made without faith in hym on whom they call but that we must first beleeue in hym before we can make our prayers vnto hym whereuppon we must only and solely pray vnto god For to say that we shoulde beleeue eyther in angell or saint or in any other liuing creature were more horrible blasphemie against God and his holy worde neither ought this fancie to enter into the heart of any Christian man because we are expressly taught in the worde of the Lorde only to repose our fayth in the blessed trinitie in whose only name we are also baptized according to the expresse commaundement of our sauiour Jesus Christe in the last of Matthewe But that the trueth hereof may the better appeare euen to them that be moste simple and vnlearned let vs consider what prayer is Saint Augustine calleth it a liftyng vp of the mynde to God that is to say an humble and lowly powring out of the heart to god Isidorus sayth that it is an affection of the heart and not alabour of the lippes So that by these places true prayer doth consist not so muche in the outward sounde and voyce of wordes as in the inwarde gronyng and crying of the heart to God. Nowe then is there any angell any virgin any patriarche or prophete among the dead that can vnderstand or knowe the meanyng of the heart The scriptures sayth it is God that searcheth the heart and raynes and that he only knoweth the heartes of the chyldren of men As for the saintes they haue so litle knowledge of the secretes of the heart that many of the auncient fathers greatly doubt whether they knowe any thing at al that is commonly done on earth And albeit some thynke they do yet saint Augustine a Doctour of great aucthoritie and also antiquitie hath this opinion of them that they knowe no more what we do on earth then we know what they do in heauen For proofe wherof he alleageth the wordes of Esai the prophete where it is sayde Abraham is ignoraunt of vs and Israel knoweth vs not His mynde therefore is this not that we shoulde put any religion in worshyppyng them or praying vnto them but that we shoulde honour them by folowyng their vertuous and godly lyfe For as he witnesseth in an other place the martyrs and holy men in tymes past were wont after their death to be remembred and named of the prieste at diuine seruice but neuer to be inuocated or called vpon And why so because the prieste sayth he is Gods priest and not theirs Whereby he is bounde to call vpon God and not vpon them Thus you see that the aucthoritie both of scripture and also of Augustine doth not permit that we should pray vnto them O that al men would studiously reade and searche the scriptures then shoulde they not be drowned in ignoraunce but shoulde easily perceaue the trueth aswell of this poynt of doctrine as of all the rest For there doth the holy ghost playnely teache vs that Christe is our only mediatour and intercessour with God and that we muste seeke and runne to no other If any man sinneth saith saint John we haue an aduocate with the father Jesus Christe the ryghteous and he is the propitiation for our sinnes Saint Paul also sayth There is one God and one mediatour betweene God and man euen the man Jesus Christe Whereunto agreeth the testimonie of our sauiour hym selfe witnessing that no man commeth to the father but onely by hym who is the way the trueth the life yea and the only dore whereby we muste enter into the kingdome of heauen because GOD is pleased in no other but in hym For whiche cause also he cryeth and calleth vnto vs that we shoulde come vnto hym saying Come vnto me all ye that labour and be heauie laden and I shall refreshe you Woulde Christe haue vs so necessarily come vnto hym and shall we moste vnthankfully leaue hym and runne vnto other This is euen that whiche God so greatly complayneth of by his prophet Ieremie saying My people haue committed two great offences they haue forsaken me the fountaine of the waters of lyfe and haue digged to them selues broken pits that can holde no water Is not that man thinke you vnwyse that wyll runne for water to a litle brooke when he may aswell go to the head spryng Euen so may his wisedome be iustly susspected that wyll flee vnto saintes in tyme of necessitie when he may boldly and without feare declare his greefe and direct his prayer vnto the Lorde himselfe If God were straunge or daungerous to be talked withall then myght we iustly drawe backe and seeke to some other But the Lorde is nygh vnto them that call vppon hym in fayth and trueth and the prayer of the humble and meeke hath alwayes pleased hym What if we be sinners shall we not therefore pray vnto God or shall we dispayre to obteyne any thyng at his handes Why dyd Christe then teache vs to aske forgeuenesse of our sinnes saying And forgeue vs our trespasses as we forgeue them that trespasse agaynst vs Shall we thynke that the saintes are more mercifull in hearing sinners then God Dauid sayth that the Lorde is full of compassion and mercy slowe to anger and of great kyndnesse Saint Paul sayth that he is riche in mercy towardes all them that call vppon hym And he hymselfe by the mouth of his prophet Esai sayth For a litle while haue I forsaken thee but with great compassion wyll I gather thee For a moment in myne anger I haue hid my face from thee but with euerlastyng mercy haue I had compassion vpon thee Therefore the sinnes of any man ought not to withholde hym from praying vnto the Lorde his god But if he be truely penitent and stedfast in fayth let him assure him selfe that the Lorde wylbe mercifull vnto hym and heare his prayers O but I dare not wyll some man say trouble God at all times with my prayers We see that in kinges houses courtes of princes men can not be admitted vnlesse they fyrst vse the helpe and meane of some speciall noble man to come vnto the speache of the kyng and to obtayne the thing that they woulde haue To this reason doth saint Ambrose aunswere verye well writing vppon the first Chapter to the Romanes Therefore sayth he we vse to go vnto the king by officers and noble men because the kyng is a mortall man and knoweth not to whom he maye commit the gouernment of the common wealth But to haue God our frende from whom nothing is hid we nede not any helper that should further vs with his good worde but only a deuoute and godlye minde And yf it be so that we neede one to entreate for vs why maye we not content our selues with that one mediatour whiche is at the ryght hande of God the father and there
that were in deede to deface Christ and to defraud him of his glorie But they meane this and this is the vnderstandyng of those and suche lyke sayinges That God of his mercie and especial fauour towards them whom he hath appoynted to euerlastyng saluation hath so offred his grace especially and they haue so receaued it fruitfully that although by reason of their sinfull lyuyng outwardly they seemed before to haue ben the children of wrath and perdition yet nowe the spirite of God mightily workyng in them vnto obedience to Gods wyll and commaundementes they declare by their outward deedes and lyfe in the shewyng of mercie and charitie which can not come but of the spirite of God and his especiall grace that they are the vndoubted chyldren of God appoynted to euerlastyng lyfe And so as by their wyckednesse and vngodly lyuyng they shewed them selues accordyng to the iudgement of men which folowe the outward appearaunce to be reprobates and castawayes So nowe by their obedience vnto Gods holy wyll and by their mercyfulnesse and tender pitie wherin they shew them selues to be lyke vnto God who is the fou 〈…〉 yne and spryng of all mercye they declare openly and manyfestly vnto the sight of men that they are the sonnes of God and elect of hym vnto saluation For as the good fruite is not the cause that the tree is good but the tree must firste be good before it can bryng foorth good fruite so the good deedes of man are not the cause that maketh man good but he is firste made good by the spirite and grace of God that effectually worketh in hym and afterwarde he bryngeth foorth good fruites And then as the good fruite doth argue the goodnesse of the tree so doth the good and mercyfull deede of the man argue and certainely proue the goodnesse of hym that doth it accordyng to Christes sayinges Ye shall knowe them by their fruites And if any man wyl obiect that euil and naughty men do sometymes by their deedes appeare to be very godly and vertuous I wyll aunswere so doth the crab and choke peare seeme outwardly to haue sometyme as fayre a redde and as melow a colour as the fruite whiche is good in deede But he that wyl byte and take a taste shall easily iudge betwixt the sower bytternesse of the one and the sweete sauorines of the other And as the true christian man in thankfulnesse of his heart for the redemption of his soule purchased by Christes death sheweth kyndly by the fruite of his fayth his obedience to God so the other as a marchaunt with God doth all for his owne gayne thynking to win heauen by the merite of his workes and so defaceth and obscureth the pryce of Christes blood who only wrought our purgation The meanyng then of these sayinges in the scriptures and other holy wrytinges Almes deedes do washe away our sinnes and mercie to the poore doth blot out our offences is that we doing these thynges accordyng to Gods wyl our duetie haue our sinnes in deede washed away and our offences blotted out not for the worthinesse of them but by the grace of God which worketh al in al and that for the promise that God hath made to them that are obedient vnto his commaundement that he which is the trueth might be iustified in perfourming the trueth due to his true promise Almes deedes do wash away our sinnes because god doth vouchsafe then to repute vs as cleane and pure when we do them for his sake and not because they deserue or merite our purgyng or for that they haue anye suche strength and vertue in them selues I know that some men to much addict to the aduauncing of their good workes will not be contented with this aunswere no maruaile for suche men can no aunswere content nor suffice Wherfore leauing them to their owne wylful sense we wyll rather haue regarde to the reasonable and godly who as they most certaynly know and perswade them selues that al goodnes al bountie al mercy al benefites al forgeuenes of sinnes whatsoeuer can be named good and profitable either for the body or for the soule do come only of Gods mercie and mere fauour not of them selues So though they do neuer so many so excellent good deedes yet are they neuer pufte vp with the vayne confidence of them And though they heare and reade in gods word and other where in godly mens workes that almes deedes mercy and charitablenes doth wash away sinne and blot out iniquitie yet do they not arrogantly and proudly sticke and trust vnto them or bragge them selues of them as the proud Pharisee did lest with the Pharisee they shoulde be condemned but rather with the humble and poore Publicane confesse them selues sinfull wretches vnworthye to looke vp to heauen callyng and crauyng for mercie that with the Publicane they may be pronounced of Christ to be iustified The godly do learne that when the scriptures saye that by good and mercifull workes we are reconciled to Gods fauour we are taught then to knowe what Christe by his intercession and mediation obteyneth for vs of his father when we be obedient to his wyl yea they learne in such maners of speakyng a comfortable argument of Gods singuler fauour and loue that attributeth that vnto vs and to our doynges that he by his spirite worketh in vs and through his grace procureth for vs And yet this notwithstandyng they crye out with saint Paule Oh wretches that we are acknowledge as Christe teacheth that when they haue all done they are but vnprofitable seruauntes with the blessed kyng Dauid in respect of the iust iudgementes of God they do tremble and say Who shal be able to abide it Lorde if thou wylt geue sentence accordyng to our desertes Thus they humble them selues and are exalted of God they count them selues vyle and of God are counted pure and cleane they condemne them selues and are iustified of God they thinke them selues vnworthy of the earth and of God are thought worthy of heauen Thus of Gods worde are they truely taught how to thynke ryghtly of mercyfull dealyng of almes and of Gods especial mercie and goodnesse are made partakers of those fruites that his word hath promised Let vs then folowe their examples and both shew obediently in our lyfe those workes of mercie that we are commaunded and haue that ryght opinion iudgement of them that we are taught and we shal in lyke maner as they be made partakers and feele the fruites and rewardes that folowe such godly lyuyng so shall we knowe by proofe what profite and commoditie doth come of geuyng of almes and succouring of the poore The thirde parte of the Homilee of almes deedes YE haue alredye hearde two partes of this treatise of almes deedes The fyrste howe pleasaunt and acceptable before God the doyng of them is the second how muche it behoueth vs and how profitable it is to apply our selues vnto them Nowe in the
