels, 
Heb. 11.  raised the dead to life: Faith hath made good Men to take adversity in good part, some have been mocked and whipped, bound and cast in prison; some have lost all their Goods, and lived in great Poverty; some have wandered in Mountains, Hills and Wildernesses; some have been racked; some slain; some stoned; some sawen; some rent in pieces; some beheaded; some burnt without mercy, and would not be delivered, because they looked to rise again to a better state.  
All these Fathers, Martyrs, and other Holy Men; (whom St. Paul 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, 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 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 St. Augustine, 
In Johan. Tract. 45.  The Time is altered and changed, but not the Faith. For we have both one Faith in one Christ. 
1 Cor. 4  The same Holy Ghost also that we have, had they, saith St. Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father: 
E●ai. 4●.  So did he teach them to say, as it is written, Thou Lord art our Father and Redeemer, and thy Name is without beginning and everlasting. God gave them then 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 a 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 St. Paul so much extolleth their Faith, because we should not 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 St. 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.  
All Holy Scripture agreeably beareth witness, that a true lively Faith in Christ doth bring forth good Works: And therefore every Man must examine, and try himself diligently, to know whether he have the same true lively Faith in his Heart unfeignedly, or not, which he shall know by the fruits thereof. Many that professed the Faith of Christ were in this error, that they thought they knew God, and believed in him, when in their Life they declared the contrary; Which error St. John in his First Epistle confuting, writeth in this wise, 
1 John 2.  Hereby we are certified, that we knew God, if we observe his Commandments. He that saith he knoweth God, and observeth not his Commandments, is a liar, and the truth is not in him. And again he saith, 
1 John 3.  Whosoever sinneth doth not see God, nor know him; let no man deceive you, well-beloved children. And moreover he saith, Hereby we know, that we be of the truth, and so we shall persuade our hearts before him. 
1 John 3.  For if our own hearts reprove us, God is above our hearts, and knoweth all things. Well-beloved, if our hearts reprove us not, then have we confidence in God, and shall have of him whatsoever we ask, because we keep his Commandments, and do those things that please him. And yet further he saith, Every man that believeth that Jesus is Christ, is born of God, and we know that whosoever is born of God doth not sin: But he that is begotten of God purgeth himself, and the Devil doth not touch him. And finally he concludeth, and showeth the cause why he wrote this Epistle, 
1 John 5.  saying, For this cause have I thus written unto you, that you may know that you have everlasting life, which do believe in the Son of God. And in his third Epistle, he confirmeth the whole matter of Faith and Works in few words, 
3 John 1.  saying, He that doth well is of God, and he that doth evil knoweth not God. And as St. John saith, That as the lively Knowledge and Faith of God bringeth forth good Works: So saith he likewise of Hope and Charity, That they cannot stand with evil living. Of Hope he writeth thus, 
1 John 3.  We know, that when God shall appear, we shall be like unto him, for we shall see him, even as he is: And whosoever hath this hope in him, doth purify himself, like as God is pure. And of Charity he saith these words, 
1 John 2. 1 John 5.  He that doth keep God's word and Commandment, in him is truly the perfect love of God. And again he saith, This is the love of God, that we should keep his Commandments. And St. John wrote not this as a subtle saying, devised of his own fantasy, but as a most certain and necessary Truth, taught unto him by Christ himself, the Eternal and infallible Verity, who in many places doth most clearly affirm, That Faith, Hope and Charity, cannot consist or stand without Good and Godly Works. 
1 John 5.  Of Faith, he saith, He that believeth in the Son hath everlasting Life: But he that believeth not in the Son, 
John 3.  shall not see that life, but the wrath of God remaineth upon him. 
John 6.  And the same he confirmeth with a double Oath, saying, Verily, verily I say unto you, he that believeth in me hath everlasting life. Now forasmuch as he that believeth in Christ hath everlasting life it; must needs consequently follow, that he that hath this Faith, must have also good Works, and be studious to observe God's Commandments obediently. For to them that have evil Works, and lead their Life in Disobedience and Transgression, or breaking of God's Commandments, without Repentance, pertaineth not everlasting Life, 
Matth. 25.  but everlasting Death, as Christ himself saith, They that do well shall go into life eternal but they that do evil; shall go into everlasting Fire. And again he saith, 
Apoc. 21.  I am the first Letter and the last, the beginning and the ending: To him that is athirst, I will give of the well of the water of life freely: He that hath the victory shall have all things, and I will be his God, and he shall be my Son: But they that be fearful, mistrusting God, and lacking Faith, they that be cursed People and murderers, and fornicators, and sorcerers, and all liars, shall have their portion in the lake that burneth with fire and brimstone, which is the second death. And as Christ undoubtedly affirmeth, that true faith bringeth forth good works: So doth he say likewise of Charity, 
Charity bringeth forth good Works. John 14. Eccles. 1. Eccles. 15.  Whosoever hath my Commandments, and keepeth them, that is he that loveth me. And after he saith, He that loveth me, will keep my word, and he that loveth me not, keepeth not my words. And as the Love of God is tried by good Works, so is the Fear of God also, as the Wise man saith, The dread of God putteth away sin. And also he saith, He that feareth God will do good Works.   

The Third Part of the Sermon of Faith.  
YOu have heard in the Second Part of this Sermon, that no Man should think, that he hath that lively Faith which Scripture commandeth, when he liveth not obediently to God's Laws, for all good Works spring out of that Faith: And also it hath been declared unto you by examples, that Faith maketh Men steadfast, quiet and patiented in all affliction. Now as concerning the same matter, you shall hear what followeth. A Man may soon deceive himself, and think in his own fantasy, that he by Faith knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doth nothing less. For the trial of all these things is a very Godly and Christian Life. He that feeleth his Heart set to seek God's Honour, and studieth to know the Will and Commandments of God, and to frame himself thereunto, and leadeth not his Life after the desire of his own flesh, to serve the Devil by Sin, but setteth his Mind to serve God for his own sake, and for his sake also to love all his Neighbours, whether they be Friends or Adversaries, doing good to every Man, (as opportunity serveth) and willingly hurting no Man: Such a Man may well rejoice in God, perceiving by the trade of his Life, that he unfeignedly hath the right knowledge of God, a lively Faith, a steadfast Hope, a true and unfeigned Love, and Fear of God. But he that casteth away the yoke of God's Commandments from his Neck, and giveth himself to live without true Repentance, after his own sensual Mind and Pleasure, not regarding to know God's Word, and much less to live according thereunto: Such a Man clearly deceiveth himself, and seethe not his own Heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trusteth in him. Some peradventure fancy in themselves, that they belong to God; although they live in Sin, and so they come to the Church, and show themselves as God's dear Children. But St. John saith plainly, If we say, 
1 John 1.  that we have any company with God, and walk in darkness, we do lie. Others do vainly think, that they know and love God, although they pass not of the Commandments. But St. John saith clearly, 
1 John 2.  He that saith I know God, and keepeth not his Commandments, he is a liar. Some falsely persuade themselves, that they love God, when they hate their Neighbours. But St. John saith manifestly, If any man say I love God, 
1 John 4. 1 John 2.  and yet hateth his Brother, he is a liar. He that saith, that he is in the light, and hateth his brother, he is still in darkness. He that loveth his brother dwelleth in the light, but he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth: For darkness hath blinded his eyes. And moreover he saith, 
1 John 3.  Hereby we manif stly know the Children of God from the Children of the Devil. He that doth not righteously is not the child of God, nor he that hateth his Brother. Deceive not yourselves therefore, thinking that you have Faith in God, or that you love God, or do trust in him, or do fear him, when you live in sin: For than your ungodly and sinful Life declareth the contrary, whatsoever you say or think. It pertaineth to a Christian Man to have this true Christian Faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work in him. It is not the World that we can trust to, the World, and all that is therein, is but vanity. It is God that must be our Defence and Protection against all temptation of Wickedness and Sin, Errors, Superstition, Idolatry, and all Evil. If all the World were on our side, and God against us, What could the World avail us? Therefore let us set our whole Faith and Trust in God, and neither the World, the Devil, nor all the power of them shall prevail against us. Let us therefore (good Christian Poople,) try and examine our Faith, what it is: Let us not flatter ourselves, but look upon our Works, and so judge of our Faith what it is. Christ himself speaketh of this matter, 
Luke 6.  and saith, The tree is known by the fruit. Therefore let us do good Works, and thereby declare our Faith to be the lively Christian Faith. Let us by such Virtues as aught to spring out of Faith, show our election to be sure and stable, as St. Peter teacheth, 
2 Pet. 1.  endeavour yourselves to make your calling and election certain by good Works. And also he saith, minister or declare in your faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly charity, in brotherly charity love: So shall we show indeed, that we have the very lively Christian Faith, and may so both certify our Conscience the better that we be in the right Faith; and also by these means confirm other Men. If these fruits do not follow, we do but mock with God, deceive ourselves, and also other Men. Well may we bear the name of Christian Men, but we do lack the true Faith that doth belong thereunto, for the true Faith doth ever bring forth good Works, as St. James saith, 
James 2.  Show me thy faith by thy deeds. Thy Deeds and Works must be an open Testimonial of thy Faith: Otherwise thy Faith (being without good Works,) is but the Devil's Faith, the Faith of the wicked, a fantasy of Faith, and not a true Christian Faith. And like as the Devils and evil People be nothing the better for their counterfeit Faith, but it is unto them the more cause of damnation: So they that be Christians and have received knowledge of God, and of Christ's Merits, and yet of a set purpose do live idly, without good Works, thinking the name of a naked Faith to be either sufficient for them, or else setting their Minds upon vain pleasures of this World, do live in Sin without Repentance, not uttering the fruits that do belong to such an high Profession; upon such presumptuous Persons, and wilful Sinners, must needs remain the great vengeance of God, and eternal punishment in Hell, prepared for the unjust and wicked Livers. Therefore as you profess the name of Christ, (good Christian People,) let no such fantasy and imagination of Faith at any time beguile you: But be sure of your Faith, try it by your living, look upon the fruits that come of it, mark the increase of 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 and more by well-working, and so shall you be sure that you shall please God by this Faith; and at the length (as other faithful Men have done before) so shall you (when his Will is,) come to him, and receive the end and final reward of your Faith, (as St. Peter nameth it,) the salvation of your Souls: 
1 Pet. 1.  The which God Grant us, that hath promised the same unto his Faithful; to whom be all Honour and Glory, World without end, Amen.    

A SERMON Of Good Works annexed unto Faith.  

IN the last Sermon was declared unto you, what the lively and true Faith of a Christian Man is, that it causeth not a Man to be idle, but to be occupied in bringing forth good Works, 
No good Works can be done without Faith. John 15.  as occasion serveth.  
Now by God's Grace shall be declared the Second thing that before was noted of Faith, that without it can no good Work be done, accepted and pleasant unto God. For as a branch cannot bear fruit of itself, (saith our Saviour Christ,) except it abide in the Vine; so cannot you, except you abide in me. I am the Vine, and you are the branches, he that abideth in me, and I in him, he bringeth forth much fruit; for without me you can do nothing. And St. Paul proveth, that the Eunuch had Faith, because he pleased God. 
Heb. 11.  For without Faith (saith he,) it is not possible to please God. And again to the Romans he saith, 
Rom. 14.  Whatsoever work is done without faith, it is sin. Faith giveth life to the Soul, and they be as much dead to God that lack Faith, as they be to the World, whose Bodies lack Souls. Without Faith all that is done of us is but dead before God, although the work seem never so gay and glorious before Man. 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 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. For true Faith doth give life to the Works, and out of such Faith come good Works, that be very good Works indeed, and without Faith no Work is good before God, as saith St. Augustine. 
In Praefat. Psal. 13.  We must set no good Works before Faith, nor think that before Faith a Man may do any good Works, for such Works, although they seem unto Men to be praiseworthy, yet indeed they be but vain, and not allowed before God. They be as the Course of an Horse that runneth out of the way, which taketh great labour, but to no purpose. Let no Man therefore (saith he,) reckon upon his good Works before his Faith: Whereas Faith was not, good Works were not. The intent (saith he,) maketh good Works, but Faith must guide and order the intent of Man. And Christ saith, 
Matth. 6. In Praefat. Psal. 31.  If thine eye be naught, thy whole body is full of darkness. The Eye doth signify the intent, (saith St. Augustine,) wherewith a Man doth a thing. So that he which doth not his good Works with a godly intent, and a true Faith, that worketh by Love, the whole Body beside, (that is to say,) all the whole number of his Works, is dark, and there is no light in them. For good Deeds be not measured by the Facts themselves, and so discerned from Vices, but by the ends and intents for the which they were done. If a Heathen Man  the Naked, feed the Hungry, and do such other like Works; yet because he doth them not in Faith, for the Honour and Love of God, they be but dead, vain, and fruitless Works to him. Faith it is, that doth commend the Work to God: For (as St. Augustine saith,) whether thou wilt or no, that Work that cometh not of Faith is naught: Where the Faith of Christ is not the foundation, there is no good Work, what Building soever we make. There is one Work, in the which be all good Works, that is, Faith, which 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. Without this Faith we have not them, but only the names and shadows of them, (as St. Augustine saith.) All the life of them that lack the true Faith, is Sin, and nothing is Good without him that is the Author of Goodness: Where he is not, there is but feigned Virtue, although it be in the best Works, And St. Augustine, 
De vocatione Gentium lib. cap. 3.  declaring this Verse of the Psalm, The Turtle hath found a nest where she may keep her young Birds, saith, that Jews, Heretics, and Pagans do good Works, they cloth the Naked, feed the Poor, and do other good works of Mercy: But because they be not done in the true Faith, therefore the Birds be lost. But if they remain in Faith, than Faith is the nest and safeguard of their Birds, that is to say, safeguard of their good Works, that the reward of them be not utterly lost. And this matter (which St. Augustine at large in many Books disputeth) St. Ambrose concludeth in few words, saying, He that by nature would withstand Vice, either by natural Will or Reason, he doth in vain garnish the time of this Life, and attaineth not the very true Virtues: For without the worshipping of the true God, that which seemeth to be Virtue is Vice. And yet most plainly to this purpose writeth St. chrysostom in this wife; 
In Sermone de side, lege, & spiritu Sancto.  You shall find many which have not the true Faith, that be not of the flock of Christ, and yet (as it appeareth) they flourish in good works of Mercy: You shall find them full of Pity, Compassion, and given to Justice; and yet for all that, they have no fruit of their Works, because the chief Work lacketh. For when the Jews asked of Christ, what they should do to work good Works: He answered, 
John 6.  This is the work of God, to believe in him 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 nothing is good without Faith. And for a similitude, he saith, That they, which glister and shine in good Works without Faith in God, be like dead Men, which have goodly and precious Tombs, and yet it availeth them nothing. Faith may not be naked without good Works, for than it is no true Faith; And when it is adjoined to Works, yet it is above the Works. For as Men that be very Men indeed, first have life, and after be nourished: So must our Faith in Christ go before, and after be nourished with good Works. And life may be without nourishment, but nourishment cannot be without life. A Man must needs be nourished by good Works, but first he must have Faith. He that doth good Deeds, yet without Faith, he hath no Life. I can show a Man that by Faith without Works lived, and came to Heaven: But without Faith, never Man had Life. The Thief that was hanged, when Christ suffered, did Believe only, and the most merciful God justified him. And because no Man shall say a-again, that he lacked time to do good Works, for else he would have done them: Truth it is, and I will not contend therein, but this I will surely affirm, That Faith only saved him. If he had lived, and not regarded Faith, and the Works thereof, he should have lost his Salvation again. But this is the effect that I say, That Faith by itself saved him, but Works by themselves never justified any Man. Here ye have heard the Mind of St. chrysostom, whereby you may perceive, that neither Faith is without Works, (having opportunity thereto,) nor Works can avail to everlasting Life, without Faith.   

The Seccond Part of the Sermon of Good Works.  
OF three things which were, in the former Sermon, especially noted of lively Faith, to be declared unto you; The First was, that Faith is never idle, without Good Works when occasion serveth. The Second, 
What Works they are that spring out of Faith.  that good Works acceptable to God cannot be done without Faith. 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 Works shall I do, 
Matth. 19  (said a Prince,) to come to everlasting life? to whom Jesus answered, If thou wilt come to everlasting life, keep the Commandments. But the Prince not satisfied herewith, asked farther, Which Commandments? The Scribes and Pharises had made so many of their own Laws and Traditions, to bring Men to Heaven, besides God's Commandments, that this Man was in doubt whether he should come to Heaven by those Laws and Traditions, or by the Law of God, and therefore he asked Christ, which Commandments he meant. Whereunto Christ made him a plain answer, rehearsing the Commandments of God, saying, Thou shalt not kill; Thou shalt not commit adultery; 
Matth. 19  Thou shalt not steal; Thou shalt not bear false witness, Honour thy Father and thy Mother, and love thy neighbour as thyself. By which words Christ declared, 
The Works that lead to Heaven, be Works of God's Commandments. Man from his first falling from God's Commandments hath ever been ready to do the like, and doth devise works of his own fantasy to please God withal.  that the Laws of God be the very way that doth lead to everlasting Life, and not the Traditions and Laws of Men. 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 to the Blessed Life to come. But the blindness and malice of Man, even from the beginning, hath ever been ready to fall from God's Commandments. As Adam the first Man, having but one Commandment, That he should not eat of the Fruit forbidden; notwithstanding God's Commandment, he gave credit unto the Woman, seduced by the subtle persuasion of the Serpent, and so followed his own Will, and left God's Commandment. And ever since that time, 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 device, so much, 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, 
The Devices and Idolatry of the Gentiles. The Devices and Idolatries of the Israelites. Exod. 32.  the Stars, some Jupiter, Juno, Diana, Saturnus, Apollo, Neptunus, Ceres, Bacchus, and other dead Men and Women. Some therewith not satisfied, worshipping divers kinds of Beasts, Birds, Fish, Fowl, and Serpents; every Country, Town, and House in a manner being divided, and setting up Images of such things as they liked, and worshipping the same. 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 a time as Almighty God, pitying the blindness of Man, sent his true Prophet Moses into the World, to reprove and rebuke this extreme madness, and to teach the People to know the only living God, and his true Honour and Worship. But the corrupt inclination of Man was so much given to follow his own fantasy, and (as you would say,) to favour his own Bird that he brought up himself, that all the Admonitions, Exhortations, Benefits, and Threaten of God, could not keep him from such his Inventions. For notwithstanding all the Benefits of God shown unto the People of Israel, yet when Moses went up into the Mountain to speak with Almighty God, he had tarried there but a few days, when the People began to invent new Gods. And as it came into their heads, they made a Calf of Gold, and kneeled down, and worshipped it. And after that they followed the Moabites, and worshipped Beelphegor the Moabites God. Read the Book of Judges, the Book of the Kings, and the Prophets, and there you shall find, how unsteadfast the People were, how full of inventions, and more ready to run after their own fantasies, than God's most Holy Commandments. There shall you read of Baal, Mol●ch, Chamos, Melchom, Baalpeor, Astaroth, Bell, the Dragon, Priapus, the brazen Serpent, the twelve Signs, and many other, unto whose Images the People with great Devotion invented Pilgrimages, precious decking and censing them, kneeling down, and offering to them, thinking that an high merit before God, and to be esteemed above the Precepts and Commandments of God. And where at that time God commanded no Sacrifice to be made but in Jerusalem only; they did clean contrary, making Altars and Sacrifices every where, in Hills, in Woods, and in Houses, not regarding God's Commandments, but esteeming their own Fantasies and Devotions to be better than they. And the error hereof was so spread abroad, that not only the unlearned People, but also the Priests and Teachers of the People, partly by Vainglory and Covetousness were corrupted, and partly by Ignorance blindly deceived with the same abominations. So much, that King Achab having but only Helias a true Teacher and Minister of God; there were Four hundred and fifty Priests, that persuaded him to Honour Baal, and to do Sacrifice in the Woods or Groves. And so continued that horrible Error, until the three Noble Kings, as Josaphat, Ezechias, and Josias, God's chosen Ministers, destroyed the same clearly, and brought again the People from such their feigned Inventions, unto the very Commandments of God: For the which thing, their immortal Reward and Glory, doth, and shall remain with God for ever. 
Religions and Sects among the Jews.  And beside the foresaid Inventions, the inclination of Man to have his own Holy Devotions devised new Sects and Religions, called Pharises, Sadduces, and Scribes, with many Holy, and Godly Traditions and Ordinances, (as it seemed by the outward appearance, and goodly glistering of the Works,) but in very deed all tending to Idolatry, Superstition, and Hypocrisy: Their Hearts within being full of Malice, Pride, Covetousness, and all Wickedness. Against which Sects, and their pretended Holiness Christ cried out more vehemently, than he did against any other Persons, saying, and often rehearsing these words, 
Mat h. ●●  Woe be to you Scribes and Pharises, ye Hypocrites, for you make clean the vessel without, but within ye be full of ravine and filthiness: Thou blind Pharisee and Hypocrite, first make the inward part clean. For notwithstanding all the goodly Traditions and outward shows of good Works, devised of their own imagination, whereby they appeared to the World most Religious and Holy of all Men; yet Christ (who saw their Hearts,) knew that they were inwardly in the sight of God, most Unholy, most Abominable, and farthest from God of all Men. Therefore said he unto them, Hypocrites, the Prophet Isaiah spoke full truly of you, when he said, This People honour me with their lips, 
Matth. 15. Isaiah 19  but their Heart is far from me. They worship me in vain that teach Doctrines and Commandments of men, for you leave the Commandments of God to keep your own traditions.  
And though Christ said, they worship God in vain, 
Man's Laws may be observed and kept, but not as God's Laws.  that teach doctrines and commandments of Men; yet he meant not thereby to overthrow all men's Commandments, for he himself was ever obedient to the Princes and their Laws, made for good Order and Governance of the People; But he reproved the Laws and Traditions made by the Scribes and Pharises; which were not made only for good order of the People, (as the Civil Laws were,) but they were set up so high, that they were made to be right and pure worshipping of God, as they had been equal with God's Laws, or above them: For many of God's Laws could not be kept, but were fain to give place unto them. This arrogancy God detested, that Man should so advance his Laws, to make them equal with God's Laws, wherein the true honouring and right worshipping of God standeth, and to make his Laws for them to be left off. God hath appointed his Laws, whereby his pleasure is to be honoured. His pleasure is also, That all men's Laws, not being contrary unto his Laws, shall be obeyed and kept, as good and necessary for every Commonweal, but not as things wherein principally his Honour resteth: And all Civil and Man's Laws, either be, or should be made, to bring Men the better to keep God's Laws, that consequently, or followingly, God should be the better honoured by them. Howbeit, the Scribes and Pharises were not content, that their Laws should be no higher esteemed than other positive and Civil Laws; nor would they have them called by the name of other temporal Laws, but called them Holy and Godly Traditions, 
Holy Traditions were esteemed as God's Laws.  and would have them esteemed, not only for a right and true worshipping of God, (as God's Laws be indeed,) but also for the most high honouring of God, to the which the Commandments of God should give place. And for this cause did Christ so vehemently speak against them, saying, Your Traditions, which Men esteem so high, 
Holiness of Man's device, is commonly occasion that God is offended. Matth. 12.  be abomination before God. For commonly of such Traditions, followeth the transgression or breaking of God's Commandments, and a more Devotion in keeping of such things, and a greater Conscience in breaking of them, than of the Commandments of God. As the Scribes and Pharises so superstitiously, and scrupulously kept the Sabbath, that they were offended with Christ, because he healed sick Men; and with his Apostles, because they being sore a hungry, gathered the ears of Corn to eat upon that day; and because his Disciples washed not their Hands so often as their Traditions required: The Scribes and Pharisees quarrelled with Christ, 
Matth. 15.  saying, Why do thy Disciples break the traditions of the Seigniours? But Christ laid to their charge, that they, for to keep their own Traditions, did teach Men to break the very Commandments of God. For 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,) unholpen, and so they broke the Commandments of God, to keep their own Traditions. They esteemed more an Oath made by the Gold, or Oblation in the Temple, than an Oath made in the Name of God himself, or of the Temple. They were more studious to pay their Tithes of small things, than to do the greater things commanded of God, as Works of Mercy, or to do Justice, or to deal sincerely, uprightly, and faithfully with God and Man. These (saith Christ,) ought to be done, 
Matth. 23.  and the other not left undone. And to be short, they were of so blind Judgement, that they stumbled at a straw, and leapt over a block. They would (as it were,) nicely take a Fly out of their Cup, and drink down a whole Camel. And therefore Christ called them Blind guides, warning his Disciples from time to time to eschew their Doctrine. For although they seemed to the World to be most perfect Men, both in Living and Teaching, yet was their Life but Hypocrisy, and their Doctrine but sour Leaven, mingled with Superstition, Idolatry, and overthwart Judgement, setting up the Traditions and Ordinances of Man, instead of God's Commandments.   

The Third Part of the Sermon of Good Works.  
THat all Men might rightly judge of Good Works, it hath been declared in the Second Part of this Sermon, what kind of Good Works they be, that God would have his People to walk in, namely, such as he hath commanded in his Holy Scripture, and not such Works as Men have studied out of their own Brain, of a blind Zeal and Devotion, without the Word of God: And by mistaking the nature of good Works, Man hath most highly displeased God, and hath gone from his Will and Commandments. So that thus you have heard how much the World from the beginning, until Christ's time, was ever ready to fall from the Commandments of God, and to seek other means to Honour and Serve him, after a Devotion found out of their own Heads: And how they did set up their own 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 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 false Doctrine, Superstition, Idolatry, Hypocrisy, and other enormities and abuses, so as by little and little, through the sour Leaven thereof, the sweet Bread of God's Holy Word hath been much hindered and laid apart? Neither had the Jews in their most blindness so many Pilgrimages unto Images, nor used so much kneeling, kissing, and censing of them, as hath been used in our time: 
Sects and Religions amongst Christian Men.  Sects and feigned Religions were neither the fortieth part so many among the Jews, nor more superstitiously and ungodlily abused, than of late days they have been among us. Which Sects and Religions had so many hypocritical and feigned Works in their state of Religion, (as they arrogantly named it,) that their Lamps (as they said) ran always over, able to satisfy, not only for their own Sins, but also for all other their Benefactors, Brothers, and Sisters of Religion, as most ungodlily and craftily they had persuaded the multitude of ignorant People: Keeping in divers places (as it were) Marts or Markets of Merits, being full of their Holy Relics, Images, Shrines, and Works of overflowing abundance ready to be sold, and all things which they had were called Holy, Holy Cowls, Holy Girdles, Holy Pardons, Beads, Holy Shoes, Holy Rules, and all full of Holiness. And what thing can be more foolish, more superstitious, or ungodly, than that Men, Women, and Children, should wear a Friar's Coat, to deliver them from Agues, or Pestilence? Or when they Dye, or when they be Buried, cause it to be cast upon them, in hope thereby to be saved? Which Superstition, although (Thanks be to God,) it hath been little used in this Realm, yet in divers other Realms it hath been, and yet is used among many, both learned and unlearned. But to pass over the innumerable Superstitiousness that hath been in strange Apparel, in Silence, in Dormitory, in Cloister, in Chapter, in choice of meats and drinks, and in such like things; let us consider, what enormities and abuses have been in the three chief principal points, which they called the three Essentials, or three chief Foundations, of Religion, that is to say, Obedience, Chastity, and wilful Poverty.  
First, 
The three chief vows of Religion.  under pretence or colour of Obedience to their Father in Religion, (which Obedience they made themselves,) they were made free by their Rule and Canons, from the Obedience of their natural Father and Mother, and from the Obedience of Emperor and King, and all temporal Power, whom, of very Duty by God's Laws they were bound to obey. And so the profession of their Obedience not due was a forsaking of their due Obedience. And how their profession of Chastity was kept, it is more honesty to pass over in silence, and let the World judge of that which is well known, than with unchaste Words, by expressing of their unchaste Life, to offend Chaste and Godly Ears. And as for their wilful Poverty, it was such, that when in Possessions, Jewels, Plate, and Riches, they were equal, or above Merchants, Gentlemen, Barons, Earls, and Dukes: Yet by this subtle sophistical term, Proprium in commune, that is to say, Proper in common, they mocked the World, persuading, that notwithstanding all their Possessions and Riches, yet they kept their Vow, and were in wilful Poverty. But for all their Riches, they might neither help Father or Mother, nor other that were indeed very needy and poor, without the Licence of their Father Abbot, Prior, or Warden, and yet they might take of every Man, but they might not give aught to any Man, no, not to them whom the Laws of God bound them to help. And so through their Traditions and Rules, the Laws of God could bear no rule with them. And therefore of them might be most truly said, that which Christ spoke unto the Pharises, 
Matth. 15.  You break the Commandments of God by your Traditions: You honour God with your lips, but your hearts be far from him. And the longer Prayers they used by day and by night, under pretence or colour of such Holiness, to get the favour of Widows, and other simple folks, that they might sing Trentals and Service for their Husbands and Friends, and admit, or receive them into their Prayers: The more truly is verified of them the Saying of Christ, 
Matth. 23.  Woe be unto you Scribes and Pharises, Hypocrites, for you devour Widows houses, under colour of long Prayers, therefore your damnation shall be the greater. Woe be to you Scribes and Pharises, Hypocrites, for you go about by Sea and by Land to make more Novices, and new Brethren, and when they be let in, or received of your Sect, you make them the children of Hell, worse than yourselves be. Honour be to God, who did put light in the Heart of his faithful and true Minister, of most famous Memory, King Henry the 8th. and gave him the knowledge of his Word, and an earnest affection to seek his Glory, and to put away all such Superstitions, and Pharisaical Sects by Antichrist invented, and set up against the true Word of God, and Glory of his most Blessed Name, as he gave the like Spirit unto the most Noble and Famous Princes, Josaphat, Josias, and Ezechias. God grant all us the King's Highness faithful and true Subjects, to feed of the sweet and savoury Bread of God's own Word, and (as Christ commanded,) to eschew all our Pharisaical and Papistical Leaven of Man's feigned Religion. Which, although it were before God most abominable, and contrary to God's Commandments and Christ's pure Religion; yet it was praised to be a most Godly life, and highest state of perfection: As though a Man might be more Godly, and more perfect, by keeping the Rules, 
Other Devices and Superstitious.  Traditions, and Professions of Men, than by keeping the Holy Commandments of God. And briefly to pass over the ungodly and counterfeit Religion; let us rehearse some other kinds of Papistical Superstitions and Abuses, as of Beads, of Lady Psalters, and Rosaries, of fifteen O's, of St. Bernard's Verses, of St. Agathe's Letters, of Purgatory, of Masses satisfactory, of Stations and Jubilees, of feigned Relics, of hallowed Beads, Bells, Bread, Water, Psalms, Candles, Fire, and such other: Of Superstitious Fast, of Fraternities or Brotherhoods, of Pardons, with such like Merchandise, which were so esteemed and abused to the great prejudice of God's Glory and Commandments; that they were made most High and most Holy things, whereby to attain to the everlasting Life, or remission of Sin: Yea also, vain Inventions, unfruitful Ceremonies, and ungodly Laws, Decrees, 
Decrees and Decretals.  and Councils of Rome, were in such wise advanced, that nothing was thought comparable in Authority, Wisdom, Learning, and Godliness, unto them. So that the Laws of Rome (as they said,) were to be received of all Men, as the four Evangelists, to the which all Laws of Princes must give place. And the Laws of God also partly were left off, and less esteemed, that the said Laws, Decrees and Councils, with their Traditions and Ceremonies, might be more duly kept, and had in greater reverence. Thus was the People, through ignorance, so blinded, with the Godly show and appearance of those things, that they thought the keeping of them to be a more Holiness, a more perfect Service and Honouring of God, and more pleasing to God, than the keeping of God's Commandments. Such hath been the corrupt inclination of Man, ever Superstitiously given to make new Honouring of God on his own Head, and then to have more Affection and Devotion to keep that, than to search out God's Holy Commandments, and to keep them. And furthermore, to take God's Commandments for Men's Commandments, and Men's Commandments for God's Commandments; yea, and for the highest and most Perfect and Holiest of all God's Commandments. And so was all confused, that scant well learned Men, and but a small number of them knew, or, at the least, would know, and durst affirm the Truth, to separate or sever God's Commandments from the Commandments of Men. Whereupon did grow much Error, Superstition, Idolatry, Vain-religion, Overthwart-iudgment, great Contention, with all ungodly living.  

An exhortation to the keeping of God's Commandments.  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 read and hear God's Word, mark diligently therein, what his Will is you shall do; and with all your endeavour apply yourselves to follow the same. 
A brief rehearsal of God's Commandments.  First, you must have an assured Faith in God, and give yourselves wholly unto him; love him in prosperity and adversity, and dread to offend him evermore. Then for his sake love all Men, Friends and Foes, because, they be his Creation and Image, and redeemed by Christ, as ye are. Cast in your Minds, how you may do good unto all Men, unto your Powers, and hurt no Man. Obey all your Superiors and Governors, serve your Masters 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 Commandments. Disobey not your Fathers and Mothers, but Honour them, Help them, and Please them to your power. Oppress not, kill not, beat not, neither slander, nor hate any Man: But love all Men, speak well of all Men, help and succour every Man, as you may, yea, even your Enemies that hate you, that speak evil of you, and that do hurt you. Take no Man's Goods, nor covet your neighbor's Goods wrongfully; but content yourselves with that which ye get truly; and also bestow your own Goods charitably, as Need and Case requireth. Flee all Idolatry, Witchcraft, and Perjury; commit no manner of Adultery, Fornication, or other Unchastness, in 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 standeth the pure, principal, and right Honour of God, and which wrought in Faith, God hath ordained to be the right trade and pathway 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 Joy with God for ever: To whom be Praise, Honour, and Empery, for ever and ever Amen.    

A SERMON Of Christian Love and Charity.  

OF all things that be good to be taught unto Christian People, there is nothing more necessary to be spoken of, and daily called upon, than Charity: As well for that all manner of works of Righteousness be contained in it; as also that the decay thereof is the ruin or fall of the World, the banishment of Virtue, and the cause of all Vice. And forsomuch as almost every Man maketh and frameth to himself Charity after his own appetite; and how detestable soever his life be, both unto God and Man, yet he persuadeth himself still that he hath Charity: Therefore you shall hear now a true and plain description, or setting forth of Charity, not of Men's Imagination, but of the very words and example of our Saviour Jesus Christ. In which description, or setting forth, every Man (as it were in a Glass,) may consider himself, and see plainly without error, whether he be in the true Charity, or not.  
Charity is, to love God with all our Heart, 
What Charity is. The love of God.  all our Soul, and all our Powers and strength. With all our Heart: that is to say, That our Heart, Mind, and Study be set to believe his Word, to trust in him, and to Love him above all other things, that we love best in Heaven or in Earth. With all our Life: That is to say, that our chief joy and delight be set upon Him and His Honour, and our whole Life given unto the Service of him above all things, with him to live and die, and to forsake all other things, rather than him, For he that loveth his father or mother, 
Matth. 10.  son or daughter, house or land, more than me, (saith Christ) is not worthy to have me. With all our Power: That is to say, that with our Hands and Feet, with our Eyes and Ears, our Mouths and Tongues, and with all our Parts and Powers, both of Body and Soul, we should be given to the keeping and fulfilling of his Commandments. 
The love of thy neighbour.  This is the First and Principal Part of Charity, but it is not the whole: For Charity is also to love every Man, Good and Evil, Friend and Foe; and whatsoever cause be given to the contrary, yet nevertheless to bear good Will and Heart unto every Man, to use ourselves well unto them, as well in Words and Countenances, as in all our outward Acts and Deeds: For so Christ himself taught, and so also he performed indeed. Of the love of God he taught on this wife unto a Doctor of the Law, that asked him, which was the great and chief Commandment in the Law. Love thy Lord God, 
Matth. 22.  (said Christ,) with all thy heart, with all thy soul, and with all thy mind. And of the love that we ought to have among ourselves each to other, he teacheth us thus, You have heard it taught in times past, 
Matth. 5. Matth. 5.  Thou shalt love thy friend, and have thy foe; But I tell you, love your enemies, speak well of them that defame and speak evil of you, do well to them that hate you, pray for them that vex and persecute you, that you may be the children of your father that is in Heaven. For he maketh his Sun to rise both upon the evil and good, and sendeth rain to the just and unjust. For if you love them that love you, What reward shall you have? Do not the Publicans likewise? And if you speak well only of them that be your brethren, and dearly beloved friends, what great matter is that? Do not the Heathen the same also? These be the very words of our Saviour Christ himself, touching the love of our neighbour. And forasmuch as the Pharises (with their most pestilent Traditions, and false interpretations and glosses,) had corrupted, and almost clearly stopped up this pure Well of God's lively Word, Teaching, that this Love and Charity pertained only to a Man's Friends; and that it was sufficient for a Man to love them which do love him, and hate his foes: Therefore Christ opened this Well again, purged it, and scoured it, by giving unto his Godly Law of Charity, a true and clear interpretation, which is this: That we ought to love every Man, both Friend and Foe, adding thereto, what commodity we shall have thereby, and what incommodity by doing the contrary. What thing can we wish so good for us, as the Eternal Heavenly Father, to reckon and take us for his Children? And this we shall be sure of, (saith Christ,) if we love every Man without exception. And if we do otherwise, (saith he,) we be no better than the Pharisees, Publicans and Heathen, and shall have our reward with them, that is, to be shut out from the number of God's chosen Children, and from his everlasting Inheritance in Heaven.  
Thus of true Charity, Christ taught, that every Man is bound to love God above all things, and to love every Man, Friend and Foe; and this likewise he did use himself, exhorting his Adversaries, rebuking the Faults of his Adversaries, and when he could not amend them, yet he prayed for them. First, he loved God his Father above all things, so much, that he sought not his own Glory and Will, but the Glory and Will of his Father. I seek not (said he, 
John 6. ) mine own Will, but the Will of him that sent me. Nor refused he to die, to satisfy his Father's Will, saying, If it may be, let this cup of death pass from me: 
Matth. 26.  if not, thy Will be done, and not mine. He loved not only his Friends, but also his Enemies, which (in their Hearts,) bore exceeding great hatred against him, and with their Tongues spoke all evil of him, and in their Acts and Deeds pursued him with all their Might and Power, even unto Death; yet all this notwithstanding, he withdrew not his Favour from them, but still loved them, preached unto them of Love, rebuked their false Doctrine, their wicked Living, and did good unto them, patiently taking whatsoever they spoke, or did against him. When they gave him evil words, he gave none evil again. When they did strike him, he did not smite them again: And when he suffered death, he did not slay them, nor threaten them, but prayed for them, and did put all things to his Fathers Will. And as a Sheep that is led unto the Shambles to be slain, and as a Lamb that is shorn of his Fleece, maketh no noise nor resistance, even so he went to his death, without any repugnance, or opening of his Mouth to say any evil. Thus have I set forth unto you what Charity is, as well by the Doctrine, as by the Example of Christ himself; whereby also every Man may without error know himself, what state and condition he standeth in, whether he be in Charity, (and so the Child of the Father in Heaven,) or not. For although almost every Man persuadeth himself to be in Charity, yet let him examine none other Man, but his own Heart, his Life and Conversation, and he shall not be deceived, but truly discern and judge whether he be in perfect Charity or not. For he that followeth not his own Appetite and Will, but giveth himself earnestly to God, to do all his Will and Commandments, he may be sure that he loveth God above all things, and else surely he loveth him not, whatsoever he pretend: As Christ said, If ye love me, keep my Commandments. For, he that knoweth my Commandments, and keepeth them, he it is, (saith Christ) that loveth me. And again he saith, 
John 14.  He that loveth me will keep my words, and and my Father will love him, and we will both come to him, and dwell with him: And he that loveth me not, will not keep my words. And likewise he that beareth a good Heart and Mind, and useth well his Tongue and Deeds unto every man, Friend and Foe, he may know thereby that he hath Charity. And then he is sure, that Almighty God taketh him for his dearly beloved Son, as St. John saith, Hereby manifestly are known the children of God from the children of the Devil: For whosoever doth not love his Brother, 
1 John 3.  belongeth not unto God.   

The Second Part of the Sermon of Charity.  
YOu have heard a plain and fruitful setting forth of Charity, and how profitable and necessary a thing Charity is: How Charity stretcheth itself both to God and Man, Friend and Foe, and that by the Doctrine and Example of Christ: And also who may certify himself whether he be in perfect Charity, or not. Now as concerning the same matter, it followeth. The perverse Nature of Man, 
Against carnal Men, that will not forgive their Enemies.  corrupt with Sin, and destitute of God's Word and Grace, thinketh it against all reason, that a Man should love his Enemy, and hath many persuasions which bring him to the contrary. Against all which Reasons, we ought aswell to set the Teaching, as the Living of our Saviour Christ, who loving us (when we were his Enemies,) doth teach us to love our Enemies. He did patiently take for us many reproaches, suffered Beating, and most cruel Death. Therefore we be no Members of him, if we will not follow him. Christ (saith St. Peter,) suffered for us, leaving an Example that we should follow him.  
Furthermore, we must consider, 
1 Pet. 2.  that to love our Friends, is no more but that which Thiefs, Adulterers, Homicides, and all wicked Persons do: Insomuch that Jews, Turks, Infidels, and all brute Beasts, do love them that be their Friends, of whom they have their living, or any other benefits. But to love Enemies is the proper condition of them, that be the Children of God, the Disciples and Followers of Christ. Notwithstanding Man's froward and corrupt Nature weigheth over-deeply many times the offence and displeasure done unto him by Enemies, and thinketh it a burden intolerable, to be bound to love them that hate him. But the burden should be easy enough, if (on the other side,) every Man would consider, what displeasure he hath done to his Enemy again, and what pleasure he hath received of his Enemy. And if we find no equal or even recompense, neither in receiving pleasures of our Enemy, nor in requiting displeasures unto him again: Then let us ponder the displeasures which we have done unto Almighty God, how often and how grievously we have offended him, whereof if we will have of God forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against God. And if we consider, that he, which hath offended us, deserveth not to be forgiven of us, let us consider again, that we much less deserve to be forgiven of God. And although our Enemy deserve not to be forgiven for his own sake, yet we ought to forgive him for God's Love, considering how great and many benefits we have received of him without our deserts, and that Christ hath deserved of us, that for his sake we should forgive them their trespasses committed against us. But here may rise a necessary question to be dissolved. 
A Question.  If Charity require to think, speak, and do well unto every Man, both good and evil: How can Magistrates execute Justice upon Malefactors or Evil-doers with Charity, How can they cast evil Men in prison, take away their Goods, and sometimes their Lives, according to Laws; if Charity will not suffer them so to do? Hereunto is a plain and a brief Answer, Answer. That Plagues and Punishments be not evil of themselves, if they be well taken of the harmless. And to an evil Man they are both good and necessary, and may be executed according to Charity, and with Charity should be executed. For Declaration whereof, you shall understand, that Charity hath two Offices, 
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, not to oppress them with false Accusations, but to encourage them with Rewards to do well, and to continue in well-doing, defending them with the Sword from their Adversaries: As the Office of Bishops and Pastors is, to praise Good Men for well-doing, that they may continue therein, and to rebuke and correct, by the Word of God, the Offences and Crimes of all evil-disposed Persons. 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 aswel 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, St. Paul declareth (writing to the Romans,) saying, 
Rom. 13.  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 vengeance of him that committeth the Sin. And St. Paul biddeth Timothy stoutly and earnestly to rebuke Sin by the Word of God. 
1 Tim. 13.  So that both Offices should be diligently executed, to fight against the Kingdom of the Devil, the Preacher with the Word, and the Governors with the Sword. Else they neither love God, nor them whom they Govern, if (for lack of correction,) they wilfully suffer God to be offended, and them whom they Govern, to perish. For as every loving Father correcteth his Natural Son when he doth amiss, or else he loveth him not: So all Governors 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 and 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 others 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 unto it. Thus it is declared unto you, what true Charity, or Christian Love is, so plainly, that no Man need to be deceived. Which Love whosoever keepeth, not only towards God, (whom he is bound to love above all things,) but also toward his Neighbour, as well Friend as Foe, it shall surely keep him from all offence of God, and just offence of Man. Therefore bear well away this one short lesson, That by true Christian Charity, God ought to be loved, Good and Evil, Friend and Foe, and to all such we ought (as we may,) to do good: Those that be good, of Love to encourage and cherish, because they be good: And those that be evil, of Love, to procure and seek their correction, and due punishment, that they may thereby either be brought to Goodness, or at the least, that God and the Commonwealth may be less hurt and offended. And if we thus direct our Life, by Christian Love and Charity, than Christ doth promise and assure us that he loveth us, that we be the Children of our Heavenly Father, reconciled to his Favour, very Members of Christ, and that after this short time of this present and mortal Life, we shall have with him everlasting Life in his everlasting Kingdom of Heaven. Therefore to Him, with the Father, and the Holy Ghost, be all Honour and Glory, now and for ever, Amen.    

A SERMON AGAINST Swearing and Perjury.  

ALmighty God, to the intent his most Holy Name should be had in Honour, and evermore be Magnified of the People, commandeth rhat no Man should take his Name vainly in his Mouth, threatening punishment unto him that unreverently abuseth it by Swearing, Forswearing, and Blasphemy. To the intent therefore, 
How and in what causes it is lawful to Swear.  that this Commandment may be the better known and kept, it shall be declared unto you, both how it is lawful for Christian People to Swear, and also what peril and danger it is, vainly to Swear, or to be Forsworn. First, when Judges require Oaths of the People for declaration, or opening of the Truth, or for execution of Justice, this manner of 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, and good Customs, as Christian Princes do in their conclusion of Peace, for conversation 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 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 Holy Name in vain. And here is to be noted, that lawful Swearing is not forbidden, but commanded by Almighty God. For we have examples of Christ and Godly Men, in Holy Scripture, that did Swear themselves, and required Oaths of others likewise, 
Deut. 6.  and God's Commandment is, Thou shalt dread thy Lord God, and shalt swear by his Name. And Almighty God by his Prophet David saith, 
Psal. 63.  All Men shall be praised that swear by him.  
Thus did our Saviour Christ Swear divers times, saying Verily, 
John 3.  Verily. And St. Paul Sweareth thus, I call God to witness. 
2 Cor. 1.  And Abraham (waxing old,) required an Oath of his Servant, 
Gen. 24.  that he should procure a Wife for his Son Isaac, which should come of his own kindred: And the Servant did Swear that he would perform his Masters Will. Abraham also being required, 
Gen. 21.  did Swear unto Abimelech the King of Geraris, that he should not hurt him, nor his posterity; and likewise did Abimelech Swear unto Abraham. And David did Swear to be and continue a faithful Friend to Jonathan; and Jonathan did Swear to become a faithful Friend unto David.  
Also God once commanded, that if a thing were laid to pledge to any Man, or left with him to keep, if the same thing were stolen, or lost, that the keeper thereof should be Sworn before Judges, that he did not convey it away, nor used any deceit in causing the same to be conveyed away, by his consent or knowledge. 
Heb. 6.  And St. Paul saith, That in all matters of controversy between two Persons, whereas one saith, Yea, and the other Nay, so as no due proof can be had of the Truth; the end of every such Controversy must be an Oath ministered by a Judge. And moreover, God by the Prophet Jeremy saith, Thou shalt swear, the Lord liveth in truth, 
Jer. 4.  in judgement, in righteousness. So that 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 may Swear truly, that is, 
What conditions an Oath ought to have.  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.  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, 
The Third.  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, Disprofit, all Love and Favour unto the Person for Friendship or Kindred laid apart. Thus an Oath (if it have with it these three Conditions,) is a part of God's Glory, 
Why we be willed in Scripture to Swear by the Name of God.  which we are bound by his Commandments to give unto him. For he willeth that we shall Swear only by his Name, not that he hath pleasure in Oaths; but like as he commanded the Jews to offer Sacrifice unto him, not for any delight that he had in them, but to keep the Jews from committing Idolatry: So he Commanding us to Swear by his Holy Name, 
Isai. 42.  doth not teach its that he delighteth in Swearing, but he thereby forbiddeth all Men to give his Glory to any Creature in Heaven, Earth, or Water. Hitherto you see, that Oaths lawful are Commanded of God, used of Patriarches and Prophets, of Christ himself, and of his Apostle Pau●, Therefore Christian People must think lawful Oaths, both Godly and necessary. 
Commodities had by lawful Oaths made and observed.  For by lawful Promise and Covenants confirmed by Oaths, Princes and their Countries are confirmed in common Tranquillity and Peace. By Holy Promises with calling the name of God to witness, we be made lively Members of Christ, when we profess his Religion receiving the Sacrament of Baptism. By like Holy Promise the Sacrament of Matrimony knitteth Man and Wife in perpetual Love, that they desire not to be separated for any displeasure or adversity that shall after happen. By lawful Oaths, which Kings, Princes, Judges, and Magistrates do Swear, Common Laws are kept inviolate, Justice is indifferently ministered, harmless Persons, Fatherless Children, Widows, and poor Men are defended from Murderers, Oppressors, and Thiefs, that they suffer no wrong, nor take any harm. By lawful Oaths, mutual Society, Amity, and good Order is kept continually in all Commonalties, as Boroughs, Cities, Towns, and Villages. And by lawful Oaths, Malefactors are searched out, Wrong doers are punished, and they which sustain wrong are restored to their right. Therefore lawful Swearing cannot be evil, which bringeth unto us so many Godly, 
Vain Swearing is forbidden.  Good, and necessary Commodities, Wherefore when Christ so earnestly forbade Swearing, it may not be understood, as though he did forbid all manner of Oaths: But he forbiddeth all vain-Swearing, and forswearing, both by God, and by his Creatures, as the common use of Swearing in Buying, Selling, and in our daily Communication, to the intent every Christian Man's Word should be as well regarded in such matters. as if he should confirm his Communication with an Oath. For every Christian Man's Word (saith St. Hierom,) should be so true, that it should be regarded as an Oath. And chrysostom witnessing the same, saith, It is not convenient to Swear: For what need we to Swear, when it is not lawful for one of us to make a lie unto another? Peradventure some will say, 
An Object.  I am compelled to Swear, or else Men that do common with me, or do buy and ell with me, will not believe me. 
An Answer.  To this answereth St. chrysostom, that he that thus saith, showeth himself to be an unjust and a deceitful Person. For if he were a trusty Man, and his Deeds taken to agree with his Words, he should not need to Swear at all. For 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 will his Neighbours mistrust his Say. And if his Credence be so much lost indeed, that he thinketh no Man will believe him without he swear, than he may well think his Credence is clean gone. For Truth it is, (as Theophylactus writeth) that no Man is less trusted, than he that useth much to Swear. 
Eccles. 33.  And Almighty God by the Wise Man saith, that Man which Sweareth much shall be full of Sin, and the scourge of God shall not departed from his House.  
But here some Men will say, 
Another Objection. An Answer.  for excusing of their many Oaths in their daily talk: Why should I not Swear, when I Swear truly? To such Men it may be said, that though they Swear truly, yet in Swearing often unadvisedly, for trifles, without necessity, and when they should not Swear, they be not without fault, but do take God's most Holy Name in vain. Much more ungodly and unwise Men are they, that abuse God's most Holy Name, not only in buying and selling of small things daily in all places, but also in eating, drinking, playing, communing and reasoning. As if none of these things might be done, except in doing of them, the most Holy Name of God be commonly used and abused, vainly and unreverently talked of, sworn by, and forsworn, to the breaking of God's Commandment, and procurement of his Indignation.   

The Second Part of the Sermon of Swearing.  
YOu have been taught in the First Part of this Sermon against Swearing and Perjury, what great danger it is to use the Name of God in vain. And that all kind of Swearing is not unlawful, neither against God's Commandment; and that there be three things required in a lawful Oath. First, that it be made for the maintenance of the Truth. Secondly, that it be made with Judgement, not rashly and unadvisedly. Thirdly, for the zeal and love of Justice. Ye heard also, what commodities come of lawful Oaths, and what danger cometh of rash and unlawful Oaths. Now as concerning the rest of the same matter, you shall understand, that as well they use the Name of God in vain, that by an Oath make unlawful promises of good and honest things, and perform them not: As they which do promise evil and unlawful things, and do perform the same. Of such Men, 
Lawful Oaths and Promises would be better regarded. Josh. 6.  that regard not their Godly Promises bound by an Oath, but wittingly and wilfully break them; we do read in Holy Scripture two notable punishments. First, Joshua and the people of Israel made a League and faithful Promise of perpetual Amity and Friendship with the Gibeonites: Notwithstanding afterwards in the days of wicked Saul, many of these Gibeonites were murdered, contrary to the said faithful Promise made. Wherewith Almighty God was sore displeased, that he sent an universal Hunger upon the whole Country, which continued by the space of three years. And God would not withdraw his punishment, until the said Offence was revenged by the death of seven Sons, 
2 King●●. Chap. 25.  or next kinsmen of King Saul. And whereas Z●dechias King of Jerusalem, had promised Fidelity to the King of Chaldea; afterward when Zedechia●, contrary to his Oath and Allegiance, did rebel against King Nebuchadonosor: This Heathen King by God's permission and sufferance invading the Land of Jury, and besieging the City of Jerusalem, compelled the said King Zedechias 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 prisoner miserably into Babylon.  
Thus doth God show plainly, 
Unlawful Oaths and Promises are not to be kept.  how much he abhorreth breakers of honest Promises, bound by an Oath made in his Name. And of them that make wicked Promises by an Oath, and will perform the same, we have example in the Scriptures, chief of Herod, of the wicked Jews, and of Jeptha. 
Matth. 14.  Herod promised by an Oath unto the Damsel which danced before him, to give unto her whatsoever she should ask: When she was instructed before of her wicked Mother, to ask the Head of St. John Baptist. Herod, as he took a wicked Oath, so he more wickedly performed the same, and cruelly slew the most Holy Prophet. Likewise did the malicious Jews make an Oath, 
Acts 23. Judges 11.  cursing themselves if they did either eat or drink, until they had slain St. Paul. And Jeptha, when God had given to him victory of the Children of Ammon, promised (of a foolish Devotion) unto God, to offer for a Sacrifice unto him, that Person which of his own House should first meet with him, after his return home. By force of which fond and unadvised Oath, he did slay his own and only Daughter, which came out of his House with Mirth and Joy to welcome him home. Thus the Promise which he made (most foolishly) to God, against God's everlasting Will, and the Law of Nature, most cruelly he performed, so committing against God a double offence. Therefore, whosoever maketh any Promise, binding himself thereunto by an Oath, let him foresee, that the thing which he promiseth be good and honest, and not against the Commandment of God; and that it be in his own power to perform it justly. And such good Promises must all Men keep evermore assuredly. But if a Man at any time shall, either of Ignorance, or of Malice, Promise and Swear to do any thing which is either against the Law of Almighty God, or not in his power to perform: Let him take it for an unlawful and ungodly Oath.  
Now something to speak of Perjury, to the intent you should know how great and grievous an offence against God this wilful Perjury is; I will show you what it is to take an Oath before a Judge upon a Book. 
Against Perjury.  First, when they laying their hands upon the Gospel Book, do Swear truly no inquire, and to make a true presentment of things wherewith they be charged, 
An Oath before a Judge.  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 God's 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 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-bearers, for False Condemners of innocent and guiltless Men, and for them which for favour hid the crimes of evil doers, that they should not be punished. So that whosoever wilfully 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. 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, Falshood, 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, 
Though Perjury do escape here unspied and unpunished, it shall not do so ever.  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. This sin of Perjury, Almighty God by the Prophet Malachy doth threaten to punish sore, saying unto the Jews, 
Malac. 3●  I will come to you in judgement, and I will be a swift witness, and a sharp Judge upon Sorcerers, Adulterers, and Perjured persons. Which thing to the Prophet Zachary God declareth in a vision, wherein the Prophet saw a Book flying, which was twenty Cubits long, and ten Cubits broad, God saying then unto him, this is the curse, that shall go forth upon the face of the Earth, for Falsehood, false Swearing and Perjury. And this Curse shall enter into the House of the false Man, and into the House of the perjured Man, and it shall remain in the midst of his House, consume him, and the timber and stones of his House. Thus you see, how much God doth hate Perjury, and what punishment God hath prepared for false Swearers and perjured Persons.  
Thus you have heard how, and in what causes, it is lawful for a Christian Man to Swear: Ye have heard, what properties and conditions a lawful Oath must have; and also how such lawful Oaths are both Godly and necessary to be observed: Ye have heard, that it is not lawful to Swear vainly, (that is,) other ways than in such Causes, and after such sort as is declared. And finally, ye have heard how damnable a thing it is, either to forswear ourselves, or to keep an unlawful, and an unadvised Oath. Wherefore let us earnestly call for Grace, that, all Vain-swearing and Perjury set apart, we may only use such Oaths as be lawful and Godly, and that we may truly without all fraud keep the same, according to God's Will and Pleasure. To whom with the Son, and the Holy Ghost, be all Honour and Glory, Amen.    

A SERMON How dangerous a thing it is to fall from God.  

OF our going from God, the Wise Man saith, that Pride was the first beginning; for by it Man's Heart was turned from God his Maker. For Pride (saith he, 
Eccl. 10. ) is the Fountain of all Sin: He that hath it shall be full of Curse, 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. And the Prophet Osee doth plainly affirm, that they which go away still from God by vicious living, and yet would go about to pacify him otherwise by Sacrifice, 
Osee 5.  and entertain him thereby, they labour in vain. For, notwithstanding all their Sacrifice, yet he goeth still away from them. Forsomuch, (saith the Prophet,) as they do not apply their Minds to return to God, although they go about with whole Flocks and Herds to seek the Lord, yet they shall not find him for he is gone away from them. But as touching our turning to God, or from God, you shall understand, that it may be done divers ways. Sometimes directly by Idolatry, as Israel and Judah then did: Sometimes Men go from God by lack of Faith, and mistrusting of God, whereof Isaiah speaketh on this wise, Woe to them that go down into Egypt to seek for help, trusting in Horses, and having confidence in the number of Chariots, and puissance or power of Horsemen. 
Isai. 31.  They have no confidence in the Holy God of Israel, nor seek for the Lord. But what followeth, The Lord shall let his hand fall upon them, and down shall come both the helper, and he that is helped; they shall be destroyed all together. Sometimes Men go from God by the neglecting of his Commandments concerning their Neighbours, which command them to express hearty Love towards every Man, as Zachary said unto the People in God's behalf. Give true judgement, show mercy and compassion every one to his brother, imagine no deceit towards Widows, 
Zach. 7.  or children fatherless and motherless, towards strangers, or the poor, let no man forge evil in his heart against his brother. But these things they passed not of, they turned their backs and went their way, they stopped their Ears that they might not hear, they hardened their Hearts as an Adamant stone, that they might not listen to the Law, and the words that the Lord had sent through his Holy Spirit, by his ancient Prophets. Wherefore the Lord shown his great Indignation upon them. It came to pass, (saith the Prophet,) even as I told them: As they would not hear, so when they cried, they were not heard, but were scattered into all Kingdoms which they never knew, and their land was made desolate. 
Jer. 7.  And to be short, 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 Jeremy,) They go and turn away from God. Insomuch that Origen saith, He that with Mind, with Study, with Deeds, with Thought and Care, applieth, 
Jer. 7.  and giveth himself to God's Word, and thinketh upon his Laws day and night, giveth himself wholly to God, and in his Precepts and Commandments is exercised: This is he that is turned to God. And on the other part he saith, Whosoever is occupied with Fables and Tales, when the Word of God is rehearsed, 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 covetousness of Riches; Whosoever studieth for the Glory and Honour of this World, he is turned from God. So that after his Mind, whosoever hath not a special mind to that thing that is commanded or taught of God; he that doth not listen unto it, embrace, and imprint it in his Heart, to the intent that he may duly 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. Which thing to be true, we be taught and admonished in the Holy Scripture, by the example of King Saul, who being commanded of God by Samuel, 
1 Kings 15.  that he should kill all the Amalekites, and destroy them clearly with their Goods and Cattle: Yet he, being moved partly with pity, and partly (as he thought,) with devotion unto God, saved Agag the King, and all the chief of their , therewith to make Sacrifice unto God. Wherewithal God being displeased highly, said unto the Prophet Samuel, I repent, that ever I made Saul King, for he hath forsaken me, and not followed my Words, and so he commanded Samuel to show him, and when Samuel asked, wherefore (contrary to God's Word,) he had saved the , he excused the matter, partly, by fear, saying, he durst do no other, for that the People would have it so, partly, for that they were goodly Beasts, he thought God would be content, seeing it was done of a good intent and devotion, to honour God with the Sacrifice of them.  
But Samuel, reproving all such intents and devotions (seem they never so much to God's Honour, if they stand not with his Word, whereby we may be assured of his pleasure,) said on this wise, Would God have Sacrifices and Offerings: Or rather, that his Word should be obeyed? To obey him is better than offerings, and to listen to him is better than to offer the fat of Rams: yea, to repugn against his voice is as evil as the sin of soothsaying; and not to agree to it is like abominable Idolatry. And now forasmuch as thou hast cast away the word of the Lord, he hath cast away thee, that thou shouldest not be King.  
By all these examples of Holy Scripture, 
The turning of God from Man.  we may know, that as we forsake God, so shall he ever forsake us. And what miserable state doth consequently and necessarily follow thereupon, a Man may easily consider by the terrible threaten of God. And although he consider not all the said misery to the uttermost, being so great that it passeth any Man's capacity in this life sufficiently to consider the same: Yet he shall soon perceive so much thereof, that if his Heart be not more than stony, or harder than the Adamant, he shall fear, tremble, and quake, to call the same to his remembrance. First, the displeasure of God towards us is commonly expressed in the Scripture by these two things: By showing his fearful Countenance upon us, and by turning his Face, or 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 forsaketh us, and giveth us over. The which significations be taken of the properties of men's manners. For Men, towards them whom they favour, commonly bear a good, a cheerful, and a loving Countenance: So that by the Face or Countenance of a Man, it doth commonly appear, what Will or Mind he beareth towards others. So 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 right Doctrine of Christ, his Gracious assistance and aid, (which is ever joined to his Word,) and leaveth us to our own Wit, our own Will and Strength: He declareth then, that he beginneth to forsake us. For 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. Nevertheless, he is so merciful, and of so longsufferance, that he doth not show upon us that great wrath suddenly. But when we begin to shrink from his Word, not believing it, or not expressing it in our live: First, he doth send his Messengers, the true Preachers of his Word, to admonish and warn us of our Duty: That as he for his part, for the great love he bore unto us, delivered his own Son to suffer death, that we by his death might be delivered from death, and be restored to the Life everlasting; evermore to dwell with him, and to be partakers and inheritors with him of his everlasting Glory and Kingdom of Heaven: So again, that we for our parts should walk in a Godly life, as becometh his Children to do. And if this will not serve, but still we remain disobedient to his Word and Will, not knowing him, nor loving him, nor fearing him, nor putting our whole trust and confidence in him: And on the other side, to Neighbours behaving ourselves uncharitably, by Disdain, Envy, Malice, or by committing Murder, Robbery, Adultery, Gluttony, Deceit, Lying, Swearing, or other like detestable Works, 
Heb. 3.  and ungodly behaviour, than he threatneth us by terrible Comminations, swearing in great Anger, 
Psal. 15.  that whosoever doth these Works, shall never enter into his Rest, 
1 Cor. ●●  which is the Kingdom of Heaven.   

The Second Part of the Sermon of Falling from God.  
IN the former part of this Sermon, ye have learned how many manner of ways Men fall from God: Some by Idolatry, some for lack of Faith, some by neglecting of their Neighbours, some by not hearing of God's Word, some by the Pleasure they take in the Vanities of worldly things. Ye have also learned, in what misery that Man is, which is gone from God: And how that God, yet, of his infinite Goodness, to call again Man from that his misery, useth first gentle Admonitions by his Preachers, after, he layeth on terrible Threaten. Now, if this gentle Monition and Threatening together do not serve, than God will show his terrible Countenance upon us, he will pour intolerable Plagues upon our Heads, and after, he will take away from us all his Aid and Assistance, wherewith before, he did defend us from all such manner of Calamity. As the Evangelical Prophet Isaiah, agreeing with Christ's Parable, 
Isaiah 5.  doth teach us, saying, That God had made a goodly Vineyard for his beloved Children, he hedged it, he walled it round about, he planted it with chosen Vines, and made a Turret in the midst thereof, 
Matth. 2●●  and therein also a Vine-press. And when he looked that it should bring forth good Grapes, it brought forth wild Grapes: And after it followeth, Now shall I show you, (saith God,) what I will do with my Vineyard: I will pluck down the Hedges, that it may perish: I will break down the Walls, that it may be trodden under foot: I will let it lie waste, it shall not be cut, it shall not be digged, but Briers and Thorns shall overgrow it, and I shall command the Clouds, that they shall no more rain upon it.  
By these Threaten 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 wild Grapes, that is to say, sour Works, unsavoury, and unfruitful: Then will he pluck away all defence, and suffer grievous plagues of Famine, Battle, Dearth, and Death, to light upon us. Finally, if these serve not, he will let us lie waste, he will give us over, he will turn away from us, he will dig and delve no more about us, he will let us alone, and suffer us to bring forth even such Fruit as we will, to bring forth Brambles, Briers, and Thorns, all Naughtiness, all Vice, and that so abundantly, that they shall clean overgrow us, choke, strangle, and utterly destroy us. But they, that in this World live not after God, but after their own Carnal liberty, perceive not this great Wrath of God towards them, that he will not dig, nor delve any more about them, that he doth let them alone even to themselves. But they take this for a great benefit of God, to have all their own Liberty: And so they live, as if Carnal liberty were the true Liberty of the Gospel. But God forbidden, (good People,) that ever we should desire such Liberty. For although God suffer sometimes the wicked to have their Pleasure in this World, yet the end of ungodly Living is, at length, endless destruction. The murmuring Israelites had that they longed for, 
Numb. 11.  they had Quails enough, yea, till they were weary of them. But what was the end thereof? Their sweet Meat had sour Sauce: Even while the Meat was in their Mouths, the plague of God lighted upon them, and suddenly they died. So, if we live ungodlily, and God suffereth us to follow our own Wills, to have our own Delights and Pleasures, and correcteth us not with some plague, it is no doubt but he is almost utterly displeased with us. And although it be long ere he strike, yet many times when he striketh such Persons, he striketh them at once for ever. So that when he doth not strike us, when he ceaseth to afflict us, to punish or beat us, and suffereth us to run headlong into all Ungodliness, and Pleasures of this World that we delight in, without Punishment and Adversity, it is a dreadful token, that he loveth us no longer, that he careth no longer for us, but hath given us over to our ownselves. As long as a Man doth prune his Vines, doth dig at the Roots, and doth lay fresh Earth to them, he hath a Mind to them, he perceiveth some token of Fruitfulness, that may be recovered in them; but when he will bestow no more such Cost and Labour about them, than it is a sign, that he thinketh they will never be good. And the Father, as long as he loveth his Child, he looketh angrily, he correcteth him when he doth amiss: But when that serveth not, and upon that he ceaseth from correction of him, and suffereth him to do what he list himself, it is a sign that he intendeth to disinherit him, and to cast him away for ever. So surely nothing should pierce our heart so sore, and put us in such horrible fear, as when we know in our Conscience, that we have grievously offended God, and do so continue, and that yet he striketh not, but quietly suffereth us in the Naughtiness that we have delight in. Then specially it is time to cry, and to cry again, as David did, 
Psal. 51.  Cast me not away from thy Face, and take not away thy Holy Spirit from me. Lord, turn not away thy Face from me, cast not thy Servant away in Displeasure. Hid not thy Face from me, lest I be like unto them that go down to Hell. The which lamentable Prayers of him, as they do certify us, what horrible danger they be in, from whom God turneth his Face, (for the time, and as long as he so doth:) So should they move and stir us to cry upon God with all our heart, that we may not be brought into that State, which doubtless is so sorrowful, so miserable, and so dreadful, as no Tongue can sufficiently express, nor any Heart can think. For 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 all 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? For not only such places of David do show, that upon the turning of God's Face from any Persons, they shall be left bare from all Goodness, and far from hope of remedy: But also the place, rehearsed last before, of Isaiah, doth mean the same, which showeth, that God at length doth so forsake his unfruitful Vineyard, that he will not only suffer it to bring forth Weeds, Briers, 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 St. Paul, after a like manner, expressed by Planting and 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 might have enjoyed, through Christ, they shall be deprived of the Heavenly Light and Life which they had in Christ, whilst 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, 
1 Kings 15.  as he did in Saul and Judas, and generally in all such, as work after their own Wills, the Children of mistrust and unbelief. Let us beware therefore, (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 far, that we become as the Children of unbelief; which be of two sorts, far divers, yea, almost clean contrary, and yet both be very far from returning to God; the one sort, only weighing their sinful and detestable Living, with the right Judgement and Straitness 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, 
Ezek. 18. and 33. ) hath showed means, whereby, both the same (if they take heed in season,) may escape. The first, 
Against desperation.  as they do dread God's rightful Justice in punishing Sinners, (whereby they should be dismayed, and 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 beforetime never so wicked, they shall be out of danger of everlasting damnation, 
Ezek. 3.  as God, by Ezekiel, saith, What time soever a Sinner doth return, and take earnest and true Repentance, 
Against Presumption.  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 Threaten of God: As well they should believe the Law, as the Gospel: As well that there is an Hell and everlasting Fire, as that there is an Heaven, and everlasting Joy: As well 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: As well they should believe God to be true in the one, as in the other. And the Sinners, that continue in their wicked living, aught to think, that the Promises of God's Mercy, and the Gospel, pertain not unto them being in that state, but only the Law, and those Scriptures which contain the Wrath and Indignation of God, and his Threaten, 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, and he is so provoked thereby to wrath at length, that he destroyeth such Presumers many times suddenly. 
1 Thess. 5.  For of such St. Paul saith thus, When they shall say, it is Peace, there is no danger, then shall sudden destruction come upon them. Let us 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 later 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 God's high displeasure,) live ungodly. Wherefore, let us follow the Counsel of the wise Man, 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. Let us therefore turn betimes, and when we turn, let us pray to God, 
Osee 14.  as Osee teacheth, saying, Forgive all our Sins, receive us graciously. And if we turn to him, with an humble and a very penitent Heart, he will receive us to his Favour and Grace for his Holy Names sake, for his Promise sake, for his Truth and Mercies sake, promised to all faithful Believers in Jesus Christ, his only natural Son: To whom, the only Saviour of the World, with the Father and the Holy Ghost, be all honour, glory, and power, world without end. Amen.    

AN EXHORTATION Against the Fear of Death.  

IT is not to be marvelled, that worldly Men do fear to die. For death depriveth them of all worldly Honours, Riches, and Possessions, in the fruition whereof, the worldly Man counteth himself happy, so long as he may enjoy them at his own Pleasure, and otherwise, if he be dispossessed of the same, without hope of recovery, than he can not otherwise think of himself, but that he is unhappy, because he hath lost his worldly Joy and Pleasure. Alas, thinketh this carnal Man, shall I now departed for ever from all my Honours, all my Treasure, from my Country, Friends, Riches, Possessions, and worldly Pleasures, which are my Joy and Heart's delight? Alas, that ever that day should come, when all these I must bid farewell at once, and never enjoy any of them after. Wherefore it is not without great cause spoken of the wise Man, O Death, 
Eccles. 41.  how bitter and sour is the remembrance of thee to a Man, that liveth in Peace and Prosperity in his Substance, to a Man living at ease, leading his Life after his own Mind without trouble, and is therewithal well pampered and fed? There be other Men, whom this World doth not so greatly laugh upon, but rather vex and oppress with Poverty, Sickness, or some other Adversity, yet they do fear death, partly, because the Flesh abhorreth naturally it's own sorrowful dissolution, which death doth threaten to them; and partly, by reason of Sicknesses and painful diseases, which be most strong Pangs and Agonies in the Flesh, and use commonly to come to sick Men before death, or, at the least, accompany death, whensoever it cometh.  
Although these two Causes seem great and weighty to a worldly Man, whereupon he is moved to fear death, yet there is another Cause much greater than any of these afore rehearsed, for which; indeed he hath just cause to fear death, and that is the state and condition whereunto at the last end death bringeth all them, that have their Hearts fixed upon this World, without Repentance and Amendment. This state and condition is called the second death, which unto all such shall ensue after this bodily death. And this is that death which indeed ought to be dreaded and feared: For it is an everlasting loss, without remedy of the Grace and Favor of God, and of everlasting Joy, Pleasure, and Felicity. And it is not only the loss for ever of all these eternal Pleasures, but also it is the condemnation both of Body and Soul, (without either appellation, or hope of redemption,) unto everlasting pains in Hell. Unto this state death sent the unmerciful and ungodly rich Man, 
Luke 16.  (that Luke speaketh of in his Gospel,) who living in all Wealth and Pleasure in this World, and cherishing himself daily with dainty Fare, and gorgeous Apparel, despised poor Lazarus that lay pitiful at his Gate, miserably plagued and full of Sores, and also grievously pined with Hunger. Both these two were arrested by death, which sent Lazarus the poor miserable Man, by Angels anon unto Abraham's Bosom, a place of Rest, Pleasure, and Consolation: But the unmerciful rich Man descended down into Hell, and being in Torments, he cried for Comfort, complaining of the intolerable pain that he suffered in that flame of Fire, but it was too late. So unto this place bodily death sendeth all them that in this World have their Joy and Felicity, all them that in this World be unfaithful unto God, and uncharitable unto their Neighbours, so dying without Repentance and hope of God's Mercy. Wherefore it is no marvel, that the worldly Man feareth death, for he hath much more cause so to do, than he himself doth consider. Thus we see three Causes why worldly Men fear death. One, 
The First.  because they shall lose thereby their worldly Honours, Riches, Possessions, and all their Hearts desires: Another, 
Second.  because of the painful diseases, and bitter pangs, which commonly Men suffer, either before, or at the time of death: 
Third.  But the chief cause above all other, is the dread of the miserable state of eternal damnation both of Body and Soul, which they fear shall follow, after their departing from the worldly Pleasures of this present Life.  
For these Causes, be all mortal Men (which be given to the love of this World,) both in fear, and state of death, through Sin, (as the Holy Apostle saith,) so long as they live here in this World: But, 
Heb. 10.  (everlasting thanks be to Almighty God for ever,) there is never a one of all these Causes, no, nor yet them all together, that can make a true Christian man afraid to die, (who is the very Member of Christ, 
1 Cor. 3.  the Temple of the Holy Ghost, the Son of God, and the very Inheritor of the everlasting Kingdom of Heaven;) but plainly contrary, he conceiveth great and many Causes, undoubtedly grounded upon the infallible and everlasting truth of the Word of God, which moveth him not only to put away the fear of bodily death, but also for the manifold Benefits and singular Commodities, which ensue unto every faithful Person by reason of the same, to wish, desire, and long hearty for it. For death shall be to him no death at all, but a very deliverance from death, from all Pains, Cares, and Sorrows, Miseries, and Wretchedness of this World, and the very entry into Rest, and a beginning of everlasting Joy, a tasting of heavenly Pleasures, so great, that neither Tongue is able to express, neither Eye to see, nor Ear to hear them; no, nor any earthly Man's heart to conceive them. So exceeding great Benefits they be, which God our heavenly Father by his mere Mercy, and for the Love of his Son Jesus Christ, hath laid up in store, and prepared for them that humbly submit themselves to God's Will, and evermore unfeignedly love him from the bottom of their Hearts. And we ought to believe, that death, being slain by Christ, cannot keep any Man that steadfastly trusteth in Christ, under his perpetual Tyranny and Subjection: But that he shall rise from death again unto Glory at the last day, appointed by Almighty God, like as Christ our Head did rise again, according to God's appointment, the third day. For St. Augustine saith, The Head going before, the Members trust to follow and come after. And St. Paul saith, If Christ be risen from the dead, we shall rise also from the same. And to comfort all Christian Persons herein, Holy Scripture calleth this bodily death a sleep, wherein Man's Senses be (as it were,) taken from him for a season, and yet when he awaketh, he is more fresh than he was when he went to Bed. So, although we have our Souls separated from our Bodies for a season, yet at the general Resurrection we shall be more fresh, beautiful, and perfect than we be now. For now we be mortal, then shall we be immortal: Now infected with divers Infirmities, then clearly void of all mortal Infirmities: Now we be subject to all carnal desires, than we shall be all Spiritual, desiring nothing but God's Glory, and things eternal. Thus is this bodily death a door or entering unto Life, and therefore not so much dreadful (if it be rightly considered,) as it is comfortable; not a mischief, but a Remedy for all mischief; no Enemy, but a Friend; not a cruel Tyrant, but a gentle Guide, leading us not to mortality, but to immortality; not to Sorrow and Pain, but to Joy and Pleasure, and that to endure for ever, if it be thankfully taken and accepted as God's Messenger, and patiently born of us for Christ's Love, that suffered most painful death for our Love, to redeem us from death eternal. Accordingly hereunto St. Paul saith, 
Col. 3.  Our Life is hid with Christ in God: But when our Life shall appear, then shall we also appear with him in Glory. Why then shall we fear to die, considering the manifold and comfortable Promises of the Gospel, and of Holy Scriptures? 
1 John 5.  God the Father hath given us everlasting Life, (saith St. John, 
1 John 5. ) and this Life is in his Son. He that hath the Son, hath Life; and he that hath not the Son, hath not Life. And this I writ (saith St. John,) to you that believe in the Name of the Son of God, that you may know, that you have everlasting Life, and that you do believe upon the Name of the Son of God. And our Saviour Christ saith, 
John 5.  He that believeth in me, hath Life everlasting, and I will raise him from Death to Life at the last day: St. Paul also saith, 
1 Cor. 1.  That Christ is ordained and made of God our Righteousness, or Holiness and Redemption, to the intent that he which will glory should glory in the Lord. St. Paul did contemn and set little by all other things, 
Phil. 3.  esteeming them as Dung, which before he had in very great price, that he might be found in Christ, to have everlasting Life, true Holiness, Righteousness, and Redemption. Finally, St. Paul maketh a plain Argument on this wise, 
Rom. 8.  If our heavenly Father would not spare his own natural Son, but did give him to death for us; how can it it be, but that with him he should give us all things? Therefore if we have Christ, then have we with him, and by him, all good things whatsoever we can in our Hearts wish or desire, as Victory over Death, Sin, and Hell: We have the Favour of God, Peace with him, Holiness, Wisdom, Justice, Power, Life, and Redemption, we have by him perpetual Health, Wealth, Joy, and Bliss everlasting.   

The Second Part of the Sermon against the Fear of Death.  
IT hath been heretofore showed you, That there be three Causes wherefore Men do commonly fear Death. First, the sorrowful departing from Worldly Goods and Pleasures. The Second, the fear of the pangs and pains that come with Death. The last and principal Cause is, The horrible fear of extreme Misery, and perpetual Damnation in time to come. And yet none of these three Causes troubleth good Men, because they stay themselves by true Faith, perfect Charity, and sure Hope of the endless Joy and Bliss everlasting.  
All those therefore have great cause to be full of Joy, that be joined to Christ with true Faith, steadfast Hope, and perfect Charity; and not to fear death, nor everlasting Damnation. For Death cannot deprive them of Jesus Christ, nor can any Sin condemn them that are grafted surely in him, which is their only Joy, Treasure, and Life. Let us repent of our Sins, amend our Lives, trust in his Mercy and Satisfaction; and Death, can neither take him from us, nor us from him. For then, (as St. Paul saith,) Whether we live or die, we be the Lords own. And again he saith, Christ did die, and rose again, because he should be Lord both of the dead and quick. Then if we be the Lords own when we be dead, it must needs follow, that such temporal death not only cannot harm us, but also that it shall be much to our profit, and join us unto God more perfectly. And thereof the Christian Heart may surely be certified by the infallible or undeceivable Truth of Holy Scripture. It is God (saith St. Paul,) which hath prepared us unto immortality, and the same is he which hath given us a● earnest of the Spirit. Therefore let us he always of good Comfort, for we know that so long as we be in tho Body, 
2 Gal. 5.  we be (as it were) far from God in a strange Country, subject to many perils, walking without perfect Sight and Knowledge of Almighty God, only seeing him by Faith in Holy Scriptures. But we have a courage and desire rather to be at home with God and our Saviour Christ, far from the Body, where we may behold his Godhead as he is, Face to Face, to our everlasting Comfort. These be St. Paul's words in effect, whereby we may perceive, that the Life in this World is resembled and likened to a Pilgrimage in a strange Country, far from God; and that Death, delivering us from our Bodies, doth send us straight home into our own Country, and maketh us to dwell presently with God for ever, in everlasting Rest and Quietness: So that to die is no loss, but profit and winning, to all true Christian People. What lost the Thief that died on the Cross with Christ, by his Bodily death? Yea, how much did he gain by it? Did not our Saviour say unto him, 
Luke 16.  This day thou shalt be with me in Paradise? And Lazarus that pitiful Person, that lay before the Rich Man's Gate, pained with Sores, and pined with Hunger, did not death highly profit and promote him, which by the ministry of Angels sent him unto Abraham's Bosom, a place of Rest, Joy, and Heavenly Consolation? Let us think none other, (good Christian People,) but Christ hath prepared, and made ready before, the same Joy and Felicity for us, that he prepared for Lazarus and the Thief. Wherefore, let us stick unto his Salvation, and Gracious Redemption, and believe his Word; Serve him from our Hearts: Love and Obey him, and whatsoever we have done heretofore contrary to his most Holy Will, now let us Repent in time, and hereafter study to Correct our Life: and doubt not, but we shall find him as merciful unto us, as he was either to Lazarus or to the Thief, whose examples are written in Holy Scripture, for the comfort of them that be sinners, and subject to sorrows, miseries, and calamities in this World, that they should not despair in God's Mercy, but ever trust thereby to have forgiveness of their Sins, and Life everlasting, as Lazarus and the Thief had. Thus I trust every Christian Man perceiveth by the infallible or undeceivable Word of God, that Bodily death cannot harm nor hinder them that truly believe in Christ, but contrarily shall profit and promote the Christian Souls, which being truly penitent for their offences, depart hence in perfect Charity, and in sure Trust, that God is merciful to them, forgiving their Sins, for the Merits of Jesus Christ his only natural Son.  

The Second Cause why some do fear death.  The Second Cause why some do fear death, is sore sickness, and grievous pains, which partly come before death, and partly accompany, or come with, death, whensoever it cometh. This fear, is the fear of the frail flesh, and a natural passion belonging unto the nature of a mortal Man. But true Faith in God's promises, and regard of the pains and pangs which Christ upon the Cross suffered for us miserable sinners, with consideration of the Joy and everlasting Life to come in Heaven, will mitigate those pains, and moderate this fear, that it shall never be able to overthrow the hearty desire and gladness, that the Christian Soul hath to be separated from this corrupt Body, that it may come to the Gracious Presence of our Saviour Jesus Christ. If we believe steadfastly the Word of God, we shall perceive that such bodily sickness, pangs of death, or whatsoever dolorous pangs we suffer, either before, or with death, be nothing else in Christian Men, but the rod of our Heavenly and Loving Father, wherewith he mercifully correcteth us, either to try and declare the Faith of his patiented Children, that they may be sound Laudable, Glorious, and Honourable in his Sight, when Jesus Christ shall be openly showed to be the Judge of all the World, or else to chastise and amend in them whatsoever offendeth his Fatherly and Gracious Goodness, lest they should perish everlastingly. And this his correcting rod is common to all Men that be truly his. Therefore let us cast away the burden of Sin that lieth too heavy on our necks, and return unto God by true penance and amendment of our lives; Let us with patience run this course that is appointed, suffering (for his sake that died for our Salvation,) all sorrows and pangs of death, and death itself joyfully, when God sendeth it to us, having our Eyes fixed and set fast ever upon the Head and Captain of our Faith, Jesus Christ: 
Phil. 2.  Who (considering the Joy that he should come unto,) cared neither for the shame nor pain of death, but willingly conforming and framing his Will to his Father's Will, most patiently suffered the most shameful and painful death of the Cross, being innocent and harmless. And now therefore he is exalted in Heaven, and everlastingly sitteth on the right hand of the Throne of God the Father. Let us call to our remembrance therefore the Life and Joys of Heaven, that are kept for all them that patiently do suffer here with Christ, and consider that Christ suffered all his painful passion by sinners, and for sinners: And then we shall with Patience, and the more easily, suffer such sorrows and pains, when they come. Let us not set at light the chastising of the Lord, nor grudge at him, nor fall from him, when of him we be corrected: For the Lord loveth them whom he doth correct, and beateth every one whom he taketh to be his Child. What Child is that, 
Heb. 12.  (saith St. Paul,) whom the Father loveth, and doth not chastise? If ye be without God's correction, (which all his well-beloved and true Children have,) then be you but Bastards, smally regarded of God, and not his true Children.  
Therefore seeing, that when we have on Earth our carnal Fathers to be our correctors, we do fear them, and reverently take their correction; shall we not much more be in Subjection to God our Spiritual Father, by whom we shall have everlasting Life? and our Carnal Fathers sometimes correct us, even as it pleaseth them, without cause: But this Father justly correcteth us, either for our Sin, to the intent we should amend, or for our Commodity and Wealth, to make us thereby partakers of his Holiness. Furthermore, all Correction which God sendeth us in this present time, seemeth to have no Joy and Comfort, but Sorrow and Pain, yet it bringeth with it a taste of God's Mercy and Goodness, towards them that be so corrected, and a sure hope of God's everlasting Consolation in Heaven. If then these Sorrows, Diseases, and Sicknesses, and also Death itself be nothing else but our Heavenly Father's Rod, whereby he certifieth us of his Love and gracious Favour, whereby he tryeth and purifieth us, whereby he giveth unto us Holiness, and certifieth us, that we be his Children, and he our merciful Father: Shall not we then with all humility, as obedient and loving Children, joyfully kiss our Heavenly Father's Rod, and ever say in our Heart, with our Saviour Jesus Christ, Father, if this Anguish and Sorrow which I feel, and Death which I see approach, may not pass, but that thy will is that I must suffer them, Thy Will be done?   

The Third Part of the Sermon against the Fear of Death.  
IN this Sermon against the fear of Death, Two Causes were declared, which commonly move worldly Men to be in much fear to die, and yet the same do nothing trouble the faithful and good Livers when Death cometh, but rather give them occasion greatly to rejoice, considering that they shall be delivered from the sorrow and misery of this World, and be brought to the great Joy and Felicity of the Life to come. 
The Third Cause why Death is to be feared.  Now the Third and special Cause, why Death indeed is to be feared, is the miserable State of the worldly and ungodly People, after their Death: But this is no Cause at all, why the godly and faithful People should fear Death, but rather contrariwise, their godly Conversation in this Life, and Belief in Christ, cleaving continually to his Mercies, should make them to long sore after that Life, that remaineth for them undoubtedly after this bodily Death. Of this immortal State, (after this transitory Life,) where we shall live evermore in the Presence of God, in Joy, and Rest, after Victory over all Sickness, Sorrows, Sin, and Death: There be many plain places of Holy Scripture, which confirm the weak Conscience against the fear of all such Dolours, Sicknesses, Sin, and bodily Death, to assuage such trembling and ungodly fear, and to encourage us with Comfort and hope of a blessed State after this Life. Saint Paul wisheth unto the Ephesians, 
Ephes. 1.  That God the Father of Glory, would give unto them the Spirit of Wisdom and Revelation, that the Eyes of their Hearts might give Light to know him, and to perceive how great things he had called them unto, and how rich an Inheritance he hath prepared after this Life for them that pertain unto him. 
Phil. 1.  And St. Paul himself declareth the desire of his Heart, which was to be dissolved and loosed from his Body, and to be with Christ, which (as he said,) was much better for him, although to them it was more necessary that he should live, which he refused not for their sakes. Even like as St. Martin said, Good Lord, if I be necessary for thy People to do good unto them, I will refuse no Labour: But else for mine own self, I beseech thee to take my Soul.  
Now the Holy Fathers of the Old Law, and all faithful and righteous Men, which departed before our Saviour Christ's Ascension into Heaven, did, by Death, depart from Troubles unto Rest, from the hands of their Enemies, into the hands of God, from Sorrows and Sicknesses, unto joyful refreshing in Abraham's bosom, a place of all Comfort and Consolation, as the Scriptures do plainly by manifest words testify. 
Wisdom 3.  The Book of Wisdom saith, That the Righteous men's Souls be in the hand of God, and no torment shall touch them. They seemed to the eyes of foolish Men to die, and their death was counted miserable, and their departing out of this World wretched, but they be in Rest. And another place saith, 
Wisd. 4.  That the Righteous shall live for ever, and their Reward is with the Lord, and their Minds be with God, who is above all: Therefore they shall receive a Glorious Kingdom, and a Beautiful Crown at the Lord's hand. And in another place the same Book saith, The Righteous, though he be prevented with sudden Death, nevertheless he shall be there where he shall be refreshed. Of Abraham's Bosom, Christ's words be so plain, that a Christian Man needeth no more proof of it. Now then, if this were the state of the Holy Fathers and Righteous Men, before the coming of our Saviour, and before he was Glorified: How much more than ought all we to have a steadfast Faith, and a sure Hope of this blessed state and condition, after our death? Seeing that our Saviour now hath performed the whole Work of our Redemption, and is Gloriously ascended into Heaven, to prepare our dwelling places with him, and said unto his Father, Father, 
John 17.  I will that where I am, my servants shall be with me. And we know, that whatsoever Christ Will, his Father Wills the same, wherefore it cannot be, but if we be his Faithful Servants, our Souls shall be with him, after our departure out of this present life. St. Stephen when he was stoned to death, even in the midst of his torments, what was his Mind most upon? 
Acts 7.  When he was full of the Holy Ghost, (saith Holy Scripture,) having his eyes lifted up into Heaven, he saw the Glory of God, and Jesus standing on the right hand of God. The which Truth, after he had confessed boldly before the enemies of Christ, they drew him out of the City, and there they stoned him, who cried unto God saying, Lord Jesus Christ, take my Spirit. And doth not our Saviour say plainly in St. John's Gospel, Verily, 
John 5.  verily I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and cometh not into judgement, but shall pass from death to life? Shall we not then think that death to be precious, by the which we pass unto life?  
Therefore it is a true saying of the Prophet, 
Psal. 116.  The death of the Holy and Righteous Men is precious in the Lord's sight. Holy Simeon, after that he had his Hearts desire in seeing our Saviour, that he ever longed for in his life, he embraced, and took him in his Arms, and said, Now Lord, 
Luke 2.  let me departed in peace, for mine eyes have beholden that Saviour which thou hast prepared for all Nations.  
It is truth therefore, that the death of the Righteous is called Peace, and the benefit of the Lord, as the Church saith, in the name of the Righteous departed out of this World: My soul, 
Psal. 116.  turn thee to thy Rest, for the Lord both been good to thee, and rewarded thee. And we see by Holy Scripture, and other ancient Histories of Martyrs, that the Holy, Faithful, and Righteous, ever since Christ's Ascension, or going up, in their death did not doubt, but that they went to Christ in Spirit, which is our Life, Health, Wealth, and Salvation. 
Apoc. 14.  John in his Holy Revelation saw an hundred forty and four thousand Virgins and Innocents', of whom he said, These follow the Lamb Jesus Christ wheresoever he goeth. And shortly after in the same place he saith, I heard a voice from Heaven saying unto me, Writ, happy and blessed are the dead which die in the Lord: From henceforth (surely saith the Spirit,) they shall rest from their pains and labours, for their works do follow them: So that then they shall reap with joy and comfort, that which they sowed with labours and pains.  
They that sow in the Spirit, of the Spirit shall reap everlasting Life. Let us therefore never be weary of well-doing, for when the time of Reaping or Reward cometh, we shall reap, without any Weariness, everlasting Joy. Therefore while we have time, (as St. Paul exhorteth us, 
Gal 6. Matth. 6. ) let us do good to all Men, and not lay up our Treasure in Earth, where Rust and Moths corrupt it, which Rust (as St. James saith,) shall bear 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, 
James 5.  which St. James biddeth m●arn and lament for their greedy gathering and ungodly keeping of Goods. Let us be wise in time, and learn to follow the wise Example of the wicked Steward. Let us so wisely order our Goods and Possessions, committed unto us here by God for a season, that we may truly hear and obey this Commandment of our Saviour Christ: 
Luke 16.  I say unto you (saith he,) make you Friends of the wicked Mammon, that they may receive you into everlasting Tabernacles or Dwellings. Riches be called wicked, because the World abuseth them unto all Wickedness, which are otherwise the good gifts of God, and the Instruments whereby God's Servants do truly serve him in using of the same. He commanded them not to make them rich Friends, to get high Dignities and worldly Promotions, to give great gifts to rich Men that have no need thereof, but to make them Friends of poor and miserable Men, unto whom, whatsoever they give, Christ taketh it as given to himself. And to these Friends, Christ in the Gospel giveth so great Honour and Preeminence, that he saith, They shall receive them that do good unto them into everlasting Houses: Not that Men shall be our Rewarders for our well-doing, but that Christ will reward us, and and take it to be done unto himself, whatsoever is done to such Friends.  
Thus making poor Wretches our Friends, we make our Saviour Christ our Friend, whose Members they are: Whose misery as he taketh for his own misery, so their Relief, Succour, and Help, he taketh for his Succour, Relief, and Help, and will as much thank us, and reward us for our goodness showed to them, as if he himself had received like Benefit at our hands, as he witnesseth in the Gospel, saying, 
Matth 25.  Whatsoever ye have done to any of these simple Persons, which do believe in me, that have you done to myself. Therefore let us diligently foresee, that our Faith and Hope which we have conceived in Almighty God, and in our Saviour Christ, wax not faint; and that the love which we bear in hand to bear to him, wax not cold: But let us study daily, and diligently, to show ourselves to be the true Honourers and Lovers of God, by keeping of his Commandments, by doing of good Deeds unto our needy Neighbours, relieving by all means that we can, their Poverty with our Abundance and Plenty, their Ignorance with our Wisdom and Learning, and comfort their Weakness with our Strength and Authority, calling all Men back from evil-doing, by godly Counsel and good Example, persevering still in well-doing, so long as we live: So shall we not need to fear Death for any of those three Causes , nor yet for any other Cause that can be imagined: But contrarily, considering the manifold Sicknesses, Troubles, and Sorrows of this present Life, the dangers of this perilous Pilgrimage, and the great encumbrance which our Spirit hath by this sinful Flesh and frail Body, subject to Death: Considering also the manifold Sorrows and dangerous Deceits of this World on every side, the intolerable Pride, Covetousness, and Lechery, in time of Prosperity, the impatient murmuring of them that be worldly, in time of Adversity, which cease not to withdraw and pluck us from God, our Saviour Christ, from our Life, Wealth, or everlasting Joy and Salvation: Considering also the innumerable Assaults of our Ghostly Enemy the Devil, with all his fiery Darts of Ambition, Pride, Lechery, Vainglory, Envy, Malice, Detraction, or Backbiting, with other his innumerable Deceits, 
1 Pet. 5.  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. The faithful Christian-Man which considereth all these Miseries, Perils, and Incommodities, (whereunto he is subject so long as he here liveth upon Earth,) and on the other part, considereth that blessed and comfortable state of the Heavenly life to come, and the sweet condition of them that depart in the Lord, how they are delivered from the continual encumbrances of their mortal and sinful Body, from all the Malice, Crafts, and Deceits of this World, from all the assaults of their Ghostly Enemy the Devil, to live in peace, rest, and endless quietness; to live in the fellowship of innumerable Angels, and with the congregation of perfect and just Men, as Patriarches, Prophets, Martyrs, and Confessors; and finally, unto the Presence of Almighty God, and our Saviour Jesus Christ. He that doth consider all these things, and believeth them assuredly, as they are to be believed, even from the bottom of his Heart, being established in God in this true Faith, having a quiet Conscience in Christ, a firm Hope, and assured Trust in God's Mercy, through the Merits of Jesus Christ to obtain this Quietness, Rest, and everlasting Joy, shall not only be without fear of bodily Death, 
Phil. 1.  when it cometh, but certainly, (as St. Paul did,) so shall he gladly, (according to God's Will, and when it pleaseth God to call him out of this life,) greatly desire in his heart, that he may be rid from all these occasions of evil, and live ever to God's pleasure, in perfect obedience of his Will, with our Saviour Jesus Christ, to whose Gracious Presence the Lord of his infinite Mercy and Grace bring us, to reign with him in life everlasting: To whom with our Heavenly Father, and the Holy Ghost, be Glory in Worlds without end, Amen.    

AN EXHORTATION CONCERNING Good Order, and Obedience to Rulers and Magistrates.  

ALmighty God hath appointed and Created 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 Earth he hath assigned and appointed Kings, Princes, with other Governors under them, in all good and necessary Order. The Water above is kept, and raineth down in due time and season. The Sun, Moon, Stars, Rainbow, Thunder, Lightning, Clouds, and all Birds of the Air, do keep their order. The Earth, Trees, Seeds, Plants, Herbs, Corn, Grass, and all manner of Beasts, keep themselves in order. All the parts of the whole year, as Winter, Summer, Months, Nights and Days, continue in their order: All kinds of Fishes in the Sea, Rivers and Waters; with all Fountains, Springs, yea, the Seas themselves keep their comely course and order: And Man himself also hath all his Parts, both within and without, as Soul, Heart, Mind, Memory, Understanding, Reason, Speech, with all and singular corporal Members of his Body, in a profitable, necessary, and pleasant Order: Every degree of People in their Vocation, Calling, and Office, hath appointed to them their Duty and Order: Some are in high degree, some in low, some Kings and Princes, some Inferiors and Subjects, Priests, and Laymen, Masters and Servants, Fathers and Children, Husbands and Wi●es, Rich and Poor, and every one have need of other, so that in all things is to be lauded and praised the goodly order of God, without the which, no House, no City, no Commonwealth, can continue and endure, or last. For where there is no right order, there reigneth all Abuse, Carnal liberty, Enormity, Sin, and Babylonical confusion. Take away Kings, Princes, Rulers, Magistrates, Judges, and such Estates of God's order, no Man shall ride or go by the way unrobbed, no Man shall sleep in his own House or Bed unkilled, no Man shall keep his Wife, Children, and Possessions in quietness, all things shall be common, and there must needs follow all mischief and utter destruction, both of Souls, Bodies, Goods, and Commonwealths. 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 King JAMES, with a godly, wife, and honourable Council, with other Superiors and Inferiors, in a beautiful order, and godly. Wherefore, let us Subjects do our bounden Duties, giving hearty thanks 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's Majesty, Supreme Governor over all, and next to his honourable Council, and to all other Noble Men, Magistrates and Officers, which by God's goodness be placed and ordered: For Almighty God is the only Author and Provider for this forenamed State and Order, as it is written of God in the Book of the Proverbs: 
Prov. 8.  Through me Kings do reign, through me Counsellors make just Laws, through me do Princes bear Rule, and all Judges of the Earth execute Judgement, I am loving to them that love me. Here let us mark well, and remember, that the high Power and Authority of Kings, with their making of Laws, Judgements and Offices, are the Ordinances not of Man, but of God: And therefore is this Word (through me,) so many times repeated. Here is also well to be considered and remembered, that this good Order is appointed by God's Wisdom, Favor and Love, especially for them that love God, and therefore he saith, I love them that love me. 
Wisd. 6.  Also in the Book of Wisdom we may evidently learn, that a King's Power, Authority and Strength, is a great Benefit of God, given of his great Mercy, to the comfort of our great Misery. For this we read there spoken to Kings, Hear, O ye Kings, and understand, learn ye that be Judges of the ends of the Earth, give ear, ye that Rule the Multitudes: For the Power is given you of the Lord, and the Strength from the Highest. Let us learn also here by the Infallible and undeceivable Word of God, That Kings, and other Supreme and higher Officers, are ordained of God, who is most high: And therefore they are here taught diligently to apply and give themselves to Knowledge and Wisdom, necessary for the ordering of God's People to their governance committed, or whom to govern they are charged of God. And they be here also taught by Almighty God, that they should acknowledge themselves to have all their Power and Strength not from Rome, but immediately of God most High. We read in the Book of Deuteronomy, 
Deut. 33.  that all Punishment pertaineth to God, by this Sentence, Vengeance is mine, and I will reward. But this Sentence, we must understand to pertain also unto the Magistrates which do exercise God's room in Judgement, and punishing by good and godly Laws here on Earth. And the places of Scripture which seem to remove from among all Christian Men, Judgement, Punishment, or Killing, aught to be understood, that no Man (of his own private Authority,) may be Judge over others, may punish, or may kill. But we must refer all Judgement to God, to Kings and Rulers, Judges under them which be God's Officers to execute Justice; and by plain words of Scripture, have their Authority and Use of the Sword Granted from God, as we are taught by St. Paul, that dear and chosen Apostle of our Saviour Christ, whom we ought diligently to obey even as we would obey our Saviour Christ if he were present. Thus St. Paul writeth to the Romans, Let every Soul submit himself unto the authority of the higher, 
Rom. 13.  powers for there is no power but of God. The powers that be, be ordained of God. Whosoever therefore withstandeth the Power, withstandeth the Ordinance of God: But they that resist, or are against it, shall receive to themselves damnation. For Rulers are not fearful to them that do good, but to them that do evil. Wilt thou be without fear of the Power? Do well then, and so shalt thou be praised of the same, for he is the Minister of God, for thy wealth. But, and if thou do that which is evil, then fear, for he beareth not the Sword for nought, for he is the Minister of God, to take vengeance on him that doth evil. Wherefore ye must needs obey, not only for fear of vengeance, but also because of conscience, and even for this cause pay ye tribute, for they are God's Ministers, serving for the same purpose.  
Here let us learn of St. Paul, the chosen Vessel of God, that all Persons having Souls (he excepteth none, nor exempteth none, neither Priest, Apostle, nor Prophet, saith St. Chrysostom,) do owe of bounden Duty, and even in Conscience, Obedience, Submission, and Subjection to the higher Powers which be set in authority by God; forasmuch as they be God's Lieutenants, God's Precedents, God's Officers, God's Commissioners, God's Judges, ordained of God himself, of whom only they have all their Power, and all their Authority. And the same St. Paul threatneth no less pain than everlasting damnation to all disobedient persons, to all resisters against this general and common Authority, forasmuch as they resist not Man, but God, not Man's device and invention, but God's Wisdom, God's Order, Power, and Authority.   

The Second Part of the Sermon of Obedience.  
FOrasmuch as God hath created and disposed all things in a comely order, we have been taught in the First Part of the Sermon, concerning good Order and Obedience; that we ought also in all Commonweals, to observe and keep a due order, and to be obedient to the Powers, their Ordinances and Laws, and that all Rulers are appointed of God, for a goodly Order to be kept in the World: And also how the Magistrates ought to learn how to Rule and Govern according to God's Laws: And that all Subjects are bound to obey them as God's Ministers, yea, although they be evil, not only for fear, but also for Conscience sake. And here, good People, let us all mark diligently, that it is not lawful for Inferiors and Subjects, in any case to resist and stand against the Superior Powers: For S. Paul's words be plain, that whosoever withstandeth, shall get to themselves damnation, for whosoever withstandeth, withstandeth the Ordinance of God. Our Saviour Christ himself, and his Apostles, received many and divers injuries of the unfaithful and wicked Men in Authority, yet we never read, that they, or any of them caused any Sedition or Rebellion against Authority. We read oft, that they patiently suffered all troubles, vexations, slanders, pangs and pains, and death itself obediently without tumult or resistance. They committed their Cause to him that judgeth righteously, and prayed for their Enemies hearty and earnestly. They knew, that the Authority of the Powers, was God's Ordinance, and therefore both in their Words and Deeds, they taught ever Obedience to it, and never taught nor did the contrary. The wicked Judge Pilate said to Christ, Knowest thou not, that I have power to crucify thee, and have power also to lose thee? Jesus answered, Thou couldst have no power at all against me, except it were given thee from above. Whereby Christ taught us plainly, that even the wicked Rulers have their Power and Authority from God, and therefore it is not lawful for their Subjects to withstand them, although they abuse their Power: Much less than is it lawful for Subjects, to withstand their Godly and Christian Princes, which do not abuse their Authority, but use the same to God's Glory, and to the Profit and Commodity of God's People. 
1. Pet. 2.  The Holy Apostle Peter commandeth Servants to be obedient to their Masters, not only if they be good and gentle, but also if they be evil and froward: Affirming, that the Vocation and Calling of God's People is to be Patient, and of the suffering side. And there he bringeth in the Patience of our Saviour Christ, to persuade Obedience to Governors, yea, although they be wicked and wrong-doers. But let us now hear St. Peter himself speak, for his words certify best our Conscience, thus he uttereth them in his first Epistle, Servants, 
1 Pet. 2.  obey your Masters with fear, not only if they be good and gentle, but also if they be froward. For it is thankworthy, if a man for Conscience toward God, endureth grief, and suffer wrong undeserved: For what praise is it, when ye be beaten for your faults; if ye take it patiently? But when ye do well, if you then suffer wrong, and take it patiently, then is there cause to have thank of God, for hereunto verily were ye called: For so did Christ suffer for us, leaving us an example, that we should follow his steps. All these be the very words of St. Peter. 
1 Kings 1●, 19, 20.  Holy David also teacheth us a good Lesson in this behalf, who was many times most cruelly and wrongfully persecuted of King Saul, and many times also put in jeopardy and danger of his Life by King Saul and his People; yet he neither withstood, neither used any force or violence against King Saul, his mortal and deadly enemy; but did ever to his Liege Lord and Master King Saul, most true, most diligent, and most faithful Service. Insomuch, that when the Lord God had given King Saul into David's hands in his own Cave, he would not hurt him, when he might without all Bodily peril, easily have slain him; no, he would not suffer one of his Servants once to lay their hand: upon King Saul, but prayed to God on this wise, Lord, keep me from doing that thing upon my Master, the Lord's Anointed; keep me that I lay not my hand upon him, seeing he is the Anointed of the Lord: For as truly as the Lord liveth, (except the Lord smite him, or except his day come, or that he go down to War, and perish in Battle,) the Lord be merciful unto me, that I lay not my hands upon the Lords Anointed. And that David might have killed his Enemy King Saul, it is evidently proved in the first Book of the Kings, both by the cutting off the lap of Saul's Garment, and also by plain Confession of King Saul. Also another time, as is mentioned in the same Book, when the most unmerciful, and most unkind, King Saul did persecute poor David; God did again give Saul into David's hands, by casting of King Saul and his whole Army into a dead sleep, so that David and one Abisai with him came in the night into Saul's Host, where Saul lay sleeping, and his Spear stuck in the ground at his Head: Then said Abisai unto David, God hath delivered thine Enemy into thine hands at this time, now therefore let me smite him once with my spear to the earth, and I will not smite him again the second time; meaning thereby to have killed him with one stroke, and to have made him sure for ever. And David answered and said to Abisai, Destroy him not, for who can lay his hands on the Lords anointed, and be guiltless? And David said furthermore, As sure as the Lord liveth, the Lord shall smite him, or his day shall come to die, or he shall descend or go down into Battle, and there perish, the Lord keep me from laying my hands upon the Lord's anointed. But take thou now the spear that is at his head, and the cruse of Water, and let us go: And so he did. Here is evidently proved, that we may not withstand, nor in any ways hurt an anointed King, which is God's Lieutenant, Vicegerent, and highest Minister in that Country where he is King, But peradventure some here would say, that David in his own defence might have killed King Saul lawfully, 
An Objection.  and with a safe Conscience. But holy David did know, than he might in no wise withstand, 
An Answer.  hurt, or kill his Sovereign Lord and King: He did know, that he was but King Saul's Subject, though he were in great favour with God, and his Enemy King Saul out of God's favour. Therefore though he were never so much provoked, yet he refused utterly to hurt the Lord's anointed. He durst not for offending God and his own Conscience (although he had occasion and opportunity,) once lay his hands upon God's high Officer the King, whom he did know to be a Person reserved and kept (for his Office sake,) only to God's Punishment and Judgement, therefore he prayeth so oft, and so earnestly, that he lay not his hands upon the Lord's anointed. And by these two Examples, Holy David (being named in Scripture a Man after God's own Heart, 
Psal. 88 ) giveth a general Rule and Lesson to all Subjects in the World, not to withstand their Liege Lord and King, not to take a Sword by their private Authority against their King, God's anointed, who only beareth the Sword by God's Authority, for the Maintenance of the good, and for the Punishment of the evil, who, only by God's Law, hath the use of the Sword at his command, and also hath all Power, Jurisdiction, Regiment, Correction and Punishment, as Supreme Governor of all his Realms and Dominions, and that even by the Authority of God, and by God's Ordinances. Yet another notable Story and Doctrine is in the second Book of the Kings, that maketh also for this purpose. When an Amalekite, 
2 Kings 1.  by King Saul's own consent and Commandment, had killed King Saul; he went to David, supposing to have had great Thanks for his Message, that he had killed David's deadly Enemy, and therefore he made great haste to tell to David the chance, bringing with him King Saul's Crown that was upon his Head, and his Bracelet that was upon his Arm, to persuade his tidings to be true. But Godly David was so far from rejoicing at this news, that immediately, and forthwith he rend his  off his Back, he Mourned and wept, and said to the Messenger, How is it, that thou wast not afraid to lay thy hands on the Lords anointed to destroy him? And by and by David made one of his Servants to kill the Messenger, saying, Thy blood be on thine own head, for thine own mouth hath testified and witnessed against thee, granting that thou hast slain the Lords anointed. These examples being so manifest and evident, it is an intolerable ignorance, madness, and wickedness for Subjects to make any Murmuring, Rebellion, Resistance, or withstanding Commotion or Insurrection against their most dear and most dread Sovereign Lord and King, ordained and appointed of God's Goodness for their Commodity, Peace, and Quietness. Yet let us believe undoubtedly, (good Christian People,) that we may not obey Kings, Magistrates, or any other, (though they be our own Fathers,) if they would command us to do any thing contrary to God's Commanments. In such a case we ought to say with the Apostle, 
Acts 7.  We must rather obey God than man. But nevertheless in that case we may not in any wise withstand violently, or rebel against Rulers, or make any Insurrection, Sedition, or Tumults, either by force of Arms, (or otherwise,) against the Anointed of the Lord, or any of his Officers: But we must in such case patiently suffer all wrongs, and injuries, referring the Judgement of our Cause only to God. Let us fear the terrible Punishment of Almighty God against Traitors and rebellious Persons, by the Example of Korah, Dathan, and Abiram, who repined and grudged against God's Magistrates and Officers, and therefore the Earth opened and swallowed them up alive. Others for their wicked Murmuring and Rebellion, were, by a sudden Fire sent down from God, utterly consumed. Others for their froward behaviour to their Rulers and Governors, God's Ministers, were suddenly stricken with a foul Leprosy. Others were stinged to death with wonderful strange fiery Serpents. Others were sore plagued, so that there were killed in one day, 
2 Kings 18.  the Number of Fourteen thousand and seven hundred, for Rebellion against them whom God had appointed to be in Authority. Absalon also rebelling against his Father King David, was punished with a strange and notable Death.   

