that most odious and abominable vice Of the whiche ordinaunces and lawes so geuen by the Lorde to his people concerning that matter I wyll rehearse and alleage some that be moste speciall for this purpose that you by them may iudge of the rest In the fourth Chapter of the booke named Deuteronomie is a notable place and most worthy with all diligence to be marked whiche begynneth thus And nowe Israel heare the commaundementes and iudgements which I teach thee sayth the Lorde that thou doyng them mayest liue and enter possesse the lande which the Lorde God of your fathers wyll geue you Ye shall put nothyng to the worde whiche I speake to you neyther shall ye take anye thyng from it Kepe ye the commaundementes of the Lorde your God which I commaund you And by and by after he repeateth the same sentence three or foure tymes before he come to the matter that he woulde specially warne them of as it were for a preface to make them to take the better heede vnto it Take heede to thy selfe sayth he and to thy soule with all carefulnes lest thou forgettest the thynges whiche thyne eyes haue seene and that they go not out of thy heart all the dayes of thy life thou shalt teach them to thy children and nephues or posteritie And shortly after The Lorde spake vnto you out of the middle of fire but you hearde the voyce or sounde of his wordes but you did see no fourme or shape at al. And by and by foloweth Take heede therefore diligently vnto your soules you sawe no maner of image in the day in the which the lord spake vnto you in Horeb out of the myddest of the fyre least peraduenture you beyng deceaued shoulde make to your selues any grauen image or lykenesse of man or woman or the lykenesse of any beaste whiche is vppon the earth or of the birdes that flee vnder heauen or of any creeping thing that is moued on the earth or of the fishes that do continue in the waters leste paraduenture thou lyftyng vp thyne eyes to heauen do see the sunne and the moone and the starres of heauen and so thou being deceaued by errour shouldest honour and worshyp them whiche the Lord thy God hath created to serue all nations that be vnder heauen And agayne Beware that thou forget not the couenaunt of the Lorde thy God whiche he made with thee and so make to thy selfe any carued image of them whiche the Lorde hath forbidden to be made for the Lorde thy God is a consumyng fyre and a ielous god If thou haue chyldren and nephues and do tary in the lande and beyng deceaued do make to your selues any similitude doyng euyll before the Lord your GOD and prouoke hym to anger I do this day call vppon heauen and earth to wytnesse that ye shall quicklye peryshe out of the lande whiche you shall possesse you shall not dwell in it anye long tyme but the Lorde wyll destroye you and wyll scatter you amongst all nations and ye shall remayne but a verye fewe amongst the nations whyther the Lorde wyll leade you away and then shall you serue gods whiche are made with mans handes of wood and stone whiche see not and heare not neyther eate nor smell and so foorth This is a notable Chapter and entreateth almoste altogether of this matter But because it is to lōg to write out the whole I haue noted you certayne principall poyntes out of it First howe earnestly and ofte he calleth vpon them to marke to take heede that vpon the perill of their soules to the charge which he geueth them Then howe he forbyddeth by a solemne long rehearsal of all thinges in heauen in earth and in the water any image or lykenes of any thyng at all to be made Thirdly what penaltie and horrible destruction he solemly with inuocation of heauen earth for recorde denounceth and threatneth to them their children and posteritie if they contrary to this commaundement do make or worshyppe anye images or similitude which he so straightly hath forbidden And whē they this notwithstanding partlye by inclination of mans corrupte nature moste prone to idolatrie and partly occasioned by the Gentiles and Heathen people dwellyng about them who were idolaters dyd fall to the makyng and worshyppyng of Images GOD accordyng to his worde brought vppon them all those plagues whiche he threatned them with as appeareth in the bookes of the kinges and the Chronacles in sundrye places at large And agreeable hereunto are many other notable places in the olde Testament Deuteronomie xxvii Cursed be he that maketh a carued image or a cast or moulten image whiche is abomination before the Lorde the worke of the artificers hand and setteth it vp in a secret corner and all the people shall say Amen Reade the xiii and. xiiii Chapters of the booke of wysedome concernyng idols or images howe they be made set vp called vppon and offered vnto and how he prayseth the tree whereof the gybbet is made as happye in comparison to the tree that an image or idoll is made of euen by these very wordes Happie is the tree wherethrough ryghteousnesse commeth meaning the gybbet but cursed is the idoll that is made with handes yea both it and he that made it and so foorth And by and by he sheweth how that the thynges whiche were the good creatures of God before as trees or stones when they be once altered and fashioned into images to be worshypped become abhomination a temptation vnto the soules of men and a snare for the feete of the vnwyse And why the seekyng out of images is the begynnyng of whoredome sayth he and the bryngyng vp of them is the destruction of lyfe for they were not from the begynnyng neyther shall they contynue for euer The welthy idlenesse of men hath founde them out vppon earth therefore shall they come shortlye to an ende and so foorth to the ende of the Chapter conteynyng these poyntes Howe idols or images were fyrste inuented and offered vnto how by an vngratious custome they were establyshed how tyrauntes compell men to worshyppe them how the ignoraunt and the common people are deceaued by the cunnyng of the workeman and the beawty of the image to do honour vnto it and so to erre from the knowledge of God and of other great and many mischefes that come by images And for a conclusion he sayth that the honouring of abhominable images is the cause the begynnyng and ende of all euyll and that the worshippers of them be either mad or most wycked See and view the whole Chapter with diligence for it is worthy to be well consydered speciallie that is wrytten of the deceauing of the simple and vnwyse common people by idols and images and repeated twyse or thrise least it shoulde be forgotten And in the Chapter folowyng be these wordes The paynting of the picture and carued image with dyuers colours enticeth the ignoraunt so that he
the temple he should seeme to al men moste worthy of death And in the. xxi of the Actes when the Jewes found Paul in the temple they layde handes vppon hym crying Ye men Israelies helpe this is that man who teacheth all men euery where agaynst the people and the lawe and agaynst this place besydes that he hath brought the Gentiles into the temple and hath prophaned this holy place Behold howe they tooke it for a lyke offence to speake agaynst the temple of God as to speake agaynst the lawe of God and howe they iudged it conuement that none but godly persons and the true worshippers of God should enter into the temple of god And the same fault is layde to Paules charge by Tertullus an eloquent man and by the Jewes in the. xxiiii of the Actes before a temporall Judge as a matter worthy death that he went about to pollute the temple of god And in the. xxvii of Matthewe when the cheefe priestes had receaued agayne the peeces of siluer at Judas hande they sayde It is not lawfull to put them into Corban whiche was the treasure house of the temple because it is the price of blood So that they coulde not abyde that not onely any vncleane person but also any other dead thyng that was iudged vncleane shoulde once come into the temple or any place thereto belonging And to this ende is saint Paules sayyng in the second Epistle to the Corinthians the vi Chapter to be applyed What felowshippe is there betwixt righteousnes vnrighteousnes or what communion betwene light darknesse or what concorde betweene Christe and Beliall or what part can the faythfull haue with thunfaythful or what agremēt can there be betwene the temple of God and images Which sentence although it be cheefly referred to the temple of the mynde of the godlye yet seeyng that the similitude and pith of the argument is taken from the material temple it enforceth that no vngodlines specially of images or idols may be suffred in the temple of God whiche is the place of worshyppyng God and therefore can no more be suffered to stande there then light can agree with darkenes or Christ with Belial for that the true worshipping of god and the worshipping of images are moste contrarye And the settyng of them vp in the place of worshyppyng may geue great occasion to the worshyppyng of them But to turne to the reuerence that the Jewes had to their temple You will say they honoured it superstitiously a great deale to much crying out the temple of the Lorde the temple of the Lorde being notwithstanding most wicked in life be therfore most iustly reproued of Jeremie the prophete of the Lorde Trueth it is that they were superstitiously geuen to the honouryng of theyr temple But I woulde we were not as farre to short from the due reuerence of the Lords house as they ouershot them selues therein And if the prophete iustlye reprehended them hearken also what the Lord requireth at our handes that we may know whether we be blame worthy or no. It is written in Ecclesiastes the fourth Chapter When thou doest enter into the house of God saith he take heede to thy feete draw neare that thou mayest heare for obedience is muche more worth then the sacrifice of fooles whiche know not what euill they do Speake nothyng rashly there neyther let thyne heart be swyft to vtter wordes before god For God is in heauen and thou art vpon the earth therfore let thy wordes be fewe Note welbeloued what quietnesse in gesture and behauiour what scilence in talke wordes is required in the house of God for so he calleth it See whether they take heede to theyr feete as they be here warned which neuer ceasse from vncomely walking and ietting vp downe and ouerthwarte the Churche shewyng an euident signification of notable contempt both of God and all good men there present and what heede they take to their tounges speach which do not only speake wordes swiftly and rashly before the Lorde whiche they be here forbydden but also often tymes speake fylthyly couetously and vngodly talkyng of matters scarce honest or fytte for the alehouse or tauerne in the house of the Lorde