Wee are VVitnesses of these things and so is also the Holy Ghost whom God hath giuen to them that obey him Reade the third part of the * T. 2. p. 229. 230 Homily for Rogation VVeeke and there are expressed many operations of the Holy Ghost for and in the people of Almighty God CHAP. 25. Of the Merit of the Redemption wrought by Iesus Christ THE Church in her most Sacred Catechisme teacheth euery one of her Children to say I beleeue in God the Sonne who hath redeemed me and all Mankind And in the Prayer afore the Ministration of the Communion it is sayd Iesus Christ suffering Death vpon the Crosse for our Redemption made there by his owne Oblation of himselfe once offered a full perfect and sufficient Sacrifice Oblation and satisfaction for the sinnes of the whole World In the second * T. 2. p. 181. Homily of CHRISTS passion it is sayde Hee suffered Death vniuersally for all men And in the same * P. 185. Homily it is sayde God gaue Christ to the whole World that is to say to Adam and to all that should come after him And in the first part of the * T. 2. p. 200. Homily concerning the Sacrament it is sayd The Death of Christ is auaileable for the Redemption of all the World The holy Scriptures testifie the same greatnesse of the merit of the Redemption wrought by Iesus Christ Saint Iohn sayth He is the propitiation for our sinnes and not for ours onely but also for the sinnes of k 1 Iohn 2.2 the whole World Saint Paul sayth Christ gaue himselfe a ransome for l 1 Tim. 2.6 all And to the Hebrewes he sayth m Heb. 2.9 Iesus Christ tasted Death for euery man To the Corinthians hee sayth If one dyed for all then were all dead and hee dyed for n 2 Cor. 5.14.15 all c. And to the Romanes hee sayth o Rom. 5.18 1 Cor. 15.21.22 Iohn 12.32 As by the offence of one iudgement came vpon al men to condemnation Eue so by the righteousnesse of one the free gift came vpon all men vnto iustification of life In the second part of the * T. 1. p. 50. Homily concerning Swearing it is signified That not onely Christs death but his life also c. are meritorious where it is sayd Whosoeuer wilfully * Zechar. 5.4.5 See Chap. 73. forsweare themselues vppon Christs Holy Euangely they vtterly forsake Gods mercy goodnesse and truth the merits of our Sauiour Christs Natiuity Life Passion Death Resurrection and Ascension they refuse the forgiuenesse of sinnes promised to all penitent sinners the ioyes of Heauen the company with Angels and Saints for euer Also the aforesayde actions of Christ are meritorious because they were done for the sake of mankinde CHAP. 26. Of the end for the which Iesus Christ redeemed mankinde and who of yeares of discretion or of perfect age partake of the merit of the same redemption IT is sayd in the second part of the * T. 1. p. 82. Homily against adultery Christ that innocent Lambe of God hath bought vs from the seruitude of the Diuell not with corruptible gold and siluer but with his most precious and deare heart bloud To what intent That we should fall againe into our old vncleannesse and abhominable liuing Nay verily but that we should serue him all the dayes of our life in holinesse and righteousnesse that we should glorifie him in our bodies by purity and cleannesse of life And in the * T. 2. p. 179. Homily for good Friday it is sayd Christ hath not so redeemed vs from sinne that we may safely returne thereto againe but he hath redeemed vs that we should forsake the motions thereof and liue vnto righteousnesse Yea we be therefore washed in our Baptisme from the filthinesse of sinne that we should liue afterward in the purenesse of life In Baptisme we promised to renounce the Diuell and his suggestions wee promised to be as obedient children alwayes following Gods will and pleasure So in the * T. 2. p. 195. Homily of the Resurrection it is sayd Yee must consider that yee be therefore cleansed and renued that yee should from hencefoorth serue God in holinesse and righteousnesse all the dayes of your liues that ye may reigne with him in euerlasting life If yee refuse so great grace whereto yee bee called what other thing doe yee than heape to your selues damnation more and more and so prouoke God to cast his displeasure vnto you and to reuenge this mockage of his Holy Sacramerits in so great abusing of them In the second * T. 2. p. 186. Homily of the Passion it is sayd Now it remaineth that I shewe vnto you how to apply Christs death and passion to our comfort as a medicine to our wounds so that it may worke the same effect in vs wherefore it was giuen namely the health and saluation of our soules For as it profiteth a man nothing to haue salue vnlesse it be well applied to the part infected so the death of Christ shall sland vs in no force vnlesse we apply it to our selues in such sort as God hath appointed Almighty God commonly worketh by meanes and in this thing he hath also ordained a certaine meane whereby we may take fruite and profite to our soules health and that is Faith Not an vnconstant or wauering faith but a sure stedfast grounded and vnfained faith * Pag. 188. For as all they which beheld stedfastly the brazen Serpent were healed and deliuered at the very sight thereof from their corporall diseases and bodily stings euen so all they which behold Christ crucified with a true and liuely faith shall vndoubtedly bee deliuered from the grieuous wounds of the soule be they neuer so deadly or many in number In the * Tom. 2. p. 173 Homily of the Natiuity it is sayd After that Christ was come downe from heauen and had taken our fraile nature vpon him he made all them that would receiue him truely and beleeue his holy Word good trees c. And to shew more plainely who partake of Christs merits the * Tom. 2. p. 179 Homily for good Friday declareth saying That we doe call for mercy in vaine if wee will not shew 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 forgiue the displeasure and wrath that our sinnes haue deserued afore him For vnder this condition doth God forgiue vs if we forgiue other God is to be obeyed which commaundeth vs to forgiue if we will haue any part of the pardon which our Sauiour Christ purchased once of God the Father by shedding of his precious bloud And in the second part of the * Tom. 1. p. 94. Homily against contention the Church sayth What crakest thou of thy head if thou labour not to be in the body Thou canst be no member of
able to make the like vnlesse by some measure of speciall illumination from Gods Holy Spirit as many vnderstanding ones do now thinke yea and affirme And if the Heauen mentioned in the Booke of the Reuelation which is commaunded or exhorted to q Acts 18.20 reioyce ouer Babylon fallen be the reformed Church of Christ as some do expound it Is it not probable that the Apostles which are there willed to reioyce with that Heauen are the Archbishops and Bishops therein and * By putting part or the chiefe for the whole or all figuratiuely the rest of the Clergie thereof And that the Prophets there willed also to reioyce are all such as then receiued a speciall enlightening from Almighty God vnto the setting forward of the reformation and among them more especially such as were composers of the aforenamed bookes of the sacred Liturgy of the Church of England CHAP. 39. Of Lordship which Archbishops and Bishops haue IT is written that Å¿ Heb. 7.1.2 Melchisedec Priest of the high God was withall King of Salem or Ierusalem Abraham was a t Gen. 20.7 Prophet and withall a man of great u Gen. 14.14 15 temporall power Moses was a w Deut. 34.10 prophet and withall the supreme x Acts 7 35. Num. 26.16.17 Gouernour of the people of Israel vnder Almighty God He is called a King Deut. 33.5 Iethro was y Exod. 3.1 Priest of Midian and according to some interpretation he was z Exod. 2.16 in the Margent Sicautem Caldaeus Paraphrastes vertit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince of Midian Eli was Priest and also a 1. Sam. 4.18 Iudge ouer Israel Samuel was a b Acts 13.20 Prophet and also c 1 Sam. 7.6 Iudge ouer Israel Dauid was a d Mat 27 35. Prophet and King also Solomon was a e Eccles 1.1 Preacher and a King also Simon was f Ecclus. 50.1 high Priest and g 1. Mac. 13.42 1. Mac. 14.47 Captaine and Gouernour of the Priests and Iewes and defender of them all If then some of the Ministery haue bin the supreme Gouernours in Nations may they not now be Gouernours if the Royall Maiestie so ordaine them Saint Iude calleth those persons h Iude 18. filthy dreamers which doe despise dominion and speake euill of dignities CHAP. 24. Of the Liturgie or Diuine Seruice of the Church in generall IN the second part of the * Tom. 2. p. 6. Homily concerning the right vse of the Church the publike Seruice of the Lord is sayd to be The teaching and hearing of his Holy Word the calling vpon his holy Name the giuing thankes vnto him for his great and innumerable benefits and the due ministring of the Sacraments In the * T. 2. p. 138. Homily of Common Prayer and Sacraments it is sayd That Basilius Magnus and Iohannes Chrysostomus did in their time prescribe publike orders of publike administration which they call Liturgies and in them they appointed the people to answere vnto the prayer of the Minister sometime Amen sometime Lord haue mercy vpon vs sometime And with thy Spirit and We haue our hearts lifted vp vnto the Lord c. In the same * To. 2. p. 134. Homily it is also sayd By the histories of the Bible it appeareth that publike and common Prayer is most auaileable before God and therefore is much to be lamented that it is no better * Euen shortly after that the Diuine Seruice was set foorth the Diuell wrought in many people a more and more neglecting of it esteemed among vs which professe to be but one body in Christ It is said in the Preface before the Common Prayer That the first original and ground of the diuine Seruice of a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great aduancement of godlinesse c. Saint Paul