the same that they choose continually to abyde and dwell in sinne The thyrde sorte he calleth scorners that is a sorte of men whose heartes are so stuffed with mallyce that they are not contented to dwell in sinne and to leade their lyues in all kynde of wickednesse but also they do contempne and scorne in other all godlinesse true religion all honestie and vertue Of the two first sortes of men I will not say but they may take repentaunce and be conuerted vnto god Of the third sort I thinke I may without daunger of gods iudgement pronounce that neuer anye yet conuerted vnto God by repentaunce but continued on still in their abhominable wyckednesse heaping vp to them selues damnation agaynst the day of Gods ineuitable iudgement Examples of such scorners we reade in the seconde booke of Chronicles When the good kyng Ezechias in the beginnyng of his raygne had destroyed idolatrie purged the temple and refourmed religion in his Realme he sent messengers into euerye Citie to gather the people vnto Hierusalem to solemnize the feast of Easter in such sort as God had appoynted The postes went from citie to citie through the land of Ephraim and Manasses euen vnto Zabulon And what did the people thinke ye Did they laude and prayse the name of the Lorde whiche had geuen them so good a kinge so zelous a Prince to abolish idolatrie and to restore againe Gods true religion No no. The scripture sayeth The people laughed them to scorne and mocked the kynges messengers And in the laste Chapter of the same booke it is written that almyghtie God hauing compassion vppon his people sent his messengers the Prophetes vnto them to call them from their abhominable idolatrie and wicked kinde of liuing But they mocked his messengers they dispised his wordes misused his Prophetes vntill the wrathe of the Lord arose against his people and till there was no remedie For he gaue them vp into the hands of their enemies euen vnto Nabucodonozar kyng of Babilon who spoiled thē of their goods brent their citie and led them their wyues and their children captiues vnto Babylon The wicked people that were in the dayes of Noe made but a mocke at the worde of God when Noe tolde them that God woulde take vengeaunce vppon them for their sinnes The fludde therefore came sodainely vpon them and drowned them with the whole worlde Lot preached to the Sodomites that except they repented both they and their Citie shoulde be destroyed They thought his sayings impossible to be true they scorned and mocked his admonition and reputed him as an olde doting foole But when God by his holy angels had taken Lot his wyfe and two daughters from among them he raigned downe fyre and brymstone from heauen and brent vp those scorners and mockers of his holye worde And what estimation had Christes doctrine among the Scribes and Pharisees What rewarde had he among them The Gospell reporteth thus The Pharisees whiche were couetous did scorne him in his doctrine O then ye see that worldly riche men scorne the doctrine of their saluation The worldly wyse men scorne the doctrine of Christe as foolishenesse to their vnderstanding These scorners haue euer ben and euer shal be to the worldes ende For Saint Peter prophesied that suche scorners shoulde be in the worlde before the latter daye Take heede therefore my brethren take heede be ye not scorners of Gods most holy worde prouoke him not to powre out his wrath now vpon you as he did then vppon those gybers and mockers Be not wilfull murderers of your owne soules Turne vnto God whyle there is yet tyme of mercye ye shall els repent it in the worlde to come when it shal be to late for there shall be iudgement without mercy This might suffise to admonishe vs and cause vs henceforth to reuerence Gods holy scriptures but all men haue not faith This therfore shal not satisfy and content al mens mindes but as some are carnal so they will stil continue abuse the scriptures carnally to their greater dampnation The vnlearned and vnstable saith saint Peter paruerte the holy scriptures to their owne destruction Jesus Christ as saint Paul sayth is to the Jewes an offence to the Gentiles foolishnesse But to Gods children as wel of the Jewes as of the Gentiles he is the power and wisdome of god The holy man Simeon sayeth that he is set foorth for the fall and rysing againe of many in Israel As Christe Jesus is a fall to the reprobate which yet perishe through their owne default So is his worde yea the whole booke of God a cause of dampnation vnto them through their incredulitie And as he is a rysing vp to none other then those whiche are Gods children by adoption So is his worde yea the whole scripture the power of God to saluation to them onelye that do beleue it Christe him selfe the Prophetes before him the apostles after him all the true ministers of Gods holye worde yea euery worde in Gods booke is vnto the reprobate the sauour of death vnto death Christ Jesus the prophetes the apostles and all the true ministers of his worde yea euery iot and title in the holy scripture haue ben is and shal be for euermore the sauour of lyfe vnto eternall lyfe vnto all those whose heartes God hath purified by true fayth Let vs earnestlye take heede that we make no iesting stocke of the bookes of holy scriptures The more obscure and darke the sayinges be to our vnderstanding the further let vs thinke our selues to be from God and his holye spirite who was the aucthour of them Let vs with more reuerence endeuour our selues to searche out the wisdome hidden in the outwarde barke of the scripture If we can not vnderstand the sense and the reason of the saying yet let vs not be scorners iesters and deryders for that is the vttermost token and shewe of a reprobate of a playne enemie to God and his wysdome They be not ydle fables to iest at whiche God doth seriouslye pronounce and for serious matters let vs esteeme them And though in sundrye places of the scriptures be set out diuers rites and ceremonies oblations sacrifices let vs not thynke straunge of them but referre them to the tymes and people for whom they serued although yet to learned men they be not vnprofitable to be cōsydered but to be expounded as figures and shadowes of thinges and persons afterwarde openlye reuealed in the new Testament Though the rehearsall of the genealogies petegrees of the fathers be not to much edification of the playne ignoraunt people yet is there nothyng so impartinently vttered in all the whole booke of the Byble but may serue to spirituall purpose in some respecte to all suche as will bestowe theyr labours to searche out the meanynges These may not be condemned because they serue not to our vnderstandyng nor make not to our edification But let vs turne our labour to
because it is necessarie profitable shall God wylling be dissolued in the next part of this Homilee In the meane season let vs as we are most bounde geue heartie thankes to God the father and his sonne Jesus Christ for sendyng downe this comforter into the world humbly beseeching him so to worke in our heartes by the power of this holy spirite that we beyng regenerate and newely borne agayne in all goodnesse righteousnesse sobrietie and trueth may in the end be made partakers of euerlastyng lyfe in his heauenly kyngdome through Jesus Christe our Lorde and sauiour Amen The seconde part of the Homilee concernyng the holy ghoste dissoluing this doubt whether al men rightly chalenge to them selues the holy ghost or no. OUR sauiour Christe departyng out of the worlde vnto his father promised his disciples to sende downe another comforter that shoulde continue with thē for euer direct them into al trueth Which thyng to be faythfully truely perfourmed the scriptures do sufficiently beare witnes Neither must we thinke that this comforter was either promised or els geuen onlye to the Apostles but also to the vniuersall Church of Christe dispearsed through the whole world For vnles the holy ghost had ben alwaies present gouernyng and preseruing the Churche from the begynnyng it coulde neuer haue sustayned so many and great bruntes of affliction and persecution with so litle dammage and harme as it hath And the wordes of Christe are moste playne in this behalfe saying that the spirite of trueth shoulde abyde with them for euer that he woulde be with them alwayes he meaneth by grace vertue and power euen to the worldes ende Also in the prayer that he made to his father a litle before his death he maketh intercession not only for him selfe and his apostles but indifferently for all them that shoulde beleue in hym through their wordes that is to wit for his whole Churche Agayne saint Paule sayth If anye man haue not the spirite of Christe the same is not his Also in the wordes folowyng We haue receaued the spirit of adoption wherby we crye abba father Hereby then it is euident and playne to all men that the holy ghost was geuen not onlye to the apostles but also to the whole body of christes congregation although not in lyke fourme maiestie as he came downe at the feaste of Pentecost But nowe herein standeth the controuersie Whether al men do iustly arrogate to thē selues the holy ghost or no