The Third Part of the Sermon of Obedience.  
YE have heard before, in this Sermon of good Order and Obedience, manifestly proved both by the Scriptures and Examples, that all Subjects are bound to obey their Magistrates, and for no cause to resist, or withstand, or rebel, or make any Sedition against them; yea, although they be wicked Men. And let no Man think, that he can escape unpunished, that committeth Treason, Conspiracy, or Rebellion against his Sovereign Lord the King, though he commit the same never so secretly, either in Thought, Word, or Deed, never so privily in his privy Chamber by himself, or openly communicating and consulting with others. For Treason will not be hid, Treason will out at length: God will have that most detestable Vice both opened and punished, for that it is so directly against his Ordinance, and against his high Principal Judge, and Anointed on Earth. The Violence and Injury that is committed against Authority, is committed against God, the Commonweal and the whole Realm, which God will have known, and condignly, or worthily, punished one way or the other. For it is notably written of the wise Man in Scripture, 
Eccl. 10.  in the Book called Ecclesiastes: Wish the King no evil in thy Thought, nor speak no hurt of him in thy privy chamber: For the bird of the air shall betray thy voice, and with her feathers shall bewray thy words. These Lessons and Examples are written for our Learning. Therefore let us all fear the most detestable vice of Rebellion, ever knowing and remembering, that he that resisteth or withstandeth common Authority, resisteth or withstandeth God and his Ordinance, as it may be proved by many other places of Holy Scripture. And here let us take heed that we understand not these, or such other like places (which so straight command Obedience to Superiors, and so straight punished Rebellion, and Disobedience to the same,) to be meant in any condition of the pretenced or coloured Power of the Bishop of Rome. For truly the Scripture of God alloweth no such Usurped Power, full of Enormities, Abusions, and Blasphemies. But the true meaning of these and such places be, to extol and set forth God's true Ordinance, and the Authority of God's Anointed Kings, and of their Officers appointed under them. And concerning the Usurped Power of the Bishop of Rome, which he most wrongfully challengeth, as the successor of Christ and Peter: We may easily perceive how false, feigned, and forged it is, not only in that it hath no sufficient ground in Holy Scripture, but also by the Fruits and Doctrine thereof. For our Saviour Christ and St. Peter teach most earnestly and agreeably Obedience to Kings, as to the chief and Supreme Rulers in this world, next under God: But the Bishop of Rome teacheth, that they that are under him, are free from all burdens and charges of the Commonwealth, and Obedience toward their Prince, most clearly against Christ's Doctrine and St. Peter's. He ought therefore rather to be called Antichrist, and the Successor of the Scribes and Pharises, than Christ's Vicar, and St. Peter's Successor: Seeing that not only in this point, but also in other weighty matters of Christian Religion, in matters of Remission and Forgiveness of Sins, and of Salvation, he teacheth so directly against both St. Peter, and against our Saviour Christ, who not only taught Obedience to Kings, but also practised Obedience in their Conversation and Living: For we read, that they both paid Tribute to the King: And also we read that the Holy Virgin Mary, 
Matth. 17.  Mother to our Saviour Christ, and Joseph, who was taken for his Father, at the Emperor's Commandment, went to the City of David, 
Luke 2.  named Bethlehem, to be taxed among other, and to declare their Obedience to the Magistrates, for God's Ordinances sake. And here let us not forget the blessed Virgin Mary's Obedience: For although she was highly in God's Favour, and and Christ's natural Mother, and was also great with Child at the same time, and so nigh her Travail, that she was delivered in her journey; yet she gladly, without any excuse or grudging (for Conscience sake,) did take that cold and foul Winter journey, being in the mean season so poor, that she lay in a Stable, and there she was Delivered of Christ. And according to the same, Lo, how St. Peter agreeth, writing by express words in his first Epistle: 
1 Pet. 2.  Submit yourselves, and be Subject (saith he,) unto Kings, as unto the chief heads; and unto rulers, as unto them that are sent of him for the punishment of evil-doors, and for the praise of them that do well, for so is the will of God. I need not to expound these words, they be so plain of themselves. St. Peter doth not say, Submit yourselves unto me, as Supreme Head of the Church: Neither saith he, Submit yourselves from time to time to my Successors in Rome: But he saith, Submit yourselves unto your King, your Supreme Head, and unto those that he appointeth in Authority under him; for that you shall so show your Obedience, it is the Will of God, God will that you be in subjection to your Head and King. This is God's Ordinance, God's Commandment, and God's Will, that the whole Body of every Realm, and all the Members and Parts of the same shall be subject to their Head, their King, and that (as St. Peter writeth,) for the Lord's sake: 
1 Pet. 2. Rom. 13. Matth. 22.  And (as St. Paul writeth,) for conscience sake, and not for fear only. Thus we learn by the word of God, to yield to our King that is due to our King; That is, Honour, Obedience, payments of due Taxes, Customs, Tributes, Subsidies, Love and Fear. 
Rom. 13.  Thus we know partly our bounden Duties to common Authority; now let us learn to accomplish the same. And let us most instantly and hearty pray to God, the only Author of all Authority, for all them that be in Authority, according as St. Paul willeth, writing thus to Timothy in his first Epistle: 
1 Tim. 2.  I exhort therefore, that, above all things, Prayers, Supplications, Intercessions, and giving of Thanks be done for all Men; for Kings, and for all that be in Authority, that we may live a quiet and a peaceable life, with all godliness and Honesty: For that is good and accepted, or allowable in the sight of God our Saviour. Here St. Paul maketh an earnest, and an especial Exhortation, concerning Giving of Thanks, and Prayer for Kings and Rulers, saying, Above all things, as he might say, in any wise principally and chief, let prayer be made for Kings. Let us hearty thank God for his great and excellent Benefit and Providence concerning the state of Kings. Let us pray for them, that they may have God's Favour, and God's Protection. Let us pray that they may ever in all things have God before their Eyes. Let us pray that they may have Wisdom, Strength, Justice, Clemency, and Zeal to God's Glory, to God's Verity, to Christian Souls, and to the Commonwealth. Let us pray that they may rightly use their Sword and Authority, for the maintenance and defence of the Catholic Faith contained in Holy Scripture, and of their good and honest Subjects, for the fear and punishment of the evil and vicious People. Let us pray that they may most faithfully follow the Kings and Captains in the Bible, David, Ezekias, Josias, and Moses, with such other. And let us pray for ourselves, that we may live Godlily, in Holy and Christian Conversation: So shall we have God on our side, and then let us not fear what Man can do against us: So we shall live in true Obedience, both to our most merciful King in Heaven, and to our most Christian King on Earth: So shall we please God, and have the exceeding Benefit, peace of Conscience, rest and quietness here in this World, and after this life we shall enjoy a better Life, Rest, Peace, and the everlasting Bliss of Heaven, which he grant us all, that was obedient for us all, even to the death of the Cross, Jesus Christ: To whom with the Father and the Holy Ghost, be all Honour and Glory, both now and ever. Amen.    

A SERMON Against Whoredom and Uncleanness.  

ALthough there want not (good Christian People,) great swarms of Vices worthy to be rebuked, (unto such 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 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 customable use thereof, this Vice is grown unto such an height, that in a manner among many, it is counted no sin at all, but rather a pastime, a dalliance, and but a touch of youth: Not rebuked, but winked at: Not punished, but laughed at. Wherefore it is necessary at this present, 
Exod. 20.  to treat of the sin of Whoredom and Fornication, declaring unto you the greatness of this Sin, and how odious, hateful, and abominable it is, and hath always been reputed before God and all good Men, and how grievously it hath been punished both by the Law of God, and the Laws of divers Princes. Again, to show you certain remedies, whereby ye may (through the Grace of God,) eschew this most detestable sin of Whoredom and Fornication, and lead your lives in all Honesty and Cleanness, and that ye may perceive, that Fornication and Whoredom are (in the sight of God,) most abominable Sins, ye shall call to remembrance this Commandment of God, Thou shalt not commit Adultery: By the which word, Adultery, although it be properly understood of the unlawful commixtion or joining together of a married Man with any Woman beside his Wife, or of a Wife with any Man beside her Husband: Yet thereby is signified also, all unlawful use of those Parts, which be ordained for Generation. And this one Commandment (forbidding Adultery,) doth sufficiently paint and set out before our Eyes the greatness of this Sin of Whoredom, and manifestly declareth how greatly it ought to be abhorred of all honest and faithful Persons. And that none of us all shall think himself excepted from this Commandment, whether he be old or young, married or unmarried, Man or Woman, hear what God the Father saith by his most Excellent Prophet Moses: 
Deut. 23.  There shall be no Whore among the Daughters of Israel, nor no Whoremonger among the Sons of Israel.  
Here is Whoredom, Fornication, and all other uncleanness forbidden to all kinds of People, all Degrees, and all Ages without exception. And that we shall not doubt, but that this Precept or Commandment pertaineth to us indeed, hear what Christ (the perfect Teacher of all Truth,) saith in the Now Testament, Ye have heard, (saith Christ,) that it was said to them of old time, 
Matth. 5.  Thou shalt not commit Adultery: But I say unto you, Whosoever seethe a Woman, to have his Lust of her, hath committed Adultery with her already in his Heart. Here our Saviour Christ doth not only confirm and establish the Law against Adultery, given in the Old Testament of God the Father, by his Servant M●ses, and make it of full strength, continually to remain among the Professors of his Name in the new Law: But he also (condemning the gross interpretation of the Scribes and Pharisees, which taught that the foresaid Commandment only required to abstain from the outward Adultery, and not from the filthy desires and impure Lusts,) teacheth us an exact and full perfection of Purity and Cleanness of Life, both to keep our Bodies undefiled, and our Hearts pure and free from all evil thoughts, carnal desires, and fleshly consents. How can we then be free from this Commandment, where so great charge is laid upon us? May a Servant do what he will in any thing, having Commandment of his Master to the contrary? Is not Christ our Master? Are not we his Servants? How then may we neglect our Master's Will and Pleasure, and follow our own Will and Phantasie? 
John 15.  Ye are my Friends (saith Christ,) if you keep those things that I command you.  
Now hath Christ our Master commanded us, that we should forsake all uncleanness and filthiness both in Body and Spirit: This therefore must we do, if we look to please God. 
Matth. 15.  In the Gospel of S Matthew we read, that the Scribes and Pharisees were grievously offended with Christ, because his Disciples did not keep the traditions of the Forefathers, for they washed not their Hands when they went to Dinner or Supper. And among other things, Christ answered and said, Hear and understand; Not that thing which entereth into the Mouth, d fileth the Man, but that which cometh out of the Mouth, defileth the Man. 
Matth. 15.  For those things which proceed out of the Mouth, come forth from the Heart, and they defile the Man. For out of the Heart proceed evil Thoughts, Murders, breaking of Wedlock, Whoredoms, Thefts, false Witness, B asphemies: These are the things which d file a Man. Here may we see, that not only Murder, Theft, false Witness, and Blasphemy, defile Men, but also evil Thoughts, breaking of Wedlock, Fornication, and Whoredom. Who is now of so little Wit, that he will esteem Whoredom and Fornication to be things of small importance, and of no weight before God? Christ (who is the Truth, and cannot lie,) saith, 
Mark 7.  That evil Thoughts, 
Titus 1  breaking of Wedlock, Whoredom, and Fornication defile a Man, that is to say, corrupt both the Body and Soul of Man, and make them of the Temples of the Holy Ghost, the filthy Dunghill, or Dungeon of all unclean Spirits; of the House of God, the dwelling place of Satan.  

John 8.  Again the Gospel of St. John, when the Woman taken in Adultery was brought unto Christ, said not he unto her, 
Rom. 6.  Go thy way and sin no more▪ Doth not he here call Whoredom, Sin? And what is the Reward of Sin, 
1 John 3.  but everlasting Death? If Whoredom be Sin, than it is not lawful for us to commit it. For St. John saith, 
John 8.  He that committeth Sin, is of the Devil. And our Saviour saith, Every one that committeth Sin, is the Servant of Sin. If Whoredom had not been Sin, surely St. John Baptist would never have rebuked King Herod for taking his Brother's Wife, 
Mark 6.  but he told him plainly, That it was not lawful for him to take his Brother's Wife. He winked not at the Whoredom of Herod, although he were a King of Power, but boldly reproved him for his wicked and abominable living, although for the same he lost his Head. But he would rather suffer death, (than see God so dishonoured, by the breaking of his Holy Precept and Commandment,) than to suffer Whoredom to be unrebuked, even in a King. If Whoredom had been but a Pastime, a Dalliance, and not to be passed of, (as many count it now a days,) truly John had been more than twice mad, if he would have had the displeasure of a King, if he would have been cast in Prison, and lost his Head for a trifle. But John new right well, how filthy, and stinking, and abominable the Sin of Whoredom is in the sight of God, therefore would he not leave it unrebuked, no not in a King. If Whoredom be not lawful in a King, neither is it lawful in a Subject. If Whoredom be not lawful in a public or common Officer, neither is it lawful in a private Person. If it be not lawful neither in King, nor Subject, neither in common Officer, nor private Person, truly than it is lawful in no Man nor Woman, of whatsoever Degree or Age they be. Furthermore in the Acts of the Apostles we read, 
Acts 15.  That when the Apostles and Elders with the whole Congregation, were gathered together to pacify the hearts of the faithful dwelling at Antioch, (which were disquieted through the false Doctrine of several Jewish Preachers,) they sent word to the Brethren, That it seemed good to the Holy Ghost, and to them, to charge them with no more than with necessary things: Among others, they willed them to abstain from Idolatry and Fornication, from which, (said they,) if you keep yourselves, ye shall do well. Note here, how these holy and blessed Fathers of Christ's Church would charge the Congregation with no more things than were necessary. Mark also, how among those things, from the which they commanded the Brethren of Antioch to abstain, Fornication and Whoredom are numbered. It is therefore necessary, by the determination and consent of the Holy Ghost, and the Apostles and Elders, with the whole Congregation, that as from Idolatry and Superstition, so likewise we must abstain from Fornication and Whoredom. It is necessary unto Salvation, to abstain from Idolatry: So it is to abstain from Whoredom. Is there any nigher way to lead unto damnation, than to be an Idolater? No; even so, neither is there any nearer way to damnation, than to be a Fornicator and a Whoremonger. Now where are those People, which so lightly esteem breaking of Wedlock, Whoredom, Fornication, and Adultery? It is necessary, saith the Holy Ghost, the blessed Apostles, the Elders, with the whole Congregation of Christ, it is necessary to Salvation, (say they,) to abstain from Whoredom. If it be necessary unto Salvation, than woe be to them, which, neglecting their Salvation, give their Minds to so filthy and stinking a Sin, to so wicked Vice, and to such detestable abomination.   

The Second Part of the Sermon against Adultery.  
YOU have been taught in the First Part of this Sermon against Adultery, how that Vice at this day reigneth most above all other Vices, and what is meant by this word, (Adultery,) and how Holy Scripture dissuadeth, or discounselleth from doing that filthy Sin, and finally, what corruption cometh to Man's Soul through the Sin of Adultery. Now to proceed further, let us hear what the blessed Apostle St. Paul saith to this matter, writing to the Romans he hath these words: 
Rom. 13.  Let us cast away the Works of Darkness, and put on the Armour of Light. Let us walk honestly as it were in the day time, not in eating and drinking, neither in chambering and wantonness, neither in strife and envying, but put ye on the Lord Jesus Christ, and make not provision for the Flesh, to fulfil the Lusts of it. Here the Holy Apostle exhorteth us to cast away the Works of Darkness, which (among other,) he calleth gluttonous eating, drinking, chambering, and wantonness, which are all Ministers unto that Vice, and preparations to induce and bring in the filthy Sin of the Flesh. He calleth them the Deeds and Works of Darkness, not only because they are customably in Darkness, 
John 3 Matth. 25.  or in the night time, (for every one that doth evil, hateth the Light, neither cometh he to the Light, lest his Works should be reproved,) but that they lead the right way unto that utter Darkness, where weeping and gnashing of Teeth shall be. 
Rom. 8.  And he saith in another place of the same Epistle, They that are in the Flesh, cannot please God: We are Debtors, not to the Flesh, that we should live after the Flesh, for if ye live after the Flesh, ye shall die. 
1. Cor. 6.  Again he saith, Flee from Whoredom, for every Sin that a Man committeth is without his Body: But whosoever committeth Whoredom, sinneth against his own Body. Do ye not know, That your Members are the Temples of the Holy Ghost which is in you, whom also ye have of God, and ye are not your own? For ye are dearly bought: Glorify God in your Bodies, etc. And a little before he saith, Do ye not know, That your Bodies are the Members of Christ? Shall I then take the Members of Christ, and make them the Members of a Whore? God forbidden. Do ye not know, That he which cleaveth to a Whore, is made one Body with her? There shall be two in one Flesh, (saith he,) but he that cleaveth to the Lord, is one Spirit. What godly Words doth the blessed Apostle St. Paul bring forth here, to dissuade and discounsel us from Whoredom and Uncleanness. Your Members (saith he,) are the Temples of the Holy Ghost, which whosoever doth defile, G●d will destroy him, as saith St. Paul. If we be the Temple of the Holy Ghost, how unfitting then is it, to drive that Holy Spirit from us through Whoredom, and in his place, to set the wicked Spirits of Uncleanness and Fornication, and to be joined, and do Service to them? Ye are dearly bought, (saith he, 
1. Pet. 1. ) therefore glorify God in your Bodies. Christ, that innocent Lamb of God, hath bought us from the Servitude of the Devil, not with corruptible Gold and Silver, 
Esaiah 38.  but with his most precious and dear heart blood. To what intent? That we should fall again into our old Uncleanness and abominable Living? 
Luke 1.  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. He declareth also, That our Bodies are the Members of Christ: How unseemly a thing is it then, to cease to be incorporate, or embodied and made one with Christ, and through Whoredom to be enjoined and made all one with a Whore? What greater dishonour or injury can we do to Christ, than to take away from him the Members of his Body, and to join them to Whores, Devils, and wicked Spirits? And what more dishonour can we do to ourselves, than through Uncleanness, to lose so excellent a Dignity and Freedom, and to become Bondslaves and miserable Captives to the Spirits of Darkness? Let us therefore 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 one Spirit with him.  

Eph. 5.  Moreover, in his Epistle to the Ephesians, the blessed Apostle willeth us to be so pure and free from Adultery, Fornication, and all Uncleanness, that we not once name them among us, (as it becometh Saints,) nor Filthiness, nor foolish Talking, nor Jesting, which are not comely, but rather giving of Thanks: For this ye know, (saith he,) that no Whoremonger, 
1 Cor. 6.  neither unclean Person, or covetous Person, (which is an Idolater,) hath any Inheritance in the Kingdom of Christ and of God. And that we should remember to be holy, pure, and free from all Uncleanness; the holy Apostle calleth us Saints, because we are sanctified and made holy by the Blood of Christ, through the Holy Ghost.  
Now if we be Saints, what have we to do with the manners of the Heathen? 
1 Pet. 1. Levit. 19  Saint Peter saith, As he which called you his Holy, even so be ye Holy also in your Conversation, because it is written, Be ye Holy, for I am Holy. Hitherto have we heard, how grievous a Sin Fornication and Whoredom is, and how greatly God doth abhor it throughout the whole Scripture: How can it any otherwise be than a Sin of most abomination, seeing it may not once be named among the Christians, much less may it in any point be committed. And surely, if we would weigh the greatness of this Sin, and consider it in the right kind, we should find the Sin of Whoredom, to be that most filthy Lake, foul Puddle, and stinking Sink, whereunto all kinds of Sins and Evils flow, where also they have their resting place and abiding.  
For hath not the Adulterer a pride in his Whoredom? As the Wise Man saith, They are glad when they have done evil, and rejoice in things that are stark naught. Is not the Adulterer also Idle, and delighteth in no Godly exercise, but only in that his most filthy and beastly pleasure? Is not his Mind plucked, and utterly drawn away from all virtuous Studies, and fruitful Labours, and only given to carnal and fleshly imagination? Doth not the Whoremonger give his mind to Gluttony, that he may be the more apt to serve his Lusts, and carnal Pleasures? Doth not the Adulterer give his Mind to Covetousness, and to polling and pilling of others, that he may be the more able to maintain his Harlots and Whores, and to continue in his filthy and unlawful Love? Swelleth he not also with Envy against others, fearing that his Prey should be alured, and taken away from him? Again, is he not ireful, and replenished with Wrath and Displeasure, even against his best beloved, if at any time his beastly and devilish Request be letted? What Sin, or kind of Sin is it, that is not joined with Fornication and Whoredom? It is a Monster of many Heads: It receiveth all kinds of Vices, and refuseth all kinds of Virtues. If one several Sin bringeth Damnation, what is to be thought of that Sin which is accompanied with all Evils, and hath waiting on it whatsoever is hateful to God, damnable to Man, and pleasant to Satan?  
Great is the Damnation that hangeth over the Heads of Fornicators and Adulterers. What shall I speak of other incommodities, which issue and flow out of this stinking puddle of Whoredom? Is not that Treasure, which, before all other, is most regarded of honest Persons, the good Fame and Name of Man and Woman, lost through Whoredom? What Patrimony or Livelihood, What Substance, What Goods, What Riches doth Whoredom shortly consume, and bring to nought? What Valiantness and Strength is many times made weak, and destroyed with Whoredom? What Wit is so fine, that is not besotted and defaced through Whoredom? What Beauty (although it were never so excellent,) is not disfigured through Whoredom? Is not Whoredom an enemy to the pleasant Flower of Youth, and bringeth it not grey Hairs and old Age before the time? What gift of Nature (although it were never so precious,) is not corrupted with Whoredom? Come not many foul and most loathsome Diseases of Whoredom? From whence come so many Bastards, and misbegotten Children, to the high displeasure of God, and dishonour of Holy Wedlock, but of Whoredom? How many consume all their Substance and Goods, and at the last fall into such extreme poverty, that afterward they steal, and so are hanged, through Whoredom? What Contention and Man slaughter cometh of Whoredom? How many Maidens be deflowered, How many Wives corrupted, how many Widows defiled through Whoredom? How much is the Public and Commonweal impoverished and troubled through Whoredom? How much is God's Word contemned and depraved through Whoredom, and Whoremongers? Of this Vice cometh a great part of the Divorces, which (now adays,) be so commonly accustomed and used by men's private Authority, to the great displeasure of God, and the breach of the most Holy knot and bond of Matrimony. For when this most detestable Sin is once crept into the Breast of the Adulterer, so that he is entangled with unlawful and unchaste Love; straightways his true and lawful Wife is despised, her Presence is abhorred, her company stinketh, and is loathsome, whatsoever she doth is dispraised: There is no quietness in the House, so long as she is in his sight: Therefore to make short work, she must away, for her Husband can brook her no longer. Thus through Whoredom, is the honest and harmless Wife put away, and an Harlot received in her stead: And in like sort, it happeneth many times in the Wife towards her Husband. O Abomination! Christ our Saviour, very God and Man, coming to restore the Law of his Heavenly Father unto the right sense, understanding, and meaning, (among other things,) reform the abuse of this Law of God. For whereas the Jews used a long sufferance, by custom, to put away their Wives at their pleasure, for every cause, Christ correcting that evil custom did teach, That if any Man put away his Wife, and marrieth another, 
Matth. 19  for any cause, except only for Adultery, (which then was Death by the Law,) he was an Adulterer, and forced also his Wife so divorced, to commit Adultery, if she were joined to any other Man, and the Man also so joined with her, to commit Adultery.  
In what case then are these Adulterers, which, for the love of an Whore, put away their true and lawful Wife, against all Law, right Reason, and Conscience? O how Damnable is the state wherein they stand! Swift Destruction shall fall on them, if they repent not, and amend not: For God will not suffer Holy Wedlock thus to be dishonoured, hated and despised. He will once punish this fleshly and licentious manner of living, and cause that this holy Ordinance shall be had in Reverence and Honour. For surely Wedlock (as the Apostle saith,) is honourable among all Men, and the Bed undefiled: 
Heb. ●.  But Whoremongers and Fornicators God will Judge, that is to say, punish and condemn. But to what purpose is this labour taken to describe and set forth the greatness of the Sin of Whoredom, and the Discommodities that issue and flow out from it, seeing that breath and tongue shall sooner fail any Man, than he shall or may be able to set it out according to the Abomination and Heinousness thereof? Notwithstanding this is spoken to the intent that all Men should flee Whoredom, and live in the fear of God: God grant that it may not be spoken in vain.   

The Third Part of the Sermon against Adultery.  
IN the Second Part of this Sermon against Adultery that was last read, you have learned how earnestly the Scripture warneth us to avoid the sin of Adultery, and to embrace cleanness of Life: And that through Adultery, we fall into all kinds of Sin, and are made Bondslaves to the Devil: Through cleanness of Life we are made members of Christ: And finally, how far Adultery bringeth a Man from all Goodness, and driveth him headlong into all Vices, Mischief, and Misery. Now will I declare unto you in order, with what grievous punishments God in times past plagued Adultery, and how certain worldly Princes also did punish it; that ye may perceive, that Whoredom and Fornication be sins no less detestable in the sight of God, and all good Men, than I have hitherto uttered. In the First Book of Moses we read, That when Mankind began to be multiplied upon the earth, the Men and W●men gave their minds so greatly to fleshly delight and filthy pleasure, that they lived without all fear of God. God, seeing this their beastly and abominable living, and perceiving that they amended not, but rather increased daily more and more in their sinful and unclean Manners, repent that he had ever made Man: And to show how greatly he abhorreth Adultery, Whoredom, Fornication, and all Uncleanness; He made all the Fountains of the deep Earth to burst out, and the sluices of Heaven to be opened, so that the Rain came down upon the Earth by the space of forty Days, and forty Nights, and by this means destroyed the whole World, and all Mankind, eight Persons only excepted, that is to say, Noah the Preacher of Righteousness, (as St. Peter calleth him,) and his Wife, his three Sons, and their Wives. O what a grievous Plague did God cast here upon all living Creatures for the sin of Whoredom! For the which, God took vengeance, not only of Man, but of all Beasts, Fowls, and all living Creatures. 
Gen. 4.  Manslaughter was committed before, yet was not the World destroyed for that: But for Whoredom all the World (few only except,) was overflowed with Waters, and so perished. An example worthy to be remembered, that ye may learn to fear God.  
We read again, 
Gen. 19  That for the filthy sin of Uncleanness, Sodom and Gomorrha, and the other Cities nigh unto them, were destroyed by Fire and Brimstone from Heaven; so that there was neither Man, Woman, Child, nor Beast, nor yet any thing that grew upon the Earth there, left undestroyed; whose Heart trembleth not at the hearing of this History? Who is so drowned in Whoredom and Uncleanness, that will not now for ever after leave this abominable living; seeing that God so grievously punisheth uncleanness, to rain Fire and Brimstone from Heaven, to destroy whole Cities, to kill Man, Woman, and Child, and all other living Creatures there abiding, to consume with Fire all that ever grew? What can be more manifest tokens of God's wrath and vengeance against Uncleanness and impurity of Life? Mark this History (good People) and fear the vengeance of God. Do you not read also, 
Gen. 12.  that God did smite Pharaoh and his House with great Plagues, because that he ungodlily desired Sarah the Wife of Abraham? 
Gen. 20.  Likewise we read of Abimelech King of Gerar, although he touched her not by carnal knowledge. These Plagues and Punishments did God cast upon filthy and unclean Persons, before the Law was given, (the Law of Nature only reigning in the Hearts of Men,) to declare how great love he had to Matrimony and Wedlock; and again, how much he abhorreth Adultery, Fornication and all Uncleanness. 
Leu. 22.  And when the Law, that forbade Whoredom, was given by Moses to the Jews, did not God command that the breakers thereof should be put to death? The words of the Law be these: Whoso committeth Adultery with any Man's Wife, shall die the death, both the Man and the Woman, because he hath broken Wedlock with his Neighbor's Wife. In the Law also it was commanded, That a Damosel and a Man, taken together in Whoredom, should be both stoned to death. 
Numb. 25.  In another place we also read, that God commanded Moses to take all the head-Rulers and Princes of the People, and to hang them upon Gibbets openly, that every Man might see them, because they either committed, or did not punish Whoredom. Again, did not God send such a Plague among the People for Fornication and Uncleanness, that there died in one day Three and twenty thousand? I pass over, for lack of time, many other Histories of the Holy Bible, which declare the grievous vengeance, and heavy displeasure, of God, against Whoremongers and Adulterers. Certes, this extreme Punishment appointed of God showeth evidently, how greatly God hateth Whoredom. And let us not doubt, but that God at this present abhorreth all manner of Uncleanness, no less than he did in the Old Law, and will undoubtedly punish it, both in this World, and in the World to come. For he is a God, 
Psal. 5.  that can abide no Wickedness: Therefore ought it to be eschewed of all that tender the Glory of God, and the Salvation of their own Souls.  

1 Cor. 10.  Saint Paul saith, All these things are written for our Example, and to teach us the Fear of God, and the Obedience to his Holy Law. For if God spared not the natural Branches, neither will he spare us that be but Grafts, if we commit the like Offence. If God destroyed many thousands of People, many Cities, yea the whole World for Whoredom, let us not flatter ourselves, and think we shall escape free, and without Punishment. For he hath promised in his Holy Law, to send most grievous Plagues upon them that transgress, or break his Holy Commandments. Thus have we heard how God punisheth the Sin of Adultery: Let us now hear certain Laws, which the Civil Magistrates devised in their Countries for the Punishment thereof, that we may learn how Uncleanness hath ever been detested in all well-ordered Cities and Commonwealths, and among all honest Persons. The Law among the Lepreians, was this, That when any were taken in Adultery, 
Laws devised for the Punishment of Whoredom.  they were bound and carried three days through the City, and afterwards, as long as they lived, they were despised, and, with shame and confusion, counted as Persons void of all honesty. Among the Locrensians, the Adulterers had both their Eyes thrust out. The Romans in times past punished Whoredom, sometime by Fire, sometime by Sword. If any Man among the Egyptians had been taken in Adultery, the Law was, That he should openly, in the presence of all the People, be scourged naked with Whips, unto the number of a thousand Stripes; the Woman that was taken with him, had her Nose cut off, whereby she was known ever after to be a Whore, and therefore to be abhorred of all Men. Among the Arabians, they that were taken in Adultery had their Heads stricken from their Bodies. The Athenians punished Whoredom with death, in like manner. So likewise did the barbarous Tartarians. Among the Turks even at this day, they that be taken in Adultery, both Man and Woman, are stoned straightway to death, without mercy. Thus we see, what godly Acts were devised in times passed of the high Powers, for the putting away of Whoredom, and for the maintaining of Holy Matrimony or Wedlock, and pure Conversation: And the Authors of these Acts were no Christians, but the Heathen: Yet were they so inflamed with the love of Honesty, and pureness of Life, that for the maintenance and conservation, or keeping up, of that, they made godly Statutes, suffering neither Fornication or Adultery to reign in their Realms unpunished. Christ said to the People, The Ninevites shall rise at the Judgement with this Nation, (meaning the unfaithful Jews,) and shall condemn them: For they repent at the Preaching of Ionas, but behold, saith he, a Greater than Ionas is here, 
Mat. 12.  (meaning himself,) and yet they repent not. Shall not (think you,) likewise the Locrensians, Arabians, Athenians, with such other, rise up in the Judgement, and condemn us, forasmuch as they ceased from their Whoredom at the Commandment of Man, and we have the Law and manifest Precepts and Commandments of God, and yet forsake we not our filthy Conversation? Truly, truly, it shall be easier at the day of Judgement to these Heathens, than to us, except we repent and amend. For though death of Body seemeth unto us a grievous Punishment in this World for Whoredom: Yet is that pain nothing in comparison to the grievous Torments, which Adulterers, Fornicators, and all unclean Persons, shall suffer after this Life. For all such shall be excluded and shut out of the Kingdom of Heaven, 
1 Col. 6. Galat. 5. Eph. 5.  as Saint Paul saith, Be not deceived, for neither Whoremongers nor Worshippers of Images, nor Adulterers, nor effeminate Persons, nor Sodomites, nor Thiefs, nor covetous Persons, nor Drunkards, nor cursed Speakers, nor Revilers, shall inherit the Kingdom of God. 
Apoc. 20.  And Saint John in his Revelation saith, That Whoremongers shall have their part with Murderers, Sorcerers, Enchanters, Liars, Idolaters, and such other, in the Lake which burneth with Fire and Brimstone, which is the second death. The Punishment of the Body, although it be death, hath an end: But the Punishment of the Soul, which Saint John calleth the second death, is everlasting, there shall be Fire and Brimstone, there shall be weeping and gnashing of Teeth, the Worm, 
Mat. 13. Mark 9  that there shall gnaw the Conscience of the damned, shall never die. O! whose Heart destilleth not even drops of Blood, to hear and consider these things? If we tremble and shake at the hearing and naming of these Pains, Oh what shall they do that feel them, that shall suffer them, yea, and ever shall suffer, Worlds without end: God have mercy upon us. Who is now so drowned in Sin, and past all Godliness, that he will set more by filthy and stinking Pleasure, (which soon passeth away,) than by the loss of everlasting Glory? Again, who will so give himself to the Lusts of the Flesh, that he feareth nothing at all the pain of Hell fire? But let us hear how we may eschew the Sin of Whoredom and Adultery, that we may walk in the Fear of God, and be free from those most grievous and intolerable Torments, which abide all unclean Persons. Now to avoid Fornication, Adultery, 
Remedies whereby to avoid Fornication and Adultery.  and all Uncleanness, let us provide, that above all things we may keep our Hearts pure and 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 Faith in the Word of God: Alleging against him always in our Heart, this Commandment of God: Scriptum est, non moechaberis. It is written, Thou shalt not commit Whoredom. It shall be good also for us, ever to live in the Fear of God, and to set before our Eyes the grievous Threaten 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 intolerable and everlasting. Moreover, to use a temperance and sobriety in Eating and Drinking, to eschew unclean Communication, to avoid all filthy Company, to flee Idleness, to delight in reading the Holy Scriptures, to watch in Godly Prayers, and virtuous Meditation, and at all times, to exercise some Godly Travels, shall help greatly to the eschewing of Whoredom.  
And here are all degrees to be monished, whether they be married or unmarried, to love Chastity and Cleanness of Life. For the married are bound by the Law of God so purely to love one another, that neither of them seek any strange Love. The Man must only cleave to his Wife, and the Wife again only to her Husband: They must so delight one in another's Company, that none of them covet any other. And as they are bound thus to live together in all Godliness and Honesty, so likewise it is their Duty, virtuously to bring up their Children, and provide, that they fall not into Satan's Snare, nor into any Uncleanness, but that they come pure and honest unto Holy Wedlock, when time requireth. So likewise ought all Masters and Rulers to provide, that no Whoredom, nor any point of Uncleanness, be used among their Servants. And again, they that are single, and feel in themselves, that they cannot live without the Company of a Woman, let them get Wives of their own, and so live Godly together: For it is better to marry than to burn.  

1 Cor. 7.  And to avoid Fornication, saith the Apoostle, let every Man have his own Wife, and every Woman her own Husband. Finally, all such as feel in themselves a sufficiency and ability (through the working of God's Spirit,) to lead a sole and continent Life, let them praise God for his Gift, and seek all means possible to maintain the same; as by reading of Holy Scriptures, by Godly Meditations, by continual Prayers, and such other virtuous Exercises. If we all on this wise will endeavour ourselves to eschew Fornication, Adultery, and all Uncleanness, and lead our Lives in all Godliness and Honesty, serving God with a pure and clean Heart, and glorifying him in our Bodies, by the leading an innocent and harmless Life, we may be sure to be in the number of those of whom our Saviour Christ speaketh in the Gospel, on this manner, Blessed are the pure in Heart, 
Matth. 5.  for they shall see God; to whom alone be all Glory, Honour, Rule, and Power, World without End. Amen.    

A SERMON AGAINST Contention and Brawling.  

THIS day (good Christian People,) shall be declared unto you, the unprofitableness and shameful unhonesty of Contention, Strife, and Debate; to the intent, that when you shall see, as it were in a Table painted before your Eyes, the Evil-Favouredness and Deformity of this most detestable Vice, your Stomaches may be moved to rise against it, and to detest and abhor that Sin, which is so much to be hated, and pernicious, and hurtful to all Men. But among all kinds of Contention, none is more hurtful than is Contention in matters of Religion. Eschew (saith Saint Paul, 
1 Tim. 1. 2 Tim. 2. ) foolish and unlearned 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 English Men. For too many there be, which, upon the Ale-benches or other places, delight to set forth certain questions, not so much pertaining to Edification, as to Vainglory, and showing forth of their cunning, and so unsoberly to reason and dispute, that when neither part will give place to other, they fall to Chiding and 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, 
1 Cor. 3.  I hold of 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?) He is a Pharisee, he is a gospeler, he is of the new sort, he is of the Old Faith, he is a new-broched 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, out of the which whosoever is, he is not in Christ? 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 to 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. 
1 Cor. 3.  Saint Paul saith, That as long as Emulation or Envying, Contention, and Factions or Sects be among us, we be carnal, and walk according to the fleshly Man. 
James 3.  And Saint James saith, If ye have bitter Emulation or Envying, and Contention in your Hearts, glory not of it; for where Contention is, there is Vnstedfastness and all Evil Deeds. And why do we not hear Saint Paul, which prayeth us, 
1 Cor. 1.  whereas he might command us, saying, I beseech you in the Name of our Lord Jesus Christ, that you will speak all 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. If his desire be reasonable and honest, why do we not grant it? If his request be for our profit, why do we refuse it? And if we list not to hear his Petition of Prayer, yet let us hear his Exhortation, where he saith, 
Ephes. 4.  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 with one another in 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, which joineth and knitteth all things in one. And how can this one Spirit 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? Contention causeth Division, wherefore it ought not to be among Christians, whom one Faith and Baptism joineth in an Unity. But if we contemn Saint Paul's request and exhortation, yet at the least let us regard his earnest entreating, in the which he doth very earnestly charge us, and (as I may so speak,) conjure us in this form and manner, If there be any Consolation in Christ, 
Phil. 2.  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 Vainglory. Who is he, that hath any Bowels of Pity, that will not be moved with these Words, so pithy? Whose Heart is so stony, that the Sword of these Words (which be more sharp than any two edged Sword,) may not cut and break asunder? Wherefore let us endeavour ourselves to fulfil Saint Paul's Joy here in this place, which shall be at length to our great Joy in another place. 
How we should read the Scripture.  Let us so read the Scripture, that by reading thereof, we may be made the better Liver●, rather than the more Contentious Disputers. If any thing be necessary to be Taught, Reasoned, or Disputed, let us do it with all Meekness, Softness, and Lenity. If any thing shall chance to be spoken uncomely, let one bear another's Frailty. He, that is faulty, let him rather amend, than defend that which he hath spoken amiss, lest he fall by Contention from a foolish Error into an obstinate Heresy. For it is better to give place meekly, than to win the Victory with the breach of Charity, which chanceth when every Man will defend his Opinion obstinately. If we be the Christian Men, why do we not follow Christ, who saith, 
Matth. 11.  Learn of me, for I am Meek, and Lowly in Heart? A Disciple must learn the Lesson of his Schoolmaster, and a Servant must obey the Commandment of his Master, 
James 3.  He that is Wise and Learned, (saith Saint James,) let him show his Goodness by his Good Conversation and Soberness of his Wisdom. For where there is Envy and Contention, that Wisdom cometh not from God, but is worldly Wisdom, Man's Wisdom, and devilish Wisdom. For the Wisdom that cometh from above, from the Spirit of God, is  and Pure, corrupted with no Evil Affections; it is Quiet, Meek, and Peaceable, abhorring all desire of Contention; it is Tractable, Obedient, not Grudging to learn, and to give place to them that teach better for the Reformation. For there shall never be an end of Striving and Contention, if we contend, who in Contention shall be Master, and have the over-hand: We shall heap Error upon Error, if we continue to defend that obstinately, which was spoken unadvisedly. For Truth it is, that Stiffness in maintaining an Opinion, breedeth Contention, Brawling, and Chiding, which is a Vice among all other most pernicious and pestilent to common Peace and Quietness. And as it standeth betwixt two Persons and Parties, (for no Man commonly doth chide with himself,) so it comprehendeth too most detestable Vices; the one is picking of Quarrels, with sharp and contentious words; the other standeth in froward answering, and multiplying evil Words again. The first is so abominable that Saint Paul saith, 
1 Cor. 5.  If any that is called a Brother, be a Worshipper of Idols, a Brawler, a picker of Quarrels, a Thief, or an Extortioner, with him that is such a Man, see that you eat not. Now here consider, that St. Paul numbereth a Scolder, a Brawler, 
Against Quarrel-picking.  or a picker of Quarrels, among Thiefs and Idolaters, and many times there cometh less hurt of a Thief, than of a Railing Tongue: For the one taketh away a Man's good Name, the other taketh but his Riches, which is of much less Value and Estimation than is his good Name. And a Thief hurteth but him from whom he stealeth: But he that hath an evil Tongue, troubleth all the Town where he dwelleth, and sometime the whole Country. And a Railing Tongue is a Pestilence so full of Contagiousness, that Saint Paul willeth Christian Men to forbear the Company of such, 
1 Cor. 1.  and neither to eat nor drink with them. And whereas he will not, that a Christian Woman should forsake her Husband, although he be an Infidel, or that a Christian Servant should departed from his Master, which is an Infidel and Heathen, and so suffereth a Christian Man to keep Company with an Infidel: Yet he forbiddeth us to eat or drink with a Scolder, or Quarrel-picker. And also in the Sixth Chapter to the Corinthians, he saith thus, Be not deceived, for neither Fornicators, 
1 Cor. 6.  neither Worshippers of Idols, neither Thiefs, nor Drunkards, nor cursed Speakers, shall dwell in the Kingdom of Heaven. It must needs be a great fault, that doth move and cause the Father to disinherit his Natural Son. And how can it otherwise be, 
Against froward answering. Matth. 5.  but that this cursed Speaking must needs be a most damnable Sin, the which doth cause God, our most Merciful and Loving Father, to deprive us of his most blessed Kingdom of Heaven? Against the other Sin that standeth in requiting Taunt for Taunt, speaketh Christ, himself, saying, I say unto you, resist not evil, but love your Enemies, and say well by them, that say evil by you, do well unto them that do evil unto you, and pray for them that do hurt and persecute you, that you may be the Children of your Father which is in Heaven, who suffereth his Sun to rise both upon good and evil, and sendeth his rain both upon the just and unjust. To this Doctrine of Christ agreeth very well the teaching of St. Paul, that chosen vessel of God, who ceaseth not to exhort and call upon us, 
Rom. 12.  saying, Bless them that curse you, bless, I say, and curse not, recompense to no man evil for evil, if it be possible (as much as lieth in you,) live peaceably with all men.   

The Second Part of the Sermon against Contention.  
IT hath been declared unto you in this Sermon against Strife and Brawling, what great inconvenience cometh thereby, specially of such Contention as groweth in matters of Religion: And how, when as no Man will give place to another, there is no end of contention and discord; and that unity, which God requireth of Christians, is utterly thereby neglected and broken: And that this contention standeth chief in two points, as in picking of quarrels, and making of froward Answers. Now ye shall hear St. Paul's words, 
Rom. 12.  saying, Dear beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is mine, and I will revenge, saith the Lord. Therefore if thine enemy hunger, feed him, if he thirst, give him drink; be not overcome with evil, but overcome evil with goodness. All these be the words of St. Paul, but they that be full of Stomach, and set so much by themselves, that they may not abide so much as one evil word to be spoken of them, peradventure will say, If I be reviled, 
An Objection.  shall I stand still like a Goose, or a Fool, with my Finger in my Mouth? Shall I be such an Idiot and Dizzard, to suffer every Man to speak upon me what they list, to rail what they list, to spew out all their venom against me at their pleasures? Is it not convenient, that he that speaketh evil should be answered accordingly? If I shall use this lenity and softness, I shall both increase mine enemy's frowardness, and provoke others to do the like. Such reasons make they, that can suffer nothing, for the defence of their impatience. And yet, 
An Answer.  if by froward answering to a froward person, there were hope to remedy his frowardness, he should less offend that so should answer, doing the same not of ire or malice, but only of that intent, that he, that is so froward or malicious, may be reform. But he that cannot amend another man's fault, or cannot amend it without his own fault, better it were that one should perish than two. Then if he cannot quiet him with gentle words, at the least, let him not follow him in wicked and uncharitable words. If he can pacify him with suffering, let him suffer; and if not, it is better to suffer evil, than to do evil, to say well, than to say evil. For to speak well against evil, cometh of the Spirit of God: But to render evil for evil, cometh of the contrary Spirit. And he that cannot temper, nor rule, his own anger, is but weak and feeble; and rather more like a Woman or a Child, than a strong Man. For the true strength and manliness is to overcome wrath, and to despise injuries, and other men's foolishness. And besides this, he that shall despise the wrong done unto him by his enemy, every man shall perceive that it was spoken or done without cause: Whereas contrarily, he that doth fume and chafe at it, shall help the cause of his adversary, giving suspicion that the thing is true. And in so going about to revenge evil, we show ourselves to be evil; and while we punish and revenge another Man's folly, we double and augment our own folly. But many pretences find they that be wilful, to colour their impatience. Mine Enemy, say they, is not worthy to have gentle words or deeds, being so full of malice or frowardness. Theless he is worthy, the more art thou therefore allowed of God, and the more art thou commended of Christ, for whose sake thou shouldest render good for evil, because he hath commanded thee, and also deserved that thou shouldest so do. Thy neighbour hath peradventure with a word offended thee; call thou to thy remembrance, with how many words and deeds, how grievously thou hast offended thy Lord God. What was Man, when Christ died for him? Was he not his enemy, and unworthy to have his Favour and Mercy? Even so, with what gentleness and patience doth he forbear, and tolerate, and suffer thee, although he is daily offended by thee? Forgive therefore a light Trespass to thy neighbour, that Christ may forgive thee many thousands of Trespasses, which art every day an offender. For if thou forgive thy Brother, being to thee a trespasser, than hast thou a sure sign and token, that God will forgive thee, to whom all Men be debtors and trespassers. How wouldst thou have God merciful to thee, if thou wilt be cruel unto thy Brother? Canst thou not find in thy heart to do that towards another that is thy fellow, which God hath done to thee, that art but his servant? Ought not one sinner to forgive another, seeing that Christ which was no sinner, did pray to his Father for them that, without mercy, and despitefully put him to death? 
1 Pet. 2.  Who, when he was reviled, he did not use reviling words again; and when he suffered wrongfully, he did not threaten, but gave all vengeance to the judgement of his Father which judgeth rightfully. And what crackest 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: 
Isai. 53. Luke 23. Acts 7.  Who (as the Prophet saith,) was led to death like a Lamb, not opening his mouth to reviling, but opening his Mouth to praying for them that crucified him, saying, Father forgive them, for they cannot tell what they do. The which example, anon after Christ, St. Stephen did follow, and after, St. Paul: We be evil spoken of, (saith he,) and we speak well: We suffer persecution, and take it patiently: Men curse us, and we gently entreat. 
1 Cor. 4.  Thus Saint Paul taught that he did, and he did that he taught. Bless you (saith he,) them that persecute you; bless you, and curse not. Is it a great thing to speak well to thine Adversary, to whom Christ doth command thee to do well? David, when Shimes did call him all to naught, did not chide again, but said patiently, Suffer him to speak evil, if perchance the Lord will have Mercy on me. Histories be full of Examples of Heathen Men, that took very meekly both opprobrious and reproachful Words, and injurious or wrongful Deeds. And shall those Heathen excel in Patience us that profess Christ, the Teacher and Example of all Patience? Lysander, when one did rage against him, in reviling of him, he was nothing moved, but said, Go to, go to, speak against me as much, and as oft as thou wilt, and leave out nothing, if perchance by this means thou mayst discharge thee of those naughty things, with the which it seemeth that thou art full laden. Many Men speak evil of all Men, because they can speak well of no Man. After this sort, this Wise Man avoideth from him the reproachful Words spoken unto him, imputing and laying them to the Natural Sickness of his Adversary. Pericles, when a certain Scolder or railing Fellow did revile him, he answered not a word again, but went into a Gallery, and after, towards Night, when he went home, this Scolder followed him, raging still more and more, because he saw the other to set nothing by him: And after that he came to his Gate, (being dark Night,) Pericles commanded one of his Servants to light a Torch, and to bring the Scolder home to his own House. He did not only with quietness suffer this Brawler patiently, but also recompensed an evil Turn with a good Turn, and that to his Enemy. Is it not a shame for us that profess Christ, to be worse than Heathen People, in a thing chief pertaining to Christ's Religion? Shall Philosophy persuade them, more than God's Word shall persuade us? Shall Natural Reason prevail more with them, than Religion shall with us? Shall Man's Wisdom lead them to those things, whereunto the Heavenly Doctrine cannot lead us? What blindness, wilfulness, or rather madness is this? Pericles, being provoked to anger with many villainous words, 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 Mad Men? Many Men, of every trifle will make a great matter, and of a spark, of a little word, will kindle a great fire, taking all things in the worst part. But how much better is it, 
Reasons to move Men from quarrel-picking.  and more like to the Example and Doctrine of Christ, to make rather a greater fault, in our Neighbour, a small fault, reasoning with ourselves after this 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 he spoke them being ignorant of the truth, he spoke them not against me, but against him whom he thought me to be. But as touching evil speaking, he that is ready to speak evil against other Men, first let him examine himself, whether he be faultless and clear of the 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 straw in another Man's Eye, when a Man hath a block in his own Eye.  
Then let him consider, that he that useth to speak evil shall commonly be evil spoken of again. And he that speaketh what he will for his pleasure, shall be compelled to hear what he would not, to his displeasure. Moreover, let him remember that saying, That we shall give an account for every idle Word. 
Mat. 12.  How much more than shall we make reckoning for our sharp, bitter, brawling and chiding Words, which provoke our Brother to be angry, and so to the breach of his Charity? And as touching evil answering, although we be never so much provoked by other men's evil speaking, yet we shall not follow their frowardness by evil answering, if we consider, that anger is a kind of madness, and that he which is angry, is (as it were for the time;) in a frenzy. Wherefore let him beware, 
Reasons to move Men from froward answering.  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 myself again, I shall be very sad? Why doth not Reason, why doth not Godliness, yea, why doth not Christ obtain that thing now of me, which hereafter Time shall obtain of me? If a Man be called an Adulterer, Usurer, Drunkard, or by any other shameful Name, let him consider earnestly, whether he be so called truly or falsely; if truly, let him amend his fault, that his Adversary may not after worthily charge him with such Offences: If these things be laid against him falsely, yet let him consider, whether he hath given any occasion to be suspected of such things, and so he may both cut off that suspicion, whereof this slander did arise, and in other things shall live more warily. And thus using ourselves, we may take no hurt, but rather much good, by the rebukes and slanders of our Enemy. For the reproach of an Enemy may be to many men a quicker spur to the amendment of their life, than the gentle monition of a Friend. Philippus the King of Macedonia, when he was evil spoken of by the chief Rulers of the City of Athens, he did thank them hearty, because by them he was made better, both in his Words and Deeds: For I study (saith he,) both by my Say and Do to prove them Liars.   

The Third Part of the Sermon against Contention.  
YE heard in the last Lesson of the Sermon against Strife and Brawling, how we may answer them which maintain their froward say in Contention, and that will revenge with words such evil as other Men do them, and finally how we may, according to God's Will, order ourselves, and what to consider towards them when w● are provoked to Contention and Strife with railing Words. Now to proceed in the same matter, you shall know the right way how to disprove and overcome your Adversary and Enemy. This is the best way to disprove a Man's Adversary, so to live, that all which shall know his Honesty, may bear witness that he is slandered unworthily. If the fault, whereof he is slandered, be such, that for the defence of his Honesty, he must needs make answer, let him answer quietly and softly, on this fashion, That those faults be laid against him falsely. For it is truth that the Wise Man saith, A soft answer assuageth anger, 
Prov. 15.  and a hard and sharp answer d●th stir up rage and fury. The sharp answer of Nabal provoked David to cruel Vengeance; 
1 King 25.  but the gentle words of Abigail quenched the fire again that was all in a flame. And a special remedy against malicious Tongues, is to arm ourselves with patience, meekness, and silence, lest with multiplying words with the Enemy, we be made as evil as he. But they, 
An Objection. Prov. 26.  that cannot bear one evil word, peradventure, for their own excuse, will allege that which is written, He that despiseth his g●od Name is cruel. Also we read, Answer a Fool according to his foolishness. And our Lord Jesus Christ did hold his peace at certain evil say; but to some he answered diligently. He heard Men call him a Samaritan, a Carpenter's Son, a Wine-Drinker, and he held his peace: But when he heard them say, Thou hast the Devil within thee, he answered to that earnestly. Answer. Truth it is indeed, that there is a time, when it is convenient to answer a Fool according to his foolishness, lest he should seem in his own conceit to be wise. And sometime it is not profitable to answer a Fool according to his foolishness, lest the Wise Man be made like to the Fool. When our Infamy, or the Reproach that is done unto us, is joined with the peril of many, than it is necessary, in answering, to be quick and ready. For we read that many holy Men, of good Zeal, have sharply and fiercely both spoken and answered Tyrants and evil Men; which sharp words came not of Anger, Rancour or Malice, or desire of Vengeance, but of a fervent desire to bring them to the true knowledge of God, and from ungodly living, by an earnest and sharp rebuke and chiding. In this Zeal, Saint John Baptist called the Pharisees, Adder's brood: 
Matth. 3. Gal. 3. Titus 1.  And Saint Paul called the Galatians, Fools: And the Men of Crete he called Liars, evil Beasts, and sluggish Bellies: And the false Apostles he called Dogs, and crafty Workmen. 
Phil. 3.  And his Zeal is godly, and to be allowed, as it is plainly proved by the example of Christ, who although he were the Fountain and Spring of all Meekness, Gentleness and Softness, 
Matth. 23.  yet he called the obstinate Scribes and Pharisees, Blind Guides, Fools, painted Graves, Hypocrites, Serpents, Adder's brood, a corrupt and wicked Generation. Also he rebuketh Peter eagerly, saying, Go behind me, Satan. 
Matth. 16.  Likewise Saint Paul reproveth Elymas, saying, 
Acts 13.  O thou full of all Craft and Guile, Enemy to all Justice, thou ceasest not to destroy the right ways of God: And now lo, the Hand of the Lord is upon thee, and thou shalt be blind, and not see for a time. And Saint Peter reprehendeth Ananias very sharply, saying, Ananias, 
Acts 5.  how is it that Satan hath filled thy Heart, that thou shouldst lie unto the Holy Ghost? This Zeal hath been so servant in many good Men, that it hath stirred them, not only to speak bitter and eager words, but also to do things, which might seem to some to be cruel, but indeed they be very just, charitable, and godly, because they were not done of Ire, Malice, or contentious Mind, but of a fervent Mind, to the Glory of God, and the correction of Sin, executed by Men called to that Office. For in this Zeal our Lord Jesus Christ did drive with a Whip the Buyers and Sellers out of the Temple. 
John 2.  In this Zeal Moses broke the two Tables which he had received at God's Hand, 
Exod. 32.  when he saw the Israelites dancing about the Calf, and caused to be killed twenty four thousand of his own People. 
Numb. 25. But these Examples are not to be followed of every body, but as Men be called to Office, and set in Authority. Prov. 20.  In this Zeal Phineas the Son of Eleazar, did thrust through with his Sword Zimri and Cosby, whom he found together joined in the act of Uncleanness. Wherefore now to return again to contentious Words, and specially in Matters of Religion, and God's Word, (which would be used with all Modesty, Soberness and Chastity,) the words of Saint James ought to be well marked, and born in memory, where he saith, That of Contention riseth all Evil. And the wise King Solomon saith, Honour is due to a Man that keepeth himself from Contention, and all that mingle themselves therewith be Fools. And because this Vice is so much hurtful to the Society of a Commonwealth, in all well-ordered Cities, these common Brawlers and Scolders be punished with a notable kind of pain, as to be set on the Cucking-stool, Pillory, or such like. And they be unworthy to live in a Commonwealth, the which do as much as lieth in them, with Brawling and Scolding, to disturb the Quietness and Peace of the same. And whereof cometh this Contention, Strife, and Variance, but of Pride and Vainglory? Let us therefore humble ourselves under the mighty Hand of God, 
1 Pet. 5. Luk. 1.  which hath promised to rest upon them that be humble and low in Spirit. If we be good and quiet Christian Men, let it appear in our Speech and Tongues. If we have forsaken the Devil, let us use no more Devilish Tongues: He that hath been a railing Scolder, now let him be a sober Counsellor. He that hath been a malicious Slanderer, now let him be a loving Comforter. He that hath been a vain Railer, now let him be a ghostly Teacher. He that hath abused his Tongue in Cursing, now let him use it in Blessing. He that hath abused his Tongue in evil-speaking, now let him use it in speaking well. All Bitterness, Anger, Railing and Blasphemy, let it be avoided from you. If you may, and if it be possible, in no wise be angry. But if you may not be clean void of this passion, yet then so temper and bridle it, that it stir you not to Contention and Brawling. If you be provoked with evil-speaking, arm yourself with Patience, Lenity, and Silence, either speaking nothing, or else being very soft, meek, and gentle in answering. Overcome thine Adversary with Benefits and Gentleness. And above all things, keep Peace and Unity: Be no Peace-breakers, but Peacemakers. And then there is no doubt, but that God, the Author of Comfort and Peace, will grant us Peace of Conscience, and such Concord and Agreement, that with one Mouth and Mind, we may glorify God the Father of our Lord Jesus Christ, to whom be all Glory, now and for ever. AMEN.  
HEreafter shall follow Sermons of Fasting, Prayer, Alms-Deeds, of the Nativity, Passion, Resurrection, and Ascension of our Saviour Christ: Of the due Receiving of his Blessed Body and Blood, under the form of Bread and Wine: Against Idleness, against Gluttony and Drunkenness, against Covetousness, against Envy, Ire, and Malice, with many other matters, as well fruitful as necessary to the edifying of Christian People, and the increase of Godly Living.   
GOD Save the KING.   

THE Second PART OF THE HOMILIES.  
LONDON: Printed for George Wells at the Sun, Abel Swall at the Unicorn, in St. Paul's Churchyard, and George Pawlett at the Bible in Chancery-Lane. 1687.   

AN ADMONITION TO ALL Ministers Ecclesiastical.  
FOR that the Lord doth require of his Servant, whom he hath set over his Household, to show both Faithfulness and Prudence in his Office: It shall be necessary that ye above all other do behave yourselves most faithfully and diligently in your so high a Function: That is, aptly, plainly, and distinctly to Read the Sacred Scriptures, diligently to instruct the Youth in their Catechism, gravely and reverently to Minister his most Holy Sacraments, prudently also to choose out such Homilies as be most meet for the time, and for the more agreeable Instruction of the People committed to your charge, with such discretion, that where the Homily may appear too long for one Reading, to divide the same to be Read part in the Forenoon, and part in the Afternoon. And where it may so chance some one or other Chapter of the Old Testament to fall in order to be Read upon the Sundays or holidays, which were better to be changed with some other of the New Testament of more Edification, it shall be well done to spend your time to consider well of such Chapters beforehand, whereby your Prudence and diligence in your Office may appear, so that your People may have cause to glorify God for you, and be the readier to embrace your Labours, to your better Commendation, to the discharge of your Consciences and their own   

THE TABLE OF Homilies ensuing.  

I. OF the Right Use of the Church. Page 93  
II. Against Peril of Idolatry. Page 102  
III. For Repairing and keeping Clean the Church. Page 282  
IV. Of Good Works. And first of Fasting. Page 289  
V Against Gluttony and Drunkenness. Page 309  
VI Against excess of Apparel. Page 322  
VII. An Homily of Prayer. Page 334  
VIII. Of the Place and Time of Prayer. Page 356  
IX. Of Common-Prayer and Sacraments. Page 370  
X. An Information of them which take Offence at certain places of Holy Scripture. Page 385  
XI. Of Alms-Deeds. Page 402  
XII. Of the Nativity. Page 421  
XIII. Of the Passion, for Good Friday. Page 434, 443  
XIV. Of the Resurrection, for Easter Day. Page 455  
XV. Of the Worthy Receiving of the Sacrament. Page 467  
XVI. An Homily concerning the coming down of the Holy Ghost, for Whitsunday. Page 480  
XVII. An Homily for Rogation-Week. Page 497  
XVIII. Of the State of Matrimony. Page 539  
XIX. Against Idleness. Page 540  
XX. Of Repentance and true Reconciliation unto God. Page 556  
XXI. An Homily against Disobedience and wilful Rebellion. Page 583    

AN HOMILY OF THE Right Use of the Church or Temple of GOD, and of the Reverence due unto the same.  

The First Chapter.  
WHereas there appeareth in 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 Head for our grievous Offences in this behalf, amongst other many and great Sins which we daily and hourly commit before the Lord. Therefore for the discharge of all our Consciences, and for the avoiding of the common Peril and Plague hanging over us, let us consider what may be said out of God's Holy Book concerning this matter, whereunto I pray you give good Audience, for that it is of great weight, and concerneth you all. Although the Eternal and Incomprehensible Majesty of God, the Lord of Heaven and Earth, whose seat is Heaven, and the Earth his Footstool, cannot be enclosed in Temples or Houses made with Man's Hand, as in dwelling places able to receive or contain his Majesty, according as is evidently declared by the Prophet Isaiah, 
Isaiah 66. Act. 7.17. 3 Reg. 8. 2 Par. 2. and 6.  and by the Doctrine of St. Stephen, and St. Paul in the Acts of the Apostles. And where King Solomon (who builded unto the Lord the most glorious Temple that ever was made,) saith, Who shall be able to build a meet or worthy House for him? If Heaven, and the Heaven above all Heavens cannot contain him, how much less can that which I have builded? And further confesseth; What am I that I should be able to build thee an House, O Lord? But yet for this purpose only it is made, that thou mayest regard the Prayer of thy Servant, and his Humble Supplication. Much less than be our Churches meet dwelling places to receive the Incomprehensible Majesty of God. And indeed, the chief and special Temples of God, wherein he hath greatest pleasure, and most delighteth to dwell and continue in, are the Bodies and Minds of true Christians, and the chosen People of God, according to the Doctrine of the Holy Scripture, declared in the First Epistle to the Corinthians. Know ye not (saith St. Paul, 
1 Cor. 3. ) 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: Know ye not that your body is the Temple of the Holy Ghost dwelling in you, whom ye have given you of God, 
1 Cor. 6.  and that ye be not your own? For ye are dearly bought. Glorify ye now therefore God in your Body, and in your Spirit, which are Gods. And therefore as our Saviour Christ teacheth in the Gospel of Saint John, 
John 4.  they that worship God the Father in Spirit and Truth, in what place soever they do it, worship him aright: For such Worshippers doth God the Father look for. For God is a Spirit, and those that Worship him, must Worship him in Spirit and Truth, saith our Saviour Christ. Yet all this notwithstanding, the material Church or Temple is a place appointed as well by the usage and continual Examples expressed in the Old Testament, as in the New, for the People of God to resort together unto, there to hear Gods Holy Word, to call upon his Holy Name, to give him thanks for his innumerable and unspeakable benefits bestowed upon us, and duly and truly to celebrate his Holy Sacraments, (in the unfeigned doing and accomplishing of the which, standeth that True and Right Worshipping of God aforementioned,) and the same Church or Temple, is by the Holy Scriptures, both of the Old Testament and New, called the House and Temple of the Lord, for the peculiar service there done to his Majesty by his People, and for the effectuous presence of his Heavenly Grace, wherewith he by his said Holy Word endueth his People so there assembled. And to the said House or Temple of God, at all times, by common order appointed, are all People that be godly indeed, bound with all diligence to resort, unless by sickness, or other most urgent causes they be letted therefore. 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 his Saints. All which things are evident to be proved by God's Holy Word, as hereafter shall plainly appear.  
And first of all, I will declare by the Scriptures, that it is called, (as it is indeed,) the House of God, and Temple of the lord He that Sweareth by the Temple, (saith our Saviour Christ, 
John 2. Matth. 23. John 2. ) Sweareth by it, and him that dwelleth therein, meaning God the Father, which he also expresseth plainly in the Gospel of Saint John, saying: Do not make the House of my Father the House of Merchandise. And in the Book of the Psalms, 
Psal. 5.  the Prophet David saith, I will enter into thine House, I will Worship in thy Holy Temple, in thy Fear. And it is almost in infinite places of the Scripture, especially in the Prophets and Book of Psalms, called the House of God, or House of the Lord. Sometimes it is named the Tabernacle of the Lord, 
Exod. 25.  and sometimes the Sanctuary, that is to say, the Holy Place or House of the Lord. And it is likewise called the House of Prayer, 
Levit. 19 3 Reg. 8 2 Par. 6.  as Solomon, who builded the Temple of the Lord at Jerusalem, doth oft call it the House of the Lord, in the which the Lords Name should be called upon. 
Isaiah 56. Matth. 12. Matth. 21. Mark 11. Luke 19 Luke 18. Luke 2.  And Isaiah in the Fifty sixth Chapter, My House shall be called the House of Prayer amongst all Nations. Which Text our Saviour Christ allegeth in the New Testament, as doth appear in Three of the Evangelists, and in the Parable of the Pharisee and the Publican which went to pray, in which Parable our Saviour Christ saith, They went up into the Temple to pray. And Anna the Holy Widow and Prophetess, served the Lord in Fasting and Prayer in the Temple, Night and Day. And in the Story of the Acts it is mentioned, 
Acts 3.  how that Peter and John went up into the Temple at the Hour of Prayer. And Saint Paul praying in the Temple at Jerusalem, was wrapped in the Spirit, and did see Jesus speaking unto him. And as in all convenient places, Prayer may be used of the Godly privately: So it is most certain, that the Church or Temple is the due and appointed place for common and public Prayer. Now that it is likewise the place of Thanksgiving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appeareth notably at the latter end of the Gospel of Saint Luke, 
Luke 24. Acts 22.  and the beginning of the Story of the Acts, where it is written, that the Apostles and Disciples after the Ascension of the Lord, continued with one accord daily in the Temple, always praising and blessing God. And it is likewise declared in the First Epistle to the Corinthians, 
Cor. 11.  that the Church is the due place appointed for the use of the Sacraments. It remaineth now to be declared, that the Church or Temple is the place where the lively Word of God (and not Man's Inventions,) ought to be Read and Taught, and that the People are bound thither with all diligence to resort: And this proof likewise to be made by the Scriptures, as hereafter shall appear.  
In the Story of the Acts of the Apostles, 
Acts 13.  we read that Paul and Barnabas Preached the Word of God in the Temples of the Jews at Salamine. And when they came to Antiochia, they entered on the Sabbath-day into the Synagogue or Church, and sat down, and after the Lesson or Reading of the Law and the Prophets, the Ruler of the Temple sent unto them, saying; Ye Men and Brethren, if any of you have any Exhortation to make unto the People, say it. And so Paul standing up, and making silence with his Hand, said, Ye Men that be Israelites, and ye that fear God, give Ear, etc. Preaching to them a Sermon out of the Scriptures, as there at large appeareth. And in the same Story of the Acts, the Seventeenth Chapter, is testified, how Paul preached Christ out of the Scriptures at Thessalonica. And in the Fifteenth Chapter, James the Apostle in that Holy Council and Assembly of his Fellow Apostles saith, 
Acts 15.  Moses of old time hath in every City certain that preach him in the Synagogues or Temples, where he is read every Sabbath-day. By these places ye may see the usage of Reading the Scriptures of the the Old Testament, among the Jews in their Synagogues every Sabbath-day, and Sermons usually made upon the same. How much more than is it convenient that the Scriptures of God, and specially the Gospel of our Saviour Christ should be Read and Expounded unto us that be Christians in our Churches, specially our Saviour Christ and his Apostles allowing this most godly and necessary usage, and by their Examples confirming the same?  
It is written in the Stories of the Gospel in divers places, that Jesus went round about all Galilee, 
Matth. 4. Mark 1. Luke 4. Matth. 13.20. Mark 6. Luke 13. Luke 4.  teaching in their Synagogues, and preaching the Gospel of the Kingdom: In which places is his great diligence in continual Preaching and Teaching of the People most evidently set forth.  
In Luke ye read, how Jesus according to his accustomed use came into the Temple, and how the Book of Isaiah the Prophet was delivered him, how he read a Text therein, and made a Sermon upon the same.  

Luke 19  And in the Nineteenth is expressed how he Taught daily in the Temple. And it is thus written in the Eighth of John: 
John 8. John 18.  Jesus came again early in the Morning into the Temple, and all the People came unto him, and he sat down and Taught them. And in the Eighteenth of John, our Saviour testifieth before Pilate, that he spoke openly unto the World, and that he always Taught in the Synagogue and in the Temple, whither all the Jews resorted, and that secretly he spoke nothing. 
Luke 21.  And in Saint Luke: 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 same Example of diligence in preaching the Word of God in the Temple, shall ye find in the Apostles, and the People resorting unto them, Acts the Fifth. Where the Apostles, although they had been whipped and scourged the day before, and by the High Priest commanded that they should preach no more in the Name of Jesus, yet the day following they entered early in the Morning into the Temple, and did not cease to teach and declare Jesus Christ. And in sundry other places of the Story of the Acts, 
Acts 13.15.17.  ye shall find like diligence both in the Apostles in Teaching, and in the People in coming to the Temple to hear God's Word. And it is testified in the First of Luke, that when Zachary the Holy Priest, 
Luke 1.  and Father to John Baptist, did Sacrifice within the Temple, all the People stood without a long time praying, such was their zeal and fervency at that time. And in the Second of Luke appeareth what great Journeys Men, 
Luke 2.  Women, yea, and Children took, to come to the Temple on the Feast-day, there to serve the Lord, and specially the Example of Joseph, the Blessed Virgin Mary, Mother to our Saviour Jesus Christ, and of our Saviour Christ himself, being yet but a Child, whose Examples are worthy for us to follow. So that if we would compare our negligence in resorting to the House of the Lord, there to serve him, with the diligence of the Jews, in coming daily very early, sometimes by great Journeys to their Temple, and when the multitude could not be received within the Temple, the fervent zeal that they had, was declared in standing long without and Praying: We may justly in this Comparison condemn our slothfulness and negligence, yea, plain contempt, in coming to the Lord's House, standing so near unto us, so seldom, and scarcely at any time.  
So far is it from a great many of us to come early in the Morning, or give attendance without, who disdain to come into the Temple: And yet we abhor the very Name of the Jews when we hear it, as of a most wicked and ungodly People.  
But it is to be feared, that in this point we be far worse than the Jews, and that they shall rise at the day of Judgement, to our Condemnation, who in Comparison to them, show such slackness and contempt in resorting to the House of the Lord, there to serve him, according as we are of duty most bound.  
And besides this most horrible dread of God's just Judgement in the great day, we shall not in this Life escape his heavy Hand and Vengeance for this contempt of the House of the Lord, and his due service in the same, according as the Lord himself threatneth in the First Chapter of the Prophet Aggeus, after this sort: 
Agge 1.  Because you have left my House desert, and without Company (saith the Lord,) and ye have made haste every Man to his own House, for this cause are the Heavens stayed over you, that they should give no Dew, and the Earth is forbidden that it should 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. Behold, if we be such worldlings that we care not for the Eternal Judgements of God, (which yet of all other are most dreadful, and horrible,) we shall not escape the punishment of God in this World by drought and famine, and the taking away of all worldly commodities, which we as worldlings seem only to regard and care for. Whereas, on the contrary part, if we would amend this fault, or neglignce, slothfulness and contempt of the House of the Lord, and his due service there, and with diligence resort thither together, to serve the Lord with one accord and consent, in all Holiness and Righteousness before him, we have promises of benefits, 
Matth. 18.  both Heavenly and Worldly. Wheresoever two or three be gathered in my Name (saith our Saviour Christ,) there am I in the midst of them. And what can be more blessed, than to have our Saviour Christ among us? Or what again can be more unhappy, or mischievous, than to drive our Saviour Christ from amongst us, to leave a place for his, and our most ancient and mortal Enemy the old Dragon and Serpent, Satan the Devil, in the midst of us?  
In the Second of Luke it is written, how that the mother of Christ and Joseph, when they had long sought Christ, whom they had lost, and could find him no where, 
Luke 2.  that at the last, they found him in the Temple, sitting in the midst of the Doctors, So if we lack Jesus Christ, that is to say, the Saviour of our Souls and Bodies, we shall not find him in the Marketplace, or in the Guild-Hall, much less in the Alehouse or Tavern, amongst good Fellows, (as they call them,) so soon as we shall find him in the Temple, the Lords House, amongst the Teachers, and Preachers of his Word, where indeed he is to be found. And as concerning Worldly commodities, we have a sure promise of our Saviour Christ: Seek ye first the Kingdom of God, and the righteousness thereof, and all these things shall withal be given unto you. And thus we have in the First Part of this Homily declared by God's Word, that the Temple or Church is the House of the Lord, for that the Service of the Lord (as Teaching and Hearing of his Holy Word, calling upon his Holy Name, giving Thanks to him for his great and innumerable Benefits, and due ministering of his Sacraments,) is there used. And it is likewise declared by the Scriptures, how all Godly and Christian Men and Women ought at times appointed, with diligence to resort unto the House of the Lord, there to serve him, and to glorify him, as he is most worthy, and we most bound, to whom be all Glory and Honour, World without end, Amen.   

The Second Part of the Homily of the right Use of the Church.  
IT was declared in the First Part of this Homily, by God's Word, that the Temple, or Church is the House of the Lord, for that the Service of the Lord, (as Teaching and Hearing his Holy Word, calling upon his Holy Name, giving Thanks to him for his great and innumerable Benefits, and due ministering of the Sacraments,) is there used. And it is likewise already declared by the Scriptures, how all Godly and Christian Men and Women, aught at times appointed, with diligence to resort unto the House of the Lord, there to Serve him, and to Glorify him, as he is most worthy, and we most bounden.  
Now it remaineth in this Second Part of the Homily, concerning the right use of the Temple of God, to be likewise declared by God's Word, with what quietness, silence, and reverence, those that resort to the House of the Lord, ought there to use and behave themselves.  
It may teach us sufficiently how well it doth become us Christian Men reverently to use the Church and Holy House of our Prayers, by considering in how great reverence and veneration the Jews in the old Law had their Temple, which appeared by sundry places, whereof I will note unto you certain. In the 26th of Matthew, it is laid to our Saviour Christ's charge before a Temporal Judge, as a matter worthy death, by the two false witnesses, that he had said, He could destroy the Temple of God, and in three days build it again, not doubting, but if they might make Men to believe, that he had said any thing against the Honour and Majesty of the Temple, he should seem to all Men most worthy of death. 
Acts 21.  And in the 21st of the Acts, when the Jews found Paul in the Temple, They laid hands upon him, crying, Ye Men Israelites help, this is that Man who teacheth all Men every where against the People and the Law, and against this place: Besides that, he hath brought the Gentiles into the Temple, and hath profaned this holy place. Behold, how they took it for a like offence to speak against the Temple of God, as to speak against the Law of God, and how they judged it convenient, that none but Godly Persons, and the true worshippers of God, should enter into the Temple of God. And the same fault is laid to Paul's charge by Tertullus, an eloquent Man, and by the Jews in the 24th of the Acts, 
Acts 24.  before a Temporal Judge, as a matter worthy of death, that he went about to pollute the Temple of God. And in the 27th of Matthew, 
Matth. 27.  when the chief Priests had received again the pieces of Silver at Judas' Hand, they said, It is not lawful to put them into Corban, (which was the Treasure-House of the Temple,) because it is the price of Blood. So that they could not abide that not only any unclean Person, but also any other dead thing that was judged unclean, should once come into the Temple or any place thereto belonging. And to this end is Saint Paul's saying in the Second Epistle to the Corinthians, 
2 Cor. 6.  the Sixth Chapter to be applied. What Fellowship is there betwixt Righteousness and unrighteousness? Or what Communion between Light and Darkness? Or what Concord between Christ and Belial? Or what part can the Faithful have with the Unfaithful? Or what agreement can there be between the Temple of God and Images? Which sentence, although it be chief referred to the Temple of the Mind of the Godly; yet seeing that the Similitude and Pith of the argument is taken from the material Temple, it enforceth, that no Ungodliness, specially of Images or Idols, may be suffered in the Temple of God, which is the place of worshipping God: And therefore can no more be suffered to stand there, than Light can agree with Darkness, or Christ with Belial: For that the true worshipping of God, and the worshipping of Images, are most contrary. And the setting of them up in the place of Worshipping, may give great occasion to the Worshipping of them. But to turn to the Reverence that the Jews had to their Temple: You will say, that they Honoured it Superstitiously, and a great deal too much, crying out, The Temple of the Lord, the Temple of the Lord, 
Jer. 7.  being notwithstanding most wicked in Life, and be therefore must justly reproved of Jeremiah, the Prophet of the Lord. Truth it is, that they were Superstitiously given to the Honouring of their Temple. But I would we were not as far too short from the due Reverence of the Lord's House, as they overshot themselves therein. And if the Prophet justly reprehended them, harken also what the Lord requireth at our Hands, that we may know whether we be blame-worthy or no.  
It is written in Ecclesiastes the Fourth Chapter, 
Eccles. ●  When thou dost enter into the House of God, (saith he,) take heed to thy Feet, draw near that thou must hear: For Obedience is much more worth than the Sacrifice of Fools, which know not what evil they do. Speak nothing rashly there, neither let th●ne Heart be swift to utter words before God. For God is in Heaven, and thou art upon the Earth, therefore let thy words be few. Note (well-beloved,) what quietness in gesture and behaviour, what silence in talk and words, is required in the House of God; for so he calleth it. See whether they take heed to their Feet, as they be here warned, which never cease from uncomely walking and jetting up and down and overthwart the Church, showing an evident signification of notable contempt, both of God, and all good Men there present: And what heed they take to their Tongues and Speech, which do not only speak words swiftly and rashly before the Lord, (which they be here forbidden,) but also oftentimes speak Filthily, Covetously, and Ungodlily, talking of matters scarce honest or fit for the Alehouse or Tavern, in the House of the Lord, little considering that they speak before God, who dwelleth in Heaven, (as is here declared,) when they be but Vermine here creeping upon the Earth, in comparison to his Eternal Majesty; and less regarding, that they must give an account at the great day of every idle word wheresoever it be spoken, 
Matth. 12.  much more of filthy, unclean, or wicked words spoken in the Lord's House, to the great dishonour of his Majesty, and offence of all that hear them. And indeed concerning the People and Multitude, the Temple is prepared for them to be Hearers, rather than Speakers, considering that as well the Word of God is there Read and Taught, whereunto they are bound to give diligent Ear, with all Reverence and Silence, as also that Common-Prayer and Thanksgiving are Rehearsed and said by the Public Minister in the Name of the People and the whole multitude present, whereunto they, giving their ready Audience, should assent and say, 
Cor. 14.  Amen, as Saint Paul teacheth in the first Epistle to the Corinthians. And in another place, Glorifying God with one Spirit and Mouth: Which cannot be when every Man and Woman in several pretences of Devotion prayeth privately, one Ask, another giving Thanks, another reading Doctrine, and not regarding to hear the Common Prayer of the Minister. And peculiarly, what due Reverence is to be used in the Ministering of the Sacraments in the Temple, the same Saint Paul teacheth to the Corinthians, 
1 Cor. 11.  rebuking such as did Unreverently use themselves in that behalf. Have ye not Houses to eat and drink in, (saith he?) Do ye despise the Church or Congregation of God? What shall I say unto you? Shall I praise you? In this I praise you not. And God requireth not only this outward Reverence of Behaviour and silence in his House, but all inward Reverence in cleansing of the Thoughts of our Hearts, 
Osee 9  threatening by his Prophet Osee in the Ninth Chapter, that for the Malice of the Inventions and Devices of the People, he will cast them out of his House: Whereby is also signified the Eternal casting of them out of his Heavenly House and Kingdom, which is most horrible. And therefore in the Ninteenth of Leviticus, God saith, 
Levit. 19 Psal. 5.  Fear you with Reverence my Sanctuary, for I am the Lord. And according to the same the Prophet David saith, I will enter into thine House, I will Worship in thy Holy Temple, in thy Fear: Showing, what inward Reverence and Humbleness of Mind the godly Man ought to have in the House of the Lord. And to allege somewhat concerning this matter out of the New Testament, in what Honour God would have his House or Temple kept, and that by the Example of our Saviour Christ, whose Authority ought of good reason with all true Christians to be of most Weight and Estimation. It is written of all the four Evangelists, as a Notable Act, 
Matth. 21. Mar. 11. Luke 19 John 11.  and worthy to be testified by many Holy Witnesses, how that our Saviour Jesus Christ, that Merciful and Mild Lord, compared for his Meekness to a Sheep, suffering with silence his Fleece to be shorn from him, 
Isaiah 53. Acts 8. Isaiah 50. Matth. 5.  and to a Lamb led without resistance to the Slaughter, which gave his Body to them that did smite him, answered not him that reviled, nor turned away his Face from them that did reproach him and spit upon him, and, according to his own Example, gave Precepts of Mildness and Sufferance to his Disciples: Yet when he seethe the Temple and Holy House of his Heavenly Father misordered, polluted, and profaned, useth great severity and sharpness, overturneth the Tables of the Exchangers, subverted the Seats of them that sold Doves, maketh a whip of Cords, and scourgeth out those wicked abusers and profaners of the Temple of God, saying, My House shall be called the House of Prayer, but ye have made it a Den of Thiefs. 
John 2.  And in the Second of John, Do not ye make the House of my Father, the House of Merchandise? For as it is the House of God, when God's service is duly done in it: So when we wickedly abuse it with wicked talk, or covetous bargaining, we make it a Den of Thiefs, or an House of Merchandise. 
Mark 11  Yea, and such Reverence would Christ should be therein, that he would not suffer any Vessel to be carried through the Temple. And whereas our Saviour Christ (as is before mentioned out of Saint Luke,) could be found no where (when he was sought,) but only in the Temple amongst the Doctors, and now again he exerciseth his Authority and Jurisdiction, not in Castles and Princely Palaces, amongst Soldiers, but in the Temple: Ye may hereby understand, in what place his spiritual Kingdom (which he denieth to be of this World,) is soon to be found, and best to be known of all places in this World. And according to this Example of our Saviour Christ in the Primitive Church, which was most Holy and Godly, and in the which due discipline with severity was used against the wicked, open Offenders were not suffered once to enter into the House of the Lord, nor admitted to Common Prayer, and the use of the Holy Sacraments with other true Christians, until they had done open Penance before the whole Church. And this was practised, not only upon mean Persons, but also upon the Rich, Noble, and Mighty Persons; yea, upon Theodosius, that Puissant and Mighty Emperor, whom, for committing 
* The People's fault was most grievous: The sentence executed otherwise and more cruel than it should.  a grievous and wilful Murder, Saint Ambrose Bishop of Milan reproved sharply, and ‡ did also Excommunicate the said Emperor, and brought him to open Penance. And they, that were so justly exempted and banished (as it 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, 
* 1 Cor. 5  even given unto Satan, 
† He was only dehorted from receiving the Sacrament until by Repentance he might be better prepared Chrys.  the Devil for a time, and their company was shunned and avoided of all Godly Men and Women, until such time, as they by Repentance and public Penance were Reconciled. Such was the Honour of the Lords House in men's Hearts, and outward Reverence also at that time, and so horrible a thing was it to be shut out of the Church and House of the Lord in those days, when Religion was most pure, and nothing so corrupt as it hath been of late days. And yet we willingly, either by absenting ourselves from the House of the Lord, do (as it were,) Excommunicate ourselves from the Church and and Fellowship of the Saints of God, or else coming thither, by uncomely and unreverent behaviour there, by hasty, rash, yea, unclean and wicked Thoughts and Words before the Lord our God, horribly dishonour his Holy House the Church of God, and his Holy Name and Majesty, to the great danger of our Souls, yea, and certain Damnation also, if we do not speedily and earnestly Repent us of this Wickedness.  
Thus ye have heard (dearly beloved,) out of God's Word, what Reverence is due to the Holy House of the Lord, how all Godly Persons 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, as well Temporal as Eternal, the Lord in his Holy Word threatneth, as well to such as neglect to come to his Holy House, as also to such, who coming thither, do unreverently by gesture or talk there behave themselves. Wherefore if we desire to have seasonable Wether, and thereby to enjoy the good Fruits of the Earth, if we will avoid Drought and Barrenness, Thirst and Hunger, which are Plagues threatened unto such as make haste to go to their own Houses, to Alehouses and Taverns, and leave the House of the Lord empty and desolate, if we abhor to be scourged, not with Whips made of Cords, out of the material Temple only (as our Saviour Christ served the Desilers of the House of God in Jerusalem,) but also to be beaten and driven out of the Eternal Temple and House of the Lord (which is his Heavenly Kingdom, 
Ephes. 3. ) with the Iron Rod of Everlasting Damnation, and cast into utter Darkness, where is Weeping and Gnashing of Teeth, if we Fear, Dread, and abhor this, (I say,) as we have most just cause to do: Then let us amend this our negligence and contempt in coming to the House of the Lord, this our unreverent behaviour in the House of the Lord, and resorting thither diligently together, let us there with Reverend hearing of the Lords Holy Word, calling on the Lords Holy Name, giving of hearty Thanks unto the Lord for his manifold and inestimable benefits daily and hourly bestowed upon us, celebrating also Reverently the Lords Holy Sacraments, serve the Lord in his Holy House, as becometh the Servants of the Lord, in Holiness and Righteousness before him all the days of our Life; and then we shall be assured, after this Life, to rest in his Holy Hill, and to dwell in his Tabernacle, there to Praise and Magnify his Holy Name in the Congregation of his Saints, in the Holy House of his Eternal Kingdom of Heaven, which he hath purchased for us, by the Death and Shedding of the precious Blood of his Son, our Saviour Jesus Christ, to whom with the Father, and the Holy Ghost, one Immortal God, be all Honour, Glory, Praise, and Thanksgiving, world without end. Amen.    

AN HOMILY AGAINST Peril of Idolatry, and superfluous Decking of Churches.  

The First Part.  
IN what points the true Ornaments of the Church or Temple of God do consist and stand, hath been declared in the two last Homilies, treating of the Right Use of the Temple or House of God, and of the due Reverence that all true Christian People are bound to give unto the same. The Sum whereof is, that the Church or House of God is a place appointed by the Holy Scriptures, where the lively Word of God ought to be Read, Taught, and Herd, the Lords Holy Name called upon by public Prayer, hearty Thanks given to his Majesty for his infinite and unspeakable benefits bestowed upon us, his Holy Sacraments duly and reverently ministered, and that therefore all that be Godly indeed, ought both with diligence at times appointed, to repair together to the said Church, and there with all Reverence to use and behave themselves before the Lord. And that the said Church thus godly used by the Servants of the Lord, in the Lords true Service, for the effectual presence of God's Grace, wherewith he doth by his holy Word and Promises endue his people there present and assembled, to the attainment as well of Commodities worldly, necessary for us, as also of all heavenly Gifts, and Life everlasting, is called by the Word of God (as it is indeed,) the Temple of the Lord, and the House of God, and that therefore the due Reverence thereof is stirred up in the Hearts of the Godly, by the Consideration of these true Ornaments of the said House of God, and not by any outward Ceremonies, or costly and glorious decking of the said House, or Temple of the Lord, contrary to the which most manifest Doctrine of the Scriptures, and contrary to the usage of the Primitive Church, which was pure and uncorrupt, and contrary to the Sentences and Judgements of the most ancient, learned and godly Doctors of the Church, (as hereafter shall appear,) the Corruption of these later days hath brought into the Church infinite multitudes of Images, and the same, with other parts of the Temple also, have decked with Gold and Silver, painted with Colours, set them with Stone and Pearl, clothed them with Silks and precious Vestures, fancying untruly that to be the chief Decking and Adorning of the Temple or the House of God, and that all People should be the more moved to the due Reverence of the same, if all Corners thereof were glorious, and glistering with Gold and precious Stones. Whereas indeed, they, by the said Images, and such Glorious decking of the Temple, have nothing at all profited such as were Wise and Understanding: But have thereby greatly hurt the Simple and Unwise, occasioning them thereby to commit horrible Idolatry. And the covetous Persons, by the same occasion, seeming to worship, and peradventure worshipping indeed, not only the Images, but also the matter of them, Gold and Silver, as that Vice is of all others in the Scriptures peculiarly called Idolatry, 
Ephes 5. Coloss. 3.  or worshipping of Images. Against the which foul Abuses and great Enormities shall be alleged unto you: First, the Authority of God's holy Word, as well out of the Old Testament, as of the New. And secondly, the Testimonies of the holy and ancient learned Fathers and Doctors, out of their own Works and ancient Histories Ecclesiastical, both that you may at once know their Judgements, and withal understand what manner of Ornaments were in the Temples in the Primitive Church, in those times which were most pure and sincere. Thirdly, the Reasons and Arguments made for the defence of Images or Idols, and the outrageous decking of Temples and Churches, with Gold, Silver, Pearl, and precious Stones, shall be confuted, and so this whole matter concluded. But lest any should take occasion by the way, of doubting by Words or Names, it is thought good here to note first of all, that although in common speech we use to call the likeness or similitudes of Men or other things, Images, and not Idols; yet the Scriptures use the said two words (Idols and Images,) indifferently for one thing always. They be words of divers Tongues and Sounds, but one in Sense and Signification in the Scriptures. The one is taken of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Idol, and the other of the Latin word Imago, an Image, and so both used as English terms in the translating of Scriptures indifferently, according as the Septuaginta have in their Translation in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Saint Jerome in his Translation of the same places in Latin hath Simulachra, in English, Images. And in the New Testament, 
1 John 5▪  that which Saint John calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint Jerome likewise translateth Simulachrum, as in all other like places of Scripture usually he doth so translate. And Tertullian, a most ancient Doctor, and well learned in both the Tongues, Greek and Latin, interpreting this place of Saint John, Beware of Idols, that is to say, 
Lib. de corona militis.  (saith Tertullian,) of the Images themselves: The Latin words which he useth, be Effigies and Imago, that is to say, an Image. And therefore it skilleth not, whether in this process we use the one term or the other, or both together, seeing they both (though not in common English Speech, yet in Scripture,) signify one thing. And though some, to blind men's Eyes, have heretofore craftily gone about to make them to be taken for words of divers Significations in Matters of Religion, and have therefore usually named the likeness or similitude of a thing set up amongst the Heathen in their Temples, or other places to be worshipped, an Idol.  
But the like similitude with us, set up in the Church, the place of Worshipping, they call an Image, as though these two words (Idol and Image,) in Scripture, did differ in property and sense, which (as is aforesaid,) differ only in Sound and Language, and in meaning be indeed all one, especially in the Scriptures and matters of Religion. And our Images also have been, and be, and, if they be publicly suffered in Churches and Temples, ever will be also worshipped, and so Idolatry committed to them, as in the last part of this Homily shall at large be declared and proved. Wherefore our Images in Temples and Churches be indeed none other but Idols, as unto the which Idolatry hath been, is, and ever will be committed.  
And first of all, the Scriptures of the Old Testament, condemning and abhorring as well all Idolatry or worshipping of Images, as also the very Idols or Images themselves, especially in Temples, are so many and plentiful, that it were almost an infinite Work, and to be contained in no small Volume, to record all the places concerning the same. For when God had chosen to himself a peculiar and special People from amongst all other Nations that knew not God, but worshipped Idols and false Gods, he gave unto them certain Ordinances and Laws to be kept and observed of his said People. But concerning none other matter did he give either more, or more earnest and express Laws to his said People, than those that concerned the true Worshipping of him, and the avoiding and fleeing of Idols, and Images, and Idolatry: For that, both the said Idolatry is most repugnant to the right worshipping of him, and his true Glory, above all other Vices; and that he knew the proneness and inclination of Man's corrupt Kind and Nature, to that most odious and abominable Vice. Of the which the Ordinances and Laws, so given by the Lord to his People concerning this matter, I will rehearse and allege some that be most special for this purpose, that you, by them, may judge of the rest.  
In the fourth Chapter of the Book named Deuteronomy, is a notable place, 
Deut. 4. Numb. 22.  and most worthy with all diligence to be marked, which beginneth thus:  
And now, Israel, hear the Commandments and Judgements which I teach thee, (saith the Lord,) that thou doing them, mayst li●e, and enter and possess the Land which the Lord God of your Fathers will give you. Ye shall put nothing to the word which I speak to you, neither shall ye take any thing from it. Keep ye the Commandments of the Lord your God, which I command you.  
And by and by after he repeateth the same Sentence three or four times, before he come to the matter that he would specially warn them of, as it were for a Preface, to make them to take the better heed unto it.  
Take heed to thyself, (saith he,) and to thy Soul, with all carefulness, lest thou forgettest the things which thine Eyes have seen, and that they go not out of thine Heart all the days of thy Life, thou shalt teach them to thy Children and Nephews, or Posterity.  
And shortly after, The Lord spoke unto you out of the middle of Fire, but ye heard the Voice or sound of his Words, but you did see no form or shape at all.  
And by and by followeth, Take heed therefore diligently unto your Souls, you saw no manner of Image in the day in the which the Lord spoke unto you in Horeb, out of the midst of the Fire, lest peradventure, you being deceived should make to yourselves any graven Image, or likeness of Man or Woman, or the likeness of any Beast which is upon the Earth, or of the Birds that fly under Heaven, or of any creeping thing that is moved on the Earth, or of the Fishes that do continue in the Waters: Lest peradventure thou lifting up thine Eyes to Heaven, do see the Sun and the Moon, and the Stars of Heaven, and so thou, being deceived by error, shouldst honour and worship them, which the Lord thy God hath created to serve all Nations that be under Heaven.  
And again, Beware that thou forget not the Covenant of the Lord thy God, which he made with thee, and so make to thyself any carved Image of them which the Lord hath forbidden to be made: For the Lord thy God is a consuming Fire, and a jealous God. If you have Children and Nephews, and do tarry in the Land, and being deceived do make to yourselves any similitude, doing evil before the Lord your God, and provoke him to anger: I do this day call upon Heaven and Earth to witness, that ye shall quickly perish out of the Land which you shall possess, you shall not dwell in it any long time, but the Lord will destroy you, and will scatter you amongst all Nations, and ye shall remain but a very few amongst the Nations, whither the Lord will lead you away, and then shall you serve Gods which are made with Man's Hands, of Wood and Stone, which see not, and hear not, neither eat nor smell, and so forth.  
This is a notable Chapter, and treateth almost altogether of this matter. But because it is too long to write out the whole, I have noted you certain principal points out of it.  
First, how earnestly and oft he calleth upon them to mark and to take heed, and that upon the peril of their Souls, to the charge which he giveth them.  
Then how he forbiddeth by a solemn and long rehearsal of all things in Heaven, in Earth, and in the Water, any Image or likeness of any thing at all to be made.  
Thirdly, what Penalty and horrible Destruction, he solemnly, with Invocation of Heaven and Earth, for record, denounceth and threatneth to them, their Children and Posterity, if they, contrary to this Commandment, do make or worship any Images or Similitude, which he so strictly hath forbidden.  
And when they, this notwithstanding, partly by Inclination of Man's corrupt Nature, most prone to Idolatry, and partly occasioned by the Gentiles and Heathen People dwelling about them, who were Idolaters, did fall to the making and worshipping of Images; God, according to his Word, brought upon them all those Plagues which he threatened them with, as appeareth in the Books of the Kings and the Chronicles, in sundry places at large. And agreeable hereunto are many other notable places in the Old Testament, Deuteronomy 27. Cursed be he that maketh a carved Image, or a cast or molten Image, which is abomination before the Lord, the Work of the Artificers Hand, and setteth it up in a secret corner; and all the People shall say, Amen.  
Read the thirteeenth and fourteenth Chapters of the Book of Wisdom, concerning Idols or Images, how they be made, set up, called upon, and offered unto, and how he praiseth the Tree whereof the Gibbet is made, as happy, in comparison to the Tree that an Image or Idol is made of, even by these very words, Happy is the Tree where through Righteousness cometh, (meaning the Gibbet,) but cursed is the Idol that is made with hands, yea, both it, and he that made it, and so forth. And by and by he showeth, how that the things which were the good Creatures of God before, (as Trees or Stones,) when they be once altered and fashioned into Images to be worshipped, become abomination, a temptation unto the Souls of Men, and a snare for the feet of the unwise. And why? The seeking out of Images is the beginning of Whoredom, saith he, (and the bringing up of them, is the destruction of Life: For they were not from the beginning, neither shall they continue for ever. The wealthy idleness of Men hath found them out upon Earth, therefore shall they come shortly to an end: And so forth to the end of the Chapter, containing these Points, How Idols or Images were first invented, and offered unto, how by an ungracious custom they were established, how Tyrants compel Men to worship them, how the ignorant and the common People are deceived by the cunning of the Workman, and the beauty of the Image, to do honour unto it, and to err from the knowledge of God, and of other great and many Mischiefs, that come by Images. And for a conclusion, he saith, That the honouring of abominable Images is the cause, the beginning, and end, of all evil, and that the Worshippers of them be either mad, or most wicked. See and view the whole Chapter with diligence, for it is worthy to be well considered, specially that is written of the deceiving of the simple and unwise common People by Idols and Images, and repeated twice or thrice, 
Sap. 15.  lest it should be forgotten. And in the Chapter following, be these words: The painting of the Picture and carved Image with divers Colours enticeth the ignorant so, that he honoureth and loveth the Picture of a dead Image that hath not Soul. Nevertheless, they that love such evil things, they that trust in them, they that make them, they that favour them, and they that honour them, are all worthy of death, and so forth. 
Psal. 115.   
In the Book of Psalms, the Prophet curseth the Image-honorers in divers places. Confounded be all they that worship carved Images, and that delight, or glory in them. 
Psal. 135.  Like be they unto the Images that make them, and all they that put their trust in them.  
And in the Prophet Isaiah, saith the Lord: 
Isai. 42.  Even I am the Lord, and this is my Name, and my Glory will I give to none other, neither mine Honour to graven Images. And by and by; Let them be confounded with shame that trust in Idols or Images, or say to them, you are our Gods: And in the xl. Chapter, 
Isai. 40.  after he hath set forth the incomprehensible Majesty of God, he asketh, To whom then will ye make God like? Or what similitude will ye set up unto him? Shall the Carver make him a carved Image? And shall the Goldsmith cover him with Gold, and cast him into a form of Silver Plates? And for the poor Man, shall the Image-maker frame an Image of Timber, that he may have somewhat to set up also? And after this he cryeth out: O Wretches, heard ye never of this? Hath it not been preached unto you since the beginning, and so forth, how by the Creation of the World, and the greatness of the Work, They might understand the Majesty of God, the Creator and Maker of all, to be greater than that it should be expressed, or set forth in any Image or bodily Similitude? And besides this Preaching, even in the Law of God, written with his own Finger, (as the Scripture speaketh,) and that in the first Table, 
Exo. 20.  and the beginning thereof, is this Doctrine aforesaid against Images, (not briefly touched,) but at large set forth and preached, and that with denunciation of destruction to the Contemners and Breakers of this Law, and their Posterity after them. And lest it should not yet be marked, or not remembered, the same is written and reported not in one, but in sundry places of the Word of God, that by oft hearing and reading of it, we might once learn and remember it, as you also hear daily read in the Church, God spoke these Words, and said, I am the Lord thy God. Thou shalt have none other Gods but me. 
Exo. 20. Levit. 26. Deut. 5.  Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in Heaven above, nor in the Earth beneath, nor in the Water under the Earth, thou shalt not bow down to them, nor worship them: For I the Lord thy God am a jealous God, and visit the Sin of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and show Mercy unto thousands in them that love me, and keep my Commandments. All this notwithstanding, neither could the notableness of the place, being the very beginning of the very loving Lord's Law, make us to mark it, nor the plain declaration by recounting of all kind of similitudes cause us to understand it, nor the oft repeating and reporting of it in divers and sundry Places, the oft reading and hearing of it, could cause us to remember it, nor the dread of the horrible penalty to ourselves, our Children and Posterity after us, fright us from transgressing of it, nor the greatness of the reward to us, and our Children after us,, move us any thing to Obedience, and the observing of this the Lord's Great Law: But as though it had been written in some corner, and not at large expressed, but briefly and obscurely touched, as though no penalty to the Transgressor's, nor reward to the Obedient, had been adjoined unto it, like blind Men without all knowledge and understanding, like unreasonable Beasts, without dread of Punishment, or respect of Reward, have diminished and dishonoured the high Majesty of the Living God, by the baseness and vileness of sundry and divers Images of dead Stocks, Stones and Metals. And as the Majesty of God, whom we have left, forsaken, and dishonoured; and therefore the greatness of our Sin and Offence against his Majesty cannot be expressed: So is the weakness, vileness, and foolishness, in device of the Images (whereby we have dishonoured him,) expressed at large in the Scriptures, namely the Psalms, the Book of Wisdom, the Prophet Isaiah, 
Places of the Scripture against Idols or Images.  Ezekiel and Baruch, especially in these places and Chapters of them: Psalm 115. and 134. Isaiah 40. and 44. Ezekiel the 6th. Wisdom 13, 14.15. Baruch 6. The which places, as I exhort you often and diligently to read, so are they too long at this present to be rehearsed in an Homily. Notwithstanding, I will make you certain brief or short Notes out of them, what they say of these Idols or Images. First, that they be made but of small pieces of Wood, Stone, or Metal, and therefore they cannot be any similitudes of the great Majesty of God, whose Seat is Heaven, and the Earth his Footstool. Secondly, that they be dead, have Eyes, and see not, Hands, and feel not, Feet, and cannot go, etc. and therefore they cannot be fit Similitudes of the living God. Thirdly, that they have no power to do good nor harm to others, though some of them have an Axe, some a Sword, some a Spear in their hands; yet do Thiefs come into their Temples and rob them, and they cannot once stir to defend themselves from the Thiefs: Nay, if the Temple or Church be set a fire, that their Priests can run away and save themselves, but they cannot once move, but tarry still like blocks as they are, and be burned, and therefore they can be no meet Figures of the Puissant and Mighty God, who alone is able both to save his Servants, and to destroy his Enemies everlastingly. They be trimly decked in Gold, Silver, and Stone, as well the Images of Men as of Women, like wanton wenches (saith the Prophet Baruch,) that love Paramours, 
Baruch 6.  and therefore can they not teach us, nor our Wives and Daughters any Soberness, Modesty, and Chastity. And therefore although it is now commonly said, that they be the laymen's Books, yet we see they teach no good Lesson, neither of God, nor Godliness, but all Error and Wickedness. Therefore God by his Word, as he fordiddeth any Idols or Images to be made or set up, so doth he command such as we find made and set up to be pulled down, broken, and destroyed.  

Numb. 23.  And it is written in the Book of Numbers, the 23 Chapter, that there was no Idol in Jacob, nor there was no Image seen in Israel, and that the Lord God was with the People. Where note, that the true Israelites, that is, the People of God, have no Images among them, but that God was with them, and that therefore their Enemies cannot hurt them, as appeareth in the Process of that Chapter. And as concerning Images already set up, thus saith the Lord in Deuteronomy: 
Deut. 7. and 12.  Overturn their Altars, and break them to pieces, cut down their Groves, burn their Images; for thou art an holy People unto the Lord. And the same is repeated more vehemently again in the twelfth Chapter of the same Book. Here note, what the People of God ought to do to Images, where they find them. But lest any private persons, upon colour of destroying Images, should make any stir or disturbance in the Commonwealth, it must always be remembered, that the redress of such public Enormities pertaineth to the Magistrates, and such as be in Authority only, and not to private Persons; and therefore the good Kings of Juda, Asa, Ezechias, Josaphat, and Josias, are highly commended for the breaking down and destroying of the Altars, Idols, and Images. And the Scriptures declare, that they, specially in that point, did that which was right before the Lord. And contrariwise, 
1 Kings 16. 2 Chron. 14.15.31  Jeroboam, Achab, Joas, and other Princes, which either set up, or suffered such Altars or Images undestroyed, are by the word of God reported to have done evil before the Lord. And if any, contrary to the Commandment of the Lord, will needs set up such Altars or Images, or suffer them undestroyed amongst them; The Lord himself threatneth in the first Chapter of the Book of Numbers, and by his Holy Prophets Ezekiel, Micheas, and Abakuk, that he will come himself and pull them down. And how he will handle, punish, and destroy the People that so set up, or suffer such Altars, Images, or Idols undestroyed, he denounceth by his Prophet Ezekiel on this manner: I myself (saith the Lord,) will bring a sword over you, 
Numb. 1. Ezekiel 6.  to destroy your high places, I will cast down your Altars, and break down your Images, your slain Men will I lay before your gods, and the dead Carcases of the Children of Israel will I cast before their Idols, your bones will I strew round about your Altars, and dwelling places: your Cities shall be desolate, the hill Chapels laid waste, your Altars destroyed and broken, your gods cast down and taken away, your Temples laid even with the ground, your own works clean rooted out, your slain shall lie amongst you, that ye may learn to know how that I am the Lord, and so forth to the Chapters end, worthy with diligence to be read: That they that be near, shall perish with the Sword, they that be far off, with the pestilence, they that flee into holds or wilderness, with hunger: And if any be yet left, that they shall be carried away prisoners to servitude and bondage. So that if either the multitude, or plainness of the places might make us to understand, or the earnest charge that God giveth in the said places move us to regard, or the horrible plagues, punishments, and dreadful destruction, threatened to such worshippers of Images or Idols, setters up, or maintainers of them, might engender any fear in our Hearts, we would once leave and forsake this wickedness, being in the Lord's sight so great an offence and abomination. Infinite places almost might be brought out of the Scriptures of the Old Testaments concerning this matter; but these few at this time shall serve for all.  
You will say, peradventure, these things pertain to the Jews, what have we to do with them? Indeed they pertain no less to us Christians, than to them. For if we be the people of God, how can the Word and Law of God not appertain to us? St. Paul alleging one Text out of the old Testament concludeth generally for other Scriptures of the old Testament as well as that, 
Rom. 15.  saying, Whatsoever is written before (meaning in the Old Testament,) is written for our instruction: Which Sentence is most specially true of such writings of the Old Testament, as contain the immutable Law and Ordinances of God, in no age or time to be altered; nor of any persons of any nations or age to be disobeyed, such as the above rehearsed places be. Notwithstanding, for your further satisfying herein, according to my promise, I will, out of the Scriptures of the New Testament, or Gospel of our Saviour Christ, likewise make a Confirmation of the said Doctrine against Idols or Images, and of our Duty concerning the same. First, the Scriptures of the New Testament do in sundry places make mention with rejoicing, as for a most excellent benefit and gift of God, that they, which received the Faith of Christ, were turned from their dumb and dead Images, unto the true and living God, who is to be blessed for ever: Namely in these places, the 14, and 17 of the Acts of the Apostles, the 11 to the Romans, and the First Epistle to the Corinthians, the Twelfth Chapter, to the Galatians, the 4th and the 1st to the Thessalonians, the First Chapter.  
And likewise the said Idols, Images, and Worshipping of them, are in the Scriptures of the New Testament by the Spirit of God much abhorred and detested, and earnestly forbidden, as appeareth both in the forenamed places, and also many other besides, as in the seventh, and Fifteenth of the Acts of the Apostles, the First to the Romans, where is set forth the horrible plague of Idolaters, given over by God unto a reprobate Sense to work all wickedness and abominations not to be spoken, as usually spiritual and carnal Fornication go together.  
In the first Epistle to the Corinthians, the Fifth Chapter, we are forbidden once to keep Company, or to eat and drink with such as be called Brethren or Christians, that do Worship Images. In the Fifth to the Galatians, the Worshipping of Images is numbered amongst the Works of the Flesh: And in the First to the Corinthians, the Tenth, it is called the service of Devils, and that such as use it shall be destroyed. And in the Sixth Chapter of the said Epistle, and the Fifth to the Galatians, is denounced, that such Image-Worshippers shall never come into the inheritance of the Kingdom of Heaven. And in sundry other places is threatened, that the wrath of God shall come upon all such. And therefore Saint John in his Epistle, 
1 Joh. 5. 1 Cor. 10.  exhorteth us as his dear Children, to beware of Images. And Saint Paul warneth us to flee from the Worshipping of them, if we be wise, that is to say, if we care for Health, and fear Destruction, if we regard the Kingdom of God, and Life Everlasting, and dread the Wrath of God, and Everlasting Damnation. For it is not possible, that we should be Worshippers of Images, and the true Servants of God also, as Saint Paul teacheth, in the Second to the Corinthians, the Sixth Chapter, affirming expressly that there can be no more consent or agreement between the Temple of God (which all true Christians be,) and Images, than between Righteousness and unrighteousness, between Light and Darkness, between the Faithful and the Unfaithful, or between Christ and the Devil. Which place enforceth, both that we should not Worship Images, and that we should not have Images in the Temple, for fear and occasion of Worshipping them, though they be of themselves things indifferent: For the Christian is the Holy Temple and lively Image of God, as the place well declareth, to such as will read and weigh it. And whereas all Godly Men did ever abhor that any Kneeling and Worshipping or Offering should be used to themselves when they were alive (for that it was the Honour due to God only, 
Acts 10. Acts 14. ) as appeareth in the Acts of the Apostles by Saint Peter forbidding it to Cornelius, and by Saint Paul and Barnabas forbidding the same to the Citizens in Lystra: Yet we like Mad Men fall down before the dead Idols or Images of Peter and Paul, and give that Honour to Stocks and Stones, which they thought abominable to be given to themselves being alive. And the good Angel of God, as appeareth in the Book of Saint John's Revelation, refused to be Kneeled unto, when that Honour was offered him of John: Beware (saith the Angel,) that thou do it not, for I am thy fellow-Servant. But the evil Angel, Satan, desireth nothing so much as to be kneeled unto, and thereby at once both to rob God of his due Honour, and to work the Damnation of such as make him so low courtesy, as in the Story of the Gospel appeareth in sundry places. Yea, and he offered our Saviour Christ all Earthly goods, on the condition that he would kneel down and Worship him. But our Saviour repelleth Satan by the Scriptures, 
Matth. 4 Luke 2.  saying, It is written, thou shalt Worship thy Lord thy God, and him alone shalt thou serve. But we by not Worshipping and serving God alone, (as the Scriptures teach us,) and by Worshipping of Images, contrary to the Scriptures, pluck Satan to us, and are ready without reward to follow his desire: Yea, rather than fail, we will offer him Gifts and Oblations to receive our service. But let us, Brethren, rather follow the Counsel of the good Angel of God, than the suggestion of subtle Satan, that wicked Angel and old Serpent; who, according to the Pride whereby he first fell, attempteth always by such Sacrilege to deprive God (whom he envieth,) of his due Honour: And (because his own Face is horrible and ugly,) to convey it to himself by the Mediation of gilt Stocks and Stones, and withal to make us the Enemies of God, and his own Suppliants and Slaves, and in the end to procure us for a Reward, Everlasting Destruction and Damnation. Therefore above all things, if we take ourselves to be Christians indeed, (as we be named,) let us credit the Word, obey the Law, and follow the Doctrine and Example of our Saviour and Master Christ, repelling Satan's Suggestion to Idolatry and Worshipping of Images, according to the Truth alleged and taught out of the Testament and Gospel of our said Heavenly Doctor and Schoolmaster Jesus Christ, who is God to be blessed for ever. Amen.   

