from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire (ed.)
University of Toronto

UTEL Home Page.

AN HOMILIE FOR THE dayes of Rogation Weeke. That all good things commeth from God.

[II.17.1-1]  I Am purposed this day (good deuout Chri­
[II.17.1-2]  stian people) to declare vnto you the most
[II.17.1-3]  deserued praise and commendation of Al­
[II.17.1-4]  mightie GOD, not onely in the conside­
[II.17.1-5]  ration of the marueilous creation of this
[II.17.1-6]  world, or for conuersation and gouer­
[II.17.1-7]  nance thereof, wherein his great power
[II.17.1-8]  and wisedome might excellently appeare,
[II.17.1-9]  to mooue vs to honour and dread him:
[II.17.1-10]  but most specially in consideration of his
[II.17.1-11]  liberall and large goodnesse, which hee
[II.17.1-12]  dayly bestoweth on vs his reasonable
[II.17.1-13]  creatures, for whose sake hee made the
[II.17.1-14]  whole vniuersall world, with all the commodities and goods therein.
[II.17.1-15]  Which his singular goodnesse well and diligently remembred on our part,
[II.17.1-16]  should mooue vs (as duety is) againe with hartie affection to loue him,
[II.17.1-17]  and with word and deede to praise him, and serue him all the dayes of
[II.17.1-18]  our life. And to this matter, being so worthie to entreate of, and so
[II.17.1-19]  profitable for you to heare, I trust I shall not neede with much circum­
[II.17.1-20]  stance of wordes to stirre you to giue your attendance to heare what shall
[II.17.1-21]  bee sayde. Onely I would wish your affection inflamed in secret wise
[II.17.1-22]  within your selfe, to rayse vp some motion of thankesgiuing to the good­
[II.17.1-23]  nesse of Almighty GOD, in euery such poynt as shall bee opened by
[II.17.1-24]  my declaration particularly vnto you. For else what shall it auayle vs
[II.17.1-25]  to heare and know the great goodnesse of GOD towardes vs, to know
[II.17.1-26]  that whatsoeuer is good, proceedeth from him, as from the principall
[II.17.1-27]  fountaine and the onely authour, or to know that whatsoeuer is sent
[II.17.1-28]  from him, must needes be good and wholsome: if the hearing of such mat­
[II.17.1-29]  ter moueth vs no further but to know it only? What auaileth it the wise
[II.17.1-30]  men of the worlde to haue knowledge of the power and diuinity of
[II.17.1-31]  GOD, by the secret inspiration of him: where they did not honour
[II.17.1-32]  and glorifie him in their knowledges as GOD? What prayse was it to
[II.17.1-33]  them, by the consideration of the creation of the world, to beholde his
[II.17.1-34]  goodnes: and not to be thankefull to him againe for his creatures? What
[II.17.1-35]  other thing deserued this blindnes & forgetfulnes of them at GODS
[II.17.1-36]  handes, but vtter forsaking of him? and so forsaken of GOD, they could
[II.17.1-37]  not but fall into extreame ignorance and errour. And although they
[II.17.1-38]  much esteemed themselues in their wits and knowledge, and gloried in
[II.17.1-39]  their wisedome: yet vanished they away blindly, in their thoughts be­
[II.17.1-40]  came fooles, and perished in their folly. There can bee none other end of
[II.17.1-41]  such as draweth nigh to GOD by knowledge, and yet depart from him
[II.17.1-42]  in vnthankefulnesse, but vtter destruction. This experience saw Dauid


[II.17.1-43]  in his dayes. For in his Psalme he saith, Behold, they which withdraw
[II.17.1-44]  themselues from thee, shall perish, for thou hast destroyed them all that are
[II.17.1-45]  strayed from thee.

[II.17.1-46]  This experience was perceiued to be true, of that holy Prophet Ieremie:

Iere. 15.

[II.17.1-47]  O Lord (saith he) whatsoeuer they be that forsake thee, shall be confoun­
[II.17.1-48]  ded, they that depart from thee, shall be written in the earth, and soone
[II.17.1-49]  forgotten. It profiteth not (good people) to heare the goodnes of GOD
[II.17.1-50]  declared vnto vs, if our hearts bee not inflamed thereby to honour and
[II.17.1-51]  thanke him. It profited not the Iewes which were GODS elect peo­
[II.17.1-52]  ple, to heare much of GOD, seeing that hee was not receiued in their
[II.17.1-53]  hearts by Faith, nor thanked for his benefits bestowed vpon them: their
[II.17.1-54]  vnthankefulnesse was the cause of their destruction. Let vs eschew the
[II.17.1-55]  maner of these before rehearsed, and follow rather the example of that ho­
[II.17.1-56]  ly Apostle Saint Paul, who when in a deepe meditation he did behold the
[II.17.1-57]  marueilous proceedings of Almightie GOD, and considered his infinite
[II.17.1-58]  goodnesse in the ordering of his creatures, hee burst out into this conclu­


[II.17.1-59]  sion: Surely (saith he) of him, by him, and in him, be all things. And
[II.17.1-60]  this once pronounced, he stucke not still at this point, but foorthwith
[II.17.1-61]  thereupon ioyned to these words, To him bee glorie and praise for euer,
[II.17.1-62]  Amen.

[II.17.1-63]  Vpon the ground of which words of Saint Paul (good audience) I pur­
[II.17.1-64]  pose to build my exhortation of this day vnto you. Wherein I shall doe
[II.17.1-65]  my endeuour, first to prooue vnto you that all good things come downe
[II.17.1-66]  vnto vs from aboue from the Father of light. Secondly, that Iesus
[II.17.1-67]  Christ his Sonne and our Sauiour, is the meane by whom wee receiue
[II.17.1-68]  his liberall goodnesse. Thirdly, that in the power and vertue of the
[II.17.1-69]  holy Ghost, wee be made meete and able to receiue his gifts and graces.
[II.17.1-70]  Which things distinctly and aduisedly considered in our mindes, must
[II.17.1-71]  needs compell vs in most low reuerence, after our bounden duetie, al­
[II.17.1-72]  wayes to render him thankes againe, in some testification of our good
[II.17.1-73]  hearts for his deserts vnto vs. And that the entreating of this matter in
[II.17.1-74]  hand may be to the glorie of Almightie GOD, let vs, in one Faith
[II.17.1-75]  and Charitie call vpon the Father of mercie, from whom commeth euery
[II.17.1-76]  good gift, and euery perfect gift, by the mediation of his welbeloued
[II.17.1-77]  Sonne our Sauiour, that we may be assisted with the presence of his
[II.17.1-78]  holy Spirit, and profitably on both parts, to demeane our selues in spea­
[II.17.1-79]  king and hearkening to the saluation of our soules.