The Byshops of Rome haue for a long tyme made a sore chalenge therunto reasoning for them seues after this sort The holy ghost say they was promised to the Churche and neuer forsaketh the Church But we are the cheefe heades the principall part of the Churche therefore we haue the holy ghost for euer whatsoeuer thynges we decree are vndoubted verities and oracles of the holy ghost That ye may perceaue the weakenes of this argument it is needfull to teach you first what the true Churche of Christe is and then to conferre the Churche of Rome therewith to discerne howe well they agree together The true Churche is an vniuersal congregation or felowship of Gods faythfull and elect people buylt vppon the foundation of the apostles and prophets Jesus Christe hym selfe beyng the head corner stone And it hath alwayes three notes or marks wherby it is knowne Pure and sound doctrine the sacramentes ministred accordyng to Christes holy institution and the right vse of ecclesiastical discipline This description of the Churche is agreeable both to the scriptures of God and also to the doctrine of the auncient fathers so that none may iustly fynd fault therewith Now if ye wyll compare this with the Churche of Rome not as it was in the begynnnyg but as it is presently and hath ben for the space of nine hundred yeres and odde you shall well perceaue the state thereof to be so farre wide from the nature of the true Churche that nothing can be more For neyther are they buylt vppon the foundation of the apostles and prophetes retaynyng the sound and pure doctrine of Christe Jesu neyther yet do they order eyther the sacraments or els the ecclesiasticall keyes in such sort as he dyd first institute and ordeyne them But haue so intermyngled their owne traditions and inuentions by choppyng chaungyng by addyng and pluckyng away that now they may seeme to be conuerted into a new guyse Christe commended to his Church a sacrament of his body and blood They haue changed it into a sacrifice for the quicke and the deade Christ dyd minister to his apostles the apostles to other men indifferently vnder both kindes They haue robbed the lay people of the cup saying that for them one kind is sufficient Christ ordeyned no other element to be vsed in baptisme but only water wherunto when the word is ioyned it is made as S. Augustine saith a ful perfect sacrament They beyng wyser in their owne conceipte then Christ thinke it is not wel nor orderly done vnles they vse cōiuration vnles they halow the water vnles there be oyle salt spittle tapers and suche other dumbe ceremonies seruing to no vse contrary to the playne rule of S. Paul who wylleth all thynges to be done in the Churche vnto edification Christe ordeyned the aucthoritie of the keyes to excommunicate notorious sinners and to absolue them whiche are truely penitent They abuse this power at their owne pleasure aswell in cursyng the godly with bell booke and candles as also in absoluing the reprobate whiche are knowne to be vnworthy of any Christian societie Whereof he that lust to see examples let them searche their lyues To be shorte looke what our sauiour Christe pronounced of the Scribes and Pharisees in the Gospell the same may we boldly and with safe conscience pronounce of the bishops of Rome namely that they haue forsaken dayly do forsake the commaundementes of God to erect set vp their owne constitutions Which thyng beyng true as al they which haue any light of Gods word must needes confesse we may wel conclude according to the rule of Augustine That the byshoppes of Rome their adherents are not the true church of Christe muche lesse then to be taken as cheefe heades and rulers of the same Whosoeuer sayth he do discent from the scriptures concernyng the head although they be found in al places where the Church is appoynted yet are they not in the Churche A playne place concluding directly agaynst the Churche of Rome Where is now the holy ghost whiche they so stoutly do clayme to them selues Where is now the spirite of trueth that wil not suffer them in any wise to erre If it be possible to be there where the true Churche is not then is it at Rome otherwyse it is but a vayne bragge and nothyng els Saint Paule as ye haue hearde before sayth If anye man haue not the spirite of
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
resteth al wysdome al habilitie to know God and to please hym For he writeth thus Be know that it is not in mans power to guide his goinges No man can know thy pleasure except thou geuest wysdome sendest thy holy spirite frō aboue Send him downe therefore prayeth he to God from thy holy heauens from the trone of thy maiestie that he may be with me and labour with me that so I may knowe what is acceptable before thee Let vs with so good heart pray as he dyd we shall not faile but to haue his assistance For he is sone seene of them that loue him he wyll be founde of them that seeke him For very liberall and gentle is the spirite of wisdome In his power shall we haue sufficient abilitie to knowe our duetie to God in him shall we be comforted and couraged to walke in our duetie in hym shall we be meete vessels to receaue the grace of almightie God for it is he that purgeth and purifieth the minde by his secrete working And he onlye is present euery where by his inuisible power and conteineth all thinges in his dominion He lyghtneth the heart to conceaue worthy thoughtes to almyghtie God he sitteth in the tongue of man to stirre him to speake his honour no language is hyd from him for he hath the knowledge of al speache he only ministreth spiritual strength to the powers of our soule body To hold the way whiche God had prepared for vs to walke ryghtly in our iourney we must acknowledge that it is in the power of his spirite which helpeth our infirmitie That we may boldly come in prayer and call vpon almyghtie God as our father it is by this holy spirite whiche maketh intercession for vs with continuall sighes If any gyft we haue wherewith we may worke to the glory of God profite of our neyghbour all is wrought by his owne selfe same spirite whiche maketh his distributions peculierly to euerye man as he wyl If any wysdome we haue it is not of our selues we can not glory therein as begun of our selues but we ought to glory in God from whō it came to vs as the prophete Jeremie wryteth Let him that reioyceth reioyce in this that he vnderstandeth knoweth me for I am the lord which sheweth mercie iudgement and righteousnes in the earth for in these thinges I delight saith the Lorde This wysdome can not be attayned but by the direction of the spirite of God therefore it is called spiritual wysdome And no where can we more certainely searche for the knowledge of this wyll of God by the which we must direct al our workes deedes but in the holy scriptures for they be they that testifie of hym sayth our sauiour Christe It maye be called knowledge and learnyng that is other where gotten out of the worde but the wyse man plainely testifieth that they al be but vaine which haue not in them the wisdome of god We see to what vanitie the olde Philosophers came which were destitute of this science gotten searched for in his worde We see what vanitie the schole doctrine is mixed with for that in this world they sought not the wyll of God but rather the wyll of reason the trade of custome the path of the fathers the practise of the Churche Let vs therfore reade reuolue the holy scripture both day nyght for blessed is he that hath his whole meditatiō therin It is that that geueth light to our feete to walke by It is that whiche geueth wysdome to the simple and ignoraunt In it may we finde eternall lyfe In the holy scriptures find we Christ in Christ find we God for he it is that is the expresse image of the father He that seeth Christ seeth the father And contrary wyse as Saint Hierome sayth the ignorance of scripture is the ignorance of christ Not to knowe Christ is to be in darknesse in the middes of our worldly and carnal light of reason and philosophie To be without Christe is to be in foolishnes For he is the only wysdome of the father in whom it pleased hym that all fulnesse perfection shoulde dwel With whō whosoeuer is indued in heart by faith rooted fast in charitie hath layde a sure foundation to buylde on whereby he may be able to comprehende with al saintes what is the breadth length deapth to know the loue of Christe This vniuersal and absolute knowledge is that wysdome which S. Paul wisheth these Ephesians to haue as vnder heauen the greatest treasure that can be obteyned For of this wysdome the wyse man wryteth thus of his experience All good thinges came to me together with her and innumerable ryches through her handes And addeth moreouer in that same place She is the mother of all these things For she is an infinite treasure vnto men which who so vse become partakers of the loue of god I might with many wordes moue some of this audience to searche for this wysdome to sequester their reason to folowe gods commaundemēt to cast frō them the wittes of their braines to fauour this wysdome to renounce the wysedome pollicie of this fonde worlde