The Second Part of the Homily against Peril of Idolatry.  
YOU have heard (well-beloved,) in the first part of this Homily, the Doctrine of the word of God against Idols and Images, against Idolatry, and Worshipping of Images, taken out of the Scriptures of the Old Testament and the New, and confirmed by the Examples as well of the Apostles as of our Saviour Christ himself. Now although our Saviour Christ taketh not, or needeth, not any Testimony of Men, and that which is once confirmed by the certainty of his Eternal Truth hath no more need of the Confirmation of Man's Doctrine and Writings, than the bright Sun at Noon-tide hath need of the light of a little Candle to put away Darkness, and to increase his Light: Yet for your further content, it shall in this Second Part be declared, (as in the beginning of the First Part was promised,) that this Truth and Doctrine concerning the forbidding of Images and Worshipping of them, taken out of the Holy Scriptures, as well of the Old Testament as the New, was believed and taught of the old Holy Fathers, and most ancient Learned Doctors, and received in the Old Primitive Church, which was most uncorrupt and pure. And this Declaration shall be made out of the said Holy Doctors own Writings, and out of the ancient Histories Ecclesiastical to the same belonging.  
Tertullian, a most ancient Writer and Doctor of the Church, who lived about One Hundred and Threescore years after the Death of our Saviour Christ, both in sundry other places of his Works, and specially in his Book Written against The manner of Crowning, 
Lib. contra coronandi morem.  and in another little Treatise, Entitled, Of the Soldier's Crown or Garland, doth most sharply and vehemently write and inveigh against Images or Idols. And upon Saint John's words, the First Epistle and Fifth Chapter, saith thus, Saint John (saith he,) deeply considering the matter, saith, My little Children, 
1 John 5.  keep yourselves from Images or Idols. He saith not now, keep yourselves from Idolatry, as it were from the Service and Worshipping of them; But from the Images or Idols themselves, that is, from the very shape and likeness of them. For it were an unworthy thing, that the Image of the living God should become the Image of a dead Idol. Do you not think, those Persons, which place Images and Idols in Churches and Temples, yea, shrine them even over the Lord's Table, even as it were of purpose to the Worshipping and Honouring of them, take good heed either to Saint John's Counsel, or Tertullian's? For so to place Images and Idols, is it to keep themselves from them, or else to receive and embrace them?  
Origen, in his Book against Celsus, saith thus: Christian Men and Jews, when they hear these words of the Law, (Thou shalt fear the Lord thy God, and shalt not make any Image,) do not only abhor the Temples, Altars, and Images of the Gods, but if need be, will rather die than they should defile themselves with any impiety. And shortly after he saith: In the Commonwealth of the Jews, the Carver of Idols and Image-maker, was cast far off and forbidden, lest they should have any occasion to make Images, which might pluck certain foolish Persons from God, and turn the Eyes of their Souls to the Contemplation of Earthly Things. And in another place of the same Book; It is not only (saith he,) a Mad and Frantic part to Worship Images, but also once to dissemble or wink at it. And a Man may know God and his only Son, and those which have had such Honour given them by God, that they be called Gods: But it is not possible that any should, by Worshipping of Images, get any knowledge of God.  
Athanasius in his Book against the Gentiles, hath these Words: Let them tell, I pray you, how God may be known by an Image. If it be by the matter of an Image, than there needeth no shape or form, seeing that God hath appeared in all material Creatures which do testify his Glory. Now if they say, he is known by the form or fashion, Is he not better to be known by the living things themselves, whose fashions the Images express? For of surety, the glory of God should be more evidently known, if it were declared by reasonable and living Creatures, rather than by dead and unmoveable Images. Therefore when ye do Grave or Paint Images, to the end to know God thereby, surely ye do an unworthy and unfit thing. And in another place of the same Book he saith, The invention of Images came of no good, but of evil, and whatsoever hath an evil beginning can never in any thing be judged good, seeing it is altogether naught. Thus far Athanasius, a very Ancient, Holy, and Learned Bishop and Doctor, who judgeth both the first beginning and the end, and altogether of Images or Idols, to be naught.  
Laclantius likewise, an Old and Learned Writer, in his Book of The Original of E rour, hath these words; God is above Man, and is not placed beneath, but is to be sought in the highest Region. Wherefore there is no doubt, but that no Religion is in that place wheresoever any Image is: For if Religion stand in godly things (and there is no godliness but in heavenly things,) then be Images without Religion. 
Lib. 2. c. 16.  These be Lactantius his words, who was above Thirteen Hundred years ago, and within Three Hundred years after our Saviour Christ.  
Cyrillus, an Old and Holy Doctor, upon the Gospel of Saint John, hath these words; Many have left the Creator, and have Worshipped the Creature, neither have they been abashed to say unto a Stock, Thou art my Father; and to a Stone, Thou begottest me. For many, yea, almost all (alas for Sorrow,) are fallen unto such folly, that they have given the Glory of Deity or Godhead, to things without Sense or Feeling.  
Epiphanius, Bishop of Salamine in Cyprus, a very Holy and Learned Man, who lived in Theodosius the Emperor's time, about Three Hundred and Ninety years after our Saviour Christ's Ascension, writeth thus, to John Patriarch of Jerusalem; I entered (saith Epiphanius,) into a certain Church to pray, I found there a Linen Cloth hanging in the Church Door, Painted, and having in it the Image of Christ, as it were, or of some other Saint (for I remember not well whose Image it was,) therefore when I did see the Image of a Man hanging in the Church of Christ, contrary to the Authority of the Scriptures, I did tear it, and gave Counsel to the 〈◊〉 of the Church, that they should wind a 〈…〉 ●hat was Dead, in the said Cloth, and 〈…〉  
And 〈…〉 same Epiphanius sending another 〈…〉, for that Painted one which 〈◊〉 ●ad 〈…〉 said Patriarch, writeth thus, I pray you 〈…〉 Elders of that place to receive this Cloth which 〈…〉 sent by this bearer, and Command them 〈◊〉 from henceforth no such Painted , contrary to our Religion, be hanged in the Church of Christ. For it becometh your goodness rather to have this care, that you take away such scrupulosity, which is unfitting for the Church of Christ, and offensive to the People committed to your charge. And this Epistle, as Worthy to be Read of many, did Saint Jerome himself Translate into the Latin Tongue. And that ye may know that Saint Jerome had this Holy and Learned Bishop Epiphanius in most high Estimation, and therefore did Translate this Epistle, as a Writing of Authority, hear what a Testimony the said Saint Jerome giveth him in another place, in his Treatise against the Errors of John Bishop of Jerusalem, where he hath these words: 
All notable Bishops were then called Popes.  Thou hast (saith Saint Jerome,) Pope Epiphanius, which doth openly in his Letters call thee an Heretic. Surely thou art not to be preferred before him, neither for Age, nor Learning, nor Godliness of Life, nor by the Testimony of the whole World. And shortly after in the same Treatise, saith Saint Jerome, Bishop Epiphanius was ever of so great Veneration and Estimation, that Valens the Emperor, who was a great Persecutor, did not once touch him. For Heretics, being Princes, thought it their shame if they should persecute such a notable Man. And in the Tripartite Ecclesiastical History, the Ninth Book, and Forty Eighth Chapter, is testified, That Epiphanius being yet alive, did work Miracles, and that after his Death, Devils, 
Lib. 9 c. 48.  being expelled at his Grave or Tomb, did roar. Thus you see what Authority Saint Jerome, and that most ancient History, give unto the Holy and Learned Bishop Epiphanius, whose judgement of Images in Churches and Temples, then beginning by stealth to creep in, is worthy to be noted.  
First, he judged it contrary to Christian Religion and the Authority of the Scriptures, to have any Images in Christ's Church. Secondly, he rejected not only Carved, Graven, and Molten Images, but also painted Images out of Christ's Church. Thirdly, that he regarded not whether it were the Image of Christ, or of any other Saint, but being an Image would not suffer it in the Church. Fourthly, that he did not only remove it out of the Church, but with a vehement zeal tore it in sunder, and exhorted that a Corpse should be wrapped and buried in it, judging it meet for nothing but to rot in the Earth, following herein the Example of the good King Ezechias, who broke the brazen Serpent to pieces, and burned it to Ashes, for that Idolatry was committed to it. Last of all, that Epiphanius thinketh it the duty of Vigilant Bishops, to be careful that no Images be permitted in the Church, for that they be occasion of scruple and offence to the people committed to their charge. Now whereas neither S. Jerome, who did translate the same Epistle, nor the Authors of that most ancient History Ecclesiastical Tripartite, (who do most highly commend Epiphanius, as is aforesaid,) nor any other godly or learned Bishop at that time, or shortly after, have written any thing against Epiphanius his Judgement concerning Images: It is an evident proof, that in those days, which were about four hundred years after our Saviour Christ, there were no Images publicly used and received in the Church of Christ, which was then much less corrupt, and more pure than now it is.  
And whereas Images began at that time secretly and by stealth to creep out of private men's Houses into the Churches, and that first in painted  and Walls, such Bishops as were godly and vigilant, when they spied them, removed them away, as unlawful and contrary to Christian Religion, as did here Epiphanius, to whose Judgement you have not only Saint Jerome, the Translator of his Epistle, and the Writer of the History Tripartite, but also all the learned and godly Clerks, yea, and the whole Church of that Age, and so upward to our Saviour Christ's time, by the space of about four hundred years, consenting and agreeing. This is written the more largely of Epiphanius, for that our Image-maintainers now adays, seeing themselves so pressed with this most plain and earnest act and writing of Epiphanius, a Bishop and Doctor of such Antiquity and Authority, labour by all means, (but in vain against the Truth,) either to prove, that this Epistle was neither of Epiphanius' Writing, nor Saint Jerome's Translation: Either if it be, say they, it is of no great force: For this Epiphanius, say they, was a Jew, and being converted to the Christian Faith, and made a Bishop, retained the hatred which Jews have to Images, still in his mind, and so did and wrote against them as a Jew, rather than as a Christian. O Jewish Impudence and Malice of such Devisers, it should be proved, and not said only, that Epiphanius was a Jew. Furthermore, concerning the reason they make, I would admit it gladly. For if Epiphanius his Judgement against Images is not to be admitted, for that he was born of a Jew, an Enemy to Images, which be Gods Enemies, converted to Christ's Religion, than likewise followeth it, that no Sentence in the Old Doctors and Fathers, sounding for Images, aught to be of any Authority, for that in the Primitive Church, the most part of Learned Writers, as Tertullian, Cyprian, Ambrose, Austin, and infinite others more, were, of Gentiles, (which be Favourers and Worshippers of Images,) converted to the Christian Faith, and so let somewhat slip out of their Pens, sounding for Images, rather as Gentiles than Christians, as Eusebius in his History Ecclesiastical, and Saint Jerome saith plainly, That Images came first from the Gentiles to us Christians. And much more doth it follow, that the opinion of all the Rabblement of the Popish Church, maintaining Images, aught to be esteemed of small or no Authority, for that it is no marvel that they, which have from their Childhood been brought up amongst Images and Idols, and have drunk in Idolatry almost with their Mother's Milk, hold with Images and Idols, and speak and write for them. But indeed it would not be so much marked whether he were of a Jew or a Gentile converted unto Christ's Religion, that writeth, as how agreeable or contrary to God's word he doth write, and so to credit or discredit him. Now what Gods word saith of Idols and Images, and the Worshipping of them, you heard at large in the First part of this Homily.  
Saint Ambrose in his Treatise of the Death of Theodosius the Emperor, saith, Helen found the Cross and the Title on it. She Worshipped the King, and not the Wood surely, (for that is an Heathenish Error, and the Vanity of the wicked,) but she Worshipped him that hanged on the Cross, and whose Name was Written in the Title, and so forth. See both the godly Empress her fact, and Saint Ambrose's" Judgement at once: They thought it had been an Heathenish Error and Vanity of the Wicked, to have Worshipped the Cross itself which was embrued with our Saviour Christ's own precious Blood. And we fall down before every Cross piece of Timber, which is but an Image of that Cross.  
Saint Augustine, the best Learned of all ancient Doctors, in his Forty fourth Epistle to Maximus, saith, Know thou, that none of the Dead, nor any thing that is made of God, is Worshipped as God of the Catholic Christians, of whom there is a Church also in your Town. Note, that by Saint Augustine, such as Worshipped the Dead, or Creatures, be not Catholic Christians.  
The same Saint Augustine teacheth in the Twelfth Book of the City of God, the Tenth Chapter, That neither Temples or Churches ought to be builded or made for Martyrs or Saints, but to God alone: And that there ought not Priests to be appointed for Martyr or Saint, but to God only. The same Saint Augustine in his Book of The Manners of the Catholic Church, hath these words; I know that many be Worshippers of Tombs and Pictures, I know that there be many that Banquet most riotously over the Graves of the Dead, and giving Meat to Dead Carcases, do bury themselves upon the buried, and attribute their Gluttony and Drunkenness to Religion. See, he esteemeth Worshipping of Saints Tombs and Pictures, as good Religion as Gluttony and Drunkenness, and no better at all. Saint Augustine greatly alloweth Marcus Varro, affirming, That Religion is most pure without Images; and saith himself, Images be of more force to crooken an unhappy Soul, than to teach and instruct it. And saith further, Every Child, yea, every Beast knoweth that it is not God that they see. Wherefore then doth the Holy Ghost so often admonish us of that which all Men know? Whereunto Saint Augustine himself answereth thus? For (saith he, 
Lib. de 〈◊〉 Dei cap 43. In Psal 36. & 113 ) when Images are placed in Temples, and set in Honourable Sublimity, and begin once to be Worshipped, forthwith breedeth the most vile affection of Error. This is Saint Augustine's Judgement of Images in Churches, that by and by they breed Error and Idolatry. It would be tedious to rehearse all other places, which might be brought out of the Ancient Doctors against Images and Idolatry. Wherefore we shall hold ourselves contented with these few at this present. Now as concerning Histories Ecclesiastical, touching this matter, that ye may know why and when, and by whom Images were first used privately, and afterwards not only received into Christian Churches and Temples, but in conclusion Worshipped also, and how the same was gain said, resisted, and forbidden, as well by godly Bishops and Learned Doctors, as also by sundry Christian Princes. I will briefly collect into a Compen●●●s History, that which is at large, and ●●●●ssari●y places Written by divers ancient Writers and Historiographers concerning this matter.  
As the Jews, having a most plain and express Commandment of God, that they should neither make nor Worship any Image (as it is at large before declared,) did notwithstanding, by the Example of the Gentiles or Heathen People that dwelled about them, fall to the Making of Images, and Worshipping of them, and so to the committing of most abominable Idolatry, for the which God by his Holy Prophets doth most sharply reprove and threaten them, and afterward did accomplish his said threaten by extreme punishing of them, (as is also above specified:) Even so some of the Christians in old time, which were converted, from Worshipping of Idols and false Gods, unto the true living God, and to our Saviour Jesus Christ, did of a certain blind zeal (as Men long accustomed to Images,) Paint or Carve Images of our Saviour Christ, his Mother Mary, and of the Apostles, thinking that this was a point of Gratitude and Kindness towards those, by whom they had received the true knowledge of God, and the Doctrine of the Gospel. But these Pictures or Images came not yet into Churches, nor were yet Worshipped of a long time after. And lest you should think that I do say this of mine own Head only, without Authority, I allege for me Eusebius Bishop of Caesarea, and the most Ancient Author of the Ecclesiastical History, who lived about the Three Hundred and Thirtieth year of our Lord in Constantius Magnus his days, and his Son Constantius, Emperors, in the Seventh Book of his History Ecclesiastical, the Fourteenth Chapter, and Saint Jerome upon the Tenth Chapter of the Prophet Jeremiah, who both expressly say, That the Errors of Images (for so Saint Jerome calleth it,) have come in and passed to the Christians from the Gentiles, by an Heathenish Use and Custom. The cause and means Eusebius showeth, saying, It is no marvel if they which being Gentiles before, and did believe, seemed to offer this, as a gift to our Saviour, for the benefits which they had received of him, yea, and we do see now, that Images of Peter and Paul, and of our Saviour himself be made, and Tables to be Painted, which I think to have been observed and kept indifferently by an Heathenish Custom. For the Heathen are wont so to Honour them whom they judged Honour-Worthy, for that some tokens of old Men should be kept. For the Remembrance of Posterity is a token of their Honour that were before, and the Love of those that come after.  
Thus far I have rehearsed Eusebius his Words. Where note ye, that both Saint Jerome and He agree herein, that these Images came in amongst Christian Men by such as were Gentiles, and accustomed to Idols, and being converted to the Faith of Christ retained yet some Remnants of Gentility not throughly purged: For Saint Jerome calleth it an Error manifestly. And the like Example we see in the Acts of the Apostles, of the Jews, who, when they were converted to Christ, would have brought in their Circumcision (whereunto they were so long accustomed,) with them, into Christ's Religion. With whom the Apostles (namely Saint Paul, 
Act 15. ) had much ado for the staying of that matter. But of Circumcision was less marvel, for that it came first in by God's Ordinance and Commandment. A Man may most justly wonder of Images so directly against God's Holy Word and strict Commandment, how they should enter in. But Images were not yet Worshipped in Eusebius his time, nor publicly set up in Churches and Temples, and they who privately had them, did err of a certain Zeal, and not by Malice: But afterwards they crept out of private Houses into Churches, and so bred first Superstition, and last of all Idolatry amongst Christians, as hereafter shall appear.  
In the time of Theodosius and Martain, Emperors, who reigned about the year of our Lord 460. and 1117. years ago, when the People of the City of Nola once a year did celebrate the Birth day of Saint Foelix in the Temple, and used to banquet there sumptuously, Pontius Paulinus Bishop of Nola, caused the Walls of the Temple to be painted with Stories taken out of the Old Testament, that the People, beholding and considering those Pictures, might the better abstain from too much surfeiting and riot. And about the same time Aurelius Prudentius, a very learned and Christian Poet, declareth how he did see painted in a Church, the History of the Passion of S. Cassian, a Schoolmaster and Martyr, whom his own Scholars, at the Commandment of the Tyrant, tormented with the pricking or stabbing in of their Pointels, or Brazen Pens into his Body, and so by a thousand Wounds and more (as saith Prudentius,) most cruelly slew him. And these were the first Paintings in Churches that were notable of Antiquity. And so by this example came in Painting, and afterward Images of Timber and Stone, and other matter, into the Churches of Christians. Now, if ye well consider this beginning, Men are not so ready to worship a Picture on a Wall, or in a Window, as an embossed and gilt Image, set with Pearl and Stone. And a process of a Story, painted with the Gestures and Actions of many Persons, and commonly the sum of the Story written withal, hath another use in it, than one dumb Idol or Image standing by itself. But from learning by painted Stories, it came by little and little to Idolatry. Which when godly Men (as well Emperors and learned Bishops, as others,) perceived, they commanded that such Pictures, Images or Idols, should be used no more. And I will for a Declaration thereof, begin with the Decree of the ancient Christian Emperors, Valens and Theodosius the second, who reigned about four hundred years after our Saviour Christ's Ascension, who forbade that any Images should be made or painted privately: For certain it is, that there were none in Temples publicly in their time. These Emperors did write unto the Captain of the Army attending on the Emperors, after this sort: Valens and Theodosius Emperors, unto the Captain of the Army; Whereas we have a diligent care to maintain the Religion of God above, in all things, we will grant to no Man to set forth, grave, carve, or paint the Image of our Saviour Christ in Colours, Stone, or any other matter, but in what place soever it shall be found, we command that it be taken away, and that all such as shall attempt any thing contrary to our Decrees or Commandments herein, shall be most sharply punished. This Decree is written in the Books named Libri Augustales, the Imperial Books, gathered by Tribonianus, Basilides, Theophilus, Dioscorus, and Satira, Men of great Authority and Learning, at the Commandment of the Emperor Justinian, and is alleged by Petrus Crinitus, a notable learned Man, in the Ninth Book and Ninth Chapter of his Work, entitled, De honesta Disciplina, that is to say, Of honest Learning. Here you see, what Christian Princes of most ancient times decreed against Images, which then began to creep in amongst the Christians. For it is certain, that by the space of three hundred years and more, after the death of our Saviour Christ, and before these godly Emperors reigned, there were no Images publicly in Churches or Temples. How would the Idolaters glory, if they had so much Antiquity and Authority for them, as is here against them?  
Now shortly after these days, the Goths, Vandals, Huns, and other barbarous and wicked Nations, burst into Italy, and all parts of the West Countries of Europe, with huge and mighty Armies, spoiled all places, destroyed Cities, and burned Libraries, so that Learning and true Religion went to wrack, and decayed incredibly. And so the Bishops of those later days, being of less Learning, and in the midst of the Wars, taking less heed also than did the Bishops afore, by ignorance of God's Word, and negligence of Bishops, and especially barbarous Princes, not rightly instructed in true Religion, bearing the Rule, Images came into the Church of Christ in the said West parts, where these barbarous People ruled, not now in painted Cloth only, but embossed in Stone, Timber, Metal, and other like matter, and were not only set up, but began to be worshipped also. And therefore Serenus, Bishop of Massile, the head Town of Gallia Narbonensis, (now called the Province,) a godly and learned Man, who was about six hundred years after our Saviour Christ, seeing the People, by occasion of Images, fall to most abominable Idolatry, broke to pieces all the Images of Christ and Saints which were in that City, and was therefore complained upon to Gregory the first of that Name, Bishop of Rome, who was the first learned Bishop that did allow the open having of Images in Churches, that can be known by any Writing or History of Antiquity. And upon this Gregory do all Image-worshippers at this day ground their Defence. But as all things that be amiss, have from a tolerable beginning grown worse and worse, till they at the last became intolerable: So did this matter of Images. First, Men used privately Stories painted in Tables, , and Walls. Afterwards, gross and embossed Images privately in their own Houses. Then afterwards, Pictures first, and after them embossed Images began to creep into Churches, learned and godly Men ever speaking against them. Then by use it was openly maintained, That they might be in Churches, but yet forbidden that they should be worshipped. Of which Opinion was Gregory, as by the said Gregory's Epistle to the forenamed Serenus, Bishop of Massile, plainly appeareth. Which Epistle is to be found in the Book of Epistles of Gregory, or Register, in the tenth part of the fourth Epistle, where he hath these words; That thou didst forbid Images to be worshipped, we praise altogether; but that thou didst break them, we blame. For it is one thing to worship the Picture, and another thing by the Picture of the Story, to learn what is to be worshipped. For that which Scripture is to them that read, the same doth Picture perform unto Idiots, or the unlearned beholding, and so forth. And after a few words; Therefore it should not have been broken, which was set up, not to be worshipped in Churches, but only to instruct the Minds of the ignorant. And a little after," Thus thou shouldst have said, If you will have Images in the Church for that instruction wherefore they were made in old time, I do permit that they may be made, and that you may have them, and show them, that not the sight of the Story, which is opened by the Picture, but that worshipping which was inconveniently given to the Pictures, did mislike you. And if any would make Images, not to forbid them, but avoid by all means to worship any Image. By these Sentences taken here and there out of Gregory's Epistle to Serenus, (for it were too long to rehearse the whole,) ye may understand whereunto the matter was now come six hundred years after Christ: That the having of Images or Pictures, in the Churches, were then maintained in the West part of the World, (for they were not so forward yet in the East Church,) but the worshipping of them was utterly forbidden. And you may withal note, That seeing there is no ground for worshipping of Images in Gregory's Writing, but a plain condemnation thereof, that such as do worship Images do unjustly allege Gregory for them. And further, if Images in the Church do not teach Men according to Gregory's Mind, but rather blind them: It followeth, that Images should not be in the Church by his sentence, who only would they should be placed there, to the end that they might teach the ignorant. Wherefore, if it be declared that Images have been, and be worshipped, and also that they teach nothing but Errors and Lies, (which shall, by God's Grace, hereafter be done,) I trust that then by Gregory's own Determination, all Images and Image-worshippers shall be overthrown. But in the mean season, Gregory's Authority was so great in all the West-Church, that by his Encouragement Men set up Images in all places: But their Judgement was not so good to consider why he would have them set up, but they fell all on heaps to manifest Idolatry by worshipping of them, which Bishop Serenus (not without just cause,) feared would come to pass. Now if Serenus his Judgement, thinking it meet that Images, whereunto Idolatry was committed, should be destroyed, had taken place, Idolatry had been overthrown: For to that which is not, no Man committeth Idolatry. But of Gregory's Opinion, thinking that Images might be suffered in Churches, so it were taught that they should not be worshipped: What ruin of Religion, and what mischief ensued afterward to all Christendom, Experience hath, to our great hurt and sorrow, proved.  
First, By the Schism rising between the East and the West Church about the said Images.  
Next, By the Division of the Empire into two parts by the same occasion of Images, to the great weakening of all Christendom, whereby last of all, hath followed the utter overthrow of the Christian Religion and Noble Empire in Greece, and all the East parts of the World, and the increase of Mahomet's false Religion, and the cruel Dominion and Tyranny of the Saracens and Turks, who do now hang over our Necks also that dwell in the West parts of the World, ready at all occasions to overrun us. And all this do we owe unto our Idols and Images, and our Idolatry in worshipping of them.  

Eutrop. lib. de rebus Ro. 23.  But now give you ear a little to the process of the History, wherein I do much follow the Histories of Paulus Diaconus, and others joined with Eutropius an old Writer. For though some of the Authors were Favourers of Images; yet do they most plainly and at large prosecute the Histories of those times, 
Platina in vitis Constantini & Greg. 2.  whom Baptist Platina also in his History of Popes, as in the Lives of Constantine and Gregory the second, Bishops of Rome, and other places (where he treateth of this matter,) doth chief follow. After Gregory's time, Constantine Bishop of Rome assembled a Council of Bishops in the West Church, and did condemn Philippicus then Emperor, and John Bishop of Constantinople of the Heresy of the Monothelites, not without a cause indeed, but very justly. When he had so done, by the consent of the learned about him, the said Constantine Bishop of Rome caused the Images of the ancient Fathers, which had been at those six Councils which were allowed and received of all Men, to be painted in the entry of Saint Peter's Church at Rome. When the Greeks had knowledge hereof, they began to dispute and reason the matter of Images with the Latins, and held this Opinion, That Images could have no place in Christ's Church, and the Latins held the contrary, and took part with the Images. So the East and West Churches, which agreed well before, upon this contention about Images fell to utter enmity, which was never well reconciled yet. But in the mean season Philippicus and Arthemius, or Anastasius Emperors, commanded Images and Pictures to be pulled down, and razed out in every place of their Dominion.  
After them came Theodosius the Third, he commanded the defaced Images to be painted again in their places: But this Theodosius reigned but one year.  
Leo, the third of that Name, succeeded him, who was a Syrian born, a very wise, godly, merciful, and valiant Prince. This Leo by Proclamation commanded, That all Images, set up in Churches to be worshipped, should be plucked down and defaced: And required specially the Bishop of Rome that he should do the same; and himself in the mean season caused all Images that were in the Imperial City Constantinople, to be gathered on an heap in the midst of the City, and there publicly burned them to ashes, and whited over, and razed out all Pictures painted upon the Walls of the Temples, and punished sharply divers maintainers of Images. And when some did therefore report him to be a Tyrant, he answered. That such of all other were most justly punished, who neither Worshipped God aright, nor regarded the Imperial Majesty and Authority, but maliciously rebelled against wholesome and profitable Laws. When Gregorius, the Third of that Name, Bishop of Rome, heard of the Emperors do in Greece concerning the Images, he assembled a Council of Italian Bishops against him, and there made Decrees for Images, and that more Reverence and Honour should yet be given to them than was before, and stirred up the Italians against the Emperor, first at Ravenna, and moved them to Rebellion. 
Treason and Rebellion for the defence of Images.  And as Vspurgensis and Antonius, Bishops of Florence, testify in their Chronicles, he caused Rome and all Italy, at the least, to refuse Obedience, and the payment of any more Tribute to the Emperor: And so by Treason and Rebellion maintained their Idolatry. Which Example, other Bishops of Rome have continually followed, and gone through withal most stoutly.  
After this Leo, who Reigned Thirty four years, succeeded his Son Constantine the Fifth, who after his Father's example, kept Images out of the Temples, and being moved with the Council which Gregory had assembled in Italy for Images against his Father: He also assembled a Council of all the Learned Men and Bishops of Asia and Greece, although some Writers place this Council in Leo Isauricus, 
A Council against Images.  his Fathers later days. In this great Assembly they sat in Council from the Fourth of the Idus of February, to the sixth of the Idus of August, and made concerning the use of Images, this Decree. It is not lawful for them that believe in God through Jesus Christ, to have any Images, neither of the Creator, nor of any Creatures, set up in Temples to be Worshipped; but rather that all things by the Law of God, and for the avoiding of Offence, aught to be taken out of the Churches. And this Decree was executed in all places where any Images were found in Asia or Greece. And the Emperor sent the Determination of this Council holden at Constantinople, to Paul then Bishop of Rome, and commanded him to cast all Images out of the Churches: Which he (trusting in the Friendship of Pipine a Mighty Prince,) refused to do. And both he and his Successor Stephanus the Third, (who assembled another Council in Italy for Images,) condemned the Emperor and the Council of Constantinople of Heresy, and made a Decree, That the Holy Images, (for so they called them,) of Christ, the Blessed Virgin, and other Saints, were indeed worthy Honour and Worshipping. When Constantine was dead, Leo the Fourth his Son Reigned after him, who Married a Woman of the City of Athens, named Theodora, who also was called Irene, 
Or Eirene.  by whom he had a Son, named Constantine the Sixth, and, dying whilst his Son was yet young, left the Regiment of the Empire, and Governance of his young Son to his Wife Irene. These things were done in the Church about the year of our Lord 760. Note here I pray you in this process of the Story, that in the Churches of Asia and Greece, there were no Images publicly by the space of almost Seven Hundred years. And there is no doubt but the Primitive Church next the Apostles time was most pure. Note also, that when the Contention began about Images, how of Six Christian Emperors, who were the chief Magistrates by God's Law to be obeyed, only one, which was Theodosius, who Reigned but one year, held with Images. All the other Emperors, and all the Learned Men and Bishops of the East Church, and that in assembled Councils, condemned them, besides the two Emperors before mentioned, Valens and Theodosius the Second, who were long before these times, who strictly forbade that any Images should be made. And universally after this time, all the Emperors of Greece (only Theodosius excepted,) destroyed continually all Images. Now on the contrary part, note ye, that the Bishops of Rome, being no ordinary Magistrates appointed of God, out of their Diocese, but Usurpers of Prince's Authority, contrary to God's Word, were the Maintainers of Images against God's Word, and Stirrers up of Sedition and Rebellion, and Workers of continual Treason against their Sovereign Lords, contrary to God's Law, and the Ordinances of all Human Laws, being not only Enemies to God, but also Rebels and Traitors against their Princes. These be the first bringers in of Images openly into Churches, These be the maintainers of them in the Churches, and these be the means whereby they have maintained them: To wit, Conspiracy, Treason, and Rebellion against God and their Princes.  
Now to proceed in the History, most worthy to be known. In the Nonage of Constantine the Sixth, the Empress Irene his Mother, in whose Hands the Regiment of the Empire remained, was governed much by the advice of Theodore Bishop, and Tharasius Patriarch of Constantinople, who practised and held with the Bishop of Rome in maintaining of Images most earnestly. By whose Counsel and entreaty, the Empress first most wickedly digged up the Body of her Father in Law Constantine the Fifth, and commanded it to be openly burned, and the Ashes to be thrown into the Sea. Which Example (as the constant report goeth,) had like to have been put in practice with Princes Corpse's in our days, had the Authority of the Holy Father continued but a little longer. The cause, why the Empress Irene thus used her Father in Law, was, for that he, when he was alive, had destroyed Images, and had taken away the sumptuous Ornaments of Churches, saying, That Christ, whose Temples they were, allowed Poverty, and not Pearls and precious Stones. Afterward the said Irene at the persuasion of Adrian Bishop of Rome, and Paul the Patriarch of Constantinople and his Successor Tharasius assembled a Council of the Bishops of Asia and Greece, at the City Nicaea, where the Bishop of Rome's Legates, being Precedents of the Council, and ordering all things as they listed, the Council which was assembled before under the Emperor Constantine the Fifth, and had decreed that all Images should be destroyed, was Condemned as an Heretical Council and Assembly: And a Decree was made, That Images should be put up in all the Churches of Greece, and that Honour and Worship also should be given unto the said Images. And so the Empress, sparing no diligence in setting up of Images, 
A Decree that Images should be Worshipped.  nor cost in decking them in all Churches, made Constantinople within a short time altogether like Rome itself. And now you may see that come to pass, which Bishop Serenus feared, and Gregory the First forbade in vain; to wit, that Images should in no wise be Worshipped. For now not only the Simple and Unwise, (unto whom Images, as the Scriptures teach, be specially a snare,) but the Bishops and Learned Men also, fall to Idolatry by occasion of Images, yea, and make Decrees and Laws for the maintenance of the same. So hard is it, and indeed impossible any long time to have Images publicly in Churches and Temples without Idolatry, as by the space of little more than One Hundred years betwixt Gregory the First, forbidding most strictly the Worshipping of Images, and Gregory the Third, Paul, and Leo the Third, Bishops of Rome, with this Council, Commanding and Decreeing that Images should be Worshipped, most evidently appeareth.  
Now when Constantine the young Emperor came to the Age of Twenty years, he was daily in less and less estimation. For such as were about his Mother persuaded her, that it was God's Determination that she should Reign alone, and not her Son with her. The Ambitious Woman, believing the same, deprived her Son of all Imperial Dignity, and compelled all the Men of War, with their Captains, to Swear to her that they would not suffer her Son Constantine to Reign during her Life. With which Indignity the young Prince being moved, recovered the Regimen of the Empire unto himself by force, and being brought up in true Religion in his Father's time, seeing the Superstition of his Mother Irene and the Idolatry committed by Images, cast down, brake, and burned all the Idols and Images that his Mother had set up. But within a few years after, Irene the Empress, taken again into her Son's Favour, after she had persuaded him to put out Nicephorus his Uncle's Eyes, and to cut out the Tongues of his four other Uncles, and to forsake his Wife, and by such means to bring him into hatred with all his Subjects; now further to declare, that she was no Changeling, but the same Woman that had before digged up and burned her Father-in-Law's Body, and that she would be as natural a Mother, as she had been a kind Daughter, seeing the Images, which she loved so well, and had with so great cost set up, daily destroyed by her own Son the Emperor, by the help of certain good Companions, deprived her Son of the Empire: And first, like a kind and loving Mother, put out both his Eyes, and laid him in Prison, where after long and many Torments she at the last most cruelly slew him.  
In this History, joined to Eutropius, it is written, That the Sun was darkened by the space of xvij days most strangely and dreadfully, and that all Men said, that for the horribleness of that cruel and unnatural Fact of Irene, and the putting out of the Emperor's Eyes, the Sun had lost his light. But indeed, God would signify by the darkness of the Sun, into what darkness and blindness of Ignorance and Idolatry, Christendom should fall by the occasion of Images. The bright Sun of his eternal Truth, and light of his Holy Word, by the mists and black Clouds of men's Traditions, being blemished and darkened, as by sundry most terrible Earthquakes that happened about the same time; God signified, that the quiet estate of true Religion, should by such Idolatry be most horribly tossed and turmoiled. And here may you see, what a gracious and virtuous Lady this Irene was, how loving a Niece to her Husband's Uncles, how kind a Mother-in-Law to her Son's Wife, how loving a Daughter to her Father-in-Law, how natural a Mother to her own Son, and what a stout and valiant Captain the Bishops of Rome had of her, for the setting up and maintenance of their Idols or Images. Surely, they could not have found a meeter Patron for the maintenance of such a matter, than this Irene, whose Ambition and desire of Rule was insatiable, whose Treason, continually studied and wrought, was most abominable, whose wicked and unnatural cruelty passed M●dea and Progne, whose detestable Parricides have ministered matter to Poets, to write their horrible Tragedies.  
And yet certain Historiographers, who do put in writing all these her horrible Wickednesses, for love they had to Images, which she maintained, do praise her as a Godly Empress, and as sent from God. Such is the blindness of false Superstition, if it once take Possession in a Man's Mind, that it will both declare the Vices of wicked Princes, and also commend them. But not long after, the said Irene being suspected, to the Princes and Lords of Greece, of Treason, in alienating the Empire to Charles King of the Francons, and for practising a secret Marriage between herself and the said King, and being convicted of the same was by the said Lords deposed and deprived again of the Empire, and carried into exile into the Island Lesbos, where she ended her lewd Life.  
While these Tragedies about Images were thus working in Greece, 
Another Council against Images.  the same question of the use of Images in Churches began to be moved in Spain also. And at Eliberi, a notable City, now called Granate, was a Council of Spanish Bishops, and other learned Men assembled, and there, after long deliberation and debating of the matter, it was concluded at length by the whole Council, after this sort, in the 36. Article.  

Doctors of the Council against Images.  We think, that Pictures ought not to be in Churches, lest that which is honoured or worshipped be painted on Walls. And in the xlj. Canon of that Council, it is thus written; We thought good to admonish the faithful, that, as much as in them lieth, they suffer no Images to be in their Houses, but if they fear any violence of their Servants, at the least let them keep themselves clean and pure from Images, if they do not so, let them be accounted as none of the Church.  
Note here, I pray you, how a whole and great Country in the West and South Parts of Europe, nearer to Rome a great deal than to Greece in situation of place, do agree with the Greeks against Images, and do not only forbid them in Churches, but also in private Houses, and do excommunicate them that do the contrary: 
Yet another Council against-Images.  And another Council of the learned Men of all Spain also, called Concilium Toletanum Duodecimum, decreed and determined likewise against Images and Image-worshippers. But when these Decrees of the Spanish Council at Eliberi came to the knowledge of the Bishop of Rome and his Adherents, they, fearing lest all Germany also would decree against Images and forsake them, thought to prevent the matter, and by the consent and help of the Prince of Francons, (whose Power was then most great in the West Parts of the World,) assembled a Council of Germans at Frankford, and there procured the Spanish Council against Images aforementioned to be condemned by the Name of the Foelician Heresy, (for that Foelix Bishop of Aquitania was chief in that Council,) and obtained that the Acts of the second Nicone Council, assembled by Irene, (the holy Empress whom ye heard of before,) and the sentence of the Bishop of Rome for Images, might be received.  
For much after this sort do the Papists report of the History of the Council of Frankford. Notwithstanding the Book of Carolus Magnus his own writing, as the Title showeth, which is now put in print, and commonly in men's hands, sheweth the Judgement of that Prince, and of the whole Council of Frankford also, to be against Images, and against the second Council of Nice, assembled by Irene for Images, and calleth it an arrogant, foolish, and ungodly Council, and declareth the assembly of the Council of Frankford, to have been directly made and gathered against the Nicene Council, and the errors of the same. So that it must needs follow, that either there were in one Prince's time two Councils assembled at Frankford, one contrary to the other, which by no History doth appear; or else, that, after their custom, the Popes and Papists have most shamefully corrupted the Council, as their manner is to handle, not only Councils, but also all Histories and Writings of the old Doctors, falsifying and corrupting them for the maintenance of their wicked and ungodly purposes, as hath in times of late come to light, and doth in our days more and more continually appear most evidently. Let the forged gift of Constantine, 
The forged gift of Constantine, etc.  and the notable attempt to falsify the first Nicene Council for the Pope's Supremacy, practised by Popes in St. Augustine's time, be a Witness hereof: Which practice indeed had then taken effect, had not the diligence and wisdom of St. Augustine, and other learned and godly Bishops in Afric, by their great labour and charges also, resisted and stopped the same. 
Nicene Council like to be falsified.  Now to come towards an end of this History, and to show you the principal point that came to pass by the maintenance of Images. Whereas from Constantinus Magnus' time, until this day, all Authority Imperial and princely Dominion of the Empire of Rome remained continually in the right and Possession of the Emperors, who had their continuance and Seat Imperial at Constantinople the City Royal.  
Leo the Third, then Bishop of Rome, seeing the Greek Emperors so bend against his Gods of Gold and Silver, Timber and Stone, and having the King of the Francons or Frenchmen, named Charles, whose Power was exceeding great in the West-Countries, very appliable to his mind, for causes hereafter appearing, under the pretence that they of Constantinople were for that matter of Images under the Pope's Ban and Curse, and therefore unworthy to be Emperors, or to bear Rule, and for that the Emperors of Greece, being far off, were not ready at a beck to defend the Pope against the Lombard's his enemies, and others with whom he had variance: This Leo the Third, I say, attempted a thing exceeding strange and unheard of before, and of incredible boldness and presumption: For he by his Papal Authority doth translate the Government of the Empire, and the Crown and name Imperial from the Greeks, and giveth it unto Charles the Great, King of the Francons, not without the consent of the forenamed Irene, Empress of Greece, who also sought to be joined in Marriage with the said Charles.  

These things were done about the 803 year of our Lord.  For the which cause the said Irene was by the Lords of Greece deposed and banished, as one that had betrayed the Empire, as ye before have heard.  
And the said Princes of Greece did, after the deprivation of the said Irene, by common consent, elect and create (as they always had done,) an Emperor named Nicephorus, whom the Bishop of Rome, and they of the West, would not acknowledge for their Emperor; for they had already created them another: And so there became two Emperors.  
And the Empire, which was before one, was divided into two Parts, upon occasion of Idols and Images, and the worshipping of them: Even as the Kingdom of the Israelites was in old time, for the like cause of Idolatry, divided in King Rehoboham's time. And so the Bishop of Rome, having the Favour of Charles the Great by this means assured to him, was wondrously enhanced in Power and Authority, and did in all the West Church (especially in Italy) what he list, where Images were set up, garnished, and worshipped of all sorts of Men, But Images were not so fast set up, and so much honoured in Italy and the West, but Nicephorus, Emperor of Constantinople, and his Successors Scauratius, the two michael's, Leo, 
Or, Staurtius.  Theophorus, and other Emperors their Successors in the Empire of Greece, continually pulled them down, broke them, burned them, and destroyed them as fast. And when Theodorus the Emperor, would at the Council of Lions have agreed with the Bishop of Rome, and have set up Images: He was by the Nobles of the Empire of Greece deprived, and another chosen in his place, and so risen a jealousy, suspicion, grudge, hatred, and enmity between the Christians, and Empires of the East Countries and West, which could never be quenched nor pacified. So that when the Saracens first, and afterward the Turks, invaded the Christians, the one part of Christendom would not help the other. By reason whereof at the last, the Noble Empire of Greece, and the City Imperial, Constantinople, was lost, and is come into the hands of the Infidels, who now have overrun almost all Christendom, and possessing past the middle of Hungary, which is part of the West Empire, do hang over all our heads, to the utter danger of all Christendom.  
Thus we see what a sea of mischiefs the maintenance of Images hath brought with it, what an horrible Schism between the East and the West Church, what an hatred between one Christian and another, Councils aghasted Councils, Church against Church, Christians against Christians, Princes against Princes, Rebellions, Treasons, unnatural and most cruel Murders, the Daughter digging up, and burning her Father the Emperor's Body; the Mother, for love of Idols, most abominably murdering of her own Son, being an Emperor; at the last, the tearing in sunder of Christendom and the Empire into two pieces, till the Infidels, Sarazens and Turks, common Enemies to both parts, have most cruelly vanquished, destroyed and subdued the one part, the whole Empire of Greece, Asia the less, Thracia, Macedonia, Epirus, and many other great and goodly Countries and Provinces, and have won a great piece of the other Empire, and put the whole in dreadful fear, and most horrible danger. For it is not without a just and great cause to be dreaded, lest as the Empire of Rome was even for the like cause of Images, and the worshipping of them, torn in pieces and divided, as was for Idolatry the Kingdom of Israel in old time divided; so like punishment, as for the like offence fell upon the Jews, will also light upon us: that is, lest the cruel Tyrant, and Enemy of our Commonwealth and Religion, the Turk, by God's just vengeance, should likewise partly Murder, and partly lead away into Captivity us Christians, as did the Assyrian and Babylonian Kings Murder, and lead away the Israelites; and lest the Empire of Rome and Christian Religion be so utterly brought under foot, as was then the Kingdom of Israel, and true Religion of God, whereunto the matter already (as I have declared,) shrewdly inclineth on our part, the greater part of Christendom, within less than three hundred years' space, being brought into Captivity and most miserable thraldom under the Turk, and the Noble Empire of Greece clean everted. Whereas, if the Christians, divided by these Image matters, had holden together, no Infidels and Miscreants could thus have prevailed against Christendom. And all this mischief and misery, which we have hitherto fallen into, do we owe to our mighty gods of Gold and Silver, Stock and Stone, in whose help and defence (where they cannot help themselves,) we have trusted so long, until our enemies the Infidels have overcome, and overrun us almost altogether. A just reward for those that have left the mighty living God, the Lord of Hosts, and have stooped, and given the Honour due to him, to dead blocks and stocks, who have Eyes and see not, Feet and cannot go, and so forth, and are cursed of God, and all they that make them, and that put their trust in them.  
Thus you understand (wellbeloved in our Saviour Christ,) by the judgement of the old Learned and Godly Doctors of the Church, and by ancient Histories Ecclesiastical, agreeing to the verity of God's Word, alleged out of the Old Testament and the New, that Images and Image-worshipping were in the Primitive Church (which was most pure and uncorrupt,) abhorred and detested, as abominable, and contrary to true Christian Religion. And that when Images began to creep into the Church, they were not only spoken and written against by Godly and Learned Bishops, Doctors, and Clerks, but also condemned by whole Councils of Bishops, and learned Men assembled together, yea, the said Images by many Christian Emperors and Bishops were defaced, broken, and destroyed; and that above seven hundred, and eight hundred years ago; and that therefore it is not of late days, (as some would bear you in hand,) that Images and Image-worshipping have been spoken, and written against. Finally, you have heard what mischief and misery hath, by the occasion of the said Images, fallen upon whole Christendom, besides the loss of infinite Souls, which is most horrible of all. Wherefore let us beseech God, that we, being warned by his Holy Word, forbidding all Idolatry; and by the Writing of old Godly Doctors, and Ecclesiastical Histories written, and preserved by God's Ordinance for our admonition and warning, may flee from all Idolatry, and so escape the horrible punishment and plagues, as well worldly, as everlasting, threatened for the same, which God our Heavenly Father Grant us, for our only Saviour and Mediator, Jesus Christ's sake, Amen.   

The Third Part of the Homily against Images, and the worshipping of them, containing the confutation of the principal Arguments which are used to be made for the maintenance of Images. Which part may serve to instruct the Curates themselves, or Men of good understanding.  
NOw ye have heard how plainly, how vehemently, and that in many places, the Word of God speaketh against, not only Idolatry, and worshipping of Images, but also against Idols and Images themselves: (I mean always thus herein, in that we be stirred and provoked by them to worship them, and not as though they were simply forbidden by the New Testament, without such occasion and danger.) And ye have heard likewise out of Histories Ecclesiastical, the beginning, proceeding, and success of Idolatry by Images, and the great contention in the Church of Christ about them, to the great trouble and decay of Christendom: And withal, ye have heard the Sentences of old Ancient Fathers, and Godly Learned Doctors and Bishops, against Images and Idolatry, taken out of their own Writings. It remaineth, that such reasons as be made for the maintenance of Images, and excessive Painting, Gild, and Decking, as well of them, as of the Temples or Churches, also be answered and confuted, partly by application of some places before alleged, to their Reasons, and partly by otherwise answering the same. Which part hath the last place in this Treatise, for that it cannot be well understood of the meaner sort, nor the arguments of Image-maintainers can without prolixity too much tedious, be answered without the knowledge of the Treatise going before. And although divers things , be here rehearsed again; yet this repetition is not superfluous, but in a manner necessary, for that the simple sort cannot else understand how the foresaid places are to be applied to the Arguments of such as do maintain Images, wherewith otherwise they might be abused.  
First, it is alleged by them that maintain Images, that all Laws, Prohibitions, and Curses, noted by us out of the Holy Scripture, and Sentences of the Doctors also by us alleged, against Images, and the worshipping of them, appertain to the Idols of the Gentiles or Pagans, as the Idol of Jupiter, Mars, Mercury, etc. and not to our Images of God, of Christ and his Saints. But it shall be declared both by God's Word, and the Sentences of the ancient Doctors, and Judgement of the Primitive Church, that all Images, as well ours as the Idols of the Gentiles, be forbidden and unlawful, namely in Churches and Temples. And first, this is to be replied out of God's Word, that the Images of God the Father, the Son, and the Holy Ghost, either severally, or the Images of the Trinity, which we had in every Church, be by the Scriptures expressly and directly forbidden, and condemned, 
Deut. 4.  as appeareth by these places: the Lord spoke unto you out of the middle of Fire, you heard the voice or sound of his words, but you did see no form or shape at all, left peradventure you being deceived, should make to yourself any graven Image, or likeness, and so forth, as is at large rehearsed in the First Part of this Treatise against Images. And therefore in the Old Law, the middle of the propitiatory, which represented God's Seat, was empty, lest any should take occasion to make any similitude or likeness of him. Isaiah, 
Isaiah 40  after he hath set forth the incomprehensible Majesty of God, he asketh, To whom then will ye make God like? or what similitude will ye set up unto him? Shall the Carver make him a Carved Image? And shall the Goldsmith cover him with Gold, or cast him into a form of Silver Plates? And for the poor man, shall the image-maker frame an image of timber, that he may have somewhat to set up also? And after this he cryeth out: O wretches, heard ye never of this? Hath it not been preached to you since the beginning, how by the Creation of the World, and the greatness of the Work, they might understand the Majesty of God, the Maker and Creator of all, to be greater than that it could be expressed or set forth in any Image or Bodily Similitude? Thus far the Prophet Isaiah, who, from the Forty fourth Chapter to the Forty ninth, treateth in a manner of no other thing. And Saint Paul, 
Acts 17.  in the Acts of the Apostles, evidently teacheth the same, that no Similitude can be made unto God, in Gold, Silver, Stone, or any other matter. By these and many other places of Scripture it is evident, that no Image either aught, or can be made unto God. For how can God, a most pure Spirit, whom Man never saw, be expressed by a gross bodily, and visible Similitude? How can the infinite Majesty 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? How can a Dead and Dumb Image express the Living God? What can an Image, which when it is fallen, cannot rise up again, which can neither help his Friends, nor hurt his Enemies, express of the most Puissant and Mighty God, who alone is able to reward his Friends, and to destroy his Enemies Everlastingly? A Man might justly cry with the Prophet Habakkuk, 
Habak. 2.  Shall such Images instruct or teach any thing right of God? Or shall they become Doctors? Wherefore Men that have made an Image of God, whereby to Honour him, have thereby dishonoured him most highly, diminished his Majesty, blemished his Glory, and falsified his Truth. 
Rom. ●.  And therefore Saint Paul saith, that such as have framed any Similitude or Image of God like a mortal Man, or any other likeness, in Timber, Stone, or other matter; have changed his Truth into a Lie. For both they thought it to be no longer that which it was, a Stock or Stone, and took it to be that which it was not, as God, or an Image of God. Wherefore an Image of God is not only a Lie, but a double Lie also. But the Devil is a Liar, 
John 8.  and the Father of Lies: Wherefore the lying Images, which be made of God, to his great dishonour, and horrible danger of his People, came from the Devil.  
Wherefore they be convict of foolishness and wickedness in making of Images of God, or the Trinity, for that no Image of God aught, or can be made, as by the Scriptures and good Reason evidently appeareth, Yea, and once to desire an Image of God, cometh of Infidelity, thinking not God to be present, except they might see some sign or image of him, as appeareth by the Hebrews in the wilderness, willing Aaron to make them gods whom they might see go before them. Where they object, that seeing Isaiah and Daniel, by certain descriptions of God, as sitting on a high seat, etc. Why may not a Painter likewise set him forth in colours to be seen, as it were a Judge sitting on a Throne, as well as he is described in Writing by the Prophets, seeing that Scripture or Writing, and Picture differ but a little? First, it is to be answered, that things forbidden by God's Word, as Painting of Images of God, and things permitted of God, as such descriptions used of the Prophets, be not all one: Neither aught, nor can Man's Reason (although it show never so goodly,) prevail any thing against God's express Word, and plain Statute-Law, as I may well term it. Furthermore, the Scripture, although it have certain descriptions of God, yet if you read forward, it expoundeth itself, declaring that God is a pure Spirit, Infinite, who replenisheth Heaven and Earth, which the Picture doth not, nor expoundeth itself, but rather when it hath set God forth in a bodily similitude, leaveth a Man there, and will easily bring one into the Heresy of the Anthropomorphites, thinking God to have Hands and Feet, and to sit as a Man doth: which they that do (saith St. Augustine,) in his Book De fide & symbolo, cap. 7.) fall into that Sacrilege which the Apostle detesteth in those, who have changed the Glory of the incorruptible God, into the similitude of a corruptible Man. For it is wickedness for a Christian to erect such an Image to God in a Temple, and much more wickedness to erect such an one in his Heart, by believing of it. But to this they reply, that, this reason notwithstanding, Images of Christ may be made, for that he took upon him flesh, and became Man. It were well that they would first grant, that they have hitherto done most wickedly, in making and maintaining of Images of God, and of the Trinity in every place, whereof they are by force of God's Word, and good Reason convicted; and then to descend to the Trial for other Images.  
Now concerning their Objection, that an Image of Christ may be made, the Answer is easy: For in God's Word and Religion it is not only required whether a thing may be done, or no: But also, whether it be lawful and agreeable to God's Word to be done, or no. For all wickedness may be, and is daily done, which yet ought not to be done. And the words of the reasons above alleged out of the Scriptures are, that Images neither aught, nor can be made unto God. Wherefore to reply, that Images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather than to hold one's peace to say somewhat, but nothing to the purpose. And yet it appeareth that no Image can be made of Christ, but a lying Image (as the Scripture peculiarly calleth Images, lies,) for Christ is God and Man. Seeing therefore, 
Rom. 1.  that for the Godhead, which is the most excellent part, no Images can be made, it is falsely called the Image of Christ. Wherefore Images of Christ be not only defects, but also lies. Which reason serveth also for the Images of Saints, whose Souls, the most excellent parts of them, can by no Images be presented and expressed. Wherefore, they be no Images of Saints, whose Souls reign in joy with God, but of the Bodies of Saints, which as yet lie putrefied in the Graves. Furthermore, no true Image can be made of Christ's Body, for it is unknown now of what Form and Countenance he was. And there be in Greece and at Rome, and in other places, divers Images of Christ, and none of them like to other, and yet every of them affirmeth, that theirs is the true and lively Image of Christ, which cannot possibly be. Wherefore, as soon as an Image of Christ is made, by and by is a Lie made of him, which by God's Word is forbidden. Which also is true of the Images of any Saints of Antiquity, for that it is unknown of what Form and Countenance they were. Wherefore, seeing that Religion ought to be grounded upon Truth, Images, which cannot be without Lies, ought not to be made, or put to any use of Religion, or to be placed in Churches and Temples, places peculiarly appointed to true Religion and Service of God. And thus much, that no true Image of God, our Saviour Christ, or his Saints can be made: Wherewithal is also confuted that their allegation, that Images be the laymen's Books. For it is evident by that which is afore-rehearsed, that they teach no things of God, of our Saviour Christ, and of his Saints, but Lies and Errors. Wherefore, either they be no Books, or if they be, they be false and lying Books, the teachers of all Error.  
And now if it should be admitted and granted, that an Image of Christ could truly be made, yet it is unlawful that it should be made; yea, or that though Image of any Saint should be made, specially to be set up in Temples, to the great and unavoidable danger of Idolatry, as hereafter shall be proved.  
And first, concerning the Image of Christ, that though it might be had truly, yet it were unlawful to have it in Churches publicly, it is a notable place in Irenaeus, 
Lib. 1. c. 24.  who reproved the Heretics called Gnostici, for that they carried about the Image of Christ, made truly after his own proportion in Pilat's time, (as they said,) and therefore more to be esteemed than those lying Images of him which we now have. The which Gnostici also used to set Garlands upon the Head of the said Image, to show their affection to it. But to go to God's word. Be not, I pray you, the words of the Scriptures plain? Beware lest thou being deceived, 
Levit. 26. Deut. 5. Sculptile. Fusile. Similitudo. Deut. 27.  make to thyself (to say, to any use of Religion,) any graven Image, or any Similitude of any thing, etc. And Cursed be the Man that maketh a Graven or Molten Image, abomination before the Lord, etc. Be not our Images such? Be not our Images of Christ and his Saints, either Carved or Molten, or Cast, or Similitudes of Men and Women? It is happy that we have not followed the Gentiles in making of Images of Beasts, Fishes, and Vermins also. Notwithstanding, the Image of an Horse, as also the Image of the Ass that Christ road on, have in divers places been brought into the Church and Temple of God. And is not that which is written in the beginning of the Lords most Holy Law, and daily read unto you, most evident also? Thou shalt not make any likeness of any thing in Heaven above, in Earth beneath, or in the Water under the Earth, etc. Can any more be forbidden, and said, than this? Either of the kinds of Images, which be either Carved, Molten, or otherwise Similitudes? Or of things whereof Images are forbidden to be made? Are not all things either in Heaven, Earth, or Water, under the Earth? 
Exod. 20.  And be not our Images of Christ and his Saints, likenesses of things in Heaven, Earth, or in the Water? If they continue in their former answer, that th●●● prohibitions concern the Idols of the Gentiles and not ou● Images: First, that answer is already confuted, concerning the Images of God and the Trinity, at large, and concerning the Images of Christ also, by Irenaeus.  
And that the Law of God is likewise to be understood against all our Images, as well of Christ, as his Saints, in Temples and Churches, appeareth further by the Judgement of the old Doctors, and Primitive Church. Epiphanius' renting a painted Cloth, wherein was the Picture of Christ, or of some Saint, affirming it to be against our Religion, that any such Image should be had in the Temple or Church, (as is before at large declared,) judged, that not only Idols of the Gentiles, but that all Images of Christ and his Saints also, were forbidden by God's Word and our Religion. Lactantius affirming it to be certain, that no true Religion can be, where any Image or Picture is, (as is before declared,) judged, that as well all Images and Pictures, as the Idols of the Gentiles were forbidden, else would he not so generally have spoken and pronounced of them. And S. Augustine (as is before alleged, 
Lib. 4. c. 3. de Civ. Dei in Ps 36. & 113. ) greatly alloweth M. Varro, affirming that Religion is most pure without Images; and saith himself, Images be of more force to crook an unhappy Soul, than to teach and instruct it. And he saith further, Every Child, yea, every Beast, knoweth that it is not God that they see. Wherefore then doth the Holy Ghost so often admonish us of that which all Men know? Whereunto S. Augustine answereth us. For (saith he,) when Images are placed in Temples, and set in Honourable Sublimity, and begin once to be Worshipped, forthwith breedeth the most vile affection of Error. This is S. Augustine's Judgement of Images in Churches, that by and by they breed Error and Idolatry. The Christian Emperors, the Learned Bishops, all the Learned Men of Asia, Greece, and Spain, assembled in Councils at Constantinople and in Spain, Seven and Eight Hundred years ago, and more, condemning and destroying all Images as well of Christ, as of the Saints, set up by the Christians (as is before at large declared,) testify, that they understood God's Word so, that it forbade our Images, as well as the Idols of the Gentiles. 
Sap. 1●. Origen. count. Celsum. l. ●. & 8. Cyprianus contra Demetrium.  And as it is written, Sap. 14. that Images were not from the beginning, neither shall they continue to the end: So were they not in the beginning in the Primitive Church, God grant they may in the end be destroyed. For all Christians in the Primitive Church, as Origen against Celsus, Cyprian also and Arnobius do testify, were sore charged and complained on, that they had no Altars nor Images. Wherefore did they not (I pray you,) conform themselves to the Gentiles in making of Images, but, for lack of them, sustained their heavy displeasure, if they had taken it to be lawful by God's Word to have Images? It is evident therefore, that they took all Images to be unlawful in the Church or Temple of God, and therefore had none, (though the Gentiles therefore were most highly displeased,) following this rule, 
Acts 5.  We must obey God rather than Men. And Zephyrus, in his Notes upon the Apology of Tertullian, gathereth, that all his vehement persuasion should be but cold, except we know this once for all, that Christian Men in his time did most hate Images, with their Ornaments. And Irenaeus (as is above declared,) reproveth the Heretics called Gnostici, for that they carried about the Image of Christ.  
And therefore the Primitive Church, which is specially to be followed as most incorrupt and pure, had publicly in Churches neither Idols of the Gentiles, nor any other Images, as things directly forbidden by God's Word. And thus it is declared by God's Word, the Sentences of the Doctors, and the Judgement of the Primitive Church, which was most pure and sincere, that all Images, as well ours, as the Idols of the Gentiles, be by God's Word forbidden, and therefore unlawful, specially in Temples and Churches.  
Now if they (as their custom is,) flee to this answer, that God's word forbiddeth not absolutely all Images to be made, but that they should not be made to be Worshipped, and that therefore we may have Images, so we worship them not, for that they be things indifferent, which may be abused, or well used. Which seemeth also to be the Judgement of Damascene and Gregory the first, as is above declared. And this is one of their chief Allegations for the maintenance of Images, 
Damas'. l. 4. de fide orth. c. 17. Greg. in Epist. ad Serenum Massil.  which have been alleged since Gregory the First his time.  
Well then, we be come to their Second Allegation, which in part we would not stick to grant them. For we are not so Superstitious or Scrupulous, that we do ahhor either Flowers wrought in Carpets, Hang, and other Arras, either Images of Princes, Printed or Stamped in their Coins, which when Christ did see in a Roman Coin, we read not that he reprehended it, neither do we condemn the Arts of Painting and Image-making, as wicked of themselves. But we would admit and grant them, that Images used for no Religion, or Superstition rather, we mean Images of none Worshipped, nor in danger to be Worshipped of any, may be suffered. But Images, placed publicly in Temples, cannot possibly be without danger of Worshipping and Idolatry, wherefore they are not publicly to be had or suffered in Temples and Churches. The Jews, to whom this Law was first given, 
Origen. count. Celsum l. 4. Joseph. antiq. l. 17. c. 8. l. 18. c. 5. l. ●8. c. 15.  (and yet being a Moral Commandment, and not Ceremonial, as all Doctors interpret it, it bindeth us as well as them,) the Jews, I say, who should have the true sense and meaning of God's Law, so peculiarly given unto them, neither had in the beginning any Images publicly in their Temple, (as Origen and Josephus at large declare,) neither after the restitution of the Temple, would by any means consent to Herod, Pilate, or Petronius, that Images should be placed only in the Temple at Jerusalem, although no Worshipping of Images was required at their Hands; but rather offered themselves to the Death, than to assent that Images should once be placed in the Temple of God, neither would they suffer any Image-maker among them. And Origen added this cause, lest their Minds should be plucked from GOD to the Contemplation of Earthly Things. And they are much commended for this earnest zeal, in maintaining of GOD'S Honour and true Religion. And Truth it is, that the Jews and Turks, who abhor Images and Idols as directly forbidden by GOD'S Word, will never come to the Truth of our Religion, whilst the stumbling blocks of Images remain amongst us, and lie in their way. If they object yet the brazen Serpent which Moses did set up, or the Images of the Cherubims, or any other Images which the Jews had in their Temple, the answer is easy: We must in Religion obey God's General Law, which bindeth all Men, and not follow Examples of particular Dispensation, which be no warrants for us: Else we may by the same reason resume Circumcision and Sacrificing of Beasts, and other Rites permitted to the Jews. Neither can those Images of Cherubims, set in secret where no Man might come, nor behold, be any example for our public setting up of Images in Churches and Temples. But to let the Jews go. Where they say, that Images, so they be not Worshipped, as things indifferent may be tolerable in Temples and Churches; we infer and say for the adversative, that all our Images of God, our Saviour Christ, and his Saints, publicly set up in Temples and Churches, places peculiarly appointed to the true Worshipping of God, be not things indifferent, nor tolerable; but against God's Law and Commandment, taking thei● own Interpretation and Exposition of it.  
First, for that all Images, so set up publicly, have been Worshipped of the Unlearned and Simple sort shortly after they have been publicly so set up, and in conclusion, of the Wise and Learned also.  
Secondly, for that they are Worshipped in sundry places now in our time also.  
And Thirdly, for that it is impossible that Images of God, Christ, or his Saints, can be suffered (especially in Temples and Churches,) any while or space, without Worshipping of them: And that Idolatry, which is most abominable before God, cannot possibly be escaped and avoided, without the abolishing and destruction of Images and Pictures in Temples and Churches, for that Idolatry is to Images, specially in Temples and Churches, an inseparable accident (as they term it,) so that Images in Churches and Idolatry go always both together, and that therefore the one cannot be avoided, except the other (specially in all public places,) be destroyed. Wherefore, to make the Images, and publicly to set them up in the Temples and Churches, places appointed peculiarly to the service of God, is to make Images to the use of Religion, and not only against this Precept, Thou shalt make no manner of Images; but against this also, Thou shalt not bow down to them, nor Worship them.  
For they being set up, have been, be, and ever will be Worshipped.  
And the full proof of that which in the beginning of the first part of this Treatise was touched, is here to be made and performed: To wit, that our Images, and Idols of the Gentiles be all one, as well in the things themselves, as also in that our Images have been before, be now, and ever will be Worshipped, in like form and manner, as the Idols of the Gentiles were Worshipped, so long as they be suffered in Churches and Temples.  
Whereupon it followeth, that our Images in Churches have been, be, and ever will be none other but abominable Idols, and be therefore no things indifferent. And every of these parts shall be proved in order, as hereafter followeth.  

Simulachra gentium, Argentum & aurum. Fusile, Similitudo, Sculptile, Simulachrum opera manuum hominum.  And first, that our Images and the Idols of the Gentiles, be all one concerning themselves, is most evident, the matter of them being Gold, Silver, or other Metal, Stone, Wood, Day, or Plaster, as were the Idols of the Gentiles, and so being either molten or cast, either carved, graven, hewn, or otherwise form and fashioned after the similitude and likeness of Man or Woman, be dead and dumb Works of Man's hands, having Mouths and speak not, Eyes and see not, Hands and feel not, Feet and go not; and so, as well in form as matter, be altogether like the Idols of the Gentiles. Insomuch, that all the Titles, which be given to the Idols in the Scriptures, may be verified of our Images, Wherefore, no doubt but the like Curses, which are men-in the Scriptures, will light upon the Makers and Worshippers of them both. Secondly, that they have been and be worshipped in our time, in like form and manner as were the Idols of the Gentiles, is now to be proved. And for that Idolatry standeth chief in the mind, it shall in this part first be proved, that our Image-maintainers have had, and have the same Opinions and Judgement of Saints, whose Images they have made and worshipped, as the Gentiles Idolaters had of their Gods. And afterwards shall be declared, that our Image-maintainers and Worshippers, have used, and used the same outward Rites and manner of honouring and worshipping their Images, as the Gentiles did use before their Idols, and that therefore they commit Idolatry, as well inwardly and outwardly, as did the wicked Gentiles, Idolaters.  
And concerning the first part of the idolatrous Opinions of our Image-maintainers. What, I pray you, be such Saints with us, to whom we attribute the defence of certain Countries, spoiling God of his due honour herein, but Dij Tutelares of the Gentiles Idolaters? 
Dij Tutelares.  Such as were Belus to the Babylonians and Assyrians, Osiris and Isis to the Egyptians, Vulcan to the Lemnians, and to such other. What be such Saints to whom the safeguard of certain Cities are appointed, but Dij Praesides with the Gentiles Idolaters? Such as were at Delphos, Apollo; at Athens, Minerva; at Carthage, Juno; at Rome, Quirinus, etc. What be such Saints, to whom, contrary to the use of the Primitive Church, Temples and Churches be builded, and Altars erected, but Dij Patroni, of the Gentiles Idolaters? Such as were in the Capitol, Jupiter; in Paphus Temple, Venus; in Ephesus Temple, Diana; and such like. Alas, we seem in thus thinking and doing to have Learned our Religion, not out of God's Word, but out of the Pagan Poets, who say, Excessere omnes, adytis arisque relictis, Dij quibus imperium hoc steterat, etc. That is to say, All the Gods by whose defence this Empire stood, are gone out of the Temples, and have forsaken their Altars. And where one Saint hath Images in divers places, the same Saint hath divers Names thereof, most like to the Gentiles. When you hear of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, and such others; what is it but an imitation of the Gentiles Idolaters? Diana Agr●tera, Diana Coriphea, Diana Ephesia, etc. Venus Cypria, Venus Paphia, Venus Gnidia. Whereby is evidently meant, that the Saint for the Image sake, should in those places, yea, in the Images themselves, have a dwelling, which is the ground of their Idolatry. For where no Images be, they have no such means. Terentius Varro showeth, that there were Three Hundred Jupiter's in his time; there were no fewer Veneres and Diana's; we had no fewer Christopher's, Ladies, and Mary magdalen's, and other Saints, Oenomaus, and Hesiodus show, that in their time there were Thirty Thousand Gods. I think we had no fewer Saints, to whom we gave the Honour due to God. And they have not only spoiled the true living God of his due Honour in Temples, Cities, Countries, and Lands, by such devices and inventions as the Gentiles Idolaters have done before them: But the Sea and Waters have as well special Saints with them, as they had Gods with the Gentiles, Neptune, Triton, Nereus, Castor and Pollux, Venus, and such other: In whose places be come Saint Christopher, Saint Clement, and divers other, and specially our Lady, to whom Shipmen Sing Ave, maris stella. Neither hath the Fire scaped the Idolatrous inventions. For instead of Vulcan and Vesta, the Gentiles Gods of the Fire, our Men have placed Saint Agatha, and make Letters on her day for to quench Fire with. Every Artificer and Profession hath his special Saint, as a peculiar God. As for Example, Scholars have Saint Nicholas and Saint Gregory; Painters, Saint Luke; neither lack Soldiers their Mars, nor Lovers their Venus, amongst Christians. All Diseases have their special Saints, as Gods the curers of them, the Pox Saint Roche, the Falling-evil Saint Cornelis, the Toothache Saint Apollin, etc. Neither do Beasts nor  lack their Gods with us, for Saint Loy is the Horseleech, and Saint Anthony the Swineherd, etc. Where is God's Providence and due Honour in the mean season? Who saith, The Heavens be mine, and the Earth is mine, the whole World and all that in it is: I do give Victory, and I put to Flight: Of me be all Counsels and Help, etc. Except I keep the City, in vain doth he watch that keepeth it, thou Lord shalt save both Men and Beasts. But we have left him neither Heaven, nor Earth, nor Water, nor Country, nor City, Peace nor War to Rule and Govern, neither Men, nor Beasts, nor their Diseases to Cure; that a godly Man m●ght justly for Zealous Indignation cry out, O Heaven, O Earth, and Seas, what Madness and Wickedness against God are Men fallen into! What dishonour do the Creatures to their Creator and Maker! And if we remember God sometimes, yet because we doubt of his ability or will to help, we join to him another Helper, as if he were a Noun Adjective, using these say; such as learn, God and Saint Nicholas be my speed: Such as neese, God help and Saint John: To the Horse, God and Saint Loy save thee. Thus are we become like Horses and Mules, which have no Understanding. For, is there not one God only, who by his Power and Wisdom made all things, and by his Providence governeth the same? And by his Goodness maintaineth and saveth them? Be not all things of him, by him, and through him? Why dost thou turn from the Creator to the Creatures? This is the manner of the Gentiles Idolaters: But thou art a Christian, and therefore by Christ alone haste access to God the Father, and help of him only. These things are not written to any reproach of the Saints themselves, who were the true Servants of God, and did give all honour to him, taking none unto themselves, and are blessed Souls with God; but against our Foolishness and Wickedness, making of the true Servants of God, false Gods, by attributing to them the Power and Honour which is Gods, and due to him only. And for that we have such Opinions of the power and ready help of Saints, all our Legends, Hymns, Sequences, and Masses, did contain Stories, laud's, and Praises of them, and Prayers to them; yea, and Sermons also altogether of them, and to their Praises, God's Word being clean laid aside. And this we do altogether agreeable to the Saints, as did the Gentiles Idolaters to their false Gods. For these Opinions which Men have had of mortal Persons, were they never so holy, the old most godly and learned Christians have written against the feigned Gods of the Gentiles, and Christian Princes have destroyed their Images; who, if they were now living, would doubtless likewise both write against our false Opinions of Saints, and also destroy their Images. For it is evident, that our Image-maintainers have the same Opinion of Saints which the Gentiles had of their false Gods, and thereby are moved to make them Images as the Gentiles did. If answer be made, that they make Saints but Intercessors to God, and means for such things as they would obtain of God: That is, even after the Gentiles Idolatrous usage, to make them of Saints, Gods, 
Medioximi Dii.  called Dii Medioximi, to be mean Intercessors and Helpers to God, as though he did not hear, or should be weary if he did all alone. So did the Gentiles teach, that there was one chief Power working by other, as means, and so they made all God's subject to Fate or Destiny; as Lucian, in his Dialogues, feigneth that Neptune made suit to Mercury, that he might speak with Jupiter. And therefore in this also, it is most evident, that our Image-maintainers be all one in Opinion with the Gentiles Idolaters.  
Now remaineth the third part, that their Rites and Ceremonies in honouring and worshipping of the Images or Saints be all one with the Rites which the Gentiles Idolaters used in honouring their Idols. First, what meaneth it, that Christians, after the example of the Gentiles Idolaters, go on pilgrimage to visit Images, where they have the like at home, but that they have a greater Opinion of Holiness and Virtue in some Images, than other some, like as the Gentiles Idolaters had? which is the readiest way to bring them to Idolatry by worshipping of them, and directly against God's Word, who saith, Seek me, 
Amos 5.  and ye shall live, and do not seek Bethel, enter not into Gilgal, neither go to Beersheba. And against such as had any Superstition in the Holiness of the place, as though they should be heard for the places sake, saying, Our Fathers worshipped in this Mountain, and ye say, that at Jerusalem is the place where Men should worship; our Saviour Christ pronounceth, 
John 4.  Believe me, the hour cometh when you shall worship the Father, neither in this Mountain, nor at Jerusalem, but true Worshippers shall worship the Father in Spirit and Truth. But it is too well known, that by such pilgrimage-going, Lady Venus and her Son Cupid were rather worshipped wantonly in the Flesh, than God the Father, and our Saviour Christ his Son, truly worshipped in the Spirit.  
And it was very agreeable, 
Rom. 1.  (as Saint Paul teacheth,) that they which fell to Idolatry, which is Spiritual Fornication, should also fall into Carnal Fornication, and all Uncleanness, by the just Judgements of God, delivering them over to abominable Concupiscences.  
What meaneth it, that Christian Men, after the use of the Gentiles Idolaters, cap and kneel before Images? which, if they had any Sense and Gratitude, would kneel before Men, Carpenters, Masons, Plasterers, Founders, and Goldsmiths, their Makers and Framers, by whose means they have attained this Honour, which else should have been evil-favoured and rude Lumps of Clay, or Plaster, pieces of Timber, Stone, or Metal, without Shape or Fashion, and so without all Estimation and Honour, as that Idol in the Pagan Poet confesseth, saying, 
Horatius.  I was once a vile Block, but now I am become a God, etc. What a fond thing is it for Man, 
Adorare.  who hath Life and Reason, to bow himself to a dead and insensible Image, the Work of his own Hand? 
Gen. 23. and 33.  Is not this stooping and kneeling before them, Adoration of them, which is forbidden so earnestly by God's Word? Let such as so fall down before Images of Saints, know and confess that they exhibit that Honour to dead Stocks and Stones, 
3 Reg. 1. Acts 10. and 14. Apoc. 19  which the Saints themselves, Peter, Paul, and Barnabas would not to be given them being alive; which the Angel of God forbiddeth to be given to him. And if they say, they exhibit such Honour not to the Image, but to the Saint whom it representeth, they are convicted of folly, to believe that they please Saints with that Honour, which they abhor as a spoil of God's Honour: For they be no Changelings; but now both having greater Understanding, and more fervent Love of God, do more abhor to deprive him of his due Honour: And being now like unto the Angels of God, do with Angels flee to take unto them by Sacrilege the Honour due to God: And herewithal is confuted their lewd Distinction of Latria and Dulia, where it is evident, that the Saints of God cannot abide, that as much as any outward worshipping be done or exhibited to them. But Satan, God's Enemy, desiring to rob God of his Honour, desireth exceedingly that such Honour might be given to him. 
Matth. 4.  Wherefore those which give the Honour, due to the Creator, to any Creature, do service acceptable to no Saints, who be the Friends of God, but unto Satan, God and Man's mortal and sworn Enemy. And to attribute such desire of Divine Honour to Saints, is to blot them with a most odious and devilish Ignominy and Villainy, and indeed of Saints to make them Satan's and very Devils, whose property is to challenge to themselves the Honour which is due to God only.  
And furthermore, in that they say, that they do not worship the Images, as the Gentiles did their Idols, but God and the Saints whom the Images do represent, and therefore that their do before Images be not like the Idolatry of the Gentiles before their Idols; Saint Augustine, Lactantius, and Clemens, do prove evidently, that by this their answer, they be all one with the Gentiles Idolaters. The Gentiles (saith Saint Augustine, 
August. Psal. 135. ) which seem to be of the purer Religion, say, We worship not the Images, but by the corporal Image, we do behold the signs of the things which we ought to worship.  
And Lactantius saith, The Gentiles say, We fear not the Images, but them after whose likeness the Images be made, 
Lactan. l. 2. inst.  and to whose Names they be consecrated. Thus far Lactantius.  
And Clemens saith, That Serpent, the Devil, uttereth these words by the Mouth of certain Men, We, to the Honour of the invisible God, worship visible Images: Which surely is most false. See how in using the same excuses which the Gentiles Idolaters pretended, they show themselves to join with them in Idolatry. For notwithstanding this excuse, Saint Augustine, Clemens, and Lactantius prove them Idolaters. And Clemens saith, That the Serpent, the Devil, putteth such excuses in the Mouth of Idolaters. And the Scriptures say, They worship the Stocks and Stones (notwithstanding this excuse,) even as our Image-maintainers do. And Ezekiel therefore calleth the Gods of the Assyrians, Stocks and Stones, although they were but Images of their Gods. So are our Images of God and the Saints named by the Names of God and his Saints, after the use of the Gentiles.  
And the same Clemens saith thus in the same Book, They dare not give the Name of the Emperor to any other, for he punisheth his Offender and Traitor by and by: But they dare give the Name of God to others, because he for Repentance suffereth his Offenders. And even so do our Image-worshippers give both Names of God and the Saints, and also the Honour due to God, to their Images, even as did the Gentiles Idolaters to their Idols. What should it mean that they, according as did the Gentiles Idolaters, light Candles at Noontime, or at Midnight, before them, but therewith to honour them? For other use is there none in so doing. For in the Day it needeth not, but was ever a Proverb of foolishness, to light a Candle at Noontime. And in the Night, it availeth not to light a Candle before the blind, and God hath neither use nor honour thereof. And concerning this Candle-lighting, it is notable that Lactantius above a thousand years ago hath written, after this manner; 
Lib. 6. Instit. cap. 2.  If they would behold the heavenly Light of the Sun, then should they perceive that God hath no need of their Candles, who for the use of Man hath made so goodly a Light. And whereas in so little a Circle of the Sun, which, for the great distance, seemeth to be no greater than a Man's Head, there is so great brightness, that the sight of Man's Eye is not able to behold it, but if one steadfastly look upon it a while, his Eyes will be dulled and blinded with darkness How great Light, how great Clearness may we think to be with God, with whom is no Night nor Darkness? and so forth.  
And by and by he saith, Seemeth he therefore to be in his right mind, who offereth up to the Giver of Light, the Light of a Wax-Candle for a Gift? He requireth another Light of us, which is not smoky, but bright and clear, even the Light of the Mind and Understanding.  
And shortly after he saith, But their Gods, because they be Earthy, have need of Light, lest they remain in Darkness, whose Worshippers, because they understand no Heavenly thing, do draw Religion, which they use, down to the Earth, in the which, being dark of nature, is need of Light. Wherefore they give to their Gods no Heavenly, but the Earthly Understanding of Mortal Men. And therefore they believe those things to be necessary and pleasant unto them, which are so to us, who have need either of Meat when we be hungry, or Drink when we be thirsty, or Clothing when we be a cold, or when the Sun is set, Candle-light, that we may see. Thus far Lactantius, and much more, too long here to write, of Candle-lighting in Temples before Images and Idols for Religion: Whereby appeareth both the foolishness thereof, and also that in Opinion and Act, we do agree altogether in our Candle-Religion with the Gentiles Idolaters. What meaneth it that they, after the example of the Gentiles Idolaters, burn Incense, offer up Gold to Images, hang up Crutches, Chains, and Ships, Legs, Arms, and whole Men and Women of Wax, before Images, as though by them, or Saints, (as they say,) they were delivered from Lameness, Sickness, Captivity or Shipwreck? Is not this colere imagines, to worship Images, so earnestly forbidden in God's Word? If they deny it, let them read the Ninth Chapter of Daniel the Prophet, who saith of Antichrist, He shall worship God whom his Fathers knew not, with gold, silver, and with precious stone, and other things of pleasure: in which place the Latin word is Colet. 
C●l●re.  And in the second of Paralipomenon the xxix. Chapter, all the outward Rites and Ceremonies, as burning of Incense, and such other, wherewith God in the Temple was honoured, 
Cultus.  is called Cultus (to say) worshipping, which is forbidden strictly by God's Word to be given to Images. Do not all Stories Ecclesiastical declare, that our Holy Martyrs, rather than they would bow and kneel, or offer up one crumb of Incense before an Image or Idol, have suffered a thousand kinds of most horrible and dreadful death? And what excuses soever they make, yet that all this running on Pilgrimage, burning of Incense and Candles, hanging up of Crutchets, Chains, Ships, Arms, Legs, and whole Men and Women of Wax, kneeling and holding up of hands, is done to the Images, appeareth by this, that where no Images be, or where they have been, and be taken away, they do no such things at all. But all the places frequented when the Images were there, now they be taken away, be forsaken and left desert; nay, now they hate and abhor the place deadly; which is an evident proof, that that which they did before, was done in respect of the Images. Wherefore, when we see Men and Women on heaps go on Pilgrimage to Images, kneel before them, hold up their hands before them, set up Candles, burn Incense before them, offer up Gold and Silver unto them, hang up Ships, Crutchets, Chains, Men and Women of Wax before them, attributing health and safeguard, the gifts of God, to them, or the Saints whom they represent, as they rather would have it; who, I say, who can doubt, but that our Image-maintainers, agreeing in all idolatrous Opinions, outward Rites and Ceremonies with the Gentiles Idolaters, agree also with them in committing most abominable Idolatry: And to increase this madness, wicked men which have the keeping of such Images, for their greater lucre and advantage, after the example of the Gentiles Idolaters, have reported and spread abroad, as well by lying tales, as written fables, divers Miracles of Images. As that such an Image miraculously was sent from Heaven, even like the Palladium, or Magna Diana Ephesiorum. Such another was as miraculously found in the Earth, as the Man's Head was in the Capitol, or the Horse head in Capua. Such an Image was brought by Angels. Such an one came itself far from the East to the West, as Dame Fortune fled to Rome. Such an Image of our Lady was painted by St. Luke, whom of a Physician they have made a Painter for that purpose. Such an one an hundred yokes of Oxen could not move, like Bona Dea, whom the Ship could not carry; or Jupiter Olympius, which laughed the Artificers to scorn that went about to remove him to Rome. Some Images, though they were hard and stony, yet for tender heart and pity, wept. Some, like Castor and Pollux, helping their Friends in Battle, sweat, as Marble Pillars do in dampish weather. Some speak more monstrously than ever did Balaam's Ass, who had life and breath in him. Such a Cripple came and saluted this Saint of Oak, and by and by he was made whole, and lo, here hangeth his Crutch. Such an one in a Tempest vowed to St. Christopher, and scaped, and behold, here is his Ship of Wax. Such an one by St. Leonard's help broke out of Prison, and see where his Fetters hang. And infinite thousands more Miracles, by like or more shameless lies were reported. Thus do our Image-maintainers in earnest apply to their Images, all such Miracles, as the Gentiles have feigned of their Idols. And if it were to be admitted, that some miraculous acts were by illusion of the Devil done where Images be: (For it is evident that the most part were feigned lies, and crafty juggle of men) yet followeth it not therefore, that such Images are either to be honoured, or suffered to remain, no more than Ezechias left the brazen Serpent undestroyed, when it was worshipped, although it were both set up by God's Commandment, and also approved by a great and true Miracle; for as many as beheld it, were by and by healed: neither ought Miracles to persuade us to do contrary to God's Word. For the Scriptures have for a warning hereof foreshowed, that the Kingdom of Antichrist shall be mighty in Miracles and Wonders, to the strong illusion of all the Reprobate. But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the Relics and Bones of our Saints, which prove that they be mortal men and dead, and therefore no gods to be worshipped, which the Gentiles would never confess of their gods for very shame. But the Relics we must kiss and offer unto, specially on Relique-Sunday. And while we Offer (that we should not be weary, or repent us of our cost) the Music and Minstrelsy goeth merrily all the Offertory time, with praising and calling upon those Saints, whose Relics be then in presence. Yea, and the Water also wherein those Relics have been dipped, must with great reverence be reserved, as very Holy and effectual. Is this agreeable to St. Chrysostom, 
Homilia de septem Macchabaeis.  who writeth thus of Relics? Do not regard the Ashes of the Saints bodies, nor the Relics of their flesh and bones, consumed with time: but open the eyes of thy Faith, and behold them clothed with Heavenly virtue, and the grace of the Holy Ghost, and shining with the brightness of the Heavenly light. But our Idolaters found too much vantage of Relics and Relique-water, to follow St. Chrysostom's counsel. And because Relics were so gainful, few places there were but they had Relics provided for them. And for more plenty of Relics, some one Saint had many Heads, one in one place, and another in another place. Some had six Arms, and twenty six Fingers. And where our Lord bore his Cross alone, if all the pieces of the Relics thereof were gathered together, the greatest Ship in England would scarcely bear them, and yet the greatest part of it, they say, doth yet rem●●n in the hands of the Infidels, for the which they pray on their Beads bidding, that they may get it also in their hands, for such godly use and purpose. And not only the Bones of the Saints, but every thing appertaining to them was an Holy Relic. In some place they offer a Sword, in some the Scabbard; in some a Shoe, in some a Saddle that had been set upon some holy Horse; in some the Coals wherewith St. Laurence was roasted; in some places the Tail of the Ass which our Lord Jesus Christ sat on, to be kissed and offered unto for a Relic. For rather than they would lack a Relic, they would offer you a Horse-bone, instead of a Virgin's Arm, or the Tail of the Ass to be kissed and offered unto for Relics. O wicked, impudent, most shameless men, the devisers of these things! O silly, foolish, and dastardly Daws, and more beastly than the Ass whose Tail they kissed, that believe such things. Now God be merciful to such miserable and silly Christians, who by the fraud and falsehood of those which should have taught them the way of truth and life, have been made not only more wicked than the Gentiles Idolaters, but also no wiser than Asses, Horses, and Mules, which have no Understanding  
Of these things already rehearsed, it is evident, that our Image-maintainers have not only made Images, and set them up in Temples, as did the Gentiles Idolaters their Idols: but also that they have had the same Idolatrous Opinions of the Saints, to whom they have made Images, which the Gentiles Idolaters had of their false gods; and have not only worshipped their Images with the same Rites, Ceremonies, Superstition, and all Circumstances, as did the Gentiles Idolaters their Idols, but in many points also have far exceeded them in all wickedness, foolishness, and madness. And if this be not sufficient to prove them Image-worshippers, that is to say, Idolaters: lo, you shall hear their own open confession; I mean, not only the Decrees of the second Nicene Council under Irene, the Roman Council under Gregory the Third, in which, as they teach that Images are to be honoured and worshipped, as is before declared: so yet do they it warily and fearfully, in comparison to the blasphemous bold blazing of manifest Idolatry to be done to Images, set forth of late, even in these our days, the light of God's Truth so shining, that above other abominable do and writings, a man would marvel most at their impudent, shameless, and most shameful blustering boldness, who would not at the least have chosen them a time of more darkness, as meeter to utter their horrible Blasphemies in: but have now taken an Harlot's face, not purposed to blush in setting abroad the furniture of their Spiritual Whoredom. And here the plain Blasphemy of the Reverend Father in God, James Naclantus, Bishop of Clugi●n, written in his Exposition of St. Pa●l's Epistle to the Romans, and the first Chapter, and put in Pri●t now of late at Venice, may stand instead of all; whose words of Image-worshipping be these in Latin as he did write them, not one syllable altered.  
Ergo non solum fatendum est, sideles in Ecclesi● adorare coram imagine (ut nonnulli ad caut●lam f●●t● loquuntur) sed & adorare imaginem, sine quo ●olueris scrupulo, quin & eo illam venerantur cultu, quo & prototypon ejus propter quod si illud ha●●t adorare latria, & illa latria: si dulia, vel hyperdulia, & illa pariter ejusmodi cultu adoranda est.  
The sense whereof in English is this: Therefore it is not only to be confessed, that the Faithful in the Church do worship before an Image (as some peradventure do warily speak) but also do worship the Image itself, without any scruple or doubt at all: Yea, and they worship the Image with the same kind of worship, wherewith they worship the copy of the Image, or the thing whereafter the Image is made. Wherefore if the Copy itself is to be worshipped with Divine Honour (as is God the Father, Christ, and the Holy Ghost) the Image of them is also to be worshipped with divine honour. If the copy ought to be worshipped with inferior Honour, or higher Worship; the Image also is to be worshipped with the same honour and worship. Thus far hath Naclantus, whose Blasphemies let Pope Gregorius the First confute, 
Gregor.  and by his Authority damn them to Hell, as his Successors have horribly thundered. 
Epist. ad Serenum ●●●●sil.  For although Gregory permitteth Images to be had, yet he forbiddeth them by any means to be worshipped, and praiseth much Bishop S●renas, for the forbidding the worshipping of them, and willeth him to teach the People to avoid by all means to worship any Image. But Naclantus bloweth forth his Blasphemous Idolatry, willing Images to be worshipped with the highest kind of Adoration and Worship: and lest such wholesome Doctrine should lack Authority, he groundeth it upon Aristotle in his Book de somno & vigilia, that is, of sleeping and waking, as by his printed Book noted in the Margin, is to be seen: whose impudent wickedness and idolatrous judgement, I have therefore more largely set forth, 
Of Image-worshipping.  that ye may (as Virgil speaketh of Simon) of one know all these Image-worshippers and Idolaters, and understand to what point in conclusion the public having of Images in Temples and Churches hath brought us; comparing the times and writings of Gregory the First, with our days, the Blasphemies of such Idolaters, as this Instrument of Belial, named Naclantus, is. Wherefore, now it is by the testimony of the Old godly Fathers and Doctors, by the open confession of Bishops assembled in Councils, by most evident signs and arguments, opinions, idolatrous acts, deeds, and worshipping done to their Images, and by their own open Confession and Doctrine set forth in their Books, declared and showed, that their Images have been, and be commonly worshipped, yea, and that they ought so to be: I will out of God's Word make this general Argument against all such makers, setters up, and maintainers of Images in public places. And first of all I will begin with the words of our Saviour Christ. 
Mat. 18.  Woe be to that man by whom an offence is given, woe be to him that offendeth one of these little ones, or weak ones: better were it for him, that a millstone were hanged about his neck, and he cast into the middle of the Sea, and drowned, 
Deut. 2●.  than he should assend one of these little ones, or weak ones. And in Deuteronomy, God himself denounceth him accursed that maketh the blind to wander in his way. And in Leviticus, 
Leu. 19  Thou shalt not lay a stumbling-block or stone before the blind. But Images in Churches and Temples have been, and be, and (as afterward shall be proved) ever will be offences and stumbling-blocks, specially to the weak, simple, and blind common People, deceiving their hearts by the cunning of the Artificer (as the Scripture expressly in sundry places doth testify) and so bringing them to Idolatry. 
Sap. 13.12.  Therefore woe be to the erecter, setter up, and maintainer of Images in Churches and Temples, for a greater penalty remaineth for him than the death of the Body.  
If answer be yet made, that this offence may be taken away by diligent and sincere Doctrine and Preaching of God's Word, as by other means: and that Images in Churches and Temples therefore be not things absolutely evil to all men, although dangerous to some: and therefore that it were to be holden, that the public having of them in Churches and Temples, is not expedient, as a thing perilous, rather than unlawful, and a thing utterly wicked. Then followeth the third Article to be proved, which is this: That it is not possible, if Images be suffered in Churches and Temples, either by preaching of God's Word, or by any other means, to keep the People from worshipping of them, and so to avoid Idolatry. And first, concerning Preaching. If it should be admitted, that although Images were suffered in Churches, yet might Idolatry by diligent and sincere preaching of God's Word be avoided: It should follow of necessity, that sincere Doctrine might always be had and continue, as well as Images, and so that wheresoever, to offence, were exect an Image, there also, of reason, a godly and sincere Preacher should and might be continually maintained. For it is reason, that the warning be as common as the stumbling-block, the remedy as large as is the offence, the medicine as general as the poison: but that is not possible, as both reason and experience teacheth. Wherefore Preaching cannot stay Idolatry, Images being publicly suffered. For an ●ma●e, which will last for many hundred years, may for a little be bought: but a good Preacher cannot without much be continually maintained. 〈◊〉, if the Prince will suffer it, there will be by and by many, yea, infinite Images: but sincere Preach●rs were, and ever shall be but a few in respect of the multitude to be taught. For our Saviour Christ saith, The harvest is plentiful, but the workmen be but few: which hath been hitherto continually true, and will be to the World's end: And in our time, and here in our Country so true, that every Shire should scarcely have one good Preacher, if they were divided.  
Now, Images will continually to the beholders preach their Doctrine, that is, the worshipping of Images and Idolatry, to the which Preaching mankind is exceeding prone, and inclined to give ear and credit: as experience of all Nations and Ages doth too much prove. But a true Preacher to stay this mischief, is in very many places scarcely heard once in a whole year, and somewhere not once in seven years, as is evident to be proved. And that evil Opinion which hath been long rooted in men's hearts, cannot suddenly by one Sermon be rooted out clean. And as few are inclined to credit sound Doctrine; as many, and almost all, be prone to Superstition and Idolatry. So that herein appeareth not only a difficulty, but also an impossibility of the Remedy. Further, it appeareth not by any story of credit, that true and sincere Preaching hath endured in any one place above one hundred years: But it is evident that Images, Superstition, and worshipping of Images, and Idolatry have continued many hundred years. For all Writings and Experience do testify, that good things do by little and little ever decay, until they be clean banished: and contrariwise, evil things do more and more increase, till they come to a full perfection of wickedness. Neither need we to seek examples far off for a proof hereof, our present matter is an example. For preaching of God's Word most sincere (in the beginning) by process of time waxed less and less pure, and after corrupt, and last of all, altogether laid down and left off, and other inventions of men crept in place of it. And on the other part, Images among Christian men were first painted, and that in whole stories together, which had some signification in them: Afterwards, they were embossed, and made of Timber, Stone, Plaster, and Metal. And first, they were only kept privately in private men's houses: And then after, they crept into Churches and Temples, but first by painting, and after by embossing; and yet were they no where at the first worshipped. But shortly after, they began to be worshipped of the ignorant sort of men, as appeareth by the Epistle that Gregory the first of that name, Bishop of Rome, did write to Serenus, Bishop of Marselles. Of the which two Bishops, Serenus for Idolatry committed to Images, broke them, and burned them. Gregory, although be thought it tolerable to let them stand, yet he judged it abominable that they should be worshipped, and thought (as is now alleged) that the worshipping of them might be stayed, by teaching of God's Word, according as he exhorteth Serenus to teach the People, as in the same Epistle appeareth. But whether Gregory's Opinion, or Serenus' judgement were better herein, consider ye, I pray you, for Experience by and by confuteth Gregory's Opinion. For notwithstanding Gregory's writing, and the preaching of others, Images being once publicly set up in Temples and Churches, simple Men and Women shortly after fell on heaps to worshipping of them: And at the last, the learned also were carried away with the public Error, as with a violent stream or flood. And at the second Council Nicene, the Bishops and Clergy decreed, that Images should be worshipped: and so by occasion of these stumbling-blocks, not only the unlearned and simple, but the learned and wise; not the People only, but the Bishops; not the Sheep, but also the Shepherds themselves (who should have been guides in the right way, and lights to shine in darkness) being blinded by the bewitching of Images, as blind guides of the blind, fell both into the Pit of damnable Idolatry. In the which all the World, as it were drowned, continued until our Age, by the space of above eight hundred years, unspoken against in a manner. And this success had Gregory's Order, which mischief had never come to pass, had Bishop Serenus his way been taken, and all Idols and Images been utterly destroyed and abolished: for no man worshippeth that that is not. And thus you see, how from having of Images privately, it came to public setting of them up in Churches and Temples, although without harm at the first, as was then of some wise and learned men judged: and from simple having them there, it came at the last to worshipping of them. First, by the rude People, who specially (as the Scripture teacheth) 
S●p. 13 14▪  are in danger of Superstition and Idolatry, and afterwards by the Bishops, the learned, and by the whole Clergy. So that Laity and Clergy, Learned and Unlearned, all Ages, Sects, and Degrees of Men, Women, and Children, of whole Christendom (an horrible and most dreadful thing to think) have been at once drowned in abominable Idolatry, of all other vices most detested of God, and most damnable to man, and that by the space of eight hundred years and more. And to this end is come that beginning of setting up of Images in Churches, then judged harmless, in experience proved not only harmful, but exitious and pestilent, and to the destruction and subversion of all good Religion universally. So that I conclude, as it may be possible in some one City or little Country, to have Images set up in Temples and Churches, and yet Idolatry by earnest and continual preaching of God's true Word, and the sincere Gospel of our Saviour Christ, may be kept away for a short time: So it is impossible, that (Images once set up and suffered in Temples and Churches) any great Countries, much less the whole World, can any long time be kept from Idolatry. And the godly will respect, not only their own City, Country, and Time, and the Health of Men of their Age: but be careful for all places and times, and the Salvation of men of all Ages. At the least, they will not lay such stumbling-blocks and snares for the feet of other Countrymen and Ages, which experience hath already proved to have been the ruin of the World. Wherefore I make a general conclusion of all that I have hitherto said: If the stumbling-blocks and poisons of men's Souls, by setting up of Images, will be many, yea, infinite if they be suffered, and the warnings of the same stumbling-blocks, and remedies for the said poisons by preaching but few, as is already declared: if the stumbling-blocks be easy to be laid, the poisons soon provided, and the warnings and remedies hard to know or come by: if the stumbling-blocks lie continually in the way, and poison be ready at hand every where, and warnings and remedies but seldom given: and if all men be more ready of themselves to stumble and be offended, than to be warned, all men more ready to drink of the poison, than to taste of the remedy (as is before partly, and shall hereafter more fully be declared) and so in fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of by a few: How can it be but that infinite of the weak and infirm shall be offended, infinite by ruin shall break their necks, infinite by deadly venom be poisoned in their souls? And how is the charity of God, or love of our Neighbours in our hearts then, if when we may remove such dangerous stumbling-blocks, such pestilent poisons, we will not remove them? What shall I say of them which will lay stumbling-blocks, where before there was none, and set snares for the feet, nay, for the souls of weak and simple ones, and work the danger of their everlasting destruction, for whom our Saviour Christ shed his most precious Blood, where better it were that the Arts of Painting, Plastering, Carving, Graving, and Founding, had never been found nor used, than one of them, whose souls in the sight of God are so precious, should by occasion of Image or Picture, perish and be lost. And thus is it declared that preaching cannot possibly stay Idolatry, if Images be set up publicly in Temples and Churches. And as true is it, that no other remedy, as writing against Idolatry, Councils assembled, Decrees made against it, severe Laws likewise, and Proclamations of Princes and Emperors, neither extreme Punishments and Penalties, nor any other remedy could or can be possibly devised for the avoiding of Idolatry, if Images be publicly set up and suffered. For concerning writing against Images, and Idolatry to them committed, there hath been alleged unto you in the Second Part of this Treatise a great many places out of Tertullian, Origen, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and divers other learned and holy Bishops and Doctors of the Church. And besides these, all Histories Ecclesiastical, and Books of other godly and learned Bishops and Doctors are full of notable examples and sentences against Images and the worshipping of them. And as they have most earnestly written, so did they sincerely and most diligently in their time teach and preach, according to their writings and examples. For they were then preaching Bishops, and more often seen in Pulpits, than in Prince's Palaces, more often occupied in his Legacy, who said, Go ye into the whole world, and preach the Gospel to all men, than in Embassages and Affairs of Princes in this World. And as they were most zealous and diligent, so were they of excellent learning and godliness of life, and by both of great Authority and Credit with the People, and so of more force and likelihood to persuade the People, and the People more like to believe and follow their Doctrine. But if their Preach could not help, much less could their Writings, which do but come to the knowledge of a few that be learned, in comparison to continual Preaching, whereof the whole multitude is partaker. Neither did the Old Fathers, Bishops, and Doctors, severally only by Preaching and Writing, but also together, great numbers of them assembled in Synods and Councils, make Decrees and Ecclesiastical Laws against Images, and the worshipping of them; neither did they so once or twice, but divers times, and in divers Ages and Countries, assembled Synods and Councils, and made severe Decrees against Images, and worshipping of them, as hath been at large in the Second Part of this Homily before declared. But all their Writing, Preaching, assembling in Councils, decreeing and making of Laws Ecclesiastical, could nothing help, either to pull down Images, to whom Idolatry was committed, or against Idolatry whilst Images stood. For those blind Books, and dumb Schoolmasters, I mean Images and Idols (for they call them laymen's Books and Schoolmasters) by their carved and painted Writings, teaching and preaching Idolatry, prevailed against all their written Books, and preaching with lively voice, as they call it. Well, if Preaching and Writing could not keep men from worshipping of Images and Idolatry, if Pen and Words could not do it, you would think that Penalty and Sword might do it; I mean, that Princes by severe Laws and Punishments might stay this unbridled affection of all men to Idolatry, though Images were set up and suffered. But experience proveth, that this can no more help against Idolatry, than Writing and Preaching. For Christian Emperors (whose Authority ought of reason, and by God's Law, to be greatest) above eight in number, and six of them successively reigning one after another (as is in the Histories before rehearsed) making most severe Laws and Proclamations against Idols and Idolatry, Images and the worshipping of Images; and executing most grievous punishments, yea, the penalty of Death, upon the maintainers of Images, and upon Idolaters and Image-worshippers: could not bring to pass, that either Images once set up, might throughly be destroyed, or that men should refrain from the worshipping of them, being set up. And what think you then will come to pass, if men of learning should teach the People to make them, and should maintain the setting up of them, as things necessary in Religion? To conclude, it appeareth evidently by all stories and writings, and experience in times past, that neither Preaching, neither Writing, neither the consent of the Learned, nor authority of the Godly, nor the decrees of Councils, neither the Laws of Princes, nor extreme punishments of the Offenders in that behalf, nor any other remedy or means, can help against Idolatry, if Images be suffered publicly. And it is truly said, that times past are Schoolmasters of Wisdom to us that follow and live after. Therefore if in times past, the most virtuous and best learned, the most diligent also, and in number almost infinite, ancient Fathers, Bishops, and Doctors with their Writing, Preaching, Industry, Earnestness, Authority, Assemblies, and Councils could do nothing against Images and Idolatry, to Images once set up: what can we, neither in learning, nor holiness of life, neither in diligence, neither in authority, to be compared with them, but men in contempt, and of no estimation (as the World goeth now) few also in number, in so great a multitude and malice of men. What can we do, I say, or bring to pass to the stay of Idolatry or worshipping of Images, if they be allowed to stand publicly in Temple's and Churches? And if so many, so mighty Emperors, by so severe Laws and Proclamations, so rigorous and extreme Punishments and Executions could not stay the People from setting up and worshipping of Images: what will ensue, think you, when men shall commend them as necessary Books of the Laymen? Let us therefore of these latter days learn this Lesson of the Experience of ancient Antiquity, that Idolatry cannot possibly be separated from Images any long time: but that as an unseparable accident, or as a shadow followeth the body when the Sun shineth, so Idolatry followeth and cleaveth to the public having of Images in Temples and Churches. And finally, as Idolatry is to be abhorred and avoided, so are Images (which cannot be long without Idolatry) to be put away and destroyed. Besides the which experiments and proof of time before, the very nature and origine of Images themselves draweth to Idolatry most violently; and men's nature and inclination also is bend to Idolatry so vehemently, that it is not possible to sever or part Images, nor to keep men from Idolatry, if Images be suffered publicly. That I speak of the nature and origine of Images, is this: Even as the first invention of them is naught, and no good can come of that which had an evil beginning, for they be altogether naught, as Athanasius in his Book against the Gentiles declareth; and St. Jerome also upon the Prophet Jeremy, the sixth Chapter; and Eusebius in the Seventh Book of his Ecclesiastical History, the xviij. testifieth, that as they first came from the Gentiles, which were Idolaters and worshippers of Images, unto us; and as the invention of them was the beginning of Spiritual Fornication, as the Word of God testifieth, Sap. 14. So will they naturally (as it were of necessity) turn to their origine from whence they came, and draw us with them most violently to Idolatry, abominable to God and all godly men. For if the origine of Images, and worshipping of them, as it is recorded in the eighth Chapter of the Book of Wisdom, began of a blind love of a fond Father, framing for his comfort an Image of his Son, being dead, and so at the last men fell to the worshipping of the Image of him whom they did know to be dead: How much more will Men and Women fall to the worshipping of the Images of God, our Saviour Christ, and his Saints, if they be suffered to stand in Churches and Temples publicly? For the greater the opinion is of the Majesty and Holiness of the Person to whom an Image is made, the sooner will the People fall to the worshipping of the said Image. Wherefore the Images God, our Saviour Christ, the Blessed Virgin Mary, the Apostles, Martyrs, and others of notable Holiness, are of all other Images most dangerous for the peril of Idolatry, and therefore greatest heed to be taken that none of them be suffered to stand publicly in Churches and Temples. For there is no great dread lest any should fall to the worshipping of the Images of Annas, Caiaphas, Pilate, or Judas the Traitor, if they were set up. But to the other, it is already at full proved, that Idolatry hath been, is, and is most like continually to be committed. Now, as was before touched, and is here most largely to be declared, the nature of man is none otherwise bend to worshipping of Images (if he may have them, and see them) than it is bend to Whoredom and Adultery in the company of Harlots. And as unto a man given to the lust of the flesh, seeing a wanton Harlot, sitting by her, and embracing her, it profiteth little for one to say, 
1 Cor. 6. 1 Cor. 4. Heb. 13.  Beware of Fornication, God will condemn Fornicators and Adulterers: for neither will he, being overcome with greater enticements of the Strumpet, give ear or take heed to such godly admonitions; and when he is left afterwards alone with the Harlot, nothing can follow but wickedness: even so, suffer Images to be set in the Churches and Temples, ye shall in vain bid them beware of Images, as St. John doth, 
1 John 5.  and flee Idolatry as all the Scriptures warn us; ye shall in vain preach and teach them against Idolatry. For a number will notwithstanding fall headlong unto it, what by the nature of Images, and what by the inclination of their own corrupt nature.  
Wherefore as for a man given to Lust, to sit down by a Strumpet, is to tempt God; so is it likewise to erect an Idol in this proneness of man's nature to Idolatry, nothing but a tempting. Now, if any will say that this similitude proveth nothing; yet I pray them let the Word of God, out of the which the similitude is taken, prove something. 
Leu. 17. and 20. Numb. 25. Deut. 31. Baruch 6.  Doth not the Word of God call Idolary, spiritual Fornication? Doth it not call a gilt or painted Idol or Image, a Strumpet with a painted Face? Be not the spiritual wickednesses of an Idols enticing like the flatteries of a wanton Harlot? Be not Men and Women as prone to spiritual Fornication (I mean Idolatry) as to carnal Fornication? If this be denied, let all the Nations upon the Earth which have been Idolaters (as by all stories appeareth) prove it true. Let the Jews and the People of God, which were so often and so earnestly warned, so dreadfully threatened concerning Images and Idolatry, and so extremely punished therefore (and yet fell into it) prove it to be true; as in almost all the Books of the Old Testament, namely, the Kings and the Chronicles, and the Prophets, it appeareth most evidently. Let all Ages and Times, and Men of all Ages and Times, of all Degrees and Conditions, Wise men, Learned men, Princes, Idiots, Unlearned, and Commonalty, prove it to be true. If you require Examples: For Wise Men, ye have the Egyptians, and the Indian Gymnosophists; for wisest men of the World, you have Solomon the wisest of all other. For Learned men, the Greeks, and namely, the Athenians, exceeding all other Nations in Superstition and Idolatry, as in the History of the Acts of the Apostles St. Paul chargeth them. 
Acts 17. Rom. 1.  For Princes and Governors, you have the Romans, the rulers of the roast (as they say) you have the same forenamed King Solomon, and all the Kings of Israel and Judah after him, saving David, Ezechias, and Josias, and one or two more. All these (I say) and infinite others, wise, learned Princes and Governors, being all Idolaters, have you for examples and a proof of men's inclination to Idolatry. That I may pass over with silence in the mean time, infinite multitudes and millions of Idiots and unlearned, 
Psal. 23.  the ignorant and gross People, like unto Horses and Mules, in whom is no understanding, whose peril and danger to fall on heaps to Idolatry by occasion of Images, 
Sap. 13.14.  the Scriptures specially foreshow and give warning of. And indeed how should the unlearned, simple, and foolish scape the Nets and Snares of Idols and Images, in the which the wisest and the best learned have been so entangled, trapped, and wrapped? Wherefore the Argument holdeth this ground sure, That men be as inclined of their corrupt Nature to spiritual Fornication, as to carnal; which the wisdom of God foreseeing, to the general prohibition, that none should make to themselves any Image or similitude, addeth a cause, depending of man's corrupt Nature. Lest (saith God) thou being deceived with error, 
Deut. 4.  honour and worship them. And of this ground of man's corrupt inclination, as well to spiritual Fornication, as to carnal, it must needs follow, That as it is the duty of the godly Magistrate, loving Honesty, and hating Whoredom, to remove all Strumpets and Harlots, specially out of places notoriously suspected, or resorted unto of naughty packs, for the avoiding of carnal Fornication: so it is the duty of the same godly Magistrate, after the examples of the godly Kings, Ezechias and Josias, to drive away all spiritual Harlots (I mean Idols and Images) especially out of suspected places, Churches and Temples, dangerous for Idolatry to be committed to Images placed there, as it were in the appointed place and height of Honour and Worship (as St. Augustine saith) where the living God only (and not dead stones and stocks) is to be worshipped: 
Augustin. in Psal. 36. & 113. & lib. 4. cap. 3. de civet. Dei.  It is (I say) the office of godly Magistrates likewise to avoid Images and Idols out of Churches and Temples, as spiritual Harlots out of suspected places for the avoiding of Idolatry, which is spiritual Fornication. And as he were the Enemy of all Honesty, that should bring Strumpets and Harlots out of their secret corners into the Public Marketplace, there freely to dwell and practise their filthy Merchandise: So is he the Enemy of the true worshipping of God, that bringeth Idols and Images into the Temple and Church, the House of God, there openly to be worshipped, and to rob the zealous God of his Honour, who will not give it to any other, nor his Glory to carved Images, who is as much forsaken, and the bond of love between man and him as much broken by Idolatry, which is spiritual Fornication, as is the knot and bond of Marriage broken by carnal Fornication. Let all this be taken as a lie, if the Word of God enforce it not to be true. 
Deut. 27.  Cursed be the man (saith God in Deuteronomy) that maketh a carved or molten Image, and placeth it in a secret corner: and all the people shall say, Amen. Thus saith God, for at that time no man durst have or worship Images openly, but in corners only: and the whole World being the great Temple of God, he that in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pronounced by God's Word accursed. Now, he that will bring these spiritual Harlots out of their lurking corners, into public Churches and Temples, that spiritual Fornication may there openly of all Men and Women without shame be committed with them, no doubt that Person is cursed of God, and twice cursed, and all good and godly Men and Women will say, Amen, and their Amen will take effect also. Yea, and furthermore the madness of all men professing the Religion of Christ, now by the space of a sort of hundred years, and yet even in our time in so great light of the Gospel, very many running on heaps by Sea and Land, to the great loss of their time, expense and waste of their Goods, destitution of their Wives, Children, and Families, and danger of their own Bodies and Lives, to Compostella, Rome, Jerusalem, and other far Countries, to visit dumb and dead stocks and stones, doth sufficiently prove the proneness of man's corrupt nature to the seeking of Idols once set up, and the worshipping of them. And thus as well by the origine and nature of Idols and Images themselves, as by the proneness and inclination of man's corrupt nature to Idolatry, it is evident, that neither Images, if they be publicly set up, can be separated, nor men, if they see Images in Temples and Churches, can be slaid and kept from Idolatry. Now, whereas they yet allege, that howsoever the People, Princes, Learned, and Wise, of Old time, have fallen into Idolatry by occasion of Images, that yet in our time the most part, specially the learned and wise, of any Authority, take no hurt nor offence by Idols and Images, neither do run into far Countries to them, and worship them: And that they know well what an Idol or Image is, and how to be used, and that therefore it followeth, Images in Churches and Temples to be an indifferent thing, as the which of some is not abused; and that therefore they may justly hold (as was in the beginning of this part by them alleged) that it is not unlawful or wicked absolutely to have Images in Churches and Temples, though it may for the danger of the simple sort seem to be not altogether expedient.  
Whereunto may be well replied, that Solomon also, the wisest of all men, did well know what an Idol or Image was, neither took any harm thereof a great while himself, and also with his godly writings armed others against the danger of them. But yet afterward the same Solomon suffering his wanton Paramours to bring their Idols into his Court and Palace, was by carnal Harlots persuaded, 
Sap. 13.14.  and brought at the last to the committing of Spiritual Fornication with Idols, and of the wisest and godliest Prince, became the most foolish and wicked also. Wherefore it is better even for the wisest to regard this warning, He that loveth danger, 
Eccl. 3. and 13. 1 Cor. 10.  shall perish therein: and Let him that standeth beware lest he fall, rather than wittingly and willingly to lay such a stumbling-block for his own feet and others, that may perhaps bring him at last to break neck. The good King Ezechias did know well enough, 
4 Reg. 18.  that the brazen Serpent was but a dead Image, and therefore he took no hurt himself thereby through Idolatry to it: Did he therefore let it stand, because himself took no hurt thereof? No, not so: but being a good King, and therefore regarding the health of his silly Subjects, deceived by that Image, and committing Idolatry thereto, he did not only take it down, but also broke it to pieces; and this he did to that Image that was set up by the Commandment of God, in the presence whereof great Miracles were wrought, as that which was a figure of our Saviour Christ to come, who should deliver us from the mortal sting of the Old Serpent, Satan. Neither did he spare it in respect of the ancientness or antiquity of it, which had continued above seven hundred years; nor for that it had been suffered, and preserved by so many godly Kings before his time. How (think you) would that godly Prince (if he were now living) handle our Idols, set up against God's Commandment directly, and being figures of nothing but folly, and for Fools to gaze on, till they become as wise as the blocks themselves which they stare on, and so fall down as dared Larks in that gaze, and being themselves alive, worship a dead stock or stone, gold or silver, and so become Idolaters, abominable and cursed before the living God, giving the honour due unto him which made them when they were nothing, and to our Saviour Christ, who redeemed them being lost, to the dead and dumb Idol, the work of man's hand, which never did, nor can do any thing for them; no, is not able to stir, nor once to move, and therefore worse than a vile Worm which can move and creep? The excellent King Josias also did take himself no hurt of Images and Idols, for he did know well what they were: did he therefore, because of his own knowledge, let Idols and Images stand? much less did he set any up: Or rather did he not by his knowledge and authority also secure the ignorance of such as did not know what they were, by utter taking away of all such stumbling-blocks as might be occasion of ruin to his People and Subjects? Will they, because a few took no hurt by Images or Idols, break the General Law of God, Thou shalt make to thee no similitude, & c? They might as well, because Moses was not seduced by Jethroes Daughter, nor Boaz by Ruth, being strangers, reason, that all the Jews might break the general Law of God, forbidding his People to join their Children in Marriage with strangers, lest they seduce their Children that they should not follow God. Wherefore they which thus reason, though it be not expedient, yet it is lawful to have Images publicly, and do prove that lawfulness by a few picked and chosen men: if they object that indifferently to all men, which a very few can have without hurt and offence, they seem to take the multitude for vile souls (as he saith in Virgil) of whose loss and safeguard no reputation is to be had, for whom yet Christ paid as dearly as for the mightiest Prince, or the wisest and best learned in the Earth. And they that will have it generally to be taken for indifferent, that a very few take no hurt of it, though infinite multitudes besides perish thereby, show that they put little difference between the multitudes of Christians and brute Beasts, whose danger they do so little esteem. Besides this, if they be Bishops or Parsons, or otherwise having charge of men's Consciences that thus reason, It is lawful to have Images publicly, though it be not expedient; what manner of Pastors show they themselves to be to their Flock, which thrust unto them that which they themselves confess not to be expedient for them, but to the utter mine of the souls committed to their charge, for whom they shall give a strict account before the Prince of Pastors at the last day? For indeed to object to the weak, and ready to fall of themselves, such stumbling-blocks, is a thing not only not expedient, but unlawful, yea, and most wicked also. Wherefore it is to be wondered how they can call Images, set up in Churches and Temples to no profit or benefit of any, and to so great peril and danger, yea, hurt and destruction of many, or rather infinite, things indifferent. Is not the public setting up of them rather a snare for all men, and the tempting of God? I beseech these reasoners to call to mind their own accustomed Ordinance and Decree, whereby they determined that the Scripture, though by God himself commanded to be known of all Men, Women, and Children, should not be read of the simple, nor had in the vulgar Tongue, for that (as they said) it was dangerous, by bringing the simple People into Errors. 
Deut. 31.  And will they not forbid Images to be set up in Churches and Temples, which are not commanded, but forbidden most strictly by God, but let them still be there, yea, and maintain them also, seeing the People are brought, not into danger only, but indeed into most abominable Errors and detestable Idolatry thereby? Shall God's Word, by God commanded to be read unto all, and known of all, for danger of Heresy (as they say) be shut up? and Idols and Images, notwithstanding they be forbidden by God, and notwithstanding the danger of Idolatry by them, shall they yet be set up, suffered, and maintained in Churches and Temples? O worldly and fleshly wisdom, even bend to maintain the inventions and traditions of men by carnal Reason, and by the same to disannul or deface the Holy Ordinances, Laws, and Honour of the Eternal God, who is to be honoured and praised for ever. Amen.  
Now, it remaineth for the conclusion of this Treatise, to declare as well the abuse of Churches and Temples, by too costly and sumptuous decking and adorning of them, as also the lewd painting, gild, and clothing of Idols and Images, and so to conclude the whole Treatise.  