hath ouerthrowen death that we beleuing in him myght lyue for euer and not dye Ought not this to engender extreme hatred of sinne in vs to consyder that it did violently as it were plucke God out of heauen to make him feele the horrours and paynes of death O that we would sometimes consyder this in the middest of our pompes pleasures it would bridle the outragiousnesse of the fleshe it would abate and asswage our carnall affectes it woulde restraine our fleshly appetites that we shoulde not run at randon as we commonly do To commit sinne wylfully desperatly without feare of god is nothing els but to crucifie Christ a new as we are expressly taught in the 〈◊〉 to the Hebrues Which thing if it were dencâ—â— printed in all mens heartes then shoulde not sinne raigne euery where so much as it doth to the great griefe and torment of Christe nowe sittyng in heauen Let vs therefore remember and alwaies beare in minde Christe crucified that therby we may be inwardly moued both to abhorre sinne throughly and also with an earnest and zelous heart to loue god For this is another fruite which the memoriall of Christes death ought to worke in vs an earnest and vnfayned loue towardes god So God loued the worlde sayth saint John that he gaue his only begotten soÌ„ne that whosoeuer beleued in hym shoulde not perishe but haue life euerlasting If god declared so great loue towardes vs his seely creatures how can we of ryght but loue him agayne Was not this a sure pledge of his loue to geue vs his own sonne from heauen He myght haue geuen vs an angel if he would or some other creature and yet should his loue haue ben farre aboue our desartes Nowe he gaue vs not an angell but his sonne And what sonne His only sonne his naturall sonne his welbeloued sonne euen that sonne whom he had made Lorde and ruler of al thinges Was not this a singuler token of great loue But to whom did he geue him He gaue him to the whole worlde that is to say to Adam and all that should come after him O lord what had Adam or anye other man deserued at Gods handes that he should geue vs his owne sonne We are all miserable persons sinfull persons dampnable persoÌ„s iustly driuen out of paradice iustly excluded from heauen iustly condempned to hell fyre And yet see a wonderfull token of Gods loue he gaue vs his only be gotten sonne vs I say that were his extreme and deadly enemies that we by vertue of his blood shed vppon the crosse might be cleane purged from our sinnes and made righteous agayne in his sight Who can chose but maruaile to heare that god should she we such vnspeakable loue towardes vs that were his deadly enemies Indeede O mortall man thou oughtest of ryght to marueyle at it to acknowledge therein Gods great goodnesse and mercie towards mankind which is so wonderful that no fleshe be it neuer so worldly wyse may wel conceaue it or expresse it For as Saint Paul testifieth God greatly commendeth and setteth out his loue towardes vs in that he sent his sonne Christ to die for vs when we were yet sinners and open enemies of his name If we had in any maner of wyse deserued it at his handes then had it ben no marueile at all but there was no desert on our part wherefore he shoulde do it Therefore thou sinful creature when thou hearest that GOD gaue his sonne to dye for the sinnes of the worlde thinke not he dyd it for any desert or goodnes that was in thee for thou wast then the bondslaue of the deuill But fall downe vpon thy knees and crye with the prophete Dauid O Lorde what is man that thou art so mindefull of him or the sonne of man that thou so regardest him And seeing he hath so greatlye loued thee endeuour thy self to loue him againe with all thy heart with all thy soule and with all thy strength that therin thou mayst appeare not to be vnworthy of his loue I report me to thyne owne conscience whether thou wouldest not thinke thy loue ill bestowed vpon him that could not finde in his heart to loue thee agayne If this be true as it is most true then thinke howe greatly it behoueth to thy duetie to loue God whiche hath so greatly loued thee that he hath noâ— spared his owne onlye sonne from so cruell and shamefull a death for thy sake And hitherto concerning the cause of Christes death passion which as yet was on our part most horrible and greeuous sinne so on the other side it was the free gift of God proceeding of his meere and tender loue towards mankind without any merite or desert of our part The Lorde for his mercies sake graunt that we neuer forget this great benefite of our saluation in Christe Jesu but that we alwayes shewe our selues thankefull for it abhorring all kinde of wickednesse and sinne and applying our myndes wholy to the seruice of God and the diligent keeping of his commaundementes Now resteth to shewe vnto you howe to applie Christes death and passion to our comfort as a medicine to our woundes so that it maye worke the same effect in vs wherefore it was geuen namely the health saluatioÌ„ of our soules For as it profiteth a man nothing to haue salue vnlesse it be well applied to the part affected So the death of Christ shall stand vs in no force vnlesse we applie it to our selues in suche sorte as God hath appoynted Almightie God commonly worketh by meanes and in this thing he hath also ordained a certaine meane wherby we may take fruite and profite to our soules health What meane is that forsooth it is fayth Not an vnconstant or wauering fayth but a sure stedfast grounded and vnfaigned fayth GOD sent his sonne into the worlde sayth Saint John. To what end that whosoeuer beleueth in hym shoulde not perishe but haue lyfe euerlasting Marke these wordes that whosoeuer beleueth in him Here is the meane whereby we must apply the fruites of Christes death vnto our deadly wounde Here is the meane whereby we must obtaine eternall lyfe namely fayth For as saint Paul teacheth in his Epistle to the Romanes With the heart man beleueth vnto ryghteousnes and with the mouth confessioÌ„ is made vnto saluation Paul beyng demaunded of the keeper of that prison what he should do to be saued made this aunswere Beleue in the Lorde Jesus so shalt thou and thyne house both be saued After the Euangelist had described and set foorth vnto vs at large the life and the death of the Lorde Jesus in the end he concludeth with these wordes These thinges are written that we may beleue Jesus Christe to be the sonne of God a through sayth obtayne eternall lyfe To conclude with the wordes of saint Paul which are these Christ is the ende of the lawe vnto saluation for euery
vnreuerentlye not discerning the Lordes bodye Ought not we then by the monition of the wise man by the wisdome of God by the fearefull example of the Corinthians to take aduised heede that we thrust not our selues to this table with rude and vnreuerent ignoraunce the smart whereof Christes Churche hath rued and lamented these many dayes and yeres For what hath ben the cause of the ruyne of Gods religion but the ignoraunce hereof What hath ben the cause of this grosse idolatrie but the ignoraunce hereof What hath ben the cause of this mummishe massyng but the ignoraunce hereof Yea what hath ben and what is at this day the cause of this want of loue and charitie but the ignoraunce hereof Let vs therfore so trauaile to vnderstand the Lordes Supper that we be no cause of the decaye of Gods worship of no idolatrie of no dumme massing of no hate and malice so maye we the boldlyer haue accesse thyther to our comfort Neyther neede we to thinke that suche exact knowledge is required of euery man that he be able to discusse al high pointes in the doctrine thereof But this muche he must be sure to hold that in the supper of the Lorde there is no vaine ceremonie no bare signe no vntrue figure of a thing absent But as the Scripture sayth the table of the Lorde the bread and cuppe of the Lorde the memorie of Christe the annuntiation of his death yea the Communion of the bodye and blood of the Lorde in a marueylous incorporation whiche by the operation of the holye ghost the verye bonde of our conâ—unction with Christe is through fayth wrought in the soules of the faythfull whereby not onlye theyr soules lyue to eternall lyfe but they surely trust to winne to their bodyes a resurrection to immortalitie The true vnderstandyng of this fruition and vnion whiche is the bodye and the head betwixt the true beleuers and Christe the auncient Catholique Fathers both perceauing them selues and commendyng to theyr people were not afrayde to call this Supper some of them the salue of immortalitie and soueraigne preseruatiue agaynst death other a deificall Communion other the sweete dainties of our Sauiour the pledge of eternall health the defence of fayth the hope of the resurrection other the foode of immortalitie the healthfull grace and the conseruatorie to euerlastyng lyfe All which sayinges both of the holy Scripture and godly men truely attributed to this celestial banquet and feaste yf we woulde often call to minde O how woulde they inflame our heartes to de 〈…〉 e the participation of these mysteries and oftentimes to couet after this breade continuallye to thirste for this foode Not as speciallye regarding the terrene earthly creatures which remayne but alwayes holdyng faste and cleauyng by faith to the rocke whence we may sucke the sweetenesse of euerlasting saluation And to be briefe thus much more the faithful see heare and knowe the fauourable mercies of God sealed the satisfaction by Christe towardes vs confirmed and the remission of sinne established Here they may feele wrought the tranquilitie of conscience the encrease of fayth the strengthning of hope the large spreadyng abrode of brotherly kindnes with many other sundry graces of god The taste whereof they can not attayne vnto who be drowned in the deepe durtie lake of blyndnesse and ignoraunce From the whiche O beloued washe your selues with the liuyng waters of Gods worde whence you maye perceaue and know both the spirituall foode of this costly supper and the happy trustinges effectes that the same doth bring with it Now it foloweth to haue with this knowledge a sure and constant faith not only that the death of Christe is auayleable for the redemption of all the world for the remission of sinnes and reconciliation with God the father but also that he hath made vppon his crosse a full and sufficient sacrifice for thee a perfect clensyng of thy sinnes so that thou acknowledgest no other Sauiour redeemer mediatour aduocate intercessour but Christe only and that thou mayst say with the Apostle that he loued thee and gaue him selfe for thee For this is to sticke fast to Christes promise made in his institution to make Christe thyne owne and to applicate his merites vnto thy selfe Herein thou nedest no other mans helpe no other sacrifice or oblation no sacrifisyng Priest no masse no meanes established by mans inuention That faith is a necessarie instrument in al these holy ceremonies we may thus assure our selues for that as Saint Paul sayth without fayth it is vnpossible to please god When a great number of the Israelites were ouerthrowen in the wildernesse Moyses Aaron and Phinees dyd eate Manna and pleased God for that they vnderstoode sayth Saint Augustine the visible meate spiritually Spiritually they hungred it spiritually they tasted it that they myght be spiritually satisfied And truely as the bodily meate can not feede the outward man vnlesse it be let into a stomake to be digested whiche is healthsome and sound No more can thy inwarde man be fed except his meate bereceaued into hisâ—oule and hart sound whole in fayth Therfore saith Ciprian when we do these thinges we nede not to whet our teethe but with sincere fayth we breake and diuide that holy bread It is wel knowen that the meate wee seeke for in this supper is spiritual foode the norishmeÌ„t of our soule a heauenly refection and not earthly an inuisible meate and not bodylye a ghostly substaunce and not carnall so that to thinke that without fayth we maye enioye the eatyng and drynkyng therof or that that is the fruition of it is â—ut to dreame a grosse carnall feeding basely obiecting and byndyng our selues to the elementes and creatures Whereas by the aduice of the counsel of Nicene we ought to lyft vp our mindes by faith leauing these inferiour and earthly thinges there seke it where the sâ—nne of ryghteousnesse euer shineth Take then this lesson O thou that art desyrous of this table of Emissenus a godly father that when thou goest vp to the reuerent Communion to be satisfied with spirituall meates thou loke vp with faith vpon the holy body and blood of thy god thou maruel with reuerence thou touche it with thy minde thou receaue it with the hand of thy heart and thou take it fully with thy inwarde man. Thus we see beloued that resortyng to this table we must plucke vp all the rootes of infidelitie al distrust in Gods promises we must make our selues lyuing members of Christes bodye For the vnbeleuers and faithlesse can not feede vpon that pretious body whereas the faythfull haue theyr life their abiding in hym their vnioÌ„ and as it were their incorporation with hym Wherefore let vs proue and trye our selues vufaignedly without flattering our selues whether we be plantes of that fruitful Oliue liuyng braunches of the true vine members in deede of Christes mystical body whether God
These words are sufficient to proue that Peter was alredye iustifyed through this his lyuelye fayth in the onely begotten sonne of god wherof he made so notable and so solemyne a confession But did not he afterwardes moste cowardlye denye his maister although he had heard of hym Whosoeuer denyeth me before men I wyll denye hym before my father Neuerthelesse assone as with weeping eyes with a sobbyng heart he did acknowledge his offence and with earnest repentance did flee vnto the mercy of God taking sure holde thereupon through faith in him whom he had so shamefullye denyed his sinne was forgeuen him for a certificate and assurance therof the roome of his Apostleship was not denyed vnto him But now marke what doth followe After the same holy Apostle had on Whitsondaye with the reste of the Disciples receaued the gyft of the holy ghost most aboundauntly he committed no smal offence in Antiochia by brynging the consciences of the faythfull into doubt by his example so that Paule was faine to rebuke him to his face because that he walked not vprightlye or went not the ryght way in the Gospell Shall we now say that after this greeuous offence he was vtterly excluded and shut out from the grace and mercy of God that this his trespasse wherby he was a stumbling blocke vnto manye was vnpardonable God defende we shoulde saye so But as these examples are not brought in to the ende that we shoulde thereby take a boldnesse to sinne presuming on the mercye and goodnesse of God but to the ende that if through the fraylenesse of our owne fleshe and the temptation of the Deuill we fall into the lyke sinnes we shoulde in no wyse dispayre of the mercy and goodnes of God Euen so muste we beware and take heede that we do in no wise thinke in our heartes imagine or beleue that we are able to repent aright or to tourne effectuallye vnto the Lorde by our owne myght and strength For this must be verifyed in all men Without me ye can do nothing Agayne Of our selues we are not able as much as to thynke a good thought And in another place It is God that worketh in vs both the wyl and the deede For this cause although Hieremie had sayde before If thou returne O Israel returne vnto me sayeth the Lorde Yet afterwardes he sayeth Turne thou me O Lorde and I shall be turned for thou art the Lorde my god And therefore that holye wryter and auncient father Ambrose doth playnely affirme that the turnyng of the heart vnto God is of God as the Lorde hym selfe doth testifie by his prophete saying And I will geue thee an heart to knowe me that I am the Lorde and they shall be my people and I will be their God for they shal returne vnto me with their whole heart These thinges beyng consydered let vs earnestlye pray vnto the liuyng God our heauenlye father that he wyll vouchsafe by his holye spirite to worke a true and vnfained repentance in vs that after the paynefull labours and trauayles of this lyfe we may liue eternally with his sonne Jesus Christe to whom be all prayse and glorye for euer and euer Amen ¶ The seconde parte of the Homilee of Repentaunce HJtherto haue ye heard wel beloued how needeful necessary the doctrine of repentaunce is how earnestly it is throughout all the scriptures of God vrged and set foorth both by the