[II.17.1-80]  In the beginning of my speaking vnto you, (good Christian people)
[II.17.1-81]  suppose not that I doe take vpon mee to declare vnto you the excellent
[II.17.1-82]  power, or the incomparable wisedome of Almightie GOD, as though I
[II.17.1-83]  would haue you beleeue that it might be expressed vnto you by words.
[II.17.1-84]  Nay it may not be thought, that that thing may bee comprehended by
[II.17.1-85]  mans words, that is incomprehensible. And too much arrogancie it
[II.17.1-86]  were for dust and ashes, to thinke that he can worthily declare his maker.
[II.17.1-87]  It passeth far the darke vnderstanding and wisedome of a mortall man,
[II.17.1-88]  to speake sufficiently of that diuine Maiestie, which the Angels cannot
[II.17.1-89]  vnderstand. Wee shall therefore lay apart to speake of the profound and
[II.17.1-90]  vnsearchable nature of Almightie GOD, rather acknowledging our
[II.17.1-91]  weakenesse, then rashly to attempt that is aboue all mans capacitie to
[II.17.1-92]  compasse. It shall better suffice vs in lowe humilitie to reuerence and
[II.17.1-93]  dread his Maiestie, which wee can not comprise, then by ouermuch curi­
[II.17.1-94]  ous searching to be ouercharged with the glorie. We shall rather turne
[II.17.1-95]  our whole contemplation to answere a while his goodnesse towards vs,
[II.17.1-96]  wherein we shall be much more profitably occupied, and more may we be
[II.17.1-97]  bold to search. To consider the great power hee is of, can but make vs
[II.17.1-98]  dread and feare. To consider his high wisedome might vtterly discom­
[II.17.1-99]  fort our frailtie to haue any thing to doe with him. But in consideration
[II.17.1-100]  of his inestimable goodnesse, we take good heart againe to trust well vn­
[II.17.1-101]  to him. By his goodnesse wee be assured to take him for our refuge, our
[II.17.1-102]  hope and comfort, our mercifull Father, in all the course of our liues.
[II.17.1-103]  His power and wisedome, compelleth vs to take him for GOD omni­
[II.17.1-104]  potent, inuisible, hauing rule in heauen and earth, hauing all things in
[II.17.1-105]  his subiection, and will haue none in counsell with him, nor any to aske
[II.17.1-106]  the reason of his doing. For he may do what liketh him, and none can resist


[II.17.1-107]  him. For he worketh all things in his secret iudgement to his own plea­


[II.17.1-108]  sure, yea euen the wicked to damnation saith Salomon. By the reason of
[II.17.1-109]  this nature, he is called in Scripture, consuming fire, hee is called a ter­


[II.17.1-110]  rible and fearefull GOD. Of this behalfe therefore, we haue no famili­
[II.17.1-111]  aritie, no accesse vnto him, but his goodnesse againe tempereth the rigour
[II.17.1-112]  of his high power, and maketh vs bold, and putteth vs in hope that hee
[II.17.1-113]  will be conuersant with vs, and easie vnto vs.

[II.17.1-114]  It is his goodnesse that mooueth him to say in Scripture: It is my
[II.17.1-115]  delight to be with the children of men. It is his goodnesse that mooueth
[II.17.1-116]  him to call vs vnto him, to offer vs his friendship and presence. It
[II.17.1-117]  is his goodnesse that patiently suffereth our straying from him, and
[II.17.1-118]  suffereth vs long, to winne vs to repentance. It is of his goodnes


[II.17.1-119]  that wee bee created reasonable creatures, where else hee might haue
[II.17.1-120]  made vs bruite beastes. It was his mercie to haue vs borne among
[II.17.1-121]  the number of Christian people, and thereby in a much more nigh­
[II.17.1-122]  nesse to saluation, where we might haue beene borne (if his goodnesse had
[II.17.1-123]  not beene) among the Panims, cleane void from GOD, and the hope of
[II.17.1-124]  euerlasting life. And what other thing doth his louing and gentle voice
[II.17.1-125]  spoken in his Word, where hee calleth vs to his presence and friendship,
[II.17.1-126]  but declare his goodnesse, onely without regard of our worthinesse? And
[II.17.1-127]  what other thing doeth stirre him to call vs to him, when wee be strayed
[II.17.1-128]  from him, to suffer vs patiently, to winne vs to repentance, but onely
[II.17.1-129]  his singular goodnesse, no whitte of our deseruing? Let them all
[II.17.1-130]  come together that bee now glorified in heauen, and let vs heare what
[II.17.1-131]  answere they will make in these poyntes afore rehearsed, whether their
[II.17.1-132]  first creation was in GODS goodnesse, or of themselues. Forsooth
[II.17.1-133]  Dauid would make answere for them all, and say, Know yee for sure­
[II.17.1-134]  tie, euen the Lord is GOD, he hath made vs, and not we our selues.
[II.17.1-135]  If they were asked againe, who should bee thanked for their rege­
[II.17.1-136]  neration? for their iustification? and for their saluation? whether
[II.17.1-137]  their desertes, or GODS goodnesse onely? Although in this point,
[II.17.1-138]  euery one confesse sufficiently the trueth of this matter in his owne per­
[II.17.1-139]  son: yet let Dauid answere by the mouth of them all at this time, who
[II.17.1-140]  cannot chuse but say, Not to vs, O Lord, not to vs, but to thy Name
[II.17.1-141]  giue all the thanke, for thy louing mercie, and for thy trueths sake. If we
[II.17.1-142]  should aske againe, from whence came their glorious workes and deedes,
[II.17.1-143]  which they wrought in their liues, wherewith GOD was so highly
[II.17.1-144]  pleased and worshipped by them? Let some other witnesse bee brought
[II.17.1-145]  in, to testifie this matter, that in the mouth of two or three may the trueth
[II.17.1-146]  bee knowen.