to taste and sauour that whereunto the fauour wyll of god hath called them and willeth vs finally to enioy by his fauour if we would geue eare But I wil haste to the thirde part of my text wherein is expressed further in sapience how God geueth his electe an vnderstandyng of the motions of the heauens of the alterations and circumstaunces of time Whiche as it foloweth in wordes more plentifull in the text which I haue last cited vnto you So it must needes folow in them that be indued with this spiritual wysdome For as they can searche where to finde this wysdome and know of whom to aske it So know they againe that in time it is found and can therefore attemper them selues to the occasion of the time to suffer no time to passe away wherein they maye labour for this wysdome And to encrease therein they knowe how God of his infinite mercie and lenitie geueth all men here tyme and place of repentance And they see howe the wicked as Job wryteth abuse the same to their pride therfore do the godly take the better holde of the time to redeeme it out of suche vse as it is spoyled in by the wicked They which haue this wisdome of God can gather by the diligent and earnest studye of the worldlinges of this present lyfe howe they wayte theyr times and apply them selues to euery occasion of time to get riches to encrease their landes patrimonie They see the tyme passe away and therefore take holde on it in such wise that otherwhyles they wyll with losse of theyr sleepe ease with suffering many paynes catche the offer of their time knowyng that that which is once past
can not be retourned agayne repentaunce maye folowe but remedie is none Why shoulde not they then that be spiritually wyse in their generation waite their time to encrease as fast in their state to win gaine euerlastinglye They reason what a bruite forgetfulnes it were in man indued with reason to he ignoraunt of their times and tides when they see the Turtle doue the Storke the Swallowe to wayte their times as Jeremie saith The Storke in the ayre knoweth her appoynted tymes the Turtle the Crane and the Swallowe obserue the time of their comming but my people knoweth not the iudgement of the Lorde Saint Paul wylleth vs to redeeme the tyme because the dayes are euill It is not the counsell of Saint Paul onlye but of all other that euer gaue preceptes of wysedome There is no precept more seriously geuen and commaunded then to knowe the time Yea christian men for that they heare how greuously God complaineth and threatneth in the scriptures them whiche wyll not knowe the tyme of his visitations are learned thereby the rather earnestly to apply them selues thereunto After our sauiour Christ had prophesied with weeping teares of the destruction of Hierusalem at the last he putteth the cause For that thou hast not knowen the time of thy visitation O England ponder the tyme of Gods mercifull visitation which is shewed thee from day to day yet wylt not regarde it neyther wylt thou with his punishment be dryuen to thy duetie nor with his benefites be prouoked to thankes If thou knewest what may fal vpon thee for thine vnthankfulnesse thou wouldest prouide for thy peace Brethren howsoeuer the world in generalitie is forgetfull of God let vs particulerly attende to our time win the time with diligence applie our selues to that light grace that is offered vs let vs if gods fauour and iudgementes which he worketh in our tyme can not stirre vs to call home to our selfe to do that belong to our saluation At the least way let the malice of the deuil the naughtines of the worlde which we see exercised in these perilous and last times wherin we see our dayes so daungerously set prouoke vs to watche diligently to our vocation to walke and go forwarde therein Let the miserie and short transitorie ioyes spyed in the casualtie of our dayes moue vs while we haue them in our handes seriously stirre vs to be wise and to expend the gratious good wyl of God to vs ward which all the day long stretcheth out his handes as the prophete sayth vnto vs for the moste part his mercyfull handes sometyme his heauy handes that we beyng learned thereby may escape the daunger that must needes fal on the vniust who leade their dayes in felicitie pleasure without the knowyng of Gods wyll towarde them but sodenly they go downe into hell Let vs be found watchers founde in the peace of the Lorde that at the last day we may be founde without spot blameles yea let vs endeuour our selues good Christian people diligently to kepe the presence of his holy spirite Let vs renounce all vncleannes for he is the spirite of puritie Let vs auoyde all hypocrisie for this holy spirite wyll flee from that which is faigned Cast we of all malice all euill will for this spirite will neuer enter into an euill willing soule Let vs cast awaye all the whole lumpe of sinne that standeth about vs for he will neuer dwell in that body that is subdued to sinne We can not be seene thankefull to almightie God and worke suche dispite to the spirite of grace by whom we be sanctified If we do our endeuour we shall not neede to feare we shall be able to ouercome all our enemies that lyght agaynst vs Onely let vs apply our selfe to accept that grace that is offred vs Of almightie God we haue comfort by his goodnes of our sauiour Christes mediation we may be sure And this holy spirite will suggest vnto vs that shal be holsome and confirme vs in all thinges Therefore it cannot be but true that saynt Paule affirmeth Of him by him and in him be al things and in him after this transitorie lyfe wel passed shal we haue all thinges For saint Paule sayth When the sonne of God shall subdue all thinges vnto him then shall God be all in all If ye will knowe howe God shall be all in all veryly after this sense may ye vnderstand it In this worlde ye see that we be fayne to borowe many thinges to our necessitie of manye creatures there is no one thing that suffiseth all our necessities If we be an hungred we lust for breade If we be a thirst we seeke to be refreshed with ale or wyne If we be colde we seeke for cloth If we be sicke we seeke to the phisition If we be in heauines we seeke for comfort of our frendes or of company so that there is no one creature by it selfe that can content al our wantes desyres But in the worlde to come in that euerlasting felicitie we shall no more begge and seeke our particuler comfortes and commodities of dyuers creatures but we shall possesse al that we can aske desyre in god And God shall be to vs all thinges He shall be to vs both father and mother he shall be breade and drinke cloth phisitions comfort he shall be all thinges to vs and that of much more blessed fassion and more sufficient contentation then euer these creatures were vnto vs with much more declaration then euer mans reason is able to conceaue The eie of man is not able to behold nor his eare can heare nor it can be compassed in the heart of man what ioye it is that God hath prepared for them that loue him Let vs all conclude then with one voyce with the wordes of saint Paul To him which is able to do aboundauntlye beyonde our desyres and thoughtes accordyng to the power workyng in vs be glory and prayse in his Church by Christ Jesus for euer world without ende Amen ⧠An exhortation to be spoken to such parisshes where they vse their perambulation in rogation weeke for the ouersight of the bondes and limits of their Towne ALthough we be nowe assembled together good Christian people moste pryncipallye to laude and thanke almyghty GOD for his great benefytes by beholdyng the feeldes replenished with all maner fruite to the maynteynaunce of our corporall necessities for our foode and sustenaunce and partelye also to make our humble suytes in prayers to his Fatherlye prouidence to conserue the same fruites in sending vs seasonable weather whereby we maye gather in the sayde fruites to that ende for which his fatherly goodnesse hath prouided thē Yet haue we occasion secondarilye geuen vs in our walkes on these dayes to consyder the olde auncient bondes and limittes belongyng to our owne Towneship and to other our neyghbours bordering about vs to the
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