auncient prophetes by our Sauiour Jesu Christ his Apostles and that forasmuche as it is the conuertion or turning agayne of the whole man vnto God from whom we go away by sinne these four pointes ought to be obserued That is from whence or from what thinges we muste returne vnto whom this our returnyng muste be made by whose meanes it ought to be done that it may be effectual and last of all after what sort we ought to behaue our selues in the same that it may be profitable vnto vs and attayne vnto the thing that we do seeke by it Ye haue also learned that as the opinion of them that denie the benefite of repentaunce vnto those that after they be come to God and graffed in our sauiour Jesu Christe do through the fraylenesse of theyr fleshe and the temptation of the deuill fall into some greeuous and detestable sinne is most pestilent and pernitious So we muste beware that we do in no wyse thynke that we are able of our owne selues and of our own strength to retourne vnto the Lorde our God from whom we are gone awaye by our wyckednesse and sinne Nowe it shall be declared vnto you what be the true partes of repentaunce what thinges ought to moue vs to repent and to returne vnto the Lorde our God with all speede Repentaunce as it is sayde before is a true returning vnto God whereby men forsakyng vtterlye their idolatrie and wickednes do with a lyuelye fayth embrace loue and worship the true lyuyng God onelye and geue them selues to all maner of good workes whiche by Gods worde they knowe to be acceptable vnto him Nowe there be foure partes of repentaunce which beyng set together maye be lykened to an easie and short ladder whereby we may clymbe from the bottomles pit of perdition that we caste our selues into by our daylye offences and greeuous sinnes vp into the castle or to wre of eternal and endelesse saluation The fyrst is the contrition of the heart For we must be earnestly sorye for our sinnes and vnfaynedlye lament be wayle that we haue by them so greuously offended our most bounteous and mercifull God who so tenderlye loued vs that he gaue his onely begotten sonne to dye a most bitter death to shed his deare hart blood for our redemption and deliueraunce And veryly this inward sorowe and greefe being conceaued in the heart for the haynousnesse of sinne if it be earnest and vnfayned is as a sacrifice to God as the holy prophete Dauid doth testifye saying A sacrifyce to God is a troubled spyrite a contrite and broken heart O Lord thou wylt not dispyse But that this may take place in vs we must be diligent to reade and heare the scriptures and worde of God whiche most lyuely do paynt out before your eyes our naturall vncleanlynesse and the enormitie of our sinfull lyfe For vnlesse we haue a through feeling of our sinnes how can it be that we shoulde earnestlie be sorye for them Afore Dauid did heare the worde of the Lorde by the mouth of the prophet Nathan what heauinesse I praye you was in hym for the adultrie and murther that he had committed So that it myght be sayd right wel that he slept in his owne sinne We reade in the Actes of the Apostles that when the people had hearde the Sermon of Peter they were compunct and pricked in theyr heartes Whiche thing woulde neuer haue ben if they had not heard that holsome Sermon of
liueth for euer to make intercession for vs As the blood of Christe dyd redeeme vs on the crosse and cleanse vs from our sinnes euen so it is nowe able to saue all them that come vnto God by it For Christe sitting in heauen hath an euerlasting priesthoode and alwayes prayeth to his father for them that be penitent obtayning by vertue of his woundes whiche are euermore in the sight of God not only perfect remission of our sinnes but also all other necessaries that we lacke in this worlde so that his only mediatour is sufficient in heauen and nedeth no others to helpe him Why then do we pray one for another in this lyfe some man perchaunce wyll here demaunde Forsoothe we are wylled so to do by the expresse commaundement both of Christe and his disciples to declare therein aswell the fayth that we haue in Christe towardes God as also the mutuall charitie that we beare one towardes another in that we pitie our brothers case and make our humble petition to God for him But that we shoulde pray vnto Saintes neyther haue we any commaundement in all the Scripture nor yet example whiche we maye safely folowe So that beyng done without aucthoritie of Gods worde it lacketh the grounde of fayth and therefore can not be acceptable before god For whatsoeuer is not of fayth is sinne And the Apostle sayth that fayth commeth by hearing and hearing by the worde of god Yet thou wylt obiect further that the saintes in heauen do praye for vs and that their prayer proceedeth of an earnest charitie that they haue towardes their brethren on earth Where to it may be well aunswered First that no man knoweth whether they do pray for vs or no. And yf any wyll go about to prooue it by the nature of charitie concludyng that because they dyd praye for men on earth therefore they do muche more the same nowe in heauen Then may it be sayde by the same reason that as oft as we do weepe on earth they do also weepe in heauen because whyle they liued in this worlde it is moste certayne and sure they dyd so And for that place whiche is written in the Apocalips namely that the angell dyd offer vp the prayers of the saintes vpon the golden aulter it is properly meant and ought properly to be vnderstoode of those saintes that are yet liuing on earth and not of them that are dead otherwyse what neede were it that the angell shoulde offer vp their prayers beyng nowe in heauen before the face of aimightie god But admit the saintes do pray for vs yet do we not knowe howe whether specially for them whiche call vppon them or els generally for all men wishing well to euerye man a like If they pray speciallye for them whiche call vpon them then it is like they heare our prayers and also knowe our heartes desyre Which thing to be false it is alredy proued both by the scriptures and also by the aucthoritie of Augustine Let vs not therefore put our trust or confidence in the saintes or martyrs that be dead Let vs not call vppon them nor desyre helpe at their handes but let vs alwayes lift vp our heartes to GOD in the name of his deare sonne Christ for whose sake as God hath promised to heare our prayer so he wyll truelye perfourme it Inuocation is a thing proper vnto God whiche yf we attribute vnto the saintes it soundeth to their reproche neyther can they well beare it at our handes When Paul had healed a certayne lame man whiche was impotent in his feete at Listra the people woulde haue done sacrifice to him and Barnabas who renting their clothes refused it and exhorted them to worship the true GOD. Likewyse in the reuelation when saint John fell before the angelles feete to worship him the angell woulde not permit him to do it but commaunded him that he shoulde worship god Whiche examples declare vnto vs that the saintes and angels in heauen wyll not haue vs to do any honour vnto them that is due and proper vnto god He only is our father he only is omnipotent he onlye knoweth and vnderstandeth all thing he onlye can helpe vs at all times and in all places he suffereth the sunne to shine vppon the good and the bad he feedeth the young Rauens that crie vnto him he saueth both man beast he wyl not that any one heere of our head shall perishe but is alwayes redye to helpe and preserue all them that put their truste in him accordyng as he hath promised saying Before they call I wyll aunswere and whyles they speake I wyll heare Let vs not therefore any thing mistrust his goodnesse let vs not feare to come before the throne of his mercie let vs not seeke the ayde and helpe of saintes but let vs come boldlye our selues nothing doubting but God for Christes sake in whom he is well pleased will heare vs without a spokes man and accomplishe our desyre in all suche thinges as shal be agreeable to his most holye wyll So sayth Chrisostome an auncient Doctour of the Churche and so must we stedfastly beleue not because he sayth it but much more because it is the doctrine of our Sauiour Christe him selfe who hath promised that if we pray to the father in his name we shall certainely be hearde both to the reliefe of our necessities and also to the saluation of our soules whiche he hath purchased vnto vs not with golde or siluer but with his pretious blood shed once for all vppon the crosse To him therefore with the father and the holye ghost three persons and one God be all honour prayse and glory for euer and euer Amen The thirde parte of the Homilee concerning prayer YE were taught in the other part of this Sermon vnto whom ye ought to directe your prayers in time of neede and necessitie that is to witte not vnto angels or saintes but vnto the eternall and euerlyuing God who because he is mercifull is alwayes redye to heare vs when we call vppon him in true perfect faith And because he is omnipotent he can easily perfourme and bring to passe the thing that we request to haue at his handes To doubt of his power it were a plaine poynt of infidelitie and cleane agaynst the doctrine of the holye ghost which teacheth that he is al in all And as touching his good wyl in this behalfe we haue expresse testimonies in scripture howe that he wyll helpe vs and also deliuer vs if we call vpon him in time of trouble So that in both these respectes we ought rather to cal vpon him then vpon any other Neither ought anye man therefore to doubt to come boldlye vnto God because he is a sinner For the Lorde as the prophete Dauid sayth is gratious and mercifull yea his mercie and goodnesse endureth foreuer He that sent his owne sonne into the worlde to saue sinners wyll he
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
also we may be assured to get his fauour that is both able wyllyng to do vs all pleasures that are for our commoditie and wealth Christe doth declare by this how much he accepteth our charitable affection toward the poore in that he promiseth a rewarde vnto them that geue but a cup of cold water in his name to them that haue neede thereof and that rewarde is the kingdome of heauen No doubt is it therfore that god regardeth highly that which he rewardeth so liberallye For he that promiseth a princely recompence for a beggerly beneuolence declareth that he is more delighted with the geuyng then with the gyfte and that he as muche esteemeth the doyng of the thyng as the fruite and commoditie that commeth of it Who so therefore hath hytherto neglected to geue almes let hym know that God now requireth it of him he that hath ben liberal to the poore let him knowe that his godly doings are accepted thankfully takē at gods handes which he wyll requite with double treble For so sayth the wyse man He whiche sheweth mercie to the poore doth lay his money in banke to the Lorde for a large interest and gayne The gayne beyng cheefely the possession of the lyfe euerlastyng through the merites of our sauiour Jesus Christe to whom with the father the holy ghost be al honour and glory for euer Amen The seonde part of the sermon of almes deedes YE haue hearde before dearely beloued that to geue almes vnto the poore and to helpe them in tyme of necessitie is so acceptable vnto our sauiour Christe that he counteth that to be done to him selfe that we do for his sake vnto them Ye haue heard also howe earnestly both the apostles prophetes holy fathers doctours do exhort vs vnto the same And ye see how welbeloued and deare vnto God they were whom the scriptures reporte vnto vs to haue ben good almes men Wherefore if either their good examples or the holesome counsell of godly fathers or the loue of Christ whose especial fauour we may be assured by this meanes to obteyne may moue vs or do any thyng at all with vs let vs prouide that from hencefoorth we she we vnto Godward this thankful seruice to be myndfull and redy to helpe them that be poore and in miserie Nowe wyll I this second tyme that I entreate of aimes deedes shewe vnto you how profitable it is for vs to exercise them and what fruite therby shall aryse vnto vs if we do them faythfully Our sauiour Christe in the Gospell teacheth vs that it profiteth a man nothyng to haue in possession al the ryches of the whole worlde and the wealth or glory thereof if in the meane season he lose his soule or do that thing whereby it should become captiue vnto death sinne hell fire By the which saying he not only instructeth vs how muche the soule health is to be preferred before worldly commodities but also serueth to stirre vp our myndes and to pricke vs forwardes to seeke diligently and learne by what meanes we may preserue and kepe our soules euer in safety that is howe we may recouer our health if it be lost or impayred and how it may be defended and maynteyned if we once haue it Yea he teacheth vs also thereby to esteeme that as a precious medicine and an inestimable iewel that hath suche strength and vertue in it that can either procure or preserue so incomparable a treasure For if we greatly regard that medicine or salue that is able to heale sundrye and greeuous diseases of the body muche more wyll we esteeme that whiche hath lyke power ouer the soule And because we might be better assured both to knowe and haue in redynesse that so profitable a remedye he as a most faythfull and louyng teacher sheweth hym selfe both what it is and where we may fynde it and how we may vse and applye it For when both he and his disciples were greuously accused of the Pharisees to haue defyled their soules in breakyng the constitutions of the elders because they went to meate and washed not their handes before accordyng to the custome of the Jewes Christe aunswering their superstitious complaynte teacheth them an especiall remedye howe to keepe cleane their soules notwithstandyng the breache of suche superstitious orders Geue almes sayth he and beholde all thynges are cleane vnto you He teacheth them that to be mercyful and charitable in helping the poore is the meanes to keepe the soule pure and cleane in the syght of god We are taught therefore by this that mercyfull almes dealyng is profitable to purge the soule from the infection and filthie spottes of sinne The same lesson doth the holy ghost also teache in sundrye places of the scripture saying Mercyfulnesse and almes geuing purgeth from all synnes and delyuereth from death and suffereth not the soule to come into darknes A great confidence may they haue before the hygh God that shewe mercie and compassion to them that are afflicted The wyse preacher the sonne of Sirach confirmeth the same when he sayth That as water quencheth burning fyre euen so mercie and almes resisteth and reconcileth synnes And sure it is that mercifulnesse quayleth the heate of synne so muche that they shall not take holde vpon man to hurt him or if ye haue by any infirmitie and weaknes ben touched and annoyed with them straightwayes shall mercyfulnesse wipe and washe them away as salues and remedies to heale their sores and greeuous diseases And therupon that holy father Ciprian taketh good occasion to exhort earnestly to the mercyfull worke of geuyng almes and helpyng the poore and there he admonisheth to consider how holesome and profitable it is to releeue the needy and help the afflicted by the which we may purge our synnes and heale our wounded soules But here some wyll say vnto me If almes geuyng and our charitable workes towardes the poore be able to washe away synnes to reconcile vs to God to delyuer vs from the peryll of damnation and make vs the sonnes heires of Gods kingdome then is Christes merites defaced and his blood shed in vayne then are we iustified by workes and by our deedes may we merite heauen then do we in vayne beleue that Christ dyed for to put away our synnes and that he rose for our iustification as saint Paule teacheth But ye shall vnderstande dearely beloued that neither those places of scripture before alleaged neither the doctrine of the blessed martyr Ciprian neither any other godly and learned man when they in extolling the dignitie profite fruit and effect of vertuous and liberall almes do say that it washeth away synnes and bryngeth vs to the fauour of God do meane that our worke and charitable deede is the originall cause of our acception before God or that for the dignitie or worthynesse thereof our sinnes may be washed away and we purged cleansed of al the spottes of our iniquitie for