lytle consyderyng that they speake before God who dwelleth in heauen as is here declared when they be but vermins here creeping vpon the earth in camparison to his eternall maiestie and lesse regarding that they must geue an accompt at the great day of euery ydle worde whersoeuer it be spoken muche more of fylthye vncleane or wicked words spoken in the Lordes house to the great dishonour of his maiestie and offence of all that heare them And in deede concernyng the people and multitude the temple is prepared for thē to be hearers rather then speakers consyderyng that aswell the word of god is there read or taught whereunto they are bound to geue diligent eare with all reuerence and scilence as also that common prayer and thankes geuyng are rehearsed and sayde by the publique minister in the name of the people the whole multitude present wherunto they geuyng their redye audience shoulde assent and say Amen as S. Paul teacheth in the firste Epistle to the Corinthians And in another place glorifiyng God with one spirite and mouth which can not be when euery man and woman in seuerat pretence of deuotion prayeth priuately one askyng another geuyng thankes another readyng doctrine forceth not to heare the common prayer of the minister And peculierly what due reuerence is to be vsed in the ministring of the Sacramentes in the temple the same saint Paul teacheth in his Epistle to the Corinthians rebukyng suche as dyd vnreuerently vse them selues in that behalfe Haue ye not houses to eate and drynke in sayth he Do ye despise the Churche or congregation of God What shall I saye to you Shall I prayse you In this I prayse you not And God requireth not onely this outward reuerence of behauiour and scilence in his house but al inward reuerence in clensing of the thoughtes of our heartes threatning by his prophete Ose in the. ix Chapter that for the malice of the inuentions and deuises of the people he will cast them out of his house whereby is also signified the eternall castyng of them out of his heauenlye house and kyngdome whiche is most horrible And therefore in the. 19. of Leuit. God sayth Feare you with reuerence my sanctuarye for I am the Lorde And accordyng to the same the prophete Dauid sayth I wyll enter into thine house I wyll worshyp in thy holy temple in thy feare shewyng what inward reuerence and humblenes of mynde the godly men ought to haue in the house of the Lorde And to alleage some what concerning this matter out of the newe Testament in what honour God woulde haue his house or temple kepte and that by the example of our sauiour Christe whose aucthoritie ought
their examples or that we ought to thynke that God dyd alow euery of these thyngs in those men But we ought rather to beleue and to iudge that Noe in his drunkennesse offended God highly Lot lying with his daughters committed horrible incest We ought then to learne by them this profitable lesson that if so godlye men as they were which otherwise felt inwardly Gods holy spitite inflamyng in their heartes with she feare and loue of God coulde not by their owne strength kepe them selues from committyng horrible sinne but dyd so greeuousâ—y fal that without Gods great mercie they had perished euerlastinglye Howe much more ought we then miserable wretches which haue no feeling of God within vs at al continually to feare not onely that we may fall as they did but also be ouercome and drowned in sinne which they were not And so by consydering their fal take the better occasion to acknowledge our owne infirmitie and weaknesse and therefore more earnestlye to call vnto almightie God with heartye prayer incessauntlye for his grace to strengthen vs and to defende vs from all euill And though through infirmitie we chaunce at any tyme to fall yet we may by harty repentaunce and true fayth speedily rise againe and not slepe and continue in sinne as the wicked doth Thus good people shoulde we vnderstande such matters expressed in the diuine scriptures that this holye table of Gods worde be not turned to vs to be a snare a trappe and a stumbling stone to take hurt by the abuse of our vnderstanding But let vs esteeme them in suche a reuerent humilitie that we may fynde our necessary foode therein to strengthen vs to comfort vs to instruct vs as God of his great mercye hath appoynted them in all necessarye workes so that we may be perfect before him in the whole course of our lyfe Whiche he graunt vs who hath redeemed vs our Lorde and Sauiour Jesus Christe to whom with the father and the holy ghost be all honour and glory for euermore Amen ¶ The seconde part of the information for them which take offence at certayne places of the holy scripture YE haue heard good people in the Homilee last read vnto you the great commoditie of holye Scriptures ye haue heard how ignoraunt men voyde of godlye vnderstanding seeke quarrelles to discredite them Some of their reasons haue ye heard aunswered Nowe we will proceede and speake of suche politique wyse men whiche be offended for that Christes preceptes should seeme to destroy all order in gouernaunce as they do alleage for example such as these be If any man strike thee on the right cheeke turne the other vnto him also If anye man will contende to take thy coate from thee let him haue cloke and all Let not thy left hand knowe what thy ryght hand doth If thine eye thine hande or thy foote offende thee pull out thine eye cut of thine hand thy foote and cast it from thee If thine enemie sayeth saint Paul be an hungred geue him meate if he be thirstie geue him drinke so doing thou shalt heape hotte burning coales vpon his head These sentences good people vnto a naturall man seeme mere absurdities contrary to all reason For a naturall man as saint Paule sayeth vnderstandeth not the thinges that belong to God neyther can he so long as olde Adam dwelleth in him Christ therfore meaneth that he would haue his faithfull seruaunts so farre from vengeaunce and resisting wrong that he woulde rather haue him redy to suffer an other wrong then by resisting to breake charitie and to be out of pacience He would haue our good deedes so farre from al carnall respectes that he would not haue our nyest freendes know of our wel doing to win a vaine glorye And though our freendes and kynsfolkes be as deare as our right eyes and our right handes yet if they woulde plucke vs from God we ought to renounce them and forsake them Thus if ye wil be profitable hearers and readers of the holye scriptures ye must firste denye your selues and keepe vnder your carnall senses taken by the outward wordes and searche the inward meaning reason must geue place to Gods holye spirite you must submit your worldly wisedome and iudgement vnto his diuine wysdome and iudgement Consyder that the scripture in what straunge fourme soeuer it be pronounced is the word of the lyuing god Let that alwayes come to your remembraunce which is so oft repeated of the prophete Esaias The mouth of the Lorde sayth he hath spoken it the almighty and euerlasting God who with his onely worde created heauen and earth hath decreed it the Lorde of hoastes whose wayes are in the Seas whose pathes are in the deepe waters that Lorde and God by whose worde all thynges in heauen and in earth are created gouerned and preserued hath so prouided it The God of Goddes and Lorde of all Lordes yea God that is God alone incomprehensible almyghty and euerlasting he hath spoken it it is his worde It can not therefore be but trueth whiche proceedeth from the God of all trueth it can not be but wisely and prudently commaunded what almightie God hath deuysed how vaynely soeuer through want of grace we miserable wretches do imagine and iudge of his most holy worde The prophete Dauid describing an happye man sayeth Blessed is the man that hath not walked after the counsayle of the vngodlye nor stande in the waye of sinners nor sit in the seate of the scornefull There are three sortes of people whose companye the prophete would haue him to flee and auoyde which shall be an happy man and partakers of Gods blessing First he may not walke after the counsayle of the vngodlye Secondlye he may not stand in the waye of sinners Thirdlye he muste not sit in the seat of the scornefull By these three sortes of people vngodly men sinners and scorners all impietie is signified and fully expressed By the vngodly he vnderstaÌ„deth those which haue no regarde of almightye God being voyde of all faith whose heartes mindes are so set vpon the worlde that they studie onely howe to accomplishe their worldlye practises their carnall imaginations their filthy lust and desyre without anye feare of god The seconde sort he calleth sinners not such as do fal through ignoraunce or of frailenesse for then who should be found free What man euer liued vpon earth Christe onely excepted but he hath sinned The iust man falleth seuen times and ryseth agayne Though the godly do fall yet they walke not on purposely in sinne they stande not still to contynue and tarye in sinne they syt not downe like carelesse men without all feare of Gods iust punishment for sinne but defying sinne through Gods great grace and infinite mercye they ryse agayne and fight agaynste sinne The Prophete then calleth them sinners whose heartes are cleane turned from God and whose whole conuersation of lyfe is nothing but sinne they delight so much in