sayd vnto Timothy i 1. Tim. 2.1.2.3 I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honestie For this is good and acceptable in the sight of God our Sauiour Moses from the Lord prescribed vnto Aaron and vnto his sonnes a forme of blessing the people saying k Num. 6.23.24.25.26 On this wise yee shall blesse the children of Israel saying vnto them The Lord blesse thee and keepe the The Lord make his face shine vpon thee and be gracious vnto thee The Lord lift vp his countenance vpon thee and giue thee peace It is very considerable hereto that which is written of King Hezekiah in the booke of Chronicles That he and the Princes commanded the Leuites to sing praise vnto the Lord l 2. Chro. 29.30 with the words of Dauid and of * With the wordes also which Asaph deliuered which were as a Forme of praise or of praising God Asaph the Seer My sonne sayth m Pro. 1.8.9 Solomon heare the instruction of thy Father and forsake not the lawe of thy Mother For they shall be an ornament of grace vnto thine head and chaines about thy necke Solomon repeateth this precept of God to the ende wee may take it all vnto heart as a matter most greatly concerning vs. n Pro 6.21 22.23 My sonne keepe thy Fathers commandement and forsake not the law of thy Mother Binde them continually vpon thine heart and tye them about thy necke For the commandement is a Lampe and the law is light o Haeresi septua gesima qâ—inta contra Aâ—â—â—um de quâ—busâ—am traditionibus loquens Ecclesia inquit necessariò hoc persâ—eâ—â— traditione à patribus accepta Quis autem poterit statutum nâ—atâ—â—s dissoluâ—re aut legem patris velut Solomon dicit Audi fili sermonem patris tui ne repud es statuta matris tuae ostendens per hoc quòd in scriptis sine scripto dacuit pater hoc est Deus vnigenâ—tus spiritus sancius Mater autem nosira Ecclesia babet statuta in se posita indissolâ—â—bil a quae dâ—solui non possunt Epiphanius an ancient holy Father vnderstandeth by the word mother in this Scripture to be meant the Church who hath besides the holy Scriptures the Commandement of God our Father a distinct law teaching or instruction the which all her members are bound to obserue most diligently by vertue of this charge thereto giuen by God through the ministery of Solomon The Christian Church is our mother if God bee our Father as it is written Ierusalem which is aboue is free which is the p Gal. 4.26 mother of vs all God ordinarily begetteth none without his Church but in the q Psal 110.3 wombe of his Church they are conceiued thence they come to the r Isa 66.8.9 birth they Å¿ Isa 66.11.12
or * Is 52.15 sprinkled with it in the w Mat. 28.19 name of the Father and of the Sonne and of the holy Ghost And that the inward and spirituall grace thereof is a death unto sinne and a new birth unto righteousnesse for being by nature x Ps 51.5 Iob 14.4 borne in sinne and the Children of y Eph. 2.3 wrath we are hereby made the z Gal. 3.26 27. Children of grace The necessity of this Sacrament is shewed in the beginning of the service thereof where it is said For as much as all men bee conceived and borne in sinne and that our Saviour Christ saith None can enter into the Kingdome of God except he be regenerate and borne anew of a Iohn 3.5 water and of the holy Ghost I beseech you to call upon God the Father through our Lord Iesus Christ that of his bounteous mercy he will grant to these children that thing which by nature they cannot have that they may be baptized with water and the holy b Mat. 3.11 Mar. 10.14 15 16. Ghost and received into Christs holy Church and be made lively members of the same The benefits of baptisme are in the Service thereof by many speeches signified It is said to be a Christning as in the Rubricke of private baptisme where it is said The Minister shall not Christen the child againe but c. In Baptisme a child receiveth Christendome and being baptized is pronounced to be a Christian as we are taught to say in our Catechisme In my baptisme wherein I was made a member of Christ the Child of God and an c Gal. 3.29 inheritour of the kingdome of heaven In the Service of private baptisme the Minister is to pronounce concerning a child lawfully and sufficiently baptized That he being borne in Originall sin and in the wrath of God is now by the d Tit. 3.9 Eph. 5.26 Laver of regeneration in baptisme received into the number of the children of GOD and heires of everlasting life And then afterward he is to say Doubt ye not therefore but earnestly beleeve that he that favourably received this present infant that he hath embraced him with the armes of his mercy that he hath given him the e Mar. 10.16 14. blessing of eternall life and made him partaker of his f Heb. 12.28 everlasting kingdome The Service saith of a Child baptized That he is regenerate by Gods holy Spirit and graffed into the g 1 Cor. 12.13 body of Christs congregation and received for Gods owne Childe by adoption In the first prayer of confirmation it is signified that in baptisme is received the h Col. 2.12 13 14. forgivenesse of all sinnes And in the Rubricke next afore the Catechisme it is said That it is certaine by Gods Word that children being baptized have all things necessary for their salvation and be undoubtedly i Rom. 8.1 Gal. 3.27 saved The first part of the Homily of salvation addeth * â— 1. p. 13. And dying in their k Mar. 10.14 Act. 2.39 Gen. 17.7 infancy The Divine Service also delivereth That baptisme doth represent unto us our profession namely when we come to discretion which is to follow the l Pet. 2.21 Epâ— â— 1 2. Iohn 3.15 1 â—oâ— 11.1 example of our Saviour Christ and to be made m 〈◊〉 â— â— 29 like unto him that as he dyed and rose againe for u Roâ— 25. us so should we which are baptized o Rom. 6.3 4 5 6 7 8 11 13. die from sinne and rise againe unto righteousnesse continually p Col. 3.5 mortifying all our evill and corrupt affections and dayly q 2 Cor. 4.16 2 Thes 1.3 1 Pet. 1.15 proceeding in all vertue and godlinesse of living Saint Paul saith to the Romanes r Rom 6.3 c. Know yee not that so many of us as were baptized into Iesus Christ were baptized into his death Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by glory of the Father even so wee also should walke in newnesse of life For if wee have beene planted together in the likenesse of his death we shall bee also in the likenesse of his resurrection And to the Galatians hee saith Å¿ Gal. 3.27 As many of you as have beene baptized into Christ have put on Christ Wherefore to the Romanes he saith t Rom 8.1 There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit And to the baptized Corinthians hee saith u 1 Cor. 6.11 yee are washed yee are sanctified yee are justified in the Name of the Lord Iesus Christ and by the Spirit of our God Also to Titus hee saith w Tit. 3.5 Not by workes of righteousnesse which we have done but according to his mercie hee hath saved us by the washing of regeneration and renewing of the Holy Ghost And againe to the Corinthians he saith x 1 Cor. 12.13 By one spirit are wee all baptized into one body To the Colossians he saith y Col. 2.12 13 14. Ye are buried with Christ in Baptisme wherein also yee are risen with him through the faith of the operation of God who hath raised him from the dead And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses CHAP. 52. Of Godfathers and Godmothers IN the most sacred Catechisme a question is Why are infants baptized when by reason of their tender age they cannot performe repentance and faith The answere is Yes they doe performe them by their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe In the Service of publike Baptisme the Priest having signified to the Godfathers Godmothers what promise Christ for his part will most surely keepe and performe saith withall Wherefore after this promise made by Christ these infants must also faithfully for their part promise by you that bee their sureties that they will forsake the Devill and all his workes and constantly beleeve Gods holy Word and obediently keepe his Commandements In the Service of private Baptisme The Priest is to say unto the Sureties z Gen. 17.11 Gen. 18.19 Doest thou in the name of this Childe for sake the Devill and all his workes the vaine pompe and glory of the world with all the covetous desires of the same the carnall desires of the flesh and not to follow and be led by them And doest thou in the name of this child professe this faith to beleeve in God the Father Almighty c. And in the Exhortation to the sureties we may see most cleerely to what a godly purpose holy Church hath ordained them where it is said You must remember that it is your part and duty to see that this infant be taught so