[II.17.1-148]  Verily that holy Prophet Esay beareth record, and sayth, O Lord,
[II.17.1-149]  it is thou of thy goodnesse that hast wrought all our workes in vs,
[II.17.1-150]  not wee our selues. And to vphold the trueth of this matter, against
[II.17.1-151]  all iusticiaries and hypocrites, which robbe Almighty GOD of his
[II.17.1-152]  honour, and ascribe it to themselues, Saint Paul bringeth in his be­


[II.17.1-153]  liefe: Wee be not (saith he) sufficient of our selues, as of our selues once
[II.17.1-154]  to thinke any thing: but all our ablenesse is of GODS goodnesse. For

Actes 17.

[II.17.1-155]  hee it is in whom wee haue all our being, our liuing, and moouing. If
[II.17.1-156]  yee will know furthermore, where they had their gifts and sacrifices,
[II.17.1-157]  which they offered continually in their liues to Almighty GOD, they
[II.17.1-158]  cannot but agree with Dauid, where hee saith: Of thy liberall hand, O
[II.17.1-159]  Lord, we haue receiued that we gaue vnto thee. If this holy company
[II.17.1-160]  therefore confesse so constantly, that all the goods and graces wherewith
[II.17.1-161]  they were indued in soule, came of the goodnesse of GOD onely: what
[II.17.1-162]  more can be said to prooue that all that is good, commeth from Almighty
[II.17.1-163]  GOD? Is it meete to thinke that all spirituall goodnes commeth from
[II.17.1-164]  GOD aboue onely: and that other good things, either of nature or of
[II.17.1-165]  fortune (as we call them) commeth of any other cause? Doeth GOD of
[II.17.1-166]  his goodnesse adorne the soule, with all the powers thereof, as it is: and
[II.17.1-167]  commeth the gifts of the body, wherewith it is indued, from any other?
[II.17.1-168]  If he doth the more, cannot he doe the lesse? To iustifie a sinner, to new cre­
[II.17.1-169]  ate him from a wicked person to a righteous man, is a greater act (saith
[II.17.1-170]  S. Augustine) then to make such a new heauen & earth as is already made.
[II.17.1-171]  Wee must needes agree, that whatsoeuer good thing is in vs, of grace, of
[II.17.1-172]  nature or of fortune, is of GOD only, as the only authour and worker.

[II.17.1-173]  And yet it is not to be thought, that GOD hath created all this whole
[II.17.1-174]  vniuersall world as it is, and thus once made, hath giuen it vp to be ruled
[II.17.1-175]  and vsed after our owne with and deuice, and so taketh no more charge
[II.17.1-176]  therefore. As we see the shipwright, after he hath brought his shippe to a
[II.17.1-177]  perfect end, then deliuereth it to the Mariners, and taketh no more care
[II.17.1-178]  thereof. Nay GOD hath not so created the world, that hee is carelesse
[II.17.1-179]  of it: but hee still preserueth it by his goodnesse, hee still stayeth it in his
[II.17.1-180]  creation. For els without his speciall goodnesse, it could not stand long
[II.17.1-181]  in his condition. And therefore Saint Paul saith, that he preserueth all


[II.17.1-182]  things, and beareth them vp still in his word, lest they should fall with­
[II.17.1-183]  out him to their nothing againe, whereof they were made. If his espe­
[II.17.1-184]  ciall goodnesse were not euery where present, euery creature should be out
[II.17.1-185]  of order, and no creature should haue his propertie wherein hee was first
[II.17.1-186]  created. Hee is therefore inuisible euery where, and in euery creature,
[II.17.1-187]  and fulfilleth both heauen and earth with his presence. In the fire, to
[II.17.1-188]  giue heat, in the water to giue moisture, in the earth to giue fruit, in the
[II.17.1-189]  heart to giue his strength, yea in our bread and drinke is hee, to giue vs
[II.17.1-190]  nourishment, where without him the bread and drinke cannot giue suste­
[II.17.1-191]  nance, nor the hearbe health, as the wise man plainely confesseth it, say­
[II.17.1-192]  ing, It is not the increase of fruits that feedeth men, but it is thy word


[II.17.1-193]  (O Lord) which preserueth them that trust in thee. And Moses agreeth
[II.17.1-194]  to the same, when he saith, Mans life resteth not in bread onely, but in


[II.17.1-195]  euery word which proceedeth out of GODS mouth. It is neither the
[II.17.1-196]  hearbe nor the plaister, that giueth health of themselues,but thy word, O
[II.17.1-197]  Lord (saith the wiseman) which healeth all things. It is not therefore

Wisd. 17.

[II.17.1-198]  the power of the creatures which worketh their effects, but the goodnesse
[II.17.1-199]  of GOD which worketh in them. In his word truely doeth all things
[II.17.1-200]  consist. By that same word that heauen and earth were made, by the
[II.17.1-201]  same are they vpholden, mainteined, and kept in order (saith S. Peter) and


[II.17.1-202]  shall be till Almightie GOD shall withdraw his power from them, and
[II.17.1-203]  speake their dissolution. If it were not thus, that the goodnesse of GOD
[II.17.1-204]  were effectually in his creatures to rule them, how could it bee that the
[II.17.1-205]  maine sea, so raging and labouring to ouerflow the earth, could bee kept
[II.17.1-206]  within his bounds and bankes as it is? That holy man Iob euidently
[II.17.1-207]  spied the goodnesse of GOD in this point, and confessed, that if hee had
[II.17.1-208]  not a speciall goodnesse to the preseruation of the earth, it could not but
[II.17.1-209]  shortly be ouerflowed of the sea. How could it be that the elements, so di­
[II.17.1-210]  uers and contrary as they be among themselues, should yet agree and a­
[II.17.1-211]  bide together in a concord, without destruction one of another to serue our
[II.17.1-212]  vse, if it came not onely of GODS goodnesse so to temper them? How
[II.17.1-213]  could the fire not burne and consume all things, if it were let loose to goe
[II.17.1-214]  whither it would, and not stayed in his sphere by the goodnesse of GOD,
[II.17.1-215]  measurably to heat these inferiour creatures to their riping? Consider the
[II.17.1-216]  huge substance of the earth, so heauie and great as it is: How could it so
[II.17.1-217]  stand stably in the space as it doth, if GODS goodnesse reserued it not so
[II.17.1-218]  for vs to trauell on? It is thou O Lord (saith Dauid) which hast foun­
[II.17.1-219]  ded the earth in his stabilitie, and during thy word, it shall neuer reele or