first of Luke that when Zacharie the holy priest and father to John baptist dyd sacrifice within the temple al the people stoode without a long tyme praying suche was theyr zeale and feruencie at that tyme And in the seconde of Luke appeareth what great iourneyes men women yea and chyldren tooke to come to the temple on the feast day there to serue the Lorde and specially the example of Joseph the blessed virgin Marie mother to our Sauiour Jesus Christe and of our sauiour Christe hym selfe beyng yet but a child whose examples are worthy for vs to folowe So that yf we woulde compare our negligence in resortyng to the house of the Lorde there to serue hym to the diligence of the Jewes in commyng dayly verye early sometyme great iourneyes to theyr temple and when the multitude coulde not be receaued within the temple the feruent zeale that they had declared in standyng long without and praying We may iustly in this comparison condemne our slouthfulnesse and negligence yea playne contempt in comming to the Lordes house standyng so nere vnto vs so seldome and scarcely at none time So farre is it from a great many of vs to come early in the morning or geue attendaunce without who disdayne to come into the temple and yet we abhorre the verye name of the Jewes when we heare it as of a moste wycked and vngodly people But it is to be feared that in this poynt we be farre worse then the Jewes and that they shall ryse at the day of iudgement to our condemnation who in comparison to them shewe suche slackenesse and contempt in resortyng to the house of the Lorde there to serue him according as we are of duetie most bounde And besides this moste horrible dread of Gods iust iudgement in the great day we shall not in this lyfe escape his heauie hande and vengeaunce for this contempt of the house of the Lord and his due seruice in the same accordyng as the Lorde him selfe threatneth in the firste Chapter of his prophete Aggeus after this sort Because you haue left my house desert and without compayne sayth the Lorde and ye haue made haste euery man to his owne house for this cause are the heauens stayed ouer you that they shoulde geue no deaw and the earth is forbidden that it shall bryng foorth his fruite and I haue called drought vpon the earth and vppon the mountaynes and vpon corne and vpon wyne and vppon oyle and vpon al things that the earth bringeth foorth and vpon men and vppon beastes and vpon all thynges that mens handes labour for Beholde yf we be such worldlinges that we care not for the eternall iudgementes of GOD whiche yet of all other are moste dreadfull and horrible we shall not escape the punishment of God in this worlde by drought and famine and the takyng away of all worldlye commodities whiche we as worldlinges seeme only to regard and care for Whereas on the contrary part yf we woulde amende this faulte or negligence slouthfulnesse and contempt of the house of the Lorde and his due seruice there and with diligence resort thither together to serue the Lorde with one accorde and consent in all holines and ryghteousnesse before hym we haue promises of benefites both heauenly and worldly Wheresoeuer two or three be gathered in my name saieth our sauiour Christ there am I in the middest of them And what can be more blessed thē to haue our sauiour Christe amongst vs Or what againe can be more vnhappy or mischeuous then to driue our sauiour Christe from amongst vs and to leaue a place for his and our most auncient and mortall enemie the olde dragon and serpent Satan the deuyll in the middest of vs 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 coulde finde hym no where that at the last they founde hym in the temple sittyng in the middest of the doctours So if we lacke Jesus Christe that is to say the sauiour of our soules and bodyes we shall not finde hym in the market place or in the guylde hal much lesse in the alehouse or tauerne amongst good felowes as they call them so soone as we shall fynde hym in the temple the Lordes house amongst the teachers and preachers of his worde where in deede he is to be founde And as concerning worldly cōmodities we haue a sure promise of our sauiour Christe Seke ye first the kingdome of God and the righteousnesse therof and al these thinges shal withall be geuen vnto you And thus we haue in the first part of this Homilee declared by gods word that the Temple or Churche is the house of the Lorde for that the seruice of the Lorde as teaching and hearing of his holy worde calling vppon his holye name geuyng thankes to hym for his great and innumerable benefites and due ministring of his sacraments is there vsed And it is lyke wyse declared alredy by the scriptures howe all godly and Christian men and women ought at tymes appoynted with diligence to resort vnto the house of the Lord there to serue hym and to glorifie hym as he is most worthy and we most bounde to whom be all glory and honor world without ende Amen ¶ The seconde part of the Homilee of the ryght vse of the Churche IT was declared in the firste part of this Homilee by gods word that the temple or Churche is the house of the lord for that the seruice of the Lorde as teaching hearyng of his holy worde calling vpō his holy name geuyng thankes to hym for his great and innumerable benefites and due ministring of the sacramentes is there vsed And it is lyke wyse alredy declared by the scriptures how all godly and christian men women ought at times appointed with diligence to resort vnto the house of the Lorde there to serue him and to glorifie hym as he is most worthy and we most bounden Nowe it remayneth in this second parte of the Homilee concernyng the ryght vse of the temple of God to be likewyse declared by Gods worde with what quietnesse scilence and reuerence those that resort to the house of the Lord ought there to vse and behaue them selues It may teache vs sufficiently how well it doth become vs christian men reuerently to vse the Churche and holy house of our prayers by considering in how greate reuerence and veneration the Jewes in the olde lawe had their Temple whiche appeareth by sundrye places whereof I wyll note vnto you certayne In the xxvi of Matthewe it was laide to our sauiour Christes charge before a temporall iudge as a matter worthy death by the two false witnesses that he had sayde he could destroy the temple of GOD and in three dayes buylde it agayne not doubting but yf they might make men to beleue that he had sayde any thyng agaynst the honour and maiestie of
of good reason with all true Christians to be of most wayght and estimation It is written of all the foure Euangelistes as a notable acte and worthy to be testified by many holy witnesses how that our sauiour Jesus Christe that mercifull and mylde Lorde cōpared for his meekenesse to a sheepe suffring with scilence his fleece to be shorne from him and to a lambe led without resistaunce to the slaughter whiche gaue his body to them that dyd smyte hym aunswered not hym that reuiled nor turned away his face from them that dyd reproche hym and spit vpon him and accordyng to his owne example gaue preceptes of mildnes and sufferaunce to his disciples Yet when he seeth the temple and holy house of his heauenly father misordred polluted and prophaned vseth great seueritie and sharpenes ouerturneth the tables of thexchaungers subuerteth the seates of them that solde doues maketh a whip of cordes and scourgeth out those wicked abusers and prophaners of the temple of God saying My house shal be called the house of prayer but ye haue made it a den of theeues And in the. ii of John Do not ye make the house of my father the house of marchaundize For as it is the house of GOD when Gods seruice is duely done in it So whē we wickedly abuse it with wicked talke or couetous bargayning we make it a den of theeues or an house of marchaundize Yea and suche reuerence woulde Christe shoulde be therein that he woulde not suffer any vessell to be caryed through the temple And where as our saniour Christe as is before mentioned out of S. Luke coulde be founde no where when he was sought but only in the temple amongst the doctours and nowe agayne exerciseth his aucthoritie and iurisdiction not in castles and princely palaces amongst souldiers but in the temple Ye may hereby vnderstande in what place his spirituall kyngdome whiche he denyeth to be of this worlde is sonest to be founde and best to be knowen of all places in this worlde And accordyng to this example of our sauiour Christe in the primitiue Churche which was most holy godly and in the which due discipline with seueritie was vsed agaynst the wicked opē offenders were not suffered once to enter into the house of the Lorde nor admitted to common prayer and the vse of the holye Sacramentes with other true Christians vntil they had done open penaunce before the whole Churche And this was practised not only vpon meane persons but also vpon the ryche noble and mightie persons yea vpon Theodosius that puissaunt and mightie Emperour whom for cōmittyng a greeuous and wylfull murther S. Ambrose Byshop of Millayne reproued sharply and did also excommunicate the said Emperour and brought hym to open penaunce And they that were so iustly exempted and banished as it were from the house of the Lorde were taken as they be in deede for men diuided and separated from Christes Churche and in most daungerous estate yea as S. Paul sayeth euen geuen vnto Satan the deuyll for a tyme and theyr company was shunned and auoyded of all godly men and women vntyll suche tyme as they by repentaunce and publique penaunce were reconciled Suche was the honour of the Lordes house in mens heartes and outwarde reuerence also at that tyme and so horrible a thing was it to be shut out of the Churche and house of the Lorde in those dayes when religion was most pure and nothyng so corrupt as it hath ben of late dayes And yet we wyllyngly eyther by absentyng our selues from the house of the Lorde do as it were excommunicate our selues from the Churche and felowshyp of the Saintes of God orels comming thyther by vncomely and vnreuerent behauiour there by hastie rashe yea vncleane and wicked thoughtes and wordes before the Lorde our God horribly dishonour his holy house the Churche of GOD and his holy name and maiestie to the great daunger of our soules yea and certayne damnation also yf we do not spedily and earnestly repent vs of this wickednesse Thus ye haue hearde dearely beloued out of Gods worde what reuerence is due to the holye house of the Lorde how all godly persons ought with diligence at times appoynted thither to repayre howe they ought to behaue them selues there with reuerence and dread before the Lord what plagues and punyshementes as well temporall as eternall the Lorde in his holy worde threatneth aswell to suche as neglect to come to his holy house as also to suche who commyng thither do vnreuerently by iesture or talke there behaue them selues Wherefore if we desyre to haue seasonable weather and thereby to enioye the good fruites of the earth yf we wyll auoyde drought and barrennesse thirste and hunger whiche are plagues threatned vnto suche as make haste to go to their owne houses to alehouses and to tauernes and leaue the house of the Lorde emptie and desolate yf we abhorre to be scourged not with whyppes made of cordes out of the materiall temple only as our sauiour Christe serued the defilers of the house of God in Hierusalem but also to be beaten and dryuen out of the eternall temple and house of the Lorde which is his heauenly kingdome with the iron rodde of euerlastyng damnation and caste into outter darkenes where is weeping and gnashing of teeth if we feare dread and abhorre this I say as we haue most iust cause to do then let vs amende this our negligence and contempt in comming to the house of the Lorde this our vnreuerent behauiour in the house of the Lorde and resortyng thither diligently together let vs there with reuerent hearyng of the Lordes holy worde calling on the Lordes holy name geuing of heartie thankes vnto the Lorde for his manyfolde and inestimable benefites daily and hourly bestowed vpon vs celebrating also reuerently of the Lordes holy Sacramentes serue the Lorde in his holy house as becommeth the seruauntes of the Lorde in holines and righteousnes before him all the dayes of our lyfe and then we shal be assured after this lyfe to rest in his holy hyll and to dwell in his tabernacle there to prayse and magnifie his holy name in the congregation of his saintes in the holy house of his eternal kingdome of heauen which he hath purchased for vs by the death and sheddyng of the pretious blood of his sonne our sauiour Jesus Christ to whom with the father and the holy ghost one immortal maiestie of GOD be all honour glorie prayse and thankesgeuyng worlde without ende Amen An Homilie against perill of idolatrie and superfluous decking of Churches The first part IN what poyntes the true ornamentes of the Church or temple of GOD do consiste and stand hath ben declared in the two last Homilies intreating of the right vse of the temple or house of god of the due reuerence that all true Christian people are bound to geue vnto the same The summe wherof is that the Churche or