if we suffer to be euill spoken of for the loue of Christe this is thankfull afore God for so did Christ suffer He neuer did sinne neyther was there any guyle found in his mouth Yea when he was reuyled with tauntes he reuyled not agayne When he was wrongfullye dealt with he threatned not againe nor reuenged his quarrel but deliuered his cause to him that iudgeth rightlye Perfect pacience careth not what nor howe much it suffereth nor of whom it suffereth whether offrende or foe but studyeth to suffer innocently and without deseruing Yea he in whom perfect charitie is careth so litle to reuenge that he rather studieth to do good for euill to blesse say well of them that curse him to pray for them that pursue him according to the example of our sauiour Christe who is the most perfect example paterne of all meekenes sufferaunce whiche hanging vpoÌ„ his crosse in most seruent anguish bleeding in euery part of his blessed body being set in the middes of his enemies crucifiers hee notwithstanding the intollerable paynes which they saw in him being of them mocked scorned despitefully without all fauour and compassion had yet towardes them such compassion in heart that he prayed to his father of heauen for them said O father forgeue them for they wote not what they doe What pacience was it also which he shewed when one of his own apostles seruaunts which was put in trust of him came to betray him vnto his enemies to the death He said nothing worse to him but Frend wherfore art thou come Thus good people shoulde we call to minde the great examples of charitie which Christe shewed in his passion if we will fruitfully remember his passion Suche charitie and loue shoulde we beare one to another if we will be the true seruauntes of Christe For if we loue but them which loue say wel by vs what great thing is it that we do saith Christ Do not the Panims open sinners so We must be more perfect in our charitie then thus euen as our father in heauen is perfect whiche maketh the light of his sunne to rise vpon the good the bad and sendeth his rayne vpon the kind vnkind After this maner should we shewe our charitie indiffereÌ„tly as wel to one as to another as wel to frende as foe lyke obedient children after the example of our good father in heauen For if Christe was obedient to his father euen to the death and that the most shameful death as the Jewes esteemed it the death of the crosse Why should we not be obedient to God in lower pointes of charitie and patience Let vs forgeue then our neighbours their small faultes as God for Christes sake hath forgeuen vs our great It is not meete that we should craue forgeuenes of our great offences at Gods handes and yet will not forgeue the small trespasses of our neighbours agaynst vs We do call for mercy in vayne if we 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 wil God forgeue the displeasure and wrath that our sinnes haue deserued afore him For vnder this condition doth God forgeue vs if we forgeue other It becommeth not Christian men to be harde one to another nor yet to thinke their neighbour vnworthye to be forgeuen For howsoeuer vnworthy he is yet is Christ worthy to haue thee do thus much for his sake he hath deserued it of thee that thou shouldest forgeue thy neighbour And God is also to be obeyed which commaundeth vs to forgeue if we will haue any part of the pardon which our sauiour Christ purchased once of God the father by shedding of his precious blood Nothing becommeth Christes seruantes so much as mercy and compassion Let vs then be fauourable one to another and praye we one for another that we maye be healed from all frailties of our lyfe the lesse to offende one the other and that we maye be of one mynde and one spirite agreeing together in brotherly loue and concord euen like the deare children of god By these meanes shal we moue God to be mercifull to our sinnes yea and we shall be hereby the more redy to receaue our sauiour and maker in his blessed sacrament to our euerlasting comfort and health of soule Christ delighteth to enter and dwell in that soule where loue and charitie ruleth and where peace concord is seene For thus wryteth saint John God is charitie he that abydeth in charitie abydeth in God and God in him And by this sayth he we shall know that we be of God if we loue our brethren Yea and by this shall we knowe that we be shifted from death to lyfe if we loue one another But he whiche hateth his brother sayth the same Apostle abydeth in death euen in the daunger of euerlasting death is moreouer the childe of damnation of the deuil cursed of God and hated so long as he so remayneth of God and all his heauenly company For as peace and charitie make vs the blessed children of almightie God so doth hatred and enuie make vs the cursed children of the deuill God geue vs all grace to folow Christes example in peace and in charitie in pacience sufferaunce that we now may haue him our ghest to enter and dwel within vs so as we may be in ful suretie hauing such a pledge of our saluation If we haue him and his fauour we may be sure that we haue the fauour of God by his meanes For he sitteth on the right hand of his father as our proctour atturney pleading and suing for vs in all our needes and necessities Wherfore if we want anye gyft of godlye wisdome we maye aske it of God for Christes sake we shall haue it Let vs consyder and examine our selfe in what want we be concerning this vertue of charitie and patience If we see that our hearts be nothing inclined thervnto in forgeuing them that haue offended against vs then let vs knowledge our want and wishe to God to haue it But if we want it and see in our selfe no desyre thereunto veryly we be in a daungerous case before God and haue nede to make muche earnest prayer to God that we may haue such an heart changed to the graâ—â—ing in of a newe For vnlesse we forgeue other we shall neuer be forgeuen of god No not all the praiers and merites of other can pacifie God vnto vs vnlesse we be at peace and at one with our neighbour Nor all our deedes and good workes can moue God to forgeue vs our dettes to him except we forgeue to other He setteth more by mercy then by sacrifice Mercye moued our sauiour Christ to suffer for his enemies it becommeth vs then to follow his example For it shall litle
one that doth beleue By this then 〈…〉 wel perceaue that the only meane and instrument of saluation required of our partes is faith that is to saye a sure trust and 〈◊〉 in the mercies of God Whereby we perswade our selues that God both hath and 〈◊〉 our sinnes that he hath accepted vs againe into his sauour that he hath released vs frō the bondes of dampnation and receaued vs againe into the number of his elect people not for our merites or desartes but onlye solely for the merites of Christes death and passion who became man for our sakes and humbled him selfe to sustayne the reproche of the crosse that we thereby might be saued and made inheritours of the kingdome of heauen This fayth is required at our handes And this yf we keepe stedfastly in our heartes there is no doubt but we shall obtayne saluation at gods handes as did Abraham Isahac and Jacob of whom the scripture saith that they beleued and it was imputed vnto them for ryghteousnesse Was it imputed vnto them onlye and shall it not be imputed vnto vs also Yes yf we haue the same fayth as they had it shal be as truly imputed vnto vs for righteousnesse as it was vnto them For it is one fayth that must saue both vs and them euen a sure and stedfast fayth in Christ Jesu who as ye haue heard came into the worlde for this ende that whosoeuer beleue in him shoulde not perishe but haue lyfe euerlasting But here we must take heede that we do not hault with God through an vnconstant and wauering saith but that it be strong and stedfast to our liues ende He that wauereth saith saint James is lyke a waue of the sea neyther let that man thinke that he shall obtaine any thing at Gods handes Peter comming to Christe vpon the water because he fainted in faith was in daunger of drowning So we yf we beginne to wauer or doubt it is to be feared lest we shall sinke as Peter dyd not into the water but into the bottomlesse pit of hell fyre Therefore I saye vnto you that we must apprehende the merites of Christes death and passion by faith and that with a strong and stedfast fayth nothyng doubting but that Christe by his owne oblation and once offring of him selfe vpon the crosse hath taken away our sinnes hath restored vs agayne into Gods fauour so fully and perfectly that no other sacrifice for sinne shall hereafter be requisite or nedefull in all the worlde Thus haue ye hearde in fewe wordes the meane whereby we must applie the fruites and merites of Christes death vnto vs so that it may worke the saluatiō of our soules namely a sure stedfast perfect and grounded fayth For as all they whiche behelde stedfastly the brasen serpent were healed and deliuered at the very sight therof from their corporall diseases and bodyly stinges euen so all they which beholde Christe crucified with a true and liuely fayth shal vndoubtedly be deliuered from the greuous woundes of the soule be they neuer so deadly or many in number Therfore dearely beloued yf we chaunce at anye tyme through frailtie of the fleshe to fall into sinne as it can not be chosen but we must nedes fall often yf we feele the heauie burden thereof to presse our soules tormenting vs with the feare of death hell and dampnation let vs then vse that meane which God hath appoynted in his word to wit the meane of faith which is the only instrument of saluation nowe left vnto vs Let vs stedfastly beholde Christe crucified with the eyes of our heart Let vs only trust to be saued by his death and passion to haue our sinnes cleane wasshed away through his most precious blood that in the end of the world when he shal come agayne to iudge both the quicke and the dead he may receaue vs into his heauenly kingdome and place vs in the number of his elect and chosen people there to be partakers of that immortal and euerlasting life whiche he hath purchased vnto vs by vertue of his bloddy woundes To him therfore with the father and the holy ghost be al honour and glorie worlde without ende Amen An Homilee of the Resurrection of our Sauiour Iesus Christe For Easter day IF euer at any tyme the greatnesse or excellencie of anye matter spirituall or temporall hath stirred vp your mindes to geue diligent eare good Christian people and welbeloued in our Lord and Sauiour Jesus Christe I doubt not but that I shall haue you nowe at this present season moste diligent and ready hearers of the matter whiche I haue at this tyme to open vnto you For I come to declare that great and most comfortable article of our Christian religion and fayth the resurrection of our Lorde Jesus So great surely is the matter of this article and of so great wayght and importaunce that it was thought worthie to kepe our sayde Sauiour still on earth fourtie dayes after he was rysen from death to lyfe to the confirmation and stablishment therof in the heartes of his disciples So that as Luke clearlye testifieth in the first Chapter of the Actes of the Apostles he was conuersaunt with his disciples by the space of fourtie dayes continuallye together to thintent he would in his person beyng nowe glorified teache and instruct them whiche shoulde be the teachers of other fullye and in most absolute and perfect wise the trueth of this moste Christian article whiche is the grounde and foundation of our whole religion before he would ascend vp to his father into the heauens there to receaue the glorye of his most triumphant conquest and victorie Assuredly so highly comfortable is this article to our consciences that it is euen the very locke and key of all our Christian religion and fayth If it were not true sayth the holy Apostle Paul that Christe rose agayne then our preaching were in vayne your fayth whiche you haue receaued were but voyde ye were yet in the daūger of your sinnes If Christ be not rysen againe sayth the apostle then are they in very euill case and vtterly perished that be entred their stepe in Christ then are we the most miserable of al men which haue our hope fixed in Christ if he be yet vnder the powre of death 〈…〉 not restored to his blisse againe But nowe is he rysen agayne from death sayth the Apostle Paul to be the first fruites of them that be a sleepe to thintent to raise them to euerlasting life agayne Yea yf it were not true that Christe is risen againe then were it neither true that he is ascended vp to heauen nor that he sent downe from heauen vnto vs the holy ghost nor that he sitteth on the right hand of his heauenly father hauing the rule of heauen earth raigning as the prophete sayth from sea to sea nor that he should after this worlde be the iudge aswell of the liuing