[II.17.1-220]  fall downe. Consider the great strong beasts and fishes, farre passing the
[II.17.1-221]  strength of man, how fierce soeuer they be and strong, yet by the goodnes
[II.17.1-222]  of GOD they preuaile not against vs, but are vnder our subiection, and
[II.17.1-223]  serue our vse. Of whom came the inuention thus to subdue them, and
[II.17.1-224]  make them fit for our commodities? Was it by mans braine- nay rather
[II.17.1-225]  this inuention came by the goodnesse of GOD, which inspired mans vn­
[II.17.1-226]  derstanding to haue his purpose of euery creature. Who was it (saith


[II.17.1-227]  Iob) that put will and wisedome in mans head, but GOD onely his
[II.17.1-228]  goodnesse? And as the same saith againe, I perceiue that euery man hath
[II.17.1-229]  a minde, but it is the inspiration of the Almighty that giueth vnderstan­
[II.17.1-230]  ding. It could not be verily (good Christian people) that man of his own
[II.17.1-231]  wit vpholden, should inuent so many and diuerse deuises in all crafts and
[II.17.1-232]  sciences, except the goodnesse of Almighty GOD had beene present with
[II.17.1-233]  men, and had stirred their wits and studies of purpose to know the na­
[II.17.1-234]  tures and disposition of all his creatures, to serue vs sufficiently in our
[II.17.1-235]  needes and necessities. Yea, not only to serue our necessities, but to serue
[II.17.1-236]  our pleasures and delight, more then necessitie requireth. So liberall
[II.17.1-237]  is GODS goodnesse to vs, to prouoke vs to thanke him, if any hearts
[II.17.1-238]  we haue. The wise man in his contemplation by himselfe, could not
[II.17.1-239]  but graunt this thing to bee true that I reason vnto you. In his hands
[II.17.1-240]  (saith he) be we, and our words, and all our wisedome, and all our sci­

Wisd. 7.

[II.17.1-241]  ences and workes of knowledge. For it is hee that gaue mee the true in­
[II.17.1-242]  struction of his creatures, both to know the disposition of the world, and
[II.17.1-243]  the vertues of the elements, the beginning and end of times, the change
[II.17.1-244]  and diuersities of them, the course of the yeere, the order of the starres, the
[II.17.1-245]  natures of beasts, and the powers of them, the power of the windes, and
[II.17.1-246]  thoughts of men, the differences of planets, the vertue of rootes, and
[II.17.1-247]  whatsoeuer is hid and secret in nature, I learned it. The artificer of all


[II.17.1-248]  these taught me this wisedome. And further hee saith, Who can search
[II.17.1-249]  out the things that bee in heauen? for it is hard for vs to search such
[II.17.1-250]  things as be on earth, and in daily sight afore vs. For our wittes and


[II.17.1-251]  thoughts (saith he) be imperfect, and our policies vncertaine. No man
[II.17.1-252]  can therefore search out the meaning in these things, except thou gi­
[II.17.1-253]  uest wisedome, and sendest thy Spirit from aboue. If the wise man
[II.17.1-254]  thus confesseth all things to be of GOD, why should not we acknow­
[II.17.1-255]  ledge it? and by the knowledge of it, consider our duety to GOD-ward,
[II.17.1-256]  and giue him thankes for his goodnes? I perceiue that I am far heere
[II.17.1-257]  ouercharged with the plentie and coppy of matter, that might be brought
[II.17.1-258]  in for the proofe of this cause. If I should enter to shew how the goodnesse
[II.17.1-259]  of Almighty GOD appeared euery where in the creatures of the world,
[II.17.1-260]  how marueilous they be in their creation, how beautifull in their
[II.17.1-261]  order, how necessary they bee to our vse: all with one voyce must needes
[II.17.1-262]  graunt their Authour to be none other but Almighty GOD, his good­
[II.17.1-263]  nesse must they needs extoll and magnifie euery where, to whom bee all
[II.17.1-264]  honour and glorie for euermore.

&leaf; The second part of the Homily for Roga­
tion weeke.

[II.17.2-265]  IN the former part of this Homilie (good Christian
[II.17.2-266]  people) I haue declared to your contemplation, the
[II.17.2-267]  great goodnesse of Almighty GOD, in the creation of
[II.17.2-268]  this world, with all the furniture thereof, for the vse
[II.17.2-269]  and comfort of man, whereby wee might rather bee
[II.17.2-270]  moued to acknowledge our dutie againe to his maie­
[II.17.2-271]  stie. And I trust it hath wrought not only beliefe in
[II.17.2-272]  you, but also it hath mooued you to render your
[II.17.2-273]  thanks secretly in your hearts to Almighty GOD for his louing kindnes.
[II.17.2-274]  But yet peraduenture some will say, that they canne agree to this, that
[II.17.2-275]  all that is good partayning to the soule, or whatsoeuer is created with vs
[II.17.2-276]  in body, should come from GOD, as from the authour of all goodnesse
[II.17.2-277]  and from none other. But of such things as bee without them both, I
[II.17.2-278]  meane such good things which wee call goods of fortune, as richesse, au­
[II.17.2-279]  thoritie, promotion, and honour some men may thinke, that they should
[II.17.2-280]  come of our industry and diligence, of our labour and trauaile, rather
[II.17.2-281]  then supernaturally. Now then consider, good people, if any authour
[II.17.2-282]  there bee of such things concurrant of mans labour and endeuour, were
[II.17.2-283]  it meete to ascribe them to any other then to GOD? as the Panimes
[II.17.2-284]  Philosophers and Poets did erre,, which tooke Fortune, and made her
[II.17.2-285]  a goddesse to be honoured, for such things? GOD forbid (good Christi­
[II.17.2-286]  an people) that this imagination should earnestly bee receiued of vs that
[II.17.2-287]  bee worshippers of the true GOD, whose workes and proceedings bee
[II.17.2-288]  expressed manifestly in his word. These bee the opinions and sayings of
[II.17.2-289]  infidels, not of true GOD, whose workes and proceedings bee
[II.17.2-290]  expressed manifestly in his word. These bee the opinions and sayings of
[II.17.2-291]  infidels, not of true Christians. For they indeede (as Iob maketh men­
[II.17.2-292]  tion) beleeue and say, that GOD hath his residence and resting place in