honoureth and loueth the picture of a dead image that hath no soule Neuerthelesse they that loue such euyll thynges they that trust in them they that make them they that fauour them and they that honour them are all worthy of death and so foorth In the booke of Psalmes the Prophet curseth the image honourers in diuers places Confounded be all they that worshyp carued images and that delight or glorye in them Like be they vnto the images that make them and al they that put their trust in them And in the Prophete Esai sayth the Lorde Euen I am the Lorde and this is my name and my glorye wyll I geue to none other neyther my honour to grauen images And by and by Let them be confounded with shame that trust in idols or images or saye to them you are our Gods. And in the. xl Chapter after he hath set foorth the incomprehensible maiestie of God he asketh to whom then wyll ye make God lyke Or what similitude wyll ye set vp vnto hym Shall the Caruer make hym a carued image and shall the Goldsmyth couer hym with Golde and cast hym into a fourme of syluer plates And for the poore man shal the image maker frame an image of tymber that he maye haue somewhat to set vp also And after this he cryeth out O wretches hearde ye neuer of this Hath it not ben preached vnto you since the begynnyng and so foorth how by the creation of the worlde and the greatnesse of the worke they myght vnderstande the maiestie of God the Creator and Maker of all to be greater then that it shoulde be expressed or set foorth in anye image or bodilye similitude And besides this preachyng euen in the lawe of God wrytten with his owne fynger as the scripture speaketh and that in the fyrste table and the begynnyng thereof is this doctrine aforesayde agaynst images not breefely touched but at large set foorth and preached and that with denuntiation of destruction to the contemners and breakers of this lawe and their posteritie after them And least it shoulde yet not be marked or not remembred the same is wrytten and reported not in one but in sundrye places of the worde of God that by ofte readyng and hearyng of it we myght once learne and remember it as you also heare daylie read in the Churche God spake these wordes and sayde I am the Lorde thy god Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen image nor the lykenesse of anye thyng that is in heauen aboue or in the earth beneath nor in the water vnder the earth thou shalt not bow downe to them nor worship them For I the Lorde thy God am a ielous God and visite the synne of the fathers vpon the chyldren vnto the thirde and fourth generation of them that hate me and shew mercie vnto thousandes in them that loue me and keepe my commaundementes All this notwithstandyng neyther coulde the notablenesse of the place beyng the verye begynnyng of the lyuyng Lordes Lawe make vs to marke it nor the playne declaration by recountyng of all kynde of similitudes cause vs to vnderstand it nor the oft repeating and reportyng of it in diuers and sundrye places the oft readyng and hearyng of it coulde cause vs to remember it nor the dread of the horrible penaltie to our selues our children and posteritie after vs feare vs from transgressing of it nor the greatnesse of the rewarde to vs and our chyldren after vs moue vs any thing to obedience and the obseruyng of this the Lordes great lawe But as though it had ben wrytten in some corner not at large expressed but breefely obscurely touched as though no penaltie to the transgressours nor rewarde to the obedient had ben adioyned vnto it like blinde men without all knowledge vnderstandyng like vnreasonable beastes without dread of punishment or respecte or rewarde haue diminished dishonoured the high maiestie of the liuing God by the basenesse and vilenes of sundrye diuers images of dead stockes stones and mettals And as the maiestie of God whom we haue lefte forsaken and dishonoured and therefore the greatnesse of our synne and offence agaynst his maiestie can not be expressed So is the weakenesse vylenesse and foolishnesse in deuice of the images whereby we haue dishonoured hym expressed at large in the scriptures namely the Psalmes the booke of wysedome the Prophete Esaias Ezechiel and Baruch speciallye in these places and Chapters of them Psalm Cxv. and. Cxxxiiii Esai xl and. xliiii Ezechiel the. vi Wysedome xiii xiiii xv Baruch vi The whiche places as Jexhort you often and diligentlye to reade so are they to long at this present to be rehearsed in an Homilee Notwithstandyng I wyll make you certayne breefe or short notes out of them what they say of these idols or images Fyrste that they be made but of small peeces of wood stone or mettall and therfore they can not be anye similitudes of the greate maiestie of God whose seate is heauen and the earth his footestoole Secundarilye that they be dead haue eyes and see not handes and feele not feete and can not go c. and therefore they can not be fitte similitudes of the lyuyng god Thirdely that they haue no power to do good nor harme to others though some of them haue an axe some a sworde some a speare in their handes yet do theeues come into their Temples and robbe them and they can not once stur to defend them selues from the theeues nay if the Temple or Churche be set a fyre that their priestes can runne away and saue themselues but they can not once moue but tary still lyke blockes as they are and be burned and therefore they can be no meete figures of the puissaunt and myghtie GOD who alone is able both to saue his seruauntes and to destroy his enemies euerlastinglye They be trimlye deckt in Golde Siluer and Stone aswell the images of men as of women lyke wanton wenches sayth the Prophete Baruch that loue paramours and therefore can they not teache vs nor our wyues and daughters anye sobernesse modestie and chastitie And therefore although it is nowe commonly saide that they be the lay mens bookes yet we see they teache no good lesson neyther of GOD nor godlynesse but all errour and wyckednesse Therefore GOD by his word as he forbiddeth anye idols or images to be made or set vp so doth he commaund suche as we fynde made and set vp to be pulled downe broken and destroyed And it is wrytten in the booke of Numbers the. xxiii Chapter that there was no idoll in Jacob nor there was no image seene in Israel and that the Lorde God was with that people Where note that the true Israelites that is the people of GOD haue no images among them but that God was with them and that therefore their enemies can not hurt them as appeareth in the
maynteyners and worshyppers haue vsed and vse the same outwarde rites maner of honouryng and worshipping theyr images as the Gentiles dyd vse before their idols and that therefore they commit idolatrie aswell inwardly and outwardlye as dyd the wycked Gentiles idolaters And concerning the first part of the idolatrious opinions of our image maynteyners What I pray you be suche saintes with vs to whom we attribute the defence of certayne countreyes spoylyng God of his due honour herein but Dij tutelares of the Gentiles idolaters Suche as were Belus to the Babylonians and Assyrians O siris and Isis to the Egyptians Vulcane to the Lemnians and such other What be such saintes to whom the sauegarde of certayne cities are appointed but Dij praesides with the Gentiles idolaters Suche as were at Delphos Apollo at Athens Minerua at Carthage Iuno at Rome Quirinus c. What be such saints to whom contrary to the vse of the primitiue Churche Temples and Churches be buylded and aulters erected but Dij patroni of the Gentiles idolaters Such as were in the Capitol Iupiter in Paphus temple Venus in Ephesus temple Diana such lyke Alas we seeme in thus thynkyng and doyng to haue learned our religion not out of Gods worde but out of the Pagan poets who say Excessere omnes aditis arisque relictis Dij quibus imperium hoc steterat c. That is to say All the gods by whose desence this Empire stoode are gone out of the temples and haue forsaken their aulters And where one saint hath images in diuers places the same saint hath diuers names thereof moste lyke to the Gentiles When you heare of our Lady of Walsingham our Lady of Ipswich our Lady of Wilsdon suche other what is it but an imitation of the Gentiles idolaters Diana Agrotera Diana Coriphea Diana Ephesia c. Venus Cipria Venus Paphia Venus Gnidia Whereby is euidently meant that the saint for the image sake shoulde in those places yea in the images them selues haue a dwellyng whiche is the grounde of theyr idolatrie For where no images be they haue no such meanes Terentius varro sheweth that there were three hundred Iupiters in his tyme there were no fewer Veneres and Dianae we had no fewer Christophers Ladies and Marie Magdalens and other saintes Oenomaus and Hesiodus shewe that in theyr time there were thirtie thousande Gods. I thinke we had no fewer saintes to whom we gaue the honour due to god And they haue not only spoyled the true liuing God of his due honour in temples cities countreyes and landes by suche deuises and inuentions as the Gentiles idolaters haue done before them but the Sea and waters haue aswell speciall saintes with them as they had Gods with the Gentiles Neptune Tritron Nereus Castor Pollux Venus and suche other In whose places be come saint Christopher saint Clement and diuers other and specially our Lady to whom shypmen syng Aue maris stella Neyther hath the fyre scaped theyr idolatrious inuentions For in steade of Vulcane and Vesta the