a shadowe As for vertue we dyd neuer shewe any signe thereof And thus we are consumed in our wickednesse If thou sayest that the custome is to be folowed the vse of the worlde doth compell thee to suche curiositie then I aske of thee whose custome shoulde be folowed wyse folkes maners or fooles If thou sayest the wyse then I say folowe them For fooles customes who shoulde folow but fooles Consider that the consent of wyse men ought to be alleaged for a custome Nowe if any lewde custome be vsed be thou the firste to breake it labour to diminishe it and lay it downe and more laude afore God and more commendation shalt thou win by it then by all the glory of such superfluitie Thus ye haue hearde declared vnto you what God requireth by his worde concernyng the moderate vse of his creatures Let vs learne to vse them moderatly as he hath appoynted Almyghtie God hath taught vs to what end and purpose we shoulde vse our apparell Let vs therfore learne so to behaue our selues in the vse thereof as becommeth Christians alwaies she wing our selues thankfull to our heauenly father for his great and mercyfull benefites who geueth vnto vs our daily bread that is to say al thyngs necessarie for this our needie life vnto whom we shall render accomptes for all his benefites at the glorious appearing of our sauiour Christe to whom with the father the holy ghost be all honour prayse and glory for euer and euer Amen ¶ An Homilee or Sermon concerning prayer THere is nothing in al mans lyfe welbeloued in our sauiour Christe so needeful to be spoken of daily to be called vpon as heartie zeious deuout prayer the necessitie whereof is so great that without it nothing may be wel obteyned at gods hande For as the Apostle James saith Euery good perfect gift commeth from aboue and proceedeth from the father of lyghtes who is also said to be rich and liberal towardes all them that cal vpon hym not because he eyther wyll not or can not geue without askyng but because he hath appoynted prayer as an ordinarie meanes betweene hym vs There is no doubt but he alwayes knoweth what we haue neede of and is alwayes most redy to geue aboundaunce of those thynges that we lacke Yet to the intent we myght acknowledge hym to be the geuer of all good thynges and behaue our selues thankfully towardes hym in that behalfe louyng fearyng and worshippyng hym sincerely and truely as we ought to do he hath profitably and wysely ordeyned that in tyme of necessitie we shoulde humble our selues in his sight powre out the secretes of our heart before hym and craue helpe at his handes with continuall earnest and deuout prayer By the mouth of his holy prophete Dauid he sayth on this wyse Call vppon me in the dayes of thy trouble and I wyll deliuer thee Lykewyse in the Gospel by the mouth of his welbeloued sonne Christe he sayth Aske and it shal be geuen you knocke and it shal be opened for whosoeuer asketh receaueth whosoeuer seeketh findeth and to him that knocketh it shal be opened Saint Paul also moste agreeably consenting hereunto wylleth men to pray euery where and to continue therin with thankes geuyng Neyther doth the blessed Apostle saint James in this poynt any thing discent but earnestly exhorting all men to diligent prayer sayth If any man lacke wysedome let him aske it of God which geueth liberally to all men and reprocheth no man Also in an other place Pray one for another saith he that ye may be healed For the ryghteous mans prayer auayleth muche if it be feruent What other thyng are we taught by these and such other places but only this that almyghtie God notwithstandyng his heauenly wisedome and foreknowledge wylbe prayed vnto that he wil be called vppon that he wyll haue vs no lesse wylling on our part to aske then he on his parte is wyllyng to geue Therefore most fond and foolishe is the opinion and reason of those men which therfore thynke all prayer to be superfluous and vayne because God searcheth the heart and the raynes and knoweth the meanyng of the spirite before we aske For if this fleshly and carnall reason were sufficient to disanull prayer then why dyd our sauiour Christe so often crye to his disciples watche and pray Why did he prescribe them a fourme of prayer saying when ye pray pray after this sorte Our father whiche art in heauen c. Why dyd he pray so often and so earnestly hym selfe before his passion Finally why did the Apostles immediatly after his ascention gather them selues together into one seuerall place and there continue a long tyme in prayer Eyther they muste condemne Christe and his Apostles of extreame follie or els they must needes graunt that prayer is a thyng most necessarie for all men at all tymes and in all places Sure it is that there is nothyng more expedient or needfull for mankynde in all the worlde then prayer Pray alwayes sayth saint Paul with all maner prayer and supplication and watche thereto with all diligence Also in another place he willeth vs to pray continually without any intermission or ceassyng meanyng thereby that we ought neuer to slacke or faynt in prayer but to continue therein to our lyues ende A number of other suche places myght here be alleaged of lyke effect I meane to declare the great necessitie vse of prayer But what neede many proofes in a playne matter seyng there is no man so ignoraunt but he knoweth no man so blynde but he seeth that prayer is a thyng most needefull in all estates and degrees of men For onlye by the helpe hereof we attayne to those heauenly and euerlastyng treasures whiche God our heauenly father hath reserued and layde vp for his chyldren in his deare and welbeloued sonne Jesus Christe with this couenaunt and promise moste assuredly confirmed and sealed vnto vs that if we aske we shall receaue Nowe the great necessitie of prayer being sufficiently knowne that our myndes and heartes may be the more prouoked and stirred therunto let vs breefely consider what wonderful strength and power it hath to bryng straunge and myghtie thynges to passe We reade in the booke of Exodus that Iousa fighting agaynst the Amalekites dyd conquere and ouercome them not so muche by vertue of his owne strength as by the earnest and continuall prayer of Moyses who as long as he held vp his handes to God so long dyd Israel preuayle But when he faynted and let his handes downe then did Amaleck and his people preuayle Insomuch that Aaron and Hur beyng in the mount with hym were fayne to stay vp his handes vntyl the goyng downe of the sunne otherwyse had the people of God that day ben vtterly discomfited and put to flight Also we reade in an other place of Iosua hym selfe how he at the beseging
of Gibeon makyng his humble petition to almyghtie God caused the sunne and the moone to stay their course and to stand still in the middest of heauen for the space of a whole day vntyll suche tyme the people were sufficiently auenged vpon their enemies And was not Iehosaphates prayer of great force and strength when God at his request caused his enemies to fall out among them selues and wylfully to destroy one another Who can maruayle enough at the effecte and vertue of Elias prayer He being a man subiect to affections as we are prayed to the Lorde that it myght not rayne and there fell no rayne vpon the earth for the space of three yeres and. vi moneths Againe he prayed that it myght rayne and there fell great plentie so that the earth brought forth her encrease most aboundauntly It were to long to tell of Iudith Hester Susanna and of diuers other godly men and women how greatly they preuayled in all their doinges by geuing their myndes earnestly and deuoutly to prayer Let it be sufficient at this tyme to conclude with the sayinges of Augustine and Chrisostome wherof the one calleth prayer the key of heauen the other playnely affyrmeth that there is nothyng in all the worlde more strong then a man that geueth hym selfe to feruent prayer Nowe then dearely beloued seeing prayer is so needeful a thyng and of so great strength before God let vs accordyng as we are taught by the example of Christe and his apostles be earnest and diligent in calling on the name of the lord Let vs neuer faynt neuer slacke neuer geue ouer but let vs daily and hourely early and late in season and out of season be occupyed in godly meditations and prayers What if we obtayne not our petitions at the firste yet let vs not be discoraged but let vs continually crye and call vpon God He wyll surely heare vs at length if for no other cause yet for very importunities sake Remember the parable of the vnryghteous iudge and the poore wydowe how she by her importunate meanes caused hym to do her iustice agaynst her aduersarie although otherwyse he feared neyther God nor man Shall not God muche more auenge his elect sayth our sauiour Christe whiche crye vnto hym day and nyght Thus he taught his disciples in them all other true Christian men to pray alwayes and neuer to faint or shrinke Remember also the example of the woman of Canaan how she was reiected of Christe and called dogge as one moste vnworthie of any benefite at his handes yet she gaue not ouer but folowed hym still crying and callyng vppon hym to be good and mercifull vnto her daughter And at length by very importunitie she obtayned her request O let vs learne by these examples to be earnest and feruent in prayer assuryng our selues that whatsoeuer we aske of God the father in the name of his sonne Christe and accordyng to his wyll he wyll vndoubtedly graunt it He is trueth it selfe and as truely as he hath promised it so truely wyll he perfourme it God for his great mercies sake so worke in our heartes by his holy spirite that we may alwayes make our humble prayers vnto hym as we ought to do and alwayes obtayne the thyng which we aske through Jesus Christe our Lorde to whom with the father and the holy ghost be al honour and glory worlde without ende Amen The second part of the Homilee concernyng prayer IN the firste parte of this sermon ye hearde the great necessitie also the great force of deuout and earnest praier declared proued vnto you both by diuers waightie testimonies