[II.17.2-293]  the cloudes, and considereth nothing of our matters. Epicures they bee
[II.17.2-294]  that imagine that he walketh about the coastes of the heauens, & hath no
[II.17.2-295]  respect of these inferiour things, but that all these things should proceede
[II.17.2-296]  either by chance or at aduenture, or else by disposition of fortune, and
[II.17.2-297]  GOD to haue no stroke in them. What other thing is this to say, then as
[II.17.2-298]  the foole supposeth in his heart, there is no GOD? Whom we shall none
[II.17.2-299]  otherwise reprooue, then with GODS owne wordes by the mouth of


[II.17.2-300]  Dauid. Heare my people (saith he) for I am thy GOD, thy very GOD.
[II.17.2-301]  All the beastes of the wood are mine. Sheepe and oxen that wander in


[II.17.2-302]  the mountaines. I haue the knowledge of all the fowles of the ayre, the
[II.17.2-303]  beauty of the fielde is my handy worke, mine is the whole circuite of the
[II.17.2-304]  world, and all the plenty that is in it. And againe the Prophet Ieremie:


[II.17.2-305]  Thinkest thou that I am a GOD of the place nigh me (saith the Lord)
[II.17.2-306]  and not a GOD farre of? Can a man hide himselfe in so secret a corner,
[II.17.2-307]  that I shall not see him? Do not I fulfill and replenish both heauen and
[II.17.2-308]  earth, saith the Lord? Which of these two should be most beleeued? For­
[II.17.2-309]  tune whom they paint to bee blinde of both eyes, euer vnstable and vn­
[II.17.2-310]  constant in her wheele, in whose handes they say these things bee? Or
[II.17.2-311]  GOD, in whose hand and power these things bee indeed, who for his
[II.17.2-312]  trueth and constancie was yet neuer reproued? For his sight looketh tho­
[II.17.2-313]  row heauen and earth, and seeth all things presently with his eyes. No­
[II.17.2-314]  thing is too darke or hidden from his knowledge, not the priuie thoughts
[II.17.2-315]  of mens mindes. Trueth it is, that GOD is all riches, all power, all
[II.17.2-316]  authoritie, all health, wealth, and prosperity, of the which wee should
[II.17.2-317]  haue no part without his liberall distribution, and except it came from
[II.17.2-318]  him aboue. Dauid first testifieth of riches and possessions: If thou giuest
[II.17.2-319]  good lucke, they shall gather, and if thou openest thy hand, they shalbe full


[II.17.2-321]  of goodnesse: but if thou turnest thy face they shall be troubled. And Solo­

Prou. 10.

[II.17.2-322]  mon saith, It is the blessing of the Lord that maketh rich men. To this
[II.17.2-323]  agreeth that holy woman Anne, where shee saith in her song: It is the


[II.17.2-324]  Lord that maketh the poore, and maketh the rich, it is hee that promo­
[II.17.2-325]  teth and pulleth downe, hee can raise a needy man from his miserie and
[II.17.2-326]  from the dunghill, hee can lift vp a poore personage to sit with princes,
[II.17.2-327]  and haue the seate of glory: for all the coastes of the earth be his. Now if
[II.17.2-328]  any man will aske, What shall it auaile vs to know that euery good gift,
[II.17.2-329]  as of nature and fortune (so called) and euery perfect gift, as of grace,
[II.17.2-330]  concerning the soule to be of GOD, and that it is his gift only? Forsoth
[II.17.2-331]  for many causes it is conuenient for vs to know it. For so shall we know
[II.17.2-332]  (if wee confesse the trueth) who ought iustly to bee thanked for them.
[II.17.2-333]  Our pride shall be thereby abated, perceiuing naught to come of our
[II.17.2-334]  selues but sinne and vice: if any goodnesse bee in vs, to referre all laude
[II.17.2-335]  and prayse for the same to Almighty GOD. It shall make vs to aduance
[II.17.2-336]  our selues before our neighbour, to dispise him for that hee hath fewer
[II.17.2-337]  giftes, seeing GOD giueth his giftes where hee will. It shall make vs
[II.17.2-338]  by the consideration of our giftes, not to extoll our selues before our

Ierem. 9.

[II.17.2-339]  neighboures. It shall make the wise man not to glory of his wisedome,
[II.17.2-340]  nor the strong man in his strength, nor the rich to glory in his riches, but
[II.17.2-341]  in the liuing GOD, which is the authour of all these: lest if we should


[II.17.2-342]  doe so, wee might be rebuked with the wordes of Saint Paul, What hast
[II.17.2-343]  thou, that thou hast not receiued? & if thou hast receiued it, why gloriest
[II.17.2-344]  thou in thy selfe, as though thou haddest not receiued it? To confesse
[II.17.2-345]  that all good things commeth from Almighty GOD, is a great poynt
[II.17.2-346]  of wisedome, my friendes: For so confessing, we know whither to resort

Iames 2.

[II.17.2-347]  for to haue them, if wee want, as Saint Iames biddeth vs, saying, If
[II.17.2-348]  any man wanteth the gift of wisedome, let him aske it of GOD that giues
[II.17.2-349]  it, and it shall bee giuen him. As the wise man in the want of such a like
[II.17.2-350]  gifte, made his recourse to GOD for it, as hee testifieth in his booke:


[II.17.2-351]  After I knew (saith hee) that otherwise I could not be chaste, except
[II.17.2-352]  GOD granted it, (and this was as hee there writeth, hie wisedome to
[II.17.2-353]  know whose gifte it was) I made haste to the Lord, and earnestly be­
[II.17.2-354]  sought him, euen from the rootes of my heart, to haue it. I would to
[II.17.2-355]  GOD (my friendes) that in our wants and necessities, we would goe
[II.17.2-356]  to GOD, as Saint Iames biddeth, and as the wise man teacheth vs
[II.17.2-357]  that hee did. I would wee beleeued stedfastly that GOD only giues them:
[II.17.2-358]  If wee did, wee shoulde not seeke our want and necessitie of the deuill
[II.17.2-359]  and his ministers so oft as wee doe, as dayly experience declareth it. For
[II.17.2-360]  if wee stand in necessitie of corporall health, whither goe the common
[II.17.2-361]  people, but to charmes, witchcraftes and other delusions of the Deuill?
[II.17.2-362]  If wee knewe that GOD were the authour of this gift, wee woulde
[II.17.2-363]  only vse his meanes appoynted, and bide his leysure, till hee thought it
[II.17.2-364]  good for vs to haue it giuen, If the Merchaunt and worldly occupier
[II.17.2-365]  knew that GOD is the giuer of riches, hee woulde content himselfe
[II.17.2-366]  with so much as by iust meanes approued of GOD, hee coulde get to
[II.17.2-367]  his liuing, and would be no richer then trueth would suffer him, hee
[II.17.2-368]  woulde neuer procure his gaine and aske his goods at the Deuils hand.
[II.17.2-369]  GOD forbid ye will say, that any man should take his riches of the
[II.17.2-370]  Deuill. Verily so many as increase them selues by vsurie, by extortion,
[II.17.2-371]  by periury by stealth, by deceits and crafte, they haue their goods of the
[II.17.2-372]  Deuills gift. And all they that giue themselues to such meanes, and
[II.17.2-373]  haue renounced the true meanes that GOD hath appoynted, haue forsa­
[II.17.2-374]  ken him, and are become worshippers of the Deuill, to haue their lukers
[II.17.2-375]  and aduantages. They be such as kneele downe to the deuill at his bid­
[II.17.2-376]  ding, and worship him: For he promiseth them for so doing, that he will
[II.17.2-377]  giue them the world, and the goods therein. They cannot otherwise
[II.17.2-378]  better serue the deuill, then to doe his pleasure and commandement: And
[II.17.2-379]  his motion and will it is, to haue vs forsake the trueth, and betake vs
[II.17.2-380]  to falsehood, to lyes and periuries. They therefore which beleeue per­
[II.17.2-381]  fectly in their heart that GOD is to be honoured, and requested for the
[II.17.2-382]  gift of all things necessary, would vse none other meanes to relieue their
[II.17.2-383]  necessities but trueth and verity, and would serue GOD to haue com­
[II.17.2-384]  petencie of all things necessary. The man in his neede would not releeue
[II.17.2-385]  his want by stealth. The woman would not relieue her necessity and
[II.17.2-386]  pouerty by giuing her body to other in adulterie for gaine. If GOD be
[II.17.2-387]  the authour indeede of life, health, riches, and welfare, let vs make our
[II.17.2-388]  recourse to him, as the authour, and we shall haue it, saith Saint Iames.
[II.17.2-389]  Yea it is hie wisedome by the wise man therefore to know whose gift it is,
[II.17.2-390]  for many other skilles it is wisedome to know and beleeue that all good­
[II.17.2-391]  nesse and graces be of GOD, as the authour. Which thing well con­
[II.17.2-392]  sidered, must needes make vs thinke that we shall make account for that
[II.17.2-393]  which GOD giueth vs to possesse, and therefore shall make vs to be more
[II.17.2-394]  diligent well to spend them to GODS glory, and to the profite of our
[II.17.2-395]  neighbour, that we may make a good account at the last, and be praysed
[II.17.2-396]  for good stewards, that we may heare these wordes of our Iudge: Well
[II.17.2-397]  done good seruant and faithfull, thou hast beene faithfull in little, I


[II.17.2-398]  will make thee ruler ouer much, goe in into they Master ioy. Besides,
[II.17.2-399]  to beleeue certainely GOD to bee the authour of all the giftes that we
[II.17.2-400]  haue, shall make vs to bee in silence and patience when they bee taken a­
[II.17.2-401]  gaine from vs: For as GOD of his mercy doeth grant vs them to vse:
[II.17.2-402]  So other whiles he doeth iustly take them againe from vs, to prooue our
[II.17.2-403]  patience, to exercise our faith, and by the meanes of the taking away of
[II.17.2-404]  a fewe, to bestow the more warily those that remaine, to teach vs to vse
[II.17.2-405]  them the more to his glorie, after hee giueth them to vs againe. Many
[II.17.2-406]  there be that with mouth can say that they beleeue that GOD is the au­
[II.17.2-407]  thour of euery good gift that they haue: but in the time of temptation they
[II.17.2-408]  goe backe from this beliefe. They say it in worde, but deny it in deede.
[II.17.2-409]  Consider the custome of the world, and see whether it bee not true. Be­
[II.17.2-410]  hold the rich man that is indued with substance, if by any aduersitie his
[II.17.2-411]  goodes bee taken from him, how fumeth and fretteth he? How murmu­
[II.17.2-412]  reth hee and dispayreth? He that hath the gift of good reputation, if his
[II.17.2-413]  name bee any thing touched by the detractour, how vnquiet is he? how
[II.17.2-414]  busie to reuenge his dispite? If a man hath the gifte of wisedome, and
[II.17.2-415]  fortune to bee taken of some euill willer for a foole, and is so reported:
[II.17.2-416]  how much doeth it grieue him to bee so esteemed? Thinke yee that these
[II.17.2-417]  belieue constantly that GOD is the authour of these giftes? If they be­
[II.17.2-418]  lieue it verely, why should they not patiently suffer GOD to take away
[II.17.2-419]  his giftes againe, which hee gaue them freely, and lent for a time? But
[II.17.2-420]  ye will say, I could bee content to resigne to GOD such giftes, if hee
[II.17.2-421]  tooke them againe from me: But now are they taken from mee by e­
[II.17.2-422]  uill chances and false shrewes, by naughtie wretches, how should I take
[II.17.2-423]  this thing patiently? To this may be answered, that Almighty GOD
[II.17.2-424]  is of his nature inuisible, and commeth to no man visible after the man­
[II.17.2-425]  ner of man, to take away his giftes that hee lent. But in this point
[II.17.2-426]  whatsoeuer GOD doeth, hee bringeth it about by his instrumentes or­
[II.17.2-427]  dained thereto. Hee hath good Angels, hee hath euill angels, hee hath
[II.17.2-428]  good men, and hee hath euill men, hee hath haile and raine, hee hath
[II.17.2-429]  wind and thunder, hee hath heate and cold. Innumerable instruments
[II.17.2-430]  hath hee, and messengers, by whom againe hee asketh such giftes as he