Gentiles gods of the fyre our men haue placed saint Agatha and make letters on her day for to quenche fyre with Euerye artificer and profession hath his speciall saint as a peculier god As for example scollers haue saint Nicholas and saint Gregorie paynters saint Luke neyther lacke souldiers theyr Mars nor louers theyr Venus amongest Christians All diseases haue theyr speciall saintes as gods the curers of them The pockes saint Roche the fallyng euyll saint Cornelis the toothe ache saint Appoline c. neyther do beastes and cattell lacke theyr Gods with vs for saint Loy is the horseleache and saint Anthonie the swinehearde c. Where is Gods prouidence and due honour in the meane season who sayth The heauens be myne and the earth is myne the whole worlde and al that in it is I do geue victorie and I put to flight of me be al councels and helpe c. Except I kepe the citie in vayne doth he watch that kepeth it thou Lorde shalt saue both men and beastes But we haue left hym neyther heauen nor earth nor water nor countrey nor citie peace no warre to rule and gouerne neyther men nor beastes nor theyr diseases to cure that a godlye man myght iustlye for zelous indignation crye out O heauen O earth and seas what madnesse and wickednesse agaynst God are men fallen into What dishonour do the creatures to theyr creator and maker And yf we remember God sometime yet because we doubt of his habilitie or will to helpe we ioyne to hym another helper as he were a nowne adiectiue vsyng these sayinges suche as learne God and saint Nicholas be my speede such as neese God helpe and saint John to the horse God and saint Loy saue thee Thus are we become like horses and moyles whiche haue no vnderstandyng For is there not one God only who by his power and wysdome made all thynges and by his prouidence gouerneth the same and by his goodnes maynteyneth and saueth them Be not all thynges of hym by hym and through hym Why doest thou turne from the creatour to the creatures This is the maner of the Gentiles idolaters but thou art a Christian and therefore by Christe alone hast accesse to God the father and helpe of him only These thynges are not wrytten to any reproche of the saintes them selues who were the true seruauntes of God and dyd geue all honour to him taking none vnto themselues and are blessed soules with God but against our foolishnes and wickednes makyng of the true seruauntes of God false gods by attributyng to them the power and honour whiche is Gods and due to hym only And for that we haue suche opinions of the power and redy helpe of saintes al our Legendes Hymnes Sequences and Masses dyd conteyne stories laudes and prayses of them and prayers to them yea and sermons also altogether of them and to theyr prayses Gods worde beyng cleane layde asyde And this we do altogether agreeable to the saintes as dyd the Gentiles idolaters to theyr false gods For these opinions whiche men haue had of mortall persons were they neuer so holye the olde moste godlye and learned Christians haue written agaynst the faygned gods of the Gentiles and Christian princes haue destroyed theyr images who yf they were nowe lyuyng woulde doubtlesse lykewyse both wryte agaynst our false opinions of saintes and also destroye theyr images For it is euident that our image maynteyners haue the same opinion of saintes whiche the Gentiles had of theyr false gods and thereby are moued to make them images as the Gentiles dyd If aunswere be made that they make saintes but intercessours to God and meanes for suche thynges as they woulde obteyne of God that is euen after the Gentiles idolatrious vsage to make them of saintes gods called Dij Medioximi to be meane intercessours and helpers to God as though he dyd not heare or shoulde be weerye yf he
with pouertie in the middest of plenty Then when other haue aboūdaunce and be fed at full you shall vtterly waste and consume away your selues your store shal be destroyed your goodes pluckt from you all your glory and wealth shall perishe and that whiche when you had you myght haue enioyed your selfe in peace and might haue bestowed vpon other most godly ye shal seke with sorow sighes and no where shall find it For your vnmercifulnesse towardes other ye shall finde no man that will shew mercy towardes you You that had stony heartes towardes other shal finde all the creatures of god to youward as hard as bras iron Alas what furie and madnesse doth possesse our myndes that in a matter of trueth certayntie we wyll not geue credite to the trueth testifying vnto that which is most certayne Christe sayth that if we wyl first seeke the kyngdome of God do the workes of righteousnes therof we shal not be left destitute al other thinges shal be geuen to vs plenteously Nay say we I wil first looke that I be able to lyue my selfe and be sure that I haue enough for me and mine and if I haue anything ouer I wil bestowe it to get Gods fauour the poore shal then haue part with me See I pray you the peruerse iudgement of men we haue more care to norishe the carcasse then we haue feare to see our soule perishe And as Ciprian sayth whylest we stande in doubt least our goodes fayle in being ouer liberall we put it out of doubt that our life health faileth in not being liberall at al. Whilest we are carefull for diminishing of our stocke we are altogether carelesse to diminishe our selues We loue Mammon lose our soules We feare least our patrimonie shoulde perishe from vs but we feare not lest we shoulde perishe for it Thus do we peruersly loue that we should hate and hate that we shoulde loue we be negligent where we should be careful careful wher we nede not This vaine feare to lacke our selues if we geue to the poore is muche like the feare of children fooles which when they see the bright glimmering of a glasse they do imagine straight way that it is the lightning yet the brightnes of a glasse neuer was the lightning Euen so when we imagine that by spending vppon the poore a man maye come to pouertie we are cast into a vaine fare for we neuer heard or knewe that by that meanes any man came to miserie and was left destitute and not consydered of god Nay we reade to the contrary in the scripture as I haue before shewed as by infinite testimonies and examples maye be proued that whosoeuer serueth God faithfully and vnfaignedly in any vocation god wil not suffer him to decay much lesse to perish The holy ghost teacheth vs by Salomō that the Lorde wyll not suffer the soule of the ryghteous to perishe for hunger And therefore Dauid sayth vnto all them that are merciful O feare the Lorde ye that be his saintes for they that feare hym lacke nothyng The Lions do lacke and suffer hunger but they which seeke the Lord shal want no maner of thing that is good When Elias was in the desart god fed him by the ministerie of a Rauen that euenyng morning brought him sufficient victuals When Daniel was shut vp in the Lions denne God prepared meate for him sent it thither to him And there was the saying of Dauid fulfilled The Lions do lacke suffer hunger but they which seeke the Lorde shall want no good thing For whyle the Lions which should haue ben fed with his flesh roared for hunger desire of their pray whereof they had no power although it were present before them he in the meane tyme was freshe fed from God that should with his fleshe haue filled the Lions So mightily doth God worke to preserue mainteine those whom he loueth so carefull is he also to feede them who in anye state or vocation do vnfaignedly serue him And shal we nowe thinke that he wylbe vnmyndfull of vs yf we be obedient to his worde accordyng to his wyl haue pitie vpon the poore He geueth vs all wealth before we do any seruice for it and wyll be see vs lacke necessaries when we do hym true seruice Can a man thinke that he that feedeth Christe can be forsaken of Christe and left without foode Or wyl Christe denie earthly thinges vnto them whō he promiseth heauenly thinges for his true seruice It can not be therfore deare brethren that by geuing of almes we shoulde at any time want our selues or that we whiche relieue other mens neede shoulde ourselues be oppressed with penurie It is contrarye to Gods worde it repugneth with his promise it is agaynst Christes propertie and nature to suffer it it is the craftie surmise of the deuill to perswade vs it Wherefore sticke not to geue almes freely and trust not withstandyng that Gods goodnes wyll minister vnto vs sufficiencie and plentie so long as we shall liue in this transitorie lyfe and after our dayes here wel spent in his seruice and the loue of our brethrē we shal be crowned with euerlasting glory to raigne with Christe our sauiour in heauen to whom with the father the holy ghost be al honour glorie for euer Amen ¶ An Homilee or Sermon concernyng the Natiuitie and byrth of our Sauiour Iesus Christe AMong al the creatures that god made in the beginnyng of the worlde most excellent and wonderfull in their kynde there was none as the Scripture beareth witnesse to be compared almost in any poynt vnto manne who aswell in bodye and in soule exceeded all other no lesse then the Sunne in brightnesse and lyght exceedeth euery small litle starre in the firmament He was made accordyng to the image and similitude of GOD he was indued with all kinde of heauenly giftes he had no spot of vncleannesse in him he was sounde and perfect in al partes both outwardly and inwardly his reason was vncorrupt his vnderstandyng was pure and good his wyll was obedient and godly he was made altogether lyke vnto God in ryghteousnesse in holinesse in wysdome in trueth to be short in all kinde of perfection When he was thus created and made almightie GOD in token of his great loue towardes him chose out a speciall place of the earth for him namely Paradice where he liued in all tranquilitie and pleasure hauyng great aboundaunce of worldly goodes and lackt nothing that he myght iustly require or desyre to haue For as it is sayde God made him Lord and ruler ouer all the workes of his handes that he should haue vnder his feete all sheepe oxen all beastes of the feelde all foules of the ayre all fishes of the sea and vse them alway at his owne pleasure according as he shoulde haue nede Was not this a mirrour of perfection Was not