workes of the spirit namely the fruits of faith charitable and godly motions if we have any at all in him they proceed onely of the Holy Ghost who is the x onely worker of our sanctification and maketh us new men in Christ Iesus as David of a poore shepheard to become a Princely Prophet Matthew of a proud Publicane to become an humble and lowly Euangelist Peter of a simple fisher to become a chiefe and mighty Apostle Paul of a cruell and bloody persecutor to become a faithfull disciple of Christ and a teacher of the Gentiles Such is the power of the Holy Ghost to x 1 Cor. 6.11 regenerate men and as it were to bring them forth anew so that they shall bee y 2 Cor. 5.17 nothing like the men that they were before Regeneration is begun in Baptisme as the Service thereof expresly delivereth and it is increased afterward in all such as are z Rom. 8.14 Gal. 5.18 Eph. 4.15 16. led by the spirit of Iesus Christ Concerning conversion repentance and regeneration the holy Scriptures doe thus deliver Iesus Christ saith Verily I say unto you a Mat. 18.3 Except ye be converted and become as little children ye shall not enter into the Kingdome of heaven Except ye b Luke 13.3 repent yee shall all likewise perish Verily verily I say unto thee c Iohn 3.5.3 Except a man be borne againe he cannot see the kingdome of God Verily verily I say unto thee except a man be borne of water and of the spirit he cannot enter into the Kingdome of God Moses saith d Deut. 10.16 Circumcise the fore-skin of your heart and be no more stiffe-necked The Lord saith by Ieremiah e Ier. 4 3 4 Break up your fallow ground and sow not among thornes Circumcise your selves to the Lord and take away the fore-skins of your heart lest my fury come forth like fire and burne that none can quench it because of the evill of your doings Hosea saith f Hos 10.22 Sow to your selves in righteousnesse reape in mercie breake up your fallow ground for it is time to seeke the Lord till he come and raine righteousnes upon you Christ said to the Angel of the Church of Ephesus Remember from whence thou art fallen and g Rev. 2.5 repent and doe the first workes or else I will come unto thee quickly and will remove thy Candlesticke out of his place except thou repent Saint Paul mentioneth to the Corinthians seven fruits of such repentance saying Godly sorrow worketh h 2 Cor. 7.10.11 repentance to salvation not to be repented of but the sorrow of the world worketh death For behold this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what clearing of your selves yea what indignation yea what feare yea what vehement desire yea what zeale yea what revenge c. CHAP. 79. Of our duty towards God as it is delivered in the most sacred Catechisme MY duty towards God is to beleeve in him to feare him and to love him with all my heart with all my minde with all my soule and with all my strength To worship him to give him thanks to put my whole trust in him to call upon him to honour his holy name and his word and to serve him truely all the dayes of my life Here are mentioned ten sundry matters of our duty towards God and each hath a large extent Now onely there shall bee delivered some briefe exposition of them The first of the duties reckoned up The first duty is to beleeve in God The i Iam. 2.19 Devils saith Saint Iames doe beleeve that there is one God and they tremble also But true Christians doe more they k Iohn 14.1 beleeve in that one eternall God In the first part of the * T. 1. p. 22. Homily of Faith it is said And this is not onely the common beleefe of the Articles of our Faith but it is also a true trust and confidence of the mercy of God l Act 15.11 Rom. 5.1.11 through our Lord Iesus Christ and a stedfast m Eph. 1.18 hope of all good things to be received at Gods hand and that although we through infirmity or temptation of our ghostly enemy doe n Rev. 2.5 fall from him by sinne yet if we o Deut. 30.2 and 4.29.30 returne againe unto him by true repentance that he will forgive and forget our offences for his Sonnes p Dan. 9.17 sake our Saviour Iesus Christ and will make us inheritors with him of his everlasting Kingdome and that in the meane time untill that Kingdome come he will bee our q Psal 91.1 2 4.9.10.11.12 protector and defender in all perills and dangers whatsoever doe chance and that though sometime he doth send us sharpe r Psal 44.19 adversitie yet that evermore he will be a loving father unto us correcting us for our sinne but not Å¿ Psa 89.28 29 30 31 32 33. and 99.8 withdrawing his mercie finally from us if we trust in him and t 1 Pet. 4.19 Psal 37.3.4.5 commit our selves wholy unto him u 1 Pet. 5.7 hang only upon him and call upon him ready to w Heb. 5.9 obey and serve him Read the whole Homily of Faith for therein in wonderfull divine manner is declared what it is to beleeve in God Abrahams beleefe in God is set forth unto us for an example who as Saint Paul saith x Rom. 4.18 against hope beleeved in hope that he might become the father of many Nations according to that which was spoken so shall thy seed be It is the property of Christian faith to be y Rom. 4.19 20 21. fully perswaded that what God hath promised hee is able also to performe though the matter farre exceed our naturall comprehension how it can bee The Apostle saith z Heb. 11.1 faith is the substance of things hoped for and the evidence of things not seene The second duty The second duty is to feare God The feare of the Lord saith Solomon is to a Prov. 8.13 hate evill And he there reckoneth up the foure chiefe evills which are to be hated namely pride and arrogancie and the evill way and a froward mouth David saith Let all the earth b Ps 33.8 feare the Lord let all the Inhabitants of the world stand in awe of him Peter intimateth unto professors of Christianitie why they should feare God saying Forasmuch as yee call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in c 1 Pet. 1.17 feare David declareth who truly feareth God saying Blessed is the man that d Ps 112.1 as it is in the Divine Service translation feareth the Lord hee delighteth greatly in his Commandements The mercy of the Lord is from everlasting to everlasting upon them that e Ps 103.17.18
The o Zeph. 3.5 iust Lord is in the midst of Ierusalem He will doe none iniquity Euery morning doth he bring his iudgement to light he fayeth not but the vniust know no shame The Lord saith Hosea hath a controuersie with Iudah Hosea 12. â— and will punish l Psal 145.17 Iacob according to his wayes according to his doings will he recompence him God also is often in the Diuine Seruice mentioned to be Mercifull Of Gods Mercifullnesse as in the third Collect to be read on good Friday it is sayd Mercifull God who hast made all men and hatest * Some obiect against this Divine Doctrine of the Church the saying in the Scripture I haue hated Esau The Scripture sayth not that God hated Esau vnto euerlasting damnation afore hee was borne but signifieth that hee loued him lesse than hee loued Iacob in that for a time he was to serue Iacob That the word hâ—te doth in Scripture signifie to Loue lesse See Iunius on Genes 29.31 Deut 21.15 See Math. 6.24 Luk. 14.26 And that Esau was to be vnder Iacob foratime See Genes 27.40 Saint Paules Doctrine hereabout is one of his sayings hard to be vnderstood 2. Peter 3.16 There is in it an Allegory as in Gal. 4.24 See 2. Esaras 6.8.9 Also in Genes 25.23 mentioned By Saint Paul in Rom. 9. Iacob and Esau are called two Nations and two manner of people And that Esau was sayd to be hated was not expressed in those words vntill many ages after Namely in the dayes of the Prophet Malachy 1.3 See Ezech. 33.11 and 2. Peter 3.9 Math. 23.37 Acts 7.51 See Pro. 1. from verse 20. vnto the Chapters end All Ezechiel 18. Eccles 15.11 to the end nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be conuerted liue haue mercy vpon all Iewes Turks Infidels and Hereticks c. So in the last Prayer sauing one of the Commination it is sayd Oh most mighty God and Mercifull Father which hast compassion of all men and hatest nothing that thou hast made which wouldest not the death of a sinner but that he should rather turne from sinne and be saued c. Dauid sayth The q Psal 145.9 Lord is good to all and his tender Mercies are ouer all his workes Likewise Saint Paul witnesseth God hath concluded all men in vnbeleefe that he might haue Mercy vpon r Rom. 11.32 all In the Booke of Wisedome it is sayd Thou Å¿ Wisedome 11.23 24. haste Mercy vpon all for thou canst do all things and winkest at the sinnes of men because they should amende For thou louest all the things that are and abhorrest nothing which thou hast made for neuer wouldest thou haue made any thing if thou hadst hated it Vnto the which Eternall Incomprehensible Almighty Wise Good Iust and Mercifull God be glore through Iesus Christ for euer Amen CHAP. 7. Of the Creation of the World and of the Angels in speciall IN the first part of the * T. 1. p. 67. Homily an Exhortation concerning good order and obedience to Rulers and Magistrates it is sayd Almighty God hath created and appointed all things in Heauen Earth and Waters in a most excellent and perfect order In Heauen hee hath appointed distinct and seuerall orders and states of Archangels and Angells In the beginning sayth the Scripture God t Genesis 1.1 and 2 1. Created heauen and earth and all the Host of them Also that by the u Col. 1.16 Sonne of God were all things Created that are in Heauen and that are in Earth Visible and Inuisible whether they be Thrones or Dominions or Principalities or Powers all things were Created by him and for him That there are Archangels aswell as Angels it appeareth out of Daniel where it is Written that Michael one of w Dan. 10.13 the chiefe Princes came to helpe him Michael is called an Archangell in the x Iude 9. Epistle of Iude. There is mention of another Archangell in y 2. Esdras 4.36 Esdras namely Vriel In Saint Ambrose his Song it is sayde vnto God To thee all Angels crye aloud the Heauens and all the powers therein To thee Cherubin and Seraphin continually do crye Holy holy holy Lord God of * Or Hosts Sabaoth That there are Powers in heauenly places and also Principalities among them not only the text aboue cited out of the Epistle to the Colossians prooueth but also Saint Paules words to the Ephesians saying To z Eph. 3.10 the intent that now vnto the Principalities and Powers in heauenly places might be knowne by the Church the manifold VVisedome of God Of Cherubins Novem Angelorum est cordâ—nes testante sacro eloquio scimus scilicet Angelos Archangelâ—s virtutes potestates principatut dominatiâ—nes thâ—onos Cherubin aeque Seraphim Greg. in Hâ—mil there is often mention in the tenth Chapter of Ezechiel And of Seraphins it is mentioned in the sixt Chapter of Isaiah In the Collect to be read on the day of the Feast of Saint Michael the Archangel the Church sayth Euerlasting-God which hast o dayned and constituted the Services of all Angels and Men in wonderfull order Mercifully grant that they which alway do thee seruice in Heauen may by thine appoyntment succour and defend vs in Earth through Iesus Christ our Lord. Heb. 1.14 Are a they not all ministring Spirits as the Apostle sayth sent foorth to minister for them who shall be Heires of Saluation Dauid sayth Because b Psal 91.9.10.11.12 thou hast made the Lord which is my refuge euen the most High thine Habitation there shal no euill befall thee neyther shal any Plague come nigh thy dwelling For he shal giue his Angels charge ouer thee to keepe thee in all thy wayes They shal beare thee vp in their hands least thou dash thy foot agaynst a stone Some of the Angels sinned in not c 2 Pet. 2 4. Iude 6. keeping their first estate but left their owne habitation and are cast downe to Hell reserued in euerlasting Chaines vnder darknesse vnto the iudgement of the great day It is our duty as the Church d In the Communion Service exhorteth with the holy Angels and Archangels and with all the Company of Heauen to laud and magnifie the e Deut. 28.58 glorious name euermore praysing him and saying f Reue. 4.8 Esay 6.3 Holy holy holy Lord God of Hosts Heauen and Earth are full of thy glory Glory be to thee O Lord most high CHAP. 8. Of the Creation of Man and of his estate in his innocency IN the * To 2. p. 167. Homily concerning the Nativity of our Saviour Iesus Christ it is sayd That among all the Creatures which God made in the beginning of the World most excellent and wonderfull in their kinde there was none as the Scripture beareth VVitnesse to be compared almost in any point vnto man who as well in Body and Soule