the daunger of your soules So nowe lyke obedient chyldren thus purified by fayth geue your selues to walk that way which God moueth you to that ye may receaue the end of your fayth the saluation of your soules And as ye haue geuen your bodyes to vnryghteousnes to synne after sin so now geue your selfe to ryghteousnes to be sanctified therein If ye delyght in this article of your fayth that Christ is rysen again from death to lyfe then folowe you the example of his resurrection as Saint Paul exhorteth vs saying As we be buried with Christ by our baptisme into death so let vs dayly dye to synne mortifiyng and kylling the euill desires and motions therof And as Christe was raysed vp from death by the glorye of the father so let vs ryse to a newe lyfe and walke continually therin that we may likewyse as naturall chyldren liue a conuersation to moue men to glorifie our father which is in heauen If we then be risen with Christ by our faith to the hope of euerlastyng lyfe let vs ryse also with Christe after his example to a newe lyfe and leaue our olde We shal then be truely rysen if we seeke for thynges that be heauenly if we haue our affection on things that be aboue and not on thynges that be on the earth If ye desyre to knowe what these earthly thynges be which ye shoulde put of and what be the heauenly thynges aboue that ye should seeke and ensue saint Paul in the Epistle to the Collossians declareth when he exhorteth vs thus Mortifie your earthly members and olde affections of synne as fornication vncleannesse vnnaturall luste euyll concupiscence and couetousnesse whiche is worshipping of idols for the whiche thinges the wrath of god is wont to fal on the children of vnbeleefe in which thinges once ye walked when ye liued in them But now put ye also away from you wrath fiercenes malitiousnes cursed speakyng filthie speaking out of your mouthes Lie not one to another that the olde man with his workes be put of and the newe be put on These be the earthly thinges whiche S. Paul moueth you to caste from you and to plucke your heartes from them For in folowing these ye declare your selues earthly and worldly These be the fruites of the earthly Adam These shoulde you daily kil by good diligence in withstandyng the desyres of them that ye might rise to righteousnesse Let your affection from henceforth be set on heauenly thinges sue and searche for mercie kyndnesse meekenes patience forbearing one another and forgeuyng one another If any man haue anye quarrell to another as Christe forgaue you euen so do ye If these and suche other heauenly vertues ye ensue in the residue of your lyfe ye shall shew playnely that ye be rysen with Christ that ye be the heauenly chyldren of your father in heauen from whom as from the geuer commeth these graces gyftes Ye shall proue by this maner that your conuersation is in heauen where your hope is and not on earth ▪ folowyng the beastly appetites of the fleshe Ye must consyder that ye be therefore cleansed renued that ye shoulde from hencefoorth serue God in holines righteousnesse al the dayes of your lyues that ye may raigne with them in euerlastyng lyfe If ye refuse so great grace whereto ye be called what other thing do ye then heape to you damnation more more and so prouoke God to caste his displeasure vnto you and to reuenge this mockage of his holy sacramentes in so great abusyng of them Apply your selues good freends to lyue in Christ that Christ may still liue in you whose fauour assistence if ye haue then haue ye euerlastyng life alredye within you then can nothyng hurt you Whatsoeuer is hitherto done cōmitted Christ ye se hath offered you pardon clearly receaued you to his fauour agayne in ful suretie wherof ye haue him now inhabiting and dwelling within you Only shew yourselues thankefull in your liues determine with your selues to refuse auoyde al such thinges in your conuersations as shoulde offend his eyes of mercy Endeuour your selues that way to rise vp agayne which way ye fell into the wel or pit of sin If by your tongue ye haue offended now therby rise agayne and glorifie God therewith accustome it to laude and prayse the name of God as ye haue there with dishonored it And as ye haue hurt the name of your neighbour or otherwise hindered hym so nowe intend to restore it to him agayne For without restitution God accepteth not your confession nor yet your repentaunce It is not enough to forsake euil except you set your courage to do good By what occasion soeuer you haue offended turne now the occasion to the honouring of God and profite of your neyghbour Trueth it is that synne is strong and affections vnrulye Hard it is to subdue and resist our nature so corrupt leauened with the sowre bitternes of the poyson whiche we receaued by the inheritaunce of our olde father Adam But yet take good courage sayth our sauiour Christe for I haue ouercome the worlde and all other enemies for you Synne shall not haue power ouer you for ye be now vnder grace saith saint Paul. Though your power be weake yet Christe is rysen agayne to strength you in your battayle his holy spirite shall helpe your infirmities In trust of his mercie take you in hande to purge this olde leauen of sinne that corrupteth and sowreth the sweetenes of your lyfe before God that ye may be as newe and freshe dowe voyde of all sowre leauen of wyckednesse so shall ye shewe your selues to be sweete bread to God that he may haue his delyght in you I saye kyll and offer you vp the worldly and earthly affections of your bodyes For Christe our Easter lambe is offered vp for vs to slea the power of synne to deliuer vs from the daunger therof and to geue vs example to dye to synne in our lyfe As the Jewes dyd eate their Easter lambe kept their feast in remembrance of their deliueraunce out of Egypt Euen so let vs kepe our Easter feast in the thankfull remembraunce of Christes benefites whiche he hath plentifully wrought for vs by his resurrection passing to his father whereby we be delyuered from the captiuitie and thraldome of all our enemies Let vs in lyke maner passe ouer the affections of our old conuersation that we may be delyuered frō the bondage therof rise with Christe The Jewes kept their feast in abstayning from leauened bread by the space of seuen dayes Let vs Christian folke kepe our holy day in spirituall maner that is in abstainyng not from material leauened bread but from the old leauen of synne the leauen of malitiousnes and wyckednesse Let vs cast from vs the leauen of corrupt doctrine that wyl infect our soules Let vs
deuill and not of God albeit they pretende outwardly to the worlde neuer so muche holinesse For as the Gospell teacheth vs the spirit of Jesus is a good spirit an holy spirit a sweete spirite a lowely spirite a mercifull spirite full of charitie and loue ful of forgeuenes and pitie not rendring euil for euill extremitie for extremitie but ouercomming euill with good and remitting all offence euen from the heart Accordyng to which rule if any man liue vprightly of him it may be safely pronounced that he hath the holy ghost within him If not then it is a plaine token that he doth vsurpe the name of the holye ghost in vaine Therfore dearely beloued according to the good councel of S. John beleue not euery spirite but firste trie them whether they be of God or no. Manye shall come in my name sayeth Christe and shall transfourme them selues into Angels of light deceauing if it be possible the very elect They shall come vnto you in sheepes clothing being inwardlye cruell and rauening Wolues They shall haue an outwarde shewe of great holines and innocencie of lyfe so that ye shall hardly or not at all discerne them But the rule that ye must folowe is this to iudge them by their fruites Which if they be wicked and naught then is it vnpossible that the tree of whoÌ„ they proceede should be good Such were all the popes and prelates of Rome for the most parte as doth well appeare in the storye of their lyues and therefore they are worthylye accounted among the number of false prophetes and false Christes whiche deceaued the worlde a long whyle The Lorde of heauen and earth deâ—fende vs from their tirannie and pryde that they neuer enter into his vineyarde agayne to the disturbaunce of his feely poore flocke but that they may be vtterly confounded and put to flight in all partes of the worlde And he of his great mercy so worke in al mens heartes by the mighty power of the holy ghost that the comfortable Gospell of his sonne Christe may be truely preached truely receaued and truelye followed in all places to the beating downe of sinne death the pope the deuil all the kingdome of Antichrist that lyke scattered and dispearsed sheepe beyng at length gathered into one folde we maye in the ende rest altogether in the bosome of â—braham Isaac and Jacob there to be partakers of eternal and euerlasting life through the merites and death of Jesus Christ out sauiour Amen ⧠An Homilee for the dayes of rogation weeke That all good thynges commeth from God. I Am purposed this day good deuout Christian people to declare vnto you the most deserued praise commendation of almighty God not only in the consyderation of the marueylous creation of this worlde or for conseruation and gouernaunce thereof wherein his great power and wysedome might excellentlye appeare to moue vs to honour and dread him but moste specially in consyderation of his liberall large goodnes whiche he daylye bestoweth on vs his reasonable creatures for whose sake he made the whole vniuersall worlde with all the commodities and goods therein Which his singuler goodnes well and diligently remembred on our part shoulde moue vs as dutie is agayne with hartye affection to loue him and with word and deede to praise him and serue him all the dayes of our lyfe And to this matter being so worthye to entreate of and so profitable for you to heare I trust I shal not neede with much circumstaunce of words to stirre you to geue your attendance to heare what shal be said Only I would wish your affection inflamed in secrete wyse within your selfe to rayse vp some motion of thankes geuing to the goodnes of almightie God in euery 〈…〉 che poynt as shal be opened by my declaration particulerly vnto you For els what shall it auayle vs to heare and knowe the great goodnesse of God towarde vs to knowe that what soeuer is good proceedeth from him as from the principal fountayne and the onelye aucthour or to knowe that what soeuer is sent from him must needs be good and holsome if the hearing of suche matter moueth vs no further but to knowe it onely What auayled it the wyse men of the worlde to haue a knowledge of the power and diuinitie of God by the secrete inspiration of him where they did not honor and glorifie him in their knowledges as God What prayse was it to them by the consyderation of the creation of the world to behold his goodnesse and yet were not thankful to him againe for his creatures What other thing deserued this blindnes and forgetfulnes of them at Gods handes but vtter forsaking of him and so forsaken of God they could not but fall into extreme ignorance and errour And although they muche esteemed them selues in their wittes and knowledge and gloried in their wisdome yet vanished they away blyndly in their thoughtes became fooles perished in their folly There can be none other ende of suche as draweth nygh to God by knowledge and yet depart from him in vnthankfulnes but vtter destruction This experience sawe Dauid in his dayes For in his Psalme he saith Behold they which withdrawe them selues from thee shall perishe for thou hast destroyed them all that are strayed from thee This experieÌ„ce was perceaued to be true of that holy prophete Jeremie O Lord sayth he what soeuer they be that forsake thee shal be confounded they that depart from thee shal be written in the earth and soone forgotten It profiteth not good people to heare the goodnes of God declared vnto vs if our heartes be not inflamed therby to honour thanke hym It profited not the Jewes whiche were Gods elect people to here much of God seyng that he was not receaued in their heartes by fayth nor thanked for his benefites bestowed vpon them their vnthankfulnes was the cause of their destructioÌ„ Let vs esche we the maner of these before rehearsed and folowe rather the example of that holye Apostle Saint Paul whiche when in a deepe meditation he dyd beholde the marueylous proceedinges of almyghtie God and consydered his infinite goodnes in the ordering of his creatures he brast out into this conclusion Surely sayth he of hym by hym and in him be al thinges And this once pronounced he stacke not still at this poynt but forthwith therupon ioyned to these wordes To him be glory prayse for euer Amen Uppon the grounde of which wordes of Saint Paul good audience I purpose to builde my exhortation of this day vnto you Wherein I shall do my endeuour first to proue vnto you that al good things commeth downe vnto vs from aboue from the father of lyght Secondly that Jesus Christ his sonne and our sauiour is the meane by whom we receaue his liberall goodnesse Thirdly that in the power and vertue of the holy ghost we be made meete and able to receaue his giftes graces Which