and earth as is alredy made We must nedes agree that whatsoeuer good thyng is in vs of grace of nature or of fortune is of God only as the only aucthour worker And yet it is not to be thought that God hath created al this whole vniuersall worlde as it is and thus once made hath geuen it vp to be ruled and vsed after our owne wittes deuice so taketh no more charge therfore As we see the ship wright after he hath brought his ship to a perfect end then delyuereth he it to the maryners taketh no more cure therof Nay God hath not so created the worlde that he is carelesse of it but he styl preserueth it by his goodnes he styll stayeth it in his creation For els without his speciall goodnes it coulde not stande long in his condition And therfore saint Paule sayth that he preserueth all thynges and beareth them vp styl in his word left they should fall without hym to their nothing againe wherof of they were made If his speciall goodnes were not euery where present euery creature shoulde be out of order and no creature should haue his propertie wherein he was firste created Hee is therfore inuisible euery where and in euery creature and fulfilleth both heauen and earth with his presence In the fyre to geue heate in the water to geue moysture in the earth to geue fruit in the hart to geue his strength yea in our bread and drinke he is to geue vs norishment where without him the bread and drynke cannot geue sustinaunce nor the hearbe health as the wyse man plainly confesseth it saying It is not the increase of fruites that feedeth men but it is thy worde O Lorde whiche preserueth them that trust in thee And Moyses agreeth to the same when he sayeth Mans lyfe resteth not in bread onely but in euery word which proceedeth out of Gods mouth It is neyther the hearbe nor the plaster that geueth health of themselues but thy worde O Lord sayth the wyse man which healeth all thinges It is not therefore the power of the creatures which worketh their effectes but the goodnes of God which worketh in them In his worde truely doth al thinges consist By that same word that heauen and earth were made by the same are they vpholden maynteyned kept in order sayth saynt Peter shall be till almightie God shall withdrawe his power from them and speake their dissolution If it were not thus that the goodnes of God were effectuallye in his ceratures to rule them howe coulde it be that the maine sea so ragyng and labouring to ouerflowe the earth could be kept within his bondes and banks as it is That holy man Job euidentlye spyed the goodnes of God in this poynt and confessed that if he had not a speciall goodnes to the preseruation of the earth it coulde not but shortly be ouerflowed of the sea Howe coulde it be that the elementes so dyuers and contrary as they be among them selues should yet agree and abyde together in a concorde without destruction one of another to serue our vse if it came not onely of Gods goodnes so to temper them How could the fyre not burne and consume al things if it were left loose to go whyther it woulde and not stayed in his sphere by the goodnesse of God measurably to heate these inferiour creatures to their ryping Consyder the huge substaunce of the earth so heauye and great as it is Howe coulde it so stande stablye in the place as it doth if Gods goodnes reserued it not so for vs to trauayle on It is thou O Lorde sayeth Dauid which haste founded the earth in his stabilitie and duryng thy worde it shall neuer reele or fall downe Consyder the great strong beastes and fyshes farre passing the strength of man howe fierce so euer they be and strong yet by the goodnesse of God they preuayle not agaynst vs but are vnder our subiection and serue our vse Of whom came the inuention thus to subdue them and make them fit for our commodities Was it by mans braine Nay rather this inuētion came by the goodnes of God which inspyred mans vnderstandyng to haue his purpose of euerye creature Who was it sayth Job that put will and wisdom in mans head but god only of his goodnes And as the same saith agayne I perceaue that euery man hath a minde but it is the inspiration of the almightie that geueth vnderstanding It could not be veryly good Christian people that man of his owne wit vnholpen should inuent so many and dyuers deuyses in al craftes sciences except the goodnes of almyghtye God had ben present with men and had stirred their wittes and studies of purpose to knowe the natures and disposition of all his creatures to serue vs sufficiently in our needs and necessities Yea not only to serue our necessities but to serue our pleasures and delight more then necessitie requireth So liberall is Gods goodnes to vs to prouoke vs to thanke him if any heartes we haue The wise man in his contemplation by him self coulde not but graunt this thing to be true that I reason vnto you In his handes sayth he be we and our wordes and al our wisdom and al our sciences and workes of knowledge For it is he that gaue me the true instruction of his creatures both to know the disposition of the world and the vertues of the elementes the beginning and ende of tymes the change and diuersities of them the course of the yere the order of the starres the natures of beastes and the powers of them the power of the windes and thoughtes of men the differences of planets the vertue of rootes and what soeuer is hid and secrete in nature I learned it The artificer of all these taught me this wisdome And further he sayeth Who can searche out the thinges that be in heauen for it is harde for vs to searche suche thinges as be on earth and in dayly sight afore vs For our wits and thoughtes sayth he be imperfect and our pollicies vncertaine No man can therfore search out the meaning in these things except thou geuest wisdome and sendest thy spirit from aboue If the wise man thus confesseth all these thinges to be of God why should not we acknowledge it and by the knowledge of it consyder our dutye to Godward and geue him thanks for his goodnes I perceaue that I am farre here ouercharged with the plentie and copye of matter that myght be brought in for the proofe of this cause If I should enter to shewe howe the goodnesse of almightie god appeared euery where in the creatures of the worlde howe marueylous they be in their creation howe beawtified in their order howe necessary they be to our vse all with one voyce muste needes graunt their aucthour to be none other but almighty God his goodnes must they needes extoll and magnifie
euery where to whom be all honour and glory for euermore ¶ The seconde part of the Homilee for rogation weeke IN the former part of this Homilee good Christian people I haue declared to your contemplation the great goodnes of almightie God in the creation of this world with all the furniture thereof for the vse and comfort of man whereby we might the rather be moued to acknowledge our duetie againe to his maiestie And I trust it hath wrought not onelye credit in you but also it hath moued you to render your thankes secretly in your heartes to almightie God for his louing kyndnes But yet peraduenture some will say that they can agree to this that all that is good parteyning to the soule or what soeuer is created with vs in body should come from God as from the aucthour of all goodnesse and from none other But of suche thinges as be without them both I meane such good things which we call goodes of fortune as riches aucthoritie promotion and honour some men may thynke that they should come of our industrie diligeÌ„ce of our labour and trauayle rather then supernaturally Now then consyder good people if any aucthour there be of suche thinges concurraunt with mans labour and indeuour were it meete to ascribe them to any other then to God as the Panim Philosophers and Poets did erre which toke Fortune and made her a Goddesse to be honoured for such thynges God forbid good Christian people that this imagination shoulde earnestlye be receaued of vs that be worshippers of the true God whose workes and proceedings be expressed manifestly in his worde These be the opinions sayinges of Infidels not of true christians For they indeede as Iob maketh mention beleue and say that God hath his residence resting place in the cloudes consyder nothyng of our matters Epicures they be that imagine that he walketh about the coastes of the heauens and haue no respect to these inferiour thinges but that all these thinges shoulde proceede either by chaunce or at aduenture or els by disposition of fortune and God to haue no stroke in them What other thing is this to say then as the foole supposeth in his heart there is no God Whom we shall none otherwise reproue then with Gods owne words by the mouth of Dauid Heare my people sayeth he for I am thy God thy verye god All the beastes of the wood are myne Sheepe and Oxen that wandreth in the mountaynes I haue the knowledge of all the 〈…〉 les of the ayre the beawty of the feelde is my handy worke myne is the whole circuite of the worlde all the plentie that is in it And againe by the Prophete Hieremie Thinkest thou that I am a God of the place nye me sayeth the Lorde and not a God farre of Can a man hide him selfe in so secrete a corner that I shall not see him Do not I fulfill and replenishe both heauen earth sayth the Lorde whiche of these two shoulde be most beleued Fortune whom they paynte to be blynde of both eyes euer vnstable vnconstant in her wheele in whose handes they saye these thyngs be Or God in whose hand and power these thynges be in deede who for his truth and constance was yet neuer reproued For his sight loketh thorowe heauen and earth and seeth all thinges presently with his eyes Nothing is to darke or hidden from his knowledge not the priuie thoughtes of mennes myndes Trueth it is that of God is all ryches all power all aucthoritie all health wealth prosperitie of the which we shoulde haue no part without his liberal distribution and except it came from hym aboue Dauid first testifieth of rychesse and possesiions If thou geuest good lucke they shall gather and if thou openest thy hand they shal be full of goodnesse but yf thou turnest thy face they shal be troubled And Salomon sayth It is the blessyng of the Lord that maketh riche men To this agreeth that holy woman Anne where she saith in her song It is the Lord that maketh the poore and maketh the riche it is he that promoteth pulleth downe he can rayse a needye man from his miserie from the dounghill he can lyfte vp a poore personage to sit with princes and haue the seate of glory for all the coastes of the earth be his Nowe yf any man wyll aske What shal it auayle vs to knowe that euery good gyft as of nature and fortune so called and euery perfecte gyft as of grace concernyng the soule to be of God and that it is his gyft onlye Forsoothe for many causes is it conuenient for vs to knowe it For so shall we knowe if we confesse the trueth who ought iustly to be thanked for them Our pride shal be thereby abated perceauing naught to come of our selues but sinne and vice yf anye goodnes be in vs to referre all laude prayse for the same to almyghtie god It shal