the likenesse of fiery k Acts 2.2.3.4 tongues lighting vpon the Apostles to teach them and to leade them to all l Ioh. 16.13 Truth giuing them both the gift of diuerse Languages and also boldnesse with feruent Zeale constantly to preach the Gospell vnto all m Mar. 16.15 Nations whereby wee are brought out of darknesse and errour into the cleere n 1. Pet. 2 9. Math. 4.16 light and true knowledge of God the Father and his Sonne Iesus Christ It is sayd in the first part of the * Tom. 2. p. 208.209 Homily for Whitsunday As there are three seuerall and sundry persons in the Deity so haue they three seuerall and sundry offices proper vnto each of them The Father to create the Sonne to redeeme the Holy Ghost to sanctifie and regenerate Whereof the last the more it is o Ioh. 3 4. hidde from our vnderstanding the more it ought to moue all men to wonder at the secret and mighty working of Gods Holy Spirit which is within vs. For it is the Holy Ghost and no other thing that doth p Ioh. 6.63 quicken the mindes of men stirring vp good and godly motions in their heartes which are agreeable to the will and Commaundement of God such as otherwise of their owne crooked and peruerse nature they should neuer haue The power of the Holy Ghost is to regenerate men and as it were to bring them foorth anewe so that they shall bee q 2. Cor. 5.17 nothing like the men that they were before Neither doth hee thinke it sufficient inwardly to worke the spirituall and new birth of man vnlesse hee doe also dwell and abide in him r 1. Cor. 3.16 and 6.19 Knowe yee not sayth Saint Paul that yee are the Temple of God and that his Spirit dwelleth in you Knowe yee not that your bodies are the Temples of the Holy Ghost which is within you Againe he sayth Å¿ Rom. 8.9 You are not in the flesh but in the spirite For why The Spirite of God dwelleth in you To this agreeth the Doctrine of Saint Iohn writing in this wise The t 1. Ioh. 2.27 Annoynting which yee haue receiued hee meaneth the Holy Ghost dwelleth in you And the Doctrine of Saint Peter sayth the same who hath these wordes The Spirite u 1. Pet. 4.14 of glory and of God resteth vpon you O what comfort is this to the heart of a true Christian to thinke that the Holy Ghost w Rom. 8.9.10 11. dwelleth within him In the second part of the aforesayd * P. 212. Homily it is also sayd That our Sauiour Iesus Christ departing out of the world vnto his Father promised his Disciples to send downe x Ioh. 14.16 another Comforter which should continue with them for euer and direct them into all truth Neither must we thinke that this Comforter was either promised or else giuen only to the Apostles but also to the * 1. Cor. 12.3.13 Vniuersall Church of Christ dispersed through the world for vnles the Holy Ghost had bin alwayes present gouerning and preseruing the Church from the beginning it could neuer haue sustained so many and so great brunts of affliction and persecution with so little damage and harme as it hath Saint Paul sayth y Rom. 8.9 If any man hath not the Spirit of Christ the same is none of his Hereby then it is euident and plaine to all men that the Holy Ghost was giuen not onely to the Apostles but also to the whole body of Christs Congregation although not in like forme and Maiestie as he came downe at the Feast of Pentecost The Lord hath sayd by his Prophet Isaiah z Isa 59.20.21 The Redeemer shall come to Sion and vnto them that turne from transgression in Iacob As for me this is my couenant with them sayth the Lord My Spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of thy seedes seede sayth the Lord from henceforth and for euer The need we haue of Gods holy Spirit is signified in the Collect to be read on the fift Sunday after Easter where it is sayd Lord from whom all good things doe come graunt vs thy humble seruants that by thy holy inspiration we may a â—hil 2.13 thinke those things which be good and by thy mercifull b Psal 143.10 Psal 25.5.9 guiding may performe the same through Iesus Christ our Lord. Likewise in the Collect to bee read afore the ten Commandements Almighty God vnto whom all hearts be c Acts 1.24 open all desires knowne and from whom no secrets are hid cleanse the thoughts of our hearts by the inspiration of thy holy Spirit that we may perfectly loue thee and worthily magnifie thy holy Name through Christ our Lord. The holy Ghost commeth downe into the spirite of Gods people in sundry measures and degrees It is in some measure receiued in Baptisme and therefore in the Seruice for Baptisme it is prayed that the party to be baptized may be baptized with water and the d Mat. 3 11. Holy Ghost c. It is also receiued in e Acts 8.15.16.17 Bishopping or Confirmation And therefore in the seruice thereof it is prayed Strengthen them we beseech thee O Lord with the Holy Ghost the comforter And in the act of Confirmation when the Bishop layeth his hand on the party to bee Confirmed it is sayd Defend O Lord this child with thy heauenly grace that hee may continue thine for euer and daily increase in thy Holy Spirit more and more vntill he come to thine euerlasting Kingdome It is also receiued in the Communion as sayth the * Tom. 2. p. 192 Homily of the Resurrection Thou hast receiued Christs body to haue within thee the Father Sonne and Holy f 1. Cor. 12.13 Ghost for to dwell with thee and to endow thee with grace to strengthen thee against thine enemies and to comfort thee with their presence And in the same * Pag. 193. Homily it is sayd How can we find in our harts to shew such extreame vnkindnesse to Christ who hath now so gently called vs to mercy and offered himselfe vnto vs and he now g Ioh. 6.56 entred within vs Yea how dare we be so bold to renounce the presence of the Father the Sonne and the Holy Ghost For where one is there is God all whole in Maiesty together with all his power wisedome and goodnesse By other ordinances of God the holy Ghost is more and more receiued as by Prayer c. according as Christ saith h Luke 11.13 Your heauenly Father will giue the Holy Spirit to them that aske him And likewise S. Peter with the other Holy Apostles hath declared to what conditioned people God doth send downe his Holy Spirit more and more where hee sayth i Acts 5.32
Iesus concerning you And Isaiah signifieth that thankesgiving acceptable to God consisteth not in words onely where he saith u Isa 5.16 God that is holy shall be sanctified in righteousnes In another place he saith w Isa 66.5 Heare ye the word of the Lord yee that tremble at his word your brethren that hated you that cast you out for my names sake said Let the Lord be glorified but he shall appeare to your joy and they shall bee ashamed Memorably saith the Church in the Communion service It is very meet right and our bounden duty that we should at all times and in all places give thankes unto thee O Lord Holy Father Almighty Everlasting God Of confession to God Concerning publike confession of our sinnes unto God the Divine Service beginneth with one that is generall and likewise there is a generall confession to be made afore receiving of the holy Communion The Prophet Daniel made a solemne x Dan. 9.4 confession unto God in the behalfe of the Iewes in generall that were with him in captivity in Babylon And Baruch wrote a long y Bar. 1.14.15 c. confession for the Iewes at Ierusalem to make reading it in the House of the Lord upon the feasts and solemne dayes There is also private confession of our sins to be made unto God whereof it is said in the second part of the * T. 2. Homily of repentance that it is the second part of repentance And the Homily saith If we will with a sorrowfull and contrite heart make an unfeined confession of our sinnes unto God hee will freely and frankly forgive them and so put all our wickednesse out of remembrance before the sight of his Majestie that they shall no more be z Heb. 8.12 thought upon Hereunto doth pertaine the golden saying of David where he saith on this manner a Ps 32.5 Then I acknowledged my sinne unto thee neither did I hide mine iniquitie I said I will confesse against my selfe my wickednesse unto the Lord and thou forgavest the ungodlinesse of my sinne These are also the words of Iohn the Evangelist b 1 Iohn 1.9 10. If wee confesse our sinnes God is faithfull and righteous to forgive us our sinnes and to make us cleane from all our wickednesse Which ought to be understood of the confession made unto God This is then the chiefest and most principall confession that in the Scriptures and Word of God wee are bidden to make