[II.17.2-431]  committeth to our trust, as the wise man confesseth, The creature must
[II.17.2-432]  needes waite to serue his maker, to bee fierce against vniust men to their
[II.17.2-433]  punishment. For as the same authour saith, He armeth the creature, to
[II.17.2-434]  reuenge his enemies, and other whiles to the probation of our faith, stir­
[II.17.2-435]  reth hee vp such stormes. And therefore by what meane and instrument
[II.17.2-436]  soeuer GOD takes from vs his giftes, we must patiently take GODS
[II.17.2-437]  iudgement in worth, and acknowledge him to bee the taker and giuer,


[II.17.2-438]  as Iob saith: The Lord gaue, and the Lord tooke, when yet his enemies
[II.17.2-439]  draue his cattell away, and when the deuill slewe his children, and af­
[II.17.2-440]  flicted his body with grieuous sickenesse. Such meekenesse was in that
[II.17.2-441]  holy King and Prophet Dauid, when hee was reuiled of Semei in the pre­
[II.17.2-442]  sence of all his hoste, hee tooke it patiently, and reuiled not againe, but
[II.17.2-443]  as confessing GOD to be the authour of his innocency and good name,
[II.17.2-444]  and offering it to bee at his pleasure: Let him alone (saith hee to one of


[II.17.2-445]  his seruants that would haue reuenged such dispite) for GOD hath
[II.17.2-446]  commanded him to curse Dauid, and peraduenture GOD intendeth
[II.17.2-447]  thereby to render mee some good turne for this curse of him to day. And
[II.17.2-448]  though the minister other whiles doeth euill in his acte, proceeding of
[II.17.2-449]  malice, yet forasmuch as GOD turneth his euill act to a proofe of our
[II.17.2-450]  patience, wee shoulde rather submit our selfe in patience, then to
[II.17.2-451]  haue indignation at GODS rodde, which peraduenture when hee
[II.17.2-452]  hath corrected vs to our nurture, he will cast it into the fire, as it deser­
[II.17.2-453]  ueth. Let vs in like maner truely acknowledge all our gifts and preroga­
[II.17.2-454]  tiues, to be so GODS gifts, that wee shall bee ready to resigne them
[II.17.2-455]  vp at his will and pleasure againe. Let vs throughout our whole liues
[II.17.2-456]  confesse all good thinges to come of GOD, of what name or nature soe­
[II.17.2-457]  uer they bee, not of these corruptible things only, whereof I haue now
[II.17.2-458]  last spoken, but much more of all spirituall graces behoueable for our
[II.17.2-459]  soule, without whose goodnesse no man is called to faith, or staied
[II.17.2-460]  therein, as I shall hereafter in the next part of this Homilie declare
[II.17.2-461]  to you. In the meane season forget not what hath already beene spo­
[II.17.2-462]  ken to you, forget not to bee comfortable in your iudgementes to the
[II.17.2-463]  trueth of his doctrine, and forgette not to practise the same in the
[II.17.2-464]  whole state of your life, whereby yee shall obtaine the blessing promi­
[II.17.2-465]  sed by our Sauiour Christ: Blessed bee they which heare the word
[II.17.2-466]  of GOD, and fulfill it in life. Which blessing hee
[II.17.2-467]  grant to vs all, who raigneth ouer all, one GOD
[II.17.2-468]  in Trinitie, the Father, the Sonne, and the ho­
[II.17.2-469]  ly Ghost, to whom bee all honour and
[II.17.2-470]  glorie for euer. Amen.

{P} The third part of the Homilie for
Rogation Weeke.

[II.17.3-471]  I Promised to you to declare that all spirituall giftes
[II.17.3-472]  and graces come specially from GOD. Let vs con­
[II.17.3-473]  sider the trueth of this matter, and heare what is testi­
[II.17.3-474]  fied first of the gift of faith, the first entry into the Chri­
[II.17.3-475]  stian life, without &the; which no man can please GOD.
[II.17.3-476]  For Saint Paul confesseth it plainely to be GODS


[II.17.3-477]  gift, saying, Faith is the gift of GOD. And againe
[II.17.3-478]  Saint Peter sayth, It is of GODS power that yee


[II.17.3-479]  be kept through faith to saluation. It is of the goodnesse of GOD that
[II.17.3-480]  we falter not in our hope vnto him. It is verily GODS worke in vs,
[II.17.3-481]  the charitie wherewith wee loue our brethren. If after our fall wee re­
[II.17.3-482]  pent, it is by him that we repent, which reacheth forth his mercifull hand
[II.17.3-483]  to rayse vs vp. If any will we haue to rise, it is he that preuenteth our
[II.17.3-484]  wil, and disposeth vs thereto. If after contrition wee feele our consci­
[II.17.3-485]  ence at peace with GOD through remission of our sinne, and so bee re­
[II.17.3-486]  conciled againe to his fauour, and hope to be his children and inheritors
[II.17.3-487]  of euerlasting life: who worketh these great miracles in vs? our wor­
[II.17.3-488]  thinesse, our deseruings and indeuours, our wits, and vertue? Nay ve­
[II.17.3-489]  rily: Saint Paul will not suffer flesh and clay to presume to such arro­
[II.17.3-490]  gancie, and therefore sayth, All is of GOD which hath reconciled vs
[II.17.3-491]  to himselfe by Iesus Christ. For GOD was in Christ when he recon­
[II.17.3-492]  ciled the world vnto himselfe. GOD the Father of all mercy, wrought
[II.17.3-493]  this high benefite vnto vs, not by his owne person: but by a meane, by
[II.17.3-494]  no lesse meane then his onely beloued Sonne, whom he spared not from
[II.17.3-495]  any paine and trauaile that might doe vs good. For vpon him he put our
[II.17.3-496]  sinnes, vpon him he made our ransome, him he made the meane betwixt
[II.17.3-497]  vs and himselfe, whose mediation was so acceptable to GOD the Fa­
[II.17.3-498]  ther, through his absolute and perfect obedience, that he tooke his act for
[II.17.3-499]  a full satisfaction of all our disobedience and rebellion, whose righteous­
[II.17.3-500]  nesse he tooke to weigh against our sinnes, whose redemption hee would
[II.17.3-501]  haue stand against our damnation. In this poynt, what haue wee to
[II.17.3-502]  muse within our selues good friends? I thinke no lesse then that which
[II.17.3-503]  S. Paul sayd, in the remembrance of this wonderfull goodnesse of GOD.