much more of all spiritual graces behoueable for our soule without whose goodnesse no man is called to fayth or stayed therein as I shall hereafter in the next part of this Homilee declare to you In the meane season forget not what hath alredy ben spoken to you forget not to be conformable in your iudgementes to the trueth of this doctrine and forget not to practise the same in the whole state of your lyfe whereby ye shall obtayne the blessing promised by our sauiour Christ Blessed be they which heare the word of God fulfilleth it in lyfe Whiche blessing he graunt to vs all who raigneth ouer all one God in Trinitie the father the sonne and the holye ghost to whom be all honour and glory for euer Amen ¶ The thirde part of the Homilee for Rogation weeke I Promised to you to declare that all spirituall giftes graces commeth specially from god Let vs consyder the trueth of this matter and heare what is testified fyrst of the gyfte of faith the first entrie into the Christian life without the which no man can please god For S. Paul confesseth it plainely to be Gods gyft saying Fayth is the gyft of god And agayne saint Peter sayth It is of Gods power that ye be kept through fayth to saluation It is of the goodnes of god that we faulter not in our hope vnto him It is verily gods worke in vs the charitie wherwith we loue our brethren If after our fall we repent it is by him that we repent whiche reacheth foorth his mercifull hande to rayse vs vp If any wyll we haue to ryse it is he that preuenteth our wyll disposeth vs therto If after contrition we feele our conscience at peace with god through remission of our sinne and so be reconciled againe to his fauour and hope to be his children inheritours of euerlasting lyfe who worketh these great myracles in vs our worthynesse our deseruinges endeuours our wittes and vertue Nay veryly Saint Paul wyll not suffer fleshe and clay to presume to such arrogancie therfore sayth All is of God which hath reconciled vs to hym selfe by Jesus Christe For God was in Christe when he reconciled the world vnto him selfe GOD the father of all mercie wrought this high benefite vnto vs not by his owne person but by a meane by no lesse meane then his only beloued sonne whom he spared not from any payne trauayle that myght do vs good For vpon him he put our sinnes vpon him he made our raunsome hym he made the meane betwixt vs him selfe whose mediation was so acceptable to GOD the father through his profound and perfect obedience that he toke his acte for a full satisfaction of all our disobedience rebellion whose ryghteousnesse he toke to waye agaynst our sinnes whose redemption he would haue stande agaynst our dampnation In this poynt what haue we to muse within our selues good freendes I thinke no lesse then that which saint Paul sayde in the remembraunce of this wonderfull goodnesse of God Thankes be to almightie God through Christe Jesus our Lorde for it is he for whose sake we receaued this hygh gyft of grace For as by him beyng the euerlastyng wysdome he wrought all the worlde and that is contayned therein So by him only and wholy woulde he haue all thynges restored agayne in heauen and in earth By this our heauenly mediatour therefore do we knowe the fauour and mercie of God the father by him know we his wyll and pleasure towardes vs for he is the brightnesse of his fathers glorye and a verye cleare image and paterne of his substaunce It is he whom the father in heauen delyghteth to haue for his welbeloued sonne whom he aucthorised to be our teacher whom he charged vs to heare saying Heare him It is he by whom the father of heauen doth blesse vs with all spiritual and heauenly giftes for whose sake and fauour writeth saint John we haue receaued grace fauour To this our sauiour mediatour hath God the father geuen the power of heauen and earth and the whole iurisdiction aucthoritie to distribute his goodes and gyftes committed to hym For so wryteth the apostle To euery one of vs is grace geuen accordyng to the measure of Christes geuing And thereupon to execute his aucthoritie committed after that he had brought sinne and the deuill to captiuitie to be no more hurtfull to his members he ascended vp to his father agayne from thence sent liberall gyftes to his welbeloued seruauntes and hath styll the power to the worldes ende to distribute his fathers giftes continually in his Churche to the establishment and comfort thereof And by hym hath almyghtie God decreed to dissolue the world to call al before him to iudge both the quicke and the dead and finally by hym shall he condempne the wicked to eternall fyre in hell and geue the good eternall lyfe and set them assuredly in presence with hym in heauen for euermore Thus ye see how all is of God by his sonne Christe our Lord and sauiour Remember I say once againe your duetie of thankes let thē be neuer to want still ioyne your selfe to continue in thankes geuyng ye can offer to God ne better sacrifice For he sayth hym selfe It is the sacrifice of prayse and thankes that shall honour me Which thyng was well perceaued of that holy prophete Dauid when he so earnestly spake to him selfe thus O my soule blesse thou the Lorde and all that is within me blesse his holy name I say once again O my soule blesse thou the Lorde neuer forget his manifolde rewardes God geue vs grace good people to know these things to feele thē in our heartes This knowledge and feeling is not in our selfe by our selfe it is not possible to come by it a great pitie it were that we shoulde lose so profitable knowledge Let vs therefore meekely cal vpon that bountiful spirite the holy ghost which proceedeth from our father of mercie from our mediatour Christ that he woulde assist vs and inspire vs with his presence that in him we may be able to heare the goodnes of god declared vnto vs to our saluation For without his liuely secrete inspiration can we not once so muche as speake the name of our mediatour as saint Paul plainely testifieth No man can once name our Lorde Jesus Christe but in the holye ghost Much lesse shoulde we be able to beleue knowe these great mysteries that be opened to vs by Christe Saint Paul sayth that no man can knowe what is of god but the spirite of god As for vs sayth he we haue receaued not the spirite of the world but the spirite which is of god for this purpose that in that holye spirite we myght knowe the thynges that be geuen vs by Christe The wyse man sayth that in the power vertue of the holy ghost
them to whom soeuer he will. Furthermore what is the cause of penurie and scarcenesse of dearth and famine any other thing but a token of Gods yre reuengyng our wronges and iniuries one done to another Ye haue sowen muche obraydeth God by his prophete Aggei and yet bryng in little ye eate but ye be not satisfyed ye drynke but ye be not filled ye cloth your selues but ye be not warme and he that earneth his wages putteth it in a bottomlesse purse ye looke for muche encrease but loe it came to little and when ye brought it home into your barnes I did blow it away sayth the Lorde O consyder therefore the yre of God agaynst gleaners gatherers and incrochers vppon other mennes landes and possessions It is lamentable to see in some places howe greedy men vse to plowe and grate vppon their neighbours lande that lyeth next them howe couetous men nowe a dayes plowe vp so nyghe the common balkes and walkes whiche good men before tyme made the greater and broder partlye for the commodious walke of his neyghbour partlye for the better shacke in haruest tyme to the more comfort of his poore neighbours cattell It is a shame to behold the insaciablenes of some couetous personnes in their doynges that where their auncetours left of their lande a broade and sufficient beere balke to cary the corps to the Christian sepulture how men pinche at suche beere balkes which by long vse and custome ought to be inuiolablye kept for that purpose And nowe they eyther quite ere them vp and turne the dead bodye to be borne farther about in the hye streates or els if they leaue anye such meere it is to strayte for two to walke on These straunge encrochementes good neighbours should be loked vpon These should be consydered in these dayes of our perambulations And afterwarde the parties admonished charitablye refourmed who be the doers of such priuate gainyng to the staunder of the towneship and to the hinderaunce of the poore Your hye wayes should be consydered in your walkes to vnderstād where to bestow your daies works accordyng to the good Statutes prouided for the same It is a good deede of mercy to amend the daungerous and noysome wayes whereby thy poore neyghbour sitting on his seely weake beast foundereth not in the deepe thereof and so the market the worse serued for discouraging of poore vittailers to resorte thyther for the same cause If now therfore ye wyl haue your prayers hearde before almyghtie God for the increase of your corne and cattel and for the defence therof from vnseasonable mistes and blastes from haile and other such tempestes loue equity and ryghteousnes ensue mercy and charitie whiche God most requyreth at our handes Which almighty God respected cheefly in making his ciuile lawes for his people the Israelites in chargyng the owners not to gather vp their corne to nye at haruest season nor the Grapes and Oliues in gatheryng tyme but to leaue behynd some eares of corne for the poore gleaners By this he ment to induce them to pitie the poore to releeue the needye to shew mercye and kyndnes It can not be lost whiche for his sake is distributed to the poore For he which ministreth seed to the sower and bread to the hungrye which sendeth down the earely and latter rayne vpon your feeldes so to fill vppe the barnes with corne and the wyne presses with wyne and oyle he I say who recompenseth all kynde of benefites in the resurrection of the iust he will assuredly recompence all mercifull deedes shewed to the needy howsoeuer vnable the poore is vpon whom it is bestowed O sayth Salomon let not mercye and trueth forsake thee Bynde them about thy necke sayth he and write them on the table of thy hart so shalt thou fynde fauour at Gods hand Thus honour thou the Lorde with thy rytches and with the firste fruites of thyne encrease So shall thy barnes be filled with aboundaunce and thy presses shall brust with newe wyne Nay God hath promysed to open the windowes of heauen vppon the liberall ryghteous man that he shall want nothyng He wyll represse the deuouryng Caterpiller which should deuour your fruites He wyll geue you peace and quyete to gather in your prouision that ye may sit euery man vnder his owne vyne quyetly without feare of the forrayne enemyes to inuade you He wyll geue you not onelye foode to feede on but stomackes and good appetites to take comforte of your fruites whereby in all thinges ye may haue sufficiencie Finally he will blesse you with all maner aboundaunce in this transitorye lyfe and endue you with all maner benediction in the nexte worlde in the kyngdome of heauen through the merites of our Lorde and Sauiour to whom with the father and the holy ghost be all honour euerlastyngly Amen ⧠An Homilee of the state of Matrimonie THe worde of almyghtie god doth testify declare whēce the originall beginning of matrimonie commeth and why it is ordeyned It is instituted of God to the intent that man woman should liue lawfully in a perpetuall frendly felowship to bring forth fruit and to auoyde fornication By whiche meanes a good conscience might be preserued on both parties in brideling the corrupt inclinations of the fleshe within the limits of honestie For God hath straitly forbidden all whoredome and vncleannesse hath from tyme to tyme taken greuous punishments of this inordinate lust as al stories ages hath declared Furthermore it is also ordeyned that the church of God his kingdom might by this kinde of lyfe be conserued and enlarged not only in that God geueth children by his blessing but also in that they be brought vp by the parents godly in the knowledge of Gods word that thus the knowledge of God and true religion myght be deliuered by succession from one to another that finally many might enioye that euerlasting immortalitie Wherefore forasmuch as Matrimonie serueth as well to auoyde sinne offence as to encrease the kingdom of God you as al other which enter that state must acknowledge this benefite of God with pure thankeful mindes for that he hath so ruled our heartes that ye folowe not the example of the wicked worlde who set their delyght in filthynesse of sinne where both of you stande in the feare of God and abhorre all filthynesse For that is surelye the singuler gyft of God where the common example of the worlde declareth how the deuill hath their heartes bound and entangled in dyuers snares so that they in their wyuelesse state runne into open abhominations without anye grudge of their conscience Whiche sorte of men that liueth so desperately and filthylye what dampnation taryeth for them saynt Paule descrybeth it to them saying Neither whoremongers neyther adulterers shall inherite the kingdome of God. This horrible iudgement of God ye be escaped through his mercy if so be that ye lyue inseparately accordyng to Gods ordinaunce
mens heads as repentaunce amendement of life and speedye returnyng vnto the lord God of hoastes And no maruayle why For we do daily and hourely by our wickednes and stubburne disobedience horriblye fall awaye from God thereby purchasing vnto our selues yf he shoulde deale with vs accordyng to his iustice eternall dampnation So that no doctrine is so necessarie in the Churche of God as is the doctrine of repentaunce amendement of lyfe And veryly the true preachers of the Gospell of the kingdome of heauen and of the glad and ioyfull tidinges of saluation haue alwayes in their godly sermons and preachinges vnto the people ioyned these two together I meane repentance and forgeuenes of sinnes euen as our Sauiour Jesus Christe did appoynt him selfe saying So it behoued Christe to suffer to ryse agayne the thirde day and that repentance and forgeuenes of sinnes should be preached in his name among all nations And therefore the holy Apostle doth in the actes speake after this maner I haue witnessed both to the Jewes to the Gentiles that repentaunce towardes God and fayth towards our Lord Jesu Christe Dyd not John Baptist Zacharias sonne begin his ministerie with the doctrine of repentaunce saying Repent for the kingdome of God is at hande The like doctrine did our sauiour Jesus Christe preache hym selfe and cōmaunded his Apostles to preache the same I myght here alleage very many places out of the prophetes in the whiche this most holsome doctrine of repentaunce is very earnestly vrged as most nedefull for all degrees and orders of men but one shal be sufficient at this present tyme These are the words of Joel the prophete Therfore also nowe the Lorde sayth Returne vnto me with al your heart with fastyng weepyng and mournyng rent your heartes and not your clothes and returne vnto the Lorde your God for he is gratious and merciful slow to anger and of great compassion and redy to pardon wickednes Wherby it is geuen vs to vnderstād that we haue here a perpetuall rule appoynted vnto vs which ought to be obserued and kept at all times that there is none other way whereby the wrath of god may be pacified and his anger asswaged that the fiercenes of his furie and the plagues or destruction which by his ryghteous iudgement he had determined to bring vpō vs maye depart be remoued and taken away Where he sayth But nowe therefore sayth the Lord returne vnto me It is not without great importaunce that the prophete speaketh so For he had afore set foorth at large vnto them the horrible vengeaunce of god which no man was able to abide and therfore he doth moue them to repentaunce to obtayne mercie as yf he shoulde say I wyl not haue these thinges to be so taken as though there were no hope of grace left For although ye do by your sinnes deserue to be vtterly destroyed and God by his righteous iudgemēts hath determined to bryng no smal destruction vppon you yet nowe that ye are in a maner on the very edge of the sworde yf ye wyll spedyly returne vnto hym he wyll most gently and most mercifully receaue you into fauour again Wherby we are admonished that repentaunce is neuer to late so that it be true and earnest For sith that God in the scriptures wylbe called our father doubtlesse he doth followe the nature and propertie of gentle and mercifull fathers which seeke nothing so much as the returning againe and amendement of their chyldren as Christe doth aboundauntly teache in the parable of the prodigall sonne Doth not the Lorde hym selfe say by the prophete I wyll not the death of the wicked but that he turne from his wicked waies and liue And in another place If we confesse our sinne God is faythfull and righteous to forgeue vs our