and without the which wee shall never obtaine pardon and forgivenesse of our sinnes The Prodigall sonne made such a confession saying c Luke 15.21 Father I have sinned against heaven and in thy sight and am no more worthy to be called thy sonne Salomon saith d Prov. 28.13 Hee that hideth his sinnes shall not prosper but he that confesseth and forsakes them shall finde mercy CHAP. 45. Of singing Psalmes and spirituall songs in publike and in private and also of singing with musicke IN the title of the Psalmes in meeter in the Booke of Common prayer it is thus said The whole booke of Psalmes collected into English meeter by c. Conferred with the Hebrew with apt notes to sing them withall Set forth and allowed to bee sung in all Churches of all people together before and after morning and evening prayer as also before and after sermons and moreover in private houses for their godly solace and comfort laying apart all ungodly songs and Ballads which tend onely to the nourishing of vice and corrupting of youth Iames 5.13 If any be afflicted let him pray and if any be merry let him sing Psalmes And then in the Common prayer booke of that forme which is appointed for Churches there is added a Treatise made by Athanasius the great cōcerning the use and vertue of the Psalmes whose beginning is thus and a delivery most memorable All holy Scripture is certainly the teacher of all vertue and of true faith but the booke of Psalmes doth expresse after a certaine manner the very state and condition of the soule For as he which intendeth to present himselfe to a King first will compound with himselfe to set in good order both his gesture and his speech lest else he might be reputed rude and ignorant even so doth this godly booke informe all such as be desirous to lead their life in vertue and to know the life of our Saviour which hee ledd in his conversation putting them in minde in the reading thereof of all their affections and passions whereto their soule is inclined c. And then doe follow 99. signifyings of what Psalmes may be sung even upon most occasions that come to passe in this present life And both before and also after the Psalmes in meeter there are sundry spirituall songs which may be sung upon sundry occasions unto the great comfort of the minde * Of singing with musicke Concerning singing in publike it is said in the booke of Ezra e Ezra 3.10 11. When the builders laid the foundation of the Temple of the Lord they set the Priests in their apparell with Trumpets and the Levites the sonnes of Asaph with Cymbals to praise the Lord after the Ordinance of Dauid King of Israel And they sang together by course in praising and giving thankes unto the Lord because hee is good for his mercy indureth for ever towards Israel And in the booke of Chronicles it is said f 1 Chron. 16.7 David delivered a Psalme to thanke the Lord into the hand of Asaph and his brethren The which holy Prophet hath said g Ps 148.11 12 13 14. Kings of the earth and all people Princes and all Iudges of the earth both young men and maydens old men and Children let them praise the name of the Lord. h Ps 149.1 3. Sing unto the Lord a new song and his praise in the congregation of Saints let them sing praises unto him with Timbrell and Harpe i Ps 150.1 Praise yee God in his Sanctuary k Ps 95.1 2. O come let us sing unto the Lord let us make a joyfull noyse to the rocke of our salvation Let us come before his presence with thankesgiving and make a ioyfull noyse unto him with Psalmes l Ps 100.1 Serve the Lord with gladnesse come before his presence with singing Saint Paul said to the Church of Ephesus Be m Eph. 5.18 19 filled with the spirit speaking to your selves in Psalmes and hymnes and spirituall songs singing and making melodie in your heart to the Lord. n Ps 150.3 4 5. Praise the Lord saith David with the sound of the Trumpet praise him with the Psaltery and Harpe Praise him with the Timbrell and daunce praise him with stringed instruments and Organs Praise him upon the loud Cymbals praise him upon the high sounding Cymbals It is written that Moses and the Children of Israel o Exod. 15.1 sang a song unto the Lord. And that p
and fall like one of the Princes In the booke of Wisdome it is said unto Rulers d Wisd 6.4 5 6 Because being Ministers of his Kingdome you have not judged aright nor kept the Law nor walked after the Counsell of God horribly and speedily shall hee come upon you For a sharpe judgement shall bee to them that bee in high places For mercy will soone pardon the meanest mighty men shall bee mightily tormented It is recorded of Mordicai the Iew being advanced next unto King Ahasuerus that he sought the e Est 10.3 wealth of his people and spake peace unto all his Seed Blessed are they that keepe judgement and hee that doth f Ps 106.3 righteousnesse at all times saith David But saith Isaiah Woe unto them that g Isa 10.1 2. decree unrighteous Decrees and that write grievousnesse which they have prescribed to turne aside the needy from judgment and to take away the right from the poore of the people that widowes may be their prey and that they may rob the fatherlesse The Lord saith by Moses h Exod. 23.2 3 8. Deut. 16.18 19.20 Thou shalt not follow a multitude to doe evill neither shalt thou speake in a cause to decline after many to wrest judgement Neither shalt thou countenance a poore man in his cause The Iudges and Officers shall judge the people with just judgement Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blinde the eyes of the wise and pervert the words of the righteous That which is altogether just shalt thou follow Paul saith to the Thessalonians Wee command you brethren in the name of our Lord Iesus Christ That yee with-draw your selves from every brother that walketh disorderly and not after the tradition which he received of us For even when we were with you this we commanded you That if any man would not worke i 2 Thes 3.10 neither should hee eate It is a saying and observed out of Moses Law There should be no k Deut. 15.4 begger in Israel CHAP. 73. Of Swearing IN the * T. 1. p. 45. Homily against Swearing and perjury it is said When Iudges require oaths of the people for declaration or opening of the truth or for execution of Iustice Swearing is lawfull Also when men make faithfull promises with calling to witnesse of the name of God to keepe covenants honest promises statutes lawes good customes as Christian Princes doe in their conclusions of peace for conservation of Common-wealths and private persons promise their fidelity in Matrimony or one to another in honesty and true friendship and all men when they doe sweare to keepe common lawes and locall statutes and good customes for due order to bee had and continued among men when subjects doe sweare to bee true and faithfull to their King and Soveraigne Lord and when Iudges Magistrates and Officers sweare truly to execute their Offices and when a man would affirme the truth to the setting forth of Gods glory for the salvation of the people in open preaching of the Gospell or in giving of good Counsell privately for their soules health All these manners of swearing for causes necessarie and honest be lawfull But when men doe sweare of custome in reasoning buying and selling or other dayly communications as many be common and great swearers such kinde of swearing is ungodly unlawfull and forbidden by the Commandement of God For such swearing is nothing else but taking of Gods name in vaine * P. 46 47. Afterward it is said Whosoever sweareth when he is required of a Iudge let him be sure in his conscience that his oath have three conditions and hee shall never need to be afraid of perjury First hee that sweareth must sweare truly that is he must setting apart all favour and affection to the parties have the truth onely before his eyes and for love thereof say and speake that which he knoweth to be truth and no further The second is he that taketh an oath must doe it with judgement not rashly and unadvisedly but soberly considering what an oath is The third is he that sweareth must sweare in righteousnesse that is for the very zeale and love which he beareth to the defence of innocency to the maintenance of the truth and of the righteousnesse of the matter or cause all profit disposits all love and favour unto the person for friendship or kindred laid apart That in communication wee ought not to sweare Christs words doe declare where he saith l Mat. 5.34 35 36 37. Sweare not at all neither by heaven c. by no creature But let your communication be yea yea nay nay for whatsoever is more then these commeth of evill The which Scripture as it forbiddeth all manner of swearing in communication so it forbiddeth to sweare at any time by any thing excepting the name of God onely The Lord saith to the Israelites by Ieremiah How shall I pardon thee for this thy Children have forsaken me and m Ier. 5.7 sworne by them that are no gods In the second part of the * P. 50. Homily of swearing it is most memorably said To the intent you should know how great and grievous an offence against God wilfull perjury is I will shew you what it is to take an oath before a Iudge upon a booke First when they laying their hands upon the Gospell booke doe sweare truly to enquire and to make a true presentment of things wherewith they be charged and not to let from saying the truth and doing truly for favour love dread or malice of any person as God may helpe them and the holy Contents of that booke They must consider that in that booke is contained Gods everlasting truth his most holy and eternall Word whereby we have forgivenesse of our sinnes and be made inheritours of heaven to live for ever with Gods Angels and Saints in joy and gladnesse In the Gospell booke is contained also Gods terrible threats to obstinate sinners that will not amend their lives nor beleeve the truth of Gods holy Word and the everlasting pain prepared in hell for Idolaters Hypocrites for false and vaine swearers for perjured men for false witnesse barers for false condemners of innocent and guiltlesse men and for them which for favour hide the crimes of evill doers that they should not be punished So that whosoever wilfully for sweare themselves upon Christs holy Evangely or Gospell they utterly forsake Gods mercy goodnesse and truth the merits of our Saviour Christs Nativity Life Passion Death Resurrection and Ascension they refuse the forgivenesse of sinnes promised to all penitent sinners the joyes of heaven the companie with Angels and Saints for ever All which benefits and comforts are promised unto true Christian persons in the Gospell And they so being forsworne upon the Gospell doe betake themselves to the devills service the master of all lies falshood deceit and perjurie provoking