Tertul. Apol. cap. 39  In Tertullian's time, an hundred and threescore years after Christ, Christians had none other Temples but common Houses, whither they for the most part secretly resorted. And so far off was it that they had before his time any goodly or gorgeous decked Temples, 
Euseb. lib. 5. Eccl. Hist.  that Laws were made in Antonius, Verus, and Commodus the Emperor's times, that no Christians should dwell in Houses, come in public baths, or be seen in Streets, or any where abroad, and that if they were once accused to be Christians, they should by no means be suffered to escape. As was practised on Apollonius, a Noble Senator of Rome, who being accused of his own Bondman and Slave that he was a Christian, could neither by his defence and apology, 
Hieronymus.  learnedly and eloquently written and read publicly in the Senate, nor in respect that he was a Citizen, nor for the dignity of his Order, nor for the vileness and unlawfulness of his accuser, being his own Slave, by likelihood of malice moved to forge lies against his Lord, nor for other respect or help, be delivered from death. So that Christians were then driven to dwell in Caves and Dens: so far off was it that they had any public Temples adorned and decked as they now be, which is here rehearsed to the confutation of those, which report such glorious glossed Fables of the goodly and gorgeous Temple, that St. Peter, Linus, Cletus, and those thirty Bishops their Successors had at Rome, until the time of the Emperor Constantine, and which St. Policarp should have in Asia, or Irenaeus in France, by such lies, contrary to all true Histories, to maintain the superfluous gild and decking of Temples now adays, wherein they put almost the whole sum and pith of our Religion. But in those times the World was won to Christendom, not by gorgeous, gilded, and painted Temples of Christians, which had scarcely Houses to dwell in: but by the godly, and, as it were, golden minds, and firm faith of such as in all Adversity and Persecution professed the truth of our Religion. And after these times in Maximinian and Constantius the Emperor's Proclamation, the places where Christians resorted to public Prayer, were called Conventicles. And in Galerius Maximinus the Emperor's Epistle, they are called Oratories and Dominicae, to say, places dedicated to the service of the Lord. And here by the way it is to be noted, that at that time there was no Churches or Temples erected unto any Saint, 
Euseb. l b. 8. Cap. 19 and lib. 9 cap. 9 De ci●itate lib. 8. cap. 1.  but to God only, as St. Augustine also recordeth, saying, We build no Temples unto our Martyrs. And Eusebius himself calleth Churches, Houses of Prayer, and showeth that in Constantine the Emperor's time, all men rejoiced, seeing instead of low Conventicles, which Tyrants had destroyed, high Temples to be builded. Lo, unto the time of Constantine, by the space of above three hundred years after our Saviour Christ, when Christian Religion was most pure, and indeed golden, Christians had but low and poor Conventicles, and simple Oratories, yea, 
Cryptae.  Caves under the ground, called Cryptae, where they for fear of Persecution assembled secretly together. A figure whereof remaineth in the Vaults which yet are builded under great Churches, to put us in remembrance of the Old state of the Primitive Church before Constantine. Whereas in Constantine's time, and after him, were builded great and goodly Temples for Christians, 
Basilicae.  called Basilicae, either for that the Greeks used to call all great and goodly places Basilicas, or for that the high and everlasting King, God and our Saviour Christ was served in them. But although Constantine, and other Princes, of good zeal to our Religion, did sumptuously deck and adorn Christians Temples, yet did they dedicate at that time all Churches and Temples to God, or our Saviour Christ, and to no Saint, 
Novel. constit. 3. & 47.  for that abuse began long after in Justinian's time. And that gorgeousness then used, as it was born with, as rising of a good zeal: so was it signified of the godly learned even at that time, that such cost might otherwise have been better bestowed. Let St. Jerome (although otherwise too great a liker and allower of external and outward things) be a proof hereof, who hath these words in his Epistle to Demetriades, Let others (saith St. Jerome) build Churches, cover Walls with Tables of Marble, carry together huge Pillars, and gild their tops or heads, which do not feel or understand their precious decking and adorning; let them deck the doors with Ivory and Silver, and set the golden Altars with precious stones, I blame it not; let every man abound in his own sense, and better is it so to do, than carefully to keep their Riches laid up in store. But thou hast another way appointed thee, to cloth Christ in the Poor, to visit him in the sick, seed him in the hungry, lodge him in those who do lack harbour, and especially such as be of the household of Faith.  
And the same St. Jerome, toucheth the same matter somewhat more freely in his Treatise of the Life of Clerks to Nepotian, saying thus, Many build Walls, and erect Pillars of Churches, the smooth Marbles do glister, the Roof shineth with Gold, the Altar is set with precious Stones: But of the Ministers of Christ, there is no election or choice. Neither let any man object and allege against me the rich Temple that was in Jewry, the Table, Candlesticks, Incense, Ships, Platters, Cups, Mortars, and other things all of Gold. Then were these things allowed of the Lord, when the Priests offered Sacrifices, and the blood of Beasts was accounted the redemption of sins. Howbeit, all these things went before in figure; and they were written for us, upon whom the end of the World is come. And now when that our Lord being poor, hath dedicated the poverty of his House, let us remember his Cross, and we shall esteem Riches as Mire and Dung. What do we marvel at that which Christ calleth wicked Mammon? Whereto we do so highly esteem and love that which St. Peter doth for a glory testify that he had not? Hitherto St. Jerome.  
Thus you see how St. Jerome teacheth the sumptuousness amongst the Jews to be a figure to signify, and not an example to follow; and that those outward things were suffered for a time, until Christ our Lord came, who turned all those outward things into Spirit, Faith, and Truth. And the same St. Jerome upon the seventh Chapter of Jeremy, saith, God commandeth both the Jews at that time; and now us who are placed in the Church, that we have no trust in the goodliness of Building and gilt Roofs, and in Walls covered with Tables of Marble, and say, The Temple of the Lord, the Temple of the lord For that is the Temple of the Lord, wherein dwelleth true Faith, godly Conversation, and the company of all Virtues. And upon the Prophet Agge, he describeth the true and right decking or ornaments of the Temple after this sort: I (saith St. Jerome) do think the Silver wherewith the House of God is decked, to be the Doctrine of the Scriptures, of the which it is spoken, The Doctrine of the Lord is a pure Doctrine, Silver tried in the fire, purged from dross, purified seven times. And I do take Gold to be that which remaineth in the hid sense of the Saints and the secret of the heart, and shineth with the true light of God. Which is evident that the Apostle also meant of the Saints that build upon the Foundation of Christ, some Silver, some Gold, some precious Stones: that by the Gold, the hid sense; by Silver, godly utterance; by precious Stones, works which please God, might be signified. With these Metals, the Church of our Saviour is made more goodly and gorgeous, than was the Synagogue in old time. With these lively stones, is the Church and House of Christ builded, and Peace is given to it for ever. All these be St. Jerome's sayings. No more did the old godly Bishops and Doctors of the Church allow the over-sumptuous Furniture of Temples and Churches, with Plate, Vessels of Gold, Silver, and precious Vestments. St. Chrysostom saith, in the ministry of the Holy Sacraments, there is no need of golden Vessels, 
2 Offi. capu● 28.  but of golden Minds. And St. Ambrose saith, Christ sent his Apostles without Gold, and gathered his Church without Gold. The Church hath Gold, not to keep it, but to bestow it on the necessities of the Poor. The Sacraments look for no Gold, neither do they please God for the commendation of Gold, which are not bought for Gold. The adorning and decking of the Sacraments, is the Redemption of Captives. Thus much saith St. Ambrose.  
St. Jerome commendeth Exuperius Bishop of Tolose, that he carried the Sacrament of the Lords Body in a wicker Basket, and the Sacrament of his Blood in a Glass, and so cast Covetousness out of the Church. And Bonifacius, 
Tit. de consecra. can. Triburien.  Bishop and Martyr, as is recorded in the Decrees, testifieth, that in Old time the Ministers used wooden, and not golden Vessels. And Zephyrinus, the sixteenth Bishop of Rome, made a Decree, that they should use Vessels of Glass. Likewise were the Vestures used in the Church in Old time very plain and single, and nothing costly. 
Lib. 1 Inst. cap. 14.  And Rabanus at large declareth, that this costly and manifold Furniture of Vestments of late used in the Church, was fetched from the Jewish usage, and agreeth with Aaron's apparelling almost altogether. For the maintenance of the which Innocentius the Pope pronounceth boldly, that all the customs of the Old Law be not abolished, that we might in such Apparel, of Christians the more willingly become Jewish. This is noted, not against Churches and Temples, which are most necessary, and aught to have their due use and honour, as is in another Homily for that purpose declared, nor against the convenient cleanness and ornaments thereof: but against the sumptuousness and abuses of the Temples and Churches. For it is a Church or Temple also that glittereth with no Marble, shineth with no Gold nor Silver, glistereth with no Pearls nor precious Stones: but with plainness and frugality, signifieth no proud Doctrine nor People, but humble, frugal, and nothing esteeming earthly and outward things, but gloriously decked with inward Ornaments, according as the Prophet declareth, saying, The King's Daughter is altogether glorious inwardly.  
Now, concerning excessive decking of Images and Idols, with Painting, gild, adorning, with precious Vestures, Pearl, and Stone, what is it else, but for the further povocation and enticement to spiritual Fornication, to deck spiritual Harlots most costly and wantonly, which the Idolatrous Church understandeth well enough. For she being indeed not only an Harlot (as the Scripture calleth her) but also a foul, filthy, old, withered Harlot (for she is indeed of ancient years) and understanding her lack of natural and true Beauty, and great loathsomeness which of herself she hath, doth (after the custom of such Harlots) paint herself, and deck and tyre herself with Gold, Pearl, Stone, and all kind of precious Jewels, that she shining with the outward beauty and glory of them, may please the foolish fantasy of fond Lovers, and so entice them to spiritual Fornication with her. Who, if they saw her (I will not say naked) but in simple Apparel, would abhor her, as the foulest and filthiest Harlot that ever was seen: According as appeareth by the description of the garnishing of the great Strumpet of all strumpets, the Mother of Whoredom, 
Apoc. 17.  set forth by St. John in his Revelation, who by her glory provoked the Princes of the Earth to commit Whoredom with her. Whereas on the contrary part, the true Church of God, as a chaste Matron, espoused (as the Scripture teacheth) to one Husband, our Saviour Jesus Christ, whom alone she is content only to please and serve, and looketh not to delight the eyes or fantasies of any other strange Lovers or Wooers, is content with her natural Ornaments, not doubting, by such sincere simplicity best to please him, who can well skill of the difference between a painted Visage, and true natural Beauty. And concerning such glorious gildings and decking of Images, both God's Word, written in the tenth Chapter of the Prophet Jeremy, 
Jer. 10.  and St. Hierom's Commentaries upon the same, are most worthy to be noted. First, the words of the Scripture be these, The workman with his Axe hewed the timber out of the wood with the work of his hands, he decked it with gold and silver, he joined it with nails and pins, and the stroke of an hammer, that it might hold together. They be made smooth as the Palm, and they cannot speak: if they be born they remove, for they cannot go. Fear ye them not, for they can neither do evil nor good: Thus saith the Prophet. Upon which Text, St. Hierome hath these words, This is the description of Idols, which the Gentiles worship, their matter is vile and corruptible. And whereas the Artificer is mortal, the things he maketh must needs be corruptible: he decketh it with Silver and Gold, that with the glittering or shining of both Metals, he may deceive the simple. Which Error indeed hath passed over from the Gentiles, that we should judge Religion to stand in Riches. And by and by after he saith, They have the beauty of Metals, and be beautified by the Art of Painting, but good or profit is there none in them. And shortly after again, They make great promises, and devise an Image of vain worshipping of their own fantasies, they make great brags to deceive every simple body, they dull and amaze the Understanding of the unlearned, as it were with golden sentences, and eloquence, shining with the brightness of Silver. And of their own devisers and makers are these Images advanced and magnified, in the which is no utility nor profit at all, and the worshipping of the which properly pertaineth to the Gentiles and Heathen, and such as know not God.  
Thus far of St. Jerome's words. Whereupon you may note as well his judgement of Images themselves, as also of the painting, gild, and decking of them: that it is an Error which came from the Gentiles, that it persuadeth Religion to remain in Riches, that it amazeth and deceiveth the simple and unlearned with golden sentences, and silver-shining eloquence, and that it appertaineth properly to the Gentiles and Heathens, and such as know not God. Wherefore the having, painting, gild, and decking of Images, by St. Jerome's judgement, is erroneous, seducing, and bringing into Error (specially the simple and unlearned) heathenish, and void of the knowledge of God.  
Surely the Prophet Daniel in the eleventh Chapter, declareth such sumptuous decking of Images with Gold, Silver, and precious Stones, to be a token of Antichrists Kingdom, who (as the Prophet foreshoweth) shall worship God with such gorgeous things. Now usually such excessive adorning and decking of Images, hath risen and been maintained, either of Offerings provoked by Superstition and given in Idolatry, or of Spoils, Robberies, Usury, or Goods otherwise unjustly gotten, whereof wicked men have given part to the Images or Saints (as they call them) that they might be pardoned of the whole: as of divers Writings and old Monuments concerning the cause and end of certain great gifts, may well appear. And indeed such Money so wickedly gotten, is most meet to be put to so wicked a use. And that which they take to be amends for the whole before God, is more abominable in his sight, than both the wicked getting, and the more wicked spending of all the rest. For how the Lord alloweth such gifts, he declareth evidently in the Prophet Isaiah, saying, I (saith the Lord) do love judgement, and I hate spoil and raveny offered in Sacrifice: which the very Gentiles understood. 
Dialog. de legib. 10.  For Plato showeth, That such men as suppose that God doth pardon wicked men, if they give part of their spoils and rapine to him, take him to be like a Dog, that would be entreated and hired with part of the Prey, to suffer the Wolves to worry the Sheep. And in case the Goods wherewith Images be decked, were justly gotten, 
Lib. 2. inst. cap. 4.  yet it is extreme madness, so foolishly and wickedly to bestow Goods purchased by Wisdom and Truth. Of such lewdness Lactantius writeth thus, Men do in vain deck Images of the gods with Gold, Ivory, and precious Stone, as though they could take any pleasure in those things. For what use have they of precious Gifts, which understand nor feel nothing? Even the same that dead men have. For with like reason do they bury dead bodies, farced with Spices and Odours, and clothed with precious Vestures, and deck Images, which neither felt nor knew when they were made, nor understand when they be honoured, for they get no sense and understanding by their consecration. Thus far Lactantius, and much more, too long here to rehearse, declaring, that as little Girls play with little Puppets, so be these decked Images, great Puppets for Old Fools to play with. And that we may know what, not only men of our Religion, but Ethnics also, judge of such decking of dead Images, it is not unprofitable to hear what Seneca, a wise and excellent learned Senator of Rome, and Philosopher, saith concerning the foolishness of ancient and grave men, used in his time in worshipping and decking of Images: We (saith Seneca) be not twice Children (as the common saying is) but always Children: but this is the difference, that we being elder, play the Children: and in these Plays they bring in before great and well decked Puppets (for so he calleth Images) Ointments, Incense, and Odours. To these Puppets they offer up Sacrifice, which have a Mouth, but not the use of Teeth. Upon these they put attiring and precious Apparel, which have no use of Clothes. To these they give Gold and Silver, which they who receive it (meaning the Images) lack, as well as they that have given it from them. And Seneca much commendeth Dionysius, King of Sicily, for his merry robbing of such decked and jewelled Puppets. But you will ask, what doth this appertain to our Images, which is written against the Idols of the Gentiles? Altogether surely. For what use or pleasure have our Images of their decking and precious Ornaments? Did our Images understand when they were made? or know, when they be so trimmed and decked? Be not these things bestowed upon them, as much in vain, as upon dead men which have no sense? Wherefore it followeth, that there is like foolishness and lewdness in decking of our Images as great Puppets for old Fools, like Children, to play the wicked play of Idolatry, as was before among the Ethnics and Gentiles. Our Churches stand full of such great Puppets, wondrously decked and adorned; Garlands and Coronets be set on their heads, precious Pearls hanging about their necks, their fingers shine with Rings, set with precious Stones, their dead and stiff bodies are clothed with Garments stiff with Gold. You would believe that the Images of our Men-saints were some Princes of Persia Land with their proud Apparel, and the Idols of our Women-saints, were nice and well-trimmed Harlots, tempting their Paramours to wantonness: whereby the Saints of God are not honoured, but most dishonoured, and their godliness, soberness, chastity, contempt of riches, and of the vanity of the World, defaced and brought in doubt by such monstrous decking, most differing from their sober and godly lives. And because the whole Pageant must through●● be played, it is not enough thus to deck Idols, but at last come in the Priests themselves, likewise decked with Gold and Pearl, that they may be meet Servants for such Lords and Ladies, and fit worshippers of such gods and goddesses. And with a solemn pace they pass forth before these golden Puppets, and fall down to the ground on their Marrowbones before these honourable Idols, and then rising up again, offer up Odours and Incense unto them, to give the People an example of double Idolatry, by worshipping not only the Idol, but the Gold also, and Riches wherewith it is garnished. Which things, the most part of our Old Martyrs, rather than they would do, or once kneel, or offer up one crumb of Incense before an Image, suffered most cruel and terrible deaths, as the Histories of them at large do declare. And here again their allegation out of Gregory the First and Damascen, 
Greg. Epist. ad S●enum Massil. Damas'. de fide ortho. l. 4. c. 17.  that Images be the laymen's Books, and that Pictures are the Scripture of Idiots and simple Persons, is worthy to be considered. For as it hath been touched in divers places before, how they be Books teaching nothing but lies, as by St. Paul in the first Chapter to the Romans evidently appeareth, of the Images of God: So what manner of Books and Scripture these painted and gilt Images of Saints be unto the common People, note well, I pray you. For after that our Preachers shall have instructed and exhorted the People to the following of the virtues of the Saints, as contempt of this World, Poverty, Soberness, Chastity, and such like virtues, which undoubtedly were in the Saints: Think you, as soon as they turn their faces from the Preacher, and look upon the graven Books, and painted Scripture of the glorious gilt Images and Idols, all shining and glittering with Metal and Stone, and covered with precious Vestures, or else with Choerea in Terence, behold a painted Table, wherein is set forth by the Art of the Painter, an Image with a nice and wanton Apparel and Countenance, more like to Venus or Flora, than Mary Magdalen, or if like to Mary Magdalen, it is when she played the Harlot, rather than when she wept for her sins. When, I say, they turn about from the Preacher, to these Books and Schoolmasters and painted Scriptures: shall they not find them lying Books? teaching other manner of Lessons, of esteeming of Riches, of Pride, and vanity in Apparel, of niceness and wantonness, and peradventure of Whoredom, as Choerea of like Pictures was taught. And in Lucian, one learned of Venus Gnidia a Lesson, too abominable here to be remembered. Be not these, think you, pretty Books and Scriptures for simple People, and especially for Wives and young Maidens to look in, read on, and learn such lessons of? What will they think either of the Preacher, who taught them contrary Lessons of the Saints, and therefore by these carved Doctors, are charged with a lie, or of the Saints themselves, if they believe these graven Books and painted Scriptures of them, who make the Saints, now reigning in Heaven with God, to their great dishonour, Schoolmasters of such Vanity, which they in their life-time most abhorred? For what Lessons of contempt of Riches, and vanity of this World, can such Books, so besmeared with Gold, set with precious Stones, covered with Silks, teach? What Lessons of Soberness and Chastity, can our Women learn of these pictured Scriptures, with their nice Apparel and wanton Looks? But away for shame with these coloured cloaks of Idolatry, of the Books and Scriptures of Images and Pictures, to teach Idiots, nay, to make Idiots and stark Fools and Beasts of Christians. Do men, I pray you, when they have the same Books at home with them, run on Pilgrimage to seek like Books at Rome, Compostella, or Jerusalem, to be taught by them, when they have the like to learn at home? Do men reverence some Books, and despise and set light by other of the same sort? Do men kneel before their Books, light Candles at Noontime, burn Incense, offer up Gold and Silver, and other Gifts to their Books? Do men either feign or believe Miracles to be wrought by their Books? I am sure that the New Testament of our Saviour Jesus Christ, containing the Word of Life, is a more lively, express, and true Image of our Saviour, than all carved, graven, molten, and painted Images in the World be, and yet none of all these things be done to that Book or Scripture of the Gospel of our Saviour, which be done to Images or Pictures, the Books and Scriptures of Laymen and Idiots, as they call them. Wherefore call them what they list, it is most evident by their deeds, that they make of them no other Books nor Scripture, than such as teach most filthy and horrible Idolatry, as the users of such Books daily prove by continual practising the same. O Books and Scriptures, in the which the devilish Schoolmaster, Satan, hath penned the lewd Lessons of wicked Idolatry, for his dastardly Disciples and Scholars to behold, read, and learn, to Gods most high dishonour, and their most horrible Damnation. Have not we been much bound, think you, to those which should have taught us the truth out of God's Book and his Holy Scripture, that they have shut up that Book and Scripture from us, and none of us so bold as once to open it, or read in it? and instead thereof, to spread us abroad these goodly, carved, and gilded Books and painted Scriptures, to teach us such good and godly Lessons? Have not they done well, after they ceased to stand in Pulpits themselves, and to teach the People committed to their instruction, keeping silence of God's Word, and become dumb Dogs (as the Prophet calleth them) to set up in their stead, on every pillar and corner of the Church, such goodly Doctors, as dumb, but more wicked than themselves be? We need not to complain of the lack of one dumb Parson, having so many dumb devilish Vicars (I mean these Idols and painted Puppets) to teach in their stead. Now in the mean season, whilst the dumb and dead Idols stand thus decked and clothed, contrary to God's Law and Commandment, the poor Christian People, the lively Images of God, commended to us so tenderly by our Saviour Christ, as most dear to him, stand naked, shivering for cold, and their Teeth chattering in their heads, and no man covereth them, are pined with Hunger and Thirst, and no man giveth them a penny to refresh them, whereas pounds be ready at all times (contrary to Gods will) to deck and trim dead stocks and stones, which neither feel Cold, Hunger, nor Thirst.  
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. For if you will truly honour the Image of God, you shall by doing well to man, honour the true Image of God, in him. For the Image of God is in every man: But the likeness of God is not in every one, but in those only which have a godly Heart and pure Mind. If you will therefore truly honour the Image of God, we do declare to you the truth, that ye do well to man, who is made after the Image of God, that you give honour and reverence to him, and refresh the hungry with meat, the thirsty with drink, the naked with clothes, the sick with attendance, the stranger harbourless with lodging, the 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 reproached and done villainy to the Image of God. For what honour of God is this, to run to Images of stock and stone, and to honour vain and dead figures of God, and to despise man, in whom is the true Image of God? And by and by after, he saith, Understand ye therefore that this is the suggestion of the Serpent Satan, lurking within you, which persuadeth you that you are godly, when you honour insensible and dead Images, and that you be not ungodly, when you hurt or leave unsuccoured the lively and reasonable Creatures. All these be the words of Clemens.  
Note, I pray you, how this most ancient and learned Doctor, within one hundred years of our Saviour Christ's time, most plainly teacheth, that no service of God, or Religion acceptable to him, can be in honouring of dead Images; but in succouring of the Poor, the lively Images of God, according to St. James, who saith, This is the pure and true Religion before God the Father, to secure fatherless and motherless Children, and Widows in their affliction, and to keep himself undefiled from this World.  
True Religion then, and pleasing of God, standeth not in making, setting up, painting, gild, clothing, and decking of dumb and dead Images (which be but great Puppets and Babies for Old Fools in dotage, and wicked Idolatry, to dally and play with) nor in kissing of them, capping, kneeling, offering to them, incensing of them, setting up of Candles, hanging up of Legs, Arms, or whole Bodies of Wax before them, or praying, and ask of them, or of Saints, things belonging only to God to give. But all these things be vain and abominable, and most damnable before God. Wherefore all such do not only bestow their money and labour in vain; but with their pains and cost purchase to themselves God's wrath and utter indignation, and everlasting damnation both of Body and Soul. For ye have heard it evidently proved in these Homilies against Idolatry, by God's Word, the Doctors of the Church, Ecclesiastical Histories, Reason, and Experience, that Images have been and be Worshipped, and so Idolatry committed to them by infinite multitudes, to the great offence of God's Majesty, and the danger of infinite Souls, and that Idolatry cannot possibly be separated from Images set up in Churches and Temples, gilded and decked gloriously, and that therefore our Images be indeed very Idols, and so all the Prohibitions, Laws, Curses, Threaten of horrible Plagues, as well temporal as eternal, contained in the Holy Scripture, concerning Idols, and the Makers and Maintainers, and Worshippers of them, appertain also to our Images set up in Churches and Temples, and to the Makers, Maintainers, and Worshippers of them. And all those names of abomination, which Gods Word in the Holy Scriptures giveth to the Idols of the Gentiles, appertain to our Images, being Idols like to them, and having like Idolatry committed unto them. And Gods own mouth in the Holy Scriptures calleth them Vanities, Lies, Deceits, Uncleanness, Filthiness, Dung, Mischief, and Abomination before the Lord. Wherefore Gods horrible wrath, and our most dreadful danger cannot be avoided, without the destruction and utter abolishing of all Images and Idols our of the Church and Temple of God, which to accomplish, God put in the minds of all Christian Princes. And in the mean time, let us take heed and be wise, O ye beloved of the Lord, and let us have no strange gods, but one only God, who made us when we were nothing, the Father of our Lord Jesus Christ, 
John 17.  who redeemed us when we were lost, and with his Holy Spirit doth sanctify us. For this is life everlasting, to know him to be the only true God, and Jesus Christ, whom he hath sent. Let us honour and worship for Religion's sake none but him, and him let us worship and honour as he will himself, and hath declared by his Word, that he will be honoured and worshipped, not in, nor by Images or Idols, which he hath most strictly forbidden, neither in kneeling, lighting of Candles, burning of Incense, offering up of Gifts unto Images and Idols, to believe that we shall please him, for all these be abomination before God: But let us honour and worship God in Spirit and in Truth, 
John 4.  fearing and loving him above all things, trusting in him only, calling upon him, and praying to him only, praising and lauding of him only, and all other in him, and for him. For such worshippers doth our Heavenly Father love, who is a most pure Spirit, and therefore will be worshipped in Spirit and in Truth. And such worshippers were Abraham, Moses, David, Elias, Peter, Paul, John, and all other the Holy Patriarches, Prophets, Apostles, Martyrs, and all true Saints of God, who all, as the true Friends of God, were enemies and destroyers of Images and Idols, as the Enemies of God and his true Religion. Wherefore take heed and be wise, O ye beloved of the Lord, and that which others, contrary to God's Word, bestow wickedly, and to their damnation, upon dead stocks and stones (no Images, but Enemies of God and his Saints) that bestow ye, as the faithful Servants of God, according to God's Word, mercifully upon poor Men and Women, Fatherless Children, Widows, sick Persons, Strangers, Prisoners, and such others that be in any necessity, that ye may at that great day of the Lord, hear that most blessed and comfortable saying of our Saviour Christ: Come ye blessed into the Kingdom of my Father, prepared for you before the beginning of the World. For I was hungry, and ye gave me meat, thirsty, and ye gave me drink, naked, and ye clothed me, harbourless, and ye lodged me, in Prison, and ye visited me, sick, and ye comforted me. For whatsoever ye have done for the poor and needy in my name, and for my sake, that have ye done for me. To the which his Heavenly Kingdom, God the Father of Mercies bring us, for Jesus Christ's sake our only Saviour, Mediator, and Advocate, to whom with the Holy Ghost, one immortal, invisible, and most glorious God, be all Honour and Thanksgiving, and Glory, World without end. Amen.    

AN HOMILY FOR Repairing and keeping clean, and comely adorning of Churches.  
IT is a common custom used of all men, when they intent to have their Friends or Neighbours to come to their Houses to eat or drink with them, or to have any Solemn Assembly to treat and talk of any matter, they will have their Houses, which they keep in continual reparations, to be clean and fine, lest they should be counted sluttish, or little to regard their Friends and Neighbours. How much more than ought the House of God, which we commonly call the Church, to be sufficiently repaired in all places, and to be honourably adorned and garnished, and to be kept clean and sweet, to the comfort of the People that shall resort thereunto.  
It appeareth in the Holy Scripture, how God's House, which was called his Holy Temple, and was the Mother Church of all Jewry, fell sometimes into decay, and was oftentimes profaned and defiled, through the negligence and ungodliness of such as had the charge thereof. But when godly Kings and Governors were in place, than Commandment was given forthwith, that the Church and Temple of God should be repaired, and the Devotion of the People to be gathered for the reparation of the same. We read in the fourth Book of the Kings, 
4 Kings 12.  how that King Joas, being a godly Prince, gave commandment to the Priests, to convert certain Offerings of the People towards the reparation and amendment of God's Temple.  
Like commandment gave that most godly King Josias, 
4 Kings 22.  concerning the reparation and re-edification of God's Temple, which in his time he found in sore decay. It hath pleased Almighty God, that these Histories touching the re-edifying and repairing of his Holy Temple, should be written at large, to the end we should be taught thereby: First, that God is well pleased that his People should have a convenient place to resort unto, and to come together, to praise and magnify Gods Holy Name. And seco●d●● he is highly pleased with all those, which diligently and zealously go about to amend and restore such places as are appointed for the Congregation of God's People to resort unto, and wherein they humbly and jointly render thanks to God for his benefits, and with one heart and voice praise his Holy Name. Thirdly, God was sore displeased with his People, because they builded, decked, and trimmed up their own Houses, and suffered God's House to be in ruin and decay, to lie uncomely and fulsomly. Wherefore God was sore grieved with them, and plagued them, as appeareth in the Prophet Aggeus. Thus saith the Lord: 
Agge 1.  Is it time for you to dwell in your cieled Houses, and the Lords House not regarded? Ye have sowed much, and gathered in but little; your meat and your clothes have neither filled you, nor made you warm, and he that had his wages, put it in a bottomless purse. By these Plagues which God laid upon his People for neglecting of his Temple, it may evidently appear that God will have his Temple, his Church, the place where his Congregation shall resort to magnify him, well edified, well repaired, and well maintained. Some neither regarding godliness, nor the place of godly exercise, will say, The Temple in the Old Law was commanded to be built and repaired by God himself, because it had great Promises annexed unto it, and because it was a figure, a Sacrament, or a signification of Christ, and also of his Church. To this may be easily answered: First, that our Churches are not destitute of Promises, forasmuch as our Saviour Christ saith, Where two or three are gathered together in my Name, there am I in the midst among them. A great number therefore coming to Church together in the name of Christ, have there, that is to say in the Church, their God and Saviour Jesus Christ present among the Congregation of his faithful People, by his grace, by his favour and godly assistance, according to his most assured and comfortable promises. Why then ought not Christian People to build them Temples and Churches, having as great promises of the presence of God, as ever had Solomon for the material Temple which he did build? As touching the other point, that Solomon's Temple was a figure of Christ: we know that now in the time of the clear light Christ Jesus the Son of God, all shadows, figures, and significations are utterly gone, all vain and unprofitable Ceremonies, both Jewish and Heathenish, fully abolished. And therefore our Churches are not set up for figures and significations of Messiah and Christ to come, but for other godly and necessary purposes; that is to say, That like as every man hath his own House to abide in, to refresh himself in, to rest in, with such like commodities: So Almighty God will have his House and Place whither the whole Parish and Congregation shall resort, which is called the Church and Temple of God, for that the Church, which is the company of God's People, doth there assemble and come together to serve him. Not meaning hereby, that the Lord, whom the Heaven of heavens is not able to hold or comprise, doth dwell in the Church of Lime and Stone, made with man's hands, as wholly and only contained there within, and no where else, for so he never dwelled in Solomon's Temple. Moreover, the Church or Temple is counted and called Holy, yet not of itself, but because God's People resorting thereunto are Holy, and exercise themselves in Holy and Heavenly things. And to the intent ye may understand further, why Churches were built among Christian People, this was the greatest consideration; that God might have his place, and that God might have his time, duly to be honoured and served of the whole multitude in the Parish. First, there to hear and learn the blessed Word and Will of the everlasting God. Secondly, that there the blessed Sacraments, which our Lord and Saviour Christ Jesus hath ordained and appointed, should be duly, reverently, and decently ministered. Thirdly, that there the whole multitude of God's People in the Parish, should with one voice and heart call upon the Name of God, magnify and praise the Name of God, render earnest and hearty thanks to our Heavenly Father for his heap of benefits daily and plentifully poured upon us, not forgetting to bestow our Alms upon God's Poor, to the intent God may bless us the more richly. Thus ye may well perceive and understand wherefore Churches were built and set up amongst Christian People, and dedicated and appointed to these godly uses, and wholly exempted from all filthy, profane, and worldly uses. Wherefore all they that have little mind or devotion to repair and build God's Temple, are to be counted People of much ungodliness, spurning against good Order in Christ's Church, despising the true honour of God, with evil examples, offending and hindering their Neighbours otherwise well and godlily disposed. The World thinketh it but a trifle to see their Church in ruin and decay. But whoso doth not lay to their helping hands, they sin against God and his Holy Congregation. For if it had not been sin to neglect and slightly regard the re-edifying and building up again of his Temple, God would not have been so much grieved, and so soon have plagued his People, because they builded and decked their own Houses so gorgeously, and despised the House of God their Lord. It is sin and shame to see so many Churches, so ruinous, and so foully decayed, almost in every corner. If a man's private House wherein he dwelleth, be decayed, he will never cease till it be restored up again. Yea, if his Barn where he keepeth his Corn be out of reparations, what diligence useth he to make it in perfect state again? If his Stable for his Horse, yea, the Sty for his Swine, be not able to hold out Water and Wind, how careful is he to do cost thereon? And shall we be so mindful of our common base Houses, deputed to so vile employment, and be forgetful towards the House of God, wherein be treated the words of our eternal Salvation, wherein be ministered the Sacraments and Mysteries of our Redemption? The Fountain of our Regeneration is there presented unto us, the partaking of the Body and Blood of our Saviour Christ, is there offered unto us: And shall we not esteem the place where so Heavenly things are handled? Wherefore, if ye have any reverence to the service of God, if ye have any common honesty, if ye have any conscience in keeping of necessary and godly ordinances, keep your Churches in good repair, whereby ye shall not only please God, and deserve his manifold Blessings, but also deserve the good report of all godly People.  
The second point which appertaineth to the maintenance of God's House, is to have it well adorned, and comely and clean kept. Which things may be the more easily reform, when the Church is well repaired. For like as men are well refreshed and comforted, when they find their Houses having all things in good Order, and all corners clean and sweet: so when God's House, the Church, is well adorned, with places convenient to sit in, with the Pulpit for the Preacher, with the Lords Table for the Ministration of his Holy Supper, with the Font to christian in, and also is kept clean, comely, and sweetly, the People are more desirous, and the more comforted to resort thither, and to tarry there the whole time appointed them. With what earnestness, with what vehement zeal did our Saviour Christ drive the buyers and sellers out of the Temple of God, 
Mat. 21.  and hurled down the Tables of the changers of Money, and the Seats of the Dove-sellers, and could not abide any man to carry a Vessel through the Temple? He told them that they had made his Father's House a Den of Thiefs, partly through their Superstition, Hypocrisy, false Worship, false Doctrine, and insatiable Covetousness, and partly through Contempt, abusing that place with walking and talking, with worldly matters without all fear of God, and due reverence to that place. What dens of Thiefs the Churches of England have been made by the blasphemous buying and selling the most precious Body and Blood of Christ in the Mass, as the World was made to believe, as Diriges, at months' minds, at Trentals, in Abbeys and Chantries, besides other horrible abuses (Gods Holy Name be blessed for ever) which we now see and understand. All these abominations, they that supply the room of Christ, have cleansed and purged the Churches of England of, taking away all such fulsomness and filthiness, as through blind Devotion and Ignorance hath crept into the Church these many hundred years. Wherefore, O ye good Christian People, ye dearly beloved in Christ Jesus, ye that glory not in worldly and vain Religion, in fantastical adorning and decking, but rejoice in heart to see the glory of God truly set forth, and the Churches restored to their ancient and godly use, render your hearty thanks to the goodness of Almighty God, who hath in our days stirred up the hearts not only of his godly Preachers and Ministers, but also of his faithful and most Christian Magistrates and Governors, to bring such godly things to pass.  
And forasmuch as your Churches are scoured and swept from the sinful and superstitious filthiness wherewith they were defiled and disfigured: Do ye your parts, good People, to keep your Churches comely and clean, suffer them not to be defiled with Rain and Wether, with dung of Doves, and Owls, Stairs, and Choughs, and other filthiness, as it is foul and lamentable to behold in many places of this Country. It is the House of Prayer, not the House of talking, of walking, of brawling, of minstrelsy, of Hawks, and Dogs. Provoke not the displeasure and plagues of God, for despising and abusing his Holy House, as the wicked Jews did. But have God in your heart, be obedient to his blessed Will, bind yourselves every Man and Woman, to your power, toward the reparations and clean keeping of the Church, to the intent that ye may be partakers of Gods manifold Blessings, and that ye may be the better encouraged to resort to your Parish Church, there to learn your Duty towards God and your Neighbour, there to be present and partakers of Christ's Holy Sacraments, there to render thanks to your Heavenly Father for the manifold benefits which he daily poureth upon you, there to pray together, and to call upon God's Holy Name, which be blessed World without end. Amen.   

AN HOMILY OF Good Works. And first, of Fasting.  

THE life which we live in this World (good Christian People) is of the free benefit of God lent us, yet not to use it at our pleasure, after our own fleshly will: but to trade over the same in those Works which are beseeming them that are become new Creatures in Christ. These works the Apostle calleth good works, saying, We are God's workmanship, 
Ephes. 2.  created in Christ Jesus to good works, which God hath ordained that we should walk in them. And yet his meaning is not by these words, to induce us, to have any affiance, or to put any confidence in our works, as by the merit and deserving of them, to purchase to ourselves and others remission of sin, and so consequently everlasting life, for that were mere Blasphemy against God's mercy, and great derogation to the bloodshedding of our Saviour Jesus Christ. For it is of the free grace and mercy of God, by the mediation of the Blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made Heirs of his Heavenly Kingdom. Grace (saith 
* Aug. de d●ver. quaest. ad S●mpl. lib. 1. Quaest. 28.  St. Augustine) belonging to God, who doth call us, and then hath he good works, whosoever receiveth grace. Good works than bring not forth grace; but are brought forth by grace. The Wheel (saith he) turneth round, not to the end that it may be made round, but because it is first made round, therefore it turneth round. So, no man doth good works, to receive grace by his good works: but because he hath first received grace, therefore consequently he doth good works. 
Aug. de fide & operibus. cap. 4.  And in another place he saith, Good works go not before in him which shall afterward be justified, but good works do follow after when a man is first justified. St. Paul therefore teacheth, that we must do good works for divers respects: First, to show ourselves obedient Children unto our Heavenly Father, who hath ordained them, that we should walk in them. Secondly, for that they are good declarations and testimonies of our justification. Thirdly, that others seeing our good works, may the rather by them be stirred up and excited to glorify our Father which is in Heaven. Let us not therefore be slack to do good works, seeing it is the will of God that we should walk in them, assuring ourselves that at the last day, every man shall receive of God for his labour done in true Faith, a greater reward than his works have deserved. And because somewhat shall now be spoken of one particular good work, whose commendation is both in the Law and in the Gospel: Thus much is said in the beginning generally of all good works. First, to remove out of the way of the simple and unlearned, this dangerous stumbling-block, that any man should go about to purchase or buy Heaven with his works. Secondly, to take away (so much as may be) from envious minds, and slanderous tongues, all just occasion of slanderous speaking, as though good works were rejected. This good work which now shall be treated of, is Fasting, which is found in the Scriptures to be of two sorts. The one outward, pertaining to the Body; the other inward, in the Heart and Mind. This outward Fast, is an abstinence from meat, drink, and all natural food, yea, from all delicious pleasures and 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 Township or City, yea, through a whole Country, do fast, it is called a public Fast. Such was that Fast which the whole multitude of the Children of Israel were commanded to keep the tenth day of the seventh month, because Almighty God appointed that day to be a cleansing day, a day of atonement, a time of reconciliation, a day wherein the People were cleansed from their sins. The order and manner how it was done, is written in the xuj. and xxiii. 
Leu. 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. 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 Zachary reciteth to be the fast of the fourth, the fast of the fifth, 
Zach. 8.  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 Governors, rather of Devotion, than by an 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 and bewail their sinful lives, or did addict themselves to more fervent Prayer, that it might please God to turn his wrath from them, when either they were admonished and brought to the consideration thereof by the preaching of the Prophets, or otherwise when they saw present danger to hang over their heads. This sorrowfulness of Heart, joined with Fasting, they uttered sometimes by their outward behaviour and gesture of Body, putting on Sackcloth, sprinkling themselves with ashes and dust, and sitting or lying upon the Earth. For when good men feel in themselves the heavy burden of sin, see damnation to be the reward of it, and behold with the eye of their mind the horror of Hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart for their offences, and cannot but accuse themselves, and open this their grief unto Almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of Hell and Damnation, that all desire of meat and drink is laid apart, and loathsomeness of all worldly things and pleasure 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. Thus did David fast, when he made intercession to Almighty God for the Child's life, begotten in Adultery of Bathshtba, Vriah's Wife. King Ahab fasted after this sort, when it repent him of murdering of Naboth, bewailing his own sinful do. Such was the Ninevites Fast, brought to repentance by Ionas preaching. When forty thousand of the Israelites were slain in Battle against the Benjamites, the Scripture saith, All the Children of Israel, and the whole multitude of the People went to Bethel, and sat there weeping before the Lord, and fasted all that day till night. 
Judges 20.  So did Daniel, Hester, Nehemias', and many others in the Old Testament fast. But if any man will say, it is true, so they fasted indeed, but we are not now under the yoke of the Law, we are set at liberty by the freedom of the Gospel: therefore those Rites and Customs of the old Law bind not us, except it can be showed by the Scriptures of the New Testament, or by examples out of the same, that fasting now under the Gospel, is a restraint of meat, drink, and all bodily food and pleasures fro● 〈…〉. First, that 〈…〉, is a truth more manifest, than that it should here need to be proved, the Scriptures which teach the same, are evident. The doubt therefore is, whether when we Fast, we ought to withhold from our bodies all meat and drink during the time of our Fast, or no? That we ought so to do, may be well gathered upon a Question moved by the Pharisees to Christ, and by his answer again to the same. Why (say they) do John's Disciples fast often, 
Luke ●.  and pray, and we likewise? but thy Disciples eat and drink, and fast not at all. In this smooth Question, they couch up subtly this Argument or Reason: Whoso fasteth not, that man is not of God. For Fasting and Prayer are works both commended and commanded of God in the Scriptures; and all good men, from Moses till this time, as well the Prophets as others, have exercised themselves in these works. John also and his Disciples at this day do fast oft, and pray much and so do we the Pharisees in like manner: But thy Disciples fast not at all, which if thou wilt deny, we can easily prove it. For whosoever eateth and drinketh, fasteth not. Thy Disciples eat and drink, therefore they fast not. Of this we conclude (say they) necessarily, that neither art thou, nor yet thy Disciples, of God. Christ maketh answer, saying, Can ye make that the children of the wedding shalt fast, while the Bridegroom is with them? The days shall come when the Bridegroom shall be taken from them: In those days shall they fast. Our Saviour Christ, like a good Master, defendeth the Innocency of his Disciples against the malice of the arrogant Pharisees, and proveth that his Disciples are not guilty of transgressing any jot of God's Law, although as then they fasted, and in his answer reproveth the Pharisees of Superstition and Ignorance. Superstition, because they put a Religion in their do, and ascribed holiness to the outward work wrought, not regarding to what end Fasting is ordained. Of Ignorance, for that they could not discern between time and 〈◊〉 They knew not that there is a time of rejoicing and mirth, and 〈…〉 station and mourning, which both he teacheth in his answer, as shall be touched more largely hereafter, when we shall show what time is most fit to fast in.  
But here, beloved, let us note, that our Saviour Christ, in making his answer to their question, denied not, but confessed that his Disciples fasted not, and therefore agreeth to the Pharisees in this, as unto a manifest truth; that whoso eateth and drinketh, fasteth not. Fasting then even by Christ's assent, is a withholding of meat, drink, and all natural food from the Body, for the determined time of Fasting. And that it was used in the Primitive Church, appeareth most evidently by the Chalcedon Council, one of the four first General Councils. The Fathers assembled there, to the number of 630. considering with themselves how acceptable a thing Fasting is to God, when it is used according to his word: Again, having before their eyes also the great abuses of the same crept into the Church at those days, through the negligence of them which should have taught the People the right use thereof, and by vain glosses, devised of men: to reform the said abuses, and to restore this so good and godly a work, to the true use thereof, decreed in that Council, that every Person as well in his private as public Fast, should continue all the day without meat and drink, till after the Evening Prayer. And whosoever did eat or drink before the Evening Prayer was ended, should be accounted and reputed not to consider the purity of his Fast. This Canon teacheth so evidently how Fasting was used in the Primitive Church, as by words it cannot be more plainly expressed.  
Fasting then, by the Decree of those six hundred and thirty Fathers, grounding their determination in this matter upon the Sacred Scriptures, and long continued usage or practice, both of the Prophets and other godly Persons, before the coming of Christ, and also of the Apostles and other devout men in the New Testament, is a withholding of meat, drink, and all natural Food from the Body, for the determined time of Fasting. Thus much is spoken hitherto, to make plain unto you what Fasting is. Now hereafter shall be showed the true and right use of Fasting.  
Good works are not all of one sort. For some are of themselves, and of their own proper nature always good: as to love God above all things, to love 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 or end whereunto 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. On the other side, if the end that they serve unto, be evil, it cannot then otherwise be, but that they must needs be evil also. Of this sort of works, is Fasting, which of itself is a thing merely indifferent: but it is made better or worse by the end that it serveth unto. For when it repecteth a good end, it is a good work; but the end being evil, the work itself is also evil. To Fast then with this persuasion of mind, that our Fasting, and our Good Works, can make us perfect and just men, and finally, bring us to Heaven, is a devilish persuasion, and that Fast is so far off from pleasing of God, that it refuseth his mercy, and is altogether derogatory to the merits of Christ's death, and his precious bloodshedding. This doth the Parable of the Pharisee and the Publican teach. 
Luke 18.  Two men (saith Christ) went up together into the Temple to pray, the one a Pharisee, the other a Publican: the Pharisee stood and prayed thus with himself, I thank thee, O God, that I am not as other men are, extortioners, unjust, adulterers, and as this Publican is; I fast twice in the week, I give tithes of all that I possess. The Publican stood afar off, and would not lift up his eyes to Heaven, but smote his breast, and said, God be merciful to me a sinner. In the Person of this Pharisee, our Saviour Christ setteth out to the eye, and to the judgement of the World, a perfect, just, and righteous man, such a one as i● not spotted with those vices that men commonly are infected with, Extortion, Bribery, polling and pilling their Neighbour, robbers and spoilers of commonweals, crafty, and subtle in chopping and changing, using false Weights, and detestable Perjury in their buying and selling, Fornicators, Adulterers, and vicious Livers. The Pharisee was no such man, neither faulty in any such like notorious Crime. But where other transgressed by leaving things undone, which yet the Law required: this man did more than was requisite by the Law. For he fasted twice in the week, and gave Tithes of all that he had. What could the World then justly blame in this man? yea, what outward thing more could be desired to be in him, to make him a more perfect, and a more just man? Truly, nothing by man's judgement: And yet our Saviour Christ preferreth the poor Publican without Fasting, before him with his Fast. The cause why he doth so, is manifest. For the Publican having no good works at all to trust unto, yielded up himself unto God, confessing his sins, and hoped certainly to be saved by God's free mercy only. The Pharisee gloried, and trusted so much to his works, that he thought himself sure enough without mercy, and that he should come to Heaven by his Fasting, and other deeds. To this end serveth that Parable. For it is spoken to them that trusted in themselves, that they were righteous, and despised others. Now, because the Pharisee directeth his works to an evil end, seeking by them justification, which indeed is the proper work of God without our merits, his Fasting twice in the week, and all his other works, though they were never so many, and seemed to the World never so good and Holy, yet in very deed before God they are altogether evil and abominable. The mark also that the Hypocrites shoot at with their Fast, is, to appear Holy in the eye of the World, and so to win commendation and praise of men. But our Saviour Christ saith of them, 
Mat. 6.  they have their reward; that is, they have praise and commendation of Men, but of God they have none at all. For whatsoever tendeth to an evil end, is itself, by that evil end, made evil also. Again, so long as we keep ungodliness in our hearts, and suffer wicked thoughts to tarry there, though we Fast as oft as did either St. Paul or John Baptist, and keep it as strictly as did the Ninevites: yet shall it be not only unprofitable to us, but also a thing that greatly displeaseth Almighty God. For he saith, that his soul abhorreth and hateth such Fast, 
Isai 1.  yea, they are a burden unto him, and he is weary of bearing them. And therefore he inveigheth most sharply against them, saying by the mouth of the Prophet Isaiah, Behold, when you fast, 
Isai 58.  your lust remaineth still, for ye do no less violence to your debtors. Lo, ye fast to strife and debate, and to smite with the fist of wickedness. Now ye shall not fast thus, that you may make your voice to be heard above. Think ye this fast pleaseth me, that a man should chasten himself for a day? Should that be called a fasting, or a day that pleaseth the Lord? Now dearly beloved, seeing that Almighty God alloweth not our Fast for the works sake, but chief respecteth our heart, how it is affected, and then esteemeth our Fast either good or evil, by the end that it serveth for: it is our part to rend our Hearts, and not our Garments, 
Joel 2.  as we are advertised by the Prophet Joel; that is, our sorrow and mourning must be inward in heart, and not in outward show only; yea, it is requisite that first before all things, we cleanse our hearts from sin, and then direct our Fast to such an end as God will allow to be good.  
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, 
1 Cor. 9  but tamed and brought in subjection to the Spirit. This respect had St. Paul in his Fast, when he said, I chastise my body, and bring it into subjection, lest by any means it cometh to pass, that when I have preached to others, I myself be found a castaway.  

Acts 13.  The second, that the Spirit may be more earnest and fervent to Prayer. To this end fasted the Prophets and Teachers that were at Antioch, before they sent forth Paul and Barnabas to preach the Gospel. The same two Apostles fasted for the like purpose, when they commended to God, by their earnest Prayers, the Congregations that were at Antioch, 
Acts 14.  Pisidia, Iconium, and Lystra, as we read in the Acts of the Apostles.  
The third, that our Fast be a Testimony and Witness with us before God, of our humble submission to his high Majesty, when we confess and acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our Bodies. These are the three ends, or right uses of Fasting. The first belongeth most properly to private Fasts: the other two are common, as well to public Fasts, as to private: and thus much for the use of Fasting. Lord have mercy upon us, and give us grace, that while we live in this miserable World, we may through thy help bring forth this, and such other fruits of the Spirit, commended and commanded in thy Holy Word, to the glory of thy Name, and to our comforts, that after the race of this wretched life, we may live everlastingly with thee in thy Heavenly Kingdom, not for the merits and worthiness of our works, but for thy mercy's sake, and the merits of thy dear Son, Jesus Christ, to whom with thee and the Holy Ghost, be all Laud, Honour, and Glory, for ever and ever. Amen.   

The Second Part of the Homily of FASTING.  
IN the former Homily (beloved) was showed, that among the People of the Jews, Fasting as it was commanded them from God by Moses, was to abstain the whole day, from Morning till Night, from Meat, Drink, and all manner of Food, that nourisheth the Body, and that whoso tasted aught before the Evening, on the day appointed to Fasting, was accounted among them a breaker of his Fast. Which Order, though it seem strange to some in these our days, because it hath not been so generally used in this Realm of many years past: yet that it was so among God's People (I mean the Jews) whom before the coming of our Saviour Christ, God did vouchsafe to choose unto himself, a peculiar People above all other Nations of the Earth, and that our Saviour Christ so understood it, and the Apostles after Christ's Ascension did so use it, was there sufficiently proved by the Testimonies and Examples of the Holy Scriptures, as well of the New Testament, as of the Old. The true use of Fasting was there also showed. In this Second Part of this Homily shall be showed, that no Constitution or Law made by Man, for things which of their own proper nature be mere and indifferent, can bind the Conscience of Christian men to a perpetual observation and keeping thereof, but that the Higher Powers have full liberty to alter and change every such Law and Ordinance, either Ecclesiastical or Political, when time and place shall require. But first an Answer shall be made to a Question that some may make, demanding what judgement we ought to have of such abstinences as are appointed by public Order and Laws made by Princes, and by the Authority of the Magistrates, upon Policy, not respecting any Religion at all in the same. As when any Realm in consideration of the maintaining of Fisher-Towns bordering upon the Seas, and for the increase of Fishermen, of whom do spring Mariners to go upon the Sea, to the furnishing of the Navy of the Realm, whereby not only Commodities of other Countries may be transported, but also may be a necessary defence to resist the Invasion of the Adversary.  
For the better understanding of this Question, it is necessary that we make a difference between the Policies of Princes, made for the ordering of their Commonweals, in provision of things serving to the most sure defence of their Subjects and Countries, and between Ecclesiastical Policies, in prescribing such works, by which, as by secondary means, God's wrath may be pacified, and his mercy purchased. Positive Laws made by Princes, for conservation of their Policy, not repugnant unto God's Law, aught of all Christian Subjects with reverence of the Magistrate to be obeyed, not only for fear of Punishment, but also (as the Apostle saith) for conscience sake. Conscience, I say, not of the thing which of its own nature is indifferent, but of our Obedience, which by the Law of God we own unto the Magistrate, as unto God's Minister. By which positive Laws, though we Subjects for certain times and days appointed, be restrained from some kinds of Meats and Drink, which God by his Holy Word hath left free to be taken and used of all men with thanksgiving in all places, and at all times: yet for that such Laws of Princes and other Magistrates are not made to put Holiness in one kind of Meat and Drink more than another, to make one day more holy than another, but are grounded merely upon Policy, all Subjects are bound in Conscience to keep them by God's Commandment, who by the Apostle willeth all without exception, to submit themselves unto the Authority of the Higher Powers. And in this point concerning our Duties which be here dwelling in England, environed with the Sea, as we be, we have great occasion in reason to take the Commodities of the Water, which Almighty God by his Divine Providence hath laid so nigh unto us, whereby the increase of Victuals upon the Land may the better be spared and cherished, to the sooner reducing of Victuals to a more moderate price, to the better sustenance of the Poor. And doubtless he seemeth to be too dainty an Englishman, who considering the great Commodities which may ensue, will not forbear some piece of his licentious Appetite upon the Ordinance of his Prince, with the consent of the Wise of the Realm. What good English heart would not wish that the old ancient glory should return to the Realm, wherein it hath with great commendations excelled before our days, in the furniture of the Navy of the same? What will more daunt the Hearts of the Adversaries, than to see us well fenced and armed on the Sea, as we be reported to be on the Land? If the Prince requested our obedience to forbear one day from flesh more than we do, and to be be contented with one meal in the same day, should not our own Commodity thereby persuade us to subjection? But now that two meals be permitted on that day to be used, which sometime our Elders in very great numbers in the Realm did use with one only spare meal, and that in Fish only: shall we think it so great a burden that is prescribed?  
Furthermore, consider the decay of the Towns nigh the Seas, which should be most ready by the number of the People there to repulse the Enemy, and we which dwell further off upon the Land, having them as our Buckler to defend us, should be the more in safety. If they be our Neighbours, why should we not wish them to prosper? If they be our defence as nighest at hand to repel the Enemy, to keep out the rage of the Seas, which else would break in upon our fair Pastures, why should we not cherish them? Neither do we urge that in the Ecclesiastical Policy, prescribing a form of Fasting, to humble ourselves in the sight of Almighty God, that that Order which was used among the Jews, and practised by Christ's Apostles after his ascension, is of such force and necessity, that that only ought to be used among Christians, and none other, for that were to bind God's People unto the yoke and burden of Moses his Policy; yea, it were the very way to bring us which are set at liberty by the freedom of Christ's Gospel, into the bondage of the Law again, which God forbidden that any man should attempt or purpose. But to this end it serveth, to show how far the order of Fasting now used in the Church at this day, differeth from that which was then used. God's Church ought not, neither may it be so tied to that or any other Order now made, or hereafter to be made and devised by the Authority of Man, but that it may lawfully, for just causes, altar, change, or mitigate those Ecclesiastical Decrees and Orders, yea, recede wholly from them; and break them, when they tend either to Superstition, or to Impiety, when they draw the People from God, rather than work any edification in them. This Authority Christ himself used, and left it to his Church. He used it, I say, for the Order or Decree made by the Elders for washing oft times, which was diligently observed of the Jews; yet tending to Superstition, our Saviour Christ altered and changed the same in his Church, into a profitable Sacrament, the Sacrament of our Regeneration or New Birth. This Authority to mitigate Laws and Decrees Ecclesiastical, the Apostles practised, when they, writing from Jerusalem unto the Congregation that was at Antioch, 
Acts 15.  signified unto them that they would not lay any further burden upon them, but these necessaries: that is, that they should abstain from things offered unto Idols, from blood, from that which is strangled, and from fornication, notwithstanding that Moses Law required many other observances. This Authority to change the Orders, Decrees, and Constitutions of the Church, was after the Apostles time used of the Fathers about the manner of Fasting, as it appeareth in the Tripartite History, 
Tripart. hist. l. 9 c. 38.  where it is thus written, Touching Fasting, we find that it was diversely used in divers places by divers men. For they at Rome fast three weeks together before Easter, saving upon the Saturdays and Sundays, which Fast they call Lent. And after a few lines in the same place, it followeth: They have not all one uniform Order in Fasting. For some do fast and abstain both from fish and flesh. Some when they fast, eat nothing but fish. Others there are, which when they Fast, eat of all water-fowls, as well as of fish, grounding themselves upon Moses, that such Fowls have their substance of the Water, as the Fishes have. Some others when they Fast, will neither eat Herbs nor Eggs. Some fasters there are, that eat nothing but dry bread. Others when they Fast, eat nothing at all; no, not so much as dry bread. Some fast from all manner of food till Night, and then eat, without making any choice or difference of meats. And a thousand such like divers kinds of Fasting may be found in divers places of the World, of divers men diversely used. 
Euseb. lib. 5. cap. 24.  And for all this great diversity in Fasting, yet Charity the very true bond of Christian Peace was not broken, neither did the diversity of Fasting break at any time their agreement and concord in Faith. To abstain sometimes from certain meats, not because the meats are evil, but because they are not necessary; this abstinence (saith St. Augustine) is not evil. 
Dogma Ecclesiast. c. 66.  And to restrain the use of meats when necessity and time shall require, this (saith he) doth properly pertain to Christian men.  
Thus ye have heard, good People, first, that Christian Subjects are bound even in Conscience to obey Prince's Laws, which are not repugnant to the Laws of God. Ye have also heard that Christ's Church is not so bound to observe any Order, Law, or Decree made by Man, to prescribe a form in Religion: but that the Church hath full Power and Authority from God, to change and alter the same, when need shall require, which hath been showed you by the example of our Saviour Christ, by the practice of the Apostles, and of the Fathers since that time.  
Now shall be showed briefly what time is meet for Fasting, for all times serve not for all things: but as the Wise man saith, 
Eccles. 3.  All things have their times. There is a time to weep, and a time again to laugh, a time to mourn, and a time to rejoice, etc. Our Saviour Christ excused his Disciples, and reproved the Pharisees, because they neither regarded the use of Fasting, nor considered what time was meet for the same. Which both he teacheth in his answer, 
Mat. 9  saying, The children of the marriage cannot mourn, while the bridegroom is with them. Their question was of Fasting, his answer is of Mourning, signifying unto them plainly, that the outward Fast of the Body, is no Fast before God, except it be accompanied with the inward Fast, which is a mourning and a lamentation of the Heart, as is before declared. Concerning the time of Fasting, he saith, The days will come, when the bridegroom shall be taken from them, in those days they shall fast. By this it is manifest, that it is no time of Fasting while the Marriage lasteth, and the Bridegroom is there present. But when the Marriage is ended, 
Luke 5. Mat. 6.  and the Bridegroom gone, then is it a meet time to Fast. Now, to make plain unto you what is the sense and meaning of these words, We are at the marriage; and again, The bridegroom is taken from us: Ye shall note, that so long as God revealeth his mercy unto us, and giveth us of his benefits, either Spiritual or Corporal, we are said to be with the Bridegroom at the Marriage. So was that good Old Father Jacob at the Marriage, when he understood that his Son Joseph was alive, and Ruled all Egypt under King Pharaoh. So was David in the Marriage with the Bridegroom when he had gotten the Victory of great Goliath, and had smitten off his Head. Judith, and all the People of Bethulia, were the Children of the Wedding, and had the Bridegroom with them, when God had by the Hand of a Woman slain Holofernes, the grand Captain of the Assyrians Host, and discomfited all their Enemies. Thus were the Apostles the Children of the Marriage, while Christ was corporally present with them, and defended them from all dangers, both spiritual and corporal. But the Marriage is said then to be ended, and the Bridegroom to be gone, when Almighty God smiteth us with Affliction, and seemeth to leave us in the midst of a number of Adversities. So God sometimes striketh private men privately with sundry adversities, as trouble of Mind, loss of Friends, loss of Goods, long and dangerous Sicknesses, etc. then is it a fit time for that man to humble himself to Almighty God by Fasting, and to mourn and bewail his sins with a sorrowful heart, and to Pray unfeignedly, saying with the Prophet David, Turn away thy face, 
Psal. 51.  O Lord, from my sins, and blot out of thy remembrance all mine offences. Again, when God shall afflict a whole Region or Country with Wars, with Famine, with Pestilence, with strange Diseases and unknown Sicknesses, and other such like Calamities: than it is time for all states and sorts of People, high and low, Men, Women, and Children, to humble themselves by Fasting, and bewail their sinful living before God, and Pray with one common voice, saying thus, or some other such like Prayer. Be favourable, O Lord, be favourable unto thy People, which turn unto thee, in weeping, fasting, and praying, spare thy people whom thou hast redeemed with thy precious blood, and suffer not thine inheritance to be destroyed and brought to confusion. Fasting thus used with Prayer, is of great efficacy, and weigheth much with God. So the Angel Raphael told Tobias. It also appeareth by that which our Saviour Christ answered to his Disciples, demanding of him why they could not cast forth the evil Spirit out of him that was brought unto them. This kind (saith he) is not cast out but by fasting and prayer. How available Fasting is, how much it weigheth with God, and what it is able to obtain at his hand, cannot better be set forth, than by opening unto you, and laying before you some of those notable things that have been brought to pass by it. Fasting was one of the means whereby Almighty God was occasioned to alter the thing which he had purposed concerning Ahab, for murdering the innocent man Naboth, to possess his Vineyard. God spoke unto Elijah, 
3 Kings 21.  saying, Go thy way and say unto Ahab, Hast thou killed, and also gotten possession? Thus saith the Lord, In the place where Dogs licked the blood of Naboth, shall Dogs even lick thy blood also. Behold, I will bring evil upon thee, and will take away thy Posterity: Yea, the Dogs shall eat him of Ahab's stock that dieth in the City, and him that dieth in the Field shall the fowls of the air eat. This Punishment had Almighty God determined for Ahab in this World, and to destroy all the Male-kind that was begotten of Ahab's Body, besides that punishment which should have happened unto him in the World to come. When Ahab heard this, he rend his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth, and went . Then the word of the Lord came to Elijah, saying, Seest thou how Ahab is humbled before me? Because he submitteth himself before me, I will not bring that evil in his days, but in his sons days will I bring it upon his House. Although Ahab, through the wicked counsel of Jezabel his Wife, had committed shameful Murder, and against all right disinherited and dispossessed for ever Naboth's stock 〈…〉 upon his humo●● 〈◊〉 in heart unto God, which he declared outwardly by putting on sackcloth and fasting, God changed his sentence, so that the Punishment which he had determined, fell not upon Ahab's House in his time, but was deferred unto the days of Joram his Son. Here we may see of what force our outward Fast is, when it is accompanied with the inward Fast of the Mind, which is (as is said) a sorrowfulness of Heart, detesting and bewailing our sinful do. The like is to be seen in the Ninevites: For when God had determined to destroy the whole City of Nineve, and the time which he had appointed, was even now at hand, he set the Prophet Ionas to say unto them, Yet forty days, 
Ionas 3.  and Nineve shall be overthrown. The people by and by believed God, and gave themselves to fasting, yea, the King, by the advice of his Counsel, caused to be proclaimed, saying, Let neither man nor beast, bullock nor sheep taste any thing, neither feed nor drink water: But let man and beast put on sackcloth, and cry mightily unto God, yea, let every man turn from his evil way, and from the wickedness that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce wrath, that we perish not? And upon this their hearty Repentance, thus declared outwardly with Fasting, renting of their clothes, putting on sackcloth, and sprinkling themselves with dust and ashes, the Scripture saith, God saw their works that they turned from their evil ways, and God repent of the evil that he had said he would do unto them, and he did it not. Now beloved, ye have heard first what Fasting is, as well that which is outward in the Body, as that which is inward in the Heart. Ye have heard also that there are three ends or purposes, whereunto if our outward Fast be directed, it is a good work that God is pleased with. Thirdly, hath been declared, what time is most meet for to Fast, either privately or publicly. Last of 〈◊〉 what things Fasting hath ob●●●●● of God, by the exampl●● 〈…〉 Ninevites. Let us therefore, dearly beloved, seeing there are many more causes of fasting and mourning in these our days, than have been of many years heretofore in any one Age, endeavour ourselves both inwardly in our hearts, and also outwardly with our bodies, diligently to exercise this godly exercise of Fasting, in such sort and manner, as the Holy Prophets, the Apostles, and divers other devout Persons for their time used the same. God is now the same God that he was then, God that loveth righteousness, and that hateth iniquity, God which willeth not the death of a sinner, but rather that he turn from his wickedness and live, God that hath promised to turn to us, if we refuse not to turn to him: yea, if we turn our evil works from before his eyes, cease to do evil, learn to do well, seek to do right, relieve the oppressed, be a right Judge to the Fatherless, defend the Widow, break our bread to the hungry, bring the poor that wander into our House, cloth the naked, and despise not our Brother which is our own flesh: Then shalt thou call (saith the Prophet) and the Lord shall answer, thou shalt cry, and he shall say, here am I: Yea, God which heard Ahab and the 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 heavenly Kingdom, where we shall reign in everlasting blessedness with our Saviour Christ, to whom with the Father and the Holy Ghost, be all Honour and Glory for ever and ever. Amen.    

AN HOMILY AGAINST GLUTTONY AND DRUNKENNESS.  
YE have heard in the former Sermon, wellbeloved, the description and the virtue of Fasting, with the true use of the same. Now ye shall hear how foul a thing Gluttony and Drunkenness is before God, the rather to move you to use Fasting the more diligently. Understand ye therefore, 
Titus 2.  that 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 Sobriety, Modesty, 
Tit●s ●  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 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 sobriety, 
1 Pet. 5.  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 excess offendeth the Majesty of Almighty God, and how grievously he punisheth the immoderate abuse of those his creatures which he ordaineth to the maintenance of this our needy life, as Meats, Drinks, and Apparel. And again, to show the noisome Diseases and great mischiefs that commonly do follow them that inordinately give up themselves to be carried headlong with such pleasures as are joined either with dainty and over-large fare, or else with costly and sumptuous Apparel.  
And first, that ye may perceive how detestable and hateful all excess in eating and drinking is before the face of Almighty God, ye shall call to mind what is written by St. Paul to the Galatians, 
Galat. 5.  where he numbereth Gluttony and Drunkenness among those horrible Crimes, with the which (as he saith) no man should inherit the Kingdom of Heaven. He reckoneth them among the deeds of the flesh, and coupleth them with Idolatry, Whoredom, and Murder, which are the greatest offences that can be named among men. For the first spoileth God of his Honour, the second defileth his Holy Temple, that is to wit, our own Bodies; the third maketh us companions of Cain in the slaughter of our brethren; and whoso committeth them, as St. Paul saith, cannot inherit the Kingdom of God. Certainly, that sin is very odious and loathsome before the face of God, which causeth him to turn his favourable countenance so far from us, that he should clean bar us out of the doors, and disinherit us of his Heavenly Kingdom. But he so much abhorreth all beastly Banqueting, that by his Son our Saviour Christ in the Gospel, he declareth his terrible indignation against all belly-gods, in that he pronounceth them accursed, saying, 
Luke 6.  Woe be to you that are full, for ye shall hunger. And by the Prophet Isaiah he cryeth out, 
Esai. 5.  Woe be to you that rise up early to give yourselves to drunkenness, and set all your mind so on drinking, that you sit swilling thereat until it be night. The Harp, the Lute, the Shalm, and plenty of Wine are at your Feasts, but the works of the Lord ye do not behold, neither consider the works of his hands. Woe be unto you that are strong to drink wine, and are mighty to advance drunkenness. Here the Prophet plainly teacheth, that Feasting and Banqueting make men forgetful of their Duty towards God, when they give themselves to all kinds of pleasures, not considering nor regarding the works of the Lord, who hath created meats and drinks, as St. Paul saith, 
1 Tim. 4.  to be received thankfully of them that believe and know the truth. So that the very beholding of these Creatures (being the handy work of Almighty God) might teach us to use them thankfully as God hath ordained. Therefore they are without excuse before God, which either filthily feed themselves, not respecting the sanctification which is by the Word of God and Prayer, or else unthankfully abuse the good Creatures of God by surfeiting and drunkenness, forasmuch as God's Ordinances in his Creatures plainly forbids it. They that give themselves therefore to bibbing and banqueting, being without all consideration of God's Judgements, are suddenly oppressed in the day of vengeance. Therefore Christ saith to his Disciples, 
Luke 21.  Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness, and cares of his world, and so that day come on you unawares. Whosoever then will take warning at Christ, let him take heed to himself, lest his heart being overwhelmed by surfeiting, and drowned in drunkenness, he be taken unawares with that unthrifty Servant, which, thinking not on his Masters coming, began to smite his fellow-servants, and to eat, and to drink, and to be drunken, and being suddenly taken, hath his just Reward with unbelieving Hypocrites, they that use to drink deeply, and to feed at full (wallowing themselves in all kind of wickedness) are brought asleep in that slumbering forgetfulness of God's Holy Will and Commandments. Therefore Almighty God cryeth by the Prophet Joel: 
Joel 1.  Awake ye drunkards, weep and howl all ye drinkers of wine, because the new wine shall be pulled from your mouth. Here the Lord terribly threatneth to withdraw his benefits from such as abuse them, and to pull the Cup from the mouth of Drunkards. Here we may learn, not to sleep in Drunkenness and Surfeiting, lest God deprive us of the use of his Creatures, when we unkindly abuse them. For certainly the Lord our God will not only take away his benefits when they are unthankfully abused: but also in his wrath and heavy displeasure take vengeance on such as immoderately abuse them. 
Gen. 3.  If our first Parents Adam and Eve had not obeyed their greedy Appetite in eating the forbidden Fruit, neither had they lost the fruition of God's benefits which they then enjoyed in Paradise, neither had they brought so many mischiefs both to themselves, and to all their Posterity. But when they passed the bounds that God appointed them, as unworthy of God's benefits, they are expelled and driven out of Paradise, they may no longer eat the Fruits of that Garden, which by excess they had so much abused. As transgressors of God's Commandment, they and their Posterity are brought to a perpetual shame and confusion, and as accursed of God, they must now sweat for their living, which before had abundance at their pleasure. Even so, if we in eating and drinking exceed, when God of his large liberality sendeth plenty, he will soon change plenty into scarceness. And whereas we gloried in fullness, he will make us empty, and confound us with penury, yea, we shall be compelled to labour and travel with pains, in seeking for that which we sometime enjoyed at ease. Thus the Lord will not leave them unpunished, who not regarding his works, follow the lusts and appetites of their own hearts. The Patriarch Noah, 
2 Pet. 2. Noah.  whom the Apostle calleth the Preacher of Righteousness, a man exceedingly in Gods favour, is in Holy Scripture made an Example, whereby we may learn to avoid Drunkenness. For when he had poured in Wine more than was convenient, in filthy manner he lay naked in his Tent, his Privities discovered. And whereas sometime he was so much esteemed, he is now become a laughingstock to his wicked Son Cham, no small grief to Sem and Japhet his other two Sons, which were ashamed of their Father's beastly behaviour. Here we may note that Drunkenness bringeth with it shame and derision, so that it never escapeth unpunished. Lot in like manner, 
Lot.  being overcome with Wine, committed abominable Incest with his own Daughters. So will Almighty God give over Drunkards to the shameful lusts of their own hearts. Here is Lot by drinking fallen so far beside himself, that he knoweth not his own Daughters. Who would have thought that an Old man in that heavy case, having lost his Wife and all that he had, which had seen even now God's vengeance in fearful manner declared on the five Cities for their vicious living, should be so far past the remembrance of his Duty? But men overcome with drink, are altogether mad, as Seneca saith. 
Epist. 84.  He was deceived by his Daughters: but now many deceive themselves, never thinking that God by his terrible punishments will be avenged on them that offend by excess. It is no small Plague that L●t purchased by his Drunkenness. For he had copulation most filthily with his own Daughters, which conceived thereby, so that the matter is brought to light, it can no longer be hid. Two incestuous Children are born, Ammon and Moab, of whom came two Nations, the Ammonites and Moabites, abhorred of God, and cruel Adversaries to his People the Israelites. Lo, Lot hath gotten to himself by drinking, sorrow, and care, with perpetual infamy and reproach unto the world's end. If God spared not his Servant Lot, being otherwise a godly man, Nephew unto Abraham, one that entertained the Angels of God: What will he do to these beastly belly-slaves, which void of all godliness or virtuous behaviour, not once, but continually day and night, give themselves wholly to bibbing and banqueting? But let us yet further behold the terrible examples of God's indignation against such as greedily follow their unsatiable lusts. 
2 Sam. 13. Amnon.  Amnon the Son of David, feasting himself with his Brother Absalon, is cruelly murdered of his own Brother. Holofernes, 
Judith 13.  a valiant and mighty Captain, being overwhelmed with Wine, had his Head stricken from his shoulders by that silly Woman Judith. Simon the High Priest, and his two Sons, Mattathias and Judas, being entertained of Ptolemy the Son of Abobus, who had before married Simon's Daughter, after much eating and drinking, were traitorously murdered of their own Kinsman. 
Exod. 3●.  If the Israelites had not given themselves to belly-chear, they had never so often fallen to Idolatry. Neither would we at this day be so addicted to Superstition, were it not that we so much esteemed the filling of our bellies. The Israelites, when they served Idols, sat down to eat and drink, 
1 Cor. 10.  and risen again to play, as the Scripture reporteth. Therefore seeking to serve their bellies, they forsook the service of the Lord their God. So are we drawn to consent unto wickedness, when our hearts are overwhelmed by Drunkenness and Feasting. So Herod setting his mind on Banqueting, was content to grant, that the Holy Man of God, John Baptist, 
Mat. 14.  should be beheaded at the request of his Whore's Daughter. Had not the Rich Glutton been so greedily given to the pampering of his belly, he would never have been so unmerciful to the poor Lazarus, 
Luke 16.  neither had he felt the torments of the unquenchable fire. What was the cause that God so horribly punished Sodom and Gomorrha? 
Ezek. 16.  was it not their proud banqueting and continual idleness which caused them to be so lewd of life, and so unmerciful towards the Poor? What shall we now think of the horrible excess, whereby so many have perished, and been brought to destruction? The great Alexander, 
Alexander.  after that he had conquered the whole World, was himself overcome by Drunkenness, insomuch that being drunken, he slew his faithful Friend Clitus, whereof when he was sober, he was so much ashamed, that for anguish of heart, he wished death. Yet notwithstanding, after this he left not his banqueting, but in one Night swilled in so much Wine, that he fell into a Fever; and when as by no means he would abstain from Wine, within few days after in miserable sort he ended his life. The Conqueror of the whole World is made a Slave by excess, and becometh so mad, that he murdereth his dear Friend, he is plagued with sorrow, shame, and grief of heart for his intemperance, yet can he not leave it, he is kept in captivity, and he which sometime had subdued many, is become a subject to the vile belly. So are Drunkards and Gluttons altogether without power of themselves, and the more they drink, the dryer they wax, one Banquet provoketh another, they study to fill their greedy stomaches. Therefore it is commonly said, A drunken man is always dry, and A glutton's gut is never filled. Unsatiable truly are the affections and lusts of man's heart, and therefore we must learn to bridle them with the fear of God, so that we yield not to our own lusts, lest we kindle God's indignation against ourselves, when we seek to satisfy our beastly Appetite. St. Paul teacheth us, 
1 Cor. 10.  Whether we eat or drink, or whatsoever we do, to do all to the glory of God. Where he appointeth, as it were, by a measure, how much a man may eat and drink: that is to wit, so much that the mind be not made sluggish by cramming in meat, and pouring in drink, so that it cannot lift up itself to the glory and prase of God. Whosoever he be then, that by eating and drinking maketh himself unfit to serve God, let him not think to escape unpunished.  
Ye have heard how much Almighty God detesteth the abuse of his Creatures, as he himself declareth, as well by his Holy Word, as also by the fearful examples of his just judgement. Now, if neither the Word of God can restrain our raging lusts and greedy appetites, neither the manifest examples of God's vengeance fear us from riotous and excessive eating and drinking, let us yet consider the manifold mischiefs that proceed thereof, so shall we know the Tree by the Fruits. It hurteth the Body, it infecteth the Mind, it wasteth the Substance, and is noisome to the Neighbours. But who is able to express the manifold dangers and inconveniencies that follow of intemperate Diet? Oft cometh sudden Death by banqueting, sometimes the Members are dissolved, and so the whole Body is brought into a miserable state. He that eateth and drinketh immeasurably, kindleth oft times such an unnatural heat in his body, that his appetite is provoked thereby to desire more than it should, or else it overcometh his stomach, and filleth all the Body full of sluggishness, makes it unable and unfit to serve either God or Man, not nourishing the Body, but hurting it; and last of all, bringing many kinds of incurable Diseases, whereof ensueth sometimes desperate Death. But what should I need to say any more in this behalf? For except God bless our Meats, and give them strength to feed us; again, except God give strength to Nature to digest, so that we may take profit by them, either shall we filthily vomit them up again, or else shall they lie stinking in our bodies, as in a loathsome sink and channel, and so diversely infect the whole Body. And surely the blessing of God is so far from such as use riotous banqueting, that in their faces be sometimes seen the express tokens of this intemperancy; as Solomon noteth in his Proverbs. To whom is woe (saith he) to whom is sorrow? 
Prov. 23.  to whom is strife? to whom is brawling? to whom are wounds without cause? and for whom is the redness of eyes? even to them that tarry long at the wine. Mark (I beseech you) the terrible tokens of God's indignation: woe, and sorrow, strife, and brawling, wounds without cause, disfigured face, and redness of eyes are to be looked for, when men set themselves to excess and gormandise, devising all means to increase their greedy appetites by tempering the Wine, and saucing it in such sort, that it may be more delectable and pleasant unto them. It were expedient that such delicate Persons should be ruled by Solomon, who in consideration of the aforesaid inconveniencies, forbiddeth the very sight of Wine. Look not upon the wine (saith he) when it is red, and when it showeth his colour in the cup, or goeth down pleasantly: for in the end thereof it will by't like a Serpent, and hurt like a Cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things, and thou shalt be as one that sleepeth in the midst of the Sea, and as he that sleepeth on the top of the Mast. They have stricken me (thou shalt say) but I was not sick, they have beaten me, but I felt it not, 
P●ov. 23.  therefore will I seek it yet still. Certainly that must needs be very hurtful which biteth and infecteth like a poisoned Serpent, whereby men are brought to filthy Fornication, which causeth the heart to devise mischief. He doubtless is in great danger that sleepeth in the midst of the Sea, for soon he is overwhelmed with waves. He is like to fall suddenly that sleepeth on the top of the Mast. And surely he hath lost his senses that cannot feel when he is stricken, that knoweth not when he is beaten. So, surfeiting and drunkenness bites by the belly, and causeth continual gnawing in the stomach, brings men to whoredom and lewdness of heart, with dangers unspeakable: so that men are bereft and rob of their senses, and are altogether without power of themselves. Who seethe not now the miserable estate whereinto men are brought, by these foul filthy Monsters, Gluttony and Drunkenness? The body is so much disquieted by them, that as Jesus the Son of Syrach affirmeth, 
Ecclus. 31.  the insatiable feeder never sleepeth quietly, such an unmeasurable heat is kindled, whereof ensueth continual ache and pain to the whole body. And no less truly the mind is also annoyed by surfeiting banquets: For sometimes men are stricken with frenzy of mind, and are brought in like manner to mere madness; some wax so brutish and blockish, that they become altogether void of Understanding. It is an horrible thing that any man should maim himself in any Member: but for a man of his own accord to bereave himself of his Wits, is a mischief intolerable. The Prophet Osee in the fourth Chapter, 
Osee 4.  saith, that wine and drunkenness take away the heart. Alas then, that any man should yield unto that, whereby he might bereave himself of the possession of his own Heart. Wine and women lead wise men out of the way, and bring men of understanding to reproof and shame, 
Ecc●u●. 19  saith Jesus the Son of Syrach. Yea, he asketh what is the life of man that is overcome with drunkenness. 
Ecclus. 31.  Wine drunken with excess, maketh bitterness of mind, and causeth brawling and strife. In Magistrates it causeth Cruelty instead of Justice, as that wise Philosopher Plato perceived rightwell, when he affirmed, that a drunken man hath a tyrannous heart, and therefore will Rule at his pleasure, contrary to Right and Reason. And certainly drunkenness maketh men forget both Law and Equity, 
Prov. 31.  which caused King Solomon so strictly to charge that no Wine should be given unto Rulers, lest peradventure by drinking, they forget what the Law appointeth them, and so change the judgement of all the Children of the Poor. Therefore among all sorts of men, excessive drinking is most intolerable in a Magistrate or man of Authority, as Plato saith: 
De repub. lib. 3.  For a Drunkard knoweth not where he is himself. If then a man of Authority should be a Drunkard, alas, how might he be a guide unto other men, standing in need of a Governor himself! Besides this, a drunken man can keep nothing secret: many fond, foolish, and filthy words are spoken when men are at their Banquets. Drunkenness (as Seneca affirmeth) discovereth all wickedness, and bringeth it to light, it removeth all shamefacedness, and increaseth all mischief. The proud man being drunken, uttereth his pride, the cruel man his cruelty, and the envious man his envy, so that no Vice can lie hid in a Drunkard. Moreover, in that he knoweth not himself, he fumbleth and stammereth in his speech, staggereth to and fro in his going, beholding nothing steadfastly with his staring eyes, believeth that the House runneth round about him. It is evident that the mind is brought clean out of frame by excessive drinking; so that whosoever is deceived by wine or strong drink, becometh, as Solomon saith, a mocker, or madman, 
Prov. 20  so that he can never be wise. If any man think that he may drink much Wine, and yet be well in his wits, he may as well suppose, as Seneca saith, that when he hath drunken Poison, he shall not die. For wheresoever excessive drinking is, there must needs follow perturbation of mind, and where the belly is stuffed with dainty fare, there the mind is oppressed with slothful sluggishness. A full belly maketh a gross understanding, saith St. Bernard, 
Ad sororem, ser. 24.  and much meat maketh a weary mind. But alas, now adays men pass little either for body or mind: so they have worldly wealth and riches abundant to satisfy their unmeasurable lusts, they care not what they do. They are not ashamed to show their drunken faces, and to play the madmen openly. They think themselves in good case, and that all is well with them if they be not pinched by lack and poverty. Lest any of us therefore might take occasion to flatter himself in this beastly kind of excess, by the abundance of Riches, let us call to mind what Solomon writeth in the xxi. 
Prov. 21.  of his Proverbs, He that loveth wine and fat fare, shall never be rich, saith he. And in the xxiii. 
Prov. 23.  Chapter, he maketh a vehement exhortation on this wise, Keep not company with drunkards and gluttons, for the glutton and drunkard shall come to poverty.  
He that draweth his Patrimony through his throat, and eateth and drinketh more in one hour, or in one day, than he is able to earn in a whole week, must needs be an unthrift, and come to beggary. But some will say, what need any to find fault with this? He hurteth no man but himself, he is no man's foe but his own. Indeed I know this is commonly spoken in defence of these beastly belly-gods, but it is easy to see how hurtful they are, not only to themselves, but also to the Commonwealth by their example. Every one that meeteth them is troubled with brawling and contentious language, and ofttimes raging in beastly lusts, like high-fed Horses, they neigh on their neighbour's wives, as Jeremy saith, and defile their children and daughters. Their example is evil to them among whom they dwell, they are an occasion of offence to many, and whilst they wast their substance in banqueting, their own household is not provided of things necessary, their Wives and their Children are evilly treated, they have not wherewith to relieve their poor Neighbours in time of necessity, as they might have, if they lived soberly. They are unprofitable to the Commonwealth. For a drunkard is neither fit to Rule, nor to be ruled. They are a slander to the Church or Congregation of Christ, and therefore St. Paul doth excommunicate them among Whoremongers, 
1 Cor. 5.  Idolaters, Covetous Persons, and Extortioners, forbidding Christians to eat with any such. Let us therefore, good People, eschew every one of us, all intemperancy, let us love sobriety, and moderate diet, oft give ourselves to abstinency and fasting, whereby the mind of man is more lifted up to God, more ready to all godly exercises, as Prayer, hearing and reading God's Word, to his spiritual comfort. Finally, whosoever regardeth the health and safety of his own Body, or wisheth always to be well in his wits, or desireth quietness of mind, and abhorreth fury and madness, he that would be rich, and escape poverty, he that is willing to live without the hurt of his Neighbour, a profitable member of the Commonwealth, a Christian without slander of Christ and his Church, let him avoid all riotous and excessive banqueting, let him learn to keep such measure as behoveth him that professeth true godliness, let him follow St. Paul's Rule, and so eat and drink, to the glory and praise of God, who hath created all things to be soberly used with Thanksgiving, to whom be all Honour and Glory for ever. Amen.   

AN HOMILY AGAINST Excess of Apparel.  

WHereas ye have heretofore been excited and stirred to use temperance of meats & drinks, and to avoid the excess thereof, many ways hurtful to the state of the Commonwealth, and so odious before Almighty God, being the author and giver of such Creatures, to comfort and establish our frail Nature with thanks unto him, and not by abusing of them to provoke his liberality to severe punishing of that disorder. In like manner it is convenient, that ye be admonished of another foul and chargeable excess: I mean of Apparel, at these days so gorgeous, that neither Almighty God by his Word can stay our proud curiosity in the same, neither yet godly and necessary Laws, made by our Princes, and oft repeated with the Penalties, can bridle this detestable abuse, whereby b●th God is openly contemned, and the Prince's Laws manifestly disobeyed, to the great peril of the Realm. Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the moderate use of Apparel, approved by God in his Holy Word, and also the abuses thereof, which he forbiddeth and disalloweth, as it may appear by the inconveniencies which daily increase, by the just judgement of God, where that measure is not kept, which he himself hath appointed. If we consider the end and purpose whereunto Almighty God hath ordained his Creatures, we shall easily perceive that he alloweth us Apparel, not only for necessities sake, but also for an honest comeliness. Even as in Herbs, Trees, and sundry Fruits, we have not only divers necessary uses, but also the pleasant sight and sweet smell, to delight us withal, wherein we may behold the singular love of God towards mankind, in that he hath provided both to relieve our necessities, and also to refresh our senses with an honest and moderate recreation. Therefore David in the hundred and fourth Psalm, 
Psal. 104.  confessing Gods careful Providence, showeth that God not only provideth things necessary for men, as Herbs and other meats, but also such things as may rejoice and comfort, as wine to make glad the heart, oils and ointments to make the face to shine. So that they are altogether past the limits of humanity, who yielding only to necessity, forbidden the lawful fruition of God's benefits. With whose traditions we may not be led, if we give ear to St. Paul, writing to the Colossians, 
Coloss. 2.  willing them not to hearken unto such men as shall say, Touch not, Taste not, Handle not; superstitiously bereaving them of the fruition of God's Creatures. And no less truly ought we to beware, lest under pretence of Christian Liberty, we take Licence to do what we list, advancing ourselves in sumptuous Apparel, and despising others, preparing ourselves in fine bravery, to wanton, lewd, and unchaste behaviour. To the avoiding whereof, it behoveth us to be mindful of four Lessons, 
4 L ssons,  taught in Holy Scripture, whereby we shall learn to temper ourselves, and to restrain our immoderate affections, to that measure which God hath appointed. The first is, that we make not provision for the flesh, 
Rom. 13.  to accomplish the lusts thereof, with costly Apparel, as that Harlot did, of whom Solomon speaketh, Proverbs the seventh, 
Prov. 7.  which perfumed her bed, and decked it with costly ornaments of Egypt, to the fulfilling of her lewd lust: but rather ought we by moderate temperance to cut off all occasions, whereby the flesh might get the victory. The second is written by St. Paul, 
1 Cor. 7.  in the seventh Chapter of his first Epistle to the Corinth's, where he teacheth us to use this World, as though we used it not. Whereby he cutteth away not only all Ambition, Pride, and vain pomp in Apparel; but also all inordinate care and affection, which withdraweth us from the contemplation of Heavenly things, and consideration of our Duty towards God. They that are much occupied in caring for things pertaining to the Body, are most commonly negligent and careless in matters concerning the Soul. 
Mat. 6.  Therefore our Saviour Christ willeth us not to take thought what we shall eat, or what we shall drink, or wherewith we shall be clothed, but rather to seek the Kingdom of God, and the righteousness thereof. Whereby we may learn to beware, lest we use those things to our hindrance, which God hath ordained for our comfort and furtherance towards his Kingdom. The third is, that we take in good part our estate and condition, and content ourselves with that which God sendeth, whether it be much or little. He that is ashamed of base and simple attire, will be proud of gorgeous Apparel, if he may get it. We must learn therefore of the Apostle St. Paul both to use plenty, 
Phi●. 4.  and also to suffer penury, remembering that we must yield accounts of those things which we have received unto him who abhorreth all excess, pride, ostentation, and vanity; who also utterly condemneth and disalloweth whatsoever draweth us from our Duty towards God, or diminisheth our Charity towards our Neighbours and Children, whom we ought to love as ourselves. The fourth and last Rule is, that every man behold and consider his own vocation, in as much as God hath appointed every man his Degree and Office, within the limits whereof it behoveth him to keep himself. Therefore all may not look to wear like Apparel, but every one according to his degree, as God hath placed him. Which, if it were observed, many one doubtless should be compelled to wear a russet-coat, which now ruffleth in Silks and Velvets, spending more by the Year in sumptuous Apparel, than their Fathers received for the whole Revenue of their Lands. But alas, now adays how many may we behold occupied wholly in pampering the flesh, taking no care at all, but only how to deck themselves, setting their affection altogether on worldly bravery, abusing God's goodness when he sendeth plenty, to satisfy their wanton lusts, having no regard to the degree wherein God hath placed them. 
Deut. 29.  The Israelites were contented with such Apparel as God gave them, although it were base and simple. And God so blessed them, that their shoes and clothes lasted them forty years; yea, and those clothes which their Fathers had worn, their Children were contented to use afterwards. But we are never contented, and therefore we prosper not; so that most commonly he that ruffleth in his Sables, in his fine furred Gown, corked Slippers, trim Buskins, and warm Mittens, is more ready to i'll for cold, than the poor labouring man, which can abide in the Field all the day long, when the Northwind blows, with a few beggarly clouts about him. We are loath to wear such as our Fathers have left us, we think not that sufficient or good enough for us. We must have one Gown for the day, another for the night; one long, another short; one for Winter, another for Summer; one through-furred, another but faced; one for the working-day, another for the holiday; one of this colour, another of that colour; one of Cloth, another of Silk or Damask. We must have change of Apparel, one afore Dinner, and another after; one of the Spanish fashion, another Turkey: and to be brief, never content with sufficient. 
Mat. 10.  Our Saviour Christ bade his Disciples they should not have two Coats: but the most men, far unlike to his Scholars, have their presses so full of Apparel, that many know not how many sorts they have. Which thing caused St. James to pronounce this terrible curse against such wealthy Worldlings, 
James 5.  Go to ye rich men, weep and howl on your wretchedness that shall come upon you, your riches are corrupt, and your garments are moth-eaten, ye have lived in pleasure on the Earth, and in wantonness, ye have nourished your hearts, as in the day of slaughter. Mark, I beseech you, St. James calleth them miserable, notwithstanding their Riches and plenty of Apparel, forasmuch as they pamper their Bodies to their own destruction. What was the rich Glutton the better for his fine fare and costly apparel? 
Luke 16.  Did not he nourish himself to be tormented in Hell-fire? Let us learn therefore to content ourselves, having Food and Raiment, as St. Paul teacheth, 
1 Tm. 6.  lest desiring to be enriched with abundance, we fall into temptations, snares, and many noisome lusts, which drown men in perdition and destruction. Certainly, such as delight in gorgeous Apparel, are commonly puffed up with Pride, and filled with divers Vanities. So were the Daughters of Zion, and People of Jerusalem, whom Isaiah the Prophet threatneth, 
Isai. 3.  because they walked with stretched-out necks and wand'ring eyes, mincing as they went, and nicely treading with their feet, that Almighty God would make their heads ba●d, and discover their secret shame. In that day, saith he, shall the Lord take away the ornament of the slippers, and the ca●ls, and the round attires, and the sweet balls, and the bracelets, and the attires of the head, and the slops, and the head-bands, and the tablets, and the earrings, the rings, and the mufflers, the costly apparel, and the vails, and wimples, and the crisping-pins, and the glasses, and the fine linen, and the hoods, and the lawns. So that Almighty God would not suffer his benefits to be vainly and wantonly abused, no not of that People whom he most tenderly loved, and had chosen to himself before all other. No less truly is the vanity that is used among us in these days. For the proud and haughty stomaches of the Daughters of England, are so maintained with divers disguised sorts of costly Apparel, 
Apolog. Con. gentes. c. 6.  that as Tertullian, an ancient Father, saith, there is left no difference in Apparel between an honest Matron and a common Strumpet. Yea, many men are become so effeminate, that they care not what they spend in disguising themselves, ever desiring new Toys, and inventing new Fashions. Therefore a certain man that would picture every Countryman in his accustomed Apparel, when he had painted other Nations, he pictured the Englishman all naked, and gave him Cloth under his Arm, and bade him make it himself as he thought best, for he changed his Fashion so often, that he knew not how to make it. Thus with our fantastical devices, we make ourselves laughingstocks to other Nations; while one spendeth his Patrimony upon pounces and cuts, another bestoweth more on a dancing shirt, than might suffice to buy him honest and comely Apparel for his whole Body. Some hang their Revenues about their necks, ruffling in their Ruffs, and many a one jeopardeth his best joint, to maintain himself in sumptuous Raiment. And every man, nothing considering his Estate and Condition, seeketh to excel other in costly attire. Whereby it cometh to pass, that in abundance and plenty of all things, we yet complain of want and penury, while one man spendeth that which might serve a multitude, and no man distributeth of the abundance which he hath received, and all men excessively waste that which should serve to supply the necessities of other. There hath been very good provision made against such abuses, by divers good and wholesome Laws, which if they were practised as they ought to be of all true Subjects, they might in some part serve to diminish this raging and riotous excess in Apparel. But alas, there appeareth amongst us little fear and obedience, either of God, or Man. Therefore must we needs look for God's fearful vengeance from Heaven, to overthrow our presumption and pride, 
Acts 12.  as he overthrew Herod, who in his Royal Apparel, forgetting God, was smitten of an Angel, and eaten up of Worms. By which terrible Example, God hath taught us, that we are but Worm's meat, although we pamper ourselves never so much in gorgeous Apparel.  

Ecclus 1.  Here we may learn that which Jesus the Son of Syrach teacheth, not to be proud of clothing and raiment, neither to exalt ourselves in the day of honour, because the works of the Lord are wonderful, and glorious, secret, and unknown, teaching us with humbleness of mind, every one to be mindful of the Vocation whereunto God hath called him. Let Christians therefore endeavour themselves to quench the care of pleasing the flesh, let us use the benefits of God in this World, in such wise, that we be not too much occupied in providing for the Body. Let us content ourselves quietly with that which God sendeth, be it never so little. And if it please him to send plenty, let us not wax proud thereof, but let us use it moderately, as well to our own comfort, as to the relief of such as stand in necessity. He that in abundance, and plenty of apparel hideth his face from him that is naked, despiseth his own flesh, as Isaiah the Prophet saith. 
Isai 58.  Let us learn to know ourselves, and not to despise others; let us remember that we stand all before the Majesty of Almighty God, who shall judge us by his Holy Word, wherein he forbiddeth excess, not only to Men, but also to Women. So that none can excuse themselves, of what estate or condition soever they be. Let us therefore present ourselves before his Throne, as Tertullian exhorteth, with the Ornaments which the Apostle speaketh of, 
Ephes. 6.  Ephesians the sixth Chapter, having our loins girt about with verity, having the breastplate of righteousness, and shod with shoes prepared by the Gospel of peace. 
Mat. 11.  Let us take unto us simplicity, chastity, and comeliness, submitting our necks to the sweet yoke of Christ. Let Women be subject to their Husbands, and they are sufficiently attired, saith Tertullian. The Wife of one Philo, an Heathen Philosopher, being demanded why she wore no Gold? She answered, that she thought her Husband's Virtues sufficient Ornaments. How much more ought Christian Women, instructed by the Word of God, to content themselves in their Husbands? yea, how much more ought every Christian to content himself in our Saviour Christ, thinking himself sufficiently garnished with his heavenly virtues? But it will be hear objected and said of some nice and vain Women, that all which we do in painting our faces, in dying our hair, in embalming our bodies, in decking us with gay apparel, is to please our Husbands, to delight his eyes, and to retain his love toward us. O vain excuse, and most shameful answer, to the reproach of thy Husband. What couldst thou more say to set out his foolishness, than to charge him to be pleased and delighted with the Devil's attire? Who can paint her face, and curl her hair, and change it into an unnatural colour, but therein doth work reproof to her maker, who made her? As though she could make herself more comely than God hath appointed the measure of her beauty. What do these Women, but go about to reform that which God hath made? not knowing that all things natural are the work of God, and things disguised and unnatural are the works of the Devil. And as though a wise and Christian Husband should delight to see his Wife in such painted and flourished visages, which common Harlots most do use, to train therewith their Lovers to naughtiness; or, as though an honest Woman could delight to be like an Harlot for pleasing of her Husband. Nay, nay, these be but vain excuses of such as go about to please rather others than their Husbands. And such attires be but to provoke her to show herself abroad, to entice others: a worthy matter. She must keep 〈…〉 her ●usband to maintain such Apparel, whereby she is the worse Housewife, the seldomer at home to see her charge, and so neglect his thrift, by giving great provocation to her household to waste and wantonness, while she must wander abroad to show her own vanity, and her Husband's foolishness. By which her Pride, she stirreth up much envy of others which be as vainly delighted as she is. She doth but deserve mocks and scorns, to set out all her commendation in Jewish and Ethnic Apparel, and yet brag of her Christianity. She doth but waste superfluously her Husband's stock by such sumptuousness, and sometimes she is the cause of much bribery, extortion, and deceit in her Husbands deal, that she may be the more gorgeously set out to the sight of the vain World, to please the Devils eyes, and not Gods, who giveth to every Creature sufficient and moderate comeliness, wherewith we should be contented if we were of God. What other thing dost thou by those means, but provokest others to tempt thee, to deceive thy Soul, by the bait of thy pomp and pride? What else dost thou, but settest out thy Pride, and makest of the undecent apparel of thy Body, the Devil's Net, to catch the souls of them which behold thee? O thou Woman, not a Christian, but worse than a Paynim, thou Minister of the Devil: Why pamperest thou that carrion flesh so high, which sometimes doth stink and rot on the Earth as thou goest? Howsoever thou perfumest thyself, yet cannot thy beastliness be hidden or overcome with thy smells and savours, which do rather deform and mis-shape thee, than beautify thee. What meant Solomon to say, of such trimming of vain Women, 
Prov. 11.  when he said, A fair woman, without good manners and conditions, is like a Sow which hath a ring of gold upon her snout? but that the more thou garnish thyself with these outward blasings, the less thou carest for the inward garnishing of thy mind, and so dost but deform thyself by such array, a●d not beautify thyself. Hear, hear, what Christ's holy Apostles do write. Let not the outward apparel of women (saith St. Peter) be decked with the braiding of hair, 
1 Pet. 3.  with wrapping on of gold, or goodly clothing: but let the mind and the conscience, which is not seen with the eyes, be pure and clean, that is, saith he, an acceptable and an excellent thing before God: For so the old ancient women attired themselves, and were obedient to their husbands. And St. Paul saith, 
1 Tim. 2.  that women should apparel themselves with shamefacedness and soberness, and not with braids of their hair, or gold, or pearl, or precious clothes, but as women should do, which will express godliness by their good outward works. If ye will not keep the Apostles Precepts, at the least let us hear what Pagans, which were ignorant of Christ, have said in this matter: Democrates saith, The Ornament of a Woman standeth in scarcity of speech and apparel. Sophocles saith of such apparel thus, It is not an Ornament, O thou Fool, but a shame and a manifest show of thy Folly. Socrates saith, That that is a garnishing to a Woman, which declareth out her Honesty. The Grecians use it in a Proverb, It is not Gold or Pearl which is a beauty to a Woman, but good Conditions.  
And Aristotle biddeth that a Woman should use less Apparel than the Law doth suffer. For it is not the goodliness of Apparel, nor the excellency of Beauty, nor the abundance of Gold, that maketh a Woman to be esteemed, but Modesty and Diligence to live honestly in all things. This outrageous vanity is now grown so far, that there is no shame taken of it. We read in Histories, that when King Dionysius sent to the Women of Lacedaemon rich Robes, they answered and said, that they shall do us more shame than honour; and therefore refused them. The Women in Rome in old time abhorred that gay Apparel which King Pyrrhus sent to them, and none were so greedy and vain to accept them. And a Law was openly made of the Senate, and a long time observed, that no Woman should wear over half an Ounce of Gold, nor should wear clothes of divers colours. But perchance some dainty Dame will say and answer me, That they must do something to show their Birth and Blood, to show their Husband's Riches: as though Nobility were chief seen by these things, which be common to those which be most vile, as though thy Husband's Riches were not better bestowed than in such superfluities, as though when thou wast christened, thou didst not renounce the pride of this World, and the pomp of the Flesh. I speak not against convenient Apparel for every state agreeable; but against the superfluity, against the vain delight to covet such Vanities, to devise new Fashions to feed thy Pride with, to spend so much upon thy Carcase, that thou and thy Husband are compelled to rob the Poor, to maintain thy costliness. Hear how that Noble, Holy Woman Queen Hester, setteth out these goodly Ornaments (as they be called) when (in respect of saving God's People) she was compelled to put on such glorious Apparel, knowing that it was a fit stolen to blind the Eyes of carnal Fools. Thus she prayed, Thou knowest, O Lord, the necessity which I am driven to, to put on this apparel, and that I abhor this sign of Pride, and of this glory which I bear on my head, and that I defy it as a filthy cloth, and that I wear it not when I am alone. Again, by what means was Holophernes deceived by the glittering show of Apparel, which that Holy Woman Judith did put on her, not as delighting in them, nor seeking vain voluptuous pleasure by them? But she beware it of pure necessity by God's dispensation, using this vanity to overcome the vain eyes of God's Enemy. Such desire was in those Noble Women, being very loath and unwilling otherwise to wear such sumptuous Apparel, by the which others should be caused to forget themselves. These be commended in Scripture for abhorring such vanities, which by constraint and great necessity, against their hearts desire, they were compelled to wear them for a time. And shall such Women be worthy commendations, which neither be comparable with these Women aforesaid in Nobility, nor comparable to them in their good zeal to God and his People, whose daily delight and seeking is to flourish in such gay shifts and changes, never satisfied, nor regarding who smarteth for their Apparel, so they may come by it? O vain men, which be subjects to their Wives in these inordinate affections! O vain Women, to procure so much hurt to themselves, by the which they come the sooner to misery in this World, and in the mean time be abhorred of God, hated and scorned of wise men, and in the end, like to be joined with such, who in Hell, too late repenting themselves, shall openly complain with these words: What hath our Pride profited us? or what profit hath the pomp of Riches brought us? All 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. If thou sayest that the Custom is to be followed, and the use of the World doth compel thee to such curiosity: then I ask of thee, whose custom should be followed? Wise Folks manners, or Fools? If thou sayest the Wise: then I say, follow them: For Fools Customs, who should follow but Fools? Consider that the Consent of Wise men ought to be alleged for a Custom. Now, if any lewd Custom be used, be thou the first to break it, labour to diminish it and lay it down: and more laud before God, and more commendation shalt thou win by it, than by all the glory of such superfluity.  
Thus ye have heard declared unto you, what God requireth by his Word concerning the moderate use of his Creatures. Let us learn to use them moderately as he hath appointed. Almighty God hath taught us, to what end and purpose we should use our Apparel. Let us therefore learn so to behave ourselves in the use thereof, as becometh Christians, always showing ourselves thankful to our Heavenly Father for his great and merciful benefits, who giveth unto us our daily Bread, that is to say, all things necessary for this our needy life: unto whom we shall render accounts for all his benefits, at the glorious appearing of our Saviour Christ: To whom with the Father, and the Holy Ghost, be all Honour, Praise, and Glory, for ever and ever. Amen.    

AN HOMILY OR SERMON CONCERNING PRAYER.  

THere is nothing in all man's Life (wellbeloved in our Saviour Christ) so needful to be spoken of, and daily to be called upon, as hearty, zealous, and Devout Prayer, the necessity whereof is so great, that without it nothing may be well obtained at God's hand. For as the Apostle James saith, Every good and perfect gift cometh from above, 
Rom. 10.  and proceedeth from the Father of Lights; who is also said to be rich and liberal towards all them that call upon him, not because he either will not, or cannot give without ask, but because he hath appointed Prayer as an ordinary means between him and us. 
Mat. 6.  There is no doubt but he always knoweth what we have need of, and is always most ready to give abundance of those things that we lack.  
Yet to the intent we might acknowledge him to be the Giver of all good things, and behave ourselves thankfully towards him in that behalf, loving, fearing, and worshipping him sincerely, and truly, as we ought to do, he hath profitably and wisely ordained, that in time of necessity we should humble ourselves in his sight, pour out the secrets of our heart before him, and crave help at his hands, with continual, earnest, and devout Prayer. By the mouth of his Holy Prophet David, he saith on this wise: Call upon me in the day● of thy trouble, 
Psal. 50. Mat. 7.  and I will deliver thee. Likewise in the Gospel by the mouth of his wellbeloved Son Christ, he saith, Ask, and it shall be given you; knock, and it shall be opened: for whosoever asketh, receiveth; whosoever seeketh, findeth; and to him that knocketh, it shall be opened. 
1 Tim. 2. Phil. 4. Col. 5. James 1.  St. Paul also most agreeably consenting hereunto, willeth men to pray every where, and to continue therein with thanksgiving. Neither doth the blessed Apostle St. James in this point any thing dissent, but earnestly exhorting all men to diligent Prayer, saith, If any man lack wisdom, let him ask it of God, which giveth liberally to all men, and reproacheth not man. Also in another place, 
James 5.  Pray one for another (saith he) that ye may be healed: For the righteous man's prayer availeth much, if it be fervent. What other thing are we taught by these and such other places, but only this, that Almighty God, notwithstanding his Heavenly Wisdom and foreknowledge, will be prayed unto, that he will be called upon, that he will have us no less willing on our part to ask, than he on his part is willing to give? Therefore most fond and foolish is the Opinion and Reason of those men, which therefore think all Prayer to be superfluous and vain, because God searcheth the Heart and the Reins, and knoweth the meaning of the Spirit before we ask. For if this fleshly and carnal Reason were sufficient to disannul Prayer, then why did our Saviour Christ so often cry to his Disciples, 
Luke 22.  Watch and Pray? Why did he prescribe them a Form of Prayer, saying, When ye pray, 
Mat. 6. Acts 1.  pray after this sort, Our Father which art in Heaven, etc. Why did he Pray so often and so earnestly himself before his Passion? Finally, why did the Apostles immediately after his Ascension, gather themselves together into one several place, and there continue a long time in Prayer? Either they must condemn Christ and his Apostles of extreme folly, or else they must needs grant, that Prayer is a thing most necessary for all men, at all times, and in all places. Sure it is, that there is nothing more expedient or needful for mankind in all the World than Prayer. Pray always (saith St. Paul) with all manner of prayer and supplication, 
Ephes. 6.  and watch therefore with all diligence. Also in another place he willeth us to pray continually, 
1 Thess. 5.  without any intermission or ceasing; meaning thereby, that we ought never to slack or faint in Prayer, but to continue therein to our lives end. A number of other such places might here be alleged of like effect, I mean, to declare the great necessity and use of Prayer: but what need many proofs in a plain matter? seeing there is no man so ignorant but he knoweth, no man so blind but he seethe, that Prayer is a thing most needful in all estates and degrees of men. For only by the help hereof, we attain to those heavenly and everlasting Treasures, which God our Heavenly Father hath reserved and laid up for his Children in his dear and wellbeloved Son Jesus Christ, 
John 16.  with his Covenant and Promise most assuredly confirmed and sealed unto us, that if we ask, we shall receive.  
Now, the great necessity of Prayer being sufficiently known, that our minds and hearts may be the more provoked and stirred thereunto, let us briefly consider what wonderful strength and power it hath to bring strange and mighty things to pass. We read in the Book of Exodus, 
Exod. 1.  that Josua fight against the Amalekites, did conquer and overcome them, not so much by virtue of his own strength, as by the earnest and continual Prayer of Moses, who, as long as he held up his hands to God, so long did Israel prevail; but when he fainted, and let his hands down, then did Amalek and his People prevail: Insomuch that Aaron and Hur, being in the Mount with him, were fain to stay up his hands until the going down of the Sun, otherwise had the People of God that day been utterly discomfited, and put to flight. Also we read in another place of Josua himself, 
Josua 10.  how he at the besieging of Gibeon, making his humble Petition to Almighty God, caused the Sun and the Moon to stay their course, and to stand still in the midst of Heaven for the space of a whole day, until such time as the People were sufficiently avenged upon their Enemies.  
And was not Jehosaphats Prayer of great force and strength, 
2 Par. 26.  when God at his request caused his Enemies to fall out among themselves, and wilfully to destroy one another? Who can marvel enough at the effect and virtue of Elias Prayer? 
1 Kings 18.  He being a man subject to affections as we are, prayed to the Lord that it might not rain, and there fell no rain upon the Earth for the space of three years and six months. Again, he prayed that it might rain, and there fell great plenty, so that the Earth brought forth her increase most abundantly.  
It were too long to tell of Judith, Esther, Susanna, and of divers other godly Men and Women, how greatly they prevailed in all their do, by giving their minds earnestly and devoutly to Prayer. Let it be sufficient at this time to conclude with the say of Augustin and Chrysostom, 
Aug. Ser. 26. de temp. Chrys. sup. Mat. 22.  whereof the one calleth Prayer the Key of Heaven, the other plainly affirmeth, that there is nothing in all the World more strong than a man that giveth himself to fervent Prayer.  
Now then, dearly Beloved, seeing Prayer is so needful a thing, and of so great strength before God, let us, according as we are taught by the example of Christ and his Apostles, be earnest and diligent in calling on the Name of the Lord. Let us never faint, never slack, never give over, but let us daily and hourly, early and late, in season and out of season, be occupied in Godly Meditations and Prayers: What if we obtain not our Petitions at the first? yet let us not be discouraged, yet let us continually cry and call upon God: he will surely hear us at length, if for no other cause, yet for very importunities sake. 
Luke 18.  Remember the Parable of the unrighteous Judge and the poor Widow, how she by her importunate means caused him to do her Justice against her Adversary, although otherwise he feared neither God nor man. Shall not God much more avenge his Elect (saith our Saviour Christ) which cry unto him day and night? Thus he taught his Disciples, and in them all other true Christian men, to Pray always, and never to faint or shrink. Remember also the example of the Woman of Canaan, 
Mat 15.  how she was rejected of Christ, and called Dog, as one most unworthy of any benefit at his hands: yet she gave not over, but followed him still, crying and calling upon him to be good and merciful unto her Daughter. And at length, by very importunity, she obtained her request. O let us learn by these examples, to be earnest and fervent in Prayer, assuring ourselves, that whatsoever we ask of God the Father in the Name of his Son Christ, 
John 16.  and according to his will, he will undoubtedly grant it. He is truth itself, and as truly as he hath promised it, so truly will he perform it. God for his great mercy's sake, so work in our hearts by his Holy Spirit, that we may always make our humble Prayers unto him, as we ought to do, and always obtain the thing which we ask, through Jesus Christ our Lord, to whom with the Father, and the Holy Ghost, be all Honour and Glory, World without end. Amen.   

The Second Part of the Homily concerning PRAYER.  
IN the First Part of this Sermon, ye heard the great necessity, and also the great force of devout and earnest Prayer declared and proved unto you, both by divers weighty Testimonies, and also by sundry good Examples of Holy Scripture. Now shall you learn whom you ought to call upon, and to whom you ought always to direct your Prayers. We are evidently taught in God's Holy Testament, that Almighty God is the only Fountain and Wellspring of all Goodness; and that whatsoever we have in this World, we receive it only at his hands: to this effect serveth the place of St. James, 
James 1.  Every good and perfect gift, saith he, cometh from above, and proceedeth from the Father of Lights. To this effect also serveth the Testimony of Paul, in divers places of his Epistles, witnessing that the Spirit of Wisdom, the Spirit of Knowledge and Revelation, yea, every good and heavenly gift, as Faith, Hope, Charity, Grace, and Peace, cometh only and solely of God. In consideration whereof, he bursteth out into a sudden Passion, and saith, O man, 
1 Cor. 4.  what thing hast thou, which thou hast not received? Therefore, whensoever we need or lack any thing, pertaining either to the Body, or to the Soul, it behoveth us to run only unto God, who is the only giver of all good things. Our Saviour Christ in the Gospel teaching his Disciples how they should Pray, sendeth them to the Father in his Name, saying, Verily, verily, 
John 16. Matt. 6. Luke 11.  I say unto you, whatsoever ye ask the Father in my Name, he will give it unto you. And in another place, When ye Pray, pray after this sort: Our Father, which art in Heaven, etc. And doth not God himself, 
Psal. 50. Acts 1.  by the mouth of his Prophet David, will and command us to call upon him? The Apostle wisheth Grace and Peace to all them that call on the Name of the Lord, and of his Son Jesus Christ, 
Joel 2.  as doth also the Prophet Joel, saying, And it shall come to pass, that whosoever shall call on the Name of the Lord, shall be saved.  
Thus than it is plain by the infallible word of Truth and Life, that in all our necessities we must flee unto God, direct our Prayers unto him, call upon his Holy Name, desire help at his hands, and at none others; whereof if we will yet have further reason, mark that which followeth. There are certain conditions most requisite to be found in every such a one as must be called upon, which if they be not found in him unto whom we pray, then doth our Prayer avail us nothing, but is altogether in vain.  
The first is this, that he to whom we make our Prayers, be able to help us. The second is, that he will help us. The third is, that he be such a one as may hear our Prayers. The fourth is, that he understand better than we ourselves what we lack, and how far we have need of help. If these things be to be found in any other saving only God, then may we lawfully call upon some other besides God. But what man is so gross, but he well understandeth that these things are only proper to him which is Omnipotent, and knoweth all things, even the very secrets of the Heart? that is to say, only and to God alone; whereof it followeth, that we must call neither upon Angel, nor yet upon Saint, but only and solely upon God, 
Rom. 10.  as St. Paul doth write. How shall men call upon him in whom they have not believed? So that Invocation or Prayer, may not be made without Faith in him on whom they call; but that we must first believe in him, before we can make our Prayer unto him, whereupon we must only and solely Pray unto God. For to say that we should believe either in Angel or Saint, or in any other living Creature, were mere horrible Blasphemy against God and his Holy Word; neither ought this Fancy to enter into the Heart of any Christian man, because we are expressly taught in the Word of the Lord only to repose our Faith in the Blessed Trinity, in whose only Name we are also Baptised, according to the express Commandment of our Saviour Jesus Christ, 
Mat. 28.  in the last of St. Matthew.  
But that the truth hereof may the better appear, even to them that be most simple and unlearned, let us consider what Prayer is. 
De spi. & lit. cap. 50. De summo bono, cap. 8. lib. 3.  St. Augustin calleth it a lifting up of the mind to God; that is to say, an humble and lowly pouring out of the Heart to God. Isidorus saith, that it is an affection of the Heart, and not a labour of the Lips. So that by these places, true Prayer doth consist not so much in the outward sound and voice of words, as in the inward groaning and crying of the Heart to God.  
Now then, is there any Angel, any Virgin, any Patriarch or Prophet among the dead, that can understand, or know the meaning of the Heart? The Scripture saith, 
Psal. 7. Apoc. 2. Jer. 17. 2 Par. 6.  It is God that searcheth the Heart and the Reins, and that he only knoweth the Hearts of the children of men. As for the Saints, they have so little knowledge of the secrets of the Heart, that many of the ancient Fathers greatly doubt whether they know any thing at all, that is commonly done on Earth. And albeit some think they do, yet St. Augustin, 
Lib. de cura pro mort. agenda, c. 13. De vera Rol. cap. 22. Esay 63. Lib. 22. de civet. Dei, cap. 10.  a Doctor of great Authority and also Antiquity, hath this Opinion of them; That they know no more what we do on Earth, than we know what they do in Heaven. For Proof whereof, he allegeth the words of Esay the Prophet, where it is said, Abraham is ignorant of us, and Israel knoweth us not. His mind therefore is this, not that we should put any Religion in worshipping of them, or praying unto them; but that we should honour them by following their virtuous and godly Life. For as he witnesseth in another place, the Martyrs, and Holy Men in times past, were wont after their death to be remembered and named of the Priest at Divine Service: but never to be invocated or called upon. And why so? because the Priest (saith he) is God's Priest, and not theirs: whereby he is bound to call upon God, and not upon them.  