sinnes and to make vs cleane from all wickednesse Whiche moste comfortable promises are confyrmed by manye examples of the scriptures When the Jewes dyd wyllingly receaue and embrace the wholesome counsel of the prophete Esai God by and by dyd reache his helping hande vnto them and by his angell dyd in one nyght slea the moste worthye and valiaunt souldiers of Sennacheribs campe Whereunto may kyng Manasses be added who after al maner of dampnable wickednes returned vnto the Lorde and therefore was hearde of hym and restored againe into his kingdome The same grace and fauour dyd the sinfull woman Magdalene Zacheus the poore theefe and many other feele All whiche thynges ought to serue for our comfort agaynst the temptations of our consciences whereby the deuill goeth about to shake or rather to ouerthrowe our faith For euery one of vs ought to applye the same vnto hym selfe and say yet nowe returne vnto the Lorde neyther let the remembraunce of thy former lyfe discourage thee yea the more wicked that it hath ben the more feruent and earnest let thy repentaunce or returnyng be and foorth with thou shalt feele the eares of the Lorde wide open vnto thy prayers But let vs more narowly loke vpon the cōmaundement of the Lorde touchyng this matter Turne vnto me sayth he by his prophete Joel with al your heartes with fasting weping and mourning Rent your heartes and not your garments c. In which wordes he comprehendeth al maner of things that can be spoken of repentaunce whiche is a returning agayne of the whole man vnto God from whom we be fallen away by sinne But that the whole discourse thereof may the better be borne away we shall fyrst consyder in order foure principall poyntes that is from what we must returne to whom we must returne by whom we may be able to conuert and the maner howe to turne to GOD. First from whence or from what thynges we must returne Truely we muste returne from those things whereby we haue ben withdrawē pluckt and led away from god And these generally are our sinnes which as the holy prophete Esai doth testifie do separate God and vs and hide his face that he wyll not heare vs But vnder the name of sinne not only those grosse wordes and deedes which by the common iudgement of men are counted to be filthy and vnlawfull and so consequently abominable sinnes but also the filthy lustes and inwarde concupiscences of the fleshe whiche as saint Paul testifieth do resist the wyll and spirite of God and therefore ought earnestly to be brydled and kept vnder We must repent of the false and erronious opinions that we haue had of god and the wicked superstition that doth breede of the same the vnlawfull worshipping and seruice of God and other lyke All these thinges must they forsake that will truely turne vnto the Lorde and repent aryght For sith that for suche things the wrath of God commeth vpon the children of disobedience no ende of punishment ought to be looked for as long as we continue in such thinges Therfore they be here condempned
vayne Euen so most specially in this matter muste we take heede and beware that we suffer not our selues to be perswaded that all that we do is but labour lost For thereof eyther sodayne desperation doth aryse or a licentious boldnesse to sinne which at length bringeth vnto desperation Least any suche thing then shoulde happen vnto them he doth certifie them of the grace and goodnes of God who is alwayes moste redye to receaue them into fauour agayne that turne speedylye vnto him Which thing he doth proue with the same titles whorwith god doth discribe and set foorth himselfe vnto Moyses speaking on this maner For he is gracious and merciful slowe to anger of great kyndnesse and repenteth hym of the euiâ—â— thatis suche a one as is sorye for your afflictious Fyrst he calleth hym gentle gracious as he who of his own nature is more prompt and redye to do good then to punyshe Whereunto this saying of Esaias the Prophete seemeth to parteyne where he sayeth Let the wycked forsake his waye and the vnryghteous his owne imaginations and returne vnto the Lorde and he will haue pitie on him and to our God for he is verye redye to forgeue Secondly he doth attribute vnto him mercy or rather accordyng to the Hebrewe word the bowels of mercies whereby he signifyed the naturall affections of parentes towardes their children Which thing Dauid doth set foorth goodlye saying As a father hath compassion on his children so hath the Lorde compassion on them that feare hym for he knoweth whereof we be made he remembreth that we are but duste Thyrdlye he sayth that he is slowe to anger that is to saye long sufferyng and whiche is not lightly prouoked to wrath Fourthly that he is of muche kindnesse for he is that bottomlesse well of all goodnesse who reioyceth to do good vnto vs Therefore did he create and make men that he myght haue whom he shoulde do good vnto and make partakers of his heauenly ryches Fifthlye he repenteth of the euyll that is to saye he doeth call backe agayne reuoke the punyshment whiche he had threatned when he seeth men repent turne and amende Whereupon we do not without a iust cause detest and abhorre the dampnable oppinion of them which do most wickedlye go about to perswade the simple and ignorasâ—t people that if we chaunce after we be once come to God and graffed in his sonne Jesu Christe to fall into some hoâ—rible sinne repentaunce shall be vnprofitable vnto vs there is no more hope of reconciliation or to be receaued agayne into the fauour and mercy of god And that they may geue the better colour vnto their pestilent and pernicious errour they do commonlye bryng in the sixth tenth Chapters of the Epistle to the Hebrues and the second Chapter of the seconde Epistle of Peter not consyderyng that in those places the holy Apostles do not speake of the daily falles that we as long as we cary about this body of sinne are subiect vnto but of the finall fallyng away from Christ and his Gospel which is a sinne agaynst the holy ghost that shall neuer he forgeuen because that they that do vtterlye forsake the knowen trueth do hate Christe and his worde they do crucifie and mocke him but to their vtter destruction and therefore fall into desperation and cannot repent And that this is the true meanyng of the holy spirite of God it appeareth by manye other places of the Scriptures which promiseth vnto all true repentaunt sinners and to them that with their whole hart do returne vnto the Lorde their God free pardon and remission of their sinnes For the probation hereof we reade this O Israel sayeth the holy prophete Hieremie if thou returne returne vnto me sayeth the Lorde and if thou put away thyne abominations out of any syght then shalte thou not be moued Agayne these are Esaias words Let the wicked forsake his owne wayes and the vnrighteous his owne imaginations and turne agayne vnto the Lorde and he will haue mercye vpon hym and to our God for he is redye to forgeue And in the prophet Ozee the godlye do exhort one another after this manner Come and let vs turne againe vnto the lord for he hath smitten vs and he will heale vs he hath wounded vs and he will bynde vs vp agayne It is most euident and playne that these thinges ought to be vnderstanded of them that were with the Lorde afore and by their sinnes and wickednesse were gone awaye from hym For we do not turne agayne vnto hym with whom we were neuer before but we come vnto him Nowe vnto all them that will returne vnfaynedlye vnto the Lorde their God the fauour and mercye of God vnto forgeuenesse of sinnes is liberally offered Whereby it followeth necessarilye that although we do after we be once come to God and graffed in his sonne Jesus Christe fall into great sinnes for there is no ryghteous man vpon the earth that sinneth not and if we saye we haue no sinne we deceaue our selues the trueth is not in vs yet if we ryse agayne by repentaunce and with a full purpose of amendement of lyfe do flee vnto the mercye of God taking sure holde thereupon through fayth in his sonne Jesu Christe there is an assured and infallible hope of pardon and remission of the same that we shall be receaued agayne into the fauour of our heauenly father It is written of Dauid I haue founde a man accordyng to myne owne heart or I haue found Dauid the sonne of Jesse a man accordyng to myne owne heart who will do all thinges that I wyll This is a godly commendation of Dauid It is also moste certayne that he did stedfastly beleue the promise that was made hym touching the Messias who shoulde come of him touching the fleshe and that by the same fayth he was iustifyed and graffed in our sauiour Jesu Christ to come and yet afterwards he fell horribly committing moste detestable adultrye and damnable murther and yet assone as he cryed peccaui I haue sinned vnto the Lord his sinne beyng forgeuen he was receaued into fauour agayne Now will we come vnto Peter of whom no man can doubte but that he was graffed in our sauiour Jesus Christe long afore his deniall Whiche thing may easylye be proued by the aunswere whiche he did in his name and in the name of his fellowe Apostles make vnto our sauiour Jesu Christ when he saide vnto theÌ„ Will ye also go away Maister sayth he to whoÌ„ shall we go Thou haste the wordes of eternall lyfe and we beleue and knowe that thou art the Christe the sonne of the lyuing god Whereunto may be added the lyke confession of Peter where Christ doth geue this most infallible testimonie Thou art blessed Simon the sonne of Jonas for neither fleshe nor blood hath reuealed this vnto thee but my father which is in heauen
were able to heale all my diseases A curious sorte of men to knowe another mans lyfe and slouthfull to correct and amende their owne Why do they seeke to heare of me what I am whiche wyll not heare of thee what they are And howe can they tell when they heare by me of my selfe whether I tell the trueth or not syth that no mortall man knoweth what is in man but the spirite of man which is in him Augustine woulde not haue written thus if auriculer confession had ben vsed in his tyme Beyng therfore not led with the conscience therof let vs with feare and tremblyng and with a true contrite heart vse that kynde of confession that God doth commaunde in his worde and then doubtlesse as he is faythfull and ryghteous he wyll forgeue vs our synnes and make vs cleane from all wyckednesse I do not saye but that if anye do fynde them selues troubled in conscience they may repayre to their learned Curate or Pastour or to some other godly learned man and shewe the trouble doubt of their conscience to them that they may receaue at their hand the comfortable salue of Gods worde but it is agaynst the true Christian libertie that any man shoulde be bound to the numbryng of his synnes as it hath ben vsed heretofore in the tyme of blindnesse and ignoraunce The third part of repentaunce is fayth wherby we do apprehende and take holde vppon the promises of God touchyng the free pardon and forgeuenes of our synnes Whiche promises are sealed vp vnto vs with the death and bloodsheddyng of his sonne Jesu Christe For what should auayle and profite vs to be sorye for our sinnes to lament and bewayle that we haue offended our moste bounteous and mercyfull father or to confesse and acknowledge our offences and trespasses though it be done neuer so earnestly vnlesse we do stedfastly beleue and be fully perswaded that God for his sonne Jesu Christes sake wyl forgeue vs al our synnes and put them out of remembraunce and from his syght Therfore they that teach repentaunce without a liuelye fayth in our sauiour Jesu Christe do teache none other but Judas repentaunce as all the Schole men do whiche do onlye alowe these three partes of repentaunce the contrition of the heart the confession of the mouth and the satisfaction of the worke But all these thynges we fynde in Judas repentaunce whiche in outwarde appearaunce dyd farre exceede and passe the repentaunce of Peter For fyrst and foremost we reade in the gospel that Judas was so sorowfull and heauie yea that he was fylled with such anguishe and vexation of mynde for that which he had done that he coulde not abide to lyue any longer Dyd not he also afore he hanged hym selfe make an open confession of his faulte when he sayde I haue synned betraying the innocent blood And veryly this was a very bolde confession whiche might haue brought hym to greate trouble For by it he did lay to the hygh priestes elders charge the sheddyng of innocent blood and that they were moste abhominable murtherers He dyd also make a certayne kynde of satisfaction when he dyd cast their money vnto them agayne No suche thyng do we reade of Peter although he had committed a very heynous synne and most greeuous offence in denying of his master We fynde that he went out and wept bytterlye whereof Ambrose speaketh on this maner Peter was sory and wept because he erred as a man I do not fynde what he sayed I know that he wept I reade of his teares but not of his satisfaction But howe chaunce that the one was receaued into fauour agayne with God and the other cast away but because that the one dyd by a lyuely fayth in hym whom he had denyed take hold vpon the mercie of God and the other wanted fayth whereby he dyd dispayre of the goodnesse and mercie of God It is euident and playn then that although we be neuer so earnestly sorye for our synnes acknowledge and confesse them yet all these thynges shal be but meanes to bryng vs to vtter desperation except we do stedfastly beleue that God our heauenly father wyll for his sonne Jesu Christes sake pardon and forgeue vs our offences and trespasses and vtterly put them out of remembraunce in his syght Therefore as we sayde before they that teache repentaunce without Christe and a lyuely fayth in the mercie of God do onely teache Cains or Judas repentaunce The fourth is an amendement of lyfe or a newe lyfe in bryngyng foorth fruites worthy of repentaunce For they that do truely repent must be cleane altered and chaunged they muste become newe creatures they must be no more the same that they were before And therefore thus sayde John Baptist vnto the Pharisees and Saduces that came vnto his baptisme O generation of vypers who hath forewarned you to flee from the anger to come bryng foorth therefore fruites worthy of repentaunce Whereby we do learne that if we wyll haue the wrath of God to be pacified we muste in no wyse dissemble but turne vnto hym agayne with a true and sounde repentaunce whiche may be knowne and declared by good fruites as by moste sure and infallible signes thereof They that do from the bottome of their heartes acknowledge their synnes and are vnfaignedly sory for their offences wyll cast of al hypocrisie and put on true humilitie and lowlynesse of heart They wyll not onlye receaue the Phisition of the soule but also with a moste feruent desyre long for hym They wyll not only abstaine from the sinnes of their former lyfe and from all other filthy vices but also flee exchew and abhorre all the occasions of them And as they dyd before geue them selues to vncleannesse of lyfe so wyll they from henceforwardes with all diligence geue them selues to innocencie purenesse of lyfe and true godlynesse We haue the Niniuites for an example whiche at the preachyng of Jonas dyd not onlye proclayme a generall fast and that they shoulde euery one put on sackloth but they all dyd turne from their euill wayes and from the wyckednesse that was in their handes But aboue all other the historie of Zacheus is moste notable For beyng come vnto our sauiour Jesu Christe he dyd say Beholde Lorde the halfe of my goodes I geue to the poore and if I haue defrauded any man or taken ought away by extortion or fraude I do restore hym foure folde Here we see that after his repentaunce he was no more the man that he was before but was cleane chaunged and altered It was so farre of that he woulde continue and byde styll in his vnsatiable couetousnesse or take ought awaye fraudulentlye from any man tâ—at rather he was most wylling and redye to geue away his owne and to make satisfaction vnto all them that he had done iniurie and wrong vnto Heare may we ryght well adde the synfull woman whiche when she came