mourne weepe and bewaile their former sinnes And whosoever upon that day did not humble his soule bewailing his sinnes as is said abstaining from all bodily food untill the evening that soule saith Almighty God should be destroyed from among his People And then * P. 83. afterward the ground of Fasting is delivered where it is said upon the ordinance of this generall Fast good men tooke occasion to appoint to themselves private Fasts at such times as they did either earnestly lament and bewaile their sinfull lives or did addict themselves to more fervent Prayer that it might please God to turne his wrath from them when either they were admonished and brought to the consideration thereof by the Preaching of the Prophets or otherwise when they saw k Iohn 3.5.6.7 8.9 present danger to hang over their heads This sorrowfulnesse of heart joyned to Fasting they uttered sometime by their outward behaviour and gesture of body putting on l Neh. 9.1 sackcloth sprinkling themselves with m Est 4.3 ashes and n Ios 7.6 dust and sitting or lying upon the o z 2 Sam. 12.16 earth For when good men feele in themselves the heavie burden of sinne see damnation to be the reward of it and behold with the eye of their minde the horrour of hell they p Ps 119.120 Ps 143. ◠◠7 tremble they quake and are inwardly touched with sorrowfulnesse of heart for their offences and cannot but accuse themselves and open this their griefe unto Almighty God call unto him for q Ps 51.1 c. mercy This being done seriously their minde is so occupied partly with sorrow and heavinesse partly with an earnest desire to be delivered from this danger of hell and damnation that all desire of meate and drinke is laid apart and lothsomnesse of all worldly things and pleasures commeth in place so that nothing then liketh them more than to weepe to lament to mourne and both with words and behaviour of body to shew thēselves weary of this life And * P. 86.87 There are three ends ' whereto Fasting should bee directed afterward it is delivered That there be three ends whereunto if our Fast be directed it is then a worke profitable to us and accepted of God The first is to chastise the flesh that it be not too wanton but tamed and brought into subjection to the spirit This respect had Paul in his Fast when he said I r 1 Cor. 9.27 chastise my body and bring it into subjection lest by any meanes it commeth to passe that when I have preached to other I my selfe be found a cast-away The second that the spirit may be more earnest and fervent to prayer To this end fasted the s Acts. 13.3 Prophets and Teachers that were at Antioch before they sent forth Paul and Barnabas to preach the Gospell The same Apostles fasted for the like purpose when they t Acts. 14.23 commended to God by their earnest prayers the congregation which were at Antioch Pysidia Iconium and Lystra as we read it in the Acts of the Apostles The third that our Fast be a testimony and witnesse with us before God of our humble submission to his High Majesty when we confesse acknowledge our sinns unto him and are inwardly touched with sorrowfulnes of heart bewailing the same in the affliction of our bodies The Church of England hath appointed sundry times for Fasting more or lesse We are willed to fast at least from one meale every Eeve of such Saints dayes as the Kalender set afore the Common Prayer sheweth Wee are to Fast the whole day Of times when we ought to fast when a general publike Fast is enjoyned to continue all the day without meate and drinke till after Evening Prayer even untill night In the common Almanacke it is delivered that upon the Wednesday Friday and Saturday of every Ember weeke a Fast is to be observed And some say that upon the Munday in every such weeke also And the 31 Canō rendreth a reasō why fasting is to be in the foure Ember weekes namely because then prayer is to be made unto God after an especiall manner for to send downe his Holy Spirit into those which receive holy orders on the Sunday next following For the foure solemne times appointed for the making of Ministers are the foure Sundaies immediately following the Ember weekes It is also a custome to Fast on Ash wensday and likewise on good Friday And the Epistle and Gospell appointed for the first day of Lent doe make mention of Fasting and from thence we may learne to begin Lent with Fasting at least from one meale on that day The Collect for the Sunday of Lent doth very divinely informe us concerning Fasting saying O Lord which for our sake didst fast u Mat 4.2 forty dayes and forty nights give us grace to use such w 1 Pet. 2.11 1 Pet. 4.1.2.3 abstinence that our flesh being subdued to the Spirit wee may ever obey thy godly motions in righteousnesse and true holinesse The fasting prescribed to bee observed all the Lent is an abstinence from flesh an usual abstaining from that which doth cherish blood with blood according as Daniel signifieth to have abstained saying I x Dan. 10.2 3. Daniel was mourning three full weekes I ate no pleasant bread neither came flesh nor wine in my mouth It is observed also that in ancient times in keeping a publike or private fast people tooke an austere repast some coorse fare in the Evening after abstinence the whole day * As some doe in these times For to forfeit a Noones meale and then to recompence themselves at night was not their use Now concerning other fastings at other times read the whole Homily of the same The Lord saith by his Prophet Ioel y Ioel 2.12 13 15. Turne ye even to me with all your heart and with fasting c. Gather the people sanctifie the congregation assemble the Elders gather the Children and those that sucke the breasts let the Bridgroome goe forth of his Chamber and the Bride out of her Closet The z Ionah 3.7 8. fast of the Ninevites is thus proclaimed to bee Let neither man nor beast herd nor flocke taste any thing let them not feed nor drinke water But let man and Beast be covered with Sackcloth and cry mightily unto God yea let them turne every one from his evill way and from the violence that is in their hands The Lord by Isaiah signifieth the true use of fasting by a Isa 58.3 4 5 6 7. reproving the Iewes for their neglect of the same saying Behold in the day of your fast you finde pleasure and exact all your labours Behold yee fast for strife and debate and to smite with the fist of wickednes ye shall not fast as ye doe this day to make your voyce to be heard on high Is it such a fast that I have chosen a day for a man
which leadeth unto life eternall neither doe they give themselves unto sinning neither are they without Gods peace in their consciences Every true member of the said Church of England endevoureth to beleeve and live according to the divine Servince-doctrine and the rest of the doctrine and discipline which is established by publike or common Authority All which said doctrine discipline as this present worke abundantly declareth serveth to further people in the g Ier. 6.16 old pathes where is the good way as the Prophet Ieremiah speaketh and every one that faithfully walketh therein according to the established doctrine and discipline findeth more and more rest for his minde or soule Of hardnesse of heart IN the second part of the * T. 2. p. 269 270. Homily of Repentance it is said Let us hearken unto the voyce of Almighty God h Prov. 1.23 24 28. when he calleth us to repentance let us not i Iob 9.4 Prov. 21.29 and 29.1 harden our hearts as such k Exod. 8.15 Infidels doe who abuse the time l Rev. 2.2 given them of God to repent and turne it to continue their pride and contempt against God and man which know not how much they m Rom. 2.5 Iam. 5.3 heape Gods wrath upon themselves for the hardnesse of their hearts which cannot repent at the n Luke 13.25 26 27. day of vengeance With great godly wisedome hath holy Church ordained to be read at morning Prayer the Psalme wherein God saith unto us by his servant David To day if ye will heare my voice o Ps 95.8 harden not your hearts Wherefore Saint Paul saith Take heed brethren lest there bee in any of you an evill hart of unbeliefe in departing from the living God But exhort one another daily while it is called to day lest any of you bee p Heb. 3.12.13.14.15 hardened through the deceitfulnesse of sinne For wee are made partakers of Christ if wee hold the beginning of our confidence stedfast unto the end A meanes to unharden ones owne heart is to beleeve aswell Christs q Mat. 5.20 Matt. 18.3 Luk. 13.3 Rom. 8.13 Luk. 14.26.33 Ioh. 15.6 threatnings as his promises And al that do beleeve what is said in the Gospell concerning his unpartiall judging of mankind have not hearts so hard as they have which beleeve not those divine Oracles concerning Christs righteous judging See Zechariah 7.9.10.11.12.13 and Acts. 28.23.24.25.26.27 Of Desperation IN the second part of the * T. 2. p. 57.58 Homily of falling from God it is said Let us beware good Christian people lest that wee rejecting or casting away Gods word by the which we obtaine and retaine true faith in God be not at length cast off so farre that wee become as the childrē