make vs not to aduaunce our selues before our neyghbour to despise him for that he hath fewer giftes seeyng God geueth his giftes where he wyll It shall make vs by the consyderation of our giftes not to extoll our selues before our neyghbours â—t shal make the wyse man not to glory in his wysdome nor the strong man in his strength nor the riche to glory in his riches but in the liuing god which is aucthour of all these lest yf we should do so we myght be rebuked with the wordes of saint Paul What hast thou that thou hast not receaued and if thou hast receaued it why gloriest in thy selfe as though thou haddest not receaued it To confesse that all good thinges commeth from almightie God is a great poynt of wysdome my freendes For so coÌ„fessing we know whyther to resort for to haue them yf we want as saint James bid vs saying If any man wanteth the gyft of wysdome let hym aske it of God that geues it it shal be geuen hym As the wyse man in the want of such a lyke gyft made his recourse to God for it as he testifieth in his booke After I knew sayth he that otherwyse I coulde not be chast except God graunted it and this was as he there wryteth hye wysdome to know whose gyft it was I made haste to the Lorde earnestly besought hym euen from the rootes of my heart to haue it I woulde to God my frendes that in our wantes and necessities we would go to God as saint James biddeth as the wyse man teacheth vs that he dyd I woulde we beleued stedfastly that God only geues them If we did we would not seeke our want and necessitie of the deuil and his ministers so oft as we do as dayly experience declareth it For yf we stand in necessitie of corporal health whyther go the coÌ„mon people but to charmes witchcraftes and other delusions of the deuill If we knewe that god
resteth al wysdome al habilitie to know God and to please hym For he writeth thus Be know that it is not in mans power to guide his goinges No man can know thy pleasure except thou geuest wysdome sendest thy holy spirite frō aboue Send him downe therefore prayeth he to God from thy holy heauens from the trone of thy maiestie that he may be with me and labour with me that so I may knowe what is acceptable before thee Let vs with so good heart pray as he dyd we shall not faile but to haue his assistance For he is sone seene of them that loue him he wyll be founde of them that seeke him For very liberall and gentle is the spirite of wisdome In his power shall we haue sufficient abilitie to knowe our duetie to God in him shall we be comforted and couraged to walke in our duetie in hym shall we be meete vessels to receaue the grace of almightie God for it is he that purgeth and purifieth the minde by his secrete working And he onlye is present euery where by his inuisible power and conteineth all thinges in his dominion He lyghtneth the heart to conceaue worthy thoughtes to almyghtie God he sitteth in the tongue of man to stirre him to speake his honour no language is hyd from him for he hath the knowledge of al speache he only ministreth spiritual strength to the powers of our soule body To hold the way whiche God had prepared for vs to walke ryghtly in our iourney we must acknowledge that it is in the power of his spirite which helpeth our infirmitie That we may boldly come in prayer and call vpon almyghtie God as our father it is by this holy spirite whiche maketh intercession for vs with continuall sighes If any gyft we haue wherewith we may worke to the glory of God profite of our neyghbour all is wrought by his owne selfe same spirite whiche maketh his distributions peculierly to euerye man as he wyl If any wysdome we haue it is not of our selues we can not glory therein as begun of our selues but we ought to glory in God from whō it came to vs as the prophete Jeremie wryteth Let him that reioyceth reioyce in this that he vnderstandeth knoweth me for I am the lord which sheweth mercie iudgement and righteousnes in the earth for in these thinges I delight saith the Lorde This wysdome can not be attayned but by the direction of the spirite of God therefore it is called spiritual wysdome And no where can we more certainely searche for the knowledge of this wyll of God by the which we must direct al our workes deedes but in the holy scriptures for they be they that testifie of hym sayth our sauiour Christe It maye be called knowledge and learnyng that is other where gotten out of the worde but the wyse man plainely testifieth that they al be but vaine which haue not in them the wisdome of god We see to what vanitie the olde Philosophers came which were destitute of this science gotten searched for in his worde We see what vanitie the schole doctrine is mixed with for that in this world they sought not the wyll of God but rather the wyll of reason the trade of custome the path of the fathers the practise of the Churche Let vs therfore reade reuolue the holy scripture both day nyght for blessed is he that hath his whole meditatiō therin It is that that geueth light to our feete to walke by It is that whiche geueth wysdome to the simple and ignoraunt In it may we finde eternall lyfe In the holy scriptures find we Christ in Christ find we God for he it is that is the expresse image of the father He that seeth Christ seeth the father And contrary wyse as Saint Hierome sayth the ignorance of scripture is the ignorance of christ Not to knowe Christ is to be in darknesse in the middes of our worldly and carnal light of reason and philosophie To be without Christe is to be in foolishnes For he is the only wysdome of the father in whom it pleased hym that all fulnesse perfection shoulde dwel With whō whosoeuer is indued in heart by faith rooted fast in charitie hath layde a sure foundation to buylde on whereby he may be able to comprehende with al saintes what is the breadth length deapth to know the loue of Christe This vniuersal and absolute knowledge is that wysdome which S. Paul wisheth these Ephesians to haue as vnder heauen the greatest treasure that can be obteyned For of this wysdome the wyse man wryteth thus of his experience All good thinges came to me together with her and innumerable ryches through her handes And addeth moreouer in that same place She is the mother of all these things For she is an infinite treasure vnto men which who so vse become partakers of the loue of god I might with many wordes moue some of this audience to searche for this wysdome to sequester their reason to folowe gods commaundemēt to cast frō them the wittes of their braines to fauour this wysdome to renounce the wysedome pollicie of this fonde worlde to taste and sauour that whereunto the fauour wyll of god hath called them and willeth vs finally to enioy by his fauour if we would geue eare But I wil haste to the thirde part of my text wherein is expressed further in sapience how God geueth his electe an vnderstandyng of the motions of the heauens of the alterations and circumstaunces of time Whiche as it foloweth in wordes more plentifull in the text which I haue last cited vnto you So it must needes folow in them that be indued with this spiritual wysdome For as they can searche where to finde this wysdome and know of whom to aske it So know they againe that in time it is found and can therefore attemper them selues to the occasion of the time to suffer no time to passe away wherein they maye labour for this wysdome And to encrease therein they knowe how God of his infinite mercie and lenitie geueth all men here tyme and place of repentance And they see howe the wicked as Job wryteth abuse the same to their pride therfore do the godly take the better holde of the time to redeeme it out of suche vse as it is spoyled in by the wicked They which haue this wisdome of God can gather by the diligent and earnest studye of the worldlinges of this present lyfe howe they wayte theyr times and apply them selues to euery occasion of time to get riches to encrease their landes patrimonie They see the tyme passe away and therefore take holde on it in such wise that otherwhyles they wyll with losse of theyr sleepe ease with suffering many paynes catche the offer of their time knowyng that that which is once past
the bottome of our heartes detest and abhorre with all earnestnesse flee from it syth that it dyd cost the deare heart blood of the onlye begotten sonne of God our sauiour redeemer to purge vs from it Plato doth in a certayne place wryte that if vertue coulde be seene with bodily eyes all men woulde wonderfully be enflamed and kyndeled with the loue of it Euen so on the contrary if we myght with our bodily eyes beholde the filthynesse of synne and the vncleannes therof we coulde in no wyse abyde it but as most present and deadly poyson hate and eschewe it We haue a common experience of the same in them which when they haue committed any heynous offence or some filthy and abhominable synne if it once come to lyght or if they chaunce to haue a through feelyng of it they be so ashamed their owne conscience puttyng before their eyes the filthynes of their acte that they dare looke no man in the face muche lesse that they shoulde be able to stande in the syght of God. Fourthly the vncertayntie and brittlenesse of our owne lyues whiche is such that we can not assure our selues that we shall lyue one houre or one halfe quarter of it Whiche by experience we do fynde daily to be true in them that beyng nowe mery and lustye and sometymes feastyng and banquettyng with their freendes do fall sodenly dead in the streetes and otherwhyles vnder the boarde when they are yet at meate These daily examples as they are moste terrible and dreadfull so ought they to moue vs to seeke for to be at one with our heauenlye iudge that we may with a good conscience appeare before hym whensoeuer it shal please him for to cal vs whether it be sodaynly or otherwyse for we haue no more charter of our lyfe then they haue But as we are moste certayne that we shall dye so are we most vncertayne when we shal dye For our lyfe doth lye in the hande of God who wyll take it away when it pleaseth hym And veryly when the hyghest somner of all which is death shall come he wyll not be sayde nay but we must foorth with be packyng to be present before the iudgement seate of God as he doth fynde vs accordyng as it is wrytten Wheras the tree falleth whether it be towarde the South or towarde the North there it shall lye Whereunto agreeth the saying of the holy martyr of God S. Ciprian saying As God doth fynde thee when he doth call so doth he iudge thee Let vs therefore folowe the counsayle of the wyse man where he sayth Make no tarrying to turne vnto the Lorde and put not of from day to day For sodenly shall the