John 5.  Thus you see, that the Authority both of the Scripture, and also of Augustin, doth not permit, that we should pray unto them. O that all men would studiously read and search the Scriptures, than should they not be drowned in Ignorance, but should easily perceive the Truth, as well of this Point of Doctrine, as of all the rest. For there doth the Holy Ghost plainly teach us, that Christ is our only Mediator and Intercessor with God, and that we must not seek and run to another. 
1 John 2.  If any man sinneth, saith St. John, we have an Advocate with the Father, Jesus Christ the righteous, and he is the Propitiation for our sins. 
1 Tim. 2.  St. Paul also saith, There is one God, and one Mediator between God and man, even the man Jesus Christ. Whereunto agreeth the Testimony of our Saviour himself, 
John 14.  witnessing that no man cometh to the Father, but only by him, who is the Way, 
John 10.  the Truth, the Life, yea, and the only Door whereby we must enter into the Kingdom of Heaven, because God is pleased in no other but in him. For which cause also he crieth, and calleth unto us that we should come unto him, 
Matt. 11.  saying, Come unto me all ye that labour and be heavy laden, and I shall refresh you. Would Christ have us so necessarily come unto him? and shall we most unthankfully leave him, and run unto other? This is even that which God so greatly complaineth of by his Prophet Jeremy, saying, My People have committed two great offences, they have forsaken me the Fountain of the Waters of Life, and have digged to themselves broken Pits, that can hold no Water. Is not that man, think you, unwise that will run for Water to a little Brook, when he may as well go to the head-spring? Even so may his Wisdom be justly suspected, that will flee unto Saints in time of necessity, when he may boldly and without fear declare his grief, and direct his Prayer unto the Lord himself. If God were strange, or dangerous to be talked withal, then might we justly draw back and seek to some other. 
Psal. 145. Judith 9  But the Lord is nigh unto all them that call upon him in Faith and Truth. And the Prayer of the humble and meek hath always pleased him. What if we be sinners, shall we not therefore pray unto God? or shall we despair to obtain any thing at his hands? Why did Christ then teach us to ask forgiveness of our sins, saying, And forgive us our trespasses, as we forgive them that trespass against us? Shall we think that the Saints are more merciful in hearing sinners, than God? David saith, 
Psal. 103. Ephes. 2.  that the Lord is full of compassion and mercy, slow to anger, and of great kindness. St. Paul saith, that he is rich in mercy toward all them that call upon him. And he himself, by the mouth of his Prophet Esay, saith, 
Esay 51.  For a little while have I forsaken thee, but with great compassion will I gather thee: For a moment in mine anger I have hid my face from thee, but with everlasting mercy I have had compassion upon thee. Therefore the sins of any man ought not to withhold him from Praying unto the Lord his God. But if he be truly penitent and steadfast in Faith, let him assure himself that the Lord will be merciful unto him, and hear his Prayers. O but I dare not (will some man say) trouble God at all times with my Prayers: We see that in King's Houses, and Courts of Princes, men cannot be admitted, unless they first use the help and means of some special Nobleman, to come to the speech of the King, and to obtain the thing that they would have. To this reason doth St. Ambrose answer very well, 
Ambros. supper cap. 1 Rom.  writing upon the first Chapter to the Romans. Therefore (saith he) we use to go unto the King by Officers and Noblemen, because the King is a Mortal man, and knoweth not to whom he may commit the Government of the Commonwealth. But to have God our Friend, from whom nothing is hid, we need not any helper, that should further us with his good word, but only a devout and godly mind. And if it be so, that we need one to entreat for us, why may we not content ourselves with that one Mediator, 
Heb. 7.  which is at the right hand of God the Father, and there liveth for ever to make Intercession for us? As the Blood of Christ did Redeem us on the Cross, and cleanse us from our sins; even so it is now able to save all them that come unto God by it. For Christ sitting in Heaven, hath an everlasting Priesthood, and always prayeth to his Father for them that be Penitent, obtaining by virtue of his Wounds, which are evermore in the sight of God, not only perfect remission of our sins, but also all other necessaries that we lack in this World; so that this only Mediator is sufficient in Heaven, and needeth no others to help him. 
Matt. 6. James 5. Coloss. 4. 1 Tim. 2.  Why then do we Pray one for another in this Life, some man perchance will here demand? Forsooth, we are willed so to do, by the express Commandment both of Christ and his Disciples, to declare therein as well the Faith that we have in Christ towards God, as also the mutual Charity that we bear one towards another, in that we pity our Brother's case, and make our Humble Petition to God for him. But that we should Pray unto Saints, neither have we any Commandment in all the Scripture, nor yet Example which we may safely follow. So that being done without Authority of God's Word, it lacketh the ground of Faith, and therefore cannot be acceptable before God. 
Hebr. 11. Rom. 14. Rom. 10.  For whatsoever is not of Faith, is sin. And the Apostle saith, that Faith cometh by hearing, and hearing by the Word of God. Yet thou wilt object further, that the Saints in Heaven do pray for us, and that their Prayer proceedeth of an earnest Charity that they have towards their Brethren on Earth. Whereto it may be well answered; First, that no man knoweth whether they do Pray for us, or no. And if any will go about to prove it by the nature of Charity, concluding, that because they did pray for men on Earth, therefore they do much more the same now in Heaven. Then may it be said by the same reason, that as oft as we do weep on Earth, they do also weep in Heaven, because while they lived in this World, it is most certain and sure they did so. And for that place which is written in the Apocalypse, namely, that the Angel did offer up the Prayers of the Saints upon the golden Altar: it is properly to be understood of those Saints that are yet living on Earth, and not of them that are dead, otherwise what need were it that the Angel should offer up their Prayers, being now in Heaven before the face of Almighty God? But admit the Saints do Pray for us, yet do we not know how, whether specially for them which call upon them, or else generally for all men, wishing well to every man alike. If they Pray specially for them which call upon them, than it is like they hear our Prayers, and also know our hearts desire. Which thing to be false, it is already proved, both by the Scriptures, and also by the Authority of Augustin. Let us not therefore put our trust or confidence in the Saints or Martyrs that be dead. Let us not call upon them, nor desire help at their hands: but let us always lift up our Hearts to God, in the name of his dear Son Christ, for whose sake as God hath promised to hear our Prayer, so he will truly perform it. Invocation is a thing proper unto God, which if we attribute unto the Saints, it soundeth to their reproach, neither can they well bear it at our hands. When Paul had healed a certain lame man, 
Acts 14.  which was impotent in his Feet at Lystra, the People would have done Sacrifice unto him and Barnabas; who rending their clothes, refused it, and exhorted them to worship the true God. Likewise in the Revelation, 
Apoc. 19  when St. John fell before the Angel's feet to worship him, the Angel would not permit him to do it, but commanded him that he should worship God. Which Examples declare unto us, that the Saints and Angels in Heaven will not have us to do any Honour unto them, that is due and proper unto God. He only is our Father, he only is Omnipotent, he only knoweth and understandeth all things, he only can help us at all times, and in all places, he suffereth the Sun to shine upon the good and the bad, he feedeth the young Ravens that cry unto him, he saveth both Man and Beast, he will not that any one hair of our Head shall perish; but is always ready to help and preserve all them that put their trust in him, according as he hath promised, 
Isai 65.  saying, Before they call, I will answer, and whilst they speak, I will hear. Let us not therefore any thing mistrust his goodness, let us not fear to come before the Throne of his Mercy, let us not seek the aid and help of Saints, but let us come boldly ourselves, nothing doubting but God for Christ's sake, in whom he is well pleased, will hear us without a Spokesman, and accomplish our desire in all such things as shall be agreeable to his most Holy Will. 
Chrysost. 6 hom. de profectu. Evang.  So saith Chrysostom, an ancient Doctor of the Church, and so must we steadfastly believe, not because he saith it, but much more because it is the Doctrine of our Saviour Christ himself, who hath promised, that if we Pray to the Father in his name, we shall certainly be heard, both to the relief of our Necessities, and also to the Salvation of our Souls, which he hath purchased unto us, not with Gold or Silver, but with his precious Blood, shed once for all upon the Cross.  
To him therefore, with the Father and the Holy Ghost, three Persons and one God, be all Honour, Praise, and Glory, for ever and ever. Amen.   

The Third Part of the Homily concerning PRAYER.  
YE were taught in the other part of this Sermon, unto whom ye ought to direct your Prayers in time of need and necessity, that is to wit, not unto Angels or Saints, but unto the eternal and everliving God, who because he is merciful, is always ready to hear us when we call upon him in true and perfect Faith. And because he is Omnipotent, he can easily perform, and bring to pass the thing that we request to have at his hands. To doubt of his Power, it were a plain point of Infidelity, and clean against the Doctrine of the Holy Ghost, which teacheth us that he is all in all. And as touching his good will in this behalf, we have express Testimonies in Scripture, 
Psal. 50.  how that he will help us, and also deliver us, if we call upon him in time of trouble. So that in both these respects, we ought rather to call upon him than upon any other. Neither ought any man therefore to doubt to come boldly unto God, because he is a sinner. For the Lord (as the Prophet David saith) is gracious and merciful, yea, 
Psal. 107. 1 Tim. 1.  his mercy and goodness endureth for ever. He that sent his own Son into the World to save sinners, will he not also hear sinners, if with a true penitent Heart and a steadfast Faith they Pray unto him? Yea, 
1 John 1.  if we acknowledge our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, as we are plainly taught by the Examples of David, Peter, Mary Magdalen, the Publican, and divers others. And whereas we must needs use the help of some Mediator and Intercessor, let us content ourselves with him that is the true and only Mediator of the New Testament, namely, the Lord and Saviour Jesus Christ. For as St. John saith, If any man sin, 
1 John 2.  we have an Advocate with the Father, Jesus Christ the righteous, who is the Propitiation for our sins. And St. Paul, 
1 Tim. 2.  in his first Epistle to Timothy, saith, 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.  
Now after this Doctrine established, you shall be instructed for what kind of things, and what kind of persons ye ought to make your Prayers unto God. It greatly behoveth all men, when they Pray, to consider well and diligently with themselves what they ask and require at God's hands, lest if they desire that thing which they ought not, their Petitions be made void, and of none effect. There came on a time unto Agesilaus the King, a certain importunate suitor, who requested him in a matter earnestly, saying, Sir, and it please your Grace, you did once promise me. Truth, quoth the King, if it be just that thou requirest, than I promised thee, otherwise I did only speak it, and not promise it. The man would not be so answered at the King's hand, but still urging him more and more, said, It becometh a King to perform the least word he hath spoken, yea, if he should only beck with his Head. No more, saith the King, than it behoveth one that cometh to a King, to speak and ask those things which are rightful and honest. Thus the King cast off this unreasonable and importunate suitor.  
Now, if so great consideration be to be had, when we kneel before an Earthly King, how much more ought to be had, when we kneel before the Heavenly King, who is only delighted with Justice and Equity, neither will admit any vain, foolish, or unjust Petition? Therefore it shall be good and profitable, throughly to consider and determine with ourselves, what things we may lawfully ask of God, without fear of repulse, and also what kind of Persons we are bound to commend unto God in our daily Prayers. Two things are chief to be respected in every good and godly man's Prayer: His own necessity, and the glory of Almighty God. Necessity belongeth either outwardly to the Body, or else inwardly to the Soul. Which part of man, because it is much more precious and excellent than the other, therefore we ought first of all, to crave such things as properly belong to the salvation thereof: as the gift of Repentance, the gift of Faith, the gift of Charity and Good Works, Remission and Forgiveness of Sins, Patience in Adversity, Lowliness in Prosperity, 
Gal. 5.  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, saying unto them in this wise, 
Matt. 5.  Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. And in another place also he saith, 
Matt. 6.  Seek ye first the Kingdom of God, and his Righteousness, and then all other things shall be given unto you. Wherein he putteth us in mind, that our chief and greatest care ought to be for those things which pertain to the health and safeguard of the Soul, 
Hebr. 13.  because we have here (as the Apostle saith) not continuing City, but we seek after another in the World to come.  
Now, when we have sufficiently prayed for things belonging to the Soul, then may we lawfully, and with safe Conscience, Pray also for our bodily Necessities; as Meat, Drink, Clothing, Health of Body, deliverance out of Prison, good luck in our daily Affairs, and so forth, according as we shall have need. Whereof, 
Matt. 6. Luke 11.  what better Example can we desire to have, than of Christ himself, who taught his Disciples, and all other Christian men, first to pray for Heavenly things, and afterward for Earthly things, as is to be seen in that Prayer which he left unto his Church, commonly called the Lords Prayer? In the third Book of Kings, and third Chapter, it is written, That God appeared by night in a dream unto Solomon the King, saying, Ask of me whatsoever thou wilt, and I will give it thee. Solomon made his Humble Prayer, and asked a wise and prudent Heart, that might judge and understand what were good, and what were ill; what were godly, and what were ungodly; what were righteous, and what were unrighteous in the sight of the lord It pleased God wondrously, that he had asked this thing, And God said unto him, Because thou hast requested this word, and hast not desired many days, and long years upon the Earth, neither abundance of Riches and Goods, nor yet the life of thine Enemies which hate thee, but hast desired Wisdom to sit in Judgement; behold, I have done unto thee according to thy words; I have given thee a wise heart, full of knowledge and understanding, so that there was never any like thee before time, neither shall be in time to come. Moreover, I have besides this, given thee that which thou hast not required, namely, worldly wealth and riches, Princely honour and glory, so that thou shalt therein also pass all Kings that ever were. Note this Example, how Solomon being put to his choice to ask of God whatsoever he would, requested not vain and transitory things, but the high and Heavenly Treasures of Wisdom; and that in so doing, he obtaineth as it were in recompense, both Riches and Honour. Wherein is given us to understand, that in our daily Prayers, we should chief and principally ask those things which concern the Kingdom of God, and the Salvation of our own Souls, nothing doubting but all other things shall (according to the promise of Christ) be given unto us. But here we must take heed that we forget not that other end whereof mention was made before, namely, the Glory of God. Which unless we mind, and set before our Eyes in making our Prayers, we may not look to be heard, or to receive any thing of the Lord. In the xx. Chapter of Matthew, the Mother of the two Sons of Zebedee came unto Jesus, worshipping him, and saying, Grant that my two Sons may sit in thy Kingdom, the one on thy right hand, and the other at thy left hand. In this Petition she did not respect the Glory of God, but plainly declared the ambition and vainglory of her own mind, for which cause she was also most worthily repelled, and rebuked at the Lords hand. In like manner we read in the Acts, of one Simon Magus, 
Acts 8.  a Sorcerer, how that he perceiving that through laying on of the Apostles hands the Holy Ghost was given, offered them money, saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. In making this Request, he sought not the Honour and Glory of God, but his own private Gain and Lucre, thinking to get great store of Money by this feat, and therefore it was justly said unto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. By these and such other Examples we are taught, whensoever we make our Prayers unto God, chief to respect the Honour and Glory of his Name. Whereof we have this general Precept in the Apostle Paul, 
1 Cor. 10. Coloss. 3. Mat. 26. Luke 22.  Whether ye eat or drink, or whatsoever ye do, look that ye do it to the glory of God. Which thing we shall best of all do, if we follow the example of our Saviour Christ, who praying that the bitter Cup of Death might pass from him, would not therein have his own will fulfilled, but referred the whole matter to the good will and pleasure of his Father.  
And hitherto concerning those things, that we may lawfully and boldly ask of God.  
Now it followeth, that we declare what kind of Persons we are bound in Conscience to pray for. St. Paul writing to Timothy, 
1 Tim. ●  exhorteth him to make Prayers and Supplications for all men, exempting none, of what degree or state soever they be. In which place he maketh mention by name of Kings and Rulers which are in Authority, putting us thereby to acknowledge how greatly it concerneth the profit of the Commonwealth, to pray diligently for the Higher Powers. Neither is it without good cause, that he doth so often in all his Epistles crave the Prayers of God's People for himself. 
Colos. 4. Rom. 15. 2 Thess. 3.  For in so doing, he declareth to the World how expedient and needful it is daily to call upon God for the Ministers of his Holy Word and Sacraments, that they may have the door of utterance oppened unto them, 
Ephes. 6.  that they may truly understand the Scriptures, that they may effectually Preach the same unto the People, and bring forth the true Fruits thereof, to the Example of all other.  
After this sort did the Congregation continually Pray for Peter at Jerusalem, 
Acts 12.  and for Paul among the Gentiles, to the great increase and furtherance of Christ's Gospel. And if we, following their good Example herein, will study to do the like, doubtless it cannot be expressed how greatly we shall both help ourselves, and also please God.  
To discourse and run through all degrees of Persons it were too long. Therefore ye shall briefly take this one conclusion for all; Whomsoever we are bound by express Commandment to love, for those also are we bound in Conscience to pray. But we are bound by express Commandment to love all men as ourselves: therefore we are also bound to Pray for all men, even as well as if it were for ourselves, notwithstanding we know them to be our extreme and deadly Enemies: For so doth our Saviour Christ plainly teach us in his Gospel, saying, Love your enemies, 
Matt. 5.  bless them that curse you, do good to them that hate you, pray for them that persecute you, that ye may be the children of your Father which is in Heaven. And as he taught his Disciples, so did he practise himself in his life-time, 
Luke 23.  praying for his Enemies upon the Cross, and desiring his Father to forgive them, because they knew not what they did. As did also that Holy and blessed Martyr Stephen, 
Acts 7.  when he was cruelly stoned to death of the stubborn and stiffnecked Jews; to the example of all them that will truly and unfeignedly follow their Lord and Master Christ in this miserable and mortal life.  
Now, to entreat of that Question, whether we ought to pray for them that are departed out of this World, or no? Wherein, if we will cleave only unto the Word of God, then must we needs grant, that we have no Commandment so to do. For the Scripture doth acknowledge but two places after this life. The one proper to the Elect and Blessed of God, the other to the Reprobate and Damned Souls, as may be well gathered by the Parable of Lazarus and the Rich man: 
Luke 16. Lib. 2. Evang. quaest. 1. cap. 38.  which place St. Augustine expounding, saith in this wise; That which Abraham speaketh unto the Rich man in Luke's Gospel, namely, that the Just cannot go into those places where the Wicked are tormented: what other thing doth it signify, but only this, that the just, by reason of God's Judgement, which may not be revoked, can show no deed of Mercy in helping them which after this life are cast into Prison, until they pay the uttermost farthing? These words, as they confound the Opinion of helping the dead by Prayer, so they do clean confute and take away the vain Error of Purgatory, which is grounded upon the saying of the Gospel, Thou shalt not departed thence, until thou hast paid the uttermost farthing. Now doth St. Augustine say, that those men which are cast into Prison after this life, on that condition, may in no wise be helped, though we would help them never so much. And why? Because the Sentence of God is unchangeable, and cannot be revoked again. Therefore let us not deceive ourselves, thinking that either we may help other, or other may help us by their good and charitable Prayers in time to come. For as the Preacher saith, When the tree falleth, whether it be toward the South, 
Eccles. 11.  or toward the North, in what place soever the tree falleth, there it lieth: meaning thereby, that every mortal man dieth either in the state of Salvation or Damnation, according as the words of the Evangelist John do also plainly import, saying, 
John 3.  He that believeth on the Son of God, hath eternal life: But he that believeth not on the Son, shall never see life, but the wrath of God abideth upon him. Where is then the third place, which they call Purgatory? or where shall our Prayers help and profit the dead? 
Lib. 5. Hypogno. Chrysost. in Heb. 2. Homil. 5. in Cyprian. contra Demetrianum.  St. Augustine doth only acknowledge two places after this life, Heaven and Hell. As for the third place, he doth plainly deny that there is any such to be found in all Scripture. Chrysostom likewise is of this mind, that unless we wash away our sins in this present World, we shall find no comfort afterward. And St. Cyprian saith, that after death, Repentance and Sorrow of pain shall be without fruit, Weeping also shall be in vain, and Prayer shall be to no purpose. Therefore he counselleth all men to make provision for themselves while they may, because when they are once departed out of this life, there is no place for Repentance, nor yet for satisfaction.  
Let these and such other places be sufficient to take away the gross Error of Purgatory out of our Heads, neither let us dream any more, that the Souls of the dead are any thing at all helped by our Prayers: But as the Scripture teacheth us, let us think that the Soul of man passing out of the Body, goeth straightways either to Heaven, or else to Hell, whereof the one needeth no Prayer, the other is without Redemption. The only Purgatory wherein we must trust to be saved, is the death and blood of Christ, which if we apprehend with a true and steadfast Faith, it purgeth and cleanseth us from all our sins, even as well as if he were now hanging upon the Cross. The blood of Christ, 
1 John 1. Heb. 9  saith St. John, hath cleansed us from all sin. Th● blood of Christ, saith St. Paul, hath purged our Consciences from dead works, to serve the living God. 
Heb. 10.  Also in another place he saith, We be sanctified and made holy by the offering up of the body of Jesus Christ done once for all. Yea, he addeth more, 
bidem.  saying, With the one oblation of his blessed Body and precious Blood, he hath made perfect for ever and ever, all them that are sanctified. This then is that Purgatory, wherein all Christian men put their whole trust and confidence, nothing doubting, but if they truly repent them of their sins, and die in perfect Faith, that then they shall forthwith pass from death to life. If this kind of purgation will not serve them, let them never hope to be released by other men's Prayers, though they should continue therein unto the World's end. He that cannot be saved by Faith in Christ's Blood, how shall he look to be delivered by man's Intercessions? Hath God more respect to man on Earth, than he hath to Christ in Heaven? 
1 John 2.  If any man sin (saith St. John) we have an Advocate with the Father, even Jesus Christ the righteous, and he is the propitiation for our sins. But we must take heed that we call upon this Advocate while we have space given us in this life, 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 rise again with his own cause. And look in what state he dieth, in the same state he shall be also judged, whether it be to Salvation or Damnation. Let us not therefore dream either of Purgatory, or of Prayer for the Souls of them that be dead: but let us earnestly and diligently pray for them which are expressly commanded in Holy Scripture, namely, for Kings and Rulers, for Ministers of God's Holy Word and Sacraments, for the Saints of this World, otherwise called the Faithful: to be short, for all men living, be they never so great Enemies to God and his People, as Jews, Turks, Pagans, Infidels, Heretics, etc. Then shall we truly fulfil the Commandment of God in that behalf, and plainly declare ourselves to be the true Children of our Heavenly Father, who suffereth the Sun to shine upon the good and the bad, and the rain to fall upon the just and the unjust. For which, and all other benefits most abundantly bestowed upon mankind from the beginning, let us give him hearty thanks, as we are most bound, and praise his Name for ever and ever. Amen.    

AN HOMILY OF THE Place and Time OF PRAYER.  

GOD through his Almighty Power, Wisdom, and Goodness, created in the beginning Heaven and Earth, the Sun, the Moon, the Stars, the Fowls of the Air, the Beasts of the Earth, the Fishes in the Sea, and all other Creatures, for the use and commodity of Man, whom also he had created to his own image and likeness, and given him the use and government over them all; to the end he should use them in such sort as he had given him in charge and commandment; and also that he should declare himself thankful and kind for all those benefits, so liberally, and so graciously bestowed upon him, utterly without any deserving on his behalf. And although we ought at all times, and in all places to have in remembrance, and to be thankful to our gracious Lord, according as it is written, 
Psal. 103.  I will magnify the Lord at all times. And again, Wheresoever the Lord beareth rule, O my Soul praise the Lord: Yet it appeareth to be Gods good will and pleasure, that we should at special times, and in special places, gather ourselves together, to the intent his Name might be renowned, and his glory set forth in the Congregation and Assembly of his Saints. As concerning the time which Almighty God hath appointed his People to assemble together solemnly, it doth appear by the fourth Commandment of God: Remember, saith God, that thou keep holy the Sabbath Day. Upon the which day, as is plain in the Acts of the Apostles, 
Acts 13.  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 the Jews. For we keep now the First day, which is our Sunday, and make that our Sabbath, that is, our day of Rest, in the honour of our Saviour Christ, who as upon that day risen 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. And therefore by this Commandment, we ought to have a time, as one day in the Week, wherein we ought to rest, yea, from our lawful and needful works. For like as it appeareth by this Commandment, that no man in the six days ought to be slothful or idle, but diligently to labour in that state wherein God hath set him: Even so, God hath given express charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekly and work-day labour, to the intent that like as God himself wrought six days, and rested the seventh, and blessed, and sanctified it, and consecrated it to quietness and rest from labour: even so God's obedient People should use the Sunday holily, and rest from their common and daily business, and also give themselves wholly to Heavenly Exercises of Gods true Religion and Service. So that God doth not only command the observation of this Holy Day, but also by his own example doth stir and provoke us to the diligent keeping of the same. Good natural Children will not only become obedient to the Commandment of their Parents, but also have a diligent Eye to their do, and gladly follow the same. So if we will be the Children of our Heavenly Father, we must be careful to keep the Christian Sabbath day, which is the Sunday, not only for that it is Gods express Commandment, but also to declare ourselves to be loving Children, in following the example of our gracious Lord and Father.  
Thus it may plainly appear, that Gods Will and Commandment was to have a solemn time and standing day in the Week, wherein the People should come together and have in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obedient People. This Example and Commandment of God, the godly Christian People began to follow immediately after the Ascension of our Lord Christ, and began to choose them a standing day of the Week to come together in: Yet not the seventh day, which the Jews kept; but the Lords day, the day of the Lords Resurrection, the day after the seventh day, which is the first day of the Week. Of the which day mention is made by St. Paul on this wise. 
1 Cor. 16.  In the first day of the Sabbath, let every man lay up what he thinketh good; meaning for the Poor. By the first day of the Sabbath, is meant our Sunday, which is the first day after the Jews seventh day. And in the Apocalypse it is more plain, whereas St. John saith, I was in the Spirit upon the Lord's day. 
Apoc. 1.  Since which time God's People hath always, in all Ages, without any gainsaying, used to come together upon the Sunday, 
Numb. 15.  to celebrate and honour the Lords blessed Name, and carefully to keep that day in Holy rest and quietness, both Man, Woman, Child, Servant, and Stranger. For the transgression and breach of which day, God hath declared himself much to be grieved, as it may appear by him, who for gathering of sticks on the Sabbath day, was stoned to death. But alas, all these notwithstanding, it is lamentable to see the wicked boldness of those that will be counted God's People, who pass nothing at all of keeping and hallowing the Sunday. And these People are of two sorts. The one sort, if they have any business to do, though there be no extreme need, they must not spare for the Sunday, they must ride and journey on the Sunday, they must drive and 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, Work-days 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 Weekday, yet they will not 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 besides And I assure you, the Beasts which are commanded to rest on the Sunday, honour God better than this kind of People: For they offend not God, they break not their holidays. Wherefore, O ye People of God, lay your hands upon your hearts, repent and amend this grievous and dangerous wickedness, stand in awe of the Commandment of God, gladly follow the example of God himself, be not disobedient to the godly Order of Christ's Church, used and kept from the Apostles time until this day. Fear the displeasure and just Plagues of Almighty God, if ye be negligent and forbear not labouring and travelling on the Sabbath day or Sunday, and do not resort together to celebrate and magnify God's blessed Name, in quiet Holiness and godly Reverence.  
Now concerning the Place where the People of God ought to resort together, and where especially they ought to celebrate and sanctify the Sabbath day, that is, the Sunday, the day of Holy Rest. That Place is called God's Temple, or the Church, because the Company and Congregation of God's People (which is properly called the Church) doth there assemble themselves on the days appointed for such Assemblies and Meetings. And forasmuch as Almighty God hath appointed a special time to be honoured in, it is very meet, godly, and also necessary that there should be a Place appointed where these People should meet and resort, to serve their gracious God and merciful Father. Truth it is, the Holy Patriarches, for a great number of years, had neither Temple nor Church to resort unto. The cause was, they were not stayed in any place, but were in a continual peregrination and wand'ring, that they could not conveniently build any Church. But so soon as God had delivered his People from their Enemies, and set them in some liberty in the Wilderness, he set them up a costly 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 his Sacrifices made in, and other Observances and Rites to be used in. Furthermore, after that God, according to the truth of his Promise, had placed and quietly settled his People in the Land of Canaan, now called Jury, he commanded a great and magnificent Temple to be built 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 Jury. Here was God honoured and served. Hither was the whole Realm of all the Israelites bound to come at three Solemn Feasts in the Year, to serve their Lord God here. But let us proceed further. In the time of Christ and his Apostles, there were yet no Temples nor Churches for Christian men. For why? they were always for the most part in persecution, vexation, and trouble, so that there could be no liberty nor licence obtained for that purpose. Yet God delighted much that they should often resort together in a place, and therefore after his ascension they remained together, in an Upper Chamber, sometime they entered into the Temple, sometime into the Synagogues, sometimes they were in Prison, sometimes in their Houses, sometimes in the Fields, etc. And this continued so long till the Faith of Christ Jesus began to multiply in a great part of the World. Now, when divers Realms were established in Gods true Religion, and God had given them peace and quietness, than began Kings, Noblemen, and the People also, stirred up with a godly zeal and ferventness, to build up Temples and Churches, whither the People might resort, the better to do their Duty towards God, and to keep Holy their Sabbath day, the day of Rest. And to these Temples have the Christians customably used to resort from time to time, as unto meet places where they might with common consent praise and magnify God's name, yielding him thanks for the benefits that he daily poureth upon them, both mercifully and abundantly, where they might also hear his Holy Word read, expounded, and preached sincerely; and receive his Holy Sacraments ministered unto them duly and purely. True it is, that the chief and special Temples of God, wherein he hath greatest pleasure, and most delighteth to dwell, are the bodies and minds of true Christians, and the chosen People of God, according to the Doctrine of Holy Scriptures, declared by St. Paul. Know ye not (saith he) that ye be the Temple of God, 
1 Cor. 3.  and that the Spirit of God doth dwell in you? The Temple of God is Holy, which ye are. And again in the same Epistle, 
1 Cor. 6.  Know ye not that your body is the Temple of the Holy Ghost dwelling in you, whom you have given you of God, and that ye be not your own? Yet this notwithstanding, God doth allow the material Temple made with Lime and Stone (so oft as his People come together into it, to praise his Holy Name) to be his House, and the place where he hath promised to be present, and where he will hear the Prayers of them that call upon him. The which thing both Christ and his Apostles, with all the rest of the Holy Fathers, do sufficiently declare by this: That albeit they certainly knew that their Prayers were heard in what place soever they made them, though it were in Caves, in Woods, and in Deserts, yet (so oft as they could conveniently) they resorted to the material Temples, there with the rest of the Congregation, to join in Prayer and true Worship.  
Wherefore (dearly beloved) you that profess yourselves to be Christians, and glory in that name, disdain not to follow the example of your Master Christ, whose Scholars you say you be, show you to be like them whose School-mates you take upon you to be; that is, the Apostles and Disciples of Christ. Lift up pure hands, with clean hearts, in all places, and at all times. But do the same in the Temples and Churches upon the Sabbath days also. Our godly Predecessors, and the ancient Fathers of the Primitive Church, spared not their Goods to build Churches; 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 that have lived before us, and now have received the Reward of true and faithful Christians, we must both willingly, earnestly, and reverently come unto the material Churches and Temples to Pray, as unto fit places appointed for that use, and that upon the Sabbath day, as at most convenient time for God's People, to cease from bodily and worldly business, to give themselves to Holy Rest, and Godly Contemplation pertaining to the Service of Almighty God: Whereby we may reconcile ourselves to God, be partakers of his 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. And thus running our course as good Christian People, we may at the last attain the Reward of everlasting Glory, through the Merits of our Saviour Jesus Christ: To whom with the Father, and the Holy Ghost, be all Honour and Glory. Amen.   

The Second Part of the Homily of the Place and Time of PRAYER.  
IT hath been declared unto you (good Christian People) in the former Sermon read unto you, at what Time, and into what Place ye shall come together to praise God. Now I intent to set before your Eyes, First, how zealous and desirous ye ought to be to come to your Church. Secondly, how sore God is grieved with them that do despise, or little regard to come to the Church upon the Holy restful Day. It may well appear by the Scriptures, that many of the godly Israelites, being now in Captivity for their sins among the Babylonians, full often wished and desired to be again at Jerusalem. And at their return, through God's goodness (though many of the People were negligent) yet the Fathers were marvellous devout to build up the Temple, that God's People might repair thither, to honour him. And King David, when he was a banished man out of his Country, out of Jerusalem the Holy City, from the Sanctuary, from the Holy place, and from the Tabernacle of God: What desire, what ferventness was in him toward that Holy place? what wish and prayers made he to God to be a Dweller in the House of the Lord? One thing (saith he) have I asked of the Lord, and this will I still crave, that I may resort and have my dwelling in the House of the Lord, so long as I live. Again, O how I joyed when I heard these words? We shall go into the Lord's House. 
Psal. 122.  And in other places of the Psalms he declareth for what intent and purpose he hath such a fervent desire to enter into the Temple and Church of the Lord: I will fall down (saith he) and worship in the holy Temple of the Lord. Again, 
Psal. 63.  I have appeared in thy holy place, that I might behold thy might and power, that I might behold thy glory and magnificence. Finally, he saith, I will show forth thy name to my brethren, I will praise thee in the midst of the Congregation. Why then had David such an earnest desire to the House of God? First, because there he would worship and honour God. Secondly, there he would have a contemplation and a sight of the Power and Glory of God. Thirdly, there he would praise the Name of God, with all the Congregation and Company of the People. These considerations of this blessed Prophet of God ought to stir up, and kindle in us the like earnest desire to resort to the Church, especially upon the holy restful days, there to do our Duties, and to serve God, there to call to remembrance how God, even of his mere mercy, and for the glory of his Name sake, worketh mightily to conserve us in Health, Wealth, and Godliness, and mightily preserveth us from the assaults and rages of our fierce and cruel Enemies, and there joyfully in the number of his faithful People to praise and magnify the Lords Holy Name.  
Set before your Eyes also that Ancient Father Simeon, of whom the Scripture speaketh thus, to his great commendation, and an encouragement for us to do the like. There was a man at Jerusalem, 
Luke 2.  named Simeon, a just man, fearing God: he came by the spirit of God into the Temple, and was told by the same spirit, that he should not die before he saw the anointed of the Lord. In the Temple his Promise was fulfilled, in the Temple he saw Christ, and took him in his Arms, in the Temple he broke out into the mighty praise of God his lord Anna a Prophetess, an old Widow, departed out of the Temple, giving herself to Prayer and Fasting day and night: And she coming about the same time, was likewise inspired, and confessed, and spoke of the Lord to all them that looked for the Redemption of Israel. This blessed Man, and this blessed Woman were not disappointed of wonderful Fruit, Commodity, and Comfort, which God sent them, by their diligent resorting to God's Holy Temple. Now ye shall hear how grievously God hath been offended with his People, for that they passed so little upon his Holy Temple, and foully either despised or abused the same. Which thing may plainly appear by the notable Plagues and Punishments which God hath laid upon his People; especially in this, that he stirred up their Adversaries horribly to beat down, and utterly to destroy his Holy Temple with a perpetual desolation. Alas, how many Churches, Countries, and Kingdoms of Christian People, have of late years been plucked down, and overrun, and left waste, with grievous and intolerable Tyranny and Cruelty of the Enemy of our Lord Christ, the Great Turk, who hath so universally scourged the Christians, that never the like was heard or read of? Above thirty years past, the Great Turk had overrun, conquered, and brought into his Dominion and Subjection, twenty Christian Kingdoms, turning away the People from the Faith of Christ, poisoning them with the devilish Religion of wicked Mahomet; and either destroying their Churches utterly, or filthily abusing them with their wicked and detestable Errors. And now this Great Turk, this bitter and sharp Scourge of God's Vengeance, is even at hand in this part of Christendom, in Europe, at the Borders of Italy, at the Borders of Germany, greedily gaping to devour us, to overrun our Country, to destroy our Churches also, unless we repent our sinful life, and resort more diligently to the Church to honour God, to learn his blessed Will, and to fulfil the same. The Jews in their time provoked justly the vengeance of God, for that partly they abused his Holy Temple with the detestable Idolatry of the Heathen, and superstitious Vanities of their own Inventions, contrary to God's Commandment, partly they resorted unto it as Hypocrites, spotted, imbrued, and foully defiled with all kind of wickedness and sinful life, partly many of them passed little upon the Holy Temple, and cared not whether they came thither or no. And have not the Christians of late days, and even in our days also, in like manner provoked the displeasure and indignation of Almighty God? partly because they have profaned and defiled their Churches with Heathenish and Jewish abuses, with Images and Idols, with numbers of Altars, too too superstitiously and intolerably abused, with gross abusing and filthy corrupting of the Lords Holy Supper, the blessed Sacrament of his Body and Blood, with an infinite number of toys and trifles of their own devices, to make a goodly outward show, and to deface the plain, simple, and sincere Religion of Christ Jesus; partly, they resort to the Church like Hypocrites, full of all iniquity and sinful life, having a vain and dangerous fancy and persuasion, that if they come to the Church, besprinkle them with Holy Water, hear a Mass, and be blessed with the Chalice, though they understand not one word of the whole Service, nor feel one motion of Repentance in their Hearts, all is well, all is sure. Fie upon such mocking and blaspheming of God's Holy Ordinance. Churches were made for another purpose, that is, to resort thither, and to serve God truly, there to learn his blessed Will, there to call upon his mighty Name, there to use the Holy Sacraments, there to travel how to be in Charity with thy Neighbour, there to have thy poor and needy Neighbour in remembrance; from thence to departed better and more godly than thou camest thither. Finally, God's vengeance hath been, and is daily provoked, because much wicked People pass nothing to resort to the Church, either for that they are so sore blinded, that they understand nothing of God and godliness, and care not with devilish example to offend their Neighbours, or else for that they see the Church altogether scoured of such gay gazing sights, as their gross fantasy was greatly delighted with, because they see the false Religion abandoned, and the true restored, which seemeth an unsavoury thing to their unsavoury taste; as may appear by this that a Woman said to her Neighbour: Alas, Gossip, what shall we do at Church, since all the Saints are taken away, since all the goodly Sights we were wont to have, are gone; since we cannot hear the like piping, singing, chanting, and playing upon the Organs, that we could before. But (Dear Beloved) we ought greatly to rejoice and give God thanks, that our Churches are delivered out of all those things which displeased God so sore, and filthily defiled his Holy House and his Place of Prayer, for the which he hath justly destroyed many Nations, according to the saying of St. Paul, 
1 Cor. 3.  If any man defile the Temple of God, God will him destroy. And this ought we greatly to praise God for, that such Superstitious and Idolatrous manners as were utterly naught, and defaced God's glory, are utterly abolished, as they most justly deserved: and yet those things that either God was honoured with, or his People edified, are decently retained, and in our Churches comely practised. But now forasmuch 〈◊〉 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. Our Saviour Christ telleth in a Parable, that a great Supper was prepared, Guests were bidden, many excused themselves, and would not come: I tell you (saith Christ) none of them that were called shall taste of my Supper. This great Supper, is the true Religion of Almighty God, wherewith he will be worshipped in the due receiving of his Sacraments, and sincere preaching and hearing of his Holy Word, and practising the same by godly conversation. This Feast is now prepared in God's Banqueting-House the Church, you are thereunto called and jointly bidden; if you refuse to come, and make your excuses, the same will be answered to you that was unto them. Now come therefore (Dear Beloved) without delay, and cheerfully enter into God's Feasting-house, and become partakers of the Benefits provided and prepared for you. But see that ye come thither with your Holiday Garment, not like Hypocrites, not of a custom and for manners sake, not with lothsomness, as though ye had rather not come than come, if ye were at your liberty. For God hateth and punisheth such counterfeit Hypocrites, as appeareth by Christ's former Parable. My Friend (saith God) how camest thou in without a Wedding-garment? And therefore commanded his servants to bind him hand and foot, and to cast him into utter darkness, where shall be weeping, and wailing, and gnashing of teeth. To the intent that ye may avoid the like danger at God's hand, come to the Church on the Holiday, and come in your Holiday Garment; that is to say, come with a cheerful and a godly Mind, come to seek God's glory, and to be thankful unto him, come to be at one with thy Neighbour, and to enter in Friendship and Charity with him. Consider that all thy do stink before the face of God, if thou be not in Charity with thy Neighbour. Come with an Heart sifted and cleansed from worldly and carnal affections and desires, shake off all vain thoughts which may hinder thee from God's true Service. The Bird, when she will fly, shaketh her Wings: Shake and prepare thyself to fly higher than all the Birds in the Air, that after thy Duty duly done in this earthly Temple and Church, thou may'st fly up, and be received into the glorious Temple of God in Heaven, through Christ Jesus our Lord: To whom, with the Father and the Holy Ghost, be all Glory and Honour. Amen.    

AN HOMILY, Wherein is declared, That Common-Prayer and Sacraments ought to be ministered in a Tongue that is understood of the Hearers.  
AMong the manifold Exercises of God's People (dear Christians) there is none more necessary for all estates, and at all times, than is public Prayer, and the due use of Sacraments. For in the first, we beg at God's hands all such things, as otherwise we cannot obtain. And in the other, he embraceth us, and offereth himself to be embraced of us. Knowing therefore that these two Exercises are so necessary for us, let us not think it unmeet to consider, first, what Prayer is, and what a Sacrament is; and then how many sorts of Prayers there be, and how many Sacraments; so shall we the better understand how to use them aright. 
August. de Spiritu & An ma.  To know what they be, St. Augustine teacheth us in his Book entitled, Of the Spirit and the Soul, he saith thus of Prayer; Prayer is (saith he) the Devotion of the Mind: that is to say, the returning to God, through a godly and humble affection, which affection is a certain, willing, and sweet inclining of the Mind itself towards God. And in the Second Book against the Adversary of the Law and the Prophets, 
August. lib. 2 contra Adversari●s Legis & Proph. August. ad Bonifacium.  he calleth Sacraments Holy signs. And writing to Bonifacius of the Baptism of Infants, he saith, If Sacraments had not a certain similitude of those things whereof they be Sacraments, they should be no Sacraments at all. And of this similitude they do for the most part receive the selfsame things they signify. By these words of St. Augustine it appeareth, that he alloweth the common description of a Sacrament, which is, that it is a visible sign of an invisible Grace: that is to say, that setteth out to the Eyes and other outward Senses, the inward working of God's free Mercy, and doth (as it were) seal in our hearts the promises of God. And so was Circumcision a Sacrament, which preached unto the outward senses, the inward cutting away of the foreskin of the Heart, and sealed and made sure in the hearts of the Circumcised to promise of God touching the promised Seed that they looked for. Now let us see how many sorts of Prayer, and how many Sacraments there be. In the Scriptures we read of three sorts of Prayer, whereof two are private, and the third is common. The first is that which St. Paul speaketh of in his Epistle to Timothy, saying, 
1 Tim. 1.  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. Of this Prayer we have example in the first Book of the Kings, in Anna, 
1 Kings 1.  the Mother of Samuel, when in the heaviness of her Heart she prayed in the Temple, desiring to be made fruitful. She prayed in her heart (saith the Text) but there was no voice heard. After this sort must all Christians pray, not once in a week, or once in a day only; 
1 Thess. 3.  but as St. Paul writeth to the Thessalonians, without ceasing. And as St. James writeth, 
James 5.  The continual Prayer of a just man is of much force. The second sort of Prayer is spoken of in the Gospel of Matthew, 
Matt. 6.  where it is said, When thou prayest, enter into thy secret Closet, and when thou hast shut the door to thee, pray unto thy Father in secret, and thy Father which seethe in secret shall reward thee. Of this sort of Prayer there be sundry examples in the Scriptures, but it shall suffice to rehearse one, which is written in the Acts of the Apostles.  

Acts 10.  Cornelius, a devout man, a Captain of the Italian Army, saith to Peter, that being in his House in Prayer at the ninth hour, there appeared to him one in a white Garment, etc. This man prayed unto God in secret, and was rewarded openly. These be the two private sorts of Prayer. The one mental, that is to say, the devout lifting up of the mind to God: And the other vocal, that is to say, the secret uttering of the griefs 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. Of this Prayer speaketh our Saviour Christ, 
Mat. 18.  when he saith, If two of you shall agree upon Earth upon any thing, whatsoever ye shall ask, my Father which is in Heaven shall do it for you, for wheresoever two or three be gathered together in my name, there am I in the midst of them. Although God hath promised to hear us when we pray privately, so it be done faithfully and devoutly (for he saith, 
Psal. 50.  Call upon me in the day of thy trouble, and I will hear thee. And Elias being but a mortal man, 
James 5.  saith St. James, prayed, and Heaven was shut three Years and six Months; and again he prayed, and the Heaven gave rain:) Yet by the Histories of the Bible it appeareth, that public and common Prayer is most available before God, and therefore is much to be lamented that it is no better esteemed among us which profess to be but one body in Christ. When the City of Niniveh was threatened to be destroyed 
Ionas 3.  within forty days, the Prince and the People joined themselves together in public Prayer and Fasting, and were preserved. In the Prophet Joel, God commanded a Fasting to be proclaimed, 
Joel 2.  and the People to be gathered together, young and old, man and woman, and are taught to say with one voice, Spare us, O Lord, spare thy People, and let not thine Inheritance be brought to confusion. When the Jews should have been destroyed all in one day, through the malice of Haman, 
Hester 4.  at the Commandment of Hester, they Fasted and Prayed, and were preserved. 
Judith 8.  When Holophernes besieged Bethulia, by the advice of Judith they Fasted and Prayed, and were delivered. 
Acts 12.  When Peter was in Prison, the Congregation joined themselves together in Prayer, and Peter was wonderfully delivered. By these Histories it appeareth, that common or public Prayer is of great force to obtain mercy and deliverance at our Heavenly Father's hand.  
Therefore, Brethren, I beseech you, even for the tender mercies of God, let us no longer be negligent in this behalf: but as the People willing to receive at God's hand such good things as in the Common-Prayer of the Church are craved, let us join ourselves together in the Place of Common-Prayer, and with one voice, and one heart, beg at our Heavenly Father all those things which he knoweth to be necessary for us. I forbidden you not private Prayer, but I exhort you to esteem Common-Prayer as it is worthy. And before all things, be sure that in all these three sorts of Prayer, your minds be devoutly lifted up to God, else are your Prayers to no purpose; and this saying shall be verified in you, This people honoureth me with their lips, 
Esay 29. Matt. 15.  but their heart is far from me. Thus much for the three sorts of Prayer, whereof we read in the Scriptures. Now with like, or rather more brevity, you shall hear how many Sacraments there be, that were instituted by our Saviour Christ, and are to be continued, and received of every Christian in due time and order, and for such purpose as our Saviour Christ willed them to be received. And as for the number of them, if they should be considered according to the exact signification of a Sacrament, namely, for the visible signs, expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness and joining in Christ, there be but two; namely, Baptism, and the Supper of the Lord. For although Absolution hath the promise of forgiveness of sin, yet by the express word of the New Testament, it hath not this promise annexed and tied to the visible sign, which is imposition of hands. For this visible sign (I mean laying on of hands) is not expressly commanded in the New Testament to be used in Absolution, as the visible signs in Baptism and the Lords Supper are: and therefore Absolution is no such Sacrament as Baptism and the Communion are. And though the ordering of Ministers hath this visible sign and promise, yet it lacks the promise of remission of sin, as all other Sacraments besides the two  do. Therefore neither it, nor any other Sacrament else, be such Sacraments as Baptism and the Communion are. But in a general acception, the name of a Sacrament may be attributed to any thing whereby an holy thing is signified. In which understanding of the Word, the ancient Writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven Sacraments: but also to divers and sundry other Ceremonies, as to Oil, washing of Feet, and such like; not meaning thereby to repute them as Sacraments, in the same signification that the two forenamed Sacraments are And therefore St. Augustine weighing the true signification, 
Dionysius, Bernard. de caena Domini, & ablut. pedum.  and the exact meaning of the word, writing to Januarius, and also in the third Book of Christian Doctrine, affirmeth, that the Sacraments of the Christians, as they are most excellent in signification, so are they most few in number; and in both places maketh mention expressly of two, the Sacrament of Baptism, and the Supper of the Lord. And although there are retained by the Order of the Church of England, besides these two, certain other Rites and Ceremonies about the institutions of Ministers in the Church, Matrimony, Confirmation of the Children, by examining them of their knowledge in the Articles of the Faith, and joining thereto the Prayers of the Church for them, and likewise for the Visitation of the Sick: yet no man ought to take these for Sacraments, in such signification and meaning as the Sacraments of Baptism and the Lords Supper are: but either for godly states of life, necessary in Christ's Church, and therefore worthy to be set forth by public action and solemnity, by the Ministry of the Church, or else judged to be such Ordinances, as may make for the Instruction, Comfort, and Edification of Christ's Church.  
Now, understanding sufficiently what Prayer is, and what a Sacrament is also; and how many sorts of Prayers there be, and how many Sacraments of our Saviour Christ's institution: let us see whether the Scriptures and examples of the Primitive Church will allow any vocal Prayer, that is, when the mouth uttereth the Petitions with voice, or any manner of Sacrament, or other public or common Rite or Action, pertaining to the profit and edifying of the unlearned, to be ministered in a Tongue unknown, or not understood of the Minister or People: yea, and whether any Person may privately use any Vocal Prayer, in a Language that he himself understandeth not. To this question we must answer, No. And first of Common-Prayer and Administration of Sacraments. Although Reason, if it might Rule, would soon persuade us to have our Common-Prayer and Administration of the Sacraments in a known Tongue, both for that to pray commonly, is for a multitude to ask one and the selfsame thing with one voice, and one consent of mind; and to administer a Sacrament, is by the outward Word and Element, to preach to the receiver the inward and invisible grace of God, and also for that both these Exercises were first instituted, and are still continued, to the end, that the Congregation of Christ might from time to time be put in remembrance of their Unity in Christ, and that as Members all of one Body, they ought both in Prayers and otherwise, to seek and desire one another's commodity, and not their own without others: Yet shall we not need to flee to Reasons and Proofs in this matter, sigh we have both the plain and manifest words of the Scripture; and also the consent of the most learned and ancient Writers, to commend the Prayers of the Congregation in a known Tongue. First, Paul to the Corinthians saith, 
1 Cor. 14.  Let all things be done to edifying. Which cannot be, unless Common Prayers and Administration of Sacraments be in a Tongue known to the People. For where the Prayers spoken by the Minister, and the words in the Administration of the Sacraments be not understood of them that be present, they cannot thereby be edified. For, as when the Trumpet that is blown in the Field giveth an uncertain sound, no man is thereby stirred up to prepare himself to the Fight. And as when an Instrument of Music maketh no distinct sound, no man can tell what is piped: Even so when Prayers, or Administration of Sacraments shall be in a Tongue unknown to the hearers, which of them shall be thereby stirred up to lift up his mind to God, and to beg with the Minister at God's hand, those things which in the words of his Prayers the Minister asketh? Or who shall in the ministration of the Sacraments understand what invisible grace is to be craved of the Hearer, to be wrought in the inward man? Truly no man at all. For (saith St. Paul) He that speaketh in a Tongue unknown, shall be to the Hearer an Alien, which in a Christian Congregation is a great absurdity.  
For we are not strangers one to another, 
Ephes. 2. 1 Cor. 10. and 12.  but we are the Citizens of the Saints, and of the household of God, yea, and members of one body. And therefore whiles our Minister is in rehearsing the Prayer that is made in the name of us all, we must give diligent ears to the words spoken by him, and in heart beg at God's hand those things that he beggeth in words. And to signify that we do so, we say, Amen, at the end of the Prayer that he maketh in the name of us all. And this thing can we not do for edification, unless we understand what is spoken. Therefore it is required of necessity, that the Common-Prayer be had in a Tongue that the Hearers do understand. If ever it had been tolerable to use strange Tongues in the Congregations, the same might have been in the time of Paul and the other Apostles, when they were miraculously endued with gifts of Tongues. For it might then have persuaded some to embrace the Gospel, when they had heard men that were Hebrews born and unlearned, speak the Greek, the Latin, and other Languages. But Paul thought it not tolerable then: And shall we use it now, when no man cometh by that knowledge of Tongues, otherwise than by diligent and earnest study? God forbidden. For we should by that means bring all our Church-exercises to frivolous Superstition, and make them altogether unfruitful. Luke writeth, 
Acts 4.  that when Peter and John were discharged by the Princes and High-Priests of Jerusalem, they came to their fellows, and told them all that the Princes of the Priests and Elders had spoken to them. Which when they heard, they lifted up their voice together to God with one assent, and said, Lord, thou art he that hast made Heaven and Earth, the Sea, and all things that are in them, etc. Thus could they not have done, if they had prayed in a strange Tongue, that they had not understood. And no doubt of it, they did not all speak with several voices, but some one of them spoke in the name of them all, and the rest giving diligent ear to his words, consented thereunto; and therefore it is said, that they lifted up their voice together. St. Luke saith not, Their voices, as many; but their voice, as one. That one voice therefore was in such Language as they all understood, otherwise they could not have lifted it up with the consent of their hearts. For no man can give consent of the thing that he knoweth not. As touching the Times before the coming of Christ, there was never man yet that would affirm, that either the People of God, or other had their Prayers or Administrations of the Sacraments, or Sacrifices, in a Tongue that they themselves understood not. As for the time since Christ, till that usurped Power of Rome began to spread itself, and to enforce all the Nations of Europe to have the Romish Language in admiration, it appeareth by the consent of the most Ancient and Learned Writers, that there was no strange or unknown Tongue used in the Congregation of Christians.  

Justinus Apol. 2.  Justinus Martyr, who lived about 160 years after Christ, saith thus of the Administration of the Lords Supper in his time: 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 were read. Afterwards when the Reader doth cease, the chief Minister maketh an Exhortation, exhorting them to follow honest things. After this, we rise all together and offer Prayers, which being ended (as we have said) Bread, and Wine, and Water are brought forth: Then the head Minister offereth Prayers and Thanksgiving with all his power, and the People answer, Amen. These words, with their circumstances, being duly considered, do declare plainly that not only the Scriptures were read in a known Tongue; but also that Prayer was made in the same in the Congregations of Justin's time. 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 to the Prayers of the Minister, sometime, Amen; sometime, Lord have mercy upon us; sometime, And with thy Spirit, and We have our hearts lifted up unto the Lord, etc. Which answers the People could not have made in due time, if the Prayers had not been in a Tongue that they understood. The same Basil, writing to the Clergy of Neocaesarea, 
Epist. 63.  saith thus of his usage in Common-Prayer, appointing one to begin the Song, the rest follow: and so with divers Songs and Prayers, passing over the Night, at the dawning of the Day, all together (even as it were with one Mouth, and one Heart) they sing unto the Lord a Song of Confession, every man framing unto himself meet words of Repentance. In another place he saith, If the Sea be fair, how is not the Assembly of the Congregation much more fair, in which a joined sound of Men, Women, and Children, (as it were of the waves beating on the shore) is sent forth in our Prayers unto our God? Mark his words: 
B●sil. Rom. 4.  A joined sound (saith he) of Men, Women, and Children. Which cannot be, unless they all understand the Tongue wherein the Prayer is said. And Chrysostom upon the words of Paul, saith, So soon as the People hear these words, World without end, 
1 Cor. 14.  they all do forthwith answer, Amen. This could they not do, unless they understood the word spoken by the Priest. Dionysius saith, 
Dionys. Cyprian. Ser. 6. de orat. dominica.  that Hymns were said of the whole multitude of People in the Administration of the Communion. Cyprian saith, The Priest doth prepare the minds of the Brethren, with a Preface before the Prayer, saying, Lift up your hearts: That whiles the People doth answer, We have our hearts lifted up to the Lord, they be admonished that they ought to think on none other thing than the Lord. St. Ambrose, writing upon the words of St. Paul, saith, This is it that he saith, 
1 Cor. 14.  because he which speaketh in an unknown Tongue, speaketh to God, for he knoweth all things; but men know not, and therefore there is no profit of this thing. And again, upon these words: If thou bless, or give thanks with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? This is (saith Ambrose) if thou speak the praise of God in a Tongue unknown to the Hearers. For the unlearned hearing that which he understandeth not, knoweth not the end of the Prayer, and answereth not Amen: which word is as much to say, as truth, that the blessing of thanksgiving may be confirmed. For the confirmation of the Prayer is fulfilled by them that do answer, Amen, that all things spoken might be confirmed in the minds of the Hearers, through the testimony of the truth. And after many weighty words, to the same end he saith, The conclusion is this, that nothing should be done in the Church in vain, and that this thing ought chief to be laboured for, that the unlearned also might take profit, lest any part of the Body should be dark through Ignorance. And lest any man should think all this to be meant of Preaching, and not of Prayer, he taketh occasion of these words of St. Paul, (If there be not an Interpreter, let him keep silence in the Church) to say, as followeth: Let him Pray secretly, or speak to God, who heareth all things that be dumb: For in the Church must he speak that may profit all Persons. St. Hierom, writing upon these words of St. Paul, 
1 Cor. 14.  How shall he that supplieth the place of the unlearned, etc. saith, It is the Layman whom Paul understandeth here to be in the place of the ignorant man, which hath no Ecclesiastical Office: How shall he answer Amen to the prayer that he understandeth not? And a little after, upon the words of St Paul, For if I should pray in a Tongue, etc. he saith thus: This is Paul's meaning: If any man speak in strange and unknown Tongues, his mind is made unfruitful, not to himself, but to the Hearer: For whatsoever is spoken, he knoweth it not. 
Psal. 18.  St. Augustine, writing upon the xviii Psalms, saith, What this should be, we ought to understand, that we may sing with reason of Man, and not with chattering of Birds. For Owls, Popinjays, Ravens, Pies, and other such like Birds, are taught by men to prate they know not what: but to sing with understanding, is given by God's Holy Will to the Nature of Man. Again, the same Augustine saith, 
De Magist.  There needeth no speech when we Pray, saving perhaps as the Priests do, for to declare their meaning, not that God, but that Men may hear them. And so being put in remembrance by consenting with the Priest, they may ●ang upon God. Thus are we taught both by the Scripture and Ancient Doctors, that in the Administration of Common-Prayer and Sacraments, no Tongue unknown to the Hearers ought to be used. So that for the satisfying of a Christian man's Conscience we need to spend no more time in this matter. But yet to stop the mouths of the Adversaries, which stay themselves much upon General Decrees, it shall be good to add to these Testimonies of Scriptures and Doctors, one Constitution made by Justinian the Emperor, who lived five hundred twenty and seven years after Christ, and was Emperor of Rome. The Constitution is this: 
No●el. constit. 23.  We command that all Bishops and Priests do celebrate the Holy Oblation, and the Prayers used in Holy Baptism, not speaking low; but with a clear or loud voice, which may be heard of the people, that thereby the mind of the Hearers may be stirred up with great Devotion, in uttering the Prayers of the Lord God; for so the Holy Apostle teacheth in his first Epistle to the Corinthians, saying, Truly, if thou only bless or give thanks in spirit, how doth he that occupieth the place of the unlearned, say Amen at thy giving thanks unto God, for he understandeth not what thou sayest? Thou verily givest thanks well, but the other is not edified. And again, in the Epistle to the Romans, he saith, With the heart a man believeth unto righteousness, and with the mouth confession is made unto salvation. Therefore for these causes it is convenient that among other Prayers, those things also which are spoken in the Holy Oblation, be uttered, and spoken of the most Religious Bishops and Priests, unto our Lord Jesus Christ our God, with the Father and the Holy Ghost, with a loud voice. And let the most Religious Priests know this, that if they neglect any of these things, that they shall give an account for them in the dreadful judgement of the great God and our Saviour Jesus Christ. Neither will we, when we know it, rest and leave it unrevenged.  
This Emperor (as Sabellicus writeth) favoured the Bishop of Rome, and yet we see how plain a Decree he maketh, for Praying and Administering of Sacraments in a known Tongue, that the Devotion of the Hearers might be stirred up by knowledge, contrary to the judgement of them that would have Ignorance to make Devotion. He maketh it also a matter of Damnation, to do these things in a Tongue that the Hearers understand not. Let us therefore conclude with God and all good men's assent, that no Common-Prayer or Sacraments ought to be ministered in a Tongue that is not understood of the Hearers. Now, a word or two of private Prayer in an unknown Tongue. We took in hand where we began to speak of this matter, not only to prove that no Common-Prayer, or Administration of Sacraments, aught to be in a Tongue unknown to the Hearers, but also that no Person ought to Pray privately in that Tongue that he himself understandeth not. Which thing shall not be hard to prove, if we forget not what Prayer is. For if Prayer be that Devotion of the Mind which enforceth the Heart to lift up itself to God; how should it be said, that that Person prayeth, that understandeth not the words that his Tongue speaketh in Prayer? Yea, how can it be said, that he speaketh? For to speak, is by voice to utter the thought of the mind. And the voice that a man uttereth in speaking, is nothing else but the Messenger of the mind to bring abroad the knowledge of that which otherwise lieth secret in the heart, and cannot be known, according to that which St. Paul writeth; 
1 Cor. 2.  What man (saith he) knoweth the things that appertain to man, saving only the spirit of man, which is in man? He therefore that doth not understand the voices that his Tongue doth utter, cannot properly be said to speak, but rather to counterfeit, as Parats, and such other Birds use to counterfeit men's voices. No man therefore that feareth to provoke the wrath of God against himself, will be so bold to speak of God unadvisedly, without regard, of reverend understanding, in his presence, but he will prepare his Heart before he presume to speak unto God. And therefore in our Common-Prayer the Minister doth oftentimes say, Let us pray, meaning thereby to admonish the People that they should prepare their Ears to hear what he should crave at God's hand, and their Hearts to consent to the same, and their Tongues to say Amen at the end thereof. On this sort did the Prophet David prepare his Heart, when he said, 
Psal. 57  My heart is ready (O my God) my heart is ready, I will sing and declare a Psalm. The Jews also, when in the time of Judith they did with all their heart pray God to visit his People of Israel, had so prepared their hearts before they began to pray. 
2 Par. 3.  After this sort had Manasses prepared his heart before he prayed, and said, And now (O Lord) do I bow the knees of my heart, ask of thee part of thy merciful kindness. When the Heart is thus prepared, the voice uttered from the Heart, is harmonious in the ears of God: otherwise he regardeth it not to accept it. But forasmuch as the Person that so babbleth his words without sense in the presence of God, showeth himself not to regard the Majesty of him that he speaketh to: He taketh him as a contemner of his Almighty Majesty, and giveth ●im ●is Reward among Hypocrites, which make an outward show of Holiness, but their hearts are full of abominable thoughts, even in the time of their Prayers. For it is the Heart that the Lord looketh upon, 
1 Reg. 16.  as it is written in the History of Kings. If we therefore will that our Prayers be not abominable before God, let us so prepare our hearts before we pray, and so understand the things that we ask when we pray, that both our hearts and voices may together sound in the ears of God's Majesty, and then we shall not fail to receive at his hand the things that we ask, as good men which have been before us did, and so have from time to time received that which for their Soul's health they did at any time desire. 
De Catechi●●ndis rudibus.  St. Augustine seemeth to bear in this matter: For he saith thus of them, which being brought up in Grammar and Rhetoric, are converted to Christ, and so must be instructed in Christian Religion: Let them know also (saith he) that it is not the voice, but the affection of the mind that cometh to the ears of God. And so shall it come to pass, that if haply they shall mark that some Bishops or Ministers in the Church do call upon God, either with barbarous words, or with words disordered, or that they understand not, or do disorderly divide the words that they pronounce, they shall not laugh them to scorn. Hitherto he seemeth to bear with Praying in an unknown Tongue. But in the next sentence he openeth his mind thus: Not for that these things ought not to be amended, that the People may say Amen, to that which they do plainly understand But yet these godly things must be born withal of these Catechists, or Instructors of the Faith, that they may learn, that as in the Common Place where matters are pleaded, the goodness of an Oration consisteth in sound, so in the Church it consisteth in Devotion. So that he alloweth not the praying in a Tongue not understood of him that prayeth: But he instructeth the skilful Orator, to bear with the rude Tongue of the devout simple Minister. To conclude, If the lack of understanding the words that are spoken in the Congregation, do make them unfruitful to the Hearers, how should not the same make the words read, unfruitful to the Reader? The merciful goodness of God, grant us his grace to call upon him as we ought to do, to his glory and our endless felicity; which we shall do, if we humble ourselves in his sight, and in all our Prayers, both common and private, have our minds fully fixed upon him. 
Ecclus. 35.  For the prayer of them that humble themselves, shall pierce through the Clouds, and till it draw nigh unto God, it will not be answered; and till the Most High do regard it, it will not departed. And the Lord will not be slack, but he will deliver the Just, and execute Judgement. To him therefore be all Honour and Glory, for ever and ever. Amen.   

AN INFORMATION For them which take Offence at certain places of the Holy Scripture.  

The First Part.  
THE great utility and profit that Christian Men and Women may take (if they will) by hearing and reading the Holy Scriptures (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 the 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 for that end he hath always stirred up, in one place or other, cruel Tyrants, sharp Persecutors, and extreme Enemies unto God, and his Infallible Truth, to pull with violence the Holy Bibles out of the People's hands, and have most spitefully destroyed and consumed the same to Ashes in the Fire; pretending most untruly, that the much hearing and reading of God's Word is an occasion of Heresy and carnal Liberty, and the overthrow of all good Order in all well ordered commonweals. If to know God aright be an occasion of evil, than we must needs grant, that the hearing and reading of the Holy Scriptures, is the cause of Heresy, carnal Liberty, and the subversion of all good Orders. But the knowledge of God and of ourselves, is so far from being an occasion of evil, that it is the readiest, yea, the only means to bridle carnal Liberty, and to kill all our fleshly Affections. And the ordinary way to attain this knowledge, is with diligence to hear and read the Holy Scriptures. For the whole Scriptures (saith St. Paul) were given by the inspiration of God. 
2 Tim. 3.  And shall we Christian men think to learn the knowledge of God and of ourselves, in any earthly man's work or Writing, sooner or better than in the Holy Scriptures, written by the inspiration of the Holy Ghost? The Scriptures were not brought unto us by the will of man: but holy men of God (as witnesseth St. Peter) spoke as they were moved by the holy spirit of God. 
● Pet. 1.  The Holy Ghost is the Schoolmaster of Truth, which leadeth his Scholars (as our Saviour saith of him) into all Truth. 
John 16.  And whoso is not led and taught by this Schoolmaster, cannot but fall into deep Error, how godly soever his pretence is, what Knowledge and Learning soever he hath of all other Works and Writings, or how fair soever a show or face of truth he hath in the estimation and judgement of the World. If some man will say, I would have a true pattern and a perfect description of an upright life, approved in the sight of God: can we find (think ye) any better or any such again, as Christ Jesus is, and his Doctrine is? whose virtuous conversation and godly life, the Scripture so lively painteth and setteth forth before our Eyes, that we beholding that Pattern, might shape and frame our lives, as nigh as may be, agreeable to the perfection of the same. 
1 Cor. 11. 1 John 2.  Fellow you me (saith St. Paul) as I follow Christ. And St. John in his Epistle saith, Whoso abideth in Christ, must walk even so as he hath walked before him. And where shall we learn the order of Christ's life, but in the Scripture? Another would have a Medicine to all Diseases and Maladies of the Mind. Can this be found or gotten otherwhere than out of Gods own Book, his sacred Scriptures? Christ taught so much when he said to the obstinate Jews, Search the Scriptures, 
John 5.  for in them ye think to have eternal life. If the Scriptures contain in them Everlasting Life, it must needs follow, that they have also present remedy against all that is an hindrance and let unto eternal life. If we desire the knowledge of Heavenly Wisdom, why had we rather learn the same of man than of God himself, 
James 1. Mat. 28.  who (as St. James saith) is the giver of wisdom? Yea, why will we not learn it at Christ's own mouth, who promising to be present with his Church till the World's end, doth perform his promise, in that he is not only with us by his grace and tender pity: but also in this, that he speaketh presently unto us in the Holy Scriptures, to the great and endless comfort of all them that have any feeling of God at all in them? Yea, he speaketh now in the Scriptures more profitably to us, than he did by word of mouth to the carnal Jews when he lived with them here upon Earth. For they (I mean the Jews) could neither hear nor see those things which we may now both hear and see, if we will bring with us those Ears and Eyes that Christ is heard and seen with; that is, diligence to hear and read his Holy Scriptures, and true Faith to believe his most comfortable Promises. If one could show but the print of Christ's Foot, a great number I think would fall down and worship it: But to the Holy Scriptures, where we may see daily (if we will) I will not say the print of his Feet only, but the whole shape and lively Image of him, alas, we give little reverence, or none at all.  
If any could let us see Christ's Coat, a sort of us would make hard shift except we might come nigh to gaze upon it, yea, and kiss it too. And yet all the Clothes that ever he did wear, can nothing so truly, nor so lively express him unto us, as do the Scriptures. Christ's Images made in Wood, Stone, or Metal, some men for the love they bear to Christ, do garnish and beautify the same with Pearl, Gold, and Precious Stones: And should we not (good Brethren) much rather embrace and reverence God's Holy Books, the sacred Bible, which do represent Christ unto us more truly than can any Image. The Image can but express the form or shape of his Body, if it can do so much: But the Scriptures do in such sort set forth Christ, that we may see both God and man; we may see him (I say) speaking unto us, healing our Infirmities, dying for our sins, rising from death for our Justification. And to be short, we may in the Scriptures so perfectly see whole Christ with the Eye of Faith, as we, lacking Faith, could not with these bodily Eyes see him, though he stood now present here before us. Let every Man, Woman, and Child, therefore with all their Heart's thirst and desire Gods Holy Scriptures, love them, embrace them, have their delight and pleasure in hearing and reading them, so as at length we may be transformed and changed into them. For the Holy Scriptures are God's Treasure-House, wherein are found all things needful for us to see, to hear, to learn, and to believe necessary for the attaining of Eternal Life. Thus much is spoken, only to give you a taste of some of the Commodities which ye may take by hearing and reading the Holy Scriptures. For as I said in the beginning, no Tongue is able to declare and utter all. And although it is more clear than the noon day, that to be ignorant of the Scriptures, is the cause of Error, as Christ saith to the Sadduces, Ye err, not knowing the Scriptures; 
Mat. 22.  and that Error doth hold back, and pluck men away from the knowledge of God. And as St. Jerome saith, Not to know the Scriptures, is to be ignorant of Christ. Yet this notwithstanding, some there be that think it not meet for all sorts of men to read the Scriptures, because they are, as they think, in sundry places stumbling-blocks to the unlearned. First, for that the phrase of the Scripture is sometime so simple, gross, and plain, that it offendeth the fine and delicate Wits of some Courtiers. Furthermore, for that the Scripture also reporteth, even of them that have their commendation to be the Children of God, that they did divers acts, whereof some are contrary to the Law of Nature, some repugnant to the Law written, and other some seem to fight manifestly against public Honesty. All which things (say they) are unto the simple an occasion of great offence, and cause many to think evil of the Scriptures, and to discredit their Authority. Some are offended at the hearing and reading of the diversity of the Rites and Ceremonies of the Sacrifices and Oblations of the Law. And some worldly witted men think it great decay to the quiet and prudent governing of their commonweals, to give ear to the simple and plain Rules and Precepts of our Saviour Christ in his Gospel, as being offended that a man should be ready to turn his right Ear to him that struck him on the left; and to him which would take away his Coat, to offer him also his Cloak; with such other say of perfection in Christ's meaning. For Carnal Reason, being always an Enemy to God, and not perceiving the things of God's Spirit, doth abhor such Precepts, which yet rightly understood, infringeth no Judicial Policies, nor Christian men's Governments. And some there be, which hearing the Scriptures to bid us to live without carefulness, without study or forecasting, to deride the simplicities of them. Therefore to remove and put away occasions of offence so much as may be, I will answer orderly to these Objections. First, I shall rehearse some of those places that men are offended at, for the simplicity and grossness of speech, and will show the meaning of them. In the Book of Deuteronomy it is written, That Almighty God made a Law, if a man died without issue, his brother or next kinsman should marry his Widow, and the child that was first born between them, should be called his child that was dead, that the dead man's name might not be put out in Israel: And if the Brother or next Kinsman would not marry the Widow, than she before the Magistrates of the City should pull off his shoe, and spit in his face, saying, So be it done to that man that will not build his brother's house. Here (Dear beloved) the pulling off his shoe, and spitting in his face, were Ceremonies, to signify unto all the People of that City, that the Woman was not now in fault that God's Law in that point was broken, but the whole shame and blame thereof, did now redound to that man, which openly before the Magistrates refused to marry her. And it was not a reproach to him alone, but to all his Posterity also: For they were called ever after, The House of him whose shoe is pulled off. Another place out of the Psalms: 
Psal. 75.  I will break (saith David) the horns of the ungodly, and the horns of the righteous shall be exalted. By an Horn, in the Scripture, is understood Power, Might, Strength, and sometime Rule and Government. The Prophet then saying, I will break the horns of the ungodly, meaneth, that all the Power, Strength, and Might of God's Enemies, shall not only be weakened and made feeble, but shall at length also be clean broken and destroyed, though for a time, for the better trial of his People, God suffereth the Enemies to prevail and have the upper hand. In the 132 Psalms, it is said, 
Psal. 132.  I will make David 's horn to flourish. Here David's Horn signifieth his Kingdom. Almighty God therefore by this manner of speaking, promiseth to give David Victory over all his Enemies, and to establish him in his Kingdom, spite of all his Enemies. And in the threescore Psalms it is written, Moab is my wash-pot, 
Psal. 60.  and over Edom will I cast out my shoe, etc. In that place the Prophet showeth how graciously God hath dealt with his People the Children of Israel, giving them great Victories upon their Enemies on every side. For the Moabites and Idumeans being two great Nations, proud People, stout and mighty, God brought them under, and made them Servants to the Israelites; Servants, I say, to stoop down, to pull off their shoes, and wash their feet. Then Moab is my wash-pot, and over Edom will I cast out my shoe, is, as if he had said, The Moabites and the Idumeans, for all their stoutness against us in the Wilderness, are now made our Subjects, ou● Servants, yea, Underlings to pull off our shoes, and wash our feet. Now I pray you, what uncomely manner of speech is this, so used in common phrase among the Hebrews? It is a shame that Christian men should be so light headed, to toy as Ruffians do with such manner of speeches, uttered in good grave signification by the Holy Ghost. More reasonable it were for vain men to learn to reverence the form of God's Words, than to sport at them to their Damnation. Some again are offended to hear that the godly Fathers had many Wives and Concubines, although after the phrase of the Scripture, a Concubine is an honest name; for every Concubine is a Lawful Wife, but every Wife is not a Concubine. And that ye may the better understand this to be true, ye shall note that it was permitted to the Fathers of the Old Testament to have at one time moe Wives than one, for what purpose ye shall afterward hear. Of which Wives some were Free-women born, some were Bondwomen and Servants. She that was Freeborn had a Prerogative above those that were Servants and Bondwomen. The Freeborn Woman was by Marriage made the Ruler of the House under her Husband, and is called the Mother of the Household, the Mistress or the Dame of the House, after our manner of speaking, and had by her Marriage an Interest, a Right, and an Ownership of his Goods unto whom she was married. Other Servants and Bondwomen were given by the Owners of them, as the manner was then, I will not say always, but for the most part, unto their Daughters at the day of their Marriage, to be Handmaidens unto them. After such a sort did Pharaoh King of Egypt give unto Sarah, 
Ge●. 29.  Abraham's Wife, Agar the Egyptian to be her Maid. So did Laban give unto his Daughter Lea, at the day of her Marriage, Zilpha to be her Handmaid. And to his other Daughter Rachel, he gave another Bondmaid, named Bilha. And the Wives that were the owners of their Handmaidens, gave them in Marriage to their Husbands, upon divers occasions. Sarah gave her Maid Agar in Marriage to Abraham, 
Gen. 16.  Lea gave in like manner her Maid Zilpha to her Husband Jacob. So did Rachel his other Wife give him Bilha her Maid, 
Gen. 30.  saying unto him, Go in unto her, and she shall bear upon my knees: which is, as if she had said, Take her to Wife, and the Children that she shall bear, will I take upon my lap, and make of them as if they were mine own. These Hand-maidens or Bondwomen, although by Marriage they were made Wives, yet they had not this Prerogative to Rule in the House, but were still Underlings, and in such subjection to their Masters, and were never called Mothers of the Household, Mistresses, or Dames of the House, but are called sometimes Wives, sometimes Concubines. The plurality of Wives was by a special Prerogative suffered to the Fathers of the Old Testament, not for satisfying their carnal and fleshly Lusts, but to have many Children, because every one of them hoped, and begged ofttimes of God in their Prayers, that that Blessed Seed, which God promised should come into the World to break the Serpent's Head, might come and be born of this stock and kindred.  
Now of those which take occasion of carnality and evil life, by hearing and reading in God's Book, what God had suffered, even in those men whose commendation is praised in the Scripture: As that No, 
2 Pet. 2. Gen. 9  whom St. Peter calleth the eighth Preacher of Righteousness, was so drunk with Wine, that in his sleep he uncovered his own Privities. 
Gen. 19  The just man Lot, was in like manner drunken, and in his drunkenness lay with his own Daughters, contrary to the Law of Nature. Abraham, 
Gen. 17.  whose Faith was so great, that for the same he deserved to be called of Gods own mouth, a Father of many Nations, 
Rom. 4.  the Father of all Believers, besides with Sarah his Wife, had also carnal company with Agar, Sarah's Handmaid. 
Gen. 29.  The Patriarch Jacob had to his Wives two Sisters at one time. The Prophet David, and King Solomon his Son, had many Wives and Concubines, etc. Which things we see plainly to be forbidden us by the Law of God, and are now repugnant to all public Honesty. These and such like in God's Book (good People) are not written that we should or may do the like following their examples, or that we ought to think that God did allow every of these things in those men: But we ought rather to believe and to judge that No in his drunkenness offended God highly. Lot lying with his Daughters, committed horrible Incest. We ought then to learn by them this profitable Lesson, that if so godly men as they were, which otherwise felt inwardly Gods Holy Spirit inflaming their hearts with the fear and love of God, could not by their own strength keep themselves from committing horrible sin, but did so grievously fall, that without God's great Mercy they had perished everlastingly: How much more ought we then, miserable wretches, which have no feeling of God within us at all, continually to fear, not only that we may fall as they did, but also be overcome and drowned in sin, which they were not? And so by considering their fall, take the better occasion to acknowledge our own Infirmity and weakness, and therefore more earnestly to call unto Almighty God with hearty Prayer incessantly, for his grace to strengthen us, and to defend us from all evil. And though through Infirmity we chance at any time to fall, yet we may by hearty Repentance, and true Faith speedily rise again, and not sleep and continue in sin, as the wicked doth.  
Thus, good People, should we understand such matters expressed in the Divine Scriptures, that this Holy Table of God's Word be not turned to us to be a snare, a trap, and a stumbling stone, to take hurt by the abuse of our Understanding: But let us esteem them in a reverend Humility, that we may find our necessary Food therein, to strengthen us, to comfort us, to instruct us (as God of his great Mercy hath appointed them) in all necessary works, so that we may be perfect before him in the whole course of our life: Which he grant, who hath Redeemed us, our Lord and Saviour Jesus Christ; to whom with the Father, and the Holy Ghost, be all Honour and Glory for evermore. Amen.   

The Second Part of the Information for them which take Offence at certain places of the Holy Scripture.  
YE have heard (good People) in the Homily last read unto you, the great Commodity of Holy Scriptures; ye have heard how ignorant men, void of godly Understanding, seek Quarrels to discredit them: Some of their Reasons have ye heard answered. Now we will proceed and speak of such politic wise men which be offended, for that Christ's Precepts should seem to destroy all Order in Governance; as they do allege for example, such as these be. If any man strike thee on the right cheek, 
Mat. 5●.  turn the other unto him also. If any man will contend to take thy coat from thee, let him have cloak and all. Let not thy lest hand know what thy right hand doth. If thine eye, thine hand, 
Mat. 18.  or thy foot offend thee, pull out thine eye, cut off thine hand, or thy foot, and cast it from thee. 
Rom. 12.  If thine enemy (saith St. Paul) be an hungered, give him meat; if he be thirsty, give him drink: so doing, thou shalt heap hot burning coals upon his head. These sentences (good People) unto a natural man seem mere absurdities, contrary to all Reason. 
1 Cor. 2.  For a natural man (as St. Paul saith) understandeth not the things that belong to God, neither can he so long as old Adam dwelleth in him. Christ therefore meaneth, that he would have his faithful servants so far from vengeance and resisting wrong, that he would rather have him ready to suffer another wrong, than by resisting to break Charity, and to be out of Patience. He would have our good deeds so far from all carnal respects, that he would not have our nighest Friends know of our well-doing, to win vainglory. And though our Friends and Kinsfolks be as dear as our right Eyes and our right Hands: yet if they would p●●● us from God, we ought to renounce them, and forsake them.  
Thus if ye will be profitable Hearers and Readers of the Holy Scriptures, ye must first deny yourselves, and keep under your Carnal Senses, taken by the outward words, and search the inward meaning: Reason must give place to God's Holy Spirit, you must submit your Worldly Wisdom and Judgement unto his Divine Wisdom and Judgement. Consider that the Scripture, in what strange form soever it be pronounced, is the Word of the living God. Let that always come to your remembrance, which is so oft repeated of the Prophet Esaias, The mouth of the Lord (saith he) hath spoken it, and Almighty and everlasting God, who with his only word created Heaven and Earth, hath decreed it, the Lord of Hosts, whose ways are in the Seas, whose paths are in the deep Waters, that Lord and God by whose word all things in Heaven and in Earth are created, governed, and preserved, hath so provided it. The God of gods, and Lord of all lords; yea, God that is God alone, incomprehensible, almighty, and everlasting, he hath spoken it, it is his Word. It cannot therefore be but 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. The Prophet David, describing an happy man, 
Psal. 1.  saith, Blessed is the man that hath not walked after the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful. There are three sorts of People, whose Company the Prophet would have him to flee and avoid, which shall be an happy man, and partaker of God's Blessing. First, he may not walk after the counsel of the ungodly. Secondly, he may not stand in the way of sinners. Thirdly, he must not sit in the seat of the scornful. By these three sorts of People, ungodly m●n, sinners, and scorners, all Impiety is signified, and fully expressed. By the ungodly, he understandeth those which have no regard of Almighty God, being void of all Faith, whose hearts and minds are so set upon the World, that they study only how to accomplish their worldly practices, their carnal imaginations, their filthy lust and desire, without any fear of God. The second sort he calleth sinners, not such as do fall through Ignorance, or of frailness, for than who should be found free? What man ever lived upon Earth (Christ only excepted) but he hath sinned? 
Prov. 24.  The just man falleth seven times, and riseth again. Though the godly do fall, yet they walk not on purposely in sin, they stand not still to continue and tarry in sin, they sit not down like careless men, without all fear of Gods just punishment for sin; but defying sin, through God's great grace and infinite mercy, they rise again, and fight against sin. The Prophet than calleth them sinners, whose hearts are clean turned from God, and whose whole conversation of life is nothing but sin, they delight so much in the same, that they choose continually to abide and dwell in sin. The third sort he calleth scorners; that is, a sort of men whose hearts are so stuffed with Malice, that they are not contented to dwell in sin, and to lead their lives in all kind of wickedness: but also they do contemn and scorn in other all Godliness, true Religion, all Honesty and Virtue. Of the two first sorts of men, I will not say but they may take Repentance, and be converted unto God. Of the third sort, I think I may without danger of God's judgement, pronounce, that never any yet converted unto God by Repentance, but continued still in their abominable wickedness, heaping up to themselves damnation, against the day of God's inevitable Judgement. Examples of such scorners, we read in the Second Book of Chronicles: 
2 Par. 30.  When the good King Ezechias in the beginning of his Reign, had destroyed Idolatry, purged the Temple, and reformed Religion in his Realm, he sent Messengers into every City, to gather the People unto Jerusalem, to solemnize the Feast of Easter, in such sort as God had appointed. The Posts went from City to City, through the Land of Ephraim and Manasses, even unto Zabulon. And what did the People, think ye? Did they land and praise the Name of the Lord which had given them so good a King, so zealous a Prince to abolish Idolatry, and to restore again God's true Religion? No, no. The Scripture saith, The people laughed them to scorn, and mocked the King's Messengers. And in the last Chapter of the same Book it is written, That Almighty God, having compassion upon his people, sent his Messengers the Prophets unto them, to call them from their abominable Idolatry and wicked kind of living. But they mocked his Messengers, they despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy: For he gave them up into the hands of their enemies, even unto Nabuchodonosor King of Babylon, who spoilt them of their Goods, burned their City, and led them, their Wives, and their Children, Captives unto Babylon. The wicked People that were in the days of No, made but a mock at the Word of God, when No told them, that God would take vengeance upon them for their sins. The Flood therefore came suddenly upon them, and drowned them, with the whole World. Lot Preached to the Sodomites, that except they repent, both they and their City should be destroyed. They thought his say impossible to be true, they scorned and mocked his Admonition, and reputed him as an old doting Fool. But when God by his Holy Angels had taken Lot, his Wife, and two Daughters from among them, he reigned down Fire and Brimstone from Heaven, and burnt up those scorners and mockers of his Holy Word. And what estimation had Christ's Doctrine among the Scribes and Pharisees? What Reward had he among them? The Gospel reporteth thus: The Pharisees, which were covetous, did scorn him in his Doctrine. O than ye see that worldly rich men scorn the Doctrine of their Salvation. The worldly wise men scorn the Doctrine of Christ, as foolishness to their Understanding. These scorners have ever been, and ever shall be to the World's end. 
2 Pet. 3.  For St. Peter Prophesied, that such scorners should be in the world before the latter day. Take heed therefore (my Brethren) take heed, be ye not scorners of Gods most Holy Word, provoke him not to pour out his wrath now upon you, as he did then upon those Gybers' and Mockers. Be not wilful murderers of your own Souls. Turn unto God while there is yet time of Mercy, ye shall else repent it in the World to come, when it shall be too late, for there shall be Judgement without Mercy. This might suffice to admonish us, and cause us henceforth to reverence God's Holy Scriptures, but all men have not Faith. This therefore shall not satisfy and content all men's minds: but as some are carnal, so they will still continue, and abuse the Scriptures carnally, to their greater damnation. 
2 Pet. 3.  The unlearned and unstable (saith St. Peter) pervert the holy Scriptures to their own destruction. 
1 Cor. 1.  Jesus Christ (as St. Paul saith) is to the Jews an offence, to the Gentiles foolishness; But to God's children, as well of the Jews as of the Gentiles, he is the power and wisdom of God. The holy man Simeon saith, 
Luke 2.  that he is set forth for the fall and rising again of many in Israel. As Christ Jesus is a fall to the Reprobate, which yet perish through their own default; so is his Word, yea, the whole Book of God, a cause of damnation unto them, through their incredulity. And as he is a rising up to none other than those which are Gods Children by adoption, so is his Word, yea, the whole Scripture, the power of God to Salvation to them only that do believe it. Christ himself, the Prophets before him, the Apostles after him, all the true Ministers of God's Holy Word, yea, every word in God's Book, is unto the Reprobate the savour of death unto death.  
Christ Jesus, the Prophets, the Apostles, and all the true Ministers of his Word, yea, every jot and tittle in the Holy Scripture, have been, is, and shall be for evermore, the savour of life unto eternal life, unto all those whose hearts God hath purified by true Faith. Let us earnestly take heed that we make no jesting-stock of the Books of Holy Scriptures. The more obscure and dark the say be to our Understanding, the further let us think ourselves to be from God, and his Holy Spirit, who was the Author of them. Let us with more reverence endeavour ourselves to search out the wisdom hidden in the outward Bark of the Scripture. If we cannot understand the sense and the reason of the saying, yet let us not be scorners, jesters, and deriders, for that is the uttermost token and show of a Reprobate, of a plain Enemy to God and his wisdom. They be not idle Fables to jest at, which God doth seriously pronounce, and for serious matters let us esteem them. And though in sundry places of the Scriptures be set out divers Rites and Ceremonies, Oblations and Sacrifices; let us not think strange of them, but refer them to the Times and People for whom they served, although yet to learned men they be not unprofitable to be considered, but to be expounded as figures and shadows of things and persons, afterward openly revealed in the New Testament. Though the rehearsal of the Genealogies and Pedigrees of the Fathers be not to much edification of the plain ignorant people; yet is there nothing so impertinently uttered in all the whole Book of the Bible, but may serve to spiritual purpose in some respect, to all such as will bestow their labours to search out the meanings. These may not be condemned, because they serve not to our Understanding, nor make to our Edification. But let us turn our labour to understand, and to carry away such sentences and stories as be more fit for our Capacity and Instruction.  
And whereas we read in divers Psalms, how David did wish to the Adversaries of God sometimes shame, rebuke, and confusion; sometime the decay of their Offspring and Issue, sometime that they might perish and come suddenly to destruction; as he did wish to the Captains of the Philistines. Cast forth (saith he) thy lightning, and tear them; shoot out thine arrows and consume them: with such other manner of Imprecations. Yet ought we not to be offended at such Prayers of David, being a Prophet as he was, singularly beloved of God, and wrapped in spirit, with an ardent zeal to God's glory. He spoke not of a private hatred, and in a stomach against their Persons: but wished spiritually the destruction of such corrupt Errors and Vices, which reigned in all devilish Persons, set against God. He was of like mind as St. Paul was, when he did deliver Hymeneus and Alexander, with the notorious Fornicator, to Satan, to their Temporal confusion, that their Spirit might be saved against the day of the Lord. And when David did profess in some places that he hated the wicked; yet in other places of his Psalms he professeth, that he hated them with a perfect hate, not with a malicious hate, to the hurt of the Soul. Which perfection of spirit, because it cannot be performed in us, so corrupted in affections as we be, we ought not to use in our private causes the like words in form, for that we cannot fulfil the like words in sense. Let us not therefore be offended, but search out the reason of such words before we be offended, that we may the more reverently judge of such say, though strange to our carnal Understandings, yet to them that be spiritually minded, judged to be zealously and godly pronounced. God therefore for his mercy's sake, vouchsafe to purify our minds through Faith in his Son Jesus Christ, and to instill the Heavenly drops of his grace into our hard stony hearts, to supple the same, that we be not contemners and deriders of his Infallible Word: but that with all humbleness of mind and Christian reverence, we may endeavour ourselves to hear, and to read his sacred Scriptures, and inwardly so to digest them, as shall be to the comfort of our Souls, sanctification of his Holy Name: To whom with the Son and the Holy Ghost, three Persons, and one living God, be all Land, Honour, and Praise, for ever and ever. Amen.    

AN HOMILY OF Alms-Deeds, and Mercifulness towards the Poor and Needy.  

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 glorified, and the certainty of their Vocation declared, there is none that is either more acceptable unto him, or more profitable for them, than are the Works of Mercy and Pity shown upon the Poor, which be afflicted with any kind of misery. And yet this notwithstanding (such is the slothful sluggishness of our dull Nature, to that which is good and godly) that we are almost in nothing more negligent and less careful than we are therein. It is therefore a very ncessary thing, that God's People should awake their sleepy minds, and consider their Duty on this behalf. And meet it is, that all true Christians should desirously seek and learn what God by his Holy Word doth herein require of them: that first knowing their Duty (whereof many by their slackness seem to be very ignorant) they may afterwards diligently endeavour to perform the same. By the which both the godly charitable Persons may be encouraged to go forwards and continue in their merciful Deeds of  to the Poor, and also such as hitherto have either neglected, or contemned it, may yet now at length (when they shall hear how much it appertaineth to them) advisedly consider it, and virtuously apply themselves thereunto.  
And to the intent that every one of you may the better understand that which is taught, and also easilier bear away, and so take more fruit of that shall be said, when several matters are severally handled: I mind particularly, and in this order, to speak and entreat of these points.  
First, I will show how earnestly Almighty God in his Holy Word, doth exact the doing of Alms-Deeds of us, and how acceptable they be unto him.  
Secondly, how profitable it is for us to use them, and what commodity and fruit they will bring unto us.  
Thirdly and lastly, I will show out of God's Word, that whoso is liberal to the Poor, and relieveth them plenteously, shall notwithstanding have sufficient for himself, and evermore be without danger of penury and scarcity.  
Concerning the first, which is the acceptation and dignity, or price of Alms-Deeds before God: Know this, that to help and secure the Poor in their need and misery, pleaseth God so much, that as the Holy Scripture in sundry places recordeth, nothing can be more thankfully taken or accepted of God. For first we read, that Almighty God doth account that to be given and to be bestowed upon himself, that that is bestowed upon the Poor: For so doth the Holy Ghost testify unto us by the Wise Man, saying, He that hath pity upon the Poor, 
Prov. 19  dareth unto the Lord himself. And Christ in the Gospel avoucheth, and as a most certain truth, bindeth it with an Oath, that the Alms bestowed upon the Poor, was bestowed upon him, and so shall be reckoned at the last day. For thus he saith to the charitable Alms-givers, when he sitteth as Judge in the doom, to give sentence of every man according to his deserts: 
Mat. 25.  Verily I say unto you, whatsoever good and merciful deed you did upon any of the least of these my brethren, ye did the same unto me. In relieving their hunger, ye relieved mine; in quenching their thirst, ye quenched mine; in clothing them, ye clothed me; and when ye harboured them, ye lodged me also; when ye visited them being sick in Prison, ye visited me. For as he that hath received a Prince's Ambassadors, and entertaineth them well, doth honour the Prince from whom those Ambassadors do come: So he that receiveth the Poor and Needy, and helpeth them in their affliction and distress, doth thereby receive and honour Christ their Master, who as he was poor and needy himself whilst he lived here amongst us, to work the Mystery of our Salvation, at his departure hence he promised in his stead to send unto us those that were Poor, by whose means his absence should be supplied: and therefore that we would do unto him, we must do unto them. And for this cause doth the Almighty God say unto Moses, The Land wherein you dwell, 
Deut. 15.  shall never be without poor men: because he would have continual trial of his People, whether they loved him or no, that in showing themselves obedient unto his will, they might certainly assure themselves of his love and favour towards them, and nothing doubt, but that as his Law and Ordinance (wherein he commanded them that they should open their hand unto their brethren that were poor and needy in the Land) were accepted of them, and willingly performed: So he would on his part lovingly accept them, and truly perform his promises that he had made unto them.  
The Holy Apostles and Disciples of Christ, who by reason of his daily conversation, saw by his Deeds, and heard in his Doctrine, how much he tendered the Poor: the godly Fathers also, that were both before and since Christ, endued without doubt with the Holy Ghost, and most certainly certified of God's Holy Will: they both do most earnestly exhort us, and in all their writings almost continually admonish us, that we would remember the Poor, and bestow our charitable Alms upon them. St. Paul crieth unto us after this sort, Comfort the feeble minded, 
1 Thess. 5.  lift up the weak, and be charitable towards all men. And again, To do good to the poor, 
Hebr. 13.  and to distribute alms gladly, see that thou do not forget, for with such sacrifices God is pleased. 
Esay 58.  Esay the Prophet teacheth on this wise. Deal thy bread to the hungry, and bring the poor wand'ring home to thy house. When thou seest the naked, see thou cloth him, and hid not thy face from thy poor neighbour, neither despise thou thine own flesh. And the Holy Father Toby giveth this counsel, 
Tob. 4.  Give alms (saith he) of thine own goods, and turn never thy face from the poor; eat thy bread with the hungry, and cover the naked with thy clothes. And the learned and godly Doctor Chrysostom giveth admonition. 
Ad pop. A●tioch. Hom. 35.  Let merciful Alms be always with us as a Garment; that is, as mindful as we will be to put our garments upon us, to cover our nakedness, to defend us from the cold, and to show ourselves comely: So mindful let us be at all times and seasons, that we give Alms to the Poor, and show ourselves merciful towards them. But what mean these often admonitions and earnest exhortations of the Prophets, Apostles, Fathers, and holy Doctors? Surely, as they were faithful to God-ward, and therefore discharged their Duty truly, in telling us what was God's Will: so of a singular love to us-ward, they laboured not only to inform us, but also to persuade us, that to give Alms, and to secure the poor and needy, was a very acceptable thing, and an high Sacrifice to God, wherein he greatly delighted, and had a singular pleasure. For so doth the Wise Man, the Son of Syrach, teach us, saying, 
Ecclus. 33.  Whoso is merciful and giveth alms, he offereth the right thank-offering. And he addeth thereunto: The right thank-offering maketh the Altar fat, and a sweet smell it is before the Highest, it is acceptable before God, and shall never be forgotten.  
And the truth of this Doctrine is verified by the examples of those holy and charitable Fathers, of whom we read in the Scriptures, that they were given to merciful compassion towards the Poor, and charitable relieving of their necessities. Such a one was Abraham, in whom God had so great pleasure, that he vouchsafed to come unto him in form of an Angel, and to be entertained of him at his House. Such was his kinsman Lot, whom God so favoured for receiving his Messengers into his House, which otherwise should have lain in the street, that he saved him with his whole Family, from the destruction of Sodom and Gomorrha. Such were the Holy Fathers, Job and Toby, with many others, who felt most sensible proofs of Gods special love towards them. And as all these by their mercifulness and tender compassion which they shown to the miserable afflicted Members of Christ, in the relieving, helping, and succouring them with their Temporal Goods in this life, obtained God's favour, and were dear, acceptable, and pleasant in his sight: so now they themselves take pleasure in the fruition of God, in the pleasant joys of Heaven, and are also in God's eternal Word set before us, as perfect examples ever before our eyes, both how we shall please God in this mortal life, and also how we may come to live in joy with them in everlasting pleasure and felicity. For most true is that saying which Augustine hath, that the giving of Alms, and relieving of the Poor, is the right way to Heaven. Via Coeli pauper est. The Poor man (saith he) is the way to Heaven. They used in times past, to set in Highways sides the Picture of Mercury, pointing with his finger which was the right way to the Town. And we use in cross-ways to set up a wooden or stone Cross, to admonish the travelling man which way he must turn when he cometh thither, to direct his Journey aright. But God's Word (as St. Augustine saith) hath set in the way to Heaven the Poor Man and his House, so that whoso will go aright thither, and not turn out of the way, must go by the poor. The poor man is that Mercury that shall set us the ready way: and if we look well to this mark, we shall not wander much out of the right path. The manner of wise worldly men amongst us is, that if they know a man of a meaner Estate than themselves to be in favour with the Prince, or any other Nobleman, whom they either fear or love, such a one they will be glad to benefit and pleasure, that when they have need they may become their Spokesman, either to obtain a commodity, or to escape a displeasure. Now surely it ought to be a shame to us, that worldly men for temporal things, that last but for a season, should be more wise and provident in procuring them, than we in heavenly. Our Saviour Christ testifieth of poor men, that they are dear unto him, and that he loveth them especially: For he calleth them his little ones, by a name of tender love: he saith they be his brethren. And St. James saith, that God hath chosen them to be the Heirs of his Kingdom. 
James ●.  Hath not God (saith he) chosen the poor of this World to himself, to make them hereafter the rich heirs of that Kingdom which he hath promised to them that love him? And we know that the Prayer which they make for us, shall be acceptable and regarded of God, their complaint shall be heard also. Thereof doth Jesus the Son of Syrach certainly assure us, saying, 
Ecclus. 4.  If the poor complain of thee in the bitterness of his soul, his prayer shall be heard, even he that made him shall hear him. Be courteous therefore unto the Poor. We know also, that he who acknowledgeth himself to be their Master and Patron, and refuseth not to take them for his Servants, is both able to pleasure and displeasure us, and that we stand every hour in need of his help. Why should we then be either negligent or unwilling to procure their friendship and favour, by the which also we may be assured to get his favour, that is both able and willing to do us all pleasures that are for our commodity and wealth? Christ doth declare by this, how much he accepteth our charitable affection toward the Poor, in that he promiseth a reward unto them that give but a cup of cold water in his name to them that have need thereof, and that reward is the Kingdom of Heaven. No doubt is it therefore that God regardeth highly, that which he rewardeth so liberally. For he that promiseth a Princely recompense for a beggarly benevolence, declareth that he is more delighted with the giving, than with the gift, and that he as much esteemeth the doing of the thing, as the fruit and commodity that cometh of it. Whoso therefore hath hitherto neglected to give Alms, let him know that God now requireth it of him; and he that hath been liberal to the Poor, let him know that his godly do are accepted, and thankfully taken at God's hands, which he will requite with double and triple. For so saith the Wise man: He which showeth mercy to the poor, doth lay his money in bank to the Lord, for a large interest and gain: the gain being chief the possession of the life everlasting, through the merits of our Saviour Jesus Christ: To whom with the Father and the Holy Ghost, be all Honour and Glory for ever. Amen.   

The Second Part of the Sermon of Alms-deeds.  
YE have heard before (Dear Beloved) that to give Alms unto the Poor, and to help them in time of necessity, is so acceptable unto our Saviour Christ, that he counteth that to be done to himself, that we do for his sake unto them. Ye have heard also how earnestly both the Apostles, Prophets, Holy Fathers, and Doctors, do exhort us unto the same. And ye see how well-beloved and dear unto God they were, whom the Scriptures report unto us to have been good Alms-men. Wherefore if either their good examples, or the wholesome counsel of godly Fathers, or the love of Christ, whose especial favour we may be assured by this means to obtain, may move us, or do any thing at all with us: let us provide us, that from henceforth we show unto God-ward this thankful service, to be mindful and ready to help them that be poor and in misery.  
Now will I this second time that I entreat of Alms-deeds, show unto you how profitable it is for us to exercise them, and what fruit thereby shall arise unto us, if we do them faithfully. Our Saviour Christ in the Gospel teacheth us, that it profiteth a man nothing to have in possession all the riches of the whole World, and the wealth or glory thereof, if in the mean season he lose his Soul, or do that thing whereby it should become captive unto death, sin, and hellfire. By the which saying, he not only instructeth us, how much the souls health is to be preferred before worldly commodities; but it also serveth to stir up our minds, and to prick us forwards to seek diligently, and learn by what means we may preserve and keep our souls ever in safety: that is, how we may recover our health if it be lost or impaired, and how it may be defended and maintained if once we have it. Yea, he teacheth us also thereby to esteem that as a precious Medicine, and an inestimable Jewel that hath such strength and virtue in it, that can either procure or preserve so incomparable a treasure. For if we greatly regard that Medicine or Salve that is able to heal sundry and grievous Diseases of the Body, much more will we esteem that which hath like power over the Soul. And because we might be better assured both to know and to have in readiness that so profitable a Remedy: he, as a most faithful and loving Teacher, showeth himself both what it is, and where we may find it, and how we may use and apply it. For when both he and his Disciples were grievously accused of the Pharisees, to have defiled their souls in breaking the constitutions of the Elders, because they went to meat, and washed not their hands before, according to the custom of the Jews: Christ answering their superstitious complaint, teacheth them an especial remedy how to keep clean their souls, notwithstanding the breach of such superstitious Orders: 
Luke 11.  Give Alms (saith he) and behold all things are clean unto you. He teacheth them, that to be merciful and charitable in helping the Poor, is the means to keep the Soul pure and clean in the sight of God. We are taught therefore by this, that merciful Alms-dealing is profitable to purge the Soul from the infection and filthy spots of sin. The same Lesson doth the Holy Ghost also teach in sundry places of the Scripture, 
Tobit. 4.  saying, Mercifulness and  purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness. A great confidence may they have before the high God, that show mercy and compassion to them that are afflicted. The wise Preacher, the Son of Syrach, confimeth the same, 
Ecclus 5.  when he saith, That as water quencheth burning fire, even so mercy and alms resisteth and reconcileth sins. And sure it is, that mercifulness quaileth the heat of sin so much, that they shall not take hold upon man to hurt him; or if ye have by any infirmity or weakness been touched and annoyed with them, straightways shall mercifulness wipe and wash away, as salves and remedies to heal their sores and grievous diseases. And thereupon that Holy Father Cyprian taketh good occasion to exhort earnestly to the merciful works of giving Alms and helping the Poor, and there he admonisheth to consider how wholesome and profitable it is to relieve the needy, and help the afflicted, by the which we may purge our sins, and heal our wounded souls.  
But yet some will say unto me, If , and our charitable works towards the Poor, be able to wash away sins, to reconcile us to God, to deliver us from the peril of damnation, and makes us the Sons and Heirs of God's Kingdom: then are Christ's merits defaced, and his blood shed in vain; then are we justified by Works, and by our Deeds may we merit Heaven; then do we in vain believe that Christ died for to put away our sins, and that he risen for our justification, as St. Paul teacheth. But ye shall understand (Dear Beloved) that neither those places of the Scripture before alleged, neither the Doctrine of the blessed Martyr Cyprian, neither any other godly and learned man, when they, in extolling the dignity, profit, fruit, and effect of virtuous and liberal Alms, do say that it washeth away sins, and bringeth us to the favour of God, do mean, that our work and charitable deed, is the original cause of our acception before God; or that for the digninity or worthiness thereof, our sins may be washed away, and we purged and cleansed of all the spots of our iniquity; for that were indeed to deface Christ, and to defraud him of his glory. But they mean this, and this is the understanding of those and such like say, that God of his mercy and special favour towards them whom he hath appointed to everlasting salvation, hath so offered his grace especially, and they have so received it fruitfully, that although by reason of their sinful living outwardly, they seemed before to have been the Children of Wrath and Perdition, yet now the Spirit of God mightily working in them, unto obedience to Gods Will and Commandments, they declare by their outward deeds and life, in the showing of mercy and charity (which cannot come but of the Spirit of God, and his especial grace) that they are the undoubted Children of God, appointed to everlasting life. And so, as by their wickedness and ungodly living, they shown themselves according to the judgement of men, which follow the outward appearance, to be Reprobates and Castaways: So now by their Obedience unto God's Holy Will, and by their mercifulness and tender pity (wherein they show themselves to be like unto God, who is the Fountain and Spring of all mercy) they declare openly and manifestly unto the sight of men, that they are the Sons of God, and elect of him unto salvation. For as the good fruit is not the cause that the Tree is good, but the Tree must first be good before it can bring forth good fruit: so the good deeds of Man are not the cause that maketh Man good, but he is first made good by the spirit and grace of God that effectually worketh in him, and afterward he bringeth forth good fruits. And then as the good fruit doth argue the goodness of the Tree, so doth the good and merciful deed of the man, argue and certainly prove the goodness of him that doth it, according to Christ's say: Ye shall know them by their fruits. And if any man will object, that evil and naughty men do sometimes by their deeds appear to be very godly and virtuous: I will answer, so doth the Crab and Choak-Pear seem outwardly to have sometime as fair a red, and as mellow a colour as the Fruit that is good indeed. But he that will by't and take a taste, shall easily judge betwixt the sour bitterness of the one, and the sweet savouriness of the other. And as the true Christian man, in thankfulness of his heart, for the redemption of his Soul purchased by Christ's death, showeth kindly by the fruit of his Faith, his obedience to God: so the other, as a Merchant with God, doth all for his own gain, thinking to win Heaven by the merit of his Works, and so defaceth and obscureth the price of Christ's blood, who only wrought our purgation. The meaning then of these say in the Scriptures and other Holy Writings: Alms-deeds do wash away our sins, and mercy to the Poor doth blot out our offences, is, that we doing these things according to Gods Will and our Duty, have our sins indeed washed away, and our offences blotted out: not for the worthiness of them, but by the grace of God which worketh all in all, and that for the promise that God hath made to them that are obedient unto his Commandment, that he which is the truth, might be justified in performing the truth due to his promise. Alms-deeds do wash away our sins, because God doth vouchsafe then to repute us as clean and pure, when we do them for his sake, and not because they deserve or merit our purging, or for that they have any such strength and virtue in themselves▪ I know that some men, too much addict to the advancing of their works, will not be contented with this answer; and no marvel, for such men can not answer content or suffice. Wherefore leaving them to their own wilful sense, we will rather have regard to the reasonable and godly, who as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefits, all forgiveness of sins, and whatsoever can be named good and profitable, either for the Body, or for the Soul, do come only of God's mercy and mere favour, and not of themselves: So though they do never so many and so excellent good deeds, yet are they never puffed up with the vain confidence of them. And though they hear and read in God's Word, and otherwhere in godly men's Works, that Alms-deeds, Mercy, and Charitableness, doth wash away sin, and blot out iniquity: yet do they not arrogantly and proudly stick and trust unto them, or brag themselves of them, as the proud Pharisee did, lest with the Pharisee they should be condemned: but rather with the humble and poor Publican, confess themselves sinful wretches, unworthy to look up to Heaven, calling and craving for mercy, that with the Publican they may be pronounced of Christ to be justified. The godly do learn, that when the Scriptures say, that by good and merciful works, we are reconciled to God's favour: we are taught then to know what Christ by his intercession and mediation obtaineth for us of his Father, when we be obedient to his Will; yea, they learn in such manner of speaking a comfortable argument of God's singular favour and love, that attributeth that unto us and to our do, that he by his Spirit worketh in us, and through his grace procureth for us. And yet this notwithstanding, they cry out with St. Paul, O wretches that we are: and acknowledge (as Christ teacheth) that when they have all done, they are but unprofitable servants: and with the blessed King David, in respect of the just judgements of God, they do tremble, and say, Who shall be able to abide it, Lord, if thou wilt give sentence according to our deserts? Thus they humble themselves, and are exalted of God: they count themselves vile, and of God are counted pure and clean: they condemn themselves, and are justified of God: they think themselves unworthy of the Earth, and of God are thought worthy of Heaven. Thus by God's Word are they truly taught how to think rightly of merciful dealing of Alms, and of God's especial mercy and goodness are made partakers of those fruits that his Word hath promised. Let us then follow their examples, and both show obediently in our lives those works of mercy that we are commanded, and have that right opinion and judgement of them that we are taught, and we shall in like manner, as they, be made partakers, and feel the fruits and rewards that follow such godly living, so shall we know by proof what profit and commodity doth come of giving of Alms, and succouring of the Poor.   