of unbeleefe which be of two sorts far diverse yea almost cleane contrary and yet both be very farre from returning to God the one sort onely weighing their sinfull and detestable living with the right judgement and straitnesse of Gods righteousnesse be so without counsell and be so comfortlesse as they all must needs bee from whom the Spirit of counsell and comfort is gone that they will not bee perswaded in their hearts but that either God cannot or else that hee will not take them againe to his favour and mercie The other hearing the loving and large promises of Gods mercy and so not conceiving a right faith thereof make those promises larger than ever God did trusting that although they continue in their sinfull and detestable living never so long yet that God at the end of their life will shew his mercy upon them and that then they will returne And both these two sorts of men be in a damnable state and yet neverthelesse God who willeth not the death of the wicked hath shewed meanes whereby both the same if they take heed in r Heb. 3.7.13 2 Cor. 6.1.2 Ioh. 9.5.4 Ioh. 12.36 Luk. 13.25.26.27 Mat. 25.10.11.12.13 season may escape The first as they doe dread Gods rightfull justice in punishing sinners whereby they should bee dismayed should despaire indeed as touching any hope that may be in themselves so if they would constantly or stedfastly beleeve that Gods mercy is the remedy appointed against such despaire and distrust not onely for them but generally for all that be sory and truly repentant and will therewithall sticke to Gods mercy they may bee sure they shall obtaine mercy and enter into the Port or haven of safegard into the which whosoever doth come be they before time never so wicked they shall be out of danger of everlasting damnation as God by Ezechiel saith s Ezech. 18.21.22.23.27.28 What time soever a sinner doth returne and take earnest and true repentance I will forget all his wickednesse The other as they bee ready to beleeve Gods promises so they should be as ready to beleeve the t Rev. 21.8 1 Cor. 6.9.10 Gal. 6. threatnings of God aswell they should beleeve the Law as the Gospell aswell that there is an hell and everlasting fire as that there is an heauen and everlasting joy aswell they should beleeve damnation to be threatned to the wicked and evill doers as salvation to be promised to the faithfull in word and workes aswell they should beleeve God to be true in the one as in the other And so along the Church delivereth Gods truth in a wonderfull divine manner Christ saith u Mat. 11.28.29.30 Come unto me all ye that labour and are heavy laden with the burden of your sinnes and with griefe for them and I will give you rest Take my yoke upon you and learne of me for I am meeke and lowly in heart and ye shall finde rest unto your soules But as Saint Paul saith The Lord Iesus shall bee revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that w 2 Thes 1.7.8.9 obey not the Gospell of our Lord Iesus Christ who shall be the Gospell of our Lord Iesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power c. Of Sedition and privie conspiracie THough wee heare it or at least should often heare it read in the sacred Letaine From all Sedition and privie conspiracie good Lord deliver us yet how prone are many in the world thereunto Such consider not what the Gospell saith There is no x Rom. 13.1.2 power but of God The powers that bee are ordained of God Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation Such consider not that other most memorable oracle of God delivered by S. Peter Submit your selves to y 1 Pet. 2.13.14 every ordinance of man for the Lords sakes whether it be to the King as Supreame or unto governours as unto them that are sent by him for the punishment of evill
2. Man that is borne of a woman hath but a short time to live and is full of misery He commeth up and is cut downe like a flowre hee fleeth as it were a shadow and never continueth in one stay In the midst of life we be in death In the second part of the * T. 1. p. 58. Homily of falling from God it is said Sinners that continue in their wicked living ought to thinke that the promises of Gods mercy and the c Isa 61.1 2 3. Gospell pertaine not unto them being in that state but onely the d Gal. 3.23.24 law and those Scriptures which containe the wrath and indignation of God and his threatnings which should certifie them that as they doe over boldly presume of Gods mercy and live dissolutely So doth God still more and more withdraw his mercy from them he is so provoked therby to e Rom. 2.4 5 6 8. wrath at length that he destroyeth such presumers many times suddenly For of such S. Paul f 1 Thes 5 2 3. said thus When they shall say it is peace there is no danger then shall sudden destruction come up on them Let us g Heb. 12.15 and 3.12 beware therefore of such naughty boldnesse to sinne For God which hath promised his mercy to them that be truely repentant although it be at the latter end hath not promised to the presumptuous sinner either that hee shall have long life or that he shall have true repentance at the last end But for that purpose hath he made every mans death uncertaine that hee should not put his hope in the end and in the meane season to Gods high displeasure live ungodly Wherefore let us follow the counsell of the Wise man h Ecclus. 5.7 Let us make no tarrying to turne unto the Lord Let us not put off from day to day for suddenly shall his wrath come and in time of vengeance he will destroy the wicked In the third part of the * T. 2. p. 273. Homily of repentance it is said Which words I desire you to marke diligently because they doe most lively put before our eyes the fondnesse of many men who i Rom. 2.4 5 6. Ps 10.3 4 5 6. abusing the long suffering and goodnesse of God doe never thinke on repentance or amendment of life * Ecclus. 5.2 3 4 5 6. Follow not saith he thine owne minde and thy strength to walke in the wayes of thy heart neither say thou who will bring me under for my workes For God the revenger will revenge the wrong done by thee And say not I have sinned and what evill hath come unto me For the Almighty is a patient rewarder but he will not leave thee unpunished Because thy sinnes are forgiven thee be not without feare to heape sinne upon sinne Say not neither The Mercy of God is great he will forgive my manifold sinnes For mercy and wrath come from him and his indignation commeth upon unrepentant sinners As if he should say Art thou strong and mighty Art thou lusty and young Hast thou the wealth and riches of the world Or when thou hast sinned hast thou received no punishment for it Let none of all these things make thee to be the slower to repent to returne with speed unto the Lord. For in the day of punishment of his sudden vengeance they shall not be able to helpe thee And specially when thou art either by the preaching of Gods Word or by some inward motion of his Holy Spirit or else by some other meanes called unto repentance neglect not the good occasion that is ministred unto thee lest when thou wouldest repent thou hast not the grace for to doe it For to repent is a good k 2 Tim. 2.25 Act. 11.18 gift of God which he will never grant unto them who living in carnall security doe make a mocke of his threatnings or seeke to rule his Spirit as they list as though his working and gifts were l Ps 135. 5 6. Isa 40.12 13 14 15 17. tyed unto their will It is greatly considerable that almost every such person as is afore mentioned which deferreth repentance till towards his end being asked a little afore his death whether he thinketh that he hath lived as he ought as he might have lived in obedience unto Christs Lawes and the Ordinances of Christs holy Church if he would have used the prescribed meanes thereunto he will then from an opened conscience not justifie himselfe but confesse much truth as experience even in all places from time to time confirmeth Many there are which never all their life long have any regard to conferre with any godly Minister concerning what be the m Mat. 7.13 14 Psal 25.4 5 9 10. and 143.8 strait wayes of the Lord wherein all of yeeres of discretion are bound to walke conscionably and more and more obediently that would come unto n Mat. 19.16 17. life eternall but when they are in feare of dying their conscience then being awaked and accusing them and telling them they must o 2 Cor. 5.10 Heb. 9.27 appeare before Christs judgment seat to receive everlasting judgement according as they have beleeved and lived they will acknowledge some use of the ministery and of the Church-Prayers to be used in the Visitation of the sicke It it is become and old Proverbe with very many * A saying too common namely that if they can afore they dye have but time to aske God mercy they shall doe as well as the best of thē who have p Luk. 1.74 75. served God in holines righteousnes before him even all the daies of their life But how greatly such desperate and dissolute persons doe q Mal. 3.13 14 15 16 17 18. mistake the proceeding of Almighty God they may see if they will beleeve what is written in the first chapter of the Proverbs from the 20. verse unto that chapters end Also they may perceive that they are in a damnable errour if they wil observe what is delivered in that most Divine * Whose beginning is Now seeing all they be accursed c. Exhortation in the Service of Commination Saint Paul saith Be not deceived God is not mocked for r Gal. 6.7 8. whatsoever a man soweth that shall he reape For he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting And againe he saith We then as workers together with God beseech you also that yee receive not the grace of God in vaine For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold ſ 2 Cor. 6.1 2. now is the accepted time behold now is the day of salvation Whiles it is said t Heb. 3.15 to day if yee will heare his voyce harden not your hearts as in the provocation CHAP.