and also by sundry good examples of holy scripture Now shal you learne whom you ought to call vppon and to whom ye ought alwayes to direct your prayers We are euidently taught in Gods holy Testament that almightie God is the only fountayne and welspring of al goodnes and that whatsoeuer we haue in this world we receaue it only at his handes To this effecte serueth the place of S. James Euery good and perfect gift sayth he commeth from aboue and proceedeth from the father of lyghtes To this effect also serueth the testimonie of Paul in diuers places of his Epistles witnessing that the spirite of wisedome the spirite of knowledge and reuelation yea euery good and heauenly gyfte as fayth hope charitie grace and peace commeth onely and solely of god In consideration whereof he bursteth out into a sodayne passion and sayeth O man what thyng hast thou whiche thou hast not receaued Therefore whensoeuer we neede or lacke any thyng parteyning eyther to the body or to the soule it behoueth vs to runne onely vnto GOD who is the onely geuer of all good thynges Our sauiour Christe in the Gospell teachyng his disciples how they shoulde pray sendeth them to the father in his name saying Uerily verily I say vnto you whatsoeuer ye aske the father in my name he wyll geue it vnto you And in an other place when ye pray pray after this sorte Our father whiche art in heauen c. And doth not God hym selfe by the mouth of his Prophete Dauid wyll and commaunde vs to call vpon hym The Apostle wysheth grace and peace to all them that call on the name of our Lord and of his sonne Jesus Christ as doth also the Prophet Joel saying And it shall come to passe that whosoeuer shall call on the name of the Lorde shal be saued Thus then it is playne by the infallible worde of trueth and lyfe that in all our necessities we must flee vnto God direct our prayers vnto hym call vppon his holy name desyre helpe at his handes and at no others Whereof if ye wyll yet haue a further reason marke that whiche foloweth There are certayne conditions most requisit to be founde in euery suche a one that muste be called vppon whiche if they be not founde in hym vnto whom we pray then doth our prayer auayle vs nothyng but is altogether in vayne The first is this that he to whom we make our prayers be able to helpe vs The second is that he wyll helpe vs The thirde is that he be suche a one as may heare our prayers The fourth is that he vnderstand better then we our selues what we lacke and howe farre we haue neede of helpe If these thynges be to be founde in any other sauing onely God then may we lawfully call vpon some other besides god But what man is so grosse but he wel vnderstandeth that these thynges are only proper to him which is omnipotent and knoweth al thyngs euen the very secretes of the heart that is to say only and to God alone whereof it foloweth that we must call neyther vpon angell nor yet vpon saint but only and soly vpon God as S. Paul doth write Now shall men call vppon hym in whom they haue not beleued So that inuocation or prayer may not be
he sayth because he which speaketh in an vnknowētongue speaketh to God for he knoweth all thinges but men know not and therefore there is no profite of this thing And agayne vppon these wordes If thou blesse or geue thankes with the spirite howe shall he that occupieth the roome of the vnlearned say Amen at thy geuing of thankes seeyng he vnderstandeth not what thou sayest That is sayth Ambrose yf thou speake the prayse of God in a tongne vnknowen to the hearers For the vnlearned hearing that whiche he vnderstandeth not knoweth not the end of the prayer and aunswereth not Amen whiche worde is as much to saye as trueth that the blessing or thankesgeuing may be confirmed For the confirmation of the prayer is fulfilled by them that do aunswere Amen that all thinges spoken might be cōfirmed in the mindes of the hearers through the testimonie of the trueth And after many weightie words to the same end he saith The conclusion is this that nothing shoulde be done in the Churche in vaine and that this thing ought chiefely to be laboured for that the vnlearned also myght take profite least any part of the body should be darke through ignoraunce And least anye man shoulde thinke all this to be meant of preaching and not of prayer he taketh occasion of these wordes of saint Paul If there be not an interpreter let hym keepe silence in the Churche to say as foloweth Let hym praye secretly or speake to GOD who heareth all thinges that be dumbe For in the Churche must he speake that maye profite all personnes Saint Hierome wryting vpon these wordes of saint Paul Howe shall he that supplieth the place of the vnlearned c. sayth It is the laye man whom Paul vnderstandeth here to be in the place of the ignoraunt man which hath no ecclesiasticall office How shal he aunswere Amen to the prayer that he vnderstandeth not And a litle after vppon the wordes of saint Paul For yf I shoulde pray in a tongue c. he sayth thus This is Paules meanyng If any may speake in straunge vnknowen tongues his minde is made vnfruitefull not to hym selfe but to the hearer For whatsoeuer is spoken he knoweth it not Saint Augustine wryting vpon the. xviii Psalme saith What this shoulde be we ought to vnderstande that we maye sing with reason of man and not with chattering of birdes For Owles Popingayes Rauens Pies and other such like birdes are taught by men to prate they know not what But to sing with vnderstāding is geuen by Gods holy wil to the nature of man Againe the same Augustine sayth There nedeth no speache when we pray sauing perhappes as the priestes do for to declare their meanyng not that God but that men maye heare them And so beyng put in remembraunce by consentyng with the priest they may hang vpon God Thus are we taught both by the scriptures and auncient doctours that in the administration of Common prayer and Sacramentes no tongue vnknowen to the hearers ought to be vsed So that for the satisfying of a Christian mans conscience we nede to spend no more tyme in this matter But yet to stoppe the mouthes of the aduersaries whiche stay them selues muche vpon generall decrees it shal be good to adde to these testimonies of scriptures and doctors one constitution made by Iustinian the Emperour who liued fiue hundred and twentie and seuen yeres after Christe and was Emperor of Rome The constitution is this We commaunde that all Byshops and Priestes do celebrate the holye oblation and the prayers vsed in holye Baptisme not speakyng lowe but with a cleare or loude voyce whiche may be heard of the people that therby the mind of the hearers may be stirred vp with great deuotion in vttering the prayers of the Lorde God for so the holy Apostle teacheth in his first Epistle to the Corinthians saying Truely if thou only blesse or geue thankes in spirite howe doth he whiche occupyeth the place of the vnlearned say Amen at thy geuyng of thankes vnto God for he vnderstandeth not what thou sayest Thou verily geuest thankes well but the other is not edified And agayne in the Epistle to the Romanes he sayth With the heart a man beleueth vnto ryghteousnesse and with the mouth confession is made vnto saluation Therefore for these causes it is conuenient that among other prayers those thinges also whiche are spoken in the holy oblation be vttered and spoken of the moste religious byshoppes and priestes vnto our Lorde Jesus Christe our God with the father and the holy ghost with a loude voyce And let the most religious priestes knowe this that if they neglecte any of these thinges that they shal geue an accompt for them in the dreadfull iudgement of the great God and our sauiour Jesus Christe Neyther wyll we when we knowe it rest and leaue it vnreuenged This Emperour as Sabellicus wryteth fauoured the byshoppe of Rome and yet we see ho we playne a decree he maketh for the praying and administring of sacramēts in a knowne tongue that the deuotion of the hearers might be stirred vp by knowledge contrary to the iudgement of them that woulde haue ignoraunce to make deuotion He maketh it also a matter of dampnation to do these thynges in a tongue that the hearers vnderstand not Let vs therefore conclude with God and al good mens assent that no common prayer or Sacramentes ought to be ministred in a tongue that is not vnderstanded of the hearers Nowe a worde or two of priuate prayer in an vnknowne tongue We tooke in hande where we began to speake of this matter not onely to proue that no common prayer or administration of Sacramentes ought to be in a tongue vnknowne to the hearers but also that no person ought to pray priuately in that tongue that he hym selfe vnderstandeth not Whiche thyng shall not be harde to proue if we forget not what prayer is For if prayer be that deuotion of the mynde whiche enforceth the heart to lift vp it selfe to God howe shoulde it be sayde that that person prayeth that vnderstandeth not the wordes that his tongue speaketh in prayer Yea how can it be sayde that he speaketh For to speake is by voyce to vtter the thought of the mynde And the voyce that a man vttereth in speakyng is nothyng els but the messenger of the mynde to bryng abroade the knowledge of that whiche otherwyse lyeth secret in the heart and can not be knowne according to that which Saint Paul wryteth What man sayth he knoweth the thynges that apparteyne to man sauyng only the spirite of man which is in man He therfore that doth not vnderstand the voyces that his tongue doth vtter can not properly be sayde to speake but rather to counterfayte as parattes and suche other byrdes vse to counterfaite mens voyces No man therefore that feareth to prouoke the wrath of God agaynst hym selfe wylbe so bolde to speake of God vnaduisedly without