The Third Part of the Sermon of Alms-Deeds.  
YE have already heard two Parts of this Treatise of Alms-Deeds. The first, how pleasant and acceptable before God the doing of them is; the second, how much it behoveth us, and how profitable it is to apply ourselves unto them. Now in the third Part will I take away that let that hindereth many from doing them. There be many that when they hear how acceptable a thing in the sight of God the giving of Alms is, and how much God extendeth his favour towards them that are merciful, and what fruits and commodities doth come to them by it, they wish very gladly with themselves that they also might obtain these benefits, and be counted such of God as whom he would love or do for. But yet these men are with greedy Covetousness so pulled back, that they will not bestow one Halfpenny, or one piece of Bread, that they might be thought worthy of God's benefits, and so to come into his favour. For they are evermore fearful, and doubting, lest by often giving, although it were but a little at a time, they should consume their Goods, and so impoverish themselves, that even themselves at the length should not be able to live, but should be driven to beg, and live of other men's Alms. And thus they seek excuses to withhold themselves from the favour of God, and choose with pinching Covetousness, rather to lean unto the Devil, than by charitable Mercifulness, either to come unto Christ, or to suffer Christ to come unto them. O that we had some cunning and skilful Physician that were able to purge them of this so pestilent an humour, that so sore infecteth, not their bodies, but their minds, and so by corrupting their Souls, bringeth their bodies and souls into danger of Hell-fire. Now, lest there be any such among us (Dear Beloved) let us diligently search for that Physician, which is Jesus Christ, and earnestly labour that of his Mercy he will truly instruct us, and give us a present Remedy against so perilous a Disease. Harken then, whosoever thou art that fearest jest by giving to the Poor, thou shouldst bring thyself to beggary. That which thou takest from thyself to bestow upon Christ can never be consumed and wasted away. Wherein thou shalt not believe me, but if thou have Faith, and be a true Christian, believe the Holy Ghost, give credit to the Authority of God's Word that thus teacheth. For thus saith the Holy Ghost by Solomon, He that giveth unto the Poor, shall never want. Men suppose that by hoarding and laying up still, they shall at length be Rich, and that by distributing and laying out, although it be for most necessary and godly uses, they shall be brought to Poverty. But the Holy Ghost, which knoweth all truth, teacheth us another Lesson, contrary to this. He teacheth us that there is a kind of dispending that shall never diminish the stock, and a kind of saving that shall bring a man to extreme poverty. For where he saith, that the good Almsman shall never have scarcity, he addeth, But he that turneth away his eyes from such as be in necessity, shall suffer great poverty himself. How far different then is the judgement of man from the judgement of the Holy Ghost? 
1 Cor. 9  The Holy Apostle Paul, a man full of the Holy Ghost, and made privy even of the secret Will of God, teacheth, that the liberal Alms-giver shall not thereby be impoverished. He that ministereth (saith he) seed unto the sour, will minister also bread unto you for food, yea, he will multiply your seed, and increase the fruits of your righteousness. He is not content to advertise them that they shall not lack, but he showeth them also in what sort God will provide for them. Even as he provided seed for the sour in multiplying it, and giving great increase; so he will multiply their Goods and increase them, that there shall be great abundance. And lest we should think his say to be but words, and not truth, we have an example thereof in the third Book of Kings, which doth confirm and seal it up as a most certain truth. The poor Widow that received the banished Prophet of God, Elias, when as she had but a handful of Meal in a Vessel, and a little Oil in a Cruise, whereof she would make a Cake for herself and her Son, that after they had eaten that, they might die, because in that great Famine there was no more food to be gotten: yet when she gave part thereof to Elias, and defrauded her own hungry belly mercifully to relieve him, she was so blessed of God, that neither the Meal nor the Oil was consumed all the time while that Famine did last, but thereof both the Prophet Elias, she, and her Son, were sufficiently nourished and had enough.  
Oh consider this Example, ye unbelieving and faithless covetous Persons, who discredit God's Word, and think his Power diminished! This poor Woman, in the time of an extreme and long Dearth had but one handful of Meal, and a little cruse of Oil, her only Son was ready to perish before her face for hunger, and she herself like to pine away: and yet when the poor Prophet came and asked part, she was so mindful of mercifulness, that she forgot her own misery; and rather than she would omit the occasion given to give Alms, and work a work of Righteousness, she was content presently to hazard her own and her Son's life. And you, who have great plenty of Meats and Drinks, great store of Moth-eaten Apparel, yea, many of you great heaps of Gold and Silver, and he that hath lest hath more than sufficient, now in this time, when (thanks be to God) no great Famine doth oppress you, your Children being well clothed, and well fed, and no danger of death for Famine to be feared, will rather cast doubts and perils of unlikely Penury, than you will part with any piece of your superfluities, to help and secure the poor, hungry, and naked Christ, that cometh to your doors a begging. This poor and silly Widow never cast doubts in all her misery what wants she herself should have, she never disinherited the promise that God made to her by the Prophet, but straightway went about to relieve the hungry Prophet of God, yea, preferring his necessity before her own. But we, like unbelieving wretches, before we will give one Mite, we will cast a thousand doubts of danger, whether that will stand us in any stead, that we give to the Poor; whether we should not have need of it at any other time, and whether here it would not have been more profitably bestowed. So that it is more hard to wrench a strong Nail (as the Proverb saith) out of a Post, than to wring a farthing out of our fingers. There is neither the fear nor the love of God before our eyes; we will more esteem a Mite, than we either desire God's Kingdom, or fear the Devil's Dungeon. Harken therefore, ye merciless Misers, what will be the end of this your unmerciful dealing. As certainly as God nourished this poor Widow in the Time of Famine, and increased her little store, so that she had enough, and felt no penury, when other pined away: so certainly shall God plague you with Poverty in the midst of Plenty. Then when other have abundance, and be fed at full, you shall utterly waste and consume away yourselves; your store shall be destroyed, your goods plucked from you, all your glory and wealth shall perish: and that which when you had you might have enjoyed yourselves in peace, and might have bestowed upon other most godly, ye shall seek with sorrow and sighs, and no where shall find it. For your unmercifulness toward other, ye shall find no man that will show mercy towards you. You that had stony hearts towards other, shall find all the Creatures of God, to you ward as hard as Brass and Iron. Alas, what fury and madness doth possess our minds, that in a matter of truth and certainty, we will not give credit to the truth, testifying unto that which is most certain. Christ saith, That if we will first seek the Kingdom of God, and do the works of righteousness thereof, we shall not be left destitute, all other things shall be given to us plenteously. Nay, say we, I will first look that I be able to live myself, and be sure that I have enough for me and mine, and if I have any thing over, I will bestow it to get God's favour, and the Poor shall then have part with me.  
See, I pray you, the perverse judgement of men, we have more care to nourish the Carcase, than we have fear to see our Soul perish. 
Sermon. de Eleemosyna.  And as Cyprian saith, whilst we stand in doubt lest our Goods fail, in being over-liberal, we put it out of doubt, that our life and health faileth, in not being liberal at all. Whiles we are careful for diminishing of our stock, we are altogether careless to diminish ourselves. We love Mammon and lose our Souls. We fear lest our Patrimony should perish from us, but we fear not lest we should perish for it. Thus do we perversely love that which we should hate, and hate that which we should love; we be negligent where we should be careful, and careful where we need not Thus vain fear to lack ourselves, if we give to the Poor, is much like the fear of Children and Fools, which when they see the bright glimmering of a Glass, they do imagine straightway that it is the Lightning, and yet the brightness of a Glass never was the Lightning. Even so, when we imagine that by spending upon the Poor, a man may come to Poverty, we are cast into a vain fear, for we never heard or knew, that by that means any man came to misery, and was left destitute, and not considered of God. Nay, we read to the contrary in the Scripture (as I have before shown, and as by infinite Testimonies and Examples may be proved) that whosoever serveth God faithfully and unfeignedly in any Vocation, God will not suffer him to decay, much less to perish. The Holy Ghost teacheth us by Solomon, 
Prov. 17.  that the Lord will not suffer the Soul of the righteous to perish for hunger. And therefore David saith unto all them that are merciful, O fear the Lord ye that be his Saints, for they that fear him lack nothing, The Lions do lack and suffer hunger, but they which seek the Lord, shall want no manner of thing that is good. When Elias was in the Desert, 
3 Kings 17.  God fed him by the ministry of a Raven, that Evening and Morning brought him sufficient Victuals. When Daniel was shut up in the Lion's Den, God prepared Meat for him, and sent it thither to him And there was the saying of David fulfilled, The Lions do lack and suffer hunger, but they which seek the Lord shall want no good thing. For while the Lions, which should have been fed with his flesh, roared for hunger and desire of their Prey, whereof they had no power, although it were present before them, he in the mean time was fresh fed from God, that should with his flesh have filled the Lions. So mightily doth God work to preserve and maintain those whom he loveth; so careful is he also to feed them who in any state or vocation do unfeignedly serve him. And shall we now think that he will be unmindful of us, if we be obedient to his Word, and according to his Will have pity on the Poor? He giveth us all wealth before we do any service for it: and will he see us lack necessaries when we do him true service? Can a man think that he that feedeth Christ, can be forsaken of Christ, and left without food? Or will Christ deny earthly things unto them whom he promiseth Heavenly things for his true service? It cannot be therefore (Dear Brethren) that by giving of Alms, we should at any time want ourselves; or that we which relieve other men's need, should ourselves be oppressed with penury. It is contrary to God's Word, it repugneth with his Promise, it is against Christ's property and nature to suffer it, it is the crafty surmise of the Devil to persuade us it. Wherefore stick not to give Alms freely, and trust notwithstanding, that God's goodness will minister unto us sufficiency and plenty, so long as we shall live in this transitory life, and after our days here well spent in his service, and the love of our brethren, we shall be crowned with everlasting glory, to reign with Christ our Saviour, in Heaven: to whom with the Father and the Holy Ghost, be all Honour and Glory for ever. Amen.    

AN HOMILY OR SERMON CONCERNING The Nativity and Birth of our Saviour Jesus Christ.  
AMong all the Creatures that God made in the beginning of the World most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared almost in any point unto Man, who as well in Body as Soul exceeded all other, no less than the Sun in brightness and light exceedeth every small and little Star in the Firmament. He was made according to the Image and similitude of God, he was endued with all kind of Heavenly gifts, he had no spot of uncleanness in him, he was sound and perfect in all parts, both outwardly and inwardly, his Reason was uncorrupt, his Understanding was pure and good, his Will was obedient and godly, he was made altogether like unto God, in Righteousness, and Holiness, in Wisdom, in Truth; to be short, in all kind of perfection.  
When he was thus created and made, Almighty God, in token of his great love towards him, chose out a special place of the Earth for him, namely, Paradise, where he lived in all tranquillity and pleasure, having great abundance of worldly goods, and lacking nothing that he might justly require or desire to have. For as it is said, God made him Lord and Ruler over all the Works of his hands, that he should have under his feet all Sheep and Oxen, 
Psal. 2.  all Beasts of the Field, all Fowls of the Air, all Fishes of the Sea, and use them always at his own pleasure, according as be should have need. Was not this a mirror of perfection? Was not this a full, perfect, and blessed estate? Can any thing else be well added hereunto, or greater felicity desired in this World? But as the common nature of all men is, in time of Prosperity and Wealth, to forget not only themselves, but also God: Even so did this first man Adam, who having but one Commandment at God's hand; namely, that he should not eat of the Fruit of Knowledge of Good and Ill, did notwithstanding, most unmindfully, or rather most wilfully break it, in forgetting the strait charge of his Maker, and giving ear to the crafty suggestion of that wicked Serpent the Devil. Whereby it came to pass, that as before he was blessed, so now he was accursed; as before he was loved, so now he was abhorred; as before he was most beautiful and precious, so now he was most vile and wretched in the sight of his Lord and Maker: Instead of the Image of God, he was now become the Image of the Devil; instead of the Citizen of Heaven, he was become the bondslave of Hell, having in himself no one part of his former purity and cleanness, but being altogether spotted and defiled; insomuch that now he seemed to be nothing else but a lump of sin, and therefore by the just judgement of God, was condemned to everlasting death. This so great and miserable a Plague, if it had only rested on Adam, who first offended, it had been so much the easier, and might the better have been born. But it 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 selfsame fall and punishment, which their forefather by his offence most justly had deserved. St. Paul, in the fifth Chapter to the Romans saith, By the offence of only Adam, the fault came upon all men to condemnation, and by one man's disobedience many were made sinners. By which words we are taught, that as in Adam all men universally sinned, so in Adam all men universally received the reward of sin; that is to say, became mortal, and subject unto death, having in themselves nothing but everlasting damnation both of Body and Soul. They became (as David saith) corrupt and abominable, they went all out of the way, there was none that did good, no not one. O what a miserable and woeful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the World might be looked for, but only pangs of death, and pains of Hell? Had it been any marvel if mankind had been utterly driven to desperation, being thus fallen from life to death, from salvation to destruction, from Heaven to Hell? But behold the great goodness and tender mercy of God in his behalf: albeit man's wickedness and sinful behaviour was such, that it deserved not in any part to be forgiven; yet to the intent he might not be clean destitute of all hope and comfort in time to come, he ordained a new Covenant, and made a sure Promise thereof, namely, that he would send a Messiah or Mediator into the World, which should make intercession, and put himself as a stay between both Parties, to pacify the wrath and indignation conceived against sin, and to deliver man out of the miserable curse and cursed misery, whereinto he was fallen headlong by disobeying the Will and Commandment of the only Lord and Maker. This Covenant and Promise was first made unto Adam himself immediately after his Fall, as we read in the third of Genesis, where God said to the Serpent on this wise, I will put enmity between thee and the woman, between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel.  
Afterward the selfsame Covenant was also more amply and plainly renewed unto Abraham, where God promised him, that in his seed all Nations and Families of the Earth should be blessed. Again, it was continued and confirmed unto Isaac in the same form of words, 
Gen. 26.  as it was before unto his Father. And to the intent that mankind might not despair, but always live in hope, Almighty God never ceased to publish, repeat, confirm, and continue the same, by divers and sundry testimonies of his Prophets; who for the better persuasion of the thing, prophesied the time, the place, the manner and circumstance of his Birth, the affliction of his Life, the kind of his Death, the glory of his Resurrection, the receiving of his Kingdom, the deliverance of his People, with all other circumstances belonging thereunto. Isaiah prophesied that he should be born of a Virgin, and called Emanuel. Micheas prophesied that he should be born in Bethlehem, a place of Jury. Ezekiel prophesied that he should come of the stock and lineage of David. Daniel prophesied that all Nations and Languages should serve him. Zachary prophesied that he should come in poverty, riding upon an Ass. Malachy prophesied that he should send Elias before him, which was John the Baptist. Jeremy prophesied that he should be sold for Thirty Pieces of Silver, etc. And all this was done, that the Promise and Covenant of God, made unto Abraham and his Posterity concerning the Redemption of the World, might be credited and fully believed. Now, as the Apostle Paul saith, when the fullness of time was come, that is, the perfection and course of years, appointed from the beginning, th●n God according to his former Covenant and Promise, sent a Messiah, otherwise called a Mediator, unto the World; not such a one as Moses was, not such a one as Josua, Saul, or David was, but such a one as should deliver mankind from the bitter curse of the Law, and make perfect satisfaction by his death, for the sins of all people; namely, he sent his dear and only Son Jesus Christ, born (as the Apostle saith) of a Woman, and made under the Law, that he might redeem them that were in bondage of the Law, and make them the Children of God by adoption. Was not this a wonderful great love towards us that were his professed and open Enemies, towards us that were by Nature the Children of Wrath, and firebrands of Hell-fire? In this (saith St. John) appeared the great love of God, that he sent his only begotten Son into the World to save us, when we were his extreme enemies. Herein is love, not that we loved him, but that he loved us, and sent his Son to be a reconciliation for our sins. St. Paul also saith, Christ, 
Rom. 5.  when we were yet of no strength, died for us being ungodly. Doubtless a man will scarce die for a righteous man. Peradventure some one durst die for him of whom they have received good. But God setteth out his love towards us, in that he sent Christ to die for us, when we were yet void of all goodness. This and such other comparisons doth the Apostle use, to amplify and set forth the tender mercy and great goodness of God, declared towards mankind, in sending down a Saviour from Heaven, even Christ the Lord. Which one benefit among all other is so great and wonderful, that neither Tongue can well express it, neither Heart think it, much less give sufficient thanks to God for it. But here is a great controversy between us and the Jews, whether the sane Jesus which was born of the Virgin Mary, be the true Messiah, and true Saviour of the World, so long promised and prophesied of before. They, as they are, and have been always proud and stiffnecked, would never acknowledge him until this day, but have looked and waited for another to come. They have this fond imagination in their heads, That the Messiah shall come, not as Christ did, like a poor Pilgrim and meek soul riding upon an Ass; but like a valiant and mighty King in great Royalty and Honour. Not as Christ did, with a few Fishermen, and men of small estimation in the World: but with a great Army of strong men, with a great train of Wise and Noble men, as Knights, Lords, Earls, Dukes, Princes, and so forth. Neither do they think that their Messiah shall slanderously suffer death, as Christ did: but that he shall stoutly conquer, and manfully subdue all his Enemies, and finally obtain such a Kingdom on Earth, as never was seen from the beginning. While they feign unto themselves after this sort a Messiah of their own brain, they deceive themselves, and account Christ as an abject and scorn of the World. Therefore Christ crucified (as St. Paul saith) is unto the Jews a stumbling-block, and to the Gentiles foolishness, because they think it an absurd thing, and contrary to all reason, that a Redeemer and Saviour of the whole World, should be handled after such a sort as he was; namely, scorned, reviled, scourged, condemned, and last of all cruelly hanged. This, I say, seemed in their eyes strange, and most absurd, and therefore neither they would at that time, neither will they as yet, acknowledge Christ to be their Messi●s and Saviour. But we (dearly beloved) that hope and look to be saved, must both steadfastly believe, and also boldly confess, that the same Jesus, which was born of the Virgin Mary, was the true Messiah and Mediator between God and Man, promised and prophesied of so long before. For as the Apostle writeth, With the heart man believeth unto righteousness, 
Rom. 10.  and with the mouth confession is made unto salvation. Again in the same place, Whosoever believeth in him, shall never be ashamed nor confounded. Whereto also agreeth the testimony of St. John, written in the fourth Chapter of his first general Epistle, on this wise: Whosoever confesseth that Jesus is the Son of God, he dwelleth in God, and God in him.  
There is no doubt, but in this point all Christian men are fully and perfectly persuaded. Yet shall it not be a lost labour to instruct and furnish you with a few places concerning this matter, that ye may be able to stop the blasphemous mouths of all them that most Jewishly, or rather devilishly, shall at any time go about to teach or maintain the contrary. First, ye have the witness and testimony of the Angel Gabriel, declared as well to Zachary the Highpriest, as also to the blessed Virgin. Secondly, ye have the witness and testimony of John the Baptist, pointing unto Christ, and saying, Behold the Lamb of God that taketh away the sins of the World. Thirdly, ye have the witness and testimony of God the Father, who thundered from Heaven, and said, This is my dearly beloved Son, in whom I am well pleased, hear him. Fourthly, ye have the witness and testimony of the Holy Ghost, which came down from Heaven in manner of a Dove, and lighted upon him in time of his Baptism. To these might be added a great number more, namely, the witness and testimony of the Wise Men that came to Herod, the witness and testimony of Simeon and Anna, the witness and testimony of Andrew and Philip, Nathaniel and Peter, Nicodemus and Martha, with divers other: But it were too long to repeat all, and a few places are sufficient in so plain a matter, specially among them that are already persuaded. Therefore if the privy Imps of Antichrist, and crafty Instruments of the Devil, shall attempt or go about to withdraw you from this true Messiah, and persuade you to look for another that is not yet come; let them not in any case seduce you, but confirm yourselves with these and such other testimonies of Holy Scripture, which are so sure and certain, that all the Devils in Hell shall never be able to withstand them. For as truly as God liveth, so truly was Jesus Christ the true Messiah and Saviour of the World, even the same Jesus which as this day was born of the Virgin Mary, without all help of man, only by the power and operation of the Holy Ghost.  
Concerning whose nature and substance, because divers and sundry Heresies are risen in these our days, through the motion and suggestion of Satan: therefore it shall be needful and profitable for your instruction, to speak a word or two also of this part. We are evidently taught in the Scripture, that our Lord and Saviour Christ consisteth of two several natures, of his manhood, being thereby perfect man; and of his Godhead, being thereby perfect God. 
John 1. Rom. 8.  It is written, The Word, that is to say, the second Person in Trinity, became flesh. God sending his own Son in the similitude of sinful flesh, fulfilled those things which the Law could not. 
Phil. 2.  Christ being in form of God, took on him the form of a servant, and was made like unto man, being found in shape as a man. 
1 Tim. 3.  God was showed in Flesh, justified in Spirit, seen of Angels, preached to the Gentiles, believed on in the World, and received up in glory. Also in another place: There is one God, and one Mediator between God and man, even the Man Jesus Christ. These be plain places for the proof and declaration of both Natures, united and knit together in one Christ. Let us diligently consider and weigh the works that he did whiles he lived on Earth, and we shall thereby also perceive the selfsame thing to be most true. In that he did hunger and thirst, eat and drink, sleep and wake, in that he preached his Gospel to the People, in that he wept and sorrowed for Jerusalem, in that he paid Tribute for himself and Peter, in that he died and suffered death: what other things did he else declare, but only this, that he was perfect man as we are? For which cause he is called in Holy Scripture sometime the Son of David, sometime the Son of Man, sometime the Son of Mary, sometime the Son of Joseph, and so forth. Now, in that he forgave Sins, in that he wrought Miracles, in that he did cast out Devils, in that he healed men with his only Word, in that he knew the thoughts of men's Hearts, in that he had the Seas at his Commandment, in that he walked on the Water, in that he risen from Death to Life, in that he ascended into Heaven, and so forth. What other thing did he show therein but only that he was perfect God, coequal with the Father as touching his Deity? Therefore he saith, The Father and I are all one, which is to be understood of his Godhead. For as touching his Manhood, he saith, The Father is greater than I am. Where are now those Marcionites, that deny Christ to have been born in the flesh, or to have been perfect man? Where are now those Arians, which deny Christ to have been perfect God, of equal substance with the Father? If there be any such, we may easily reprove them with these testimonies of God's Word and such other. Whereunto I am most sure, they shall never be able to answer. For the necessity of our Salvation did require such a Mediator and Saviour, as under one Person should be a partaker of both Natures: It was requisite he should be Man, it was also requisite he should be God. For as the transgression came by man, so was it meet the satisfaction should be made by man. And because death, according to St. Paul, is the just stipend and reward of sin, therefore to appease the wrath of God, and to satisfy his Justice, it was expedient that our Mediator should be such a one, as might take upon him the sins of mankind, and sustain the due punishment thereof, namely, Death. Moreover, he came in flesh, and in the selfsame flesh ascended into Heaven, to declare and testify unto us, that all faithful People which steadfastly believe in him, shall likewise come unto the same Mansion-place, whereunto he being our chief Captain, is gone before. Last of all, he became man, that we thereby might receive the greater comfort, as well in our Prayers, as also in our Adversity, considering with ourselves, that we have a Mediator that is true man as we are, who also is touched with our Infirmities, and was tempted even in like sort as we are. For these and sundry other causes, it was most needful he should come, as he did in the flesh.  
But because no creature, in that he is only a creature, hath or may have power to destroy death, and give life; to overcome Hell, and purchase Heaven; to remit Sins, and give Righteousness: therefore it was needful, that our Messiah, whose proper Duty and Office that was, should be not only full and perfect Man, but also full and perfect God, to the intent he might more fully and perfectly make satisfaction for mankind. 
Mat. 3.  God saith, This is my well-beloved Son, in whom I am well pleased. By which place we learn, that Christ appeased and quenched the wrath of his Father, not in that he was only the Son of Man: But much more in that he was the Son of God.  
Thus ye have heard declared out of the Scriptures, that Jesus Christ was the true Messiah and Saviour of the World, that he was by Nature and Substance perfect God and perfect Man; and for what cause it was expedient it should be so. Now, that we may be the more mindful and thankful unto God in this behalf, let us briefly consider, and call to mind the manifold and great benefits that we have received by the Nativity and Birth of this our Messiah and Saviour.  
Before Christ coming into the World, all men universally in Adam, were nothing else but a wicked and crooked Generation, rotten and corrupt Trees, stony Ground, full of Brambles and Briers, lost Sheep, Prodigal Sons, naughty unprofitable Servants, unrighteous Stewards, workers of Iniquity, the brood of Adders, blind Guides, sitting in Darkness and in the shadow of Death: to be short, nothing else but Children of Perdition, and inheritors of Hell-fire. To this doth St. Paul bear witness in divers places of his Epistles, and Christ also himself in sundry places of his Gospel. But after he was once come down from Heaven, and had taken our frail Nature upon him, he made all them that would receive him truly, and believe his word, good Trees, and good Ground, fruitful and pleasant Branches, Children of Light, Citizens of Heaven, Sheep of his Fold, Members of his Body, Heirs of his Kingdom, his true Friends and Brethren, sweet and lively Bread, the elect and chosen People of God. For as St. Peter saith in his first Epistle, and second Chapter: He bore our sins in his body upon the Cross, he healed us, and made us whole by his stripes: and whereas before we were sheep going astray, he by his coming brought us home again to the true Shepherd and Bishop of our Souls, making us a chosen Generation, a Royal Priesthood, an Holy Nation, a particular People of God, in that he died for our Offences, and risen for our Justification. St. Paul to Timothy the third Chapter, We were (saith he) in times past, unwise, disobedient, deceived, serving divers lusts and pleasures, living in hatred, envy, maliciousness, and so forth.  
But after the loving kindness of God our Saviour appeared towards mankind, not according to the Righteousness that we had done, but according to his great Mercy, he saved us by the Fountain of the new Birth, and by the renewing of the Holy Ghost, which he poured upon us abundantly, through Jesus Christ our Saviour, that we being once Justified by his grace, should be Heirs of Eternal Life, through hope and faith in his blood.  
In these and such other places, is set out before our Eyes, as it were in a Glass, 
Mat. 2. Mat. 5. John 18. Luke 4. John 8. Mat. 9 Mat. 11. John 12. Coloss. 1.  the abundant grace of God, received in Christ Jesus, which is so much the more wonderful, because it came not of any desert of ours, but of his mere and tender mercy, even then when we were his extreme Enemies: But for the better understanding and consideration of this thing, let us behold the end of his coming, so shall we perceive what great commodity and profit his Nativity hath brought unto us miserable and sinful creatures. 
Heb. 10. Rom. 3.  The end of his coming, was to save and deliver his People, to fulfil the Law for us, to bear witness unto the Truth, to teach and preach the words of his Father, to give light unto the World, to call sinners to Repentance, to refresh them that labour and be heavy laden, to cast out the Prince of this World, to reconcile us in the body of his flesh, to dissolve the works of the Devil; last of all, to become a Propitiation for our 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 understand the Will of God, be partakers of his Heavenly Light, be delivered out of the Devils claws, released from the burden of sin, justified through faith in his blood, and finally, received up into everlasting glory, there to reign with him for ever. Was not this a great and singular love of Christ towards mankind, that being the express and lively Image of God, he would notwithstanding humble himself, and take upon him the form of a Servant, and that only to save and redeem us? O how much are we bound to the goodness of God in this behalf? how many thanks and praises do we owe unto him for this our Salvation wrought by his dear and only Son Christ? who became a Pilgrim in Earth to make us Citizens in Heaven; who became the Son of man to make us the Sons of God; who became obedient to the Law, to deliver us from the curse of the Law; who became poor, to make us rich; vile, to make us precious; subject to death, to make us live for ever. What greater love could we silly Creatures desire or wish to have at God's hands?  
Therefore (Dear Beloved) let us not forget this exceeding love of our Lord and Saviour, let us not show ourselves unmindful or unthankful toward him: but let us love him, fear him, obey him, and serve him. Let us confess him with our Mouths, praise him with our Tongues, believe on him with our Hearts, and glorify him with our good Works. Christ is the light, let us receive the light. Christ is the truth, let us believe the truth. Christ is the way, let us follow the way. And because he is our only Master, our only Teacher, our only Shepherd, and chief Captain; therefore let us become his Servants, his Scholars, his Sheep, and his Soldiers. As for Sin, the Flesh, the World, and the Devil, whose Servants and Bondslaves we were before Christ's coming, let us utterly cast them off, and defy them, as the chief and only Enemies of our Soul. And seeing we are once delivered from their cruel Tyranny by Christ, let us never fall into their hands again, lest we chance to be in a worse case than ever we were before. Happy are they, saith the Scripture, that continue to the end. Be faithful (saith God) until death, and I will give thee a crown of life. Again, he saith in another place, He that putteth his hand unto the Plough, and looketh back, is not meet for the Kingdom of God. Therefore let us be strong, steadfast, and unmoveable, abounding always in the works of the Lord. Let us receive Christ, not for a time, but for ever; let us believe his Word, not for a time, but for ever; let us become his Servants, not for a time, but for ever; in consideration that he hath redeemed and saved us, not for a time, but for ever; and will receive us into his Heavenly Kingdom, there to reign with him, not for a time, but for ever. To him therefore with the Father and the Holy Ghost, be all Honour, Praise, and Glory, for ever and ever. Amen.   

AN HOMILY FOR Good-Friday, concerning the Death and Passion of our Saviour Jesus Christ.  
IT should not become us (wellbeloved in Christ) being that People which he redeemed from the Devil, from Sin and Death, and from everlasting Damnation, by Christ, to suffer this time to pass forth without any meditation and remembrance of that excellent Work of our Redemption, wrought as about this time, through the great mercy and charity of our Saviour Jesus Christ, for us wretched Sinners, and his mortal Enemies. For if a mortal man's deed, done to the behoof of the Commonwealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby: how much more readily should we have in memory this excellent act and benefit of Christ's death? whereby he hath purchased for us the undoubted pardon and forgiveness of our sins, whereby he made at one the Father of Heaven with us, in such wise, that he taketh us now for his loving Children, and for the true inheritors, with Christ his Natural Son, of the Kingdom of Heaven. And verily so much more doth Christ's kindness appear unto us, in that it pleased him to deliver himself of all his goodly Honour, which he was equally in with his Father in Heaven, and to come down into this vale of misery, to be made mortal man, and to be in the state of a most low Servant, serving us for our wealth and profit; us, I say, which were his sworn Enemies, which had renounced his holy Law and Commandments, and followed the lusts and sinful pleasures of our corrupt Nature. And yet, I say, 
Coloss. 2.  did Christ put himself between God's deserved wrath, and our sin; and rend that Obligation wherein we were in danger to God, and paid our debt. Our debt was a great deal too great for us to have paid. And without payment, God the Father could never be at one with us. Neither was it possible to be loosed from this debt by our own ability. It pleased him therefore to be the payer thereof, and to discharge us quite.  
Who can now consider the grievous debt of sin, which could none otherwise be paid, but by the death of an Innocent, and will not hate sin in his heart? If God hateth sin so much, that he would allow neither man nor Angel for the Redemption thereof, but only the death of his only and wellbeloved Son: who will not stand in fear thereof? If we (my Friends) consider this, that for our sins this most innocent Lamb was driven to death, we shall have much more cause to bewail ourselves that we were the cause of his death, than to cry out of the malice and cruelty of the Jews, which pursued him to his death. We did the deeds wherefore he was thus stricken and wounded, they were only the ministers of our wickedness. It is meet then that we should step low down into our hearts, and bewail our own wretchedness and sinful living. Let us know for a certainty, that if the most dearly beloved Son of God was thus punished and stricken for the sin which he had not done himself: how much more ought we sore to be stricken for our daily and manifold sins which we commit against God, if we earnestly repent us not, and be not sorry for them? No man can love sin, which God hateth so much, and be in his favour. No man can say that he loveth Christ truly, and have his great Enemy (sin I mean, the author of his death) familiar and in friendship with him. So much do we love God and Christ, as we hate sin. We ought therefore to take great heed, that we be not favourers thereof, lest we be found Enemies to God, and Traitors to Christ. For not only they which nailed Christ upon the Cross, are his tormentors and crucifiers: 
Heb. 6.  But all they (saith St. Paul) crucify again the Son of God, as much as is in them, who do commit vice and sin, which brought him to his death. 
Rom. 6.  If the wages of sin be death, and death everlasting; surely it is no small danger to be in service thereof. 
Rom. 8. Rom. 8.  If we live after the flesh, and after the sinful lusts thereof, St Paul threatneth, yea, Almighty God in St. Paul threatneth, that we shall surely die. We can none otherwise live to God, but by dying to sin. If Christ be in us, then is sin dead in us: and if the Spirit of God be in us, which raised Christ from death to life, so shall the same Spirit raise us to the resurrection of everlasting life. 
Rom. 1.  But if sin rule and reign in us, then is God, which is the fountain of all Grace and Virtue, departed from us: then hath the Devil, and his ungracious spirit, rule and dominion in us. And surely if in such miserable state we die, we shall not rise to life, but fall down to death and damnation, and that without end. 
Chris● ha●h not redeemed from us sin, that we should live an sin.  For 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 to righteousness. Yea, we be therefore washed in our Baptism from the filthiness of sin, that we should live afterward in the pureness of life. In Baptism we promised to renounce the Devil and his suggestions, we promised to be (as obedient Children) always following Gods will and pleasure. Then if he be our Father indeed, let us give him his due Honour. If we be his Children, let us show him our Obedience, like as Christ openly declared his obedience to his Father, which (as St. Paul writeth) was obedient even to the very death, 
Phil. 2.  the death of the Cross. And this he did for us all that believe in him. For himself he was not punished, for he was pure and undefiled of all manner of sin. He was wounded (saith Esay) for our wickedness, 
Esay 53.  and stripped for our sins: he suffered the penalty of them himself, to deliver us from danger: He bore (saith Esay) all our sores and infirmities upon his own back. No pain did he refuse to suffer in his own body, that he might deliver us from pain everlasting. His pleasure it was thus to do for us, we deserved it not. Wherefore the more we see ourselves bound unto him, the more he ought to be thanked of us, yea, and the more hope may we take, that we shall receive all other good things of his hand, in that we have received the gift of his only Son, through his liberality. 
R m. 8.  For if God (saith St. Paul) hath not spared his own Son from pain and punishment, but delivered him for us all unto the death: how should he not give us all other things with him? If we want any thing, 
John 1.  either for body or soul, we may lawfully and boldly approach to God as to our merciful Father, to ask that we desire, and we shall obtain it. For such power is given to us, to be the Children of God, so many as believe in Christ's Name. 
Mat. 11.  In his Name whatsoever we ask, we shall have it granted us. For so well pleased is the Father Almighty God, with Christ his Son, that for his sake he favoureth us, and will deny us nothing. So pleasant was this Sacrifice and Oblation of his Son's death, which he so obediently and innocently suffered, that we should take it for the only and full amends for all the sins of the World. And such favour did he purchase by his death, of his Heavenly Father for us, that for the merit thereof (if we be true Christians in deed, and not in word only) we be now fully in God's grace again, and clearly discharged from our sin. No ●ongue surely is able to express the worthiness of this so precious a death. For in this standeth the continual pardon of our daily offences, in this resteth our justification, in this we be allowed, in this is purchased the everlasting health of all our souls. 
Acts 4.  Yea, there is none other thing that can be named under Heaven to save our souls, but this only work of Christ's precious offering of his Body upon the Altar of the Cross. Certes there can be no work of any mortal man (be he never so holy) that shall be coupled in merits with Christ's most holy act. For no doubt, all our thoughts and deeds were of no value, if they were nor allowed in the merits of Christ's death. All our righteousness is far unperfect, if it be be compared with Christ's righteousness. For in his acts and deeds, there was no spot of sin, or of any unperfectness. 
Our deeds be full of imperfection.  And for this cause they were the more able to be the true amends of our righteousness, where our acts and deeds be full of imperfection and infirmities, and therefore nothing worthy of themselves to stir God to any favour, much less to challenge that glory that is due to Christ's act and merit. 
Psal. 115.  For not to us (saith David) not to us, but to thy Name give the glory, O Lord. Let us therefore (good Friends) with all reverence glorify his Name, let us magnify and praise him for ever. For he hath dealt with us according to his great mercy, by himself hath he purchased our Redemption. 
Heb. 1.  He thought it not enough to spare himself, and to send his Angel to do this deed, but he would do it himself, that he might do it the better, and make it the more perfect Redemption. He was nothing moved with the intolerable pains that he suffered in the whole course of his long Passion, to repent him thus to do good to his Enemies: but he opened his heart for us, and bestowed himself wholly for the ransoming of us. Let us therefore now open our hearts again to him, and study in our lives to be thankful to such a Lord, and evermore to be mindful of so great a benefit; 
Acts 17.  yea, let us take up our Cross with Christ, and follow him. His Passion is not only the ransom and whole amends for our sin, but it is also a most perfect example of all patience and sufferance. For if it behoved Christ thus to 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 St. Peter) Christ therefore suffered, 
1 Pet. 2. 1 Tim. 2. Rom. 8. Mat. 5. Heb. 11.  to leave us an example to follow his steps. And if we suffer with him, we shall be sure also to reign with him in Heaven. Not that the sufferance of this transitory life should be worthy of that glory to come, but gladly should we be contented to suffer, to be like Christ in our life, that so by our works we may glorify our Father which is in Heaven. And as it is painful and grievous to bear the Cross of Christ in the griefs and displeasures of this life; so it bringeth forth the joyful fruit of Hope, 
James 5.  in all them that be exercised therewith. Let us not so much behold the pain, as the reward that shall follow that labour. Nay, let us rather endeavour ourselves in our sufferance, to endure innocently and guiltless, as our Saviour Christ did. For if we suffer for our deservings, 
1 Pet. 2.  then hath not patience his perfect work in us: but if undeservedly we suffer loss of goods and life, if we suffer to be evil spoken of for the love of Christ, this is thankful afore God; for so did Christ suffer. 
The patience of Christ.  He never did sin, neither was any guile found in his mouth. Yea, when he was reviled with taunts, he reviled not again. When he was wrongfully dealt with, he threatened not again, nor revenged his quarrel, but delivered his cause to him that judgeth rightly.  
Perfect patience careth not what, 
Perfect patience.  nor how much it suffereth, nor of whom it suffereth, whether of Friend or Foe; but studieth to suffer innocently, and without deserving. Yea, he in whom perfect Charity is, careth so little to revenge, 
Mat. 5.  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, 
The meekness of Christ.  who is the most perfect example and pattern of all meekness and sufferance, which hanging upon the Cross, in most fervent anguish bleeding in every part of his blessed Body, being set in the midst of his enemies and crucifiers: and he notwithstanding the intolerable pains which they saw him in, being of them mocked and scorned despitefully without all favour and compassion, had yet towards them such compassion in heart, that he prayed to his Father of Heaven for them, 
Luke 15.  and said, O Father, forgive them, for they wots not what they do. What patience was it also which he shown, when one of his own Apostles and Servants which was put in trust of him, came to betray him unto his Enemies to the death? He said nothing worse to him, 
Mat. 15.  but, Friend, wherefore at thou come? Thus (good People) should we call to mind the great examples of Charity which Christ shown in his Passion, if we will fruitfully remember his Passion. Such charity and love should we bear one to another, if we will be the true Servants of Christ. For if we love but them that love and say well by us, 
Mat. 5.  what great thing is it that we do, saith Christ? Do not the Paynims and open sinners so? We must be more perfect in our Charity than thus, even as our Father in Heaven is perfect, which maketh the light of his Sun to rise upon the good and the bad, and sendeth his rain upon the kind and unkind. After this manner should we show our Charity indifferently, as well to one as to another, as well to friend as foe, like obedient Children, after the example of our Father in Heaven. For if Christ was obedient to his Father even to the death, and that the most shameful death (as the Jews esteemed it) the death of the Cross: why should we not be obedient to God in lower points of Charity and Patience? 
Ecclus. 28. Mat. 28.  Let us forgive then our Neighbours their small faults, as God for Christ's sake hath forgiven us our great.  
It is not meet that we should crave forgiveness of our great offences at God's hands, and yet will not forgive the small trespasses of our Neighbours against us. We do 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 before him. For under this condition doth God forgive us, if we forgive other. It becometh not Christian men to be hard one to another, nor yet to think their Neighbour unworthy to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have thee do thus much for his sake, he hath deserved it of thee, that thou shouldest forgive thy Neighbour. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the Pardon which our Saviour Christ purchased once of God the Father, by shedding of his precious Blood. Nothing becometh Christ's Servants so much, as mercy and compassion. Let us then be favourable one to another, 
James 5.  and pray we one for another, that we may be healed from all frailties of our life, the less to offend one the other; and that we may be of one mind, 
Ephes. 5.  and one spirit, agreeing together in brotherly love and concord, even like the dear Children of God. By these means shall we move God to be merciful unto our sins, yea, and we shall be hereby the more ready to receive our Saviour and Maker in his blessed Sacrament, to our everlasting comfort, and health of Soul. Christ delighteth to enter and dwell in that Soul where Love and Charity ruleth, and where Peace and Concord is seen. For thus writeth St. John, 
1 John 4. 1 John 2.  God is charity, he that abideth in charity, abideth in God, and God in him. And by this (saith he) we shall know that we be of God, if we love our brethren. Yea, and by this shall we know, that we be delivered from death to life, if we love one another. 
1 John 2.  But he which hateth his brother (saith the same Apostle) abideth in death, even in the danger of everlasting death, and is moreover the child of damnation an● 〈◊〉 the Devil, cursed of God, and hated (so long as 〈◊〉 so remaineth) of God and all his heavenly company. For as Peace and Charity make us the blessed Children of Almighty God: so doth hatred and envy make us the cursed Children of the Devil. 
Rom. 8.  God give us all grace to follow Christ's examples in Peace, and 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 we have the favour of God by his means. For he 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 we want any gift of godly wisdom, we may ask it of God for Christ's sake, and we shall have it. Let us consider and examine ourselves, in what want we be concerning this virtue of Charity and Patience. If we see that our hearts be nothing inclined thereunto, in forgiving them that have offended against us, then let us knowledge our want, and wish to God to have it. But if we want it, and see in ourselves no desire thereunto, verily we be in a dangerous case before God, and have need to make much earnest Prayer to God, that we may have such an heart changed, to the grafting in of a new. For unless we forgive other, we shall never be forgiven of God. No, not all the prayers and good works of other, can pacify God unto us, unless we be at peace, and at one with our Neighbour. Nor all our deeds and good works can move God to forgive us our debts to him, except we forgive to other. He setteth more by Mercy, than by Sacrifice. Mercy moved our Saviour Christ to suffer for his Enemies: it becometh us then to follow his example. For it shall little avail us to have in meditation the fruits and price of his Passion, to magnify them, and to delight or trust in them, except we have in mind his examples in passion to follow them. If we thus therefore cons●●er Christ's death, and will stick thereto with fast ●●th for the merit and deserving thereof, and wi●●●o 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 sitteth now with the Father and the Holy Ghost: To whom be all Honour and Glory. Amen.   

THE SECOND HOMILY CONCERNING The Death and Passion of our Saviour Christ.  
THAT we may the better conceive the great mercy and goodness of our Saviour Christ, in suffering death universally for all men, it behoveth us to descend into the bottom of our Conscience, and deeply to consider the first and principal cause wherefore he was compelled so to do. When our great Grandfather Adam had broken God's Commandment, 
Gen. ●.  in eating the Apple forbidden him in Paradise, at the motion and suggestion of his Wife, he purchased thereby, not only to himself, but also to his Posterity for ever, the just wrath and indignation of God, who according to his former sentence pronounced at the giving of the Commandment, condemned both him, and all his, to everlasting death, both of Body and Soul. For it was said unto him, 
Gen. 2.  Thou shalt eat freely of every Tree in the Garden: but as touching the Tree of knowledge of good and ill, thou shalt in no wise eat of it: For in what hour soever thou eatest thereof, thou shalt die the death. Now as the Lord had spoken, so it came to pass. Adam took upon him to eat thereof, and in so doing he died the death; that is to say, he became mortal, he lost the favour of God, he was cast out of Paradise, he was no longer a Citizen of Heaven; but a Firebrand of Hell, and a Bondslave to the Devil. To this doth our Saviour bear witness in the Gospel, 
Luke 15.  calling us lost Sheep, which have gone astray, and wandered from the true Shepherd of our souls. To this also doth St. Paul bear witness, 
Rom. 5.  saying, That by the offence only of Adam, death came upon all men to condemnation. So that now neither he, or any of his, had any right or interest at all in the Kingdom of Heaven; but were become plain Reprobates and Castaways, being perpetually damned to the everlasting pains of Hell-fire. In this so great misery and wretchedness, if mankind could have recovered himself again, and obtained forgiveness at God's hands, than had his case been somewhat tolerable, because he might have attempted some way how to deliver himself from eternal death. But there was no way left unto him, he could do nothing that might pacify God's wrath, he was altogether unprofitable in that behalf. There was not one that did good, no not one. And how then could he work his own Salvation? Should he go about to pacify Gods heavy displeasure by offering up burnt-sacrifices, 
Heb. 9  according as it was ordained in the old Law? by offering up the blood of Oxen, the blood of Calves, the blood of Goats, the blood of Lambs, and so forth? O these things were of no force nor strength to take away sins, they could not put away the anger of God, they could not cool the heat of his wrath nor yet bring mankind into favour again, they were but only figures and shadows of things to come, 
Heb. 10.  and nothing else. Read the Epistle to the Hebrews, there shall you find this matter largely discussed, there shall you learn in most plain words, that the bloody Sacrifice of the old Law was unperfect, and not able to deliver man from the state of damnation by any means: so that mankind in trusting thereunto, should trust to a broken staff, and in the end deceive himself. What should he then do? Should he go about to serve and keep the Law of God divided into two Tables, and so purchase to himself eternal life? Indeed, if Adam and his Posterity had been able to satisfy and fulfil the Law perfectly, in loving God above all things, and their Neighbour as themselves; then should they have easily quenched the Lords wrath, and escaped the terrible sentence of eternal death pronounced against them by the mouth of Almighty God. For it is written, Do thus, and thou shalt live; that is to say, 
Luke 10.  fulfil my Commandments, keep thyself upright and perfect in them according to my Will, then shalt thou live, and not die. Here is eternal life promised with this condition, and so, that they keep and observe the Law. But such was the frailty of mankind after his Fall, such was his weakness and imbecility, that he could not walk uprightly in God's Commandments, though he would never so fain: but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation, insomuch that the Prophet David crieth out on this wise: All have gone astray, 
Psal. 5.  all are become unprofitable, there is none that doth good, no not one. In this case what profit could he have by the Law? None at all. For as St. James saith, 
James 2.  He that shall observe the whole Law, and yet faileth in one point, is become guilty of all. And in the Book of Deuteronomy it is written, 
Deut. 27.  Cursed be he (saith God) which abideth not in all things that are written in the Book of the Law, to do them.  
Behold, the Law bringeth a curse with it, and maketh it guilty, not because it is of itself naught or unholy, (God forbidden we should so think) but because the frailty of our sinful flesh is such, that we can never fulfil it, according to the perfection that the Lord requireth. Can Adam then (think you) hope or trust to be saved by the Law? No, he could not. But the more he looked on the Law, the more he saw his own damnation set before his eyes, as it were in a clear glass. So that now of himself he was most wretched and miserable, destitute of all hope, and never able to pacify Gods heavy displeasure, nor yet to escape the terrible judgement of God, whereunto he and all his Posterity were fallen, by disobeying the straight Commandment of the Lord their God. But O the abundant riches of Gods great mercy! 
Rom. 11.  O the unspeakable goodness of his heavenly Wisdom! When all hope of righteousness was passed on our part, when we had nothing in ourselves, whereby we might quench his burning wrath, and work the salvation of our own Souls, and rise out of the miserable estate wherein we lay: Then, even than did Christ the Son of God, by the appointment of his Father, come down from Heaven, to be wounded for our sakes, to be reputed with the wicked, to be condemned unto death, to take upon him the reward of our sins, and to give his Body to be broken on the Cross for our offences. He (saith the Prophet Esay, 
Esay 55.  meaning Christ) hath born our infirmities, and hath carried our sorrows, the chastisements of our peace was upon him, and by his stripes we were made whole. 
2 Cor. 5.  St. Paul likewise saith, God made him a sacrifice for our sins, which knew not sin, that we should be made the righteousness of God by him. And St. Peter most agreeably writing in this behalf, saith, Christ hath once died and suffered for our sins, the just for the unjust, etc. To these might be added an infinite number of other places to the same effect: but these few shall be sufficient for this time.  
Now then (as it was said in the beginning) let us ponder and weigh the cause of his death, that thereby we may be the more moved to glorify him in our whole life. Which if you will have comprehended briefly in one word, it was nothing else on our part but only the transgression and sin of mankind. When the Angel came to warn Joseph that he should not fear to take Mary to his Wife: Did he not therefore will the Child's Name to be called Jesus, because he should save his People from their sins? When John the Baptist preached Christ, and shown him to the People with his finger: Did he not plainly say unto them, 
John 1.  Behold the Lamb of God which taketh away the sins of the World? When the Woman of Canaan besought Christ to help her Daughter, which was possessed with a Devil: 
Mat. 15.  Did he not openly confess, that he was sent to save the lost sheep of the house of Israel, by giving his life for their sins? It was sin then, O man, even thy sin that caused Christ the only Son of God to be crucified in the flesh, and to suffer the most vile and slanderous death of the Cross. If thou hadst kept thyself upright, if thou hadst observed the Commandments, if thou hadst not presumed to transgress the will of God in thy first Father Adam, than Christ, 
Rom. 5.  being in form of God, needed not to have taken upon him the shape of a Servant: being immortal in Heaven, he needed not to become mortal on Earth: being the true Bread of the Soul, he needed not to hunger: being the healthful Water of Life, he needed not to thirst: being life itself, he needed not to have suffered death. But to these and many other such extremities, was he driven by thy sin, which was so manifold and great, that God could be only pleased in him, and none other. Canst thou think of this, O sinful man, and not tremble within thyself? Canst thou hear it quietly without remorse of Conscience, and sorrow of Heart? Did Christ suffer his Passion for thee, and wilt thou show no compassion towards him? While Christ was ye● hanging on the Cross, and yielding up the Ghost, the Scripture witnesseth that the veil of the Temple did rend in twain, 
Mat. 27.  and the Earth did quake, that the stones clavae asunder, that the Graves did open, and the dead bodies rise; and shall the Heart of man be nothing moved to remember how grievously and cruelly he was handled of the Jews for our sins? Shall man show himself to be more hard hearted than stones, to have less compassion than dead Bodies? Call to mind, O sinful Creature, and set before thine eyes Christ crucified. Think thou seest his Body stretched out in length upon the Cross, his Head crowned with sharp Thorns, and his Hands and his Feet pierced with Nails, his Heart opened with a long Spear, his Flesh rend and torn with Whips, his Brows sweeting Water and Blood. Think thou hearest him now crying in an intolerable agony to his Father, and saying, My God, my God, why hast thou forsaken me? Couldst thou behold this woeful sight, or hear this mournful voice, without Tears, considering that he suffered all this, not for any desert of his own, but only for the grievousness of thy sins? O that mankind should put the everlasting Son of God to such pains! O that we should be the occasion of his death, and the only cause of his condemnation! May we not justly cry, woe worth the time that ever we sinned? O my Brethren, let this Image of Christ crucified, be always printed in our hearts, let it stir us up to the hatred of sin, and provoke our minds to the earnest love of Almighty God. For why? is not sin, think you, a grievous thing in his sight, seeing for the transgressing of God's Precept in eating of one Apple, he condemned all the W●●ld to perpetual death, and would not be pacified, but only with the blood of his own Son? True, yea, most true is that saying of David: 
Psal. 5.  Thou, O Lord, hatest all them that work iniquity, neither shall the wicked and evil man dwell with thee By the mouth of his holy Prophet Esay, 
Esay 5.  he cried mainly out against sinners, and saith, Woe be unto you that draw iniquity with cords of vanity, and sin as it were with cart-ropes.  
Did he not give a plain token how greatly he hated and abhorred sin, 
Gen. 7.  when he drowned all the World, save only eight Persons; when he destroyed Sodom and Gomorrah with Fire and Brimstone; 
Gen. 19 1 Kings 26.  when in three days space he killed with Pestilence threescore and ten thousand for David's offence; when he drowned Pharaoh and all his Host in the Red-Sea; 
Exod. 14. Daniel 4.  when he turned Nabuchodonosor the King into the form of a brute Beast, creeping upon all four; 
2 Kings 27. Acts 1.  when he suffered Achitophel and Judas to hang themselves upon the remorse of sin, which was so terrible to their eyes? A thousand such examples are to be found in Scripture, if a man would stand to seek them out. But what need we? This one example which we have now in hand, is of more force, and aught more to move us, than all the rest. Christ being the Son of God, and perfect God himself, who never committed sin, was compelled to come down from Heaven, to give his Body to be bruised and broken on the Cross for our sins. Was not this a manifest token of God's great wrath and displeasure towards sin, that he could be pacified by no other means, but only by the sweet and precious Blood of his dear Son? O sin, sin, that ever thou shouldest drive Christ to such extremity! woe worth the time that ever thou camest into the World. But what booteth it now to bewail? Sin is come, and so come that it cannot be avoided. There is no man living, 
Prov. 24.  no not the justest man on the Earth but he falleth seven times a day, as Solomon saith. And our Saviour Christ, although he hath delivered us from sin, yet not so, that we shall be free from committing sin; but so, that it shall not be imputed to our condemnation. He hath taken upon him the just reward of sin, 
Rom. 6.  which was death, and by death hath overthrown death; that we believing in him, might live for ever and not die. Ought not this to engender extreme hatred of sin in us, to consider that it did violently, as it were, pluck God out of Heaven, to make him feel the horrors and pains of Death? O that we would sometimes consider this in the midst of our pomps and pleasures: it would bridle the outragiousness of the flesh, it would abate and assuage our carnal affections, it would restrain our fleshly appetites, that we should not run at random, as we commonly do. To commit sin wilfully and desperately, without fear of God, is nothing else but to crucify Christ anew, as we are expressly taught in the Epistle to the Hebrews. 
Heb. 6.  Which thing if it were deeply printed in all men's hearts, than should not sin reign every where so much as it doth, to the great grief and torment of Christ now sitting in Heaven.  
Let us therefore remember, and always bear in mind Christ crucified, that thereby we may be inwardly moved both to abhor sin throughly, and also with an earnest and zealous heart to love God. For this is another fruit which the memorial of Christ's death ought to work in us, an earnest and unfeigned love towards God. So God loved the World (saith St. John) that he gave his only begotten Son, 
John 3.  that whosoever believeth in him, should not perish, but have life everlasting. If God declared so great love towards us his silly Creatures, how can we of right but love him again? Was not this a sure Pledge of his Love, to give us his own Son from Heaven? He might have given us an Angel if he would, or some other Creature, and yet should his love have been far above our deserts. Now, he gave us not an Angel, but his Son. And what Son? His only Son, his natural Son, his wellbeloved Son, even that Son whom he had made Lord and Ruler of all things. Was not this a singular token of great love? But to whom did he give him? He gave him to the whole World; that it to say, to Adam, and all that should come after him. O Lord, what had Adam, or any other man deserved at God's hands, that he should give us his own Son? We are all miserable Persons, sinful Persons, damnable Persons, justly driven out of Paradise, justly excluded from Heaven, justly condemned to Hell-fire: And yet (see a wonderful token of God's love) he gave us his only begotten Son; us, I say, that were his extreme and deadly Enemies, that we by virtue of his Blood shed upon the Cross, might be clean purged from our sins, and made righteous again in his sight. Who can choose but marvel, to hear that God should show such unspeakable love towards us, that were his deadly Enemies? Indeed, O mortal man, thou oughtest of right to marvel at it, and to acknowledge therein God's great goodness and mercy towards mankind, which is so wonderful, that no flesh, be it never so worldly wise, may well conceive it, or express it. For as St. Paul testifieth, 
Rom. 5.  God greatly commendeth and setteth out his love towards us, in that he sent his Son Christ to die for us, when we were yet sinners, and open enemies of his Name. If we had in any manner of wise deserved it at his hands, than had it been no marvel at all; but there was no desert on our part wherefore he should do it. Therefore thou sinful Creature, when thou hearest that God gave his Son to die for the sins of the World, think not he did it for any desert or goodness that was in thee, for thou wast then the Bondslave of the Devil: But fall down upon thy knees, and cry with the Prophet David, 
Psal. 8.  O Lord, what is man, that thou art so mindful of him? or the son of man, that thou so regardest him? And seeing he hath so greatly loved thee, endeavour thyself to love him again, with all thy Heart, with all thy Soul, and with all thy Strength, that therein thou mayst appear not to be unworthy of his love. I report me to thine own Conscience, whether thou wouldst not think thy love ill bestowed upon him, that could not find in his heart to love thee again? If this be true, (as it is most true) then think how greatly it behoveth thee in Duty to love God, which hath so greatly loved thee, that he hath not spared his own only Son from so cruel and shameful a death for thy sake. And hitherto concerning the cause of Christ's Death and Passion, which as it was on our part most horrible and grievous sin, so on the other side it was the free gift of God, proceeding of his mere and tender love towards mankind, without any merit or desert of our part. The Lord for his mercy's sake grant that we never forget this great benefit of our Salvation in Christ Jesus, but that we always show ourselves thankful for it, abhorring all kind of wickedness and sin, and applying our minds wholly to the service of God, and the diligent keeping of his Commandments.  
Now 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 souls health.  
What mean is that? forsooth it is Faith. Not an unconstant and wavering Faith; but a sure, steadfast, grounded, and unfeigned Faith. God sent his Son into the World (saith St. John. 
John 3. ) To what end? That whosoever believeth in him should not perish, b●t have life everlasting. Mark these words. That whosoever believeth in him. Here is the mean whereby we must apply the fruits of Christ's death unto our deadly Wound. Here is the mean whereby we must obtain eternal life; namely, Faith. For (as St. Paul teacheth in his Epistle to the Romans) with the heart man believeth unto righteo sness, 
Rom. 10.  and with the mouth confession is made unto salvation. Paul being demanded of the Keeper of the Prison, what he should do to be saved? 
Acts 16.  made this Answer: Believe in the Lord Jesus, so shalt thou and thine house both be saved. After the Evangelist h●d described and set forth unto us at large, the life and the death of the Lord Jesus, in the end he concludeth with these words: 
John 20.  These things are written, that we may believe Jesus Christ to be the Son of God, and through Faith obtain eternal life. To conclude with the words of St Paul, 
Rom. 10.  which are these: Christ is the end of the Law unto salvation, for every one that doth believe. By this then, you may well perceive, that the only mean and instrument of Salvation required of our parts, is Faith; that is to say, a sure trust and confidence in the mercies of God: whereby we persuade ourselves, that God both hath, and will forgive our sins, that he hath accepted us again into his favour, that he hath released us from the bonds of damnation, and received us again into the number of his elect People, not for our merits or deserts, but only and solely for the merits of Christ's Death and Passion, who became man for our sakes, and humbled himself to sustain the reproach of the Cross, that we thereby might be saved, and made inheritors of the Kingdom of Heaven. This Faith is required at our hands. And this if we keep steadfastly at our hearts, there is no doubt, but we shall obtain Salvation at God's hands, as did Abraham, Isaac, and Jacob, of whom the Scripture saith, 
Gen. 15. Rom. 7.  that they believed, and it was imputed unto them for righteousness. Was it imputed unto them only? and shall it not be imputed unto us also? Yes, if we have the same Faith as they had, it shall be as truly imputed unto us for righteousness, as it was unto them. For it is one Faith that must save both us and them, even a sure and steadfast Faith in Christ Jesus; who, as ye have heard, came into the World for this end, that whosoever believe in him, should not perish, 
John 3.  but have life everlasting. But here we must take heed that we do not halt with God through an unconstant and wavering Faith, but that it be strong and steadfast to our lives end. He that wavereth (saith St. James) is like a wave of the Sea; 
James 1.  neither let that man think that he shall obtain any thing at God's hands. Peter coming to Christ upon the Water, 
Mat. 14.  because he fainted in Faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared lest we shall sink as Peter did: not into the Water, but into the bottomless Pit of Hell-fire. Therefore I say unto you, that we must apprehend the Merits of Christ's death and Passion by Faith, and that with a strong and steadfast Faith, nothing doubting, but that Christ by his own Oblation, and once offering of himself upon the Cross, hath taken away our sins, and hath restored us again into God's favour, so fully and perfectly, that no other sacrifice for sin, shall hereafter be requisite or needful in all the World.  
Thus have you heard in few words, the mean whereby we must apply the fruits and merits of Christ's death unto us, so that it may work the Salvation of our Souls: namely, a sure, steadfast, perfect, and grounded Faith. 
Numb. 21. John 3.  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. Therefore (dearly beloved) if we chance at any time through frailty of the flesh, to fall into sin (as it cannot be chosen, but we must needs fall often) and if we feel the heavy burden thereof to press our souls, tormenting us with the fear of Death, Hell, and Damnation; let us then use that mean which God hath appointed in his Word, to wit, the mean of Faith, which is the only instrument of Salvation now left unto us. Let us steadfastly behold Christ crucified, with the eyes of our heart. Let us only trust to be saved by his Death and Passion, and to have our sins clean washed away through his most precious Blood, that in the end of the World, when he shall come again to judge both the quick and the dead, he may receive us into his Heavenly Kingdom, and place us in the number of his Elect and chosen People, there to be partakers of that immortal and everlasting life, which he hath purchased unto us by virtue of his bloody Wounds: To him therefore, with the Father, and the Holy Ghost, be all Honour and Glory, World without end. Amen.   

AN HOMILY OF THE Resurrection of our Saviour Jesus Christ. For Easter-Day.  
IF ever at any time the greatness or excellency of any matter Spiritual or Temporal, hath stirred up your minds to give diligent ear (good Christian People, and wellbeloved in our Lord and Saviour Jesus Christ) I doubt not but that I shall have you now at this present season, most diligent and ready Hearers of the matter which I have at this time to open unto you. For I come to declare that great and most comfortable Article of our Christian Religion and Faith, the Resurrection of our Lord Jesus. So great surely is the matter of this Article, and of so great weight and importance, that it was thought worthy to keep our said Saviour still on Earth forty days after he was risen from death to life, to the confirmation and establishment thereof in the hearts of his Disciples. So that (as Luke clearly testifieth in the first Chapter of the Acts of the Apostles) he was conversant with his Disciples by the space of forty days continually together, to the intent he would in his person, being now glorified, teach and instruct them, which should be the teachers of other, fully and in most absolute and perfect-wise the truth of this most Christian Article, which is the ground and foundation of our whole Religion, before he would ascend up to his Father into the Heavens, there to receive the glory of his most triumphant Conquest and Victory. Assuredly, so highly comfortable is this Article to our Consciences, that it is even the very Lock and Key of all our Christian Religion and Faith. 
1 Cor. 15.  If it were not true (saith the Holy Apostle Paul) that Christ risen again, than our Preaching were in vain, your Faith which you have received, were but void, ye were yet in the danger of your sins. If Christ be not risen again (saith the Apostle) then are they in very ill case, and utterly perished, that be entered their sleep in Christ, then are we the most miserable of all men, which have our hope fixed in Christ, if he be yet under the power of death, and as yet not restored to his bliss again. But now he is risen again from death (saith the Apostle Paul) to be the first-fruits of them that be asleep, to the intent to raise them to everlasting life again: Yea, if it were not true that Christ is risen again, then were it neither true that he is ascended up to Heaven, nor that he sent down from Heaven unto us the Holy Ghost, nor that he sitteth on the right hand of his Heavenly Father, having the Rule of Heaven and Earth, 
Psal. 17.  reigning (as the Prophet saith) from Sea to Sea; nor that he should after this World, be the Judge as well of the living as of the dead, to give reward to the good, and judgement to the evil. That these Links therefore of our Faith should all hang together in steadfast establishment and confirmation, it pleased our Saviour not straightway to withdraw himself from the bodily presence and sight of his Disciples, but he chose out forty days, wherein he would declare unto them, by manifold and most strong arguments and tokens, that he had conquered Death, and that he was also truly risen again to life. He began (saith Luke) at Moses and all the Prophets, 
Luke 24.  and expounded unto them the Prophecies that were written in all the Scriptures of him, to the intent to confirm the truth of his Resurrection, long before spoken of: which he verified indeed, as it is declared very apparently and manifestly, by his oft appearance to sundry Persons at sundry times. First, 
Mat 28.  he sent his Angels to the Sepulchre, who did show unto certain Women the empty Grave, saying, that the burial-linen remained therein. And by these signs were these Women fully instructed, that he was risen again, and so did they testify it openly. After this, Jesus himself appeared to Mary Magdalen, 
John 20.  and after that to certain other Women, and straight afterward he appeared to Peter, then to the two Disciples, which were going to Emmaus. 
1 Cor. 15.  He appeared to the Disciples also, as they were gathered together, for fear of the Jews, the door shut. 
Luke 24. John 21.  At another time he was seen at the Sea of Tiberias of Peter and Thomas, and of other Disciples, when they were fishing. He was seen of more than five hundred brethren in the Mount of Galilee, where Jesus appointed them to be by his Angel, when he said, Behold, he shall go before you into Galilee, there shall ye see him, as he hath said unto you. After this, he appeared unto James, and last of all, he was visibly seen of all the Apostles, 
Acts 1.  at such time as he was taken up into Heaven. Thus at sundry times he shown himself after he was risen again, to confirm and establish this Article. And in these revelations sometime he shown them his Hands, his Feet, and his Side, and bade them touch him, that they should not take him for a Ghost or a Spirit. Sometime he also did eat with them, but ever he was talking with them of the everlasting Kingdom of God, to assure the truth of his Resurrection. 
Luke 24.  For then be opened their understanding, that they might perceive the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to ris● from death the third day, and that there should be preached openly in his name pardon and remission of sins to all the Nations of the World. Ye see (good Christian People) how necessary this Article of our Faith is, seeing it was proved of Christ himself by such evident reasons and tokens, by so long time and space. Now therefore as our Saviour was diligent for our comfort and instruction to declare it: so let us be as ready in our belief to receive it to our comfort and instruction. As he died not for himself, no more did he rise again for himself. 
● Cor. 15.  He was dead (saith St. Paul) for our sins, and risen again for our justification. O most comfortable word, evermore to be born in remembrance! He died (saith he) to put away sin, he risen again to endow us with righteousness. His death took away sin and malediction, his death was the Ransom of them both; his death destroyed death, and overcame the Devil, which had the power of death in his subjection; his death destroyed Hell, with all the damnation thereof. Thus is Death swallowed up by Christ's Victory, thus is Hell spoiled for ever. If any man doubt of this Victory, let Christ's glorious Resurrection declare him the thing. If Death could not keep Christ under his dominion and power, but that he risen again, it is manifest that his power was overcome. If Death be conquered, then must it follow that sin, wherefore death was appointed as the wages, must be also destroyed. If Death and Sin be vanished away, then is the Devil's Tyranny vanished, which had the power of Death, and was the author and brewer of sin, and the ruler of Hell. If Christ had the victory of them all by the power of his death, and openly proved it by his most victorious and valiant Resurrection (as it was not possible for his great might to be subdued of them) and it is true, that Christ died for our sins, and risen again for our justification: Why may not we, that be his Members by true Faith, rejoice, and boldly say with the Prophet Hosea and the Apostle Paul, Where is thy Dart, O Death? Where is thy Victory, O Hell? Thanks be unto God, say they, which hath given us the Victory by our Lord Jesus Christ.  
This mighty Conquest of his Resurrection, was not only signified before by divers figures of the Old Testament, as by Samson when he slew the Lion, out of whose mouth came sweetness and honey; and as David bore his figure when he delivered the Lamb out of the Lion's mouth, 
1 Reg. 17.  and when he overcame and slew the great Giant Goliath; and as when Ionas was swallowed up in the Whale's mouth, 
Ionas 1.  and cast up again on land alive: but was also most clearly prophesied by the Prophets of the Old Testament, and in the New also confirmed by the Apostles. He hath spoiled, saith St. Paul, Rule and Power, 
Col. 2.  and all the Dominion of our spiritual enemies. He hath made a show of them openly, and hath triumphed over them in his own person. This is the mighty power of the Lord, whom we believe on. By his Death hath he wrought for us this Victory, and by his Resurrection hath he purchased Everlasting Life and Righteousness for us. It had not been enough to be delivered by his Death from sin, except by his Resurrection we had been endowed with righteousness. And it should not avail us to be delivered from death, except he had risen again, to open for us the Gates of Heaven, to enter into life everlasting. And therefore St. Peter thanketh God the Father of our Lord Jesus Christ for his abundant mercy, 
1 Pet. 1.  because he hath begotten us (saith he) unto a lively hope by the Resurrection of Jesus Christ from death, to enjoy an inheritance immortal, that never shall perish, which is laid up in Heaven for them that be kept by the power of God through Faith. Thus hath his Resurrection wrought for us life and righteousness. He passed through Death and Hell, to the intent to put us in good hope, that by his strength we shall do the same. He paid the Ransom of sin, that it should not be laid to our charge. He destroyed the Devil and all his Tyranny, and openly triumphed over him, and took away from him all his Captives, and hath raised and set them with himself among the Heavenly Citizens above. 
Ephes. 2.  He died to destroy the rule of the Devil in us, and he risen again, to send down his Holy Spirit to rule in our hearts, to endow us with perfect Righteousness. Thus it is true that David sung, 
Psal. 84. Ephes. 4. Captivam duxit captivitatem. Luke 2.  Veritas de terra orta est, & justitia de coelo prospexit. The truth of God's promise is in Earth to man declared, or from the Earth is the everlasting Verity God's Son risen to life, and the true righteousness of the Holy Ghost looking out of Heaven, and in most liberal largess dealt upon all the World. Thus is glory and praise rebounded upwards to God above, for his mercy and truth. And thus is Peace come down from Heaven to men of good and faithful hearts. 
Psal. 48. Misericordia & veritas obviaverunt sibi.  Thus is mercy and truth, as David writeth, together met, thus is peace and righteousness embracing and kissing each other. If thou doubtest of so great wealth and felicity that is wrought for thee, O man, call to thy mind that therefore hast thou received into thine own possession the everlasting Verity our Saviour Jesus Christ, to confirm to thy Conscience the truth of all this matter. Thou hast received him, 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 of everlasting bliss, 
Ephes. 5.  and life of thy Soul. For with Christ by true Faith art thou quickened again (saith St. Paul) from death of sin, to life of grace, and in hope translated from corporal and everlasting death, to the everlasting life and glory in Heaven, where now thy conversation should be, and thy heart and desire set. Doubt not of the truth of this matter, how great and high soever these things be. It becometh God to do no small deeds, how impossible soever they seem to thee. Pray to God that thou mayest have Faith to perceive this great Mystery of Christ's Resurrection: that by Faith thou mayest certainly believe nothing to be impossible with God. 
Luke 18.  Only bring thou Faith to Christ's Holy Word and Sacrament. Let thy Repentance show thy Faith, let thy purpose of amendment and obedience of thy heart to God's Law, hereafter declare thy true belief. Endeavour thyself to say with St. Paul, 
Phil. 4.  From henceforth our conversation is in Heaven, from whence we look for a Saviour, even the Lord Jesus Christ, which shall change our vile bodies, that they may be fashioned like his glorious body, which he shall do by the same power whereby he risen from death, and whereby he shall be able to subdue all things unto himself. Thus (good Christian People) forasmuch as ye have heard these so great and excellent benefits of Christ's mighty and glorious Resurrection, as how that he hath ransomed Sin, overcome the Devil, Death, and Hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them, and knowing that we be by this benefit of his Resurrection risen with him by our Faith, unto life everlasting, being in full surety of our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality, and joined to his glorious body, having in the mean while his holy Spirit within our hearts as a Seal and Pledge of our everlasting Inheritance. By whose assistance we be replenished with all righteousness, by whose power we shall be able to subdue all our evil affections, rising against the pleasure of God. These things, I say, well considered, let us now in the rest of our life declare our Faith that we have in this most fruitful Article, by framing ourselves thereunto, in rising daily from sin to righteousness and holiness of life. For what shall it avail us (saith St. Peter) to be 
2 Pet. 2.  escaped and delivered from the filthiness of the World, through the knowledge of the Lord and Saviour Jesus Christ, if we be entangled again therewith, and be overcome again? Certainly it had been better (saith he) never to have known the way of righteousness, then after it is known and received, to turn back again from the holy Commandment of God given unto us. For so shall the Proverb have place in us, where it is said, The Dog is returned to his vomit again, and the Sow that was washed, to her wallowing in the mire again. What a shame were it for us, being thus so clearly and freely washed from our sin, to return to the filthiness thereof again? What a folly were it, thus endowed with righteousness, to lose it again? What madness were it to lose the Inheritance that we be now set in, for the vile and transitory pleasure of sin? And what an unkindness should it be, where our Saviour Christ of his mercy is come to us, to dwell with us as our Guest, to drive him from us, and to banish him violently out of our souls, and instead of him in whom is all grace and virtue, to receive the ungracious spirit of the Devil the founder of all naughtiness and mischief. How can we find in our hearts to show such extreme unkindness to Christ, which hath now so gently called us to mercy, and offered himself unto us, and he now entered within us? Yea, how dare we be so bold to renounce the presence of the Father, the Son, and the Holy Ghost? (For where one is, there is God all whole in Majesty, together with all his power, wisdom, and goodness) and fear not, I say, the danger and peril of so traitorous a defiance and departure? Good Christian Brethren and Sisters, advise yourselves, consider the dignity that ye be now set in, let no Folly lose the thing that Grace hath so preciously offered and purchased; let not wilfulness and blindness put out so great light that is now showed unto you. 
Ephes. 6.  Only take good hearts unto you, and put upon you all the Armour of God, that ye may stand against your Enemies, which would again subdue you, and bring you into their thraldom. Remember ye be bought from your vain conversation, 
1 Pet. 1●  and that your freedom is purchased neither with gold nor silver, but with the price of the precious blood of that innocent Lamb Jesus Christ, which was ordained to the same purpose before the World was made. But he was so declared in the latter time of grace for your sakes which by him have your Faith in God, who hath raised him from death, and hath given him glory, that you should have your faith and hope towards God. Therefore as you have hitherto followed the vain lusts of your minds, and so displeased God, to the danger of your souls: So now, like obedient Children thus purified by Faith, 
1 Pet. 1.  give yourselves to walk that way which God moveth you to, that ye may receive the end of your Faith, the Salvation of your Souls. And as you have given your bodies to unrighteousness, to sin after sin: so now give yourselves to righteousness, to be sanctified therein. If ye delight in this Article of our Faith, that Christ is risen again from death to life: then follow you the example of his Resurrection, as St. Paul exhorteth us, saying, 
Rom. 6.  As we be buried with Christ by our Baptism into death, so let us daily die to sin, mortifying and killing the evil desires and motions thereof. And as Christ was raised up from death by the glory of the Father, so let us rise to a new life, and walk continually therein, that we may likewise as natural children live a conversation to move men to glorify our Father which is in Heaven. 
Matth. 5.  If we then be risen with Christ by our faith to the hope of everlasting life: let us rise also with Christ, after his example, to a new life, and leave our old: We shall then be truly risen, if we seek for things that be heavenly, if we have our affection on things that be above, and not on things that be on the earth. If ye desire to know what these earthly things be which ye should put off, and what be the heavenly things above, that ye should seek and ensue, St. Paul in the Epistle to the Colossians declareth, when he exhorteth us thus: Mortify your earthly members, 
Col. 3.  and old affection of sin, as fornication, uncleanness, unnatural lust, evil concupiscence, and covetousness, which is worshipping of Idols, for the which things, the wrath of God is wont to fall on the children of unbelief, in which things once ye walked, when ye lived in them. But now put ye also away from you, wrath, fierceness, maliciousness, cursed speaking, filthy speaking, out of your mouths. Lie not one to another, that the old man with his works be put off, and the new be put on. These be the earthly things which St. Paul moved you to cast from you, and to pluck your hearts from them. For in following these, ye declare yourselves earthly and worldly. These be the fruits of the earthly Adam. These should you daily kill, by good diligence, in withstanding the desires of them, that ye might rise to righteousness. Let your affection from henceforth be set on heavenly things, sue and search for mercy, kindness, meekness, patience, forbearing one another, and forgiving one another. If any man have a quarrel to another, as Christ forgave you, even so do ye. If these and such other heavenly virtues ye ensue in the residue of your life, ye shall show plainly that ye be risen with Christ, and that ye be the heavenly Children of your Father in Heaven; from whom, as from the giver, 
James 1.  cometh these graces and gifts. Ye shall prove by this manner, that your conversation is in Heaven, where your hope is: and not on Earth, following the beastly appetites of the flesh. 
Phil. 3.  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, 
Luke 1.  than heap to you damnation more and more, and so provoke God to cast his displeasure upon you, and to revenge this mockage of his Holy Sacraments in so great abusing of them? Apply yourselves (good Friends) to live in Christ, that Christ may still live in you, whose favour and assistance, if ye have, then have ye everlasting life already within you, then can nothing hurt you. Whatsoever is hitherto done and committed, 
John 5.  Christ ye see hath offered you pardon, and clearly received you to his favour again again, in full surety whereof ye have him now inhabiting and dwelling within you. Only show yourselves thankful in your lives, 
Col. 3.  determine with yourselves to refuse and avoid all such things in your conversations as should offend his eyes of mercy. Endeavour yourselves that way to rise up again, which way ye fell into the Well or Pit of sin. If by your Tongue you have offended, now thereby rise again, and glorify God therewith, accustom it to land and praise the Name of God, as ye have therewith dishonoured it. And as ye have hurt the name of your Neighbour, or otherwise hindered him, so now intent to restore it to him again. For without Restitution, 
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. 
Psal. 36.  Truth it is that sin is strong, and affections 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, 
Matth. 6.  for I have overcome the World, and all other Enemies for you. Sin shall not have power over you, for ye be now under grace, saith St. Paul. 
Rom. 6. Rom. 8.  Though your power be weak, yet Christ is risen again to strengthen you in your Battle, his Holy Spirit shall help your Infirmities. In trust of his mercy, 
1 Cor. 5.  take you in hand to purge this old leaven of sin, that corrupteth and soureth the sweetness of our life before God; that ye may be as new and fresh dough, void of all sour leaven of wickedness; so shall ye show yourselves to be sweet bread to God, that he may have his delight in you. I say, kill and offer you up the worldly and earthly affections of your bodies. For Christ our Easter Lamb is offered up for us, to slay the power of sin, to deliver us from the danger thereof, and to give us example to die to sin in our lives. As the Jews did eat their Easter Lamb, and keep their Feast in remembrance of their deliverance out of Egypt: Even so let us keep our Easter Feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his Resurrection and passing to his Father, whereby we are delivered from the captivity and thraldom of all our Enemies. Let us in like manner pass over the affections of our old conversation, that we may be delivered from the bondage thereof, 
Exod. 7.  and rise with Christ. The Jews kept their Feast in abstaining from leavened bread, by the space of seven days. Let us Christian folk keep our Holiday in spiritual manner; that is, in abstaining, not from material leavened bread, but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt Doctrine, that will infect our Souls. Let us keep our Feast the whole term of our life, with eating the bread of pureness of godly life, and truth of Christ's Doctrine. Thus shall we declare that Christ's gifts and graces have their effect in us, and that we have the right belief and knowledge of his holy Resurrection: where truly, if we apply our Faith to the virtue thereof 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: To whom with the Father and the Holy Ghost, be all Glory, Thanksgiving, and Praise, in infinita seculorum secula. Amen.   

AN HOMILY OF THE Worthy Receiving and reverend Esteeming of the Sacrament of the Body and Blood of Christ.  

THE great love of our Saviour Christ towards mankind (good Christian People) doth not only appear in that dear-bought benefit of our Redemption and Salvation by his Death and Passion, but also in that he so kindly provided, that the same most merciful work might be had in continual remembrance, to take some place in us, and not be frustrate of his end and purpose. For as tender Parents are not content to procure for their Children costly Possessions and Livelihood, but take order that the same may be conserved and come to their use: So our Lord and Saviour thought it not sufficient to purchase for us his Father's favour again (which is that deep Fountain of all goodness and eternal life) but also invented the ways most wisely, whereby they might redound to our commodity 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 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. 
Exod. 12.  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 Passover, with his Rites and Ceremonies: So our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his Passion, in the institution of his Heavenly Supper, 
Mat. 26. 1 Cor. 11.  where every one of us must be Guests and not Gazers, Eaters and not Looker's, feeding ourselves, and not hiring others to feed for us; that we may live by our own meat, 
Luke 11.  and not to perish for hunger, whiles other devour all. To this, his Commandment forceth us, 
1 Cor. 6. Mat. 26.  saying, Do ye this, drink ye all of this. To this his Promise enticeth, This is my Body which is given for you, This is my Blood which is shed for you. So then of necessity we must be ourselves partakers of this Table, and not beholders of other: So we must address ourselves to frequent the same in reverend and comely manner, lest as Physick 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. 
1 Cor. 11.  And St. Paul saith, He that eateth and drinketh unworthily, eateth and drinketh his own damnation. Wherefore, that it be not said to us, as it was to the Guest of that great Supper, 
Mat. 22.  Friend, how camest thou in, not having the marriage-garment? And that we may fruitfully use St. Paul's counsel, Let a man prove himself, 
1 Cor. 11.  and so let him eat of that bread, and drink of that cup: we must certainly know, that three things be requisite in him which would seemly, as becometh such high Mysteries, resort to the Lords Table. That is, First, a right and 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.  
But before all other things, this we must be sure of especially, that this Supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done, as his holy Apostles used it, and the good Fathers in the Primitive Church frequented it. For (as that worthy man St. Ambrose saith) he is unworthy of the Lord, that otherwise doth celebrate that Mystery, than it was delivered by him. Neither can he be devout, that otherwise doth presume than it was given by the Author. We must then take heed, lest of the Memory, it be made a Sacrifice; lest of a Communion, it be made a private eating; lest of two parts, we have but one; lest applying it for the dead, we lose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases; that is, cleave fast to the first beginning, hold fast the Lords tradition, do that in the Lord's commemoration which he himself did, he himself commanded, and his Apostles confirmed. This caution or foresight if we use, then may we see those things that be requisite in the worthy receiver, whereof this was the first, that we have a right understanding of the thing itself. As concerning which thing, this we may assuredly persuade ourselves, that the ignorant man can neither worthily esteem, nor effectually use those marvellous graces and benefits offered and exhibited in that Supper: but either will lightly regard them, to no small offence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the Plagues of God to fall upon him, and by contempt he deserveth everlasting Perdition. To avoid then these harms, use the advice of the Wise man, 
Prov. 23.  who willeth thee when thou sittest at an earthly King's Table, to take diligent heed what things are set before thee. So now much more at the King of King's Table, thou must carefully search and know what dainties are provided for thy Soul, whither thou art come, not to feed thy senses and belly to corruption, but thy inward man to immortality and life, nor to consider the earthly creatures which thou seest, but the heavenly graces which thy Faith beholdeth. For this Table is not (saith Chrysostom) for chattering Jays, but for Eagles, who fly thither where the dead body lieth. And if this advertisement of man cannot persuade us to resort to the Lords Table with understanding, see the counsel of God in the like matter, who charged his People to teach their Posterity, not only the Rites and Ceremonies of the Passover, but the cause and end thereof: Whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant cannot with fruit and profit, exercise himself in the Lords Sacraments.  
But to come nigher to the matter: St. Paul blaming the Corinthians for the profaning of the Lords Supper, concludeth that ignorance both of the thing itself, and the signification thereof, was the cause of their abuse: for they came thither unreverently, not discerning the Lords Body. Ought not we then by the motion of the Wise man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed, that we thrust not ourselves to this Table with rude and unreverent ignorance the smart whereof Christ's Church hath rued and lamented these many days and years? For what hath been the cause of the ruin of God's Religion, but the ignorance hereof? What hath been the cause of this gross Idolatry, but the ignorance hereof? What hath been the cause of this mummish Massing, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travel to understand the Lords Supper, that we be no cause of the decay of God's Worship, of no Idolatry, of no dumb Massing, of no hate and malice: so may we the boldier have access thither to our comfort. 
Acts 1.  Neither, need we to think that such exact knowledge is required of every man, 
Matth. 26.  that he be able to discuss all high points in the Doctrine thereof: But thus much 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: 
1 Cor. 11.  But (as the Scripture saith) the Table of the Lord, the Bread and Cup of the Lord, the memory of Christ, the 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 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 and union, which is betwixt the Body and the Head, betwixt the true Believers and Christ; 
Iren. lib. 4. cap. 34. Igna. Epist. ad Ephes. Dionysius. Origen. Optat. Cyp. de caena Domini. Atha. de pec. inspir. sanct.  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 Deifical Communion: other, the 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 Conservatory to everlasting life. All which sayings both of the Holy Scripture and godly men, truly attributed to this celestial Banquet and Feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these Mysteries, and oftentimes to covet after this bread, continually to thirst for this food? Not as especially regarding the terrene and earthly Creatures which remain: but always holding fast, and cleaving by Faith to the Rock whence we may suck the sweetness of everlasting Salvation? And to be brief, thus much more the Faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of Conscience, the increase of Faith, the strengthening of Hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste whereof they cannot attain unto, who be drowned in the deep dirty lake of blindness and ignorance. From the which (O beloved) wash yourselves with the living Waters of God's Word, whence you may perceive and know, both the spiritual food of this costly Supper, and the happy trusting and effects that the same doth bring with it.  
Now it followeth to have with this knowledge a sure and constant Faith, not only that the death of Christ is available for the redemption of all the World, for the remission of sins, and reconciliation with God the Father: but also that he hath made upon his Cross a full and sufficient Sacrifice for thee, a perfect cleansing of thy sins, so that thou acknowledgest no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only, and that thou mayest say with the Apostle, that he loved thee, and gave himself for thee. For this is to stick fast to Christ's promise made in his Institution, to make Christ thine own, and to apply his merits unto thyself. Herein thou needest no other man's help, no other Sacrifice or Oblation, no sacrificing Priest, no Mass no means established by man's invention. That Faith is a necessary instrument in all these holy Ceremonies, we may thus assure ourselves, for that, as St. Paul saith, without Faith it is impossible to please God. 
Heb. 11. In Johan. Hom. 6.  When a great number of the Israelites were overthrown in the Wilderness, Moses, Aaron, and Phineas did eat Manna, and pleased God, for that they understood (saith St. Augustine) the visible meat spiritually. Spiritually they hungered it, spiritually they tasted it, that they might be spiritually satisfied. And truly as the bodily meat cannot feed the outward man, unless it be let into the stomach to be digested, which is healthful and sound: no more can the inward man be fed, except his meat be received into his soul and heart, 
De Caena Domini.  sound and whole in Faith. Therefore (saith Cyprian) when we do these things, we need not to whet our teeth: but with sincere Faith we break and divide that whole bread. It is well known that the meat we seek for in this Supper, is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly; and invisible meat, and not bodily; a ghostly substance, and not carnal; so that to think that without Faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting and binding ourselves to the Elements and Creatures. Whereas by the advice of the Council of Nicene, 
Concilium Nicen.  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, 
Euseb. Emiserem. de Euchar.  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.  
Thus we see (Beloved) that resorting to this Table, we must pluck up all the roots of infidelity, all distrust in God's promises, that we make ourselves living Members of Christ's Body. For the unbelievers and faithless cannot feed upon that precious Body: whereas the faithful have their life, their abiding in him; their union, and as it were their incorporation with him. Wherefore let us prove and try ourselves unfeigned, without flattering ourselves, whether we be Plants of the fruitful Olive, living branches of the true Vine, Members indeed of Christ's Mystical Body, whether God hath purified our hearts by Faith, to the sincere acknowledging of his Gospel, and embracing of his mercies in Christ Jesus, so that at this his Table we receive not only the outward Sacrament, but the spiritual thing also: not the Figure, but the Truth: not the shadow only, but the body: not to death, but to life: not to destruction, but to salvation: which God grant us to do through the merits of our Lord and Saviour: To whom be all Honour and Glory for ever. Amen.   

The Second Part of the Homily of the Worthy Receiving and Reverend Esteeming of the Sacrament of the Body and Blood of Christ.  
IN the Homily of late rehearsed unto you, ye have heard (good People) why it pleased our Saviour our Christ to institute that heavenly memory of his Death and Passion, and that every one of us ought to celebrate the same at his Table, in our own Persons, and not by other. You have heard also with what estimation and knowledge of so high Mysteries, we ought to resort thither. You have heard with what constant Faith we should cloth and deck ourselves, that we might be fit and decent partakers of that Celestial Food.  
Now followeth the third thing necessary in him that would not eat of this Bread, nor drink of this Cup unworthily, which is, newness of life, and godliness of conversation. For newness of life, as fruits of Faith are required in the partakers of this 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. Yea, St. Paul testifieth, 
1 Cor. 10.  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 overthrew those in the Wilderness, and that for our example; that is, that we Christians should take heed we resort unto our Sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified: I will have mercy and not sacrifice. 
De Bapt. lib. 1. cap. 3.  Wherefore (saith Basil) it behoveth him that cometh to the Body and Blood of Christ, in commemoration of him that died and risen again; not only to be pure from all filthiness of the Flesh and Spirit, lest he eat and drink his own condemnation: but also to show out evidently, a memory of him that died and risen again for us, in this point, that ye be mortified to Sin and the World to live now to God in Christ Jesus our Lord. So then we must show outward testimony, in following the signification of Christ's death, amongst the which this is not esteemed least, to render thanks to Almighty God for all his benefits, briefly comprised in the Death, Passion, and Resurrection of his dearly beloved Son. The which thing, because we ought chief at this Table to solemnize, the godly Fathers named it Eucharistia, that is, Thanksgiving. As if they should have said, Now above all other times ye ought to laud and praise God. Now may you behold the matter, the cause, the beginning, and the end of all Thanksgiving. Now if you slack, ye show yourselves most unthankful, and that no other benefit can ever stir you to thank God, who so little regard here so many, so wonderful, and so profitable benefits. Seeing then that the name and thing itself doth monish us of thanks, 
Heb. 13.  let us (as St. Paul saith) offer always to God the host or sacrifice of praise by Christ; that is, the fruit of the lips which confess his Name. For as David singeth, 
Psal. 50.  He that offereth to God thanks and praise, honoureth him. But how few be there of thankful Persons, in comparison to the unthankful? 
Luke 17.  Lo ten Lepers in the Gospel were healed, and but one only returned to give thanks for his Health. Yea, happy it were, if among forty Communicants we could see two unfeignedly give thanks. So unkind we be, so oblivious we be, so proud Beggars we be, that partly we care nor for our own commodity, partly we know not our Duty to God, and chief we will not confess all that we receive. Yea, and if we be forced by God's power to do it: yet we handle it so coldly, so drily, that our lips praise him, but our hearts dispraise him; our tongues bless him, but our life curseth him; our words worship him, but our works dishonour him. O let us therefore learn to give God here thanks aright, and so to agnize his exceeding graces poured upon us, that they being shut up in the Treasure-house of our Heart, may in due time and season in our life and conversation, appear to the glorifying of his Holy Name.  
Furthermore, for newness of Life, it is to be noted that St. Paul writeth: That we being many, are one bread, and one body: For all be partakers of one bread. Declaring thereby not only our Communion with Christ, but that Unity also, wherein they that eat at this Table, should be knit together. For by Dissension, Vain-glony, Ambition, Strife, Envying, Contempt, Hatred, or Malice, they should not be dissevered: but so joined by the bond of Love, in one Mystical Body, as the corns of that Bread in one Loaf. In respect of which straight knot of Charity, the true Christians in the 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 hi● kind affection by some Charitable 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 Feasts!  
But O wretched Creatures that we be at these days, who be without reconciliation of our Brethren whom we have offended, without satisfying them whom we have caused to fall, without any kind of thought or compassion toward them whom we might easily relieve, without any Conscience of Slander, Disdain, Misreport, Division, Rancour, or inward bitterness. Yea, being accumbred with the cloaked Hatred of Cain, 
Gen. 4. Gen. 27. 2 Sam. 3.  with the long coloured Malice of Esau, with the dissembled Falsehood of Joab; dare ye presume to come up to these sacred and fearful Mysteries? O Man, whither rushest thou unadvisedly? It is a Table of Peace, and thou art ready to fight. It is a Table of singleness, and thou art imagining mischief. It is a Table of quietness, and thou art given to debate. It is a Table of pity, and thou art unmerciful. Dost thou neither fear God, the maker of this Feast, nor reverence his Christ, the refection and meat, nor regardest his Spouse his wellbeloved Guest, nor weighest thine own Conscience, which is sometime thine inward accuser? 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 have offended, now be reconciled: If thou have caused any to stumble in the way of God, now set them up again. If thou have disquieted thy Brother, now pacify him. If thou have wronged him, now relieve him. If thou have defrauded him, now restore to him. If thou have nourished spite, now embrace friendship. If thou have fostered hatred and malice, now openly show thy love and charity; yea, be 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 to this Table of the Lord. Last of all, as there is here the mystery of Peace, and the Sacrament of Christian Society, 
Chrysost. ad popu. Ant. Homil. 6.  whereby we understand what sincere love ought to be betwixt the true Communicants: So here be the tokens of pureness and innocency of life, whereby we may perceive that we ought to purge our own Soul from all uncleanness, iniquity, and wickedness, lest when we receive the Mystical Bread (as Origen saith) we eat it in an unclean place, that is, 
In Levit. Cap. 23. 1 Cor. 11. Luke 17. Homil. 14.  in a Soul defiled and polluted with sin. In Moses Law, the man that did eat of the Sacrifice of Thanksgiving, with his uncleanness upon him, should be destroyed from his People. And shall we think that the wicked and sinful Person shall be excusable at the Table of the Lord? 
1 Cor. 11. Luke 17. Homil. 114  We both read in St. Paul, that the Church of Corinth was scourged of the Lord, for misusing the Lords Supper; and we may plainly see Christ's Church these many years miserably vexed and oppressed, for the horrible profanation of the same. Wherefore let us all universal and singular, behold our own manners and lives, to amend them. Yea, now at 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 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 dearly Beloved Son Jesus Christ, to heal our deadly Wounds withal. For surely, 
Chrysost. ad popul. Ant. Homil. 6.  if we do not with earnest Repentance cleanse the filthy stomach of our Soul, it must needs come to pass, that as wholesome meat received into a raw stomach, corrupteth and marreth all, and is the cause of further sickness; so shall we eat this wholesome Bread, and drink this Cup to our eternal destruction. Thus we and no other, must thoroughly examine, and not lightly look over ourselves, not other men; our own Conscience, not other men's lives: which we ought to do uprightly, truly, and with just correction. O (saith Chrysostom) let no Judas resort to this Table, 
Ad popul. Ant. Hom. 6 Mat. 26.  let no covetous Person approach. If any be a Disciple, let him be present. For Christ saith, With my Disciples I make my Passover. Why cried the Deacon in the Primitive Church, if any be holy, let him draw near? Why did they celebrate these Mysteries, the Quire-door being shut? Why were the public Penitents and Learners in Religion commanded at this time to avoid? Was it not because this Table received no unholy, unclean, or sinful Guests? Wherefore if Servants dare not to presume to an earthly Master's Table, whom they have offended, let us 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 stinking Soul, full of Covetousness, Fornication, Drunkenness, Pride, full of wretched Cogitations and Thoughts, dost breathe out iniquity and uncleanness on the Bread and Cup of the Lord.  
Thus have you heard, 
Epilog.  how you should come reverently and decently to the Table of the Lord, having the knowledge out of his Word, of the thing itself, and the fruits thereof, bringing a true and constant Faith, the Root and Wellspring of all newness of life, as well in praising God and loving our Neighbour, as purging our own Conscience from filthiness. So that neither the ignorance of the thing shall cause us to contemn it, nor unfaithfulness make us void of fruit, nor sin and iniquity procure us Gods Plagues: but shall by Faith, in knowledge and amendment of life in Faith be here so united to Christ our Head in his Mysteries, to our comfort, that after we shall have full fruition of him indeed, to our everlasting joy and eternal life: To the which He bring us that died for us, and redeemed us, Jesus Christ the righteous; to whom with the Father and the Holy Ghost, one true and eternal God, be all Praise, Honour, and Dominion, for ever. Amen.    

AN HOMILY CONCERNING The Coming down of the HOLY GHOST, and the manifold Gifts of the same.  
For Whitsunday.  

BEfore we come to the declaration of the great and manifold gifts of the Holy Ghost, wherewith the Church of God hath been evermore replenished, it shall first be needful briefly to expound unto you, whereof this Feast of Pentecost or Whitsuntide had his first beginning. You shall therefore understand, that the Feast of Pentecost, was always kept the fiftieth day after Easter; a great and solemn Feast among the Jews, wherein they did celebrate the memorial of their deliverance out of Egypt, and also the memorial of the publishing of the Law, which was given unto them in the Mount Sinai upon that day. It was first ordained and commanded to be kept Holy, not by any mortal man, but by the mouth of the Lord himself, as we read in Levit. 23. and Deut. 16. The place appointed for the observation thereof, was Jerusalem, where was great recourse of People from all parts of the World; as may well appear in the second Chapter of the Acts, wherein mention is made of Parthians, Medes, Elamites, Inhabiters of Mesopotamia, Inhabiters of Jury, Cappadocia, Pontus, Asia, Phrygia, Pamphilia, and divers other such places, whereby we may also partly gather, what great and Royal Solemnity was commonly used in that Feast. Now as this was given in commandment to the Jews in the Old Law, so did our Saviour Christ, as it were, confirm the same in the time of the Gospel, 
1 Cor. 10.  ordaining (after a sort) a new Pentecost for his Disciples; namely, When he sent down the Holy Ghost visibly, in form of cloven Tongues like Fire, and gave them power to speak in such sort that every one might hear them, and also understand them in his own Language. Which Miracle, that it might be had in perpetual remembrance, the Church hath thought good to solemnize and keep holy this day, commonly called Whitsunday. And here is to be noted, that as the Law was given to the Jews in the Mount Sinai, the fiftieth day after Easter, so was the Preaching of the Gospel, through the mighty power of the Holy Ghost, given to the Apostles in the Mount Zion the fiftieth day after Easter.  
And hereof this Feast hath his name, to be called Pentecost, even of the number of the days. For as (St. Luke writeth in the Acts of the Apostles) when fifty days were come to an end, the Disciples being all together with one accord in one place, the Holy Ghost came suddenly among them, and sat upon each of them, like as it had been cloven Tongues of Fire. Which thing was undoubtedly done, to teach the Apostles and all other Men, that it is he which giveth eloquence and utterance in Preaching the Gospel; that it is he which openeth the mouth to declare the mighty Works of God; that it is he which engendereth a burning zeal towards God's Word, and giveth all Men a Tongue, yea, a fiery Tongue; so that they may boldly and cheerfully profess the truth in the Face of the whole World, as Isaiah was endued with this Spirit. 
Esay. 50.  The Lord (saith Isaiah) give me a learned and a skilful Tongue, so that I might know to raise up them that are fallen with the Word. The Prophet David crieth to have this gift, 
Psal. 50.  saying, Open thou my lips, O Lord, and my mouth shall show forth thy praise. For our Saviour Christ also in the Gospel saith to his Disciples, 
Mat. 10.  It is not you that speak, but the Spirit of your Father which is within you. All which testimonies of Holy Scripture, do sufficiently declare that the Mystery in the Tongues betokeneth the Preaching of the Gospel, and the open confession of the Christian Faith, in all them that are possessed with the Holy Ghost. So that if any Man be a dumb Christian, not professing his Faith openly, but cloaking and colouring himself for fear of danger in time to come, he giveth Men occasion, justly, and with good Conscience, to doubt lest he have not the Grace of the Holy Ghost within him, because he is Tongue-tied, and doth not speak. Thus then have ye heard the first institution of this Feast of Pentecost or Whitsuntide, as well in the Old Law among the Jews, as also in the time of the Gospel among the Christians.  
Now let us consider what the Holy Ghost is, and how consequently he worketh his miraculous Works towards Mankind. The Holy Ghost is a spiritual and divine Substance, the third Person in the Deity, distinct from the Father and the Son, and yet proceeding from them both; which thing to be true, both the Creed of Athanasius beareth witness, and may be also easily proved by most plain Testimonies of Gods Holy Word. 
Mat. 3.  When Christ was Baptised of John in the River Jordan, we read that the Holy Ghost came down in form of a Dove, and that the Father thundered from Heaven, saying, This is my dear and well beloved Son, in whom I am well pleased. Where note three divers and distinct Persons, the Father, the Son, and the Holy Ghost, which all notwithstanding are not three Gods, but one God. Likewise, when Christ did first institute and ordain the Sacrament of Baptism, he sent his Disciples into the whole World, willing them to Baptise all Nations, 
Mat. 28.  In the name of the Father, the Son, and the Holy Ghost. And in another place, he saith, I will pray unto my Father, and he shall give you another Comforter. Again, 
John 4. John 2.  When the Comforter shall come, whom I will send from my Father, etc. These, and such other places of the New Testament, do so plainly and evidently confirm the distinction of the Holy Ghost from the other Persons in the Trinity, that no Man possibly can doubt thereof, unless he will blaspheme the everlasting truth of God's Word. As for his proper Nature and Substance, it is altogether one with God the Father, and God the Son, that is to say, Spiritual, Eternal, Uncreated, Incomprehensible, Almighty; to be short, he is even God and Lord everlasting. Therefore he is called the Spirit of the Father; therefore he is said to proceed from the Father and the Son; and therefore he was equally joined with them in the Commission that the Apostles had to Baptise all Nations. But that this may appear more sensibly to the Eyes of all Men, it shall be requisite to come to the other part, namely to the wonderful and heavenly Works of the Holy Ghost, which plainly declare unto the World his mighty and divine Power. First, It is evident that he did wonderfully govern and direct the Hearts of the Patriarches and Prophets in old time, illuminating their Minds with the knowledge of the true Messiah, and giving them utterance to Prophesy of things that should come to pass long time after. 
2 Pet. 1.  For as St. Peter witnesseth, the Prophecy came not in old time by the will of Man, but the holy Men of God spoke as they were moved inwardly by the Holy Ghost. And of Zachary the high Priest, it is said in the Gospel, 
Luke 1.  That he being full of the Holy Ghost, Prophesied and praised God. So did also Simeon, Anna, Mary, and divers other, to the great wonder and admiration of all Men. Moreover, was not the Holy Ghost a mighty worker in the Conception and the Nativity of Christ our Saviour? St. Matthew saith, 
Mat. 1.  that the blessed Virgin was found with Child of the Holy Ghost before Joseph and she came together. And the Angel Gabriel did expressly tell her, 
Luke 1.  that it should come to pass, saying, The Holy Ghost shall come upon thee, and the Power of the most High shall  thee. A marvellous matter that a Woman should conceive and bear a Child without the knowledge of Man! But where the Holy Ghost worketh, there nothing is impossible, as may further also appear by the inward Regeneration and Sanctification of Mankind. When Christ said to Nicodemus, Unless a Man be born anew, of Water and the Spirit, he cannot enter into the Kingdom of God; he was greatly amazed in his mind, and began to reason with Christ, demanding how a Man might be born which was old? 
John 3.  Can he enter (saith he) into his Mother's Womb again, and so be born anew? Behold a lively pattern of a fleshly and carnal Man! He had little or no intelligence of the Holy Ghost, and therefore he goeth bluntly to work, and asketh how this thing were possible to be true; whereas otherwise if he had known the great power of the Holy Ghost in this behalf, that it is he which inwardly worketh the Regeneration and New Birth of Mankind, he would never have marvelled at Christ's words, but would rather take occasion thereby to praise and glorify God. For as there are three several and sundry Persons in the Deity, so have they three several and sundry Offices proper unto each of them.  
The Father to Create, the Son to Redeem, the Holy Ghost to Sanctify and Regenerate. Whereof the last, the more it is hid from our understanding, the more it 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 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. 
John. 5.  That which is born of the Spirit, is Spirit. As who should say, Man of his own Nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly Motion, only given to evil Thoughts and wicked Deeds. As for the Works of the Spirit, the Fruits of Faith, charitable and godly Motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our Sanctification, and maketh us new Men in Christ Jesus. Did not God's holy Spirit miraculously work in the Child David, when of a poor Shepherd, he became a Princely Prophet? 
1 Sam. 17. Mat. 9  Did not God's Holy Spirit miraculously work in Matthew, sitting at the receipt of Custom, when of a proud Publican, he became an humble and lowly Evangelist? And who can choose but marvel to consider, that Peter should become of a simple Fisher, a chief and mighty Apostle? Paul of a cruel and bloody Persecutor, a faithful Disciple of Christ, to teach the Gentiles? Such is the power of the Holy Ghost to Regenerate Men, and as it were to bring them forth anew, so that they shall be 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. 
1 Cor. 3.  Know ye not (saith St. 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, You are not in the Flesh, but in the Spirit. For why? 
Rom. 8. 1 John. 2▪  the Spirit of God dwelleth in you. To this agreeth the Doctrine of St. John, writing on this wise, The Anointing which ye have received (he meaneth the Holy Ghost) dwelleth in you. And the Doctrine of Peter saith the same, 
1 Pet. 4.  who hath these words, The Spirit 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 dwelleth within him? 
Rom. 5.  If God be with us (as the Apostle saith) who can be against us? O but how shall I know that the Holy Ghost is within me? Some Man perchance will say, forsooth, As the Tree is known by his Fruit, so is also the Holy Ghost. The Fruits of the Holy Ghost (according to the mind of St. Paul,) are these, Love, Joy Peace, long Suffering, Gentleness Goodness, 
Gal. 5.  Faithfulness, Meekness, Temperance, etc. Contrariwise the Deeds of the Flesh are these, Adultery, Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath Contention, Sedition, Heresy, Envy, Murder, Drunkenness, Gluttony, and such like.  
Here is now that Glass wherein thou must behold thyself, and discern whether thou have the Holy Ghost within thee or the Spirit of the Flesh. If thou see that thy Works be virtuous and good, consonant to the prescript Rule of God's Word, favouring and tasting not of the Flesh but of the Spirit, then assure thyself that thou art endued with the Holy Ghost; otherwise, in thinking well of thyself, thou dost nothing else but deceive thyself. The Holy Ghost doth always declare himself by his fruitful and gracious gifts, namely, by the word of Wisdom, by the word of Knowledge, which is the understanding of the Scriptures by Faith, 
1 Cor. 12.  in doing of Miracles, by healing them that are Diseased, by Prophecy, which is the Declaration of God's Mysteries, by discerning of Spirits, diversities of Tongues, interpretation of Tongues, and so forth. All which gifts as they proceed from one Spirit, and are severally given to Man according to the measurable distribution of the Holy Ghost; even so do they bring Men, and not without good cause, into a wonderful admiration of God's divine Power. Who will not marvel at that which is written in the Acts of the Apostles, 
Acts 5.  to hear their bold confession before the Council at Jerusalem? And to consider that they went away with joy and gladness, rejoicing that they were worthy to suffer Rebukes and Checks for the Name and Faith of Christ Jesus. This was the mighty work of the Holy Ghost, who because he giveth patience and joyfulness of heart in Temptation and Affliction, hath therefore worthily obtained this name in Holy Scripture, to be called a Comforter. Who will not also marvel to read the learned and heavenly Sermons of Peter and the Disciples, considering that they were never brought up in School of Learning, but called even from their Nets to supply the Rooms of Apostles? This was likewise the mighty work of the Holy Ghost, 
John. 14.  who because he doth instruct the hearts of the simple in the true knowledge of God and his Word, is most justly termed by this name and title to be the Spirit of Truth. 
Lib. 11. cap. 3.  Eusebius in his Ecclesiastical History, 
cap. 3.  telleth a strange Story of a certain learned and subtle Philosopher, who being an extreme adversary to Christ and his Doctrine, could by no kind of Learning be converted to the Faith, but was able to withstand all the Arguments that could be brought against him with little or no labour. At length there started up a poor simple Man of small wit and less knowledge, one that was reputed among the Learned as an Idiot; and he on God's name would needs take in hand to dispute with this proud Philosopher The Bishops and other learned Men standing by, were marvellously abashed at the matter, thinking that by his do they should be all confounded and put to open shame. He notwithstanding goeth on, and beginning in the Name of the Lord Jesus, brought the Philosopher to such Point in the end, contrary to all men's expectation, that he could not choose but acknowledge the power of God in his Words, and to give place to the Truth. Was not this a miraculous Work, that one silly Soul of no Learning, should do that which many Bishops of great knowledge and understanding were never able to bring to pass? So true is the saying of Bede, Where the Holy Ghost doth instruct and teach, there is no delay at all in learning. Much more might here be spoken of the manifold gifts and graces of the Holy Ghost, most excellent and wonderful in our eyes; but to make a long Discourse through all, the shortness of time will not serve. And seeing ye have heard the chiefest, ye may easily conceive and judge of the rest. Now were it expedient to discuss this Question, Whether all they which boast and brag that they have the Holy Ghost, do truly challenge this unto themselves, or no? Which doubt, because it is necessary and profitable, shall (God willing) be dissolved in the next Part of this Homily. In the mean season, let us (as we are most bound) give hearty thanks to God the Father and his Son Jesus Christ, for sending down his Comforter into the World, humbly beseeching him so to work in our Hearts by the power of this Holy Spirit, that we being Regenerate and newly Born again in all Goodness, Righteousness, Sobriety and Truth, may in the end be made partakers of everlasting Life in his Heavenly Kingdom, through Jesus Christ our Lord and Saviour. Amen.   

The Second Part of the Homily concerning the HOLY GHOST; disso●●●●● 〈◊〉 doubt, Whether all Men rightly 〈…〉 themselves the HOLY GHOST, or no?  

●ohn 14. ●5.  OUr Saviour Christ departing out of the World unto his Father, promised his Disciples to send down another Comforter that should continue with them for ever, and direct them into all truth. Which thing to be faithfully and truly performed, the Scriptures do sufficiently bear witness. Neither must we think that this Comforter was either promised, or else given only to the Apostles, but also to the Universal Church of Christ, dispersed through the whole World. For unless the Holy Ghost had been always present, governing and preserving the Church from the beginning, it could never have sustained so many and great brunts of Affliction and Persecution, with so little damage and harm as it hath. And the words of Christ are most plain in this behalf, saying, 
John 24. Mat. 21.  That the Spirit of truth should abide with them for ever, that he would be with them always (he meaneth by Grace, Virtue and Power,) even to the World's end.  
Also in the Prayer that he made to his Father a little before his death, he maketh intercession, not only for himself and his Apostles, but indifferently for all them that should believe in him through their words, 
John 17. Rom. 8  that is, to wit, for his whole Church. Again, St. Paul saith, If any Man have not the Spirit of Christ, the same is not his. Also in the words following, 
Ibidem.  We have received the Spirit of Adoption, whereby we cry Abba, Father. Hereby than it is evident and plain to all Men, that the Holy Ghost was given, not only to the Apostles, but also to the whole Body of Christ's Congregation, although not in like form and majesty as he came down at the Feast of Pentecost. But now herein standeth the Controversy, Whether all Men do justly arrogate to themselves the Holy Ghost or no? The Bishops of Rome have for along time made a sore Challenge thereunto, reasoning with themselves after this sort, The Holy Ghost (say they) was promised to the Church, and never forsaketh the Church. But we are the chief Heads and the principal part of the Church, therefore we have the Holy Ghost for ever, and whatsoever things we decree are undoubted Verities, and Oracles of the Holy Ghost. That ye may perceive the weakness of this Argument, it is needful to teach you. First, What the true Church of Christ is, and then to confer the Church of Rome therewith, to discern how well they agree together. The true Church is an Universal Congregation or Fellowship of God's faithful and elect People, built upon the foundation of the Apostles and Prophets, 
Ephes. 2.  Jesus Christ himself being the head Cornerstone. And it hath always three Notes or Marks whereby it is known. Pure and Sound Doctrine, the Sacraments Ministered according to Christ's holy Institution, and the right use of Ecclesiastical Discipline. This description of the Church is agreeable both to the Scriptures of God, and also to the Doctrine of the Ancient Fathers, so that none may Justly find fault therewith. Now if you will compare this with the Church of Rome, not as it was in the beginning, but as it is at present, and hath been for the space of Nine hundred Years and odd; you shall well perceive the state thereof to be so far wide from the nature of the true Church, that nothing can be more. For neither are they built upon the foundation of the Apostles and Prophets, retaining the sound and pure Doctrine of Christ Jesus; neither yet do they order the Sacraments, or else the Ecclesiastical Keys, in such sort as he did first Institute and Ordain them: But have so intermingled their own Traditions and Inventions, by chopping and changing, by adding and plucking away, that now they may seem to be converted into a new Guise. Christ commended to his Church a Sacrament of his Body and Blood; they have changed it into a Sacrifice for the Quick and the Dead. Christ did Minister to his Apostles, and the Apostles to other Men, indifferently under both kinds: They have rob the Lay people of the Cup, saying, that for them one kind is sufficient. Christ Ordained no other Element to be used in Baptism, but only Water, whereunto when the Word is joined, it is made (as St. Augustine saith) a full and perfect Sacrament. 
Augustine.  They being wiser in their own conceit, than Christ, think it is not well nor orderly done, unless they use Conjuration, unless they Hollow the Water, unless there be Oil, Salt, Spittle, Tapers, and such other dumb Ceremonies, serving to no use, contrary to the plain Rule of St. Paul, 
1 Cor. 14.  who willeth all things to be done in the Church to Edification. Christ Ordained the Authority of the Keys to Excommunicate notorious sinners, and to Absolve them which are truly Penitent: They abuse this Power at their own pleasure, as well in Cursing the Godly with Bell, Book, and Candle, as also in Absolving the Reprobate, which are known to be unworthy of any Christian Society: Whereof they that Lust to see Examples, let them search their Lives. To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel, the same may be boldly and with safe Conscience pronounced of the Bishops of Rome; namely, that they have forsaken, and daily do forsake the Commandments of God, to erect and set up their own Constitutions. Which thing being true, as all they which have any light of God's Word must needs confess, we may well conclude according to the Rule of Augustin, That the Bishops of Rome and their adherents, are not the true Church of Christ, much less than to be taken as chief Heads and Rulers of the same. Whosoever (saith he) do dissent from the Scriptures concerning the Head, 
August. contra Petilian. Donatist. Ep. cap. 4.  although they be found in all places where the Church is appointed, yet are they not in the Church; a plain place, concluding directly against the Church of Rome. Where is now the Holy Ghost which they so stoutly claim to themselves? Where is now the Spirit of Truth, that will not suffer them in any wise to err? If it be possible to be there, where the true Church is not, then is it at Rome; otherwise it is but a vain brag, and nothing else. St. Paul (as you have heard before) saith, If any man have not the Spirit of Christ, the same is not his. And by turning the words, it may be truly said, If any man be not of Christ, the same hath not the Spirit. Now to discern who are truly his, and who not, we have this Rule given us, that his Sheep do always hear his Voice. And St. John saith, 
John 10. John 8.  He that is of God, heareth God's Word. Whereof it followeth, that the Popes in not hearing Christ's voice, as they ought to do, but preferring their own decrees before the express Word of God, do plainly argue to the World, that they are not of Christ, nor yet possessed with his Spirit. But here they all allege for themselves, that there are divers necessary Points not expressed in holy Scripture, 
John 16.  which were left to the Revelation of the Holy Ghost. Who being given to the Church, according to Christ's promise, hath taught many things from time to time, which the Apostles could not then bear. To this we may easily Answer by the plain words of Christ, teaching us that the proper Office of the Holy Ghost is, not to institute and bring in new Ordinances, contrary to his Doctrine before taught; but shall come and declare those things which he had before taught, 
John 16.  so that it might be well and truly understood. When the Holy Ghost (saith he) shall come, he shall lead you into all truth. What truth doth he mean? Any other than he himself had before expressed in his Word? 
John 16.  No. For he saith, He shall take of mine, and show unto you. Again, he shall bring you in remembrance of all things that I have told you. It is not then the Duty and part of any Christian, under pretence of the Holy Ghost, to bring in his own Dreams and Fantasies into the Church; but he must diligently provide that his Doctrine and Decrees be agreeable to Christ's holy Testament; otherwise in making the Holy Ghost the Author thereof, he doth Blaspheme and Belie the Holy Ghost, to his own Condemnation.  
Now to leave their Doctrine, and to come to other Points. What shall we think or judge of the Pope's intolerable Pride? The Scripture saith, that God resisteth the Proud, and showeth grace to the Humble. Also it pronouceth them blessed which are Poor in Spirit, 
Matt. 5. Matt. 14.  promising that they which humble themselves, shall be exalted. And Christ our Saviour willeth all his to learn of him, because he is humble and meek. As for Pride, St. Gregory saith, it is the Root of all Mischief. And St. Augustin's judgement is this, that it maketh Men Devils. Can any Man then, which either hath or shall read the Pope's Lives, justly say that they had the Holy Ghost within them? First, as touching that they will be termed Universal Bishops and Heads of all Christian Churches through the World; we have the judgement of Gregory expressly against them, 
Lib. 3. Epist. 76.78.  who writing to Mauritius the Emperor, condemneth John, Bishop of Constantinople, in that behalf, calling him the Prince of Pride, Lucifer's Successor, and the fore runner of Antichrist. 
Serm. 3. de resur. Dom.  St. Bernard also agreeing thereunto, saith, What greater Pride can there be, than that one Man should prefer his own judgement before the whole Congregation, as though he only had the Spirit of God? 
Dialogorum lib. 3.  And Chrysostom pronounceth a terrible sentence against them, affirming plainly, that whosoever seeketh to be chief in Earth, shall find confusion in Heaven; and that he which striveth for the Supremacy, shall not be reputed among the Servants of Christ. Again he saith, To desire a good work, it is good; 
Chrysost. sup. Mat.  but to covet the chief degree of Honour, it is mere Vanity. Do not these places sufficiently convince their outrageous Pride, in Usurping to themselves a Superiority above all other, as well Ministers and Bishops, as Kings also and Emperors? But as the Lion is known by his Claws, so let us learn to know these Men by their Deeds. What shall we say of him that made the Noble King Dandalus to be tied by the Neck with a Chain, 
Sabell. Ennead. 9 lib. 7.  and to lie flat down before his Table, there to gnaw Bones like a Dog? Shall we think that he hath God's holy Spirit within him, and not rather the Spirit of the Devil? Such a Tyrant was Pope Clement the VI What shall we say of him that proudly and contemptuously trod Frederick the Emperor under his Feet, applying the verse of the Psalm unto himself, Thou shalt go upon the Lion and the Adder, 
Psal. 60.  the young Lion and the Dragon thou shalt tread under thy foot? Shall we say that he hath God's holy Spirit within him, and not rather the Spirit of the Devil? Such a Tyrant was Pope Alexander the III. What shall we say of him that Armed and animated the Sun against the Father, causing him to be taken, and to be cruelly famished to death, contrary to the Law both of God, and also of Nature? Shall we say that he had Gods holy Spirit within him, and not rather the Spirit of the Devil? Such a Tyrant was Pope Pascal the II. What shall we say of him that came into his Popedom like a Fox, that reigned like a Lion, and died like a Dog? Shall we say that he had Gods holy Spirit within him, and not rather the Spirit of the Devil? Such a Tyrant was Pope Boniface the VIII. What shall we say of him that made Henry the Emperor, with his Wife and young Child, to stand at the Gates of the City in the rough Winter, bare Footed and bare legged, only clothed in Linsey Wolsey, eating nothing from Morning to Night, and that for the space of three days? Shall we say that he had Gods holy Spirit within him, and not rather the Spirit of the Devil? Such a Tyrant was Pope Hildebrand, most worthy to be called a Firebrand, if we shall term him as he hath best deserved. Many other examples might here be alleged. As of Pope Joan the Harlot, that was delivered of a Child in the High-street, going solemnly in Procession. Of Pope Julius the II. that wilfully cast St. Peter's Keys into the River Tiberis. Of Pope Urban the VI that caused five Cardinals to be put in Sacks, and cruelly drowned. Of Pope Sergius the III. that persecuted the dead Body of Formosus his Predecessor, when it had been buried eight years. Of Pope John the XIV. of that name, who having his Enemy delivered into his hands, caused him first to be stripped stark naked, his Beard to be shaved, and to be hanged up a whole day by the Hair, then to be set upon an Ass with his face backward toward the Tail, to be carried round about the City in despite, to be miserably beaten with Rods, last of all, to be thrust out of his Country, and to be banished for ever. But to conclude and make an end, ye shall briefly take this short Lesson, wheresoever ye find the Spirit of Arrogance and Pride, the Spirit of Envy, Hatred, Contention, Cruelty, Murder, Extortion, Witchcraft, Necromancy, etc. Assure yourselves that there is the Spirit of the Devil and not of God, albeit, they pretend outwardly to the World never so much Holiness. For as the Gospel teacheth us, The Spirit of Jesus is a good Spirit, an holy Spirit, a sweet Spirit, a lowly Spirit, a merciful Spirit, full of Charity and Love, full of Forgiveness and Pity, not rendering evil for evil, extremity for extremity, but overcoming evil with good, and remitting all offence oven from the heart. According to which Rule, if any Man live uprightly, of him it may be safely pronounced, that he hath the Holy Ghost within him: If not, than it is a plain token that he doth usurp the the name of the Holy Ghost in vain. Therefore (dearly beloved) according to the good Counsel of St. John Believe not every Spirit, 
1 John 4.  but first try them whether they be of God or no. Many shall come in my nam● (saith Christ, 
Mat. 24. ) and shall transform themselves into Angels of Light, deceiving (if it be possible) the very Elect. They shall come unto you in Sheep's Clothing, being inwardly cruel and ravening Wolves; they shall have an outward show of great Holiness and innocency of Life, so that ye shall hardly or not at all discern them. But the Rule that ye must follow is this, To judge them by their Fruits; 
Mat. 7.  which if they be wicked and naught, than it is impossible that the Tree of whom they proceed should be good. Such were all the Popes and Prelates of Rome for the most part, as doth well appear in the Story of their Lives, and therefore they are worthily accounted among the number of false Prophets and false Christ's, 
Luke 6.  which deceived the World a long while. The Lord of Heaven and Earth defend us from their Tyranny and Pride, that they never enter into his Vineyard again, to the disturbance of his silly poor Flock, but that they may be utterly confounded, and put to flight in all parts of the World; and he of his great mercy so work in all men's hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of Sin, Death, the Pope, the Devil, and all the Kingdom of Antichrist, that like scattered and dispersed Sheep, being (at length) gathered into one fold, we may in the end rest all together in the Bosom of Abraham, Isaac and Jacob, there to be partakers of Eternal and Everlasting Life, through the merits and death of Jesus Christ our Saviour. Amen.    