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
his aucthoritie and power to be geuen him from GOD and obeyed paciently the sentence of most painful and shamefull death which the sayd Judge pronounced and gaue most vniustlye agaynst hym without any grudge murmuring or euyll word once geuyng There be manye other examples of the obedience to Princes euen suche as bee euyll in the newe Testament to the vtter confusion of disobedient and rebellious people but this one may be an eternall example which the sonne of GOD and so the Lorde of all Jesus Christ hath geuen to vs his Christians and seruauntes and suche as may serue for all to teach vs to obey Princes though straungers wycked and wrongfull when God for our synnes shall place suche ouer vs Whereby it followeth vnauoydably that suche as doe disobey or rebell against their own natural gratious soueraignes howsoeuer they call them selues or be named of others yet are they in deede no true Christians but worse then Jewes worse then Heathens and suche as shall neuer enioy the kyngdome of heauen whiche Christ by his obedience purchased for true Christians being obedient to him the king of all kinges and to theyr Prince whom he hath placed ouer them the which kingdome the peculier place of all such obedient subiectes I beseche God our heauenly father for the same our sauiour Jesus Christes sake to graunt vnto vs to whom with the holy ghost be all laude honour and glory now and foreuer Amen Thus haue you heard the second part of thys Homilee now good people let vs pray The prayer as before ¶ The thirde parte of the Homilee agaynst disobedience and wilfull Rebellion AS I haue in the first parte of this treatise shewed vnto you the doctrine of the holy scriptures as concernyng the obience of true subiectes to their princes euen as well to suche as be euill as vnto the good and in the seconde parte of the same treatie confyrmed the same doctrine by notable examples lykewyse taken out of the holy scriptures so remayneth it now that I partlye do declare vnto you in this thirde parte what an abominable sinne against god and man rebellion is and howe dreadfullye the wrath of God is kindled and inflamed agaynst all Rebels and what horrible plagues punyshmentes and deathes and finally eternall dampnation doeth hang ouer their heades as how on the contrary part good and obedient subiectes are in Gods fauour and be partakers of peace quietnesse and securitie with other Gods manifolde blessinges in this world and by his mercies through our sauiour Christ of lyfe euerlasting also in the world to come How horrible a sinne agaynst God and man rebellion is cannot possible be expressed accordyng vnto the greatnesse thereof For he that nameth rebellion nameth not a singuler or one onely sinne as is theft robbery murther such lyke but he nameth the whole puddle and sinke of all sinnes agaynst God and man agaynst his prince his countrey his countreymen his parentes his children his kinsfolkes his frendes and agaynst all men vniuersally all sinnes I say agaynst God and al men heaped together nameth he that nameth rebellion For concernyng the offence of Gods maiestie who seeth not that rebellion ryseth first by contempt of God and of his holy ordinaunces and lawes wherin he so straitly commaundeth obedience forbiddeth disobedience and rebellion And besydes the dishonour done by rebels vnto Gods holye name by theyr breakyng of theyr othe made to their prince with the attestation of Gods name and callyng of his maiestie to witnesse who heareth not the horrible othes and blasphemies of Gods holy name that are vsed dayly amongst rebels that is either amongst them or heareth the trueth of their behauiour Who knoweth not that rebels do not onelye them selues leaue all workes necessarye to be done vpon workedayes vndone whyles they accomplish their abominable worke of rebellion and to compell others that would gladly be well occupyed to do the same but also how rebels do not onely leaue the Sabbath day of the Lord vnsanctified the Temple and Churche of the Lorde vnresorted vnto but also do by their workes of wickednes moste horriblye prophane and pollute the sabbath day seruing satan and by doyng of his worke making it the deuils daye in steede of the Lordes day Besydes that they compell good men that would gladly serue the lorde assembling in his Temple and Churche vpon his day as becommeth the Lordes seruantes to assemble and meete armed in the feelde to resiste the furye of suche rebels Yea and manye rebels leaste they should leaue any part of Gods commaūdementes in the firste table of his lawe vnbroken or anye sinne agaynst God vndone do make rebellion for the maynteynaunce of theyr Images and Idols and of their idolatrye committed or to be committed by them and in dispite of God cut and teare in sunder his holy worde and tread it vnder their feete as of late ye knowe was done As concernyng the second table of Gods law and all sinnes that may be committed agaynst man who seeth not that they be not conteyned in rebellion For fyrst the rebels do not only dishonour their prince the parent of their country but also do dishonour and shame their naturall parents if they haue any do shame their kinred and freendes do disherite and vndo for euer their children and heyres Theftes robberies and murthers whiche of all sinnes are most lothed of most men are in no men so much nor so pernitiously and mischeuously as in rebels For the most errant theeues and cruellest murtherers that euer were so long as they refrayne form rebellion as they are not many in number so spreadeth their wickednes and damnation vnto a fewe they spoyle but a fewe they shed the blood but of few in comparison But rebels are the cause of infinite robberies and murthers of great multitudes of those also whom they should defende from the spoyle and violence of other and as rebels are manye in number so doth their wickednesse and damnation spreade it selfe vnto many And if whoredome and adultry amongst suche persons as are agreeable to suche wickednesse are as they in deede be moste damnable what are the forceable oppressions of matrones and mens wyues and the violating and deflowring of virgins and maydes whiche are moste ryfe with rebels how horrible and damnable thinke you are they Nowe besydes that rebels by breach of their fayth geuen and oth made to their Prince be guiltie of moste damnable periurie it is wonderous to see what false colors and fayned causes by slaunderous lyes made vppon their prince and the councellers rebels will deuise to cloke theyr rebellion withall which is the worst and moste damnable of all false witnes bearyng that may be possible For what shoulde I speake of couetyng or desyryng of other mens wiues houses landes goodes and seruauntes in rebels who by theyr wylles would leaue vnto no man any thyng of his owne Thus you see that al gods
not also heare sinners yf with a true penitent heart and a stedfast faith they pray vnto him Yes yf we acknowledge our sinnes God is faythfull iust to forgeue vs our sinnes and to clense vs from all vnrighteousnesse as we are plainely taught by the examples of Dauid Peter Marie Magdalene the Publicane and diuers other And where as we must nedes vse the helpe of some mediatour intercessour let vs content our selues with him that is the true and only mediatour of the new Testament namely the Lorde and Sauiour Jesus Christe For as saint John sayth If anye man sinne we haue an aduocate with the father Jesus Christ the righteous who is the propitiation for our sinnes And saint Paul in his first Epistle to Timothie sayth There is one God and one mediatour betweene God and man euen the man Jesus Christe who gaue him selfe a raunsome for all men to be a testimonie in due time Nowe after this doctrine established you shal be instructed for what kinde of thinges and what kinde of persons ye ought to make your prayers vnto god It greatly behoueth all men when they pray to consyder well and diligently with them selues what they aske and require at Gods handes lest if they desyre the thing which they ought not their petitions be made voyde and of none effect There came on a time vnto Agesilaus the king a certaine importunatesuter who requested him in a matter earnestly saying Sir and it please your grace you dyd once promise me Trueth quoth the king if it be iust that thou requirest then I promised thee otherwyse I did onlye speake it and not promise it The man woulde not so be aunswered at the kynges hande but still vrging him more and more said It becommeth a kyng to perfourme the leaste word he hath spoken yea yf he should only becke with his head No more sayth the kyng then it behoueth one that commeth to a king to speake and aske those thinges whiche are rightfull and honest Thus the kyng cast of this vnreasonable and importunate suter Nowe if so great consyderation be to be had when we kneele before an earthly kyng howe much more ought to be had when we kneele before the heauenly kyng who is onlye delighted with iustice and equitie neyther wyll admit any vayne foolishe or vniust petition Therefore it shal be good and profitable throughly to consyder and determine with our selues what thinges we may lawfully aske of God without feare of repulse and also what kinde of persons we are bound to cōmend vnto god in our dayly prayers Two thinges are chiesely to be respected in euerye good and godly mans prayer His owne necessitie the glory of almightie god Necessitie belongeth eyther outwardly to the body or els inwardly to the soule Whiche part of man because it is muche more pretious excellent then the other therefore we ought first of all to craue such thinges as properly belong to the saluation thereof as the gift of repentaunce the gyfte of fayth the gifte of charitie and good workes remission and forgeuenesse of sinnes patience in aduersitie lowlinesse in prosperitie and suche other like fruites of the spirite as hope loue ioy peace long suffering gentlenes goodnes meekenesse and temperauncie which thinges God requireth of all them that professe them selues to be his children saying vnto them in this wyse Let your light so shine before men that they may see your good workes and glorifie your father whiche is in heauen And in another place he also sayth Seeke first the kingdome of God and his righteousnesse and then al other things shal be geuen vnto you Wherin he putteth vs in mind that our cheefe and greatest care ought to be for those things which parteine to the health and safegarde of the soule because we haue here as the apostle sayth no continuing citie but do seeke after another in the worlde to come Nowe when we haue sufficiently prayed for thinges belonging to the soule then may we lawfully and with safe conscience pray also for our bodily necessities as meate drinke clothing health of body deliueraunce out of prison good lucke in our dayly affayres and so foorth accordyng as we shall haue neede Wherof what better example can we desire to haue then of Christ him selfe who taught his disciples and all other Christian men first to pray for heauenly things and afterwarde for earthly thinges as is to be seene in that prayer whiche he lefte vnto his Churche commonly called the Lordes prayer In the thirde booke of kinges and thirde Chapter it is written that God appeared by night in a dreame vnto Salomon the king saying Aske of me whatsoeuer thou wylt and I wyll geue thee Salomon made his humble prayer and asked a wise prudent hearte that might iudge and vnderstande what were good what were ill what were godlye and what were vngodly what were righteous and what were vnrighteous in the sight of the Lorde It pleased God wonderously that he had asked this thing And God sayd vnto him Because thou hast requested this worde and hast not desyred manye dayes and long yeres vpon the earth neither aboundaunce of ryches and goodes nor yet the lyfe of thyne enemies which hate thee but hast desyred wisdome to sit in iudgement Beholde I haue done vnto thee accordyng to thy wordes I haue geuen thee a wyse heart full of knowledge and vnderstāding so that there was neuer none like thee before time neither shal be in time to come Moreouer I haue besides this geuen thee that whiche thou hast not required namelye worldlye wealth and richesse princely honour and glorie so that thou shalt therein also passe all kynges that euer were Note this example howe Salomon beyng put to his choyse to aske of God whatsoeuer he woulde requested not vaine and transitorie thinges but the high and heauenly treasures of wysdome and that in so doyng he obtayneth as it were in recompence both riches and honour Wherein is geuen vs to vnderstande that in our dayly prayers we should chiefely and principally aske those things which concerne the kingdome of God and the saluation of our owne soules nothyng doubting but all other thinges shall accordyng to the promise of Christe be geuen vnto vs But here we must take heede that we forget not that other ende whereof mention was made before namely the glorye of god Whiche vnlesse we minde and set before our eyes in makyng our prayers we may not looke to be harde or to receaue any thing of the Lorde In the. xx Chapter of Matthewe the mother of the two sonnes of Zebedee came vnto Jesus worshipping him and saying Graunt that my two sonnes may sit in thy kingdome the one at thy ryght hand and the other at thy left hande In this petition she dyd not respect the glory of GOD but plainely declared the ambition and vaine glory of her owne minde for which cause she was also