We can none otherwyse liue to God but by dying to sinne If Christ be in vs then is sinne dead in vs and if the spirit of God be in vs which raysed Christ from death to lyfe so shall the same spirite rayse vs to the resurrection of euerlasting lyfe But if sinne rule and raigne vs then is God whiche is the fountaine of all grace and vertue departed from vs then hath the deuill his vngratious spirit rule and dominion in vs And surelye if in suche miserable â—iate we dye we shall not ryse to lyfe but fall downe to death dampnation that without ende For Christe hath not so redeemed vs from synne that we may safely returne therto agayne but he hath redeemed vs that we should forsake the motions thereof liue to righteousnes Yea we be therfore washed in our baptisme from the filthynes of sinne that we should liue afterwarde in the purenesse of lyfe In baptisme we promised to renounce the deuill and his suggestions we promised to be as obedient chyldren alwayes following Gods will pleasure Then if he be our father in deede let vs geue him his due honour If we be his children let vs shew him our obedience like as Christ openly declared his obedience to his father which as saint Paul wryteth was obedient euen to the verye death the death of the crosse And this he did for vs all that beleue in him For him selfe he was not punished for he was pure and vndefiled of al maner of sinne He was wounded saith Esai for our wickednes and striped for our sinnes he suffred the penaltie of them him selfe to deliuer vs from daunger he bare sayth Esai al our sores and infirmities vpon his owne backe No payne did he refuse to suffer in his owne body that he myght deliuer vs from payne euerlasting His pleasure it was thus to do for vs we deserued it not Wherfore the more we see our selues bound vnto him the more he ought to be thanked of vs yea and the more hope may we take that we shall receaue all other good thinges of his hand in that we haue receaued the gifte of his onelye sonne through his liberalitie For if God sayth Saint Paul hath not spared his owne soÌ„ne from paine and punishment but deliuered him for vs all vnto the death how should he not geue vs all other thinges with him If we wante any thing eyther for body or soule we may lawfully and boldlye approche to God as to our mercifull father to aske that we desyre and we shall obtaine it For such power is geuen to vs to be the children of God so many as beleue in Christes name In his name whatsoeuer we aske we shall haue it graunted vs For so well pleased is the father almighty God with Christ his sonne that for his sake he fauoureth vs and will denye vs nothyng So pleasant was this sacrifice and oblation of his sonnes death which he so obediently and innocently suffred that he would take it for the onelye and full amendes for all the sinnes of the worlde And such fauour did he purchase by his death of his heauenly father for vs that for the merite thereof if we be true Christians in deede and not in worde onely we be now fullye in Gods grace agayne and clearelye discharged from our sinne No tongue surelye is able to expresse the worthines of this so precious a death For in this standeth the continual pardon of our daylye offences in this resteth our iustification in this we be allowed in this is purchased the euerlasting health of al our soules Yea there is none other thing that can be named vnder heauen to saue our soules but this onelye worke of Christes precious offering of his body vppon the aulter of the crosse Certes there can be no worke of any mortall man be he neuer so holy that shal be coupled in merites with Christes moste holye act For no doubt all our thoughtes and deedes were of no value if they were not allowed in the merites of Christes death All our ryghteousnes is far vnperfect if it be compared with Christes ryghteousnes For in his actes and deedes there was no spot of sinne or of any vnperfectnes And for this cause they were the more able to be the true amendes of our vnryghteousnes where our actes and deedes be ful of imperfection and infirmities therfore nothing worthy of them selues to stirre God to anye fauour muche lesse to chalenge the glory that is due to Christes acte merite For not to vs sayeth Dauid not to vs but to thy name geue the glory O lord Let vs therfore good freends with al reuerence glorifie his name let vs magnifye and prayse him for euer For he hath dealt with vs according to his great mercy by himselfe hath he purchased our redemtion He thought it not enough to spare him selfe and to sende his Angel to do this deede but he would do it him selfe that he might do it the better and make it the more perfect redemption He was nothing moued with the intollerable paynes that he suffered in the whole course of his long passion to repent him thus to do good to his enemies but he opened his heart for vs and bestowed him selfe wholly for the raunsomming of vs Let vs therefore nowe open our heartes againe to him and studie in our lyues to be thankfull to such a Lorde and euermore to be myndefull of so great a benefite yea let vs take vp our crosse with Christe and folowe him His passion is not onely the raunsome whole amendes for our sinne but it is also a most perfect example of all patience and sufferaunce For if it behoued Christ thus to suffer to enter into the glorye of his father how should it not become vs to beare paciently our small crosses of aduersitie and the troubles of this world For surely as saith saynâ— Peter Christ therefore suffred to leaue vs an example to folow his steps And if we suffer with him we shall be sure also to raigne with him in heauen Not that the sufferaunce of this transitory lyfe should be worthy of that glory to come but gladly should we be contented to suffer to be lyke Christ in our lyfe that so by our workes we may glorifie our father which is in heauen And as it is paynefull and greuous to beare the crosse of Christe in the greefes and displeasures of this life so it bringeth forth the ioyfull fruit of hope in all theÌ„ that be exercised therewith Let vs not so much beholde the payne as the rewarde that shall follow that labour Nay let vs rather endeuour our selues in our sufferaunce to endure innocentlye and gyltlesse as our sauiour Christ did For if we suffer for our deseruinges then hath not patience his perfect worke in vs but if vndeseruinglye we suffer losse of goodes and lyfe
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
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
hath purified our heartes by fayth to the sincere acknowledging of his Gospel and imbracing of his mercies in Christe Jesu that so at this his table we receaue not only the outwarde Sacrament but the spirituall thing also not the figure but the trueth not the shadowe only but the bodye not to death but to lyfe not to destruction but to saluation which God graunt vs to do through the merites of our Lord and Sauiour to whom be all honour and glory for euer Amen The seconde part of the Homilee of the worthy receauing and reuerent esteeming of the sacrament of the body and blood of Christe IN the Homilee of late rehearsed vnto you ye haue hearde good people why it pleased our sauiour Christe to institute that heauenly memorie of his death and passion and that euery one of vs ought to celebrate the same at his table in our owne personnes and not by other You haue hearde also with what estimation knowledge of so hygh mysteries we ought to resort thyther You haue hearde with what constant fayth we shoulde clothe and decke our selues that we myght be fit and decent partakers of that celestiall foode Nowe foloweth the thirde thing necessarie in him that woulde not eate of this breade nor drinke of this cuppe vnworthyly which is newnesse of lyfe and godlinesse of conuersation For newenesse of lyfe as fruites of fayth are required in the partaker of this table â—e maye learne by the eating of the tipicall lambe whervnto no man was admitted but he that was a Jewe that was circumcized that was before sanctiâ—â—ed Yea Saint Paul testifieth that although the people were partakers of the Sacramentes vnder Moyses yet for that some of them were still worshippers of images whoremongers tempters of Christe murmurers and coueting after euill thinges God ouerthrewe those in the wyldernesse and that for our example that is that we Christians shoulde take heede we resorte vnto our Sacramentes with holinesse of lyfe not trustyng in the outwarde receauing of them and infected with corrupte and vncharitable maners For