endure Ye have heard of the patience of Iob and have seene the end of the Lord that the Lord is very pittifull and of tender mercy Of Peace-making IN the third part of the * T. 1. p. 98. Homily against Contention it is said Above all things keepe peace and i Eph. 4.3 unity be no Peace breakers but k Mat 5.9 Peace-makers And then there is no doubt but that God the Authour of comfort and peace will grant us l 2 Thes 3.16 peace of Conscience and such concord and agreement that with m Rom. 15.5.6 one mouth and minde we may glorifie God the Father of our Lord Iesus Christ As all true Christian people doe receive by the spirit of Christ the peace of God into their consciences n Isa 48.18 and 66.12 more and more so are they more and more peaceable toward others Saint Iames saith The Wisedome that is from above is first pure then o Iam. 3.17.18 peaceable gentle and easie to be intreated full of mercy and good fruits without partiality and without hypocrisie 2 Esdros 13.12.39 And the fruit of righteousnesse is sowne in Peace of them that make peace Blessed saith Christ Iesus are the p Mat. 5.2 1 Pet. 3.11 Peace-makers for they shall bee called the Children of God CHAP. 87. Of Satisfaction for wrong done in word or deed IN the second Exhortation to be said sometime at the discretion of the Curate afore receiving the Communion it is said If yee shall perceive your offences to bee such as be not onely against God but also against your neighbours then yee shall reconcile your selves unto them ready to make restitution and Satisfaction according to the uttermost of your powers for all injuries and wrongs done by you to any other and likewise being ready to forgive others that have offended you as you would have forgivenesse of your offences at Gods hand for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation In the Rubricke of the Visitation of the sicke afore the particular Absolution it is said The Minister shall examine the sicke party whether he bee in charity with all the world exhorting him to forgive from the bottom of his heart all persons that have offended him and if he have offended other to aske them forgivenesse and where hee hath done injury or wrong to any man that he make amends to the uttermost of his power In the * T. 2. p. 195. Homily of the Resurrection it is said As ye have hurt the name of your neighbour or otherwise hindred him so now intend to restore it unto him againe For without restitution God accepteth not your confession nor yet your repentance It is not enough to forsake evill except you set your courage to doe good By what occasion soever you have offended turne now the occasion to the honouring of God and profit of your neighbour In the second part of the * T. 2. p. 203. 204. Homily concerning the Sacrament it is said O wretched creatures that we bee at these dayes who bee without reconciliation of our brethren whom we have offended without satisfying them whom we have caused to fall without any kinde of thought or compassion toward them whom we might easily relieve without any conscience of slander misreport division rancor or inward bitternesse c. Wherefore O man tender thine owne salvation examine and try thy good will and love towards the children of God the members of Chirst the heires of the heavenly heritage yea towords the Image of God the excellent creature thine owne soule If thou hast beene offended now bee reconciled If thou hast caused any to stumble in the way of God now set them up againe If thou hast disquieted thy brother now pacifie him If thou hast wronged him no relieve him If thou hast defrauded him now restore unto him If thou hast nourished spite now embrace friendship If thou hast fostered hatred and malice now openly shew thy love and charity yea bee prest and ready to procure thy neighbours health of soule wealth commodity and pleasures as thine owne Deserve not the heavie and dreadfull burden of Gods displeasure for thine evill will towards thy neighbour so unreverently to approach unto this table of the Lord. In the second part of the * T. 2. p. 269. Homily of repentance it is said Wee doe learne what is the satisfaction that God doth require of us which is that we q Isa 1.16.17 cease from evill and do good and if we have done any man wrong to endeavour our selves to make him true amends to the uttermost of our power following in this the example of r Luk. 19.8 Zacheus and of this sinfull s Luk 7.38.39 woman and also that godly lesson which Iohn Baptist Zacharies sonne did give unto them that came to aske t Luk. 3.11.12.13 14. counsell of them The Lord Iesus saith If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the Altar and goe thy way first bee u Mat. 5.23.24.25.26 reconciled to thy brother and then come and offer thy gift Agree with thine adversary quickly whiles thou art in the way with him lest at any time the adversary deliver thee to the Iudge the Iudge deliver thee to the officer and thou be cast into prison Verily I say unto thee thou shalt be no meanes come out thence till thou hast payed the uttermost farthing The Law of the Lord saith The guilty shall restore that which hee tooke violently away or the thing which hee hath deceitfully gotten or that which was delivered him to keepe or the lost thing which he found Read the sixt Chapter of Leviticus and the 7. first verses In the last whereof it is signified that forgivenesse for such transgressions cannot be hope for from God untill restitution bee made or at least unfainedly intended desired resolved on and set forward according to the very uttermost of one ability Read the Lawes concerning restitution in Exodus 22 c. If wee finde any of our neighbours substance be it of what kinde soever wee are bound to restore it unto him againe Deut. 22.1.2.3 See Iob. 20.18 CHAP. 88. Of forgiving others the wrongs which they have dene to us in word or deed IN the Service afore the Communion and in the Rubricke afore the speciall Absolution it is declared that we are bound to be in Charity with every body of mankind as we would that God should be mercifull unto us For so wee may observe forth of the collections in the * Chap. 87. Chapter afore In the first * T. 2. p. 179. Homily of the Passion it is said It is not meete that we should crave forgivenesse of our great offences at Gods hands and yet will not forgive the small trespasses of our neighbour against us We doe call
for mercie in vaine if we will not shew mercy to our neighbours For if wee 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 sinnes have deserved afore him For under this condition doth God forgive us if we forgive other It becommeth not Christian men to bee hard one to another nor yet to thinke their neighbour unworthy to be forgiven For howsoever unworthy he is yet is Christ worthy to have thee to do thus much for his sake he hath deserved it of thee that thou shouldest forgive thy neighbour And God is also to bee obeyed which commandeth us to forgive if we will have any part of the pardon which our Saviour Christ purchased once of God the Father by shedding of his precious blood And * P. 180. afterward it is said He which hateth his brother abideth in death even in the danger of everlasting death and is moreover the child of damnation and of the divell cursed of God and hated so long as hee so remaineth of God and all his heavenly company For as peace and charity doth make us the blessed children of Almighty God so doth hatred and envie make us the cursed children of the Divell In he second part of the * P. 216. Homile for Whitsunday it is said Ye shall briefly take this short lesson Wheresoever yee finde the spirit of arrogancie and pride the spirit of envie hatred contention cruellie murder extortion witchcraft necormaniec c. assure your selves that there is the spirit of the Devill and not of God albeit they pretend outwardly to the world never so much holinesse For as the Gospell teacheth us the spirit of the Iesus is a good spirit and Holy spirit a sweet spirit a lowly spirit a mercifull spirit full of charity and loue full of forgivenesse and pitty not rendring evill for evill extremity for extremity but overcomming evill with good and remitting all offence even from the heart According to which rule if a man live uprightly of him it may be safely pronounced that hee that the Holy Ghost with hin him If not then it is a plaine taken that he doth usurpe the name of the Holy Ghost in vaine Christ teacheth us thus to pray w Mat. 6.12 Forgive us our trespasses as wee forgive them that trespasse against us And he addeth For if ye x Mat 6.14 15 forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your Father forgive your trespasses In the Parable it is said O thou wicked servant I forgave thee all that debt because thou desiredst mee shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee and his Lord was wroth and delivered him to the Tormentors till he should pay all that was due unto him So likewise shall my heavenly Father doe also unto you if ye from your hearts y Mat. 18.32 33 34 35. forgive not every one his brother their trespasses Saint Iames saith z Iam. 2.13 Hee shall have judgement without mercy that hath shewed no mercy The Lord also saith Take heed to your selves If thy brother trespasse against thee rebuke him if he repent forgiven him And if he trepasse against thee seven times in a day and seven times in a day turne againe to thee saying I repent thou shalt a Luke 17.3 4 forgive him Memorable is the instruction in Ecclesiasticus he that revengeth shall finde vengeance from the Lord and hee will surely keepe his sinne in remembrance b Ecclus. 28. â—â— 2 3 4 5 6 7. Forgive thy neighbor the hurt that he hath done unto thee so shall thy sinnes also be forgiven when thou prayest One man beareth hatred against another and doth he seeke pardon from the Lord He sheweth no mercy to a man which is like himselfe and doth he aske forgivenesse of his owne sinnes Remember thy end and let enmity cease remember corruption and death and abide in the Commandements Remember the Commandements and beare no malice to thy neighbour remember the Covenant of the Highest and winke at ignorance Some will say they can forgive but not forget But in so doing they doe not well Saint Paul saith be yee kinde one to another tender hearted c Eph. 4.32 forgiving one another even as God for Christs-sake hath forgiven you Be ye therefore d Eph. 5.1 sollowers of God as deare Children and walke in love Micah speaking of Gods mercy to his penitent and obedient people saith Thou wilt e Micah 7 18 19. cast all their sinnes into the depths of the Sea And that we like unto God ought to forget aswell as to forgive our neighbours trespasses against us it may appeare out of that doctrine in the Meeter of the Psalmes where it is said in Psal 103.8 9. The Lord is kinde and mercifull when sinners doe him grieve The slowest to conceive a wrath and readiest to forgive He chides not us continually though we be full of strife Nor keepes our faults in memory for all our sinfull life CHAP. 89. Of examining and judging our owne selves IN the Divine Service for the Communion it is to be said by the Curate unto the people namely in the second Exhortation My duty is to exhort you to consider the dignity of the holy mysterie and the great perill of the unworthy receiving thereof and to search and examine your owne consciences as you should come holy and cleane to a most godly and heavenly feast c. The way and meanes thereto is first to examine your lives and coÌ„versation by the rule of Gods Commandements and wherin soever ye shall perceive your selves to have offended either by will word or deed there to bewaile your owne sinfull lives and confesse your selves to Almighty God with full purpose of amendment of life In the Exhortation of the Visitation-Service it is said also unto us most Divinely to this matter Forasmuch as after this life there is account to be given unto the righteous Iudge of whom all must be judged without respect of persons I require you to examine your selfe and your state both toward God and man so that accusing and condemning your selfe for your own faults you may finde mercy at our heavenly Fathers hand for Christs sake and not be accused and condemned in that fearefull judgement In the second part of the * T. 2. p. 204 205. Homily concerning the Sacrament it is said Let us all universall and singular behold our owne manners and lives to amend them Yea now at the least let us call our selves to an accompt that it may grieve us of our former evill conversation that we may hate sinne that we may sorrow and mourne for our offences that wee may with f Zechar. 12.10 11. Ioel 2.12 Ps 126 5 6. teares powre them out before God