wrath of the Lorde breake foorth and in thy securitie shalt thou be destroyed and shalt perishe in tyme of vengeaunce Whiche wordes I desyre you to marke diligently because they do most lyuely put before our eyes the fondnesse of manye men whiche abusyng the long sufferyng and goodnes of God do neuer thynke on repentaunce or amendement of lyfe Folowe not sayth he thyne owne mynde and thy strength to walke in the wayes of thy heart neyther say thou who wyll bryng me vnder for my workes For God the reuenger wyll reuenge the wrong done by thee And saye not I haue synned and what euyll hath come vnto me For the almyghtie is a patient rewarder but he wyll not leaue thee vnpunished Because thy synnes are forgeuen thee be not without feare to heape sin vpon synne Say not neyther The mercie of god is great he wil forgeue my manifold sinnes For mercy and wrath come from him and his indignation commeth vpon vnrepentant synners As if he should say Art thou strong and myghtie Art thou lustye and young Haste thou the wealth and ryches of the worlde Or when thou hast synned hast thou receaued no punishment for it Let none of all these thynges make thee to be the slower to repent and to returne with speede vnto the Lorde For in the day of punishment and of his sodayne vengeaunce they shall not be able to helpe thee And speciallye when thou art eyther by the preaching of Gods worde or by some inwarde motion of his holy spirite or els by some other meanes called vnto repentaunce neglect not the good occasion that is ministred vnto thee least when thou wouldest repent thou hast not the grace for to do it For to repent is a good gyft of God which he wyll neuer graunt vnto them whiche lyuyng in carnal securitie do make a mocke of his threatnynges or seeke to rule his spirites as they list as though his workyng gyftes were tyed vnto their wyll Fifthly the auoydyng of the plagues of God and the vtter destructiō that by his ryghteous iudgement doth hang ouer the heades of them all that will in no wyse returne vnto the Lorde I wyll saith the Lorde geue them for a terrible plague to all the kyngdomes of the earth and for a reproche and for aprouerbe and for a curse in all places where I shall cast them and wyll send the sworde of famine the pestilence among them tyll they be consumed out of the land And wherfore is this Because they hardned their heartes and woulde in no wyse returne from their euyll wayes nor yet forsake the wyckednesse that was in their owne handes that the fiercenesse of the Lordes furie myght departe from them But yet this is nothing in comparison of the intollerable and endlesse tormentes of hell fyre whiche they shal be fayne to suffer who after their hardnesse of heart that can not repent do heape vnto them selues wrath against the day of anger and of the declaration of the iust iudgement of God Wheras if we wyll repent and be earnestly sory for our synnes and with a full purpose of amendement of lyfe flee vnto the mercie of our god and taking sure holde thereuppon through fayth in our sauiour Jesus Christe do bring foorth fruites worthy of repentaunce he wyll not onlye powre his manifold blessynges vpon vs here in this world but also at the last after the paynefull trauayles of this lyfe rewarde vs with the inheritaunce of his chyldren whiche is the kyngdome of heauen purchased vnto vs with the death of his sonne Jesu Christe our Lorde to whom with the father and the holy ghoste be all prayse glory and honour worlde without ende Amen ⧠An Homilee agaynst disobedience and wylful rebellion The fyrst parte AS GOD the creatour and Lord of al thynges appoynted his angels and heauenly creatures in all obedience to serue and to honour his maiestie so was it his wyl that man his cheefe creature vpon the earth shoulde lyue vnder the obedience of his creator and Lord and for that cause God assoone as he had created man gaue vnto him a certayne precept and law whiche he beyng yet in the state of innocencie remaynyng in paradise shoulde obserue as a pledge and
rebels shoulde heare the aduise of wyse men and geue place vnto theyr iudgement and folowe the example of obedient subiectes as reason is that they whose vnderstandyng is blinded with so euyll an affection shoulde geue place to them that be of sound iudgement and that the worse shoulde geue place to the better and so myght Realmes continue in long obedience peace and quietnesse But what yf the prince be vndiscrete and euil in deede and it also euident to all mens eyes that he so is I aske agayne what yf it be long of the wickednesse of the subiectes that the prince is vndiscrete and euyll Shal the subiectes both by their wickednesse prouoke God for their deserued punishment to geue them an vndiscrete or euyll prince and also rebell agaynst hym and withall agaynst God who for the punishment of their sinnes dyd geue them suche a prince Wyll you heare the scriptures concernyng this poynt God say the holy scriptures maketh a wicked man to raigne for the sinnes of the people Agayne God geueth a prince in his anger meanyng an euyll one and taketh away a prince in his displeasure meanyng speciallye when he taketh away a good prince for the sinnes of the people as in our memorie he toke away our good Josias kyng Edwarde in his young and good yeres for our wickednesse And contrarilye the scriptures do teache that God geueth wysdome vnto princes and maketh a wyse and good kyng to raigne ouer that people whom he loueth and who loueth hym Agayne yf the people obey God both they and theyr kyng shall prosper and be safe els both shal perishe sayth God by the mouth of Samuel Here you see that GOD placeth aswell euyll princes as good and for what cause he doth both If we therefore wyll haue a good prince eyther to be geuen vs or to continue nowe we haue suche a one let vs by our obedience to God and to our prince moue God thereunto If we wyll haue an euyll prince when God shall sende such a one taken away and a good in his place let vs take away our wickednesse whiche prouoketh God to place such a one ouer vs God wyll eyther displace hym or of an euyll prince make hym a good prince so that we first wyll chaunge our euyll into good For wyll you heare the scriptures The heart of the prince is in Gods hande which way soeuer it shall please hym he turneth it Thus say the scriptures wherfore let vs turne from our synnes vnto the Lorde with all our heartes and he wyl turne the heart of the prince vnto our quiet and wealth Els for subiectes to deserue through theyr synnes to haue an euyll prince then to rebel against hym were double and treble euyll by prouokyng GOD more to plague them Nay let vs eyther deserue to haue a good prince or let vs patiently suffer and obey suche as we deserue And whether the prince be good or euill let vs accordyng to the counsel of the holy scriptures pray for the prince for his continuaunce and increase in goodnesse yf he be good and for his amendement yf he be euyll Wyll you heare the scriptures concerning this most necessarie poynt I exhort therefore sayth saint Paul that aboue all thinges prayers supplications intercessions and geuing of thankes be had for all men for kynges and all that are in aucthoritie that we maye liue a quiet and peaceable lyfe with all godlinesse for that is good and acceptable in the syght of GOD our sauiour c. This is Saint Paules councel And who I pray you was prince ouer the moste part of Christians when Gods holye spirite by saint Paules pen gaue them this lesson Forsoothe Caligula Clodius or Nero who were not onlye no Christians but Pagans and also eyther foolishe rulers or most cruel tyrauntes Wyl you yet heare the worde of God to the Jewes when they were prisoners vnder Nabuchodonozor kyng of Babylon after he had slaine their king nobles parentes chyldren and kynsfolkes burned theyr countrey cities yea Hierusalem it selfe and the holy temple and had caryed the residue remayning aliue captiues with hym vnto Babylon Wyll you heare yet what the prophete Baruch sayth vnto Gods people being in this captiuitie Pray you sayth the prophete for the lyfe of Nabuchodonozor kyng of Babylon and for the lyfe of Balthaser his sonne that theyr dayes may be as the dayes of heauen vpon the earth that God also may geue vs strength and lighten our eyes that we may liue vnder the defence of Nabuchodonozor kyng of Babylon and vnder the protection of Balthaser his sonne that we may long do them seruice and finde fauour in their syght Praye for vs also vnto the Lorde our God for we haue sinned agaynst the Lorde our god Thus farre the prophete Baruch his wordes whiche are spoken by hym vnto the people of God of that kyng who was an heathen a tyraunt and cruell oppressour of them and had ben a murtherer of many thousandes of theyr nation and a destroyer of their countrey with a confession that theyr sinnes had deserued suche a prince to raigne ouer them And shall the olde Christians by saint Paules exhortation pray for Caligula Clodius or Nero Shall the Jewes pray for Nabuchodonozor these Emperours and kynges beyng straungers vnto them beyng Pagans and Infidels beyng murtherers tyrauntes and cruell oppressours of them and the destroyers of their countrey countreymen and kinsmen the burners of theyr villages townes cities and temples And shall not we pray for the long prosperous and godly raigne of our naturall prince No straunger whiche is obserued as a great blessing in the scriptures of our Christian our most gratious Soueraigne no heathen nor Pagan prince Shall we not praye for the health of our moste mercifull moste louyng Soueraigne the preseruer of vs and our countrey in so long peace quietnesse and securitie no cruell person no tyraunt no spoyler of our goodes no shedder of our blooddes no burner and destroyer of our Townes Cities and Countrey as were those for whom yet as ye haue hearde Christians beyng theyr subiectes ought to praye Let vs not commit so great ingratitude agaynst GOD and our Soueraigne as not continually to thanke GOD for this gouernment and for his great and continuall benefites and blessinges powred vpon vs by suche gouernment Let vs not commit so great a sinne agaynst God agaynst our selues and our countrey as not to praye continuallye vnto GOD for the long continuaunce of so gratious a ruler vnto vs and our countrey Els shall we be vnworthie any longer to enioy those benefites and blessinges of God whiche hytherto we haue had by her and shal be most worthy to fall into all those mischeefes and miseries which we and our countrey haue by Gods grace through her gouernment hytherto escaped What shall we say of those subiectes may we call them by the name of subiectes Who neyther be thankful nor make any