this sentence of GOD must alwayes be iustified I wyll haue mercie and not sacrifice Wherefore â—ayth Basâ—l it behoueth him that commeth to the bodye and blood of Christe in commemoration of hym that dyed and rose agayne not only to be pure from all filthynesse of the fleshe and spirite least he eate and drinke to his condempnation but also to shewe out euidently a memorie of hym that dyed rose agayne for vs in this point that he be mortified to sinne and the world to liue now to God in Christe Jesu our Lorde So then we must shewe outwarde testimonie in folowyng the signification of Christes death amongst the which this is not esteemed least to render thankes to almightie God for all his benefites briefely comprised in the death passion resurrection of his dearely beloued sonne The which thing because we ought chiefly at this table to solempnise the godly fathers named it Eucharistia that is thankesgeuing As yf they should haue sayde Nowe aboue all other tymes ye ought to laude and prayse god Now may you beholde the matter the cause the begynning and the ende of all thankesgeuing Nowe yf you stacke ye shewe your selues most vnthankfull and that no other benefite can euer stirre you to thanke God who so litle regarde here so many so wonderfull and so profitable benefites Seeyng then that the name thing it selfe doth monishe vs of thanks let vs as saint Paul sayth offer alwayes to god the hoste or sacrifice of prayse by Christe that is the fruite of the lippes which confesse his name For as Dauid singeth He that offereth to God thankes and prayse honoureth hym But howe fewe be there of thankfull personnes in comparison to the vnthankfull Loe ten Lepers in the Gospell were healed and but one only returned to geue thankes for his health Yea happye it were yf among fourtie Communicantes we coulde see two vnfaignedly geue thankes So vnkinde we be so obliuious we be so proude beggers we be that partly we care not for our owne commoditie partlye we knowe not our duetie to God and chiefely we wyll not confesse all that we receaue Yea and yf we be forced by Gods power to do it yet we handle it so coldely so drylye that our lippes prayse him but our heartes disprayse hym our tongues blesse hym but our lyfe curseth hym our wordes worshippe hym but our workes dishonour him O let vs therfore learne to geue God here thankes aright and so to agnise his exceeding graces powred vppon vs that they beyng shutte vp in the treasure house of our heart maye in due tyme and season in our lyfe and conuersation appeare to the glorifying of his holye name Furthermore for newenesse of lyfe it is to be noted that Saint Paul wryteth that we beyng many are one bread and one body For all be partakers of one bread Declaring thereby not onlye our Communion with Christ but that vnitie also wherin they that eate at this table shoulde be knitte together For by discention vaineglory ambition strise enuying contempt hatred or malyce they shoulde not be disseuered but so ioyned by the bonde of loue in one mysticall bodye as the cornes of that bread in one lofe In respecte of which strait knot of charitie the true Christians in the tender tyme of Christes Churche called this supper loue As yf they shoulde saye none ought to sit downe there that were out of loue and charitie who bore grudge vengeaunce in his heart who also dyd not professe his kynd affection by some charitable reliefe for some parte of the congregation And this was their practise O heaueÌ„ly â—anket then so vsed O godly ghestes who so estemed this feast But O wretched creatures that we be at these daies who be without reconciliation of our brethren whoÌ„ we haue offended without satisfying them whom we haue caused to fall without any kynde of thought or compassion toward them whoÌ„ we myght easyly relieue without any conscience of slaunder disdayne misrâ—poet diuision rancour or inwarde bitternes Yea being accombred with the cloked hatred of Caine with the long couered malice of Esau with the dissembled falshood of Ioab dare ye presume to come vp to these sacred and fearefull mysteries O man whyther rushest thou vnaduisedly It is a table of peace and thou art redy to fight It is a table of singlenes and thou art imagining mischeefe It is a table of quietnesse and thou art geuen to debate It is a table of pitie and thou art vnmercifull Doest thou neyther feare GOD the maker of this feast nor reuerence his Christe the refection and meate nor regardest his spouse his beloued ghest nor weighest thyne owne conscience which is sometime thyne inwarde accuser Wherfore O man tender thyne owne saluation examine and trye thygood wyl and loue towardes the chyldren of God the members of Christe the heyres of the heauenly heritage
is within vs For it is the holy ghost and no other thyng that doth quicken the mindes of men stirring vp good and godly motions in their heartes which are agreeable to the wil commaundement of God suche as otherwyse of their owne crooked and peruerse nature they shoulde neuer haue That whiche is borne of the fleshe sayth Christe is fleshe and that which is borne of the spirite is spirite As who shoulde saye Man of his owne nature is fleshly and carnal corrupt and nought synnefull and disobedient to God without any sparke of goodnes in hym without any vertuous or godly motion onely geuen to euyl thoughtes and wicked deedes As for the workes of the spirite the fruites of fayth charitable and godly motions if he haue anye at all in hym they proceede only of the holy ghost who is the onlye worker of our sanctification maketh vs newe men in Christ Jesu Dyd not Gods holy spirite miraculously worke in the childe Dauid when of a poore shephearde he became a princelike prophet Dyd not Gods holy spirite miraculously worke in Matthewe sitting at the receipte of custome when of a proude Publicane he became an humble and lowly Euangelist And who can choose but maruayle to consyder that Peter shoulde become of a simple fisher a cheefe and mightie Apostle Paul of a cruell and bloody persecutour a faythful disciple of Christe to teache the Gentiles Suche is the power of the holy ghost to regenerate men and as it were to bryng them foorth a newe so that they shal be nothyng lyke the men that they were before Neyther doth he thynke it sufficient inwardlye to worke the spirituall and newe byrth of man vnlesse he do also dwell and abide in hym Knowe ye not sayth saint Paule that ye are the temple of God and that his spirite dwelleth in you Knowe ye not that your bodies are the temples of the holy ghost which is within you Agayne he sayth You are not in the fleshe but in the spirite For why The spirite of God dwelleth in you To this agreeth the doctrine of saint John wrytyng on this wyse The annoyntyng whiche ye haue receaued he meaneth the holy ghost dwelleth in you And the doctrine of Peter sayth the same who hath these wordes The spirite of glory and of God resteth vppon you O what comfort is this to the hearte of a true Christian to thynke that the holy ghost dwelleth within hym If God be with vs as the Apostle sayth who can be agaynst vs O but howe shall I knowe that the holy ghost is within me some man perchaunce wyll say Forsoth as the tree is knowne by his fruite so is also the holy ghost The fruites of the holy ghost accordyng to the mynde of saint Paule are these Loue ioy peace long sufferyng gentlenes goodnesse faythfulnesse meekenes temperaunce c. Contrarywyse the deedes of the fleshe are these Adultrie fornication vncleannesse wantonnes idolatrie witchcrafte hatred debate emulation wrath contention sedition heresie enuie murther drunkennesse gluttonie and such lyke Here is nowe that glasse wherein thou muste behold thy selfe and discerne whether thou haue the holy ghost within thee or the spirite of the fleshe If thou see that thy workes be vertuous and good consonant to the prescript rule of gods worde sauouring and tastyng not of the fleshe but of the spirite then assure thy selfe that thou art endued with the holy ghoste Otherwyse in thynkyng wel of thy selfe thou doest nothyng els but deceaue thy selfe The holy ghost doth alwayes declare hym selfe by his fruitefull and gratious gyftes namely by the worde of wysedome by the worde of knowledge whiche is the vnderstandyng of the scriptures by fayth in doyng of miracles by healyng them that are diseased by prophesie whiche is the declaration of Gods mysteries by discerning of spirites diuersities of tonges interpretation of tonges and so foorth All whiche gyftes as they proceede from one spirite and are seuerally geuen to man accordyng to the measurable distribution of the holy ghost Euen so do they bryng men and not without good cause into a wonderfull admiration of Gods diuine power Who wyll not marueyle at that whiche is wrytten in the Actes of the Apostles to heare their bolde confession before the counsell at Jerusalem And to consyder that they went away with ioy and gladnesse reioycing that they were counted worthy to suffer rebukes and checkes for the name and fayth of Christe Jesus This was the myghtie worke of the holy ghost who because he geueth patience and ioyfulnesse of heart in temptation