AN HOMILY FOR THE Days of Rogation-Week.  
That all good things come from God.  

I Am purposed this day (good devout Christian People) to declare unto you the most deserved praise and commendation of Almighty God, not only in the consideration of the marvellous Creation of this World, or for conservation and governance thereof, wherein his great Power and Wisdom might excellently appear to move us to honour and dread him; but most especially in consideration of his liberal and large goodness, which he daily bestoweth on us his reasonable Creatures, for whose sake he made the whole Universal World, with all the Commodities and Goods therein, which his singular goodness well and diligently remembered on our part, should move us (as Duty is) again with hearty affection to love him, and with word and deed to praise him and serve him all the days of our Life. And to this matter, being so worthy to entreat of, and so profitable for you to hear, I trust I shall not need with much circumstance of Words, to stir you to give your Attendance to hear what shall be said. Only I would wish your affection inflamed in secret wise within yourself, to raise up some motion of Thanksgiving to the goodness of Almighty God, in every such Point as shall be opened by my Declaration particularly unto you. For else, what shall it avail us to hear and know the great goodness of God towards us, to know that whatsoever is good, proceedeth from him as from the principal Fountain and the only Author, or to know that whatsoever is sent from him must needs be good and wholesome? If the hearing of such matter moveth us no further but to know it only, what availeth it the wise Men of the World t● have knowledge of the Power and Divinity of God, by the secret inspiration of him, where they did not honour and glorify him in their knowledge as God? What praise was it to them by the consideration of the Creation of the World, to behold his goodness, and not to be thankful to him again for his Creatures? What other thing deserved this blindness and forgetfulness of them at God's hands, but utter forsaking of him; and so forsaking of God, they could not but fall into extreme Ignorance and Error? And although they much esteemed themselves in their Wits and Knowledge, and gloried in their Wisdom, yet vanished they away blindly, in their thoughts became Fools, and perished in their folly. 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. This Experience saw David in his Days; for in his Psalm he saith, Behold, they which withdraw themselves from thee shall perish, 
Psal. 73.  for thou hast destroyed them all that are strayed from thee.  
This Experience was perceived to be true of that holy Prophet Jeremy, 
Jer. 15.  O Lord, (saith he,) whatsoever they be that forsake thee, shall be confounded; they that depart from thee, shall be written in the Earth, and soon forgotten. It profiteth not (good People) to hear the goodness of God declared unto us, if our hearts be not inflamed thereby to honour and thank him. It profited not the Jews, which were God's elect People, to hear much of God, seeing that he was not received in their hearts by Faith, nor thanked for his benefits bestowed upon them; their unthankfulness was the cause of their destruction. Let us eschew the manner of these before rehearsed, and follow rather the Example of that holy Apostle St. Paul, who when in a deep Meditation he did behold the marvellous Proceed of Almighty God, and considered his infinite goodness in the ordering of his Creatures, he burst out into this conclusion, Surely (saith he) of him, 
Rom. 11.  by him, and in him, be all things. And this once pronounced, he stuck not still at this Point, but forthwith thereupon joined to these words, To him be glory and praise for ever. Amen.  
Upon the ground of which words of St. Paul, (good Audience,) I purpose to build my Exhortation of this day unto you. Wherein I shall do my endeavour, First, To prove unto you that all good things come down unto us from above, from the Father of Light. Secondly, That Jesus Christ his Son and our Saviour is the mean, by whom we receive his liberal goodness. Thirdly, That in the power and virtue of the Holy Ghost, we be made meet and able to receive his gifts and graces. Which things distinctly and advisedly considered in our minds, must needs compel us in most low reverence, after our bounden Duty always to render him thanks again, in some testification of our good hearts for his deserts unto us. And that the entreating of this matter in hand may be to the glory of Almighty God, Let us in one Faith and Charity call upon the Father of Mercy, from whom cometh every good gift, and every perfect gift, by the mediation of his wellbeloved Son our Saviour, that we may be assisted with the presence of his Holy Spirit, and profitably on both parts, to demean ourselves in speaking and harkening to the Salvation of our Souls.  
In the beginning of my speaking unto you (good Christian People) suppose not that I do take upon me to declare unto you the excellent Power, or the incomparable Wisdom of Almighty God, as though I would have you believe that it might be expressed unto you by words; Nay, it may not be thought that that thing may be comprehended by Man's words, that is incomprehensible. And too much arrogancy it were for Dust and Ashes to think that he can worthily dec●are his Maker. It passeth far the dark understanding and wisdom of a Mortal Man, to speak sufficiently of that divine Majesty, which the Angels cannot understand. We shall therefore lay apart to speak of the profound and unsearchable Nature of Almighty God, rather acknowledging our weakness, than rashly to attempt what is above all Man's capacity to compass. It shall better suffice us in low Humility to reverence and dread his Majesty, which we cannot comprise, than by overmuch curious searching to be overcharged with the Glory. We shall rather turn our whole Contemplation to answer a while his goodness towards us, wherein we shall be much more profitably occupied, and more may we be bold to search. To consider the great Power he is of, can but make us dread and fear. To consider his high Wisdom, might utterly discomfort our Frailty to have any thing to do with him; but in consideration of his inestimable goodness, we take good heart again to trust well unto him. By his goodness we be assured to take him for our refuge, our hope and comfort, our merciful Father, in all the course of our Lives. His Power and Wisdom compelleth us to take him for God, Omnipotent, Invisible, having Rule in Heaven and Earth, having all things in his subjection, and will have none in Council with him, nor any to ask the reason of his doing; 
Dan. 11.  For he may do what liketh him, and none can resist him. For he worketh all things in his secret Judgement to his own pleasure, 
Prov. 16.  yea, even the wicked to damnation, saith Solomon. By the reason of his Nature, he is called in Scripture consuming Fire, he is called a terrible and fearful God; 
Heb. 11.  of this behalf therefore, we have no familiarity, no access unto him, but his goodness again tempereth the rigour of his High Power, and maketh us bold, and putteth us in hope that he will be conversant with us, and easy unto us.  
It is his goodness that moveth him to say in Scripture, It is my delight to be with the Children of Men. It is his goodness 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 to Repentance. It is of his goodness that we be created reasonable Creatures, where else he might have made us brute Beasts. 
Prov. 8.  It was his Mercy to have us born among the number of Christian People, and thereby in a much more nighness to Salvation, where we might have been born (if his goodness had not been) among the Paynims, clean void from God and the hope of Everlasting Life. And what other thing doth his loving and gentle Voice, spoken in his word where he calleth us to his Presence and Friendship, but declare his goodness only without regard of our worthiness? And what other thing doth stir him to call us to him when we be strayed from him, to suffer us patiently to win us to Repentance, but only his singular goodness, no whit of our deserving? Let them all come together that be now glorified in Heaven, and let us hear what answer they will make in these Points before rehearsed, whether their first Creation was in God's goodness or of themselves? Forsooth, David would make answer for them all, and say, Know ye for surety, even the Lord is God, he hath made us, and not we ourselves. If they were asked again, who should be thanked for their Regeneration, for their Justification, and for their Salvation, Whether their deserts or God's goodness only? Although in this Point every one confess sufficiently the truth of this matter in his own Person; yet let David answer by the mouth of them all at this time, who cannot choose but say, Not to us, O Lord, not to us but to thy Name give all the thanks for thy loving mercy, and for thy truth's sake. If we should ask again, from whence came their glorious Works and Deeds, which they wrought in their lives, wherewith God was so highly pleased and worshipped by them? Let some other witness be brought in to testify this matter, that in the mouth of two or three may the truth be known.  
Verily, that holy Prophet Esay beareth record, and saith, 
Esay 26.  O Lord, it is thou of thy goodness that hast wrought all our works in us, not we ourselves. And to uphold the truth of this matter, against all Justiciaries and Hypocrites, which rob Almighty God of his Honour, and ascribe it to themselves. St. Paul bringeth in his Belief, 
1 Cor. 3. Acts 17.  We be not (saith he) sufficient of ourselves, as of ourselves once to think any thing, but all our ableness is of God's goodness: For he it is in whom we have all our Being, our Living and Moving. If ye will know furthermore where they had their Gifts and Sacrifices, which they offered continually in their Lives to Almighty God, they cannot but agree with David, where he saith, Of thy liberal hand, O Lord, we have received that we gave unto thee. If this holy Company therefore confess so constantly, that all the Goods and Graces wherewith they were endued in Soul, came of the goodness of God only. What more can be said to prove that all that is good cometh from Almighty God? Is it meet to think that all spiritual goodness cometh from God above only; and that other good things, either of Nature or of Fortune (as we call them) cometh of any other cause? Doth God of his goodness adorn the Soul with all the Powers thereof as it is; and come the gifts of the Body (wherewith it is endued) from any other? If he doth the more, cannot he do the less? To justify a sinner, to new create him from a wicked Person to a righteous Man, is a greater Act (saith St. Augustin,) than to make such a new Heaven and Earth as is already made. We must needs agree that whatsoever good thing is in us, of Grace, of Nature, or of Fortune, is of God only, as the only Author and Worker.  
And yet it is not to be thought that God hath created all this whole Universal World as it is, and thus once made, hath given it up to be ruled and used after our own wits and device, and so taketh no more charge thereof. As we see the Shipwright, after he hath brought his Ship to a perfect end, then delivereth it to the Mariners, and taketh no more care thereof; nay, (God hath not so created the World that he is careless of it; but he still preserveth it by his goodness, he still stayeth it in his Creation; for else without his special goodness it could not stand long in this condition. And therefore St. Paul saith, That he preserveth all things, 
Heb. 2. Heb. 3.  and beareth them up still in his Word, lest they should fall without him to their nothing again, whereof they were made. If his especial goodness were not every where present, every Creature should be out of order, and no Creature should have his property wherein he was first created. He is therefore invisible every where, and in every Creature, and filleth both Heaven and Earth with his Presence. In the Fire to give Heat, in the Water to give Moisture, in the Earth to give Fruit, in the Heart to give his Strength, yea, in our Bread and Drink is he to give us nourishment, where without him the Bread and Drink cannot give sustenance, nor the Herb health, as the Wise Man plainly confesseth it, saying, 
Wisd. 16.  It is not the increase of Fruits that feedeth Men, but it is thy word, O Lord, which preserveth them that trust in thee. And Moses agreeth to the same, when he saith, 
Deut. 8.  Man's life resteth not in Bread only, but in every Word which proceedeth out of God's mouth. 
Wisd. 17.  It is neither the Herb nor the Plaster that giveth Health of themselves, but thy Word, O Lord, (saith the Wise Man) which healeth all things. It is not therefore the power of the Croatures which worketh their effects, but the goodness of God which worketh in them. In his Word truly do all things consist. By that same Word that Heaven and Earth were made, by the same are they upholden, maintained, 
2 Pet. 3.  and kept in order (saith St. Peter,) and shall be till Almighty God shall withdraw his Power from them, and speak their dissolution. If it were not thus, that the goodness of God were effectually in his Creatures to rule them, how could it be that the Main Sea, so raging and labouring to overflow the Earth, could be kept within its bounds and banks as it is? That Holy Man Job evidently spied the goodness of God in this Point, and confessed that if he had not a special goodness to the preservation of the Earth, it could not but shortly be over-flowed of the Sea: How could it be that the Elements, so divers and contrary as they be among themselves, should yet agree and abide together in a concord, without destruction one of another to serve our use, if it came not only of God's goodness so to temper them? How could the Fire not burn and consume all things, if it were let lose to go whither it would, and not stayed in its sphere by the goodness of God, measurably to heat these inferior Creatures to their riping? Consider the huge Substance of the Earth, so heavy and great as it is: How could it so stand stably in the space as it doth, if God's goodness reserved it not so for us to travel on? It is thou, 
Psal. 10.3.  O Lord, (saith David,) which hast founded the Earth in its stability, and during thy Word it shall never reel or fall down. Consider the great strong Beasts and Fishes, far passing the strength of Man, how fierce soever they be and strong, yet by the goodness of God they prevail not against us, but are under our subjection, and serve our use. Of whom came the invention thus to subdue them, and make them fit for our Commodities? Was it by Man's Brain? nay, rather this invention came by the goodness of God, which inspired Man's understanding to have his purpose of every Creature. 
Job 38.  Who was it (saith Job,) that put Will and Wisdom in Man's head, but God only, his goodness? And as the same saith again, I perceive that every Man hath a mind, but it is the inspiration of the Almighty that giveth understanding. It could not be verily (good Christian People) that Man of his own wit upholden, should invent so many and divers devices in all Crafts and Sciences, except the goodness of Almighty God had been present with Men, and had stirred their wits and studies of purpose to know the natures and dispositions of all his Creatures, to serve us sufficiently in our needs and necessities. Yea, not only to serve our necessities, but to serve our pleasures and delight more than necessity requireth. So liberal is God's goodness to us, to provoke us to thank him, if any hearts we have. The Wise Man in his Contemplation by himself, could not but grant this thing to be true which I reason unto you, In his hands (saith he) be we, and our Words, 
Wisd. ●●  and all our Wisdom, and all our Sciences and Works of Knowledge; For it is he that gave me the true instruction of his Creatures, both to know the disposition of the World, and the virtues of the Elements, the beginning and end of Times, the change and diversities of them, the course of the Year, the order of the Stars, the natures of Beasts, and the powers of them, the powers of the Wind, and the thoughts of Men, the differences of Planets, the virtue of Roots, and what soever is hid and secret in Nature I learned it. The Artificer of all these taught me this wisdom; and further he saith, 
Wisd. 9  Who can search out the things that be in Heaven? For it is hard for us to search such things as be on Earth, and in daily sight before us. For our Wits and Thoughts (saith he) be imperfect, and our Policies uncertain. No Man can therefore search out the meaning in these things, except thou givest Wisdom, and sendest thy Spirit from above. If the Wise Man thus confesseth all things to be of God, why should not we acknowledge it? and by the knowledge of it, consider our Duty to God-ward, and give him thanks for his goodness? I perceive that I am far here overcharged with the Plenty and Copy of Matter that might be brought in for the proof of this cause. If I should enter to show how the goodness of Almighty God appeared every where in the Creatures of the World, how marvellous they be in their Creation, how beautiful in their Order, how necessary they be to our use; all with one Voice must needs grant their Author to be none other but Almighty God, his goodness must they needs extol and magnify every where: To whom be all honour and glory for evermore.   

The Second Part of the Homily for Rogation Week.  
IN the former Part of this Homily (good Christian People) I have declared to your Contemplation, the great goodness of Almighty God in the Creation of this World, with all the Furniture thereof, for the use and comfort of Man, whereby we might rather be moved to acknowledge our Duty again to his Majesty; and I trust it hath wrought not only belief in you, but also it hath moved you to render your thanks secretly in your hearts to Almighty God for his loving kindness. But yet peradventure some will say that they can agree to this, That all that is good pertaining to the Soul, or whatsoever is created with us in Body should come from God, as from the Author of all goodness, and from none other. But of such things as be without them both, I mean such good things which we call Goods of Fortune, as Riches, Authority, Promotion and Honour; some Men may think that they should come of our industry and diligence, of our labour and travel, rather than supernaturally. Now then consider, good People, if any Author there be of such things concurrent of Man's labour and endeavour, were it meet to ascribe them to any other than to God? As the Paynims, Philosophers, and Poets did Err, which took Fortune, and made her a Goddess to be honoured for such things? God forbidden (good Christian People,) that this Imagination should earnestly be received of us that be Worshippers of the true God, whose Works and Proceed be expressed manifestly in his Word. (These be the opinions and say of Infidels, not of true Christians; 
Job 22.  for they indeed (as Job maketh mention) believe and say, That God hath his residence and resting place in the Clouds, and considereth nothing of our matters. Epicures they be that imagine that he walketh about the Coasts of the Heavens, and hath no respect of these inferior things, but that all these things should proceed either by chance or at adventure, or else by disposition of Fortune, and God to have no stroke in them. What other thing is this to say, than as the Fool supposeth in his heart, there is no God? whom we shall none otherwise reprove, than with Gods own Words by the mouth of David, Hear my People (saith he) for I am thy God, 
Psal. 14.  thy very God. All the Beasts of the Wood are mine; Sheep and Oxen that wander in the Mountains; 
Psal. 50.  I have the knowledge of all the Fowls of the Air; the beauty of the Field is my handy work; mine is the whole circuit of the World; and all the plenty that is in it. And again the Prophet Jeremy, 
Jer. 23.  Thinkest thou that I am a God of the place nigh me, (saith the Lord,) and not a God far off? Can a Man hid himself in so secret a corner, that I shall not see him? Do not I fulfil and replenish both Heaven and Earth, saith the Lord? Which of these two should be most believed? Fortune whom they paint to be blind of both eyes, ever unstable and unconstant in her Wheel, in whose hands they say these things be? Or God, in whose hand and power these things be indeed, who for his truth and constancy was yet never reproved; for 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. Truth it is, that God is all Riches, all Power, all Authority, all Health, Wealth and Prosperity, of the which we should have no part without his liberal distribution, and except it came from him above. David first testifieth of Riches and Possessions, 
Psal. 104.  If thou givest good luck they shall gather, and if thou openest thy hand they shall be full of goodness, but if thou turnest thy face they shall be troubled. 
Prov. 10. 1 King 2.  And Solomon saith, It is the blessing of the Lord that maketh rich Men. To this agreeth the Holy Woman Ann, where she saith in her Song, It is the Lord that maketh the poor, and maketh the rich, it is he that promoteth and pulleth down, he can raise a needy Man from his Misery and from the Dunghill, he can lift up a poor Personage to sit with Princes and have the seat of Glory, for all the Coasts of the Earth be his. Now if any Man will ask, What shall it avail us to know that every good gift, as of Nature and Fortune (so called) and every perfect Gift, as of Grace, concerning the Soul, to be of God, and that it is his gift only? Forsooth, for many causes it is convenient for us to know it; for so shall we know (if we confess the truth,) who ought justly to be thanked for them. Our Pride shall be thereby abated, perceiving nought to come of ourselves but Sin and Vice; if any goodness be in us, to refer all laud and praise for the same to Almighty God. It shall make us not advance ourselves before our Neighbour, not despise him for that he hath fewer gifts, seeing God giveth his gifts where he will. It shall make us by the consideration of our gifts, not to extol ourselves before our Neighbours. It shall make the Wise Man not to glory of his Wisdom, nor the Strong Man in his Strength, 
Jer. 9  nor the Rich to glory in his Riches, but in the Living God, which is the Author of all these; Lest if we should do so, we might be rebuked with the words of St. Paul, 
1 Cor. 4.  What hast thou that thou hast not received? and if thou hast received it, why gloriest thou in thyself, as though thou hadst not received it? To confess that all good things come from Almighty God, is a great Point of Wisdom my Friends: For so confessing, we know whither to resort for to have them, if we want, as St. James biddeth us, saying, If any Man wanteth the gift of Wisdom, 
James 1.  let him ask it of God that gives it, and it shall be given him. As the Wise Man in the want of such a like gift, made his recourse to God for it, as he testifieth in his Book: 
Sap. 10.  After I knew (saith he) that otherwise I could not be chaste, except God granted it, (and this was as he there writeth, high wisdom to know whose gift it was,) I made haste to the Lord, & earnestly besought him, even from the Roots of my Heart to have it. I would to God (my Friends) that in our wants and necessities we would go to God, as St. James biddeth, and as the Wise Man teacheth us that he did. I would we believed steadfastly that God only gives them; if we did, we should not seek our want and necessity of the Devil and his Ministers so oft as we do, as daily experience declareth it. For if we stand in necessity of Corporal Health, whither go the common People but to Charms, Witchcrafts, and other delusions of the Devil? If we knew that God were 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. Godforbid 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 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. They therefore which believe perfectly in their heart that God is to be honoured and requested for the gift of all things necessary, would use none other means to relieve their necessities but Truth and Verity, and would serve God to have competency of all things necessary. The Man in his need would not relieve his want by Stealth▪ The Woman would not relieve her necessity and poverty by giving her Body to other in Adultery for gain. If God be the Author indeed of Life, Health, Riches and Welfare, let us make our recourse to him as the Author, and we shall have it, saith St. James. Yea, it is high wisdom (by the Wise Man) therefore to know whose gift it is, for many other skills, it is wsdom to know and believe that all goodness and graces be of God, as the Author. Which thing well considered, must needs make us think that we shall make account for that which God giveth us to possess, and therefore shall make us to be more diligent well to spend them to God's glory, and to the profit of our Neighbour, that we may make a good account at the last, and be praised for good Stewards, that we may hear these words of our Judge, 
Mat. 24.  Well done good servant & faithful, thou hast been faithful in little, I will make thee Ruler over much, go into thy Master's joy. Besides, to believe certainly God to be the Author of all gifts that we have, shall make us to be in silence and patience when they be taken again from us. For as God of his mercy doth grant us them to use, so otherwhiles he doth justly take them again from us, to prove our Patience, to exercise our Faith, and by the means of the taking away of a few, to bestow the more warily those that remain, to teach us to use them the more to his Glory, after he giveth them to us again. Many there be, that with Mouth can say, that they believe that God is the Author of every good Gift that they have; but in the time of Temptation they go back from this Belief. They say it in word, but deny it in deed. Consider the custom of the World, and see whether it be not true. Behold the rich Man that is endued with Substance, if by any Adversity his Goods be taken from him, how fumeth and fretteth he? How murmureth he and despaireth? He that hath the gift of good Reputation, if his Name be any thing touched by the Detractor, how unquiet is he? How busy to revenge his despite? If a Man hath a gift of Wisdom, and fortune to be taken of some evil Willer for a Fool, and is so reported? How much doth it grieve him to be so esteemed? Think ye that these believe constantly that God is the Author of these gifts? If they believe it verily, why should they not patiently suffer God to take away his gifts again, which he gave them freely, and lent for a time? But ye will say, I could be content to resign to God such Gifts, if he took them again from me: But now are they taken from me by evil chances and false shrews, by naughty wretches, how should I take this thing patiently? To this may be answered, that Almighty God is of his nature invisible, and cometh to no Man visible after the manner of Man, to take away his Gifts that he lent. But in this point whatsoever God doth, he bringeth it about by his instruments ordained thereto. He hath good Angels, he hath evil Angels, he hath good Men, and he hath evil Men, he hath Hail and Rain, he hath Wind and Thunder, he hath Heat and Cold. Innumerable instruments hath he, and messengers, by whom again he asketh such Gifts as he committeth to our trust, as the Wife man confesseth, 
Sap. 1●.  The Creature must needs wait to serve his Maker, to be fierce against unjust Men to their Punishment. For as the same Author saith, He Armeth the creature, to revenge his Enemies, and otherwhiles to the probation of our Faith, stirreth he up such storms. And therefore by what mean and instrument soever God takes from us his Gifts, we must patiently take God's Judgement in worth, and acknowledge him to be the Taker and Giver, 
Job 1.  as Job saith, The Lord gave, and the Lord took, when yet his Enemies drove his Cattle away, and when the Devil slew his Children, and afflicted his Body with grievous Sickness. Such meekness was in that holy King and Prophet David, when he was reviled of Shimei in the presence of all his Host, he took it patiently, and reviled not again, but as confessing God to be the Author of his Innocency and good Name, and offering it to be at his pleasure: Let him alone (saith he to one of his Servants that would have revenged such despite) for God hath commanded him to curse David, 
2 Sam. 16.  and peradventure God intendeth thereby to render me some good turn for this curse of him to day. And though the Minister other whiles doth evil in his Act, proceeding of Malice, yet forasmuch as God turneth his evil act to a proof of our Patience, we should rather submit ourselves in Patience, than to have indignation at God's Rod, which peradventure when he hath corrected us to our nurture, he will cast it into the fire, as it deserveth. Let us in like manner truly acknowledge all our Gifts and Prerogatives, to be so God's Gifts, that we shall be ready to resign them up at his Will and Pleasure again. Let us throughout our whole Lives confess all good things to come from God, of what Name or Nature soever they be, not of these corruptible things only, whereof I have now last spoken, but much more of all Spiritual Grace's behoveable for our Soul, without whose Goodness no Man is called to Faith or stayed therein, as I shall hereafter in the next part of this Homily declare to you. In the mean season forget not what hath already been spoken to you, forget not to be conformable in your judgements to the truth of his Doctrine, and forget not to practise the same in the whole state of your Life, whereby ye shall obtain the blessing promised by our Saviour Christ: Blessed are they which hear the Word of God, and fulfil it in Life. Which blessing he grant to us all, who reigneth over all, one God in Trinity, the Father, the Son, and the Holy Ghost; To whom be all Honour and Glory for ever. Amen.   

The Third Part of the Homily for Rogation-Week.  
I Promised to you to declare, that all Spiritual Gifts and Graces come specially from God. Let us consider the truth of this matter, and hear what is testified first of the gift of Faith, the first entry into a Christian Life, without which no Man can please God. For St. Paul confesseth it plainly to be God's gift, 
Ephes. 2. 1 Pet. 1.  saying, Faith is the gift of God. And again, St. Peter saith, It is of God's power that ye be kept through Faith to Salvation. It is of the goodness of God that we falter not in our hope unto him. It is verily God's work in us, the Charity wherewith we love our Brethren. If after our fall we Repent, it is by him that we Repent, which reacheth forth his Merciful Hand to raise us up. If we have any Will to rise, it is he that preventeth our Will, and disposeth us thereto. If after Contrition we feel our Consciences at peace with God through remission of our sin, and so be reconciled again to his favour, and hope to be his Children, and Inheritors of Everlasting Life: Who worketh these great Miracles in us? Our Worthiness, our Deservings and Endeavours, our Wits and Virtue? Nay verily, St. Paul will not suffer Flesh and Clay to presume to such Arrogancy, and therefore saith, All is of God which hath reconciled us to himself by Jesus Christ. For God was in Christ when he reconciled the World unto himself. God the Father of all Mercy, wrought this high benefit unto us, not by his own Person, but by a mean, by no less a mean than his only beloved Son, whom he spared not from any pain and travail that might do us good. For upon him he put our Sins, and upon him he made our Ransom, him he made the mean betwixt us and himself, whose mediation was so acceptable to God the Father, through his absolute and perfect Obedience, that he took his Act for a full satisfaction of all our Disobedience and Rebellion, whose Righteousness he took to weigh against our Sins, whose Redemption he would have stand against our Damnation. In this Point, what have we to muse within ourselves, good Friends? I think no less that that which St. Paul said in remembrance of this wonderful goodness of God, Thanks be to Almighty God, 
Rom. 7. Ephes. 1.  through Jesus Christ our Lord: for it is he, for whose sake we received this high gift of Grace. For 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 Earth. By this our Heavenly Mediator, therefore do we know the Favour and Mercy of God the Father; by him know we his Will and Pleasure towards us, 
Matt. 3.  For he is the 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 Authorized to be our Teacher, whom he charged us to hear, 
Ephes. 1.  saying, Hear him. It is he by whom the Father of Heaven doth bless us with all Spiritual and Heavenly gifts, for whose sake and favour (writeth St. John) we have received Grace and Favor. 
John 1.  To this our Saviour and Mediator, hath God the Father given the Power of Heaven and Earth, and the whole Jurisdiction and Authority, to destribute his Goods and Gifts committed to him; for so writeth the Apostle, 
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, to distribute his Father's Gifts continually in his Church, to the establishment and comfort thereof. And by him hath Almighty God decreed to dissolve the World, to call all before him, to judge both the Quick and the Dead, and finally by him shall he Condemn the Wicked to Eternal Fire in Hell, and give the Good Eternal Life, and set them assuredly in presence with him in Heaven for evermore. Thus ye see how all is of God, by his Son Christ our Lord and Saviour. Remember I say once again your Duty of Thanks, let them be never to want, still enjoin yourself to continue in Thanksgiving, ye can offer to God no better Sacrifice: For he saith himself, 
Psal. 50.  It is the Sacrifice of Praise and Thanks that shall honour me, Which thing was well perceived of that holy Prophet David, when he so earnestly spoke to himself thus, 
Psal. 103.  O my Soul bless thou the Lord, and all that is within me, bless his holy Name. I say once again, O my Soul bless thou the Lord, and never forget his manifold rewards. God give us Grace (good People) to know these things, and to feel them in our Hearts. This knowledge and feeling is not in ourselves, by ourselves it is not possible to come by it, a great pity it were that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful Spirit, the Holy Ghost, which proceedeth from our Father of Mercy, and from our Mediator Christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the goodness of God declared unto us, to our Salvation. For without his lively and secret inspiration, can we not once so much as speak the Name of our Mediator, as St. Paul plainly testifieth; 
1 Cor. 12  No Man can once Name our Lord Jesus Christ, but in the Holy Ghost. Much less should we be able to believe and know these great Mysteries that be opened to us by Christ. St. Paul saith, That no Man can know what is of God, 
1 Cor. 2.  but the Spirit of God. As for us (saith he) we have received not the Spirit of the World, but the Spirit which is of God; for this purpose, That in that holy Spirit, we might know the things that be given us by Christ. The Wise man saith, that in the Power and Virtue of the Holy Ghost, resteth all Wisdom and all Ability to know God, and to please him. For he waiteth thus: We know that it is not in Man's power to guide his go. 
Wisd. 9  No Man can know thy Pleasure, except thou givest Wisdom, and sendest thy holy Spirit from above. Send him down therefore (prayeth he to God) from the holy Heavens, and from the Throne of thy Majesty, that he may be with me, and labour with me, that so I may know what is acceptable before thee. Let us with so good Heart Pray, as he did, and we shall not fail but to have his assistance. For he is soon seen of them that love him, he will be found of them that seek him; for very liberal and gentle is the Spirit of Wisdom. In his power shall we have sufficient Abilty to know our Duty to God, in him shall we be comforted and encouraged to walk in our Duty; in him shall we be meet vessels to receive the Grace of Almighty God; for it is he that purgeth and purifieth the mind by his secret working. And he only is present every where by his invisible Power, and containeth all things in his Dominion. He lighteneth the Heart to conceive worthy thoughts to Almighty God; he sitteth in the Tongue of Man to stir him to speak his Honour; no Language is hid from him, for he hath the knowledge of all Speech, he only Ministereth Spiritual strength to the powers of our Soul and Body. To hold the way which God had prepared for us to walk rightly in our Journey, we must acknowledge that it is in the power of his Spirit which helpeth our infirmity. That we may boldly come in Prayer, and call upon Almighty God as our Father, it is by this holy Spirit, which maketh intercession for us with continual Sighs. 
Galat. 4. Rom. 8.  If any Gift we have wherewith we may work to the Glory of God, and profit of our Neighbour, all is wrought by this own and self same Spirit, which maketh his distributions peculiarly to every Man as he will. 
1 Cor. 12.  If any Wisdom we have, it is not of ourselves, we cannot glory therein, as begun of ourselves, but we ought to glory in God, from whom it came to us, as the Prophet Jeremy writeth, 
Jerem. 9  Let him that rejoiceth, rejoice in this, that he understandeth and knoweth me, for I am the Lord which showeth Mercy, Judgement, and Righteousness in the Earth, for in these things I delight, saith the Lord. This Wisdom cannot be attained, but by the direction of the Spirit of God, and therefore it is called Spiritual Wisdom. And no where can we more certainly search for the knowledge of this Will of God (by the which we must direct all our Works and Deeds) but in the holy Scriptures, for they be they that testify of him, 
John 5.  saith our Saviour Christ. It may be called Knowledge and Learning, that is other where gotten without the Word; but the Wise Man plainly testifieth, 
Wisd. 13.  that they all be but Vain, which have not in them the Wisdom of God. We see to what Vanity the Old Philosophers came, who were destitute of this Science, gotten and searched for in his Word. We see what Vanity the School Doctrine is mixed with, for that in this Word they sought not the Will of God, but rather the Will of Reason, the Trade of Custom, the Path of the Fathers, the Practice of the Church; Let us therefore Read and Revolve the holy Scripture both Day and Night, 
Psal. 1. Psal. 119.  For blessed is he that hath his whole meditation therein. It is that which giveth light to our Feet to walk by. It is that which giveth Wisdom to the simple and ignorant. In it may we find Eternal Life.  
In the holy Scriptures find we Christ, in Christ find we God; for he it is that is the express Image of the Father. He that seethe Christ, seethe the Father. And contrariwise, as St. Jerome saith, the ignorance of the Scripture, is the ignorance of Christ. Not to know Christ, 
Psal. 19 Heb. 1. John 14.  is to be in darkness, in the midst of our Worldly and Carnal light of Reason and Philosophy. To be without Christ, is to be in foolishness: For he is the only Wisdom of the Father, in whom it pleased him, that all fullness and perfection should dwell. 
Coloss. 2.  With whom whosoever is endued in Heart by Faith, and rooted fast in Charity, hath laid a sure Foundation to build on, whereby he may be able to comprehend with all Saints, what is the breadth, length, and depth, and to know the love of Christ. This universal and absolute knowledge, is that Wisdom which St. Paul wisheth these Ephesians to have, as under Heaven the greatest treasure that can be obtained. 
Ephes. 3.  For of this Wisdom the Wise Man writeth thus of his experience; All good things came to me together with her, and innumerable Riches through her hands. And addeth more in that same place, 
Sap. 7.  She is the Mother of all these things; for she is an infinite treasure unto Men, which whoso 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 favour this Wisdom, to renounce the Wisdom and Policy of this fond World, to taste and Savour of that whereunto the Favour and Will of God hath called them, and willeth us finally to enjoy by his Favour, if we would give ear. But I will haste to the Third Part of my Text, wherein is expressed further in Sapience, how God giveth his Elect understanding of the motions of the Heavens, of the alteration and circumstances of Time. Which as it followeth in words more plentiful in the Text which I have last cited unto you, so it must needs follow in them that be endued with this Spiritual Wisdom. For as they can search where to find this Wisdom, and know of whom to ask it: So know they again that in time it is found, and can therefore temper themselves to the occasion of the time, to suffer no time to pass away, wherein they may labour for this Wisdom. And to increase therein, they know how God of his infinite Mercy and lenity giveth all Men here time and place of Repentance. And they see how the Wicked (as Job writeth) abuse the same to their Pride, 
Job. 14.  and therefore do the Godly take the better hold of the time, to redeem it out of such use as it is spoiled in by the Wicked. They which have this Wisdom of God, can gather by the diligent and earnest study of the Worldlings of this present life, how they wait their times, and apply themselves, to every occasion of time, and to get Riches, to increase their Lands and Patrimony. They see the time pass away, and therefore take hold on it, in such wise, that otherwhiles they will with loss of their sleep and ease, with suffering many pains, catch the offer of their time, knowing that that which is passed cannot be returned again; Repentance may follow, but remedy is none. Why should not they then that be Spiritually Wise in their Generation, wait their time, to increase as fast in their state, to win and gain Everlastingly? They reason what a brute forgetfulness it were in Man endued with Reason, to be ignorant of their Times and Tides, when they see the Turtle Dove, the Stork, and the Swallow to wait their times, 
Jer. 8.  as Jeremy saith, The Stork in the Air knoweth her appointed times, the Turtle, the Grain, and the Swallow observe the time of their coming: but my People knoweth not the judgement of the Lord. 
Ephes. 2.  St. Paul willeth us to redeem the time, because the days are evil. It is not the Counsel of St. Paul only, but of all other that ever gave precepts of Wisdom.  
There is no Precept more seriously given and commanded, than to know the time. Yea, Christian Men for that they hear how grievously God complaineth, and threatneth in the Scriptures them which will not know the time of his Visitations, are learned thereby, the rather earnestly to apply themselves thereunto. After our Saviour Christ had Prophesied with weeping Tears of the destruction of Jerusalem, at the last he putteth the cause: 
Luke 19  For that thou hast not known the time of thy Visitation. O England, ponder the time of God's merciful Visitation, which is showed thee from day to day, and yet will not regard it, neither wilt thou with his Punishment be driven to thy Duty, nor with his benefits be provoked to Thanks! If thou knewest what may fall upon thee for thy unthankfulness, thou wouldst provide for thy Peace. Brethren, howsoever the World, in generality is forgetful of God, let us Particularly attend to our time, and win the time with diligence, and apply ourselves to the Light and Grace that is afforded us; let us, if God's Favour and Judgements which he worketh in our time, cannot stir us to call home to ourselves to 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 perilous and last times, wherein we see our days so dangerously set, provoke us to watch diligently to our vocation, to walk and go forward therein.  
Let the misery and short transitory joys spied in the casualty of our days, move us while we have them in our hands, and seriously stir us to be wise, and to expend the gracious good Will of God to us ward, which all the day long stretched out his Hands (as the Prophet saith) unto us, 
Isaiah 65.  for the most part his merciful Hands, sometime his heavy Hands, that we being learned thereby, may escape the danger that must needs fall on the unjust, who lead their days in felicity and pleasure, without the knowing of God's Will toward them, but suddenly they go down into Hell. Let us be found Watchers, found in the Peace of the Lord, that at the last Day we may be found without spot, and blameless; yea, let us endeavour ourselves (good Christian People) diligently to keep the presence of his holy Spirit. 
Job 2.  Let us renounce all uncleanness, for he is the Spirit of Purity. 
Sap. 1.  Let us avoid all hypocrisy, for this holy Spirit will flee from that which is feigned. 
Heb. 11.  Cast we off all malice and all evil will, for this Spirit will never enter into an evil willing Soul. Let us cast away all the whole lump of sin that standeth about us, for he will never dwell in that Body that is subdued to sin. We cannot be seen Thankful to Almighty God, and work such despite to the Spirit of Grace, by whom we be Sanctified. 
Heb. 10.  If we do our endeavour, we shall not need to fear. We shall be able to overcome all our Enemies that fight against us. Only let us apply ourselves to accept the Grace that is offered us. Of Almighty God we have comfort by his Goodness, of our Saviour Christ's Mediation we may be sure. And this holy Spirit will suggest unto us that shall be wholesome, and comfort us in all things. Therefore it cannot be but true that St. Paul affirmeth; Of him, by him, and in him be all things, and in him (after this transitory life well passed) shall we have all things. For St. Paul saith, 
1 Cor. 15.  When the Son of God shall subdue all things unto him, then shall God be all in all. If ye will know how God shall be all in all, verily after this sense may we understand it: In this World ye see that we be fain to borrow many things to our necessity, of many Creatures; there is no one thing that sufficeth all our necessities. If we be an Hungered, we lust for Bread. If we be Athirst, we seek to be refreshed with Ale or Wine. If we be Cold, we seek for Cloth. If we be Sick, we seek to the Physician. If we be in Heaviness, we seek for Comfort of our Friends, or of Company; so that there is no one Creature by itself that can content all our wants and desires. But in the World to come, in that Everlasting Felicity, we shall no more beg and seek our particular Comforts and Commodities of divers Creatures; but we shall possess all that we can ask and desire, in God, and God shall be to us all things. He shall be to us both Father and Mother, he shall be Bread and Drink, Cloth, Physician, Comfort; he shall be all things to us, and that of much more blessed fashion, and more sufficient contentation, than ever these Creatures were unto us, with much more declaration than ever Man's declaration, than ever Man's reason is able to conceive. The Eye of Man is not able to behold, 
1 Cor. 2.  nor his Ear can hear, nor it can be compassed in the Heart of Man, what joy it is that God hath prepared for them that love him.  
Let us all conclude then with one voice with the words of St. Paul, 
Ephes. 3.  To him which is able to do abundantly beyond our desires and thoughts, according to the power working in us, be Glory and Praise in his Church by Christ Jesus for ever, World without end. Amen.    

AN EXHORTATION TO Be spoken to such Parishes where they use their Perambulation in Rogation Week, for the oversight of the Bounds and Limits of their Town.  
ALthough we be now Assembled together (good Christian People) most principally to laud and thank Almighty God for his great Benefits, by beholding the Fields replenished with all manner 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 Wether, 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 and Limits belonging to our own Township, and to other our Neigbors 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. Surely a great oversight it were in us, which be Christian Men in one profession of Faith, daily looking for that Heavenly Inheritance which is bought for every one of us by the Bloodshedding of our Saviour Jesus Christ, to strive and fall to variance for the Earthly Bounds of our Towns, to the disquiet of our Life betwixt ourselves, to the wasting of our Goods by vain Expenses and Costs in the Law. We ought to remember that our Habitation is but transitory and short in this mortal Life. The more shame it were to fall out into immortal hatred among ourselves, for so brittle Possessions, and so to lose our eternal Inheritance in Heaven. It may stand well with Charity for a Christian Man quietly to maintain his right and just Title; and it is the part of every good Townsman to preserve as much as lieth in him, the Liberties, Franchises, Bounds and Limits of his Town and Country: But yet to strive for our very Rights and Duties, with the breach of Love and Charity, which is the only Livery of a Christian Man, or with the hurt of godly peace and quiet, by the which we be knit together in one general fellowship of Christ's Family, in one common Household of God, that is utterly forbidden. That doth God abhor and detest, which provoketh Almighty God's wrath otherwhile to deprive us quite of our Commodities and Liberties, because we do so abuse them for matters of Strife, Discord and Dissension. St. Paul blamed the Corinthians for such contentious suing among themselves, to the slander of their Profession before the Enemies of Christ's Religion, saying thus unto them, 
1 Cor. 9  Now there is utterly a fault among you, because ye go to Law one with another; why rather suffer ye not wrong? why rather suffer ye not harm? If St. Paul blameth the Christian Men, whereof some of them for their own right went contentiously so to Law, commending thereby the profession of Patience in a Christian Man: 
Mat. 5.  If Christ our Saviour would have us rather to suffer wrong, and to turn our left Cheek to him which hath smitten the right, to suffer one wrong after another, rather than by breach of Charity to defend our own; in what State be they before God who do the wrong? what curses do they fall into who by false witness defraud either their Neighbour or Township of his due right and just possession, which will not let to take an Oath by the holy Name of God, the Author of all Truth, to set out Falsehood and a Wrong? Know ye not (saith St. Paul, 
1 Cor. 6. ) that the unrighteous shall not inherit the Kingdom of God? What shall we then win to increase a little the Bounds and Possessions of the Earth, and lose the Possessions of the Inheritance everlasting? Let us therefore take such heed in maintaining of our Bounds and Possessions, that we commit not wrong by encroaching upon other; let us beware of sudden Verdict in things of doubt; let us well advise ourselves to avouch that certainly, whereof either we have no good knowledge or remembrance, or to claim that we have no just Title to. Thou shalt not (commandeth Almighty God in his Law) remove thy Neighbours Mark, 
Deut. 19  which they of old time have set in their Inheritance. 
Prov. 22.  Thou shalt not (saith 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: 
Deut. 27.  Accursed be he (saith Almighty God by Moses,) who removeth his Neighbours 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 up the Doles and Marks, which of ancient times were laid for the division of Meers 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-time with great pains did tread out, whereby the Lords Records (which be the Tenants Evidences) be perverted and translated sometimes to the disheriting of the right owner, to the oppression of the poor Fatherless or the poor Widow. These covetous Men know not what inconveniences they be the Authors of; sometime by such craft and deceit be committed great Disorders and Riots in the challenge of their Lands, yea, sometimes Murders and Bloodshed, whereof thou art guilty whosoever thou be that givest the occasion thereof. This covetous practising therefore with thy Neighbour's Lands and Goods is hateful to Almighty God: Let no Man subtly compass or defraud his Neighbour (biddeth St. Paul) in any manner of cause. 
1 Thes. 4.  For God (saith he,) is a revenger of all such. God is the God of all equity and righteousness, and therefore forbiddeth all such deceit and subtlety in his Law, 
Deut. 9  by these words, Ye shall not deal unjustly in Judgement, in Line, in Weight or Measure. 
Prov. 20.  Ye shall have just Balances, true Weights and true Measures. False Balances (saith Solomon,) are an abomination unto the Lord. Remember what St. Paul saith, God is the revenger of all Wrong and Injustice, as we see by daily experience, however it thriveth ungraciously which is begotten by falsehood and craft. We be taught by experience, how Almighty God never suffereth the third Heir to enjoy his Father's wrong Possessions; yea, many a time they are taken from himself in his own life time. God is not bound to defend such Possessions as are gotten by the Devil and his Counsel. God will defend all such men's Goods and Possessions which by him are obtained and possessed, and will defend them against the violent Oppressor. 
Prov. 25.  So witnesseth Solomon, The Lord will destroy the House of the proud Man; but he will establish the borders of the Widow: 
Psal. 36.  No doubt of it, saith David, better is a little truly gotten to the righteous Man, than the innumerable Riches of the wrongful Man. Let us flee therefore (good People) all wrong Practices in getting, maintaining and defending our Possessions, Lands and Livelihoods, our Bounds and Liberties, remembering that such Possessions be all under God's revengeance. But what do we speak of House and Land? Nay, it is said in the Scripture that God in his ire doth 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 of the Holy One, saith Daniel, 
Dan. 4.  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, revenging our Wrongs and Injuries done one to another? Ye have sown much, (upbraideth God by his Prophet Haggai,) and yet bring in little; ye eat, 
Hagg. 1.  but ye be not satisfied; ye drink, but ye be not filled; ye cloth yourselves, but ye be not warm; and he that earneth his Wages, putteth it into a bottomless Purse: Ye looked for much increase, but lo, it came to little, and when ye brought it home (into your Barns) I did blow it away, saith the Lord. O consider therefore the Ire of God against Gleaners, Gatherers and Incroachers upon other men's Lands and Possessions: It is lamentable to see in some places how greedy Men use to Plough and grate upon their Neighbour's Land that lieth next them; how covetous Men now a days Plough up so nigh the common Balks and Walks, which good Men before time made the greater and 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 Cattle. It is a shame to behold the insatiableness of some covetous Persons in their do, that where their Ancestors left of their Land a broad and sufficient Bier-balk, to carry the Corpse to the Christian Sepulture, how Men pinch at such Bier-balks, which by long use and custom ought to be inviolably kept for that purpose; and now they either quite ear them up, and turn the dead Body to be born farther about in the High Streets, or else if they leave any such Mere, it is too strait for two to walk on.  
These strange encroachments (good Neighbours) should be looked upon; these should be considered in these days of our Perambulations. And afterward the Parties admonished and charitably reform, who be the doers of such private gaining, to the slander of the Township and the hindrance of the Poor. Your Highways should be considered in your Walks, to understand where to bestow your days works according to the good Statutes provided for the same. It is a good deed of Mercy to amend the dangerous and noisome Ways, whereby thy poor Neighbour sitting on his silly weak Beast, founder not in the deep thereof, and so the Market the worse served for discouraging of the poor Victuallers, to resort thither for the same cause. If now therefore ye will have your Prayers heard before Almighty God for the increase of your Corn and Cattle, and for the defence thereof from unseasonable Mists and Blasts, from Hail and other such Tempests, love Equity and Righteousness, ensue Mercy and Charity, which God most requireth at our hands. Which Almighty God respecteth chief in making his Civil Laws for his People the Israelites, 
Levit. 24. Deut. 29.  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 poor Gleaners. By this he meant to induce them to pity the Poor, to relieve the Needy, to show mercy and kindness. 
1 Cor. 9.10.  It cannot be lost which for his sake is distributed to the Poor; for he which ministereth Seed to the Sour and Bread to the Hungry, 
Joel. 8.  which sendeth down the early and the latter Rain upon your Fields, so to fill up the Barns with Corn, and the Winepresses with Wine and Oil; He (I say,) who recompenseth all kind of Benefits in the Resurrection of the Just, he will assuredly recompense all merciful deeds showed to the Needy, howsoever unable the Poor is upon whom it is bestowed. O (saith Solomon) let not mercy and truth forsake thee. Bind them about thy neck (saith he) and writ them on the Table of thy Heart, so shalt thou find favour at God's hand.  
Thus honour thou the Lord with thy Riches, and with the first Fruits of thine increase; so shall thy Barns be filled with abundance, and thy Presses shall burst with new Wine; nay, God hath promised to open the Windows of Heaven upon the liberal righteous Man, that he shall want nothing. He will repress the devouring Caterpillar which would devour your Fruits. He will give you peace and quiet to gather in your Provision, that ye may sit every Man under his own Vine quietly, without fear of the Foreign Enemy to invade you. He will give you not only Food to feed on, but Stomaches and good Appetites to take comfort of your Fruits, whereby in all things ye may have sufficiency. Finally, he will bless you with all manner of Abundance in this transitory Life, and endue you with all manner of Benediction in the next World in the Kingdom of Heaven, through the merits of our Lord and Saviour; To whom with the Father and the Holy Ghost be all Honour everlasting. Amen.   

AN HOMILY OF The State of Matrimony.  
THe Word of Almighty God doth testify and declare whence the Original Beginning of Matrimony cometh, and why it is ordained. It is instituted of God, to the intent that Man and Woman should live lawfully in a perpetual Friendship, to bring forth Fruit, and to avoid Fornication; by which Mean a good Conscience might be preserved on both Parties, in bridling the corrupt inclinations of the Flesh within the limits of Honesty; for God hath straight forbidden all Whoredom and Uncleanness, and hath from time to time taken grievous punishment of this inordinate Lust, as all Stories and Ages have declared. 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 Succession from one to another, that finally many might enjoy that everlasting Immortality. Wherefore, for as much as Matrimony serveth us as well to avoid sin and offence, as to increase the Kingdom of God; you, as all other which enter the State, must acknowledge this benefit of God with pure and thankful minds, for that he hath so ruled your hearts that ye follow not the example of the wicked World, who set their delight in filthiness of sin, but both of you stand in the fear of God and abhor all filthiness; for that is surely the singular gift of God where the common example of the World declareth how the Devil hath their hearts bound and entangled in divers snares, so that they in their Wifeless State run into open abominations without any grudge of their Conscience. Which sort of Men that live so desperately and filthy, what damnation tarrieth for them? St. Paul describeth it to them, saying, Neither Whoremongers, 
1 Cor. 6.  neither Adulterers shall inherit the Kingdom of God. This horrible Judgement of God ye be escaped through his mercy, if so be that ye live inseparatly, according to God's Ordinance. But yet I would not have you careless without watching; for the Devil will assay to attempt all things to interrupt and hinder your Hearts and godly Purpose, if ye will give him any entry. For he will either labour to break this godly knot once begun betwixt you, or else at the least he will labour to encumber it with divers griefs and displeasures.  
And this is the principal craft to work dissension of Hearts of the one from the other; that whereas now there is pleasant and sweet Love betwixt you, he will in the stead thereof bring in most bittet and unpleasant discord; and surely, that same Adversary of ours doth, as it were from above, assault Man's nature and condition. For this folly is ever from our tender Age grown up with us, to have a desire to rule, to think highly of ourselves, so that none thinketh it meet to give place to another. That wicked Voice of stubborn Will and Self-love, is more meet to break and to dissever the love of Heart than to preserve Concord. Wherefore married Persons must apply their minds in most earnest wise to Concord, and must crave continually of God the help of his Holy Spirit, so to rule their Hearts and to knit their Minds together, that they be not dissevered by any Division or Discord. This necessity of Prayer must be oft in practice and using of married Persons, that oft times the one should pray for the other, lest hate and debate do arise betwixt them. And because few do consider this thing, but more few do perform it, (I say, to pray diligently) we see how wonderfully the Devil deludeth and scorneth this State; how few Matrimonies there be without Chide, Brawling, Taunt, Repenting, bitter Curse and Fightings; which things whosoever doth commit, they do not consider, that it is the instigation of the Ghostly Enemy, who taketh great delight therein; for else they would with all earnest endeavour strive against these mischiefs, not only with Prayer but also with all possible diligence; yea, they would not give place to the provocation of Wrath, which stirreth them either to such rough and sharp Words or Stripes, which is surely compassed by the Devil, whose temptation if it be followed, must needs begin and wove the Web of all Miseries and Sorrows. For this is most certainly true, that of such beginnings must needs ensue the breach of true Concord in Heart, whereby all Love must needs shortly be banished. Then can it not be but a miserable thing to behold, that yet they are of necessity compelled to live together, which yet cannot be in quiet together. And this is most customably every where to be seen: But what is the cause thereof? Forsooth, because they will not consider the crafty Trains of the Devil, and therefore give not themselves to pray to God that he would vouchsafe to repress his Power. Moreover, they do not consider how they promote the purpose of the Devil, in that they follow the wrath of their hearts while they threat one another, while they in their folly turn all upside down, while they will never give over their right, as they esteem it; yea, while many times they will not give over the wrong part indeed. 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 St. Peter giveth this precept, saying, You Husbands, deal with your Wives according to knowledge, giving honour to the Wife as unto the weaker Vessel, and 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 yield something to the Woman: For the Woman is a weak Creature, not endued with like strength and constancy of Mind, therefore they be the sooner disquieted; and they be the more 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 stiff, so that he ought to wink at some things, and must gently expound all things, and to forbear. Howbeit, The common sort of Men do judge that such moderation should not become a Man; for they say that it is a token of Womanish cowardness, and therefore they think that it is a Man's part to fume in anger, to fight with Fist and Staff. Howbeit, Howsoever they imagine, undoubtedly St. Peter doth better judge what should be seeming to a Man, and what he should most reasonably perform; for he saith, Reasoning should be used and not Fight. Yea, he saith more, That the Woman ought to have a certain honour attributed to her, that is to say, she must be spared and born with the rather, for that she is the weaker Vessel, of a frail heart, inconstant, and with a word soon stirred to wrath. And therefore considering these her Frailties, she is to be the rather spared: By this means thou shalt not only nourish Concord, but shalt have her Heart in thy power and will; for honest Natures will sooner be retained to do their Duties, rather by gentle Words than by Stripes. But he which will do all things with extremity and severity, and doth use always rigour in Words and Stripes, what will that avail in the conclusion? Verily nothing, but that he thereby setteth forward the Devil's work; he banisheth away Concord, Charity and sweet Amity, and bringeth in Dissension, Hatred and Irksomeness, the greatest griefs that can be in the mutual love and fellowship of Man's Life. Beyond all this, it bringeth another evil therewith, for it is the destruction and interruption of Prayer; for in the time that the Mind is occupied with Dissension and Discord, there can be no true Prayer used. For the Lords Prayer hath not only a respect to particular Persons, but to the whole Universal, in the which we openly pronounce that we will forgive them which have offended against us, even as we ask forgiveness of our sins of God; which thing, how can it be done rightly when their hearts be at dissension? how can they pray each for other when they be at hate betwixt themselves? Now, if the aid of Prayer be taken away, by what means can they sustain themselves in any comfort? For they cannot otherwise either resist the Devil, or yet have their hearts stayed in stable comfort in all perils and necessities but by Prayer. Thus all discommodities, as well Worldly as Ghostly, follow this froward testiness and cumbrous fierceness, in manners which be more meet for brute Beasts, than for reasonable Creatures. St. Peter doth not allow these things, but the Devil desireth them gladly; wherefore take the more heed. And yet a Man may be a Man although he doth not use such extremity, yea, although he should dissemble some things in his Wife's manners. And this is the part of a Christian Man, which both pleaseth God, and serveth also in good use, to the comfort of their Marriage State. Now as concerning the Wife's Duty, What shall become her? Shall she abuse the gentleness and humanity of her Husband, and at her pleasure turn all things upside down? No surely, for that is far repugnant against God's Commandment; For thus doth St. Peter preach to them, Ye Wives, 
1 Pet. 2●  be ye in subjection to obey your own Husbands. To obey is another thing than to control or command, which yet they may do to their Children and to their Family. But as for their Husbands, them must they obey, and cease from commanding, and perform subjection. For this surely doth nourish Concord very much, when the Wife is ready at hand at her Husband's commandment, when she will apply herself to his Will, when she endeavoreth herself to seek his contentation, and to do him pleasure, when she will eschew all things that might offend him: For thus will most truly be verified the saying of the Poet, A good Wife by obeying her Husband shall bear the Rule●, so that he shall have a delight and a gladness the sooner at all times to return home to her; but on the contrary part, When the Wives be stubborn, froward and malapert, their Husbands are compelled thereby to abhor and flee from their own Houses, even as they should have Battle with their Enemies. Howbeit, It can scantly be but that some offences shall sometime chance betwixt them; for no Man doth live without fault, specially, for that the Woman is the more frail Party. Therefore let them beware that they stand not in their faults and wilfulness; but rather let them acknowledge their Follies, and say, My Husband, so it is, that by my anger I was compelled to do this or that, forgive it me, and hereafter I will take better heed. Thus ought the Woman more readily to do, the more they be ready to offend. And they shall not do this only to avoid Strife and debate, but rather in the respect of the Commandment of God, as St. Paul expresseth it in this form of words, Let Women be subject to their Husbands, as to the Lord; 
Ephes. 5.  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 St. Peter saith in that place before rehearsed, that holy 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. Truth it is, that they must specially feel the grief and pains of their Matrimony, in that they relinquish the Liberty of their own Rule, in the pain of their Travelling, in the bringing up of their Children. In which Offices they be in great Perils, and be grieved with great Afflictions, which they might be without if they lived out of Matrimony. But St. Peter saith, That this is the chief Ornament of holy Matrons, in that they set their hope and trust in God; that is to say, in that they refused not from Marriage for the business thereof, for the gifts and perils thereof; but committed all such Adventures to God, in most sure trust of help, after that they have called upon his aid. O Woman! do thou the like, and so shalt thou be most excellently beautified before God and all his Angels and Saints, and thou needest not to seek further for doing any better works; for, obey thy Husband, take regard of his Requests, and give heed unto him to perceive what he requireth of thee, and so shalt thou honour God, and live peaceably in thy House. And beyond all this, God shall follow thee with his Benediction, that all things shall well prosper both to thee and to thy Husband, as the Psalm saith, Blessed is the Man which feareth God, and walketh in his ways, thou shalt have the Fruit of thine own hands, happy shalt thou be, and well it shall go with thee. Thy Wife shall be as a Vine, plentifully spreading about thy House. Thy Children shall be as the young Springs of the Olives about thy Table. Lo, thus shall that Man be blessed (saith David) that feareth the Lord. This let the Wife have ever in mind, the rather admonished thereto by the Apparel of her Head, whereby is signified that she is under covert or obedience of her Husband. And as that Apparel is of Nature so appointed, to declare her subjection; so biddeth St. Paul, that all other of her Raiment should express both Shamefacedness and Sobriety. For if it be not lawful for the Woman to have her Head bare, but to bear thereon the Sign of her Power wheresoever she goeth; more is it required that she declare the thing that is meant thereby. And therefore those Ancient Women of the old World called their Husband's Lords, and shown them reverence in obeying them. But peradventure she will say, That those Men loved their Wives indeed. I know that well enough, and bear it well in mind; but when I do admonish you of your Duties, then call not to consideration what their Duties be. For when we ourselves do teach our Children to obey us as their Parents; or when we reform our Servants, and tell them that they should obey their Masters, not only at the Eye, but as the Lord; if they should tell us again our Duties, we should not think it well done; for when we be admonished of our Duties and Faults, we ought not then to seek what other men's Duties be. For though a Man had a Companion in his fault, yet should he not thereby be without his fault. But this must be only looked on, by what means thou mayest make thyself without blame; for Adam did lay the blame upon the Woman, and she turned it unto the Serpent; but yet neither of them was thus excused; and therefore bring not such excuses to me at this time, but apply all thy diligence to hear thine obedience to thine Husband. For when I take in hand to admonish thy Husband to love thee, and to cherish thee, yet will I not cease to set out the Law that is appointed for the Woman, as well as I would require of the Man what is written for his Law. Go thou therefore about such things as becometh thee only, and show thyself tractable to thy Husband; or rather if thou wilt obey thy Husband for God's precept, then allege such things as be in his duty to do, but perform thou diligently those things which the Lawmaker hath charged thee to do; for thus is it most reasonable to obey God, if thou wilt not suffer thyself to transgress his Law. He that loveth his Friend seemeth to do no great thing, but he that honoureth that is hurtful and hateful to him, this Man is worthy most commendation; even so think you, if thou canst suffer an extreme Husband, thou shalt have a great reward therefore; but if thou lovest him only because he is courteous, what reward will God give thee therefore? Yet I speak not these things that I would wish the Husbands to be sharp towards their Wives; but I exhort the Women that they would patiently bear the sharpness of their Husbands. For when either Parties do their best to perform their Duties the one to the other, then followeth thereon great profit to their Neighbours for their Examples sake. For when the Woman is ready to suffer a sharp Husband, and the Man will not extremely entreat his stubborn and troublesome Wife, then be all things in quiet, as in a most sure Haven. Even thus was it done in old time, that every one did their own Duty and Office, and was not busy to require the Duty of their Neighbours. Consider, I pray thee, that Abraham took to him his Brother's Son, his Wife did not blame him therefore. He commanded him to go with him a long Journey, she did not gainsay it, but obeyed his precept.  
Again, after all those great miseries, labours and pains of that Journey, when Abraham was made as Lord over all, yet did he give place to Lot of his Superiority; which matter Sarah took so little to grief, that she never once suffered her Tongue to speak such words, as the common manner of Women is wont to do in these days, when they see their Husbands in such Rooms, to be made Underlings, and to be put under their Youngers; then they upbraid them with cumbrous Talk, and call them Fools, Dastards and Cowards for so doing. But Sarah was so far from speaking any such thing, that it came never into her mind & thought so to say, but allowed the Wisdom and Will of her Husband. Yea, besides all this, after the said Lot had thus his Will, and left to his Uncle the less portion of Land, he chanced to fall into extreme Peril; which chance when it came to the knowledge of this said Patriarch, he incontinently put all his Men in harness, and prepared himself with all his Family and Friends, against the Host of the Persians. In which case, Sarah did not counsel him to the contrary, nor did say, as then might have been said, My Husband, whither goest thou so unadvisedly? Why runnest thou thus on head? Why dost thou offer thyself to so great Perils, and art thus ready to jeopard thine own Life, and to peril the Lives of all thine for such a Man as hath done thee such wrong? At the least way, if thou regardest not thyself, yet have compassion on me, which for thy love have forsaken my Kindred and my Country, and have the want both of my Friends and Kinsfolk, and am thus come into so far Countries with thee; have pity on me, and make me not here a Widow, to cast me into such cares and troubles. Thus might she have said; but Sarah neither said nor thought such words, but she kept herself in silence in a●l things. Furthermore, all that time when she was Barren, and took no Pains as other Women did, by bringing forth Fruit in his House; What did he? he complained not to his Wife, but to Almighty God. And consider how either of them did their Duties as became them; for neither did he despise Sarah because she was Barren, nor never did cast it in her teeth. Consider again how Abraham expelled the Handmaid out of the House when she required it; so that by this I may truly prove, that the one was pleased and contented with the other in all things; but yet set not your eyes only on this matter, but look further what was done before this, that Hagar used her Mistress despitefully, and that Abraham himself was somewhat provoked against her, which must needs be an intolerable matter and a painful, to a freehearted Woman and a chaste. Let not therefore the Woman be too busy to call for the Duty of her Husband, where she should be ready to perform her own, for that is not worthy any great commendations. And even so again, let not the Man only consider what belongeth to the Woman, and to stand too earnestly gazing thereon, for that is not his part or duty. But as I have said, let either Party be ready and willing to perform that which belongeth especially to themselves. For if we be bound to hold out our left cheek to strangers which will smite us on the right cheek, how much more ought we to suffer an extreme and unkind Husband? but yet I mean not that a Man should beat his Wife, God forbidden that, for that is the greatest shame that can be, not so much to her that is beaten as to him that doth the deed. But if by such Fortune thou chancest upon such an Husband, take it not too heavily, but suppose thou that thereby is laid up no small Reward hereafter, and in this life time no small Commendation to thee, if thou canst be quiet. But yet to you that be Men, thus I speak, Let there be none so grievous Fault to compel you to beat your Wives. But what say I, your Wives? No, it is not to be born with that an honest Man should lay hands on his Maid-Servant to beat her. Wherefore, if it be a great shame for a Man to beat his Bond-Servant, much more rebuke, it is to lay violent hands upon his Freewoman. And this thing may be well understood by the Laws which the Paynims have made, which do 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 Mother. And whereas we be commanded to forsake our Father and Mother, for our Wife's sake, and yet thereby do work them none injury, but do fulfil the Law of God; how can it not appear then to be a Point of extreme madness, to entreat her despitefully, for whose sake God hath commanded thee to leave Parents? Yea, who can suffer such despite? Who can worthily express the inconveniency, that is, to see what weep and wail be made in the open Streets, when Neighbours run together to the House of so unruly an Husband, as to a Bedlam-man, who goeth about to overturn all that he hath at home? Who would not think that it were better for such a Man to wish the Ground to open, and swallow him in, than once ever after to be seen in the Market? But peradventure thou wilt Object, that the Woman provoketh thee to this Point. But consider thou again, that the Woman is a frail Vessel, and thou art therefore made the Ruler and Head o●er her, to bear the weakness of her in this her subjection. And therefore study thou to declare the honest commendation of thy Authority, which thou canst no way better do, than to forbear to urge her in her weakness and subjection. For even as the King appeareth so much the more Noble, the more Excellent and Noble he maketh his Officers and Lieutenants, whom if he should dishonour, and despise the Authority of their Dignity, he should deprive himself of a great part of his own Honour: Even so, if thou dost despise her that is set in the next room beside thee, thou dost much derogate and decay the Excellency and Virtue of thine own Authority. Recount all these things in thy mind, and be gentle and quiet. Understand that God hath given thee Children with her, and art made a Father, and by such reason appease thyself. Dost thou not see the Husbandmen, what diligence they use to Till that Ground which once they have taken to Farm, though it be never so full of faults? As for an Example, though it be Dry, though it bringeth forth Weeds, though the Soil cannot bear too much Wet; yet he Tilleth it, and so winneth Fruit thereof: Even in like manner, if thou wouldst use like diligence to instruct and order the mind of thy Spouse, if thou wouldst diligently apply thyself to weed out by little and little the noisome Weeds of uncomely Manners out of her mind, with wholesome precepts, it could not be, but in time thou shouldst feel the pleasant Fruit thereof to both your comforts. Therefore that this thing chance not so, perform this thing that I do here Counsel thee: Whensoever any displeasant matter riseth at home, if thy Wife hath done aught amiss, comfort her, and increase not the Heaviness. For though thou shouldst be grieved with never so many things, yet shalt thou find nothing more grievous than to want the benevolence of thy Wife at home. What offence soever thou canst name, yet shalt thou find none more intolerable, than to be at debate with thy Wife. And for this cause, most of all oughtest thou to have this love in Reverence. And if reason moveth thee to bear any burden at any other Man's hands, much more at thy Wives. For if she be poor, upbraid her not; if she be simple, taunt her not, but be the more courteous; for she is thy Body, and made one Flesh with thee. But thou peradventure wilt say, that she is a wrathful Woman, a Drunkard, and Beastly, without Wit or Reason. For this cause bewail her the more. Chafe not in Anger, but Pray unto Almighty God. Let her be admonished and helped with good Counsel, and do thou thy best endeavour, that she may be delivered of all these affections. But if thou shouldst beat her, thou shalt increase her evil affections, for frowardness and sharpness is not amended with frowardness, but with softness and gentleness. Furthermore, consider what reward thou shalt have at God's hand; for where thou mightest beat her, and yet, for the respect of the fear of God, thou wilt abstain and bear patiently her great offences, the rather in respect of that Law which forbiddeth that a Man should cast out his Wife, what fault soever she be cumbered with, thou shalt have a very great reward; and before the receipt of that reward, thou shalt feel many commodities. For by this means she shall be made the more Obedient, and thou for her sake shalt be made the more meek. It is written in a Story of a certain strange Philosopher, which had a cursed Wife, a froward, and a Drunkard: When he was asked for what consideration he did so bear her evil manners? He made Answer, By this means (said he) I have at home a Schoolmaster, and an Example how I should behave myself abroad; For I shall (saith he) be the more quiet with others, being thus daily exercised and taught in the forbearing her. Surely it is a shame that Paynims should be wiser than we; we, I say, that be commanded to resemble Angels, or rather God himself through meekness. And for the love of Virtue, this said Philosopher Socrates would not expel his Wife out of his House. Yea some say that he did therefore marry his Wife, to learn this Virtue by that occasion. Wherefore, seeing many Men be far be hind the wisdom of this Man, my Counsel is, that first & before all things, a Man do his best endeavour to get him a good Wife, endued with all Honesty and Virtue: But if it so chance that he is deceived, that he hath chosen such a Wife as is neither good nor tolerable, then let the Husband follow this Philosopher, and let him instruct his Wife in every condition, and never lay these matters to sight. For the Merchantman, except he be first at composition with his Factor to use his interfairs quietly, he will neither stir his Ship to sail, nor yet will lay hands upon his Merchandise: Even so, let us do all things, that we may have the fellowship of our Wives, which is the Factor of all our do at home, in great quiet and rest. And by these means all things shall prosper quietly, and so shall we pass through the dangers of the troublous Sea of this World. For this state of life will be more Honourable and Comfortable than our Houses, than Servants, than Money, than Lands and Possessions, than all things that can be told. As all these with Sedition and Discord, can never work us any comfort: So shall all things turn to our Commodity and Pleasure, if we draw this Yoke in one concord of Heart and Mind. Whereupon do your best endeavour, that after this sort ye use your Matrimony, and so shall ye be armed on every side. Ye have escaped the snares of the Devil, and the unlawful lusts of the Flesh, ye have the quietness of Conscience by this instruction of Matrimony ordained by God; therefore use oft Prayer to him, that he would be present by you, that he would continue Concord and Charity betwixt you. Do the best you can of your parts, to Custom yourselves to softness and meekness, and bear well in worth such oversights as chance; and thus shall your Conversation be most pleasant and comfortable. And although (which can not otherwise be) some Adversities shall follow, and otherwhiles now one discommodity, now another shall appear; yet in this common Trouble and Adversity, lift up both your Hands unto Heaven, call upon the help and assistance of God, the Author of your Marriage, and surely the promise of relief is at hand. For Christ affirmeth in his Gospel, Where two or three be gathered together in my Name, and be agreed, what matter soever they Pray for, it shall be granted them of my Heavenly Father. Why therefore shouldst thou be afraid of the danger, where thou hast so ready a Promise, and so nigh an Help? Furthermore, you must understand how necessary it is for Christian Folk to bear Christ's Cross; for else we shall never feel how comfortable God's help is unto us. Therefore give thanks to God for his great benefit, in that ye have taken upon you this state of Wedlock, and Pray ye instantly, that Almighty God may luckily defend and maintain ye therein, that neither ye be overcome with any Temptations, nor with any Adversity. But before all things, take good heed that ye give no occasion to the Devil to let and hinder your Prayers by Discord and Dissension; for there is no stronger defence and stay in all our life, than is Prayer, in the which we may call for the help of God and obtain it, whereby we may win his Blessing, his Grace, his Defence and Protection, so to continue therein, to a better life to come: Which grant us, he that died for us all, to whom be all Honour and Praise, for ever and ever. Amen.   

AN HOMILY AGAINST IDLENESS.  
FOrasmuch as Man, being not born to Ease and Rest, but to Labour and Travel, is by corruption of Nature through sin, so far degenerated and grown out of kind, that he taketh Idleness to be no evil at all, but rather a commendable thing, seemly for those that be Wealthy; and therefore is greedily embraced of most part of Men, as agreeable to their sensual affection, and all Labour and Travel is diligently avoided, as a thing Painful and Repugnant to the pleasure of the Flesh: It is necessary to be declared unto you, that by the Ordinance of God, which he hath set in the Nature of Man, every one ought, in his Lawful Vocation and Calling, to give himself to Labour; and that Idleness, being Repugnant to the same Ordinance, is a grievous sin, and also, for the great inconveniences and mischiefs which spring thereof, an intolerable Evil: To the intent that when ye understand the same, ye may diligently flee from it, and on the other part earnestly apply yourselves, every Man in his Vocation, to honest Labour and Business, which as it is enjoined unto Man by God's appointment; so it wanteth not his manifold Blessings and sundry Benefits.  
Almighty God, after that he had Created Man, put him into Paradise, that he might dress and keep it; but when he had transgressed God's Commandment, Eating the Fruit of the Tree which was forbidden him, Almighty God fort with did cast him out of Paradise into this woeful Veil of Misery, 
Gen. 3.  enjoining him to Labour the Ground that he was taken out of, and to eat his Bread in the sweat of his Face all the days of his Life. It is the appoinment 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 Calling. Man (saith Job) is born to Labour. 
Job 5. Eccles. 7.  And we are commanded by Jesus Sirach, not to hate painful works, neither Husbandry, or other such Mysteries of Travel, which the highest hath Created. The Wise Man also exhorteth us, 
Prov. 5.  to drink the Waters of our own Cistern, and of the Rivers that run out of the midst of our own Well; meaning thereby, that we should live of our own Labours, and not devour the Labours of others. 
2 Thess. 3.  St. Paul hearing that among the Thessalonians there were certain that lived dissolutely and out of order, that is to say, which did not work, but were busybodies; not getting their own living with their own Travel, but eating other men's Bread of free-cost, did command the said Thessalonians, not only to withdraw themselves, and abstain from the familiar company of such inordinate persons, but also that if there were any such among them that would not Labour, the same should not Eat, nor have any Living at other men's hands. Which Doctrine of St. Paul (no doubt) is grounded upon the general Ordinance of God, which is, that every Man should Labour: And therefore it is to be obeyed of all Men, and no Man can justly exempt himself from the same. But when it is said, all Men should Labour, it is not so straight meant, that all Men should use handy Labour. But as there be divers sorts of Labours, some of the Mind, and some of the Body, and some of both: So every one (except by reason of Age, debility of Body, or want of Health, he be unapt to Labour at all) ought both for the getting of his own living honestly, and for to profit others, in some kind of Labour to exercise himself, according as the Vocation whereunto God hath called him shall require. So that whosoever doth good to the Common Weal and Society of Men with his Industry and Labour, whether it be by Governing the Common Weal publicly, or by bearing public Office or Ministry, or by doing any common necessary affairs of his Country, or by giving Counsel, or by teaching and instructing others, or by what other means soever he be occupied, so that a profit and benefit redound thereof unto others, the same person is not to be accounted Idle, though he work no Bodily Labour, nor is to be denied his living (if he attended his Vocation) though he work not with his hands.  
Bodily Labour is not required of them which by reason of their Vocation and Office are Occupied in the Labour of the Mind, to the succour and help of others. St. Paul exhorteth Timothy to eschew and refuse Idle Widows, 
1 Tim. 5.  which go about from House to House, because they are not only Idle, but Pratlers also, and Busybodies, speaking things which are not comely. The Prophet Ezekiel, declaring what the Sins of the City of Sodom were, reckoneth Idleness to be one of the principle. 
Ezek. 16.  The Sins (saith he) of Sodom were these, Pride, fullness of Meat, Abundance, and Idleness. These things had Sodom and her Daughters, meaning the City's subject to her. The horrible and strange kind of Destruction of that City, and all the Country about the same, (which was Fire and Brimstone raining from Heaven) most manifestly declareth, what a grievous Sin Idleness is, and aught to admonish us to flee from the same, and embrace Honest and Godly Labour. But if we give ourselves to Idleness and Sloth, to Lurking and Loitering, to wilful Wand'ring, and wasteful Spending, never settling ourselves to Honest Labour, but living like drone Bees by the Labours of other Men, then do we break the Lords Commandment, we go astray from our Vocation, and incur the danger of God's wrath and heavy displeasure, to our endless destruction, except by Repentance we turn again unfeignedly unto God. The inconveniencies and mischiefs that come of Idleness, as well to Man's Body as to his Soul, are more than can in short time be well rehearsed. Some we shall declare and open unto you, that by considering them, ye may the better with yourselves gather the rest. An Idle Hand (saith Soloman) maketh Poor, 
Prov. 10. Prov. 11.28. Prov. 10.  but a quick Labouring Hand maketh Rich. Again, He that Tilleth his Land, shall have plenteousness of Bread, but he that floweth in Idleness is a very Fool, and shall have Poverty enough. Again, A Slothful Body will not go to Plough for cold of Winter, therefore shall he go a begging in the Summer, and have nothing.  
But what shall we need to stand much about the proving this, that Poverty followeth Idleness: We have too much experience thereof (the thing is the more to be lamented) in this Realm. For a great part of the beggary that is among the Poor, can be imputed to nothing so much as to Idleness, and to the negligence of Parents, which do not bring up their Children either in good Learning, Honest Labour, or some commendable Occupation or Trade, whereby when they come to Age, they might get their living. Daily Experience also teacheth, that nothing is more an enemy or pernicious to the health of Man's Body, than is Idleness, too much Ease and Sleep, and want of Exercise. But these and such like incommodities, albeit they be great and noisome, yet because they concern chief the Body and external Good, they are not to be compared with the mischiefs and inconveniences, which through Idleness happen to the Soul, whereof we will recite some. Idleness is never alone, but hath always a long Tail of other Vices hanging on, which corrupt and infect the whole Man after such a sort, that he is made at length, nothing else but a lump of Sin. Idleness (saith Jesus Sirach) bringeth much Evil and Mischief. 
Ecclus 33.  St. Bernard calleth it the Mother of all Evils, and stepdame of all Virtues, adding moreover, that it doth prepare, and (as it were) tread the way to Hell Fire. Where Idleness is once received, there the Devil is ready to set in his Foot, and to plant all kind of Wickedness and Sin, to the everlasting Destruction of Man's Soul. Which thing to be most true, we are taught plainly in the 13. 
Matt. 13.  of Matthew, where it is said, that the Enemy came while Men were 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, Idle: Then is he most busy in his work, then doth he soon catch Men in the snare of Perdition, then doth he fill them with all iniquity, to bring them (without God's special favour) unto utter Destruction. Hereof we have two notable Examples, most lively set before our Eyes. The one in King David, 
1 Kings 11.  who tarrying at home Idly (as the Scripture saith) at such times as other Kings go forth to Battle, was quickly seduced of Satan to forsake the Lord his God, 
2 Kings 12.  and to commit two grievous and abominable sins in his sight, Adultery and Murder.  
The Plagues that ensued these Offences were horrible and grievous, as it may easily appear to them that will read the Story. 
Judg. 16.  Another example of Samson, who so long as he Warred with the Philistines, Enemies to the People of God, could never be taken or overcome: But after that he gave himself to Ease and Idleness, he not only committed Fornication with the Strumpet Dalila, but also was taken of his Enemies, and had his Eyes miserably put out, was put in Prison, and compelled to grind in a Mill, and at length was made the laughing struck of his Enemies. If these two, who were so excellent Men, so wellbeloved of God, so endued with singular and Divine Gifts, the one namely of Prophecy, and the other of Strength, and such Men as never could by Vexation, Labour, or Trouble, be overcome, were overthrown and fell into grievous Sins by giving themselves for a short time to Ease and Idleness, and so consequently incurred miserable Plagues at the hands of God: What Sin? What Mischief? What Inconvenience and Plagues is not to be feared of them, which all their life long give themselves wholly to Idleness and Ease? Let us not deceive ourselves, thinking little hurt to come of doing nothing; for it is a true saying, When one doth nothing, he learneth to do Evil. Let us therefore always be doing of some honest Work, that the Devil may find us Occupied. He himself is ever Occupied, never Idle, but walketh continually seeking to devour us. Let us resist him with our diligent Watching, in Labour, and in Welldoing. For he that diligently exerciseth himself in honest Business, is not easily catched in the Devil's snare. When Man through Idleness, or for default of some honest Occupation or Trade to live upon, is brought to Poverty, and want of things necessary, we see how easily such a Man is induced for his gain, to Lie, to Practise how he may deceive his Neighbour, to forswear himself, to bear false Witness, and oftentimes to Steal and Murder, or to use some other ungodly mean to live withal; whereby not only his good Name, honest Reputation, and a good Conscience, yea, his Lise is utterly lost, but also the great displeasure and wrath of God, with divers and sundry grievous Plagues are procured. Lo here the end of the Idle and Sluggish Bodies, whose hands cannot away with honest Labour; loss of Name, Fame, Reputation, and Life, here in this World, and without the great Mercy of God, the purchasing of Everlasting Destruction in the World to come. Have not all Men then good cause to beware and take heed of Idleness, seeing they that embrace and follow it, have commonly of their pleasant Idleness, sharp and sour displeasures? Doubtless good and godly Men, weighing the great and manifold harms that come by Idleness to a Common-weal, have from time to time provided with all diligence, that sharp and severe Laws might be made for the Correction and Amendment of this Evil. The Egyptians had a Law, 
Herodotus.  that every Man should Weekly bring his Name to the chief Rulers of the Province, and therewithal declare what trade of Life he used, to the intent that Idleness might be worthily punished, and diligent Labour duly rewarded. The Athenians did chastise Sluggish and Slothful People, no less than they did Heinous and Grievous Offenders, considering (as the truth is) that Idleness causeth much mischief. The Areopagites called every Man to a straight account how he lived; and if they found any Loiterers that did not profit the Common-weal by one means or other, they were driven out, and banished, as unprofitable Members, that did only hurt and corrupt the Body. And in this Realm of England, good and godly Laws have been divers times made, that no Idle Vagabonds and Loitering Runagates, should be suffered to go from Town to Town, from Place to Place, without Punishment, which neither serve God nor their Prince, but devour the sweet Fruits of other men's Labour, being common Liars, Drunkards, Swearers, Thiefs, Whoremasters, and Murderers, refusing all honest Labour, and give themselves to nothing else but to invent and do mischief, whereof they are more desirous and greedy than is any Lion of his prey. To remember this inconvenience, 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 Occupation or Trade, whereby they may be able in time to come, not only to sustain themselves competently, but also to rel●eve and supply the necessity and want of others. And St. Paul saith, Let him that hath stolen, 
Ephes. 4.  steal no more; and he that hath deceived others, or used unlawful ways to get his living, leave off the same, and Labour rather, working with his Hands that thing which is good, that he may have that which is necessary for himself, and also be able to give unto others that stand in need of his help. The Prophet David thinketh him happy that liveth upon his Labour, saying, 
Psal. 128.  When thou eatest the Labours of thine Hands, happy art thou, and well is thee. This happiness or blessing consisteth in these and such like Points.  
First, 
Eccles. 3.  It is the gift of God (as Solomon saith) when one eateth and drinketh, and receiveth good of his Labour. Secondly, When one liveth of his own Labour (so it be honest and good) he liveth of it with a good Conscience, and an upright Conscience is a treasure inestimable. Thirdly he Eateth his Bread not with brawling and chiding, but with peace and quietness, when he quietly Laboureth for the same, according to St. Paul's admonition. Fourthly, He is no Man's Bondman for his meat sake, nor needeth not for that, to hang upon the good Will of other Men; but so liveth of his own, that he is able to give part to others. And to conclude, the Labouring Man and his Family, whiles they are busily Occupied in their Labour, be free from many Temptations and occasions of Sin, which they that live in Idleness are subject unto. And here 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 Neighbour, lest they abuse their time in Idleness, so defrauding them which be at Charge both with great Wages, and dear Commons. They be worse than Idle Men 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 Purse, Wages for that which is not deserved. It is true, that Almighty God is angry with such as do defraud the Hired Man of his Wages; the cry of that injury ascendeth up to God's ear for vengeance. And as true it is, that the hired Man, who useth deceit in his Labour, is a thief before God. 
1 Thess. 4.  Let no Man (saith St. Paul to the Thessalonians) subtly beguile his Brother, let him not defraud him of his business: For the Lord is the revenger of such deceits. Whereupon he that will have a good Conscience to God, that Labouring Man, I say, which dependeth wholly upon God's benediction, ministering all things sufficient for his living, let him use his time in a faithful Labour, and when his Labour by Sickness or other misfortune doth cease, yet let him think for that in his health he served God and his Neighbour truly, he shall not want in time of necessity. God upon respect of his fidelity in health, will recompense his indigence, to move the Hearts of good Men to relieve such decayed Men in Sickness. Where otherwise, whatsoever is gotten by idleness shall have no means to help in time of need.  
Let the Labouring Man therefore eschew for his part this vice of Idleness and Deceit, 
Eph. 4.  remembering that St Paul exhorteth every Man to lay away all Deceit, Dissimulation, and Lying, and to use truth and plainness to his Neighbour, because (saith he) we be Members together in one Body, under one head Christ our Saviour. And here might be charged the Servingmen of this Realm, who spend their time in much Idleness of life, nothing regarding the opportunity of their time, forgetting how Service is no Heritage, how Age will creep upon them; where Wisdom were, they should expend their Idle time in some good Business, whereby they might increase in knowledge, 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 Writ fair, to keep a Book of Account, to study the 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. Let young Men consider the precious value of their time, and waste it not in Idleness, in Jollity, in Gaming, in Bantam queting, in Ruffians 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, 
Eccles. 11.  how fast and freely soever thou follow the ways of thine own Heart, and the lust of thine own Eye, yet be thou sure that God shall bring thee into Judgement for all these things. 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 to redress this great enormity, of all such as live 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, 
Numb. 25.  as you may see in the Book of Numbers.  
But when due correction was done upon them, the Lords anger was straight way pacified, and the Plague ceased. Let all Officers therefore look straight to their charge. Let all Masters of Households reform this abuse in their Families; let them use the Authority that God hath given them; let them not maintain Vagabonds and Idle persons, but deliver the Realm and their Households from such noisome Loiterers, that Idleness the Mother of all Mischief, being clean taken away, Almighty God may turn his dreaful Anger away from us, and confirm the Covenant of Peace upon us for ever, through the Merits of Jesus Christ our only Lord and Saviour; to whom with the Father, and the Holy Ghost, be all Honour and Glory, World without end. Amen.   

AN HOMILY OF Repentance, and of true Reconciliation unto God.  

THere is noting that the Holy Ghost doth so much Labour in all the Scriptures to beat into men's Heads, as Repentance, amendment of Life, and speedy returning unto the Lord God of Hosts. And no marvel why; for we do Daily and Hourly by our wickedness and stubborn Disobedience, horribly fall away from God, thereby purchasing unto ourselves (if he should deal with us according to his Justice) Eternal Damnation. 
The Doctrine of Repentance is most necessary.  So that no Doctrine is so necessary in the Church of God, as is the Doctrine of Repentance and amendment of Life. And verily the true Preachers of the Gospel of the Kingdom of Heaven, and of the glad and joyful tidings of Salvation, have always in their Godly Sermons and Preach unto the People, joined these two together, I mean Repentance and Forgiveness of Sins, even as our Saviour Jesus Christ did appoint himself, saying, So it behoved Christ to Suffer, and to Rise again the Third Day, and that Repentance and Forgiveness of sins should be preached in his Name among all Nations. And therefore the holy Apostle doth in the Acts speak after this manner, I have witnessed both to the Jews and to the Gentiles, the Repentance towards God, and Faith towards our Lord Jesus Christ. Did not John Baptist, Zacharias Son, begin his Ministry with the Doctrine of Repentance, saying, Repent, for the Kingdom of God is at hand? The like Doctrine did our Saviour Jesus Christ preach himself, and commanded his Apostles to preach the same.  
I might here allege very many places out of the Prophets, in the which this most wholesome Doctrine of Repentance is very earnestly urged, as most needful for all degrees and orders of Men, but one shall be sufficient at this present time.  
These are the words of Joel the Prophet; therefore also now the Lord saith, 
Joel 2.  Return unto me with all your heart, with Fasting, Weeping and Mourning; rend your hearts and not your , and return unto the Lord your God, for he is gracious and merciful, slow to anger, and of great compassion, and ready to pardon wickedness. Whereby it is given us to understand, 
A perpetual Rule which all must follow.  that we have here a perpetual Rule appointed unto us, which ought to be observed and kept at all times; and that there is none other way whereby the wrath of God may be pacified, and his anger assuaged, that the fierceness of his fury and the plagues of destruction, which by his righteous Judgement he had determined to bring upon us, may departed, be removed and taken away. Where he saith, But now therefore (saith the Lord,) return unto me. It is not without great importance that the Prophet speaketh so; for he had before set forth at large unto them the horrible Vengeance of God, which no Man was able to abide, and therefore he doth move them to Repentance, to obtain Mercy, as if he should say, I will not have these things to be so taken, as though there were no hope of grace left. For although ye do by your sins deserve to be utterly destroyed, and God by his righteous Judgements hath determined to bring no small destruction upon you; yet know that ye are in a manner on the very edge of the Sword; if ye will speedily return unto him, he will most gently and most mercifully receive you into favour again. Whereby we are admonished that Repentance is never too late, so that it be true and earnest. For sigh that God in the Scriptures will be called our Father, doubtless he doth follow the nature and property of gentle and merciful Fathers, which seek nothing so much as the returning again, and amendment of their Children, as Christ doth abundantly teach in the Parable of the Prodigal Son. 
Luke 15. Ezek. 18. Esay 1. 1 John 2.  Doth not the Lord himself say by the Prophet, I will not the death of the wicked, but that he turn from his wicked ways and live? And in another place, If we confess our sins, God is faithful & righteous to forgive us our sins, and to make us clean from all wickedness. Which most comfortable Promises are confirmed by many Examples of the Scriptures; when the Jews did willingly receive and embrace the wholesome counsel of the Prophet Esay; 
Esay 33.  God by and by did reach his helping hand unto them, and by his Angel did in one night slay the most worthy and valiant Soldiers of Sennacheribs Camp. 
2 Par. 53.  Whereunto may King Manasses be added, who after all manner of damnable wickedness returned unto the Lord, and therefore was heard of him, and restored again into his Kingdom. 
Luke 7.16.  The same grace and favour did the sinful Woman Magdalen; Zacheus, the poor Thief, and many others feel. All which things ought to serve for our comfort against the temptations of our Consciences, whereby the Devil goeth about to shake, or rather to overthrow our Faith. For every one of us ought to apply the same unto himself, and say, Yet now return unto the Lord; neither let the remembrance of thy former life discourage thee, yea, the more wicked that it hath been, the more fervent and earnest let thy Repentance or returning be, and forthwith thou shalt feel the ears of the Lord wide open unto thy Prayers: But let us more narrowly look upon the Commandment of the Lord touching this matter. Turn unto me (saith he by the holy Prophet Joel,) with all your hearts, with Fasting, Weeping and Mourning. Rend your Hearts and not your Garments, etc. In which words, he comprehendeth all manner of things that can be spoken of Repentance, which is a returning again of the whole Man unto God, from whom we be fallen away by sin. But that the whole Discourse thereof may the better be 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 to God.  
First, 
From whence we must turn.  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 Esay doth testify, do separate God and us, and hid his Face, that he will not hear us. But under the name of sin, not only those gross words and deeds, which by the common judgement of Men are counted to be filthy and unlawful, and so consequently abominable sins; but also the filthy Lusts and inward Concupiscences of the Flesh, which (as St. Paul testifieth) do resist the Will and Spirit of God, 
Gal. 5.  and therefore ought earnestly to be bridled and kept under. We must repent of the false and erroneous Opinions that we have had of God, and the wicked Superstition that doth breed of the same, the unlawful worshipping and service of God, and other like. 
Ephes. 5.  All these things must they forsake that will truly turn unto the Lord and repent aright. For sigh that, for such things the wrath of God cometh upon the Children of disobedience, no end of punishment ought to be looked for, as long as we continue in such things. Therefore they be here condemned which will seem to be repentant Sinners, and yet will not forsake their Idolatry and Superstition. Secondly, We must see unto whom we ought to return; 
Unto whom we ought to return.  Revertimini usque ad me, saith the Lord; that is, return as far as unto me. We must then return unto the Lord, yea, we must return unto him alone: For he alone is the Truth, and the Fountain of all goodness; but we must labour that we do return as far as unto him, and that we do never cease nor rest till we have apprehended and taken hold upon him.  
But this must be done by Faith; for sigh that God is a Spirit, he can by no other means be apprehended and taken hold upon. Wherefore, first, they do greatly err, which do not turn unto God, but unto the Creatures, or unto the inventions of Men, or unto their own Merits. Secondly, They that do begin to return unto the Lord, 
By whom we must return unto God.  and do saint in the Midway, before they come to the mark that is appointed unto them. Thirdly, Because we have of our own selves nothing to present us to God, and do no less flee from him after our Fall, than our first Parent Adam did, who when he had sinned did seek to hid himself from the sight of God; we have need of a Mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, who being true and natural God, equal, and of one substance with the Father, did at the time appointed take upon him our frail Nature in the blessed Virgin's Womb, and that of her undefiled Substance, that so he might be a Mediator between God and us, and pacify his wrath. Of him doth the Father himself speak from Heaven, saying, 
Mat. 3.  This is my wellbeloved Son, in whom I am well-pleased. And he himself in his Gospel doth cry out and say, 
John 14.  I am the Way, the Truth and the Life, no Man cometh unto the Father but by me. For he alone did with the Sacrifice of his Body and Blood, 
John 1. 1 Pet. 1. Acts 5.  make satisfaction unto the Justice of God for our sins. The Apostles do testify that he was exalted for to give repentance and remission of sins unto Israel; both which things he himself did command to be preached in his name. 
Luke 24.  Therefore they are greatly deceived that preach Repentance without Christ, 
John 15.  and teach the simple and ignorant that it consisteth only in the Works of Men. They may indeed speak many things of good Works, and of amendment of Life and Manners; but without Christ they be all vain and unprofitable. They that think that they have done much of themselves towards Repentance, are so much more the farther from God, because they do seek those things in their own Works and Merits, which ought only to be sought in our Saviour Jesus Christ, and in the merits of his Death and Passion, and Bloodshedding. Fourthly, This holy Prophet Joel doth lively express the manner of this our Returning or Repentance, comprehending all the inward and outward things that may be here observed. First, He will haus us to return unto God with our whole heart, 
The manner of our turning. Esay 29. Mat. 15.  whereby he doth remove and put away all Hypocrisy, lest the same might justly be said unto us, This People draweth near with their mouth, and worship me with their lips, but their 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 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, 
Deut. 6.  Thou shalt love the Lord thy God with all thy heart, with all thy Soul, and with all thy Strength. Here therefore nothing is lest unto us that we may give unto the World, and unto the Lusts of the Flesh. For sigh that the heart is the Fountain of all our Works, as many as do with their whole heart turn unto the Lord, do live unto him only. 
Halting on both sides.  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 Flesh. And because that we are letted by the natural corruption of our own Flesh, and the wicked affections of the same, he doth bid us also to return with Fasting; not thereby understanding a superstitious Abstinence and choosing of Meats, but a true Discipline or taming of the Flesh, whereby the nourishments of filthy Lusts, and of stubborn Contumacy and Pride, may be withdrawn and plucked away from it. Whereunto he doth add weeping and mourning, which do contain an outward profession of Repentance, which is very needful and necessary, that so we may partly set forth the righteousness of God, when by such means we do testify that we deserved punishments at his hands, and partly stop the offence that was openly given unto the weak.  

Psal. 25.  Thus did David see, who being not content to have bewept and bewailed his sins privately, would publicly in his Psalms declare and set forth the rigteousness of God in punishing sin, and also stay them that might have abused his Example to sin the more boldly. Therefore they are farthest from true Repentance, that will not confess and acknowledge their sins, nor yet bewail them, but rather do most ungodlily glory and rejoice in them. Now lest any Man should think that Repentance doth consist in outward weeping and mourning only, he doth rehearse that wherein the chief of the whole matter doth lie, when he saith, Rend your Hearts and not your Garments, and turn unto the Lord your God. For the People of the East part of the World were wont to rend their Garments, 
Psal. 52.  if any thing happened unto them that seemed intolerable. 
Hypocrites do counterfeit all manner of things.  This thing did Hypocrites sometimes counterfeit and follow, as though the whole Repentance did stand in such outward gesture. He teacheth then, that another manner of thing is required, that is, That they must be contrite in their Hearts, that they must utterly detest and abhor Sins; and being at defiance with them, return unto the Lord their God, from whom they went away before. For God hath no pleasure in the outward Ceremony, but requireth a contrite and humble Heart, 
Psal. 52.  which he will never despise, as David doth testify. There is therefore none other use of these outward Ceremonies, but as far forth as we are stirred up by them, and do serve to the glory of God, and to the edifying of others.  
Now doth he add unto this Doctrine or Exhortation, 
How Repentance is not unprofitable.  certain godly Reasons, which he doth ground upon the nature and property of God, and whereby he doth teach, that true Repentance can never be unprofitable or unfruitful. For as in all other things men's hearts do quail and faint, if they once perceive that they travel in vain: Even so most especially in this matter, must we take heed and beware that we suffer not ourselves to be persuaded, that all that we do is but labour lost; for thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bringeth unto desperation. Lest any such thing than should happen unto them, he doth certify them of the grace and goodness of God, who is always most ready to receive them into favour again that turn speedily unto him. Which thing he doth prove with the same Titles, wherewith God doth describe and set forth himself unto Moses, speaking on this manner, 
Exod. 34.  For he is gracious and merciful, slow to anger, of great kindness, and repenteth him of the evil; that is, such a one as is sorry for your Afflictions. First, He calleth him gentle and gracious, as he who of his own nature is more prompt and ready to do good than to punish. Whereunto this saying of Esaias the Prophet seemeth to pertain, where he saith, 
Esay. 55.  Let the wicked forsake his way, and the unrighteous his own imaginations, and return unto the Lord, and he will have pity on him, and to our God, for he is very ready to forgive. Secondly, Doth attribute unto him mercy, or rather (according to the Hebrew word) the Bowels of mercies; whereby he signified the natural affections of Parents towards their Children. Which thing David doth set forth goodly, 
Psal. 103.  saying, As a Father hath compassion on his Children, so hath the Lord compassion on them that fear him, for he knoweth whereof we be made, he remembreth that we are but dust. Thirdly, He saith, that he is slow to anger, that is to say, long-suffering, and which is not lightly provoked to wrath. Fourthly, That he is of much kindness, for he is that bottomless Well of all goodness, who rejoiceth to do good unto us; therefore did he create and make Men, that he might have whom he should do good unto, and make partakers of his Heavenly Riches. Fifthly, He repenteth of the evil, that is to say, he doth call back again, and revoke the punishment which he had threatened, when he seethe Men repent, turn and amend. 
Against the Novatians.  Whereupon we do not without a just cause detest and abhor the damnable Opinion of them which do most wickedly go about to persuade the simple and ignorant People, That if we chance after we be once come to God, and grafted in his Son Jesus Christ, to fall into some horrible sin, shall be unprofitable unto us, there is no more hope of reconciliation, or to be received again into the favour and mercy of God. And that they may give the better colour unto their pestilent and pernicious Error, they do commonly bring in the sixth and tenth Chapters of the Epistle to the Hebrews, and the second Chapter of the second Epistle of Peter, not considering that in those places the holy Apostles do not speak of the daily falls that we (as long as we carry about this body of sin) are subject unto; 
Mat. 12. Mark. 3.  but of the final falling away from Christ and his Gospel, 
The sin against the Holy Ghost.  which is a sin against the Holy Ghost that shall never be forgiven, because that they do utterly forsake the known Truth, do hate Christ and his Word, they do crucify and mock him, (but to their utter destruction,) and therefore fall into desperation, and cannot repent. And that this is the true meaning of the holy Spirit of God, it appeareth by many other places of the Scriptures, which promise unto all true repentant sinners, and to them that with their whole heart do turn unto the Lord their God; free pardon and remission of their sins. For the probation hereof, we read this, O Israel (saith the holy Prophet Jeremy,) if thou return, 
Jer. 4.  return unto me, saith the Lord, and if thou put away thine abominations out of my sight, then shalt thou not be removed. Again, these are Esaias words, 
Esay. 55.  Let the wicked forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord, and he will have mercy upon him, and to our God for he is ready to forgive. And in the Prophet Hosea, the godly exhort one another after this manner, Come and let us turn again unto the Lord, 
Hos. 6.  for he hath smitten us, and he will heal us, he hath wounded us, and he will bind us up again. 
Note.  It is most evident and plain that these things ought to be understood of them that were with the Lord before, and by their sins and wickednesses were gone away from him.  
For we do not turn again unto him with whom we were never before, but we come unto him. Now, unto all them that will return unfeignedly unto the Lord their God, 
Eccles. 7. 1 John 1.  the favour and mercy of God unto forgiveness of sins is liberally offered; whereby it followeth necessarily, that although we do, after we be once come to God, and grafted in his Son Jesus Christ, fall into great sins, (for there is no righteous Man upon the Earth that sinneth not; and if we say we have no sin, we deceive ourselves, and the truth is not in us,) yet if we rise again by Repentance, and with a full purpose of amendment of Life, do flee unto the mercy of God, taking sure hold thereupon, through Faith in his Son Jesus Christ; there is an assured and infallible hope of pardon and remission of the same, and that we shall be received again into the favour of our Heavenly Father. It is written of David, 
Acts 13. 2 Sam. 7.  I have found a Man according to mine own heart; or, I have found David the Son of Jesse, a Man according to mine own heart, who will do all things that I will. This is a great commendation of David. It is also most certain, that he did steadfastly believe the promise that was made him touching the Messiah, who should come of him touching the Flesh, and that by the same Faith he was justified, and grafted in our Saviour Jesus Christ to come, and yet afterwards he fell horribly, committing most detestable Adultery and damnable Murder, and yet as soon as he cried Peccavi, 
2 Sam. 2. 2 Sam. 22.  I have sinned unto the Lord, his sin being forgiven, he was received into favour again. Now will we come unto Peter, of whom no Man can doubt but that he was grafted in our Saviour Jesus Christ, long before his denial. Which thing may easily be proved by the answer which he did in his Name, and in the Name of his Fellow Apostles make unto our Saviour Jesus Christ, when he said unto them, Will ye also go away? 
John 6.  Master (saith he,) to whom shall we go? Thou hast the words of eternal life, and we believe and know that thou art that Christ the Son of the living God. Whereunto may be added the like Confession of Peter, where Christ doth give us most infallible testimony, Thou art blessed Simon the Son of Ionas, for neither Flesh nor Blood hath revealed this unto thee, but my Father which is in Heaven. These words are sufficient to prove that Peter was already justified, through this lively Faith in the only begotten Son of God, whereof he made so notable and so solemn a confession. But did not he afterwards most cowardly deny his Master, although he had heard of him; 
Mat. 26. Mat. 10.  Whosoever denieth me before Men, I will deny him before my Father? Nevertheless, as soon as with weeping eyes, and with a sobing heart he did acknowledge his offence, and with an earnest repentance did flee unto the mercy of God, taking sure hold thereupon through Faith in him, whom he had so shamefully denied, his sin was forgiven him; and for a Certificate and Assurance thereof, the Room of his Apostleship was not denied unto him. But now mark what doth follow: After the same Holy Apostle had on Whitsunday, 
Acts 2.  with the rest of the Disciples, received the gift of the Holy Ghost most abundantly, he committed no small offence in Antiochia, by bringing the Consciences of the Faithful into doubt by his Example, 
Gal. 2.  so that Paul was fain to rebuke him to his Face, because that he walked not uprightly, or went not the right way in the Gospel. Shall we now say, that after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God; and that this his trespass, whereby he was a stumbling Block unto many, was unpardonable? God defend we should say so. But as these Examples are not brought in, to the end that we should thereby take a boldness to sin, presuming on the mercy and goodness of God, but to the end that if through the frailness of our own Flesh and the temptation of the Devil, we fall into like sins, we should in no wise despair of the mercy and goodness of God: 
What we must beware of.  Even so must we beware and take heed that we do in no wise think in our hearts, imagine, or believe that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all Men, 
John 15. 2 Cor. 3. Phil. 2.  Without me ye can do nothing. Again, Of ourselves we are not able as much as to think a good thought. And in another place, It is God that worketh in us both the Will and the Deed. For this cause, although Jeremy had said before, 
Jer. 6.  If thou return, O Israel, return unto me, saith the Lord; yet afterwards he saith, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God. And therefore that holy Writer and ancient Father Ambrose doth plainly affirm, That the turning of the heart unto God, 
Ambros. de Vocat. Gent. lib. 8 cap. 9  is of God, as the Lord himself doth testify by his Prophet, saying, And I will give thee an heart to know me, that I am the Lord, and they shall be my People, and I will be their God, for they shall return unto me with their whole heart. These things being considered, let us earnestly pray unto the living God our Heavenly Father, that he will vouchsafe by his holy Spirit to work a true and unfeigned Repentance in us, that after the painful labours and travels of this Life, we may live eternally with his Son Jesus Christ; to whom be all praise and glory for ever and ever. Amen.   

The Second Part of the Homily of Repentance.  
HItherto have ye heard (Wellbeloved,) how needful and necessary the Doctrine of Repentance is, and how earnestly it is throughout all the Scriptures of God, urged and set forth, both by the ancient Prophets, by our Saviour Jesus Christ and his Apostles: And that for as much as it is the conversion or turning again of the whole Man unto God, from whom we go away by sin; these four Points ought to be observed, that is, From whence, or from what things we must return? Unto whom this our returning must be made? By whose means it ought to be done that it may be effectual? And last of all, after what sort we ought to behave ourselves in the same, that it may be profitable unto us, and attain unto the thing that we do seek by it? Ye have also learned that as the Opinion of them that deny the benefit of Repentance unto those, that after they be come to God and grafted in our Saviour Jesus Christ, do through the frailness of their Flesh, and the temptation of the Devil, fall into some grievous and detestable sin, is most pestilent and pernicious; so we must beware that we do in no wise think that we are able of our own selves, and of our own strength, to return unto the Lord our God, from whom we are gone away by our wickedness and sin. Now it shall be declared unto you, what be the true parts of Repentance, and what things ought to move us to repent, and to return unto the Lord our God with all speed. Repentance (as it is said before,) is a true rtturning unto God, whereby Men forsaking utterly their Idolatry and wickedness, do with a lively Faith embrace, love, and worship the true living God only, and give themselves to all manner of good Works, which by God's Word they know to be acceptable unto him. 
There be four parts of Repentance.  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 or Tower of eternal and endless Salvation.  
The first is the Contrition of the Heart; for we must be earnestly sorry for our sins, and unfeignedly lament and 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 die a most bitter death, and to shed his dear Heart Blood for our Redemption and Deliverance. And verily this inward sorrow and grief being conceived in the heart for the heinousness of sin, if it be earnest and unfeigned, is a Sacrifice to God, as the holy Prophet David doth testify, saying, 
Psalm 5.  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 the Word of God, which most lively do paint out before our eyes our natural uncleanness, and the enormity of our sinful life. 
2 Sam. 12  For unless we have a thorough feeling of our sins, how can it be that we should earnestly be sorry for them? Before 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, 
Acts 4.  that when the People had heard the Sermon of Peter, they were compunct & pricked in their hearts. Which thing would never have been, if they had not heard that wholesome Sermon of Peter: They therefore that have no mind at all neither to read, nor yet to hear God's Word, there is but small hope of them, that they will as much as once set their Feet, or take hold upon the first Staff or Step of this Ladder, but rather will sink deeper and deeper into the bottomless Pit of perdition. For if at any time through the remorse of their Conscience which accuseth them, they feel any inward grief, sorrow, or heaviness for their sins; for as much as they want the salve and comfort of God's Word, which they do despise, it will be unto them rather a Mean to bring them to utter desperation than otherwise. The second is an unfeigned Confession and acknowledging of our sins unto God, whom by them we have so grievously offended, that if he should deal with us according to his justice, we do deserve a thousand Hells, if there could be so many. Yet if we will with a sorrowful and contrite Heart, 
Ezek. 18.  make an unfeigned Confession of them 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 thought upon. Hereunto doth pertain the golden saying of the holy Prophet David, where he saith on this manner, Then I acknowledge my sin unto thee, 
Psalm 51.  neither did I hid mine iniquity: I said, I will confess against myself my wickedness unto the Lord, & thou forgavest the ungodliness of my sin. These are also the words of John the Evangelist, 
1 John 1.  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 which is made unto God. For these are St. Augustins' words, 
In Epist. ad Julian comitem 30.  That Confession which is made unto God is required by God's Law; whereof John the Apostle speaketh, saying, If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all our wickedness. For without this Confession, sin is not forgiven. This is then the chiefest 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. Indeed, besides this, there is another kind of Confession which is needful and necessary.  
And of the same doth St. James speak after this manner, saying, Acknowledge your faults one to another, and pray one for another, that ye may be saved; As if he should say, Open that which grieveth you, that a Remedy may be found. And this is commanded both for him that complaineth and for him that heareth, that the one should show his Grief to the other. The true meaning of it is, that the Faithful aught to acknowledge their offences, whereby some hatred, rancour, ground or malice, having risen or grown among them one to another, that a Brotherly reconciliation may be had, without the which nothing that we do can be acceptable unto God, 
Mat. 5.  as our Saviour Jesus Christ doth witness himself, saying, When thou offerest thine Offering at the Altar, if thou remember'st that thy Brother hath aught against thee, leave there thine Offering, and go and be reconciled, and when thou art reconciled, come and offer thine Offering. It may also be thus taken, that we ought to confess our weakness and infirmities one to another, to the end that knowing each others frailness, we may the more earnestly pray together unto Almighty God our Heavenly Father, that he will vouchsafe to pardon us our infirmities, for his Son Jesus Christ's sake, and not to impute them unto us, when he shall render to every Man according to his Works. 
Answer to the Adversaries which maintain Auricular Confession.  And whereas the Adversaries go about to wrest this place, for to maintain their Auricular Confession withal, they are greatly deceived themselves, and do shamefully deceive others; for if this Text ought to be understood of Auricular Confession, than the Priests are as much bound to confess themselves unto the Lay-people, as the Lay-people are bound to confess themselves to them. And if to Pray, is to Absolve, than the Laity by this place hath as great Authority to Absolve the Priests, as the Priests have to Absolve the Laity. This did Johannes Scotus, otherwise called Duns, well perceive, who upon this place writeth on this manner, 
Johannes Scotus lib. 4. sen. distinct. 17 quaest. 1.  Neither doth it seem unto me that James did give this commandment, or that he did set it forth as being received of Christ. For first and foremost, whence had he Authority to bind the whole Church, sigh that he was only Bishop of the Church of Jerusalem? except thou wilt say, that the same Church was at the beginning the Head Church, and consequently that he was the Head Bishop, which thing the See of Rome will never grant. The understanding of it then, is as in these words, Confess your sins one to another. A persuasion to Hum lity, whereby he willeth us to confess ourselves generally unto our Neighbours, that we are sinners, according to this saying, If we say we have no sin, we deceive ourselves, and the truth is not in us. And where that they do allege this saying of our Saviour Jesus Christ unto the Leper, to prove Auricular Confession to stand on God's Word, Go thy way, 
Mat. 8.  and show thyself unto the Priest. Do they not see that the Leper was cleansed from his Leprosy, before he was by Christ sent unto the Priest for to show himself unto him? By the same reason we must be cleansed from our Spiritual Leprosy, I mean, our sins must be forgiven us before that we come to Confession. What need we then to tell forth our sins into the ear of the Priest, sigh that they be already taken away? Therefore holy Ambrose in his second Sermon upon the hundred and nineteenth Psalm, doth say full well, Go show thyself unto the Priest. Who is the true Priest, but he which is the Priest for ever, after the order of Melchisedech? whoreby this holy Father doth understand, that both the Priesthood & the Law being changed, we ought to acknowledge none other Priest for deliverance from our sins; but our Saviour Jesus Christ, who being Sovereign Bishop, doth with the Sacrifice of his Body and Blood, offered once for ever upon the Altar of the Cross, most effectually cleanse the Spiritual Leprosy, and wash away the Sins of those that with true confession of the same do flee unto him. It is most evident and plain, that this Auricular Confession, hath not his warrant of God's Word, 
Nectarius. Sozomen. Eccles. Hist. lib. 7. cap. 16. lib. 10. confessionum. cap. 3.  else it had not been lawful for Nectarius Bishop of Constantinople, upon a just occasion to have put it down. For then any thing ordained of God, is by the lewdness of Men abused, the abuse ought to be taken away, and the thing itself suffered to remain. Moreover, these are St. Augustins' words, What have I to do with Men, that they should hear my Confession, as though they were able to heal my Diseases? A curious sor● of Men to know another Man's life, and slothfully to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of thee what they are? And how can they tell when they hear by me of myself, whether I tell the truth or not, ●●th no mortal Man knoweth what is in Man, but the Spirit of Man which is in him? Augustin would not have written thus, if Auricular Confession had been used in his time. Being therefore not led with the Conscience thereof, let us with fear and trembling, and with a true contrite Heart, use that kind of Confession, that God doth command in his Word, and then doubtless, as he is Faithful and Righteous, he will forgive us our Sins, and make us clean from all wickedness. I do not say, but that if any do find themselves troubled in Conscience, they may repair to their Learned Curate or Pastor, or to some other Godly Learned Man, and show the trouble and doubt of their Conscience to them, that they may receive at their hand the comfortable Salve of God's Word: but it is against the true Christian liberty, that any Man should be bound to the numbering of his Sins, as it hath been used heretofore in the time of blindness and ignorance.  
The Third prrt of Repentance, is Faith, whereby we do apprehend and take hold upon the promises of God, touching the free Pardon and Forgiveness of our sins. Which promises are Sealed up unto us, with the Death and Bloodshedding of his Son Jesus Christ. For what should avail and profit us to be sorry for our Sins, to lament and bewail that we have offended our most Bounteous and Merciful Father, or to confess and acknowledge our Offences and Trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God for his Son Jesus Christ's sake, will Forgive us all our Sins, and put them out of Remembrance, and from his sight? Therefore they that teach Repentance without a lively Faith in our Saviour Jesus Christ, do teach none other but Judas Repentance, as all the Schoolmen do, 
The Repentance of the Schoolmen. Judas and his Repentance. Matt. 27.  which do only allow these Three Parts of Repentance, the Contrition of the Heart, the Confession of the Mouth, and the Satisfaction of the Work. But all these things we find in Judas Repentance, which in outward appearance did far exceed and pass the Repentance of Peter. For first and foremost we read in the Gospel, that Judas was so sorrowful and heavy, yea that he was fillled with such anguish and vexation of mind, for that which he had done, that he could not abide to live any longer. Did not he also before he Hanged himself, make an open Confession of his fault, when he said, I have sinned, betraying the Innocent Blood? and verily this was a very bold Confession, which might have brought him to great trouble. For by it he did lay to the High Priest and Elders charge, the shedding of Innocent Blood, and that they were most Abominable Murderers. He did also make a certain kind of satisfaction, when he did cast their Money unto them again. No such things do we read of Peter, although he had committed a very heinous sin, and most grievous offence, 
Peter and his Repentance.  in denying his of Master. We find that he went out and wept bitterly, whereof Ambrose speaketh on this manner; Peter was sorry and wept, 
De poenitentia distin. I. cap. Petrus.  because he erred as a Man. I do not find what he said, I know that he wept: I read of his Tears, but not of his satisfaction. But how chance that the one was received into favour again with God, and the other cast away, but because that the one did, by a lively Faith in him whom he had denied, take hold upon the mercy of God, and the other wanted Faith, whereby he did despair of the Goodness and Mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our sins, acknowledge and confess them; yet all these things shall be but means to bring us to utter desperation, except we do steadfastly believe, that God our Heavenly Father will for his Son Jesus Christ's sake, Pardon and Forgive us our Offences and Trespasses, and utterly put them out of remembrance in his sight. Therefore as we said before, they that teach Repentance without Christ, and a lively Faith in the Mercy of God, do only teach cain's or Judas Repentance. The Fourth is, an Amendment of Life, or a new Life, in bringing forth Fruits worthy of Repentance. For they that do truly Repent, must be clean altered and changed, they must become new Creatures, they must be no more the same that that they were before. And therefore thus said John Baptist unto the Pharisees and Sadducees that came unto his Baptism: O generation of Vipers, 
Matt. 3.  who hath forewarned you to flee from the anger to come? bring forth therefore Fruits worthy of Repentance. Whereby we do learn, that if we will have the wrath of God to be pacified, we must in no wise dissemble, but turn unto him again with a true and found Repentance, which may be known and declared by good Fruits, as by most sure and infallible signs thereof.  
They that do from the bottom of their Hearts acknowledge their Sins, and are unfeignedly sorry for their Offences, will cast off all Hypocrisy, and put on true Humility, and lowliness of Heart. They will not only receive the Physician of the Soul, but also with a most fervent desire long for him. They will not only abstain from the Sins of their former Life, and from all other filthy Vices, but also flee, eschew, and abhor all the occasions of them. And as they did before give themselves to uncleanness of Life, so will they from henceforwards with all diligence give themselves to Innocency, pureness of Life, and true Godliness. 
jonas 3.  We have the Ninevites for an example, which at the Preaching of Ionas did not only proclaim a general Fast, and that they should every one put on Sackcloth; but they all did turn from their Evil Ways, and from the Wickedness that was in their Hands. But above all other, the History of Zaccheus is most notable; For being come unto our Saviour Jesus Christ, 
Luke 19  he did say, Behold Lord, the half of my Goods I give to the Poor; and if I have defrauded any Man, or taken aught away by Extortion or Fraud, I do restore him fourfold.  
Here we see that after his Repentance, he was no more the Man that he was before, but was clean changed and altered. It was so far off, that he would continue and abide still in his unsatiable covetousness, or take aught away fraudulently from any Man, that rather he was most willing and ready to give away his own, and to make satisfaction unto all them that he had done injury and wrong unto. Here may we right well add the sinful Woman, which when she came to our Saviour Jesus Christ, 
Luke 7.  did pour down such abundance of Tears out of those wanton Eyes of hers, wherewith she had alured many unto folly, that she did with them wash his Feet, wiping them with the Hairs of her Head, which she was wont most gloriously to set out, making of them a Net for the Devil. Hereby we do learn, what is the satisfaction that God doth require of us, which is, that we cease from Evil, 
john 5.  and do Good; and if we have done any Man wrong, to endeavour ourselves to make him true amends to the utmost of our power, following in this the example of Zaccheus, and of this sinful Woman, and also that goodly Lesson that John Baptist, Zacharias Son, bid give unto them that came to ask Counsel of him. This was commonly the Penance that Christ enjoined sinners, Go thy way and sin no more. 
John 15.  Which Penance we shall never be able to fulfil without the special grace of him that doth say, Without me ye can do nothing. It is therefore our parts, if at least we be desirous of the health and salvation of our own selves, most earnestly to pray unto our heavenly Father, to assist us with his holy Spirit, that we may be able to hearken unto the Voice of the true Shepherd, and with due obedience to follow the same.  
Let us hearken to the Voice of Almighty God, when he calleth us to Repentance, let us not harden our hearts as such Infidels do, who abuse the time given them of God to repent, and turn it to continue their pride and contempt against God and Man, which know not how much they heap God's wrath upon themselves, for the hardness of their hearts, which cannot repent at the day of Vengeance. Where we have offended the Law of God, let us repent us of our straying from so good a Lord. Let us confess our unworthiness before him, but yet let us trust in Gods free mercy, for Christ's sake, for the pardon of the same. And from henceforth let us endeavour ourselves to walk in a new Life as new born Babes, whereby we may glorify our Father which is in Heaven, and thereby to bear in our Consciences a good testimony of our Faith; so that at the last to obtain the fruition of everlasting life, through the merits of our Saviour; To whom be all praise and honour for ever. Amen.   

The Third Part of the Homily of Repentance.  
IN the Homily last spoken unto you (right wellbeloved People, in our Saviour Christ) ye heard of the true parts and tokens of Repentance; that is, hearty contrition and sorrowfulness of our Hearts, unfeigned confession in word of mouth for our unworthy living before God, a steadfast Faith to the merits of our Saviour Christ for pardon, and a purpose of ourselves by God's grace to renounce our former wicked life, and a full Conversion to God in a new life, to glorify his Name, and to live orderly and charitably, to the comfort of our Neighbour, in all righteousness, and to live soberly and modestly to ourselves, by using abstinence and temperance in word and in deed, in mortifying our earthly Members here upon Earth. Now for a further persuasion to move you to those parts of Repentance, I will declare unto you some causes, which should the rather move you to Repentance.  

The causes that should move us to Repent. Esay 31. Ezek. 33. Hos. 14.  First, The Commandment of God (who in so many places of the holy and sacred Scriptures) doth bid us return unto him. O ye Children of Israel (saith he) turn again from your infidelity, wherein ye drowned yourselves. Again, Turn you, turn you from your evil ways; For why will ye die, O ye House of Israel? And in another place, thus doth he speak by his Prophet Hosea, O Israel, return unto the Lord thy God; For thou hast taken a great fall by thine iniquity. Take unto you these words with you, when you turn unto the Lord and say unto him, Take away all iniquity, and receive us graciously, so will we offer the Calves of our Lips unto thee. In all these places we have an express commandment given unto us of God, for to return unto him. Therefore we must take good heed unto ourselves, lest whereas we have already by our manifold sins and transgressions provoked and kindled the wrath of God against us; we do by breaking this his Commandment, double our offences, and so heap still damnation upon our own heads by our daily offences and trespasses, whereby we provoke the eyes of his Majesty, we do well deserve (if he should deal with us according to his justice,) to be put away for ever from the fruition of his Glory. 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 stubbornness of our own hearts?  
Secondly, The most comfortable and sweet promise that the Lord our God did of his mere mercy and goodness join unto his Commandment; for he doth not only say, Return unto me, O Israel; 
Jer. 4.  but also, if thou wilt return, and put away all thine abominations out of my sight, thou shalt never be moved. These words also have we in the Prophet Ezekiel, 
Ezek. 18.  At what time soever a sinner doth repent him of his sin, from the bottom of his heart, I will put all his wickedness out of my remembrance, (saith the Lord,) so that they shall be no more thought upon. Thus are we sufficiently instructed, that God will according to his promise, freely pardon, forgive, and forget all our sins, so that we shall never be cast in the teeth with them; if obeying his Commadment, and alured by his sweet Promises, we will unfeignedly return unto him.  
Thirdly, The filthiness of sin, which is such, that as long as we do abide in it, God cannot but detest and abhor us, neither can there be any hope that we shall enter into the Heavenly Jerusalem, except we be first made clean and purged from it. But this will never be, unless forsaking our former life, we do with our whole heart return unto the Lord our God, and with a full purpose of amendment of life, flee unto his mercy, taking sure hold thereupon through Faith in the Blood of his Son Jesus Christ. If we should suspect any uncleanness to be in us, 
Similitude  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 filthiness that doth separate and make a division betwixt us and our God, 
Esay 59  and that hideth his Face from us, that he will not hear us? And verily herein doth appear how filthy a thing sin is, sigh than it can by no other means be washed away, but by the Blood of the only begotten Son of God. And shall we not from the bottom of our hearts detest and abhor, and with all earnestness flee from it, sigh that it did cost the dear Heartblood of the only begotten Son of God our Saviour and Redeemer, to purge us from it? Plato doth in a certain place write, that if Virtue could be seen with bodily Eyes, all Men would wonderfully be inflamed and kindled with the love of it; even so on the contrary, if we might with our bodily Eyes behold the filthiness of sin, and the uncleanness thereof, we could in no wise abide it, but as most present and deadly Poison hate and eschew it. We have a common Experience of the same in them, which when they have committed any heinous offence, or some filthy and abominable sin, if it once come to light, or if they chance to have a through feeling of it, they be so ashamed (their own Conscience putting before their Eyes the filthiness of their Act,) that they dare look no Man in the Face, much less that they should be able to stand in the sight of God.  
Fourthly, The uncertainty and brittleness of our own lives, which is such, that we 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 terrible and dreadful, so ought they to move us to seek for to be at one with our heavenly Judge, that we may with a good Conscience appear before him, whensoever it shall please him for to call us, whether it be suddenly or otherwise; for we have no more Charter of our life than they have. But as we are most certain that we shall die, so are we most uncertain when we shall die. For our life doth lie in the hand of God, who will take it away when it pleaseth him. And verily when the highest Summer of all, 
Death, the Lords Sumner. Eccles. 11. Contra Demetrianum. Eccles. 5.  which is death, shall come, he will not be said nay; but we must be forthwith be packing, to be present before the Judgement seat of God, as he doth find us, according as it is written, Whereas the Tree falleth, whether it be toward the South or toward the North, there it shall lie. Whereunto agreeth the saying of the holy Martyr of God St. 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, Make no tarrying to turn unto the Lord, and put not 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. Which words I desire you to mark diligently, because they do most lively put before our Eyes the fondness of many Men, who abusing the long-suffering and goodness of God, do never think on Repentance or amendment of Life. 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 ye should say, Art thou strong and mighty? Art thou lusty and young? Hast thou the Wealth and Riches of the World? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to repent, and to return with speed unto the Lord. For in the day of punishment and of his sudden vengeance, they shall not be able to help thee. And specially, when thou art either by the Preaching of God's Word, or by some inward motion of his holy Spirit, or else by some other means called unto Repentance, neglect not the good occasion that is ministered unto thee, lest when thou wouldst repent, thou hast not the grace for to do it. For to repent is a good gift of God, which he will never grant unto them, who living in carnal security, do make a mock of his Threaten, or seek to rule his Spirit as they list, as though his working and gifts were tied unto their will.  
Fifthly, 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: 
Jer. 24.  I will (saith the Lord) give them for a terrible plague to all the Kingdoms of the Earth, and for a Reproach, and for a Proverb, and for a Curse in all places where I shall cast them, and will send the Sword of Famine and the Pestilence among them, till they be consumed out of the Land. And wherefore is this? Because they hardened their hearts, and would in no wise return from their evil ways, nor yet forsake the wickedness that was in their own hands, that the fierceness of the Lords fury might departed from them. 
Rom. 8.  But yet this is nothing in comparison of the intolerable and endless torments of Hell fire, which they shall be fain to suffer, who after their hardness of heart that cannot repent, do heap unto themselves Wrath against the day of anger, and of the declaration of the just Judgement of God: Whereas, if we will repent, and be earnestly sorry for our sin, and with a full purpose and amendment of Life, flee unto the mercy of our God, and taking sure hold thereupon through Faith in our Saviour Jesus Christ, do bring forth Fruits worthy of Repentance; he will not only pour his manifold Blessings upon us here in this World, but also at the last, after the painful Travels of this Life, reward us with the inheritance of his Children, which is the Kingdom of Heaven, purchased unto us with the death of his Son Jesus Christ our Lord; To whom with the Father and the Holy Ghost, be all praise, glory and honour, World without end. Amen.    

AN HOMILY AGAINST Disobedience and Wilful Rebellion.  

The First Part.  
AS God the Creator & 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, with denunciation of Death if he did transgress and break the said Law and Commandment. And as God would have Man to be his obedient Subject, so did he make all earthly Creatures subject unto Man, who kept their due obedience unto Man, so long as Man remained in his obedience unto God: In the which obedience, if Man had continued still, there had been no Poverty, no Diseases, no Sickness, no Death, nor other miseries wherewith Mankind is now infinitely and most miserably afflicted and oppressed. So here appeareth the Original Kingdom of God over Angels and Man, and universally over all things, and of Man over earthly Creatures which God hath made subject unto him, and withal, the felicity and blessed State, which Angels, Man, and all Creatures had remained in, had they continued in due obedience unto God their King. For as long as in this first Kingdom, the Subjects continued in due obedience to God their King, so long did God embrace all his Subjects with his love, favour and grace, which to enjoy, is perfectly Felicity; whereby it is evident, that Obedience is the principal Virtue of all Virtues, and indeed the very root of all Virtues, 
Mat. 4. b. 9 Mat. 25. d. 41. John 8. f. 44. 2 Pet. 2. a 4. Epist. Judas a. 6. Apoc. 12. b. 7. Gen. 3. a. 1, &. Wisd. 2. d. 24. Gen. 3. b. 8.9, etc. c. 17. & d. 23.24.  and the cause of all Felicity. But as all Felicity and Blessedness should have continued with the continuance of Obedience, so with the breach of Obedience, and breaking in of Rebellion, all Vices and Miseries did withal break in, and overwhelm the World. The first Author of which Rebellion, the Root of all Vices, and Mother of all Mischiefs, was Lucifer, first Gods most excellent Creature and most bounden Subject, who by Rebelling against the Majesty of God, of the brightest and most glorious Angel, is become the blackest and most foul Fiend and Devil; and from the height of Heaven, is fallen into the Pit and bottom of Hell.  
Here you may see the first Author and Founder of Rebellion, and the reward thereof; here you may see the grand Captain and Father of Rebels, who persuading the following of his Rebellion against God their Creator and Lord, unto our first Parents Adam and Eve, brought them in high displeasure with God, wrought their exile and banishment out of Paradise, a place of pleasure and goodness, into this wretched earth and vale of misery; procured unto them sorrows of their Minds, Mischiefs, Sickness, Diseases, death of their Bodies; and which is far more horrible than all worldly and bodily Mischiefs, 
Rom. 5. c. 12. etc. & d. 19 etc.  he had wrought thereby their eternal and everlasting death and damnation, had not God by the obedience of his Son Jesus Christ, repaired that which Man by Disobedience and Rebellion had destroyed, and so of his mercy had pardoned and forgiven him; of which all and singular the Premises, the holy Scriptures do bear record in sundry places.  
Thus do you s●e that neither Heaven nor Paradise could suffer any Rebellion in them, neither be places for any Rebels to remain in. Thus became Rebellion, as you see both the first and the greatest, and the very root of all other sins, and the first and principal cause both of all worldly and bodily Miseries, Sorrows, Diseases, Sicknesses and Deaths; and which is infinitely worse than all these, as is said, the very cause of death and damnation eternal also. After this breach of Obedience to God and Rebellion against His Majesty, all mischiefs and miseries breaking in therewith, and overflowing the World, lest all things should come unto confusion and utter ruin, God forthwith by Laws given unto Mankind, 
Gen. 3. d. 17. Gen 3. c. 16. Job 34. d. 30. & 36. a. 7.  repaired again the rule and order of Obedience, thus by Rebellion overthrown; and besides the Obedience due unto his Majesty, he not only ordained that in Families and Households, The Wife should be obedient unto her Husband, the Children unto their Parents, the Servants unto their Masters; but also, when Mankind increased, and spread itself more largely over the World, he by his holy Word did constitute and ordain in Cities and Countries, several and special Governors and Rulers, unto whom the residue of his People should be obedient.  

Eccl. 8. a 2. & 10. c. 16.17. & d. 20. Psal. 18. g. 50. & 20. b. 6. & 21. a. 1. Prov. 8.115.  As in reading of the Holy Scriptures, we shall find in very many and almost infinite places, as well of the Old Testament as of the New, that Kings and Princes, as well the evil as the good, do Reign by God's Ordinance, and that Subjects are bounden to obey them; that God doth give Prince's Wisdom, great Power and Authority; that God defendeth them against their Enemies, and destroyeth their Enemies horribly; that the anger and displeasure of the Prince is as the roaring of a Lion, and the very messenger of death; and the Subject that provoketh him to displeasure, sinneth against his own Soul; with many other things concerning both the Authority of Princes and the Duty of Subjects. But here let us rehearse two special places out of the New Testament, which may stand instead of all other. 
Rom. 13.  The first out of St. Paul's Epistle to the Romans and the thirteenth Chapter, where he writeth thus unto all Subjects, Let every Soul be subject unto the higher Powers, for there is no Power but of God, and the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation. For Princes are not to be feared for good Works, but for evil. Wilt thou then be without fear of the Power? Do well, so shalt thou have praise of the same; for he is the Minister of God for thy Wealth: But if thou do evil, fear; for he beareth not the Sword for nought, for he is the Minister of God, to take vengeance upon him that doth evil. Wherefore ye must be subject, not because of Wrath only, but also for Conscience sake; for, for this cause ye pay also tribute; for they are Gods Ministers, serving for the same purpose. Give to every Man therefore his due; tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear belongeth, honour to whom ye own honour. Thus far are S. Paul's words. The second place is in St. Peter's Epistle, and the second Chapter, 
1 Pet. 2.  whose words are these, Submit yourselves unto all manner of Ordinances of Man for the Lords sake, whether it be unto the King, as unto the chief Head; either unto Rulers, as unto them that are sent of him for the punishment of evil doers, but for the cherishing of them that do well. For so is the Will of God, that with well doing ye may stop the mouths of ignorant and foolish Men, as free, and not as having the liberty for a cloak of maliciousness, but even as the Servants of God. Honour all Men, love Brotherly Fellowship, fear God, honour the King. Servants, obey your Masters with fear, not only if they be good and courteous, but also though they be froward. Thus far out of St. Peter.  
By these two places of the Holy Scriptures, it is most evident that Kings, Queens, and other Princes, (for he speaketh of Authority and Power, be it in Men or Women,) are ordained of God, are to be obeyed and honoured of their Subjects; that such Subjects as are disobedient or rebellious against their Princes, disobey God, and procure their own damnation; that the government of Princes is a great blessing of God, given for the Commonwealth, specially of the good and godly: For the comfort and cherishing of whom, God giveth and setteth up Princes; and on the contrary part, to the fear, and for the punishment of the evil and wicked. Finally, That if Servants ought to obey their Masters, not only being gentle, but such as be froward; as well and much more ought subjects to be obedient, not only to their good and courteous, but also to their sharp and rigorous Princes. It cometh therefore neither of chance and fortune, (as they term it,) nor of the ambition of mortal Men and Women, climbing up of their own accord to dominion, that there be Kings, Queens, Princes, & other Governors ov●r Men being their Subjects; but all Kings, Queens, & other Governors are specially appointed by the ordinance of God. And as God himself being of an infinite Majesty, Power and Wisdom, ruleth and governeth all things in Heaven and Earth, 
Psal. 80. b. 16 & 45. a. 6. etc. & 47. a. 2. Eccl. 17. c.  as the Universal Monarch, and only King and Emperor over all, as being only able to take and bear the charge of all; so hath he constituted, ordained, and set earthly Princes over particular Kingdoms and Dominions in Earth, both for the avoiding of all confusion, which else would be in the World, if it should be without Governors, and for the great quiet and benefit of earthly Men their Subjects; and also that the Princes themselves in Authority, Power, Wisdom, Providence, and righteousness in government of People and Countries committed to their charge, should resemble his heavenly Governance, as the Majesty of heavenly things, may by the baseness of earthly things be shadowed and resembled. 
Mat. 18. c. 23. & 22.12. Ps. 10. b. 16 and 45. a. b. & 47. a. 2. etc. Mat. 22. b. 13. & 25. c. 34. Psal. 82. b. 6.  And for that similitude that is between the heavenly Monarchy and earthly Kingdoms well governed, our Saviour Christ in sundry Parables saith, That the Kingdom of Heaven is resembled unto a Man, a King; and as the name of the King is very often attributed and given unto God in Holy Scriptures, so doth God himself in the same Scriptures, sometimes vouchsafe to communicate his Name with earthly Princes, terming them Gods; doubtless for that similitude of Government, which they have or should have, not unlike unto God their King, unto the which similitude of heavenly Government, the nearer and nearer that an earthly Prince doth come in his Regiment, the greater Blessing of God's mercy is he unto that Country and People over whom he Reigneth; and the further and further that an earthly Prince doth swerve from the example of the heavenly Government, the greater plague is he of God's wrath, and punishment by God's justice, unto that Country and People, over whom God for their sins hath placed such a Prince and Governor. For it is indeed evident, both by the Scriptures, and daily by experience, that the maintenance of all Virtue and Godliness, and consequently of the Wealth and Prosperity of a Kingdom and People, doth stand and rest more in a wise and good Prince on the one part, than in great multitudes of other Men being Subjects; and on the contrary part, the overthrow of all Virtue and Godliness, and consequently the decay and utter ruin of a Realm and People, doth grow and come more by an undiscreet and evil Governor, than by many thousands of other Men being Subjects. 
Eccles. 10. d. 16. Prov. 16. & 29. Eccles. 10. Esa. 32. a.  Thus say the Scriptures, Well is thee, O thou Land (saith the Preacher) whose King is come of Nobles, and whose Princes eat in due season, for necessity, and not for lust. Again, A Wise and Righteous King maketh his Realm and People wealthy: And a Good, Merciful, and Gracious Prince, is a shadow in Heat, as a defence in Storms, as Dew, as sweet showers, as fresh Water-springs in great droughts.  
Again, the Scriptures, of undiscreet and evil Princes, speak thus, 
Eccles. 10.16. Pro. 28. & 29.  Woe be to thee (O thou band) whose King is but a Child, and whose Princes are early at their Banquets. Again, When the wicked do Reign, than Men go to Ruin. And again, A foolish Prince destroyeth the People, and a covetous King undoeth his Subjects. Thus speak the Scriptures, thus experience testifieth of good and evil Princes.  
What shall Subjects do then? shall they obey Valiant, Stout, Wise, and Good Princes, and Contemn, Disobey, and Rebel against Children being their Princes, or against undiscreet and evil Governors? God forbidden: For First, What a perilous thing were it to commit unto the Subjects the Judgement, which Prince is Wise and Godly, and his Government good, and which is otherwise; as though the Foot must judge of the Head; an enterprise very heinous, and must needs breed Rebellion. For who else be they that are most inclined to Rebellion, but such haughty Spirits? From whom springeth such foul ruin of Realms? Is not Rebellion the greatest of all Mischiefs? And who are most ready to the greatest of Mischiefs, but the worst Men? Rebels therefore the worst of all Subjects are most ready to Rebellion, as being the worst of all Vices, and farthest from the duty of a good Subject, as on the contrary part, the best Subjects are most firm and constant in obedience, as in the special and peculiar virtue of good Subjects. What an unworthy matter were it then, to make the naughtiest Subjects (and most inclined to Rebellion and all evil,) Judges over their Princes, over their Government, and over their Counsellors, to determine which of them be good or tolerable, and which be evil and so intolerable, that they must needs be removed by Rebels, being ever ready as the naughtiest Subjects, soon to Rebel against the best Princes, specially if they be young in Age, Women in Sex, or gentle and courteous in Government; as trusting by their wicked boldness, easily to overthrow their weakness and gentleness, or at the least so to fear the minds of such Princes, that they may have impunity of their mischievous do.  
But whereas, indeed a Rebel is worse than the worst Prince, and Rebellion worse than the worst Government of the worst Prince that hitherto hath been; both Rebels are unmeet Ministers, and Rebellion an unfit and unwholesome Medicine to reform any small lacks in a Prince, or to cure any little griefs in Government; such lewd Remedies being far worse than any other maladies and disorders that can be in the Body of a Commonwealth. But whatsoever the Prince be or his Government, it is evident, that for the most part those Princes whom some Subjects do think to be very godly, and under whose Government they rejoice to live; some other Subjects do take the same to be evil and ungodly, and do wish for a change. If therefore all Subjects that mislike of their Prince should Rebel, no Realm should ever be without Rebellion. It were more meet that Rebels should hear the advice of wise Men, and give place unto their Judgement, and follow the example of obedient Subjects; as reason is, that they whose understanding is blinded with so evil an affection, should give place to them that be of sound judgement, and that the worst should give place to the better; and so might Realms continue in long Obedience, Peace and Quietness. But what if the Prince be undiscreet, and evil indeed, and is also evident to all men's eyes, that he so is? I ask again, What if it be long of the wickedness of the Subjects, that the Prince is undiscreet and evil; Shall the Subjects both by their wickedness provoke God for their deserved punishment, to give them an undiscreet or evil Prince, and also rebel against him, and withal against God, who for the punishment of their sins did give them such a Prince? Will you hear the Scriptures concerning this Point? 
Job 34.10. Hos. 13.6.  God (say the Holy Scriptures,) maketh a wicked Man to Reign for the sins of the People. Again, God giveth a Prince in his anger, (meaning an evil one,) and taketh away a Prince in his displeasure; meaning especially, when he taketh away a good Prince for the sins of the People; as in our Memory he took away our good Josias, King Edward, in his young and good years for our wickedness. And contrarily the Scriptures do teach, 
2 Par. 2.9. Prov. 16.  That God giveth wisdom unto Princes, and maketh a wise and good King to Reign over that People whom he loveth, and who loveth him. Again, If the People obey God, 
1 Reg. 12.  both they and their King shall prosper and be safe, else both shall perish, saith God by the mouth of Samuel.  
Here you see that God placeth as well evil Princes as good, and for what cause he doth both. If we therefore will have a good Prince, either to be given us, or to continue; now we have such a one, let us by our obedience to God and to our Prince, move God thereunto. If we will have an evil Prince (when God shall send such a one,) taken away, and a good in his place, let us take away our wickedness which provoketh God to place such a one over us; and God will either displace him, or of an evil Prince make him a good Prince, so that we first will change our evil into good. For will you hear the Scriptures? 
Prov. 21.  The heart of the Prince is in God's hand, which way soever it shall please him, he turneth it. Thus say the Scriptures, Wherefore let us turn from our sins unto the Lord with all our Hearts, and he will turn the Heart of the Prince unto our quiet and wealth: Else for Subjects to deserve through their sins to have an evil Prince, and then to Rebel against him, were double and triple evil, by provoking God more to plague them. Nay, let us either deserve to have a good Prince, or let us patiently suffer and obey such as we deserve. And whether the Prince be good or evil, let us according to the Counsel of the holy Scriptures, Pray for the Prince, for his continuance and increase in goodness, if he be good, and for his amendment, if he be evil.  
Will you hear the Scriptures concerning this most necessary Point? 
1 Tim. 2.  I exhort therefore (saith St. Paul) that above all things, Prayers, Supplications, Intercessions, and giving of Thanks be had for all Men, for Kings, and all that are in Authority, that we may live a quiet and peaceable life with all godliness; for that is good and acceptable in the sight of God our Saviour, etc. This is St. Paul's Counsel, and who I pray you, was Prince over the most part of the Christians, when Gods holy Spirit by St. Paul's Pen gave them this Lesson? Forsooth, Caligula, Claudius, or Nero; who were not only no Christians but Pagans, and also either foolish Rulers, or most cruel Tyrants. Will you yet hear the Word of God to the Jews, when they were Prisoners under Nabuchodonosor King of Babylon, after he had slain their Kings, Nobles, Parents, Children, and Kinsfolks, burned their Country, Cities, yea Jerusalem itself, and the holy Temple, and had carried the residue remaining a live, Captives with him into Babylon? Will you hear yet what the Prophet Baruch saith unto God's People being in this Captivity: 
Baruc. 1.11.  Pray you, saith the Prophet, for the life of Nabuchodonosor King of Babylon, and for the life of Balthasar his Son, that their days may be as the days of Heaven upon the Earth, that God also may give us strength and lighten our Eyes, that we may live under the defence of Nabuchodonosor King of Babylon, and under the Protection of Balthasar his Son, that we may long do them service, and find favour in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God.  
Thus far the Prophet Baruch his words, which are spoken by him unto the People of God, of that King who was an Heathen, a Tyrant, and cruel Oppressor of them, and had been a Murderer of many Thousands of their Nations, and a Destroyer of their Country, with a Confession that their sins had deserved such a Prince to Reign over them. And shall the old Christians, by St. Paul's exhortation, Pray for Caligula, Claudius, or Nero? Shall the Jews Pray for Nabuchodonosor? These Emperors and Kings being strangers unto them, being Pagans and Infidels, being Murderers, Tyrants, and cruel Oppressors of them, and Destroyer's of their Country, Countrymen, and Kinsmen, the Burners of their Villages, Towns, Cities, and Temples? And shall not we Pray for the long, prosperous, and godly Reign of our natural Prince? No stranger (which is observed as a great blessing in the Scriptures) of our Christian, our most gracious Sovereign, no Heathen, nor Pagan Prince? Shall we not Pray for the health of our most merciful, most loving Sovereign, the Preserver of us and our Country in so long peace, quietness, and security, no cruel Person, no Tyrant, no Spoiler of our Goods, no Shedder of Blood, no Burner and Destroyer of our Towns, Cities, and Countries, as were those for whom yet as ye have heard, Christians being their Subjects ought to Pray? Let us not commit so great Ingratitude against God and our Sovereign, as not continually to thank God for his Government, and for his great and continual benefits and blessings poured upon us by such Government. Let us not commit so great a sin against God, against ourselves, and our Country, as not to pray continually unto God for the long continuance of so gracious a Ruler unto us and our Country. Else shall we be unworthy any longer to enjoy those benefits and blessings of God, which hitherto we have had by her, shall be most worthy to fall into all those mischiefs and miseries, which we and our Country have by God's grace through her Government, hitherto escaped.  
What shall we say of those Subjects? May we call them by the name of Subjects? Who neither be thankful, nor make any Prayer to God for so gracious a Sovereign; but also themselves take Armour wickedly, assemble Companies and Bands of Rebels, to break the public Peace so long continued; and to make, not War, but Rebellion, to endanger the Person of such a gracious Sovereign, to hazard the Estate of their Country, (for whose defence they should be ready to spend their Lives,) and being English Men, to rob, spoil, destroy, and burn in England English Men, to kill and murder their own Neighbours and Kinsfolk, their own Countrymen, to do all evil and mischief; yea, and more too than Foreign Enemies would or could do? What shall we say of these Men, who use themselves thus rebelliously against their gracious Sovereign? Who, if God for their wickedness had given them an Heathen Tyrant to Reign over them, were by God's Word bound to obey him, and to pray for him? What may be spoken of them? So far doth their unkindness, unnaturalness, wickedness, mischievousness in their do, pass and excel any thing, and all things that can be expressed and uttered by words. Only let us wish unto all such most speedy Repentance, and with so grievous sorrow of heart, as such so horrible sins against the Majesty of God do require; who in most extreme unthankfulness do rise, not only against their gracious Prince, against their natural Country, but against all their Countrymen, Women and Children, against themselves, their Wives, Children and Kinsfolks, and by so wicked an example, against all Christendom, and against whole Mankind of all manner of People throughout the wide World, such Repentance, I say, such sorrow of Heart God grant unto all such, whosoever rise of private and malicious purpose, as is meet for such mischiefs attempted, and wrought by them. And unto us and all other Subjects, God of his mercy grant, that we may be most unlike to all such, and most like to good, natural, loving, and obedient Subjects: Nay, that we may be such indeed, not only showing all obedience ourselves, but as many of us as be able to the uttermost of our power, ability, & understanding, to stay and repress all Rebels, and Rebellions against God, our gracious Prince, and natural Country, at every occasion that is offered unto us. And that which we are all able to do, unless we do it, we shall be most wicked, and most worthy to feel in the end such extreme Plagues, as God hath ever poured upon Rebels.  
Let us make continual Prayers unto Almighty God, even from the bottom of our hearts, that he will give his grace, power and strength unto our gracious King, to vanquish and subdue all, as well Rebels at home as Foreign Enemies, that all Domestical Rebellions being suppressed and pacified, and all outward Invasions repulsed and abandoned, we may not only be sure, and long continue in all obedience un o our gracious Sovereign, and in that peaceable and quiet life which hitherto we have led under his Majesty, with all security; but also that both our gracious King, and we his Subjects, may all together in all obedience unto God the King of Kings, and unto his holy Laws, lead our lives so in this World, in all Virtue and Godliness, that in the World to come, we may enjoy his everlasting Kingdom; which I beseech God to grant, as well to our gracious Sovereign, as unto us all, for his Son our Saviour Jesus Christ's sake; To whom with the Father and the Holy Ghost, one God and King immortal, be all glory, praise and thanksgiving, World without end. Amen.  
Thus have you heard the First Part of this Homily. Now, good People, Let us pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which be Common Enemies, as well to the Truth of thy Eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of England, which thou hast of thy Divine Providence assigned in these our days to the Government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony Hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of England, or to oppress the Crown of the same; and convert them to the knowledge of thy Son, the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy Mercies. Lighten (we beseech the) their ignorant Hearts to embrace the Truth of thy Word, or else so abate their cruelty (O most mighty Lord) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thy aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may by relieved, and they which be in fear of their cruelty, may be comforted; and finally that all Christian Realms, and especially this Realm of England, may by thy Defence and Protection continue in the Truth of the Gospel, and enjoy perfect Peace, Quietness and Security: And that we for these thy Mercies, jointly all together with one consonant Heart and Voice, may thankfully render to thee all Laud and Praise, that we, knit in one Godly concord and unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and the holy Ghost, art one Eternal, Almighty, and most merciful God: To whom be all Laud and Praise, World without end. Amen.    

The Second Part of the Homily against Disobedience and Wilful Rebellion.  
AS in the First Part of this Treaty of Obedience of Subjects to their Princes, and against Disobedience and Rebellion, I have alleged divers sentences out of the holy Scriptures for proof; so shall it be good for the better declaration and confirmation of the said wholesome Doctrine, to allege one example or two out of the holy Scriptures of the Obedience of Subjects, not only unto their good and gracious Governors, but also unto their evil and unkind Princes. As King Saul was not of the best, but rather of the worst sort of Princes, as being out of God's favour for his disobedience against God in sparing (in a wrong pity) the King Agag, whom Almighty God commanded to be slain, according to the Justice of God against his sworn Enemy; and although Saul of a Devotion meant to Sacrifice such things as he spared of the Amalechites to the Honour and Service of God; yet Saul was reproved for his wrong Mercy and Devotion, and was told, that Obedience would have more pleased him than such lenity, which sinful humanity (saith holy Chrysostom) is more cruel before God, than any Murder or shedding of Blood when it is commanded of God. But yet how evil soever Saul the King was, and out of God's favour, yet was he obeyed of his Subject David, the very best of all Subjects, and most valiant in the service of his Prince and Country in the Wars, the most obedient and loving in Peace, and always most true and faithful to his Sovereign and Lord, and farthest off from all manner of Rebellion. For the which his most painful, true and faithful Service, King Saul yet rewarded him not only with great unkindness, but also sought his destruction and death by all means possible; so that David was fain to save his life, not by Rebellion or any Resistance, but by flight, and hiding himself from the King's sight. Which notwithstanding, when King Saul upon a time came alone into the Cave where David was, so that David might easily have slain him, yet would he neither hurt him himself, neither suffer any of his Men to lay hands upon him. Another time also David entering by night with one Abisai, a valiant and fierce Man, into the Tent where King Saul did lie asleep, where also he might yet more easily have slain him, yet would he neither hurt him himself nor suffer Abisai (who was willing and ready to slay King Saul,) once to touch him. Thus did David deal with Saul his Prince, notwithstanding that King Saul continually saught his death and destruction. It shall not be amiss unto these Deeds of David, to add his words, and to show you what he spoke unto such as encouraged him to take his opportunity and advantage to slay King Saul as his mortal Enemy, when he might. 
1 Reg. 24. b. 7, etc. 1 Reg. 26. b. 9 & b. 10, etc.  The Lord keep me (saith David,) from doing that thing, and from laying hands upon my Lord, Gods Anointed. For who can lay his hand upon the Lords Anointed and be guiltless? As truly as the Lord liveth, except that the Lord do smite him, or his days shall come to die, or that he go down to War, and be slain in Battle; the Lord be merciful unto me, that I lay not my hand upon the Lords Anointed.  
These be David's words, 
1 Reg. 24. a. 1 Reg. 1, b. 7. & b. 9 2 Reg. 1. b.  spoken at sundry times to divers his Servants, provoking him to slay King Saul when opportunity served him thereunto. Neither is it to be omitted and left out, how, when an Amalechite had slain King Saul, even at saul's own bidding and commandment; (for he would live no longer now, for that he had lost the Field against his Enemies the Philistines,) the said Amalechite making great haste to bring first word and news thereof unto David, as joyous unto him for the death of his mortal Enemy, bringing withal the Crown that was upon King saul's head, and the Bracelet that was about his arm, both as a proof of the truth of his news, and also as fit and pleasant Presents unto David, being by God appointed to be King Saul his Successor in the Kingdom; 
2 Reg. 1. c. 12.  yet was that faithful and godly David so far from rejoicing at these news, that he rend his , Wept and Mourned, and Fasted; and so far off from thanksgiving to the Messenger, either for his deed in killing the King, though his deadly Enemy, or for his Message and News, or for his Presents that he brought, that he said unto him, How happened it that thou wast not afraid to lay thy hands upon the Lords Anointed, to slay him? Whereupon, 
2 Reg. 1. c. 4. c. 15.  immediately he commanded one of his Servants to kill the Messenger, and said, Thy Blood be upon thine own head, for thine own mouth hath witnessed against thyself in confessing that thou hast slain the Lords Anointed.  
This Example, dearly beloved, is notable, and the Circumstances thereof are well to be considered, for the better instruction of all Subjects in their bounden Duty of Obedience, and perpetual fearing of them from attempting of any Rebellion or hurt against their Prince. On the one part, David was not only a good and true Subject, but also such a Subject as both in Peace and War had served and saved his Prince's honour and life, and delivered his Country and Countrymen from great danger of Infidels, Foreign and most cruel Enemies, horribly invading the King and his Country; 
1 Reg. 8. d. 18. & g. 30.  for which David was in a singular favour with all the People, so that he might have had great numbers of them at his Command, if he would have attempted any thing. 
1 Reg. 16. c 12. c. etc. 1 Reg. 18. c. 11. 2 Reg. 15. c. 11. 1 Reg. 18. 10. 12.  Besides this, David was no common nor absolute Subject, but Heir apparent to the Crown and Kingdom, by God appointed to Reign after Saul; which as it increased the favour of the People that knew it, towards David, so did it make David's cause and case much differing from the case of common and absolute Subjects. And which is most of all, David was highly and singularly in the favour of God: On the contrary part King Saul was out of God's favour (for that cause which is before rehearsed) and he as it were God's Enemy, and therefore like in War and Peace to be hurtful and pernicious unto the Commonwealth, and that was known to many of his Subjects, for that he was openly rebuked of Samuel for his disobedience unto God, which might make the People the less to esteem him. 
1 Reg. 15. & 22. & 26.  King Saul was also unto David a mortal and deadly Enemy, though without David's deserving, who by his faithful, painful, profitable, yea, most necessary Service, had well deserved, as of his Country, so of his Prince; but King Saul far otherwise; the more was his unkindness, hatred, and cruelty towards such a good Subject, both odious and detestable. Yet would David neither himself slay nor hurt such an Enemy, for that he was his Prince and Lord, nor would suffer any other to kill, hurt, or lay hand upon him, when he might have been slain without any stir, tumult, or danger of any Man's life: Now let David answer to such demands, as Men desirous of Rebellion, do use to make. Shall not we, specially being so good Men as we are, 
The Demand.  Rise and Rebel against a Prince, hated of God, and God's Enemy; and therefore likely not to prosper either in War or Peace, but to be hurtful and pernicious to the Commonwealth? 
The Answer.  No, saith good and godly David, Gods and such a Kings faithful Subject; and so Convicting such Subjects as attempt any Rebellion against such a King, to be neither good Subjects nor good Men. But say they, 
The Demand.  shall we not rise and rebel against so unkind a Prince, nothing considering or regarding our true, faithful, and painful Service, or the safeguard of our Posterity? No, (saith good David, 
The Answer. The Demand. The Answer. ) whom no such unkindness could cause to forsake his due obedience to his Sovereign. Shall we not (say they,) rise and rebel against our known, mortal, and deadly Enemy, that seeketh our lives? No, (saith godly David,) who had learned the Lesson that our Saviour afterward plainly taught, that we should do no hurt to our Fellow-Subjects, though they hate us and be our Enemies; much less unto our Prince, though he were our Enemy. Shall we not Assemble an Army of such good Fellows as we are, and by hazarding of our lives, 
The Demand.  and the lives of such as shall withstand us; and withal hazarding the whole Estate of our Country, remove so naughty a Prince? No, (saith godly David,) for I, 
The Answer.  when I might without Assembling force or number of Men, without tumult or hazard of any Man's life, or shedding of any drop of Blood, 
The Demand.  have delivered myself and my Country of an evil Prince; yet would I not do it. Are not they (say some,) lusty and courageous Captains, valiant Men of stomach, and good men's Bodies, that do venture by force to kill and depose their King, 
The Answer.  being a naughty Prince, and their mortal Enemy? They may be as lusty and courageous as they list; yet saith godly David, They can be no good nor godly Men that so do; for I not only have rebuked, but also commanded him to be slain as a wicked Man, which slew King Saul mine enemy; though he being weary of his life for the loss of the Victory against his Enemies, desired that Man to slay him. 
The Demand. The Answer.  What shall we then do to an evil, to an unkind Prince, an Enemy to us, hated of God, hurtful to the Commonwealth, & c? Lay no violent hand upon him, (saith David,) but let him live until God appoint and work his end, either by natural Death, or in War by lawful Enemies, not by traitorous Subjects.  
Thus would godly David make answer; and St. Paul, as ye heard before, willeth us also to pray for such a Prince. If King David would make these Answers, as by his deeds and words recorded in the Holy Scriptures, indeed he doth make unto all such Demands concerning rebelling against evil Princes, unkind Princes, cruel Princes, Princes that be to their good Subjects mortal Enemies, Princes that are out of God's favour, and so hurtful or like to be hurtful to the Commonwealth: What Answer think you would he make to those that demand, 
An unnatural and wicked Question.  whether they (being naughty and unkind Subjects,) may not, to the great hazard of the life of many thousands, and the utter danger of the State of the Commonwealth, and the whole Realm assemble a sort of Rebels, either to depose, to put in fear, or to destroy their natural and loving Princes, enemy to none, good to all, even to them, the worst of all other, the maintainer of perpetual Peace, Quietness and Security, most beneficial to the Commonwealth, most necessary for the safeguard of the whole Realm? What answer would David make to their Demand, whether they may not attempt cruelly and unnaturally to destroy so peaceable and merciful a Prince? What (I say,) would David, so reverently speaking of Saul, and so patiently suffering so evil a King, what would he answer and say to such Demands? What would he say? nay, what would he do to such high Attempters, who so said and did as you before have heard, unto him that slew the King his Master, though a most wicked Prince? If he punished with death as a wicked doer such a Man, with what reproaches of words would he revile such, yea, with what torments of most shameful deaths would he destroy such Hellhounds rather than evil Men, such Rebels, I mean, as I last spoke of? For if they who do disobey an evil and unkind Prince, be most unlike unto David, that good Subject: What be they who do rebel against a most natural and loving Prince? And if David being so good a Subject that he obeyed so evil a King, was worthy of a Subject to be made a King himself: What be they which are so evil Subjects, that they will rebel against their gracious Prince, worthy of? Surely, no mortal Man can express with words, nor conceive in mind the horrible and most dreadful damnation that such be worthy of, who disdaining to be the quiet and happy Subjects of their good Prince, are most worthy to be the miserable Captives, and vile Slaves of that infernal Tyrant Satan, and with him to suffer eternal slavery and torments. This one Example of the good Subject David, out of the Old Testament, may suffice, and for the notableness of it, serve for all. 
Luk. 2. a. 1  In the New Testament, the excellent Example of the blessed Virgin Mary, the Mother of our Saviour Christ, doth at the first offer itself. When Proclamation or Commandment was sent into Jury from Augustus the Emperor of Rome, that the People there should repair unto their own Cities and Dwelling places, there to be taxed; neither did the blessed Virgin, though both highly in God's favour, and also being of the Royal Blood of the ancient natural Kings of Jury, disdain to obey the Commandment of an Heathen and Foreign Prince, when God had placed such an one over them: Neither did she allege for any excuse, that she was great with Child, and most near her time of Deliverance; neither grudged she at the length and tedious Journey from Nazareth to Bethlehem, from whence and whither she must go to be taxed; neither repined she at the sharpness of the dead time of Winter, being the latter end of December, an unfit time to travel in, specially a long Journey for a Woman being in her case; but all excuses set apart she obeyed, 
Luk. 2. a. 7.  and came to the appointed place; where at her coming she found such great resort and throng of People, that finding no place in any Inn, she was fain, after her long, painful, and tedious Journey, to take up her Lodging in a Stable, where also she was delivered of her blessed Child; and this also declareth how near her time she took that Journey. This Obedience of this most noble and most virtuous Lady, to a Foreign & Pagan Prince, doth well teach us (who in comparison of her, are most base and vile,) what ready obedience we do owe to our natural and gracious Sovereign. Howbeit, in this case the obedience of the whole Jewish Nation (being otherwise a stubborn People, 
Luk. a. 2.3. ●at. 17. d. 25, etc. Mark 12. b. 17. Luke 20. d. 15. Mat. 27. a. Luke 23.1. John 19.20 Mat. 17. c. 26. Luke 23. d. 24. ) unto the commandment of the same Foreign Heathen Prince, doth prove, that such Christians as do not most readily obey their natural and gracious Sovereign, are far worse than the stubborn Jews, whom we yet account as the worst of all People. But no Example ought to be of more force with us Christians, than the example of Christ our Master and Saviour, who though he were the Son of God, yet did always behave himself most reverently to such Men as were in Authority in the World in his time; and he not rebelliously behaved himself, but openly did teach the Jews to pay tribute unto the Roman Emperor, though a Foreign and a Pagan Prince, yea, himself with his Apostles paid tribute unto him: And finally, being brought before Pontius Pilate, a stranger born, and an Heathen Man, being Lord Precedent of Jury, he acknowledged his Authority and Power to be given him from God, and obeyed patiently the sentence of most painful and shameful Death, which the said Judge pronounced and gave most unjustly against him, without any grudge, murmuring, or evil word once giving.  
There be many and divers other examples of the obedience to Princes, even such as be evil, in the New Testament, to the utter confusion of disobedient and rebellious People; but this one may be an eternal Example, which the Son of God, and so the Lord of all, Jesus Christ hath given to us his Christians and Servants, and such as may serve for all, to teach us to obey Princes, though strangers, wicked and wrongful, when God for our sins shall place such over us. Whereby it followeth avoidable, that such as do disobey or rebel against their own natural gracious Sovereigns, howsoever they call themselves or be named of others, yet are they indeed no true Christians, but worse than Jews, worse than Heathens, and such as shall never enjoy the Kingdom of Heaven, which Christ by his obedience purchased for true Christians, being obedient to him the King of all Kings, and to their Prince whom he hath placed over them; The which Kingdom the peculiar place of all such obedient Subjects, I beseech God our heavenly Father, for the same our Saviour Jesus Christ's sake to grant unto us; To whom with the Holy Ghost, be all laud, honour and glory, now and for ever. Amen.  
Thus have you heard the Second Part of this Homily. Now, good People, Let us pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which be Common Enemies, as well to the Truth of thy Eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of England, which thou hast of thy Divine Providence assigned in these our days to the Government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony Hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of England, or to oppress the Crown of the same; and convert them to the knowledge of thy Son, the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy Mercies. Lighten (we beseech the) their ignorant Hearts to embrace the Truth of thy Word, or else so abate their cruelty (O most mighty Lord) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thy aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may be relieved, and they which be in fear of their cruelty, may be comforted; and finally that all Christian Realms, and especially this Realm of England, may by thy Defence and Protection continue in the Truth of the Gospel, and enjoy perfect Peace, Quietness and Security: And that we for these thy Mercies, jointly all together with one consonant Heart and Voice, may thankfully render to thee all Laud and Praise, that we, knit in one Godly concord and unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and th● 〈◊〉 Ghost, art one Eternal, Almighty, and most merc●●●● God: To whom be all Laud and Praise, World without end. Amen.    

The Third Part of the Homily against Disobedience and Wilful Rebellion.  
AS I have in the First Part of this Treatise showed unto you the Doctrine of the Holy Scriptures, as concerning the Obedience of true Subjects to their Princes, even as well to such as be evil, as unto the good; and in the Second Part of the same Treaty, confirmed the same Doctrine by notable examples, likewise taken out of the Holy Scriptures; so remaineth it now, that I partly do declare unto you in this Third Part, what an abominable sin against God and Man Rebellion is, and how dreadfully the wrath of God is kindled and inflamed against all Rebels, and what horrible plagues, punishments and deaths, and finally, eternal damnation doth hang over their heads; as how on the contrary part, good and obedient Subjects are in God's favour, and be partakers of Peace, Quietness and Security, with other Gods manifold blessings in this World, and by his mercies through our Saviour Christ, of life everlasting also in the World to come. How horrible a sin against God and Man Rebellion is, cannot possibly be expressed according unto the greatness thereof. For he that nameth Rebellion, nameth not a singular or one only sin, as is Theft, Robbery, Murder, and such like; but he nameth the whole puddle and sink of all sins against God and Man, against his Prince, his Country, his Countrymen, his Parents, his Children, his Kinsfolks, his Friends, and against all Men universally; all sins, I say, against God and all Men heaped together, nameth he, that nameth Rebellion. For concerning the offence of God's Majesty, who seethe not that Rebellion riseth first by contempt of God and of his holy Ordinances and Laws, wherein he so straight commandeth Obedience, forbiddeth. Disobedience and Rebellion? And besides, the dishonour done by Rebels unto Gods holy name, by their breaking of their Oath made to their Prince, with the attestation of God's Name, and calling of his Majesty to witness: Who heareth not the horrible Oaths and Blasphemies of Gods holy Name, that are used daily amongst Rebels, that is, either amongst them, or heareth the truth of their Behaviour? Who knoweth not that Rebels do not only themselves leave all Works necessary to be done upon Work-days, undone, whiles they accomplish their abominable work of Rebellion, and to compel others that would gladly be well occupied to do the same; but also how Rebels do not only leave the Sabbath-day of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also do by their Works of wickedness, most horribly profane and pollute the Sabbath-day, serving Satan, and by doing of his work, making it the Devil's day instead of the Lords day? Besides that, they compel good Men that would gladly serve the Lord, assembling in his Temple and Church upon his day, as becometh the Lords Servants, to Assemble and meet Armed in the Field, to resist the fury of such Rebels. Yea, and many Rebels, lest they should leave any part of God's Commandments in the first Table of his Law unbroken, or any sin against God undone, do make Rebellion for the maintenance of their Images and Idols, and of their Idolatry committed, or to be committed by them; and in despite of God, cut and tear in sunder his holy Word, and tread it under their Feet, as of late ye know was done.  

The fifth Commandment.  As concerning the second Table of God's Law, and all sins that may be committed against Man, who seethe not that they be contained in Rebellion? For first, the Rebels do not only dishonour their Prince, the Parent of their Country, but also do dishonour and shame their natural Parents, if they have any, do shame their Kindred and Friends, do disinherit and undo for ever their Children and Heirs. 
The sixth and eighth Commandment.  Thefts, Robberies and Murders, which of all sins are most loathed of most Men, are in no Men so much, nor so perniciously and mischievously as in Rebels. For the most arrant Thiefs, cruelest Murderers that ever were, so long as they refrain from Rebellion, as they are not many in number, so spreadeth their wickedness and damnation unto a few; they spoil but a few, they shed the Blood but of a few in comparison. But Rebels are the cause of infinite Robberies, and murderers of great Multitudes, and of those also whom they should defend from the spoil and violence of other; and as Rebels are many in number, so doth their wickedness and damnation spread itself unto many. And if Whoredom and Adultery amongst such Persons as are agreeable to such wickedness, are (as they indeed be) most damnable: 
The Seventh Commandment  What are the forcible oppressions of Matrons and men's Wives, and the violating and deflowering of Virgins and Maids, which are most rife with Rebels? How horrible and damnable think you are they? Now besides that, 
The Nninth Commandment.  Rebels by breach of their Faith given, and the Oath made to their Prince, be guilty of most damnable Perjury: It is wondrous to see what false colours and feigned causes, by slanderous lies made upon their Prince and the Counsellors, Rebels will devise to cloak their Rebellion withal, which is the worst and most damnable of all false witness-bearing that may be possible: For what should I speak of coveting or desiring of other men's Wives, Houses, Lands, Goods and Servants, 
The Tenth Commandment.  in Rebels, who by their wills would leave unto no Man any thing of his own.  
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 amongst Rebels. For first, As Ambition and Desire to be aloft, which is the property of Pride, stirreth up many men's minds to Rebellion; so cometh it of a Luciferian pride and presumption, that a few rebellious Subjects should set themselves up against the Majesty of their Prince, against the Wisdom of the Counsellors, against the power and force of all Nobility, and the faithful Subjects and People of the whole Realm. As for Envy, Wrath, Murder, and desire of Blood, and covetousness of other men's Goods, Lands and Live, they are the inseparable accidents of all Rebels, and peculiar Properties that do usually stir up wicked Men unto Rebellion.  
Now such as by Riotousness, Gluttony, Drunkenness, excess of Apparel, and unthrifty Games, have wasted their own Goods unthriftily; the same are most apt unto and most desirous of Rebellion, whereby they trust to come by other men's Goods unlawfully and violently. And where other Gluttons and Drunkards take too much of such Meats▪ and Drinks as are served to Tables, Rebels waste and consume in short space, all Corn in Barns, Fields, or elsewhere, whole Garners, whole Storehouses, whole Sellers, devour whole Flocks of Sheep, whole Droves of Oxen and Kine. And as Rebels that are married, leaving their own Wives at home, do most ungraciously; so much more do unmarried Men, worse than any Stallions or Horses, (being now by Rebellion set at liberty from Correction of Laws, which bridled them before,) abuse by force, other men's Wives and Daughters, and ravish Virgins and Maids most shamefully, abominably, and damnably.  
Thus all sins, by all names that sins may be named, and by all means that sins may be committed and wrought, do all wholly upon heaps follow Rebellion, and are to be found altogether amongst Rebels. Now whereas Pestilence, 
2 Reg. 24. cap. 14.  Famine and War, are by the Holy Scriptures declared to be the greatest Worldly Plagues and Miseries that likely can be; it is evident, that all the Miseries that all these Plagues have in them, do wholly altogether follow Rebellion; wherein, as all their Miseries be, so is there much more mischief than in them all.  
For it is known, that in the resorting of great Companies of Men together, which in Rebellion happeneth both upon the part of true Subjects and of the Rebels, by their close lying together, and corruption of the Air and place where they do lie, with Ordure and much filth in the hot weather, and by unwholesome Lodging, and lying often upon the ground, specially in cold and wet weather in Winter, by their unwholesome Diet, and feeding at all times, and often by Famine, and lack of Meat and Drink in due time; and again, by taking too much at other times: It is well known, I say, that as well Plagues and Pestilences, as all other kinds of Sicknesses and Maladies, by these means grow up and spring amongst Men, whereby more Men are consumed at the length, than are by dint of Sword suddenly slain in the Field. So that not only Pestilences, but also all other Sicknesses, Diseases and Maladies, do follow Rebellion, which are much more horrible than Plagues, Pestilences and Diseases, sent directly from God, as hereafter shall appear more plainly.  
And as for Hunger and Famine, they are the peculiar companions of Rebellion; for while Rebels do in short time spoil and consume all Corn and necessary Provision, which Men with their labours had gotten and appointed upon, for their finding the whole Year after; and also do let all other Men, Husbandmen, and others, from their Husbandry, and other necessary works, whereby Provision should be made for times to come; who seethe not that extreme Famine and Hunger must needs shortly ensue and follow Rebellion? 
2 Reg. 24. cap. 24.  Now whereas the wise King and godly Prophet David judged War to be worse than either Famine or Pestilence, for that these two are often suffered by God for Man's amendment, and be not sins of themselves; but Wars have always the sins and mischiefs of Men, upon the one side or other joined with them, and therefore is War the greatest of these worldly mischiefs; but of all Wars, Civil War is the worst, and far more abominable yet is Rebellion than any Civil War, being unworthy the name of any War; so far it exceedeth all Wars in all naughtiness, in all mischief, and in all abomination. And therefore our Saviour Christ denounceth desolation and destruction to that Realm, 
Mat. 12.  that by Sedition and Rebellion is divided in itself.  
Now as I have showed before, that Pestilence and Famine, so is it yet more evident, that all the calamities, miseries, and mischiefs of War, be more grievous, and do more follow Rebellion than any other War, as being far worse than all other Wars. For not only those ordinary and usual mischiefs and miseries of other Wars do follow Rebellion, as Corn, and other things necessary to Man's use, to be spoiled, Houses, Villages, Towns, Cities to be taken, sacked, burned and destroyed, not only many very wealthy Men, but whole Countries to be impoverished and utterly beggared, many thousands of Men to be slain and murdered, Women and Maids to be violated and deflowered; which things when they are done by Foreign Enemies, we do much mourn, as we have great causes; yet are all these miseries without any wickedness wrought by any of our own Countrymen. But when these mischiefs are wrought in Rebellion by them that should be Friends, by Countrymen, by Kinsmen, by those that should defend their Country and Countrymen from such miseries; the misery is nothing so great as is the mischief and wickedness, when the Subjects unnaturally do Rebel against their Prince, whose honour and life they should defend, though it were with the loss of their own lives. Countrymen disturb the public Peace and Quietness of their Country, for defence of whose Quietness they should spend their lives; the Brother to seek, and often to work the death of his Brother, the Son of the Father, the Father to seek or procure the death of his Sons, being at Man's Age, and by their faults to disinherit their innocent Children and Kinsmen their Heirs for ever, for whom they might purchase Live and Lands, as natural Parents do take care and pains, and to be at great costs and charges; and universally instead of all Quietness, Joy and Felicity, which do follow blessed Peace and due Obedience, to bring in all troubles, sorrow, disquietness of Minds and Bodies, and all Mischief and Calamity, to turn all good Order upside down, to bring all good Laws in contempt, and to tread them under feet, to oppress all Virtue and Honesty, and all virtuous and honest Persons, and to set all Vice and Wickedness, and all vicious and wicked Men at liberty; to work their wicked Wills, which were before bridled by wholesome Laws, to weaken, to overthrow, and to consume the strength of the Realm, their natural Country, as well by the spending and wasting of the Money and Treasure of the Prince and Realm, as by murdering the People of the same, 
Prov. 14.  their own Countrymen, who should defend the honour of their Prince and liberty of their Country, against the Invasion of Foreign Enemies: And so finally, To make their Country thus by their mischief weakened, ready to be a prey and spoil to all outward Enemies that will invade it, to the utter and perpetual captivity, slavery, and destruction of all their Countrymen, their Children, their Friends, their Kinsfolk left alive, whom by their wicked Rebellion, they procure to be delivered into the hands of the Foreign Enemies, as much as in them doth lie.  
In Foreign Wars our Countrymen in obtaining the Victory win the praise of valiantness; yea, and though they were overcome and slain, yet win they an honest commendation in this World, and die in a good Conscience for serving God, their Prince, and their Country, and be Children of eternal Salvation: But the Rebels, how desperate and strong soever they be, yet win they shame here in fight against God, their Prince and Country, and therefore justly do fall headlong into Hell if they die, and live in shame and fearful Conscience though they escape.  
But commonly they be rewarded with shameful Deaths, their Hands and Carcases set upon Poles, and hanged in Chains, eaten with Kites and Crows, judged unworthy the honour of Burial; and so their Souls, if they repent not, (as commonly they do not,) the Devil hurrieth them into Hell in the midst of their mischief. For which dreadful execution, St. Paul showeth the cause of Obedience, 
Rom. 13.  not only for fear of Death, but also in Conscience to God-ward, for fear of eternal damnation in the World to come.  
Wherefore good People, let us, as the Children of Obedience, fear the dreadful Execution of God, and live in quiet Obedience, to be the Children of everlasting Salvation. For as Heaven is the place of good obedient Subjects, and Hell the Prison and Dungeon of Rebels against God and their Prince; so is that Realm happy where most obedience of Subjects doth appear, being the very Figure of Heaven; and contrariwise where most Rebellions and Rebels be, there is the express similitude of Hell; and the Rebels themselves are the very Figures of Fiends and Devils, and their Captain the ungracious pattern of 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; and as undoubtedly Children of Peace, the inheriters of Heaven with God the Father, God the Son, and God the Holy Ghost. To whom be all Honour and Glory, for ever and ever. Amen.  
Thus have you heard the First Part of this Homily. Now, good People, Let us pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which be Common Enemies, as well to the truth of thy Eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of England, which thou hast of thy Divine Providence assigned in these our days, to the government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony Hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of England, or to oppress the Crown of the same; and convert them to the knowledge of thy Son, the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy mercies. Lighten (we beseech thee,) their ignorant Hearts to embrace the Truth of thy Word, or else so abate their cruelty (O most mighty Lord,) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thy aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may be relieved, and they which be in fear of their cruelty may be comforted; and finally that all Christian Realms, and especially this Realm of England, may by thy Defence and Protection continue in the Truth of the Gospel, and enjoy perfect Peace, Quietness and Security: And that we for these thy Mercies, jointly all together with one consonant Heart and Voice, may thankfully render to thee all Laud and Praise, that we knit in one godly Concord and Unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and the Holy Ghost, art one Eternal, Almighty, and most merciful God. To whom be all Laud and Praise, World without end. Amen.    

The Fourth Part of the Homily against Disobedience and Wilful Rebellion.  
FOr your further instruction, (good People,) to show unto you how much Almighty God doth abhor Disobedience and Wilful Rebellion, specially when Rebels advance themselves so high, that they arm themselves with Weapon, and stand in the Field to sight against God, their Prince, and their Country: It shall not be out of the way to show some Examples set out in Scriptures, written for our eternal Erudition. We may soon know (good People,) how heinous an offence the treachery of Rebellion is, if we call to remembrance the heavy wrath and dreadful indignation of Almighty God against Subjects, as do only but inwardly grudge, mutter, and murmur against their Governors, though their inward Treason so privily hatched in their Breasts, come not to open Declaration of their do, as hard it is, whom the Devil hath so far enticed against God's Word to keep themselves there; no, he meaneth still to blow the Coal, to kindle their Rebellious Hearts to flame into open Deeds, if he be not with Grace speedily withstood.  

Num. 11. a Num. 12. c. 10. Num. 16. Ps. 77.  Some of the Children of Israel being Murmurers against their Magistrates, appointed over them by God, were stricken with foul Leprosy; many were burnt up with Fire, suddenly sent from the Lord; sometime a great sort of thousands were consumed with the Pestilence; sometime they were stinged to death with a strange kind of fiery Serpents; and (which is most horrible,) some of the Captains with their Band of Murmurers, not dying by any usual or natural death of Men, but the Earth opening, they, with their Wives, Children and Families, were swallowed quick down into Hell. 
Num. 16.  Which horrible destructions of such Israelites as were Murmurers against Moses, appointed by God to be their Head and chief Magistrate, 
Num. 16.  are recorded in the Book of Numbers, and other places of the Scriptures; for perpetual memory and warning to all subjects, how highly God is displeased with the murmuring and evil speaking of Subjects against their Princes; so that as the Scripture recordeth, 
Exod. 16. b. 7, etc.  Their murmur was not against their Prince only, being a mortal Creature, but against God himself also. Now if such strange and horrible Plagues did fall upon such Subjects as did only murmur and speak evil against their Heads, what shall become of those most wicked imps of the Devil that do conspire, arm themselves, assemble great numbers of Armed Rebels, and lead them with them against their Prince and Country, spoiling and robbing, killing and murdering all good Subjects that do withstand them, as many as they may prevail against? But those Examples are written to stay us, not only from such mischiefs, but also from murmuring, and speaking once an evil word against our Prince, which though any should do never so secretly, yet do the Holy Scriptures show, that the very Birds of the Air will bewray them; and these so many Examples before noted out of the Holy Scriptures, do declare, That they shall not escape horrible punishment therefore. Now concerning Actual Rebellion; 
Eccl. 10. d. 2 King. 15. c. 12. & 17. a. 1, etc. 11. & 18. b. 7.18.  Amongst many Examples thereof set forth in the Holy Scriptures, the Example of Absalon is notable; who entering into Conspiracy against King David his Father, both used the advice of very witty Men, and assembled a very great and huge company of Rebels; the which Absalon, though he were most goodly of Person, of great Nobility, being the King's Son, in great favour of the People, and so dearly beloved of the King himself, so much, that he gave commandment that (notwithstanding his Rebellion,) his life should be saved; when for these considerations, most Men were afraid to lay hands upon him, 
2 King. 18. a. 5.  a great Tree stretched out his Arm, as it were for that purpose, caught him by the great and long Bush of his goodly Hair, lapping about it as he fled hastily bareheaded under the said Tree, and so hanged him up by the Hair of his Head in the Air, to give an eternal document, that neither comeliness of Personage, 
2 King. 18. b. 9  neither Nobility, nor favour of the People, no, nor the favour of the King himself can save a Rebel from due punishment: God the King of all Kings being so offended with him, that rather than he should lack due Execution for his Treason, every Tree by the Way will be a Gallows or Gibbet unto him, and the Hair of his own Head will be unto him instead of a Halter to hang him up with, rather than he should lack one. A fearful example of God's punishment (good People,) to consider. Now Achitophel, 
Achitophel  though otherwise an exceeding wise Man, yet the mischievous Counsellor of Absalon in this wicked Rebellion, for lack of an Hangman, a convenient Servitor for such a Traitor, went and hanged up himself. 
2 King. 15. c. 12. & 16. d. 2. 23. & 17. f. 23. 2 King. 18. c. 7. 8, 9  A worthy end of all false Rebels, who rather than they should lack due execution, will by God's just Judgement become Hangmen unto themselves. Thus happened it to the Captains of that Rebellion; beside forty thousand of rascal Rebels slain in the Field, and in the Chase.  
Likewise, is it to be seen in the Holy Scriptures, how that great Rebellion, which the Traitor Seba moved in Israel, 
2 King. 20.  was suddenly appeased, the head of the Captain Traitor (by the means of a silly Woman,) being cut off. And as the Holy Scripture doth show, so doth daily experience prove, that the Counsels, Conspiracies, and attempts of Rebels, never took effect, neither came to good, but to most horrible end. For though God doth oftentimes prosper just and lawful Enemies, 
Ps. 20.12.  which be no Subjects, against their Foreign Enemies; yet did he never long prosper Rebellious Subjects against their Prince, were they never so great in Authority, 
Gen. 14.  or so many in number. Five Princes or Kings (for so the Scripture termeth them,) with all their multitudes, could not prevail against Chedorlaomer, unto whom they had promised Loyalty and Obedience, and had continued in the same certain years, but they were all overthrown and taken Prisoners by him; but Abraham with his Family and Kinsfolks, an handful of Men in respect, owing no subjection unto Chedorlaomer, overthrew him and all his Host in Battle, and recovered the Prisoners, and delivered them. So that though War be so dreadful and cruel a thing, as it is, yet doth God often prosper a few in lawful Wars with Foreign Enemies, against many thousands; but never yet prospered he Subjects being Rebels against their natural Sovereign, were they never so great or noble, so many, so stout, so witty and politic, but always they came by the overthrow, and to a shameful end; so much doth God abhor Rebellion more than other Wars, though otherwise being so dreadful, and so great a destruction to Mankind. Though not only great multitudes of the rude and rascal Commons, but sometime also Men of great Wit, Nobility and Authority, have moved Rebellions against their lawful Princes, (whereas true Nobility should most abhor such Villainous, and true wisdom should most detest such frantic Rebellion,) though they should pretend sundry causes, as the Redress of the Commonwealth (which Rebellion of all other mischiefs doth most destroy,) or Reformation of Religion, (whereas Rebellion is most against all true Religion,) though they have made a great show of holy meaning by beginning their Rebellions with a counterfeit Service of God, 
2 Reg. 15. c. 12.  (as did wicked Absalon begin his Rebellion with Sacrificing unto God,) though they display and bear about Ensigns and Banners, which are acceptable unto the rude ignorant common people; great multitudes of whom by such false pretences and shows, they do deceive and draw unto them; yet were the multitudes of the Rebels never so huge and great, the Captains never so noble, politic and witty, the Pretences feigned to be never so good and holy, yet the speedy overthrow of all Rebels, of what number, State or Condition soever they were, or what colour or cause soever they pretended, is and ever hath been such, that God thereby doth show, that he alloweth neither the dignity of any Person, nor the multitude of any People, nor the weight of any Cause, as sufficient, for the which the Subjects may move Rebellion against their Princes.  
Turn over and read the Histories of all Nations, look over the Chronicles of our own Country, call to mind so many Rebellions of old time, and some yet fresh in memory, ye shall not find that God ever prospered any Rebellion against their natural and lawful Prince; but contrariwise, that the Rebels were overthrown and slain, and such as were taken Prisoners dreadfully executed. Consider the great and noble Families of Dukes, Marquesses, Earls, and other Lords, whose Names ye shall read in our Chronicles, now clean extinguished and gone, and seek out the causes of the decay; you shall find, that not lack of Issue and Heirs Male hath so much wrought that decay, and waste of Noble Bloods and Houses, as hath Rebellion.  
And for so much as the Redress of the Commonwealth hath of old been the usual feigned pretence of Rebels, and Religion now of late beginneth to be a colour of Rebellion; let all godly and discreet Subjects consider well of both, and first concerning Religion. If peaceable King Solomon was judged of God to be more meet to build his Temple, (whereby the ordering of Religion is meant,) than his Father King David, though otherwise a most godly King; for that David was a great Warrior, and had shed much Blood, though it were in his Wars against the Enemies of God: Of this may all godly and reasonable Subjects consider, that a peaceable Prince, specially our most peaceable and merciful King, who hath hitherto shed no Blood at all, no, not of his most deadly Enemies, is more like and far meeter, either to set up or to maintain true Religion, than are bloody Rebels, who have not shed the Blood of God's Enemies, as King David had done, but do seek to shed the Blood of God's Friends, of their own Countrymen, and of their own most dear Friends and Kinsfolk, yea, the destruction of their most gracious Prince and natural Country, for defence of whom they ought to be ready to shed their Blood if need should so require. What a Religion it is, that such Men by such means would restore, may easily be judged; even as good a Religion surely, as Rebels be good Men and obedient Subjects, and as Rebellion is a good Mean of Redress and Reformation, being itself the greatest deformation of all that may possibly be. But as the truth of the Gospel of our Saviour Christ, being quietly and soberly taught, though it do cost them their lives that do teach it, is able to maintain the true Religion; so hath a frantic Religion need of such furious maintainances as is Rebellion, and of such Patrons as are Rebels, being ready not to die for the true Religion, but to kill all that shall or dare speak against their false Superstition and wicked Idolatry. Now concerning pretences of any Redress of the Commonwealth made by Rebels, every Man that hath but half an Eye may see how vain they be; Rebellion being, as I have before declared, the greatest ruin and destruction of all Commonwealths that may be possible. And who so looketh on the one part upon the Persons and Government of the Kings most Honourable Counsellors, by the experiment of so many years proved honourable to his Majesty, and most profitable and beneficial unto our Country and Countrymen; and on the other part, considereth the Persons, State and Conditions of the Rebels themselves, the Reformers, as they take upon them, of the present Government, he shall find that the most rash and hare-brained Men, the greatest unthrifts that have most lewdly wasted their own Goods and Lands, those that are over the ears in debt, and such as for their Thefts, Robberies and Murders, dare not in any well governed Commonwealth, where good Laws are in force, show their Faces, such as are of most lewd and wicked Behaviour and Life, and all such as will not or cannot live in peace, are always most ready to move Rebellion, or take part with Rebels. And are not these meet Men, trow you, to restore the Commonwealth decayed, who have so spoiled and consumed all their own Wealth and Thrift? and very like to amend other men's manners, who have so vile Vices and abominable; Conditions themselves? Surely, that which they falsely call Reformation, is indeed not only a defacing or deformation, but also an utter destruction of all Commonwealth, as would well appear, might the Rebels have their wills? and doth right well, and too well appear by their doing in such places of the Country where Rebels do rout, where though they tarry but a very little while, they make such Reformation that they destroy all places, and undo all Men where they come, that the Child yet unborn may rue it, and shall many Years hereafter curse them.  
Let no good and discreet Subjects therefore follow the Flag or Banner displayed to Rebellion, and born by Rebels, though it have the image of the Plough painted therein, with God speed the Plough, written under in great Letters, knowing that none hinder the Plough more than Rebels, who will neither go to the Plough themselves, nor suffer other that would go unto it. And though some Rebels bear the Picture of the five wounds painted, against those who put their only hope of Salvation in the wounds of Christ; not those wounds which are painted in a Clout by some lewd Painter, but in those wounds which Christ himself bore in his precious Body; though they little knowing what the Cross of Christ meaneth, which neither Carver nor Painter can make, do bear the Image of the Cross painted in a Rag, against those that have the Cross of Christ painted in their Hearts, yea, though they paint withal in their Flags, Hoc signo vinces. By this Sign thou shalt get the Victory, by a most fond imitation of the Posy of Constantinus Magnus, that noble Christian Emperor, and great Conqueror of God's Enemies, (a most unmeet Ensign for Rebels,) the Enemies of God, their Prince and Country, or what other Banner soever they shall bear; yet let no good and godly Subject, upon any hope of Victory or good Success, follow such Standard-bearers of Rebellion.  
For as examples of such Practices are to be found as well in the Histories of old, as also of latter Rebellions, in our Fathers and our fresh Memory; so notwithstanding these Pretences made and Banners born, are recorded withal to perpetual Memory, the great and horrible murders of infinite multitudes and thousands of the Common People slain in Rebellion, dreadful executions of the Authors and Captains, the pitiful undoing of their Wives and Children, and disinheriting of the Heirs of the Rebels for ever, the spoiling, wasting, and destruction of the People and Country where Rebellion was first begun, that the Child then, and yet unborn might rue and lament it, with the final overthrow and shameful deaths of all Rebels, set forth as well in the Histories of Foreign Nations, as in the Chronicles of our own Country, some thereof being yet in fresh Memory, which if they were collected together, would make many Volumes and Books: But on the contrary part, all good luck, success and prosperity that ever happened unto any Rebels of any Age, Time or Country, may be contained in a very few lines or words.  
Wherefore, to conclude, let all good Subjects, considering how horrible a sin against God, their Prince, their Country and Countrymen, against all Gods and Man's Laws Rebellion is, being indeed not one several sin, but all sins against God and Man heaped together, considering the mischievous life and deeds, and the shameful ends and deaths of all Rebels hitherto; and the pitiful undoing of their Wives, Children and Families, and disinheriting of their Heirs for ever; and above all things considering the eternal damnation that is prepared for all impenitent Rebels in Hell, with Satan the first Founder of Rebellion, and Grand Captain of all Rebels; let all good Subjects (I say,) considering these things, avoid and flee all Rebellion as the greatest of all mischiefs, and embrace due obedience to God and our Prince, as the greatest of all Virtues, that we may both escape all Evils and Miseries that do follow Rebellion in this World, and eternal damnation in the World to come, and enjoy Peace, Quietness and Security, with all other God's benefits and blessings which follow Obedience in this life, and finally may enjoy the Kingdom of Heaven, the peculiar place of all obedient Subjects to God and their Prince in the World to come; which I beseech God, the King of all Kings, grant unto us for the obedience of his Son our Saviour Jesus Christ; unto whom with the Father and the Holy Ghost, one God and King immortal, all honour, service and obedience of all his Creatures is due for ever. Amen.  
Thus have you heard the Fourth Part of this Homily. Now, good People, Let us pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which be common Enemies, as well to the truth of thy eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of England, which thou hast of thy Divine Providence assigned in these our days, to the government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony Hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of England, or to oppress the Crown of the same; and convert them to the knowledge of thy Son, the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy mercies. Lighten (we beseech thee,) their ignorant Hearts to embrace the Truth of thy Word, or else so abate their cruelty (O most mighty Lord,) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thy aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may be relieved, and they which be in fear of their cruelty may be comforted; and finally that all Christian Realms, and especially this Realm of England, may by thy Defence and Protection continue in the Truth of the Gospel, and enjoy perfect Peace, Quietness and Security: And that we for these thy Mercies, jointly all together with one consonant Heart and Voice, may thankfully render to thee all Laud and Praise, that we knit in one godly Concord and Unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and the Holy Ghost, art one Eternal, Almighty, and most merciful God. To whom be all Laud and Praise, World without end. Amen.    

The Fifth Part of the Homily against Disobedience and Wilful Rebellion.  
WHereas, after both Doctrine and examples of due Obedience of Subjects to their Princes, I declared lastly unto you, what an abominable sin against God and Man Rebellion is, and what horrible Plagues, Punishments and Deaths, with Death everlasting, finally doth hang over the heads of all Rebels; it shall not be either impertinent or unprofitable now to declare who they be, whom the Devil, the first Author and Founder of Rebellion, doth chief use, to the stirring up of Subjects to Rebel against their lawful Princes; that knowing them, ye may flee them and their damnable suggestions, avoid all Rebellion, and escape the horrible plagues, and dreadful death and damnation eternal, finally due to all Rebels.  
Though many causes of Rebellion may be reckoned, and almost as many as there be Vices in Men and Women, as hath been before noted; yet in this place I will only touch the principal and most usual causes, as specially Ambition and Ignorance. By Ambition, I mean, the unlawful and restless desire in Men, to be of higher estate than God hath given or appointed unto them. By Ignorance, I mean no unskilfulness in Arts and Sciences, but the lack of knowledge of God's blessed Will declared in his holy Word, which teacheth both extremely to abhor all Rebellion, as being the root of all mischief, and specially to delight in obedience, as the beginning and Foundation of all goodness, as hath been also before specified. And as these are the two chief causes of Rebellion, so are there specially two sorts of Men in whom these Vices do Reign, by whom the Devil, the Author of all evil, doth chief stir up all Disobedience and Rebellion.  
The restless Ambitious having once determined by one means or other to achieve to their intended purpose, when they cannot by lawful and peaceable means climb so high as they do desire, they attempt the same by force and violence; wherein, when they cannot prevail against the ordinary Authority and Power of lawful Princes and Governors themselves alone, they do seek the aid and help of the ignorant multitude, abusing them to their wicked purpose. Wherefore, seeing a few ambitious and malicious are the Authors and Heads, and multitudes of ignorant Men are the Ministers and furtherers of Rebellion; the chief Point of this part shall be as well to notify to the simple and ignorant Men, who they be that have been and be usual Authors of Rebellion, that they may know them; and also to admonish them to beware of the subtle suggestions of such restless ambitious Persons, and so to flee them; that Rebellions, (though attempted by a few Ambitious,) through the lack of maintenance by any multitudes, may speedily and easily, without any great labour, danger or damage, be re-ressed and clearly extinguished.  
It is well known, as well by all Histories as by daily Experience, that none have either more ambitiously aspired above Emperors, Kings and Princes; nor have more perniciously moved the ignorant People to Rebellion against their Princes, than certain Persons which falsely challenge to themselves to be only counted and called Spiritual. I must therefore here yet once again briefly put you (good People,) in remembrance out of God's holy Word, how our Saviour Jesus Christ and his holy Apostles, the Heads and chief of all true Spiritual and Ecclesiastical Men, behaved themselves towards the Princes and Rulers of their time, though not the best Governors that ever were, that you be not ignorant whether they be the true Disciples and followers of Christ and his Apostles, and so true spiritual Men, that either by Ambition do so highly aspire, or do most maliciously teach, or most perniciously do execute Rebellion against their lawful Princes, being the worst of all carnal Works and mischievous Deeds.  

Mat. 17. d. 25. Mark. 12. b. 14. Luke 20. d. 25. Mat. 27. Luke 23. Rom. 13. a. 1, etc. 1 Tim. 2. a. 1. 1 Pet. 2. c. 13. John 6. b. 15. and 18. f. 36. Mat. 20. d. 25. Mark 10. f. 42. Luke 22. c. 25. Mat. 23. a. 8. Luke 9 f. 46. 2 Cor. 1. d. 24. 1 Pet. 5. a 3. Mat. 18. a. 4. & 20. d. 28. Luke 9 f. 48. & 22. c. 27. Sex decree. lib. 3. tit. 16. cap. unic. & lib. 5. tit. 9 cap. 5. i● glossa.  The holy Scriptures do teach most expressly, that our Saviour Christ himself, and his Apostles, St. Paul, St. Peter, with others, were unto the Magistrates and higher Powers, which ruled at their being upon the Earth, both obedient themselves, and did also diligently and earnestly exhort all other Christians to the like obedience unto their Princes and Governors; whereby it is evident, that Men of the Clergy and Ecclesiastical Ministers, as their Successors ought both themselves specially, and before other, to be obedient unto their Princes, and also to exhort all others unto the same. Our Saviour Christ likewise teaching by his Doctrine that his Kingdom was not of this World, did by his Example in fleeing from those that would have made him King, confirm the same; expressly also forbidding his Apostles, and by them the whole Clergy, all Princely Dominion over People and Nations; and he, and his holy Apostles likewise, namely Peter and Paul, did forbid unto all Ecclesiastical Ministers, dominion over the Church of Christ. And indeed, whiles the Ecclesiastical Ministers continued in Christ's Church, in that order that is in Christ's Word prescribed unto them, and in Christian Kingdoms kept themselves obedient to their own Princes, as the Holy Scripture doth teach them; both was Christ's Church more clear from ambitious Emulations and Contentions, and the State of Christian Kingdoms less subject unto Tumults and Rebellions. But after that Ambition and desire of Dominion entered once into Ecclesiastical Ministers, whose greatness, after the Doctrine and Example of our Saviour, should chief stand in humbling themselves; and that the Bishop of Rome being by the order of God's Word, none other than the Bishop of that one See and Diocese, and never yet well able to govern the same, did by intolerable Ambition, challenge not only to he the Head of all the Church dispersed throughout the World, but also to be Lord of all Kingdoms of the World, as is expressly set forth in the Book of his own Canon Laws, most contrary to the Doctrine and Example of our Saviour Christ, whose Vicar, and of his Apostles, namely Peter, whose Successor he pretendeth to be: After this Ambition entered, and his Challenge once made by the Bishop of Rome, he became at once the spoiler and destroyer both of the Church, which is the Kingdom of our Saviour Christ, and of the Christian Empire, and all Christian Kingdoms, as an Universal Tyrant over all.  
And whereas, before that Challenge made, there was great amity and love amongst the Christians of all Countries; hereupon began Emulation and much Hatred between the Bishop of Rome and his Clergy and Friends on the one part, and the Grecian Clergy and Christians of the East on the other part, for that they refused to acknowledge any such Supreme Authority of the Bishop of Rome over them: The Bishop of Rome for this cause amongst other, not only naming them, and taking them for Schismatics, but also never ceasing to persecute them; and the Emperors who had their See and continuance in Greece, by stirring of the Subjects to Rebellion against their Sovereign Lords, and by raising deadly hatred and most cruel Wars between them and other Christian Princes. And when the Bishops of Rome had translated the Title of the Emperor, and as much as in them did lie, the Empire itself, from their Lord the Emperor of of Greece, and of Rome also by right unto the Christian Princes of the West, they became in short space no better unto the West Emperors, than they were before unto the Emperors of Greece; for the usual discharging of Subjects from their Oath of Fidelity, made unto the Emperors of the West their Sovereign Lords, by the Bishops of Rome; the unnatural stirring up of the Subjects unto Rebellion against their Princes, yea, of the Son against the Father, by the Bishop of Rome; the most cruel and bloody Wars raised amongst Christian Princes of all Kingdoms, the horrible murder of infinite thousands of Christian Men, being slain by Christians; and which ensued thereupon, the pitiful losses of so many goodly Cities, Countries, Dominions and Kingdoms, sometime possessed by Christians in Asia, Africa, Europe; the miserable fall of the Empire and Church of Greece, sometime the most flourishing part of Christendom, into the hands of the Turks; the lamentable diminishing, decay, and ruin of Christian Religion; the dreadful increase of Paganism, and Power of the Infidels and Miscreants, and all by the practice and procurement of the Bishop of Rome chief, is in the Histories and Chronicles written by the Bishop of Rome's own Favourers and Friends to be seen, and as well known unto all such as are acquainted with the said Histories. The ambitious intents and most subtle drifts of the Bishops of Rome in these their Practices, appeared evidently by their bold attempt in spoiling and robbing the Emperors of their Towns, Cities, Dominions and Kingdoms, in Italy, Lombardy and Sicily, of ancient right belonging to the Empire; and by joining of them unto their Bishopric of Rome, or else giving them unto strangers, to hold them of the Church and Bishop of Rome as in capite, and as of the chief Lords thereof, in which tenure they hold the most part thereof even at this day. But these ambitious, and indeed traitorous means and spoiling of their Sovereign Lords; the Bishops of Rome, of Priests, and none other by right than the Bishops of one City and Diocese, are by false usurpation become great Lords of many Dominions, mighty Princes, yea, or Emperors rather, as claiming to have divers Princes and Kings to their Vassals, Liegemen and Subjects; as in the same Histories written by their own Familiars and Courtiers, is to be seen. And indeed, since the time that the Bishops of Rome by Ambition, Treason and Usurpation, achieved and attained to this height and greatness, they behaved themselves more like Princes, Kings and Emperors in all things, than remained like Priests, Bishops, and Ecclesiastical or (as they would be called) Spiritual persons, in any one thing at all. For after this rate they have handled other Kings and Princes of other Realms throughout Christendom, as well as their Sovereign Lords the Emperors, usually discharging their Subjects of their Oath of Fidelity, and so stirring them up to Rebellion against their natural Princes, whereof some examples shall in the last part hereof be notified unto you.  
Wherefore let all good Subjects knowing these, the special Instruments and Ministers of the Devil, to the stirring up of all Rebellions, avoid and flee them and the pestilent suggestions of such Foreign Usurpers and their Adherents, and embrace all obedience to God, and their natural Princes and Sovereigns, that they may enjoy God's blessings and their Prince's favour, all Peace, Quietness, Security in this World, and finally attain through Christ our Saviour, life everlasting in the World to come; which God the Father for the same our Saviour Jesus Christ his sake grant unto us all. To whom with the Holy Ghost, be all honour and glory, World without end. Amen.  
Thus have you heard the Fifth Part of this Homily. Now, good People, Let us Pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which he Common Enemies, as well to the Truth of thy Eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of England, which thou hast of thy Divine Providence assigned in these our days to the Government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony Hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of England, or to oppress the Crown of the same; and convert them to the knowledge of thy Son, the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy Mercies. Lighten we beseech thee) their ignorant hearts to embrace the Truth of thy Word, or else so abate their cruelty (O most mighty Lord) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thy aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may be relieved, and they which be in fear of their cruelty, may be comforted; and finally that all Christian Realms, and especially this Realm of England, may by thy Defence and Protection continue in the Truth of the Gospel, and enjoy perfect Peace, Quietness and Security: And that we for these thy Mercies, jointly all together with one consonant Heart and Voice, may thankfully render to thee all Laud and Praise, that we, knit in one Godly concord and unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and the holy Ghost, art one Eternal, Almighty, and most merciful God: To whom be all Laud and Praise, World without end. Amen.    

The Sixth and last Part of the Homily against Disobedience and Wilful Rebellion.  
NOw whereas the Injuries, Oppressions, Raveny, and Tyranny of the Bishops of Rome, Usurping as well against their natural Lords the Emperors, as against all other Christian Kings and Kingdoms, and their continual stirring of Subjects unto Rebellions against their Sovereign Lords, whereof I have partly admonished you before, were intolerable; and it may seem more than marvel, that any Subjects would after such sort hold with unnatural Foreign Usurpers against their own Sovereign Lords and natural Country: It remaineth, that I do declare the Mean whereby they compassed these matters, and so to conclude this whole ●reaty of due Obedience, and against Disobedience and Wilful Rebellion. You shall understand, 
Of the ignorance of simple people, the later Part:  that by ignorance of God's Word, wherein they kept all Men, specially the Common People, they wrought and brought to pass all these things, making them believe that all that they said was true, all that they did was good and godly; and that to hold with them in all things, against Father, Mother, Prince, Country, and all Men, was most meritorious. And indeed what mischief will not blind ignorance, lead simple Men unto?  
By ignorance the Jewish Clergy induced the common People to ask the delivery of Barrabas the seditious murderer, and to sue for the cruel Crucifying of our Saviour Christ, for that he rebuked the Ambition, Superstition, and other Vices of the High Priests and Clergy. For as our Saviour Christ testifieth, that those who Crucified him witted not what they did; so doth the Holy Apostle St. Paul say, If they had known, if they had not been ignorant, they would never have Crucified the Lord of Glory; but they knew not what they did. Our Saviour Christ himself also foreshow that it should come to pass by ignorance, that those who should persecute and murder his true Apostles and Disciples, should think they did God acceptable Sacrifice and good Service; as it is also verified even at this day.  
And in this ignorance have the Bishops of Rome kept the People of God, specially the common sort, by no means so much as by withdrawing the Word of God from them, and by keeping it under the vail of an unknown strange tongue. For as it served the ambitious humour of the Bishops of Rome, to compel all Nations to use the natural Language of the City of Rome, where they were Bishops, which shown a certain acknowledging of subjection unto them; so yet served it much more their crafty purpose, thereby to keep all People so blind, 
Si cognovissent. Gregorius 2, & 3. Anno Dom. 726. etc. In the second Commandment.  that they not knowing what they prayed, what they believed, what they were commanded by God, might take all their Commandments for Gods. For as they would not suffer the Holy Scriptures or Church Service to be used or had in any other Language than the Latin, so were very few, even of the most simple People taught the Lords Prayer, the Articles of the Faith, and the Ten Commandments, otherwise than in Latin, which they understood not; by which universal ignorance, all Men were ready to believe whatsoever they said, and to do whatsoever they commanded.  
For to imitate the Apostles phrase; if the Emperor's Subjects had known out of God's word their Duty to their Prince, they would not have suffered the Bishop of Rome to persuade them to forsake their Sovereign Lord the Emperor against their Oath and Fidelity, and to Rebel against him, only for that he cast Images (unto the which Idolatry was committed,) out of the Churches, which the Bishop of Rome bore them in hand to be Heresy. If they had known of God's Word but as much as the Ten Commandments, they should have found that the Bishop, of Rome was not only a Traitor to the Emperor his Liege Lord, but to God also, and an horrible Blasphemer of his Majesty, in calling his holy Word and Commandment Heresy; and that which the Bishop of Rome took for a just cause to rebel against his lawful Prince, they might have known to be a doubling and trebling of his most heinous wickedness, heaped with horrible Impiety and Blasphemy.  
But lest the poor People should know too much, he would not let them have as much of God's Word as the Ten Commandments wholly and perfectly, 
Henry 4. Gregor. 7. Anno Dom 167. Paschal. 2. Anno 19●  withdrawing from them the second Commandment that bewrayeth his Impiety, by a subtle Sacrilege. Had the Emperor's Subjects likewise known, and been of any understanding in God's Word, would they at other times have rebelled against their. Sovereign Lord, and by their Rebellion have helped to depose him; only for that the Bishop of Rome did bear them in hand, that it was Simony and Heresy too for the Emperor to give any Ecclesiastical Dignities or promotion to his learned Chaplains, or other of his learned Clergy, which all Christian Emperors before him had done without controlment? would they, I say, for that the Bishop of Rome bore them so in hand, have rebelled by the space of more than forty Years together against him, with so much shedding of Christian Blood, and murder of so many thousands of Christians, and finally have deposed their Sovereign Lord, had they known and had in God's Word any understanding at all? specially had they known that they did all this to pluck from their Sovereign Lord and his Successors for ever, that ancient Right of the Empire, to give it unto the Romish Clergy, and to the Bishop of Rome, that he might for the Confirmation of one Archbishop, and for the Romish Rag, which he calleth a Pall, scarce worth Twelve pence, receive many thousand Crowns of Gold, and of other Bishops, likewise great Sums of Money for their Bulls, which is Simony indeed: Would, I say, Christian Men and Subjects, by Rebellion have spent so much Christian Blood, and have deposed their natural, most noble, and most valiant Prince, to bring the matter finally to this pass, had they known what they did, or had any understanding in God's Word at all? And as these ambitious Usurpers the Bishops of Rome have over-flowed all Italy and Germany with streams of Christian Blood, shed by the Rebellions of ignorant Subjects against their natural Lords and Emperors, whom they have stirred thereunto by such false pretences; so is there no Country in Christendom, which by their like means and false pretences hath not been over-sprinkled with the Blood of Subjects, by Rebellion against their natural Sovereigns, stirred up by the same Bishops of Rome.  
And to use one Example of our own Country; the Bishop of Rome did pick a Quarrel to King John of England, 
●ing John.  about the Election of Stephen Langton to the Bishopric of Canterbury, wherein the King had ancient Right, being used by his Progenitors, all Christian Kings of England, before him the Bishops of Rome having no Right, but had begun then to usurp upon the Kings of England, and all other Christian Kings, as they had before done against their Sovereign Lords the Emperors; proceeding even by the same ways and means, and likewise cursing King John, and discharging his Subjects of their Oath of Fidelity unto their Sovereign Lord. Now had Englishmen at that time known their Duty to their Prince, set forth in God's Word, would a great many of Nobles, and other Englishmen natural Subjects, for this Foreign and unnatural Usurper, 
Innocent. III.  his vain curse of the King, and for his feigned discharging of them of their Oath and Fidelity to their natural Lord, upon so slender or no ground at all, have rebelled against their Sovereign Lord the King? Would English Subjects have taken part against the King of England, and against Englishmen, 
Philip French King.  with the French King and Frenchmen, being incensed against this Realm by the Bishop of Rome? Would they have sent for, and received the Dolphin of France with a great Army of Frenchmen into the Realm of England? 
Lewis Dolphin of France.  Would they have sworn Fidelity to the Dolphin of France, breaking their Oath of Fidelity to their natural Lord the King of England, and have stood under the Dolphin's Banner displayed against the King of England? Would they have expelled their Sovereign Lord the King of England out of London, the chief City of England, and out of the greatest part of England, upon the Southside of the Trent, even unto Lincoln, and out of Lincoln itself also, and have delivered the possession thereof unto the Dolphin of France, whereof he kept the possession a great while? Would they being English men, have procured so great shedding of English-blood, and other infinite mischiefs and miseries unto England, their natural Country, as did follow those cruel Wars and traitorous Rebellion, the fruits of the Bishop of Rome's blessings? Would they have driven their natural Sovereign Lord the King of England to such extremity, that he was enforced to submit himself unto that Foreign false Usurper the Bishop of Rome, who compelled him to surrender up the Crown of England into the hands of his Legate, who in token of possession kept it in his hands divers days, and then delivered it again to King John, upon that condition that the King and his Successors, Kings of England, should hold the Crown and Kingdom of England of the Bishop of Rome and his Successors, as the Vassals of the said Bishop of Rome for ever; in token whereof, the Kings of England should also pay a yearly Tribute to the said Bishop of Rome as his Vassals and Liege-men. Would Englishmen have brought their Sovereign Lord and Natural Country into this thraldom and subjection to a false Foreign Usurper, had they known and had any understanding in God's Word at all? Out of the which most lamentable case and miserable tyranny, raveny, and spoil of the most greedy Romish Wolves ensuing hereupon, the Kings and Realm of England could not rid themselves by the space of many years after; the Bishop of Rome by his Ministers continually not only spoiling the Realm and Kings of England of infinite treasure, 
See the Acts of Parliament in King Edward the Third his days.  but also with the same Money hiring and maintaining Foreign Enemies against the Realm and Kings of England; to keep them in such his subjection, that they should not refuse to pay whatsoever those unsatiable Wolves did greedily gape for, and suffer whatsoever those most cruel Tyrants would lay upon them. Would Englishmen have suffered this? Would they by Rebellion have caused this trow you, and all for the Bishop of Rome's causeless curse, had they in those days known and understood, that God doth curse the Blessings and bless the Curse of such wicked usurping Bishops and Tyrants? As it appeared afterward in King Henry the Eighth his days, and King Edward the Sixth, and in our gracious Sovereigns days that now is, where neither the Pope's curses, 
Malac. 2.  nor Gods manifold blessings are wanting. But in King John's time, the Bishop of Rome understanding the brute blindness, ignorance of God's Word, and superstition of Englishmen, and how much they were inclined to worship the Babylonical Beast of Rome, and to fear all his threaten and causeless curses, he abused them thus; and by their Rebellion brought this noble Realm and Kings of England under his most cruel Tyranny, and to be a spoil of his most vile and unsatiable covetousness and raveny, for a long and a great deal too long a time. And to join unto the reports of Histories, matters of later Memory, could the Bishop of Rome have raised the Rebellions in the North and West-Countries in the times of King Henry and King Edward, but by abusing of the ignorant People? Or, is it not most evident, that the Bishop of Rome hath of late attempted by his Irish Patriarches and Bishops, sent from Rome with his Bulls, (whereof some were apprehended) to break down the Bars and Hedges of the public Peace in Ireland, only upon confidence easily to abuse the ignorance of the wild Irishmen? Or who seethe not that upon like confidence, yet more lately he hath likewise procured the breach of the public Peace in England, (with the long and blessed continuance whereof he is sore grieved,) by the Ministry of his disguised Chaplains, creeping in laymen's Apparel into the Houses, and whispering in the ears of certain Northern borderers, being then most ignorant of their duty to God and to their Prince of all People of the Realm, whom therefore as most meet and ready to execute his intended purpose, he hath by the said ignorant Mass Priests, as blind guides, leading the blind, brought those silly blind Subjects into the deep ditch of Horror and Rebellion, damnable to themselves, and very dangerous to the State of the Realm, had not God of his mercy miraculously calmed that raging Tempest, not only without any Shipwreck of the Commonwealth, but almost without any shedding of Christian and English Blood at all.  
And it is yet much more to be lamented, that not only common People, but some other youthful or unskilful Princes also, suffer themselves to be abused by the Bishop of Rome, his Cardinals and Bishops, to oppressing of Christian Men their faithful Subjects, either themselves, or else by procuring the force and strength of Christian Men, to be conveyed out of one Country, to oppress true Christians in another Country, and by these means open an entry unto Moors and Infidels, into the possession of Christian Realms, Countries; other Christian Princes in the mean time, by the Bishop of Rome's procuring also, being so occupied in Civil Wars, or troubled with Rebellions, that they have neither leisure nor ability to confer their common Forces to the defence of their Fellow Christians, against such invasions of the common Enemies of Christendom, the Infidels and Miscreants. Would to God we might only read and hear out of the Histories of old, and not also see and feel these new and present oppressions of Christians, rebellions of Subjects, effusion of Christian Blood, destruction of Christian Men, decay and ruin of Christendom, increase of Paganism, most lamentable and pitiful to behold, being procured in these our days, as well as in times past, by the Bishop of Rome and his Ministers, abusing the ignorance of God's Word, yet remaining in some Christian Princes and People. 
Jer. 18. c. 18.  By which sorrow and bitter fruits of ignorance, all Men ought to be moved to give ear and credit to God's Word, showing as most truly, so most plainly how great a mischief ignorance is; and again, how great and how good a gift in knowledge God's Word is. And to begin with the Romish Clergy, who though they do brag now, as did sometime the Jewish Clergy, that they cannot lack knowledge; yet doth God by his holy Prophets both charge them with ignorance, 
Ezek. 7. g. 26. Hos. 4. b. 6. Ps. 2.  and threaten them also, for that they have repelled the knowledge of God's Word and Law, from themselves, and from his people, that he will repel them, that they shall be no more his Priests. God likewise chargeth Princes as well as Priests. that they should endeavour themselves to get understanding and knowledge in his Word, threatening his heavy wrath and destruction unto them, if they sail thereof. 
Prov. 19 Wisd. 13. Prov. 17. Ephes. 4. John 12. Esay 5.13. Luke 19 g. 44 and 23. c. 34. Acts multis locis. John 16. a. 2. Esay 27. Hos. 4. Baruc. 3. Esay 6. c. 9 Mat. 13. b. 14.15. John 12.40. Wisd. 5. Mat. 13.19 2 Cor. 4. a.  And the wise Man saith to all Men universally, Princes, Priests and People, Where is no knowledge, there is no good nor health to the Soul, and that all Men be vain in whom is not the knowledge of God and his holy Word, that they who walk in darkness wots not whither they go; and that the People that will not learn shall fall into great mischiefs, as did the People of Israel, who for their ignorance in God's Word were first led into captivity, and when by ignorance afterward they would not know the time of their Visitation, but crucified Christ our Saviour, persecuted his holy Apostles, and were so ignorant and blind, that when they did most wickedly and cruelly, they thought they did God good and acceptable Service, (as do many by ignorance think even at this day:) Finally, through their ignorance and blindness, their Countries, Towns, Cities, Jerusalem itself, and the Temple of God, were almost horribly destroyed, the chiefest part of their People slain, and the rest led into most miserable captivity. For he that made them had no pity upon them, neither would spare them, and all for their ignorance.  
And the Holy Scriptures do teach, that the People that will not see with their Eyes nor hear with their Ears, to learn, and to understand with their Hearts, 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, We have erred from the way of the truth, and the light of Righteousness hath not shined unto us, and the Sun of understanding hath not risen unto us; 
Mat. 7. John 3.  we have wearied ourselves in the way of wickedness and perdition, and have walked cumberous and crooked ways; but the way of the Lord have we not known.  

Mat. 11. b. 15. & 13. a. 9 f. 3. Luke 8. a. 8. Joh. 5. f. 39 Ps. 1. Mat. 7. b. 7. Luk. 11.9. Luke 16. g. 30.31. Gal. 1. b. 8. Deut. 5.32. Deut. 17. c. 14.15. etc. Rom. 13. 1 Pet. 2. Psal. 118. Psal. 18. & 118. Eph. 5.14. 1 Thes. 5. a. 4.5. John 12.35.36. Jam 1. c. 17. 1 Tim. 6. d. 16. John. 3.  And as well our Saviour himself, as his Apostle St. Paul doth teach, that the ignorance of God's Word cometh of the Devil, is the cause of all error and misjudging, (as falleth out with ignorant Subjects, who can rather espy a little mote in 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 damnation: God's Judgement being severe towards 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 read or hear, to search and study the holy Scriptures, and are promised understanding to be given them from God, if they so do; all are charged not to believe either any dead Man, nor if an Angel should speak from Heaven, much less if the Pope do speak from Rome against or contrary to the Word of God, from the which we may not decline, neither to the right hand nor to the left.  
In God's Word Princes must learn how to obey God and to govern Men; in God's Word Subjects must learn Obedience both to God and their Princes. Old Men and young, rich and poor, all Men and Women, all Estates, Sexes and Ages, are taught their several Duties in the Word of God. For the Word of God is bright, giving light unto all men's Eyes, the shining Lamp directing all men's Paths and Steps. Let us therefore awake from the sleep and darkness of Ignorance, and open our Eyes that we may see the light; let us rise from the works of darkness, that we may escape eternal darkness, the due reward thereof, and let us walk in the light of God's Word, whiles we have light, as becometh the Children of light so directing the steps of our Lives in that way which leadeth to light and life everlasting, that we may finally obtain and enjoy the same; which God the Father of Lights, who dwelleth in light incomprehensible, and inaccessible grant unto us, through the light of the World our Saviour Jesus Christ. Unto whom with the Holy Ghost, one most glorious God, be all Honour, Praise and Thanksgiving, for ever and ever. Amen.  
Thus have you heard the Sixth Part of this Homily. Now, good People, Let us pray.  

The PRAYER as in that time it was Published.  
O Most mighty God, the Lord of Hosts, the Governor of all Creatures, the only giver of all Victories, who alone art able to strengthen the Weak against the Mighty, and to vanquish infinite multitudes of thine Enemies, with the Countenance of a few of thy Servants calling upon thy Name, and trusting in thee: Defend, O Lord, thy Servant and our Governor under thee, our Sovereign Lord the KING, and all thy People committed to his charge. O Lord, withstand the cruelty of all those which be common Enemies, as well to the truth of thy eternal Word, as to their own natural Prince and Country, and manifestly to this Crown and Realm of ENGLAND, which thou hast of thy Divine Providence assigned in these our days to the Government of thy Servant, our Sovereign and gracious KING. O most merciful Father, (if it be thy holy Will,) make soft and tender the stony hearts of all those that exalt themselves against thy Truth, and seek either to trouble the quiet of this Realm of ENGLAND, or to oppress the Crown of the same; and convert them to the knowledge of thy Son the only Saviour of the World, Jesus Christ, that we and they may jointly glorify thy Mercies. Lighten (we beseech thee) their ignorant hearts to embrace the truth of thy Word, or else so abate their cruelty (O most mighty Lord,) that this our Christian Realm, with others that confess thy holy GOSPEL, may obtain by thine aid and strength, surety from all Enemies, without shedding of Christian Blood, whereby all they which be oppressed with their Tyranny, may be relieved, and they which be in fear of their cruelty, may be comforted: And finally, that all Christian Realms, and especially this Realm of ENGLAND, may by thy Defence and Protection continue in the truth of the Gospel, and enjoy perfect Peace, Quietness and Security; and that we for these thy Mercies, jointly all together with one consonant heart and voice, may thankfully render to thee all laud and praise, that we knit in one godly concord and unity amongst ourselves; may continually magnify thy glorious Name, who with thy Son our Saviour Jesus Christ, and the Holy Ghost, art one Eternal, Almighty, and most merciful GOD. To whom be all laud and praise, World without end, Amen.   

A THANKSGIVING for the Suppression of the last Rebellion.  
O Heavenly and most merciful Father, the defender of those that put their trust in thee, the sure fortress of all them that flee to thee for succour; who of thy most just Judgements for our Disobedience and Rebellion against thy holy Word, and for our sinful and wicked living, nothing answering to our holy profession, whereby we have given an occasion that thy holy Name hath been blasphemed amongst the ignorant, hast of late both sore abashed the whole Realm and People of England, with the terror and danger of Rebellion, thereby to awake us out of our dead sleep of careless security; and hast yet by the miseries following the same Rebellion, more sharply punished part of our Countrymen and Christian-brethrens, who have more nearly felt the same; and most dreadfully hast scourged some of the seditious Persons with terrible Executions, justly inflicted for their disobedience unto thee, and to thy Servant their Sovereign, to the example of us all, and to the warning, correction, and amendment of thy Servants, of thine accustomed goodness, turning always the wickedness of evil Men to the proof of them that fear thee; who in thy Judgements remembering thy Mercy, hast by thy assistance given the Victory to thy Servant our Queen, her true Nobility and faithful Subjects, with so little, or rather no effusion of Christian Blood, as also might have justly ensued, to the exceeding comfort of all sorrowful Christian hearts, and that of thy fatherly pity, and merciful goodness only, and even for thine own names sake, without any our desert at all. Wherefore we render unto thee most humble and hearty thanks for these thy great mercies showed unto us, who had deserved sharper punishment, most humbly beseeching thee to grant unto all us that confess thy holy Name, and profess the true and perfect Religion of thy holy Gospel, thy heavenly Grace, to show ourselves in our living according to our profession; that we truly knowing thee in thy blessed Word, may obediently walk in thy holy Commadments, and that we being warned by this thy Fatherly correction, do provoke thy just wrath against us no more; but may enjoy the continuance of thy great mercies towards us, thy right hand, as in this, so in all other Invasions, Rebellions and dangers, continually saving and defending our Church, our Realm, our Queen, and People of England, that all our Posterities ensuing, confessing thy holy Name, professing thy holy Gospel, and leading an holy Life, may perpetually praise and magnify thee, with thy only Son Jesus Christ our Saviour, and the Holy Ghost. To whom be all laud, praise, glory, and Empire, for ever and ever. Amen.    
FINIS.