and affliction hath therefore worthyly obtayned this name in holye scripture to be called a comforter Who wyl not also marueyle to reade the learned and heauenly sermons of Peter and the disciples consyderyng that they were neuer brought vp in schole of learnyng but called euen from their nettes to supply roomes of Apostles This was lykewyse the mightie worke of the holy ghost who because he doth instruct the hearts of the simple in the true knowledge of God and his holy worde is moste iustly tearmed by this name and title to be the spirite of trueth Eusebius in his ecclesiasticall historie telleth a straunge storie of a certayne learned and subtill Philosopher who beyng an extreame aduersarie to Christ and his doctrine could by no kynd of learnyng be conuerted to the fayth but was able to withstande all the argumentes that coulde be brought agaynst hym with litle or no labour At length there started vp a poore simple man of small wit and lesse knowledge one that was reputed among the learned as an ideote And he on Gods name woulde needes take in hande to dispute with this proude Philosopher The Byshoppes and other learned men standyng by were marueylously abashed at the matter thinking that by his doynges they shoulde be all confounded and put to open shame He notwithstandyng goeth on and begynnyng in the name of the Lorde Jesus brought the Philosopher to suche poynte in the ende contrary to all mens expectation that he coulde not choose but acknowledge the power of God in his wordes and to geue place to the trueth Was not this a miraculous worke that one seely soule of no learnyng shoulde do that whiche many byshops of great knowledge and vnderstanding were neuer able to bryng to passe So true is the saying of Bede Where the holy ghost doth instruct and teache there is no delay at al in learnyng Much more myght here be spoken of the manyfolde gyftes and graces of the holy ghost moste excellent and wonderfull in our eyes But to make a long discourse through all the shortnes of tyme wil not serue And seing ye haue heard the cheefest ye may easily conceaue and iudge of the rest Nowe were it expedient to discusse this question Whether all they whiche boaste and bragge that they haue the holy ghost do truely chalenge this vnto them selues or no Which doubt
But yet I woulde not haue you carelesse without watching For the deuill will assaye to attempt all thinges to interrupte and hynder your heartes and godly purpose if ye will geue him anye entrye For he will eyther labour to breake this godly knot once begun betwixt you or els at the leaste he will labour to encumber it with diuers greefes and displeasures And this is his principall craft to worke dissention of heartes of the one from the other That whereas nowe there is pleasaunte and sweete loue betwixt you he wyll in the steede thereof bryng in moste bitter and vnpleasaunt dyscorde And surelye that same aduersarye of ours doth as it were from aboue assault mans nature and condition For this folly is euer from our tender age growen vp with vs to haue a desyre to rule to thynke hyghlye by our selfe so that none thynketh it meete to geue place to another That wicked vyce of stubburne will selfe loue is more meete to breake and to disseuer the loue of heart then to preserue concorde Wherefore maryed persons must apply their myndes in moste earnest wyse to concorde and must craue continually of God the helpe of his holy spirite so to rule their heartes and to knit their myndes together that they be not disseuered by any diuision of discorde This necessitie of prayer must be oft in the occupying and vsing of maryed persons that oft tymes the one shoulde pray for the other lest hate and debate do arise betwixt them And because fewe do consyder this thing but more fewe do perfourme it I saye to praye diligently we see howe wonderfull the deuill deludeth and scorneth this state howe fewe matrimonies there be without chydinges brawlings tauntinges repentinges bitter cursinges and fyghtinges Which thinges whosoeuer do commit they do not consyder that it is the instigation of the ghostly enemie who taketh great delyght therein For els they woulde with all earnest endeuour stryue agaynst these mischeefes not onely with prayer but also with all possible diligence Yea they woulde not geue place to the prouocation of wrath which stirreth them either to such rowgh sharpe words or stripes which is surely compassed by the deuill whose temptation if it be folowed must needes begin weaue the web of all miseries and sorrowes For this is moste certaynly true that of suche beginninges must needes ensue the breache of true concorde in heart whereby all loue must needes shortly be banished Then can it not be but a miserable thing to beholde that yet they are of necessitie compelled to lyue together which yet cannot be in quyet together And this is most customably euery where to be seene But what is the cause thereof Forsoth because they will not consyder the craftie traynes of the deuill and therefore geueth not them selues to praye to God that he woulde vouchsafe to represse his power Moreouer they do not consyder how they promote the purpose of the deuill in that they followe the wrath of their heartes whyle they threate one another whyle they in their follye turne all vpsyde downe whyle they will neuer geue ouer their ryght as they esteeme it yea whyle manye tymes they will not geue ouer the wrong parte in deede Learne thou therefore if thou desyrest to be voyde of all these miseries if thou desyrest to lyue peaceably and comfortablye in wedlocke howe to make thy earnest prayer to God that he would gouerne both your heartes by his holy spirite to restrayne the deuils power whereby your concorde may remayne perpetuallye But to this prayer muste be ioyned a singuler diligence whereof saint Peter geueth this precept saying You husbandes deale with your wyues accordyng to knowledge geuing honour to the wyfe as vnto the weaker vessell as vnto them that are heyres also of the grace of lyfe that your prayers be not hyndered This precept doth particulerly parteyne to the husband For he ought to be the leader aucthour of loue in cherishing and increasing concorde whiche then shall take place if he will vse measurablenesse and not tirannie if he yelde some thinges to the woman For the woman is a weake creature not endued with like strength and constancie of mynd therefore they be the sooner disquieted and they be the more prone to all weake affections dispositions of mynde more then men be and lighter they be and more vaine in their fantasies and opinions These thinges muste be consydered of the man that he be not to stiffe so that he ought to winke at some thinges and must gentlye expounde all thynges and to forbeare Howbeit the common sorte of men doth iudge that suche moderation should not become a man For they say that it is a token of womanishe cowardnesse and therfore they thynke that it is a mans parte to fume in anger to fyght with fiste and staffe Howbeit howsoeuer they imagine vndoubtedlye Saint Peter doth better iudge what should be seeming to a man and what he should most reasonablye perfourme For he sayth reasoning should be vsed and not fyghting Yea he sayth more that the woman ought to haue a certayne honour attributed to her that is to say she muste be spared and borne with the rather for that she is the weaker vessel of a frayle heart inconstant and with a worde soone stirred to wrath And therefore consydering these her frayleties she is to be the rather spared By this meanes thou shalt not onlye norishe concorde but shalt haue her heart in thy power and wyll For honest natures wyl sooner be retayned to do their duetie rather by gentle wordes then by stripes But he which wyl do al thynges with extremitie and seueritie and doth vse alwaies rigour in wordes stripes what wyll that auayle in the conclusion Ueryly nothyng but that he therby setteth forwarde the deuilles worke he banisheth away concorde charitie and sweete amitie and bryngeth in discention hatred and yrkesomnes the greatest greefes that can be in the mutuall loue and felowship of mans lyfe Beyonde al this it bryngeth another euil therewith For it is the destruction and interruption of prayer For in the tyme that the mynde is occupyed with discention and discord there can be no true prayer vsed For the Lordes prayer hath not only a respect to particuler persons but to the whole vniuersall In the whiche we openly pronounce that we wyll forgeue them which hath offended against vs euen as we aske forgeuenes of our synnes of god Which thyng how can it be done ryghtly when their heartes be at discention Howe can they pray each for other when they be at hate betwixt them selues Now if the ayde of prayer be taken away by what meanes can they sustayne them selues in any comfort For they can not otherwyse eyther resist the deuill or yet haue their heartes stayed in stable comfort in al perilles and necessities but by prayer Thus all discommodities aswell worldly as ghostly folowe this frowarde testinesse and cumbrous fiercenes in maners
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