[II.17.3-504]  Thankes be to Almighty GOD, through Christ Iesus our Lord: for it
[II.17.3-505]  is hee for whose sake wee receiued this high gift of grace. For as by him


[II.17.3-506]  (being the euerlasting wisedome) hee wrought all the world and that is
[II.17.3-507]  contained therein: So by him onely and wholy, would hee haue all
[II.17.3-508]  things restored againe in heauen and in earth. By this our heauenly
[II.17.3-509]  Mediatour therefore doe we know the fauour and mercy of GOD the
[II.17.3-510]  Father, by him know we his will and pleasure towards vs, for he is the
[II.17.3-511]  brightnesse of his Fathers glory, and a very cleare image and paterne of
[II.17.3-512]  his substance. It is hee whom the Father in heauen delighteth to haue


[II.17.3-513]  for his welbeloued Sonne, whom he authorised to be our teacher, whom
[II.17.3-514]  he charged vs to heare, saying, Heare him. It is hee by whom the Fa­
[II.17.3-515]  ther of heauen doeth blesse vs with all spirituall and heauenly gifts, for

Iohn 2.

[II.17.3-516]  whose sake and fauour (writeth Saint Iohn) we haue receiued grace and
[II.17.3-517]  fauour. To this our Sauiour and Mediatour, hath GOD the Fa­
[II.17.3-518]  ther giuen the power of heauen and earth, and the whole iurisdiction and
[II.17.3-519]  authority, to distribute his goods and gifts committed to him: for so wri­
[II.17.3-520]  teth the Apostle, To euery one of vs is grace giuen, according to the mea­


[II.17.3-521]  sure of Christes giuing. And thereupon to execute his authority com­
[II.17.3-522]  mitted, after that he had brought sinne and the Deuill to captiuitie, to bee
[II.17.3-523]  no more hurtfull to his members, hee ascended vp to his Father againe,
[II.17.3-524]  and from thence sent liberall giftes to his welbeloued seruants, and
[II.17.3-525]  hath still the power to the worldes ende to distribute his Fathers giftes
[II.17.3-526]  continually in his Church, to the establishment and comfort thereof. And
[II.17.3-527]  by him hath Almighty GOD decreed to dissolue the world, to call all
[II.17.3-528]  before him, to iudge both the quicke and the dead, and finally by him shall
[II.17.3-529]  he condemne the wicked to eternall fire in hell, and giue the good eternall
[II.17.3-530]  life, and set them assuredly in presence with him in heauen for euermore.
[II.17.3-531]  Thus yee see how all is of GOD, by his Sonne Christ our Lord and
[II.17.3-532]  Sauiour. Remember I say once againe your duetie of thankes, let them
[II.17.3-533]  be neuer to want, still inioyne your selfe to continue in thankesgiuing,
[II.17.3-534]  yee can offer to GOD no better sacrifice: For hee sayth himselfe, It is
[II.17.3-535]  the sacrifice of prayse and thanks that shall honour me. Which thing was


[II.17.3-536]  well perceiued of that holy Prophet Dauid, when hee so earnestly spake to
[II.17.3-537]  himselfe thus, O my soule, blesse thou the Lord, and all that is within
[II.17.3-538]  me blesse his holy Name. I say once againe: O my soule blesse thou the


[II.17.3-539]  Lord, and neuer forget his manifold rewardes. GOD giue vs grace
[II.17.3-540]  (good people) to know these things, and to feele them in our hearts. This
[II.17.3-541]  knowledge and feeling is not in our selfe, by our selfe it is not possible to
[II.17.3-542]  come by it, a great pitie it were &that; we should lose so profitable knowledge.
[II.17.3-543]  Let vs therefore meekely call vpon that bountifull spirit the holy Ghost,
[II.17.3-544]  which proceedeth from our Father of mercy, and from our Mediatour
[II.17.3-545]  Christ, that he would assist vs, and inspire vs with his presence, that in
[II.17.3-546]  him we may be able to heare the goodnesse of GOD declared vnto vs to
[II.17.3-547]  our saluation. For without his liuely and secret inspiration, can we not
[II.17.3-548]  once so much as speake the Name of our Mediatour, as S. Paul plainely
[II.17.3-549]  testifieth: No man can once name our Lord Iesus Christ, but in the holy


[II.17.3-550]  Ghost. Much lesse should we be able to beleeue and know these great my­
[II.17.3-551]  steries that be opened to vs by Christ. Saint Paul saith, that no man can
[II.17.3-552]  know what is of GOD, but the spirit of GOD. As for vs (saith he) we


[II.17.3-553]  haue receiued not the spirit of the world, but the spirit which is of GOD,
[II.17.3-554]  for this purpose: that in that holy spirit we might know the things that
[II.17.3-555]  bee giuen vs by Christ. The wise man saith, that in the power and ver­
[II.17.3-556]  tue of the holy Ghost, resteth all wisedome, and all ability to know GOD,
[II.17.3-557]  and to please him. For he writeth thus, We know that it is not in mans
[II.17.3-558]  power to guide his goings. No man can know thy pleasure except thou


[II.17.3-559]  giuest wisedome, and sendest thy holy Spirit from aboue. Send him
[II.17.3-560]  downe therefore (prayeth he to GOD) from the holy heauens, and from
[II.17.3-561]  the throne of thy Maiestie, that he may be with me, and labour with me,
[II.17.3-562]  that so I may know what is acceptable before thee. Let vs with so good
[II.17.3-563]  heart pray, as he did, and we shall not faile but to haue his assistance. For
[II.17.3-564]  he is soone seene of them that loue him, he will be found of them that seeke
[II.17.3-565]  him: For very liberall and gentle is the spirit of wisedome. In his power
[II.17.3-566]  shall we haue sufficient abilitie to know our duety to GOD, in him shall
[II.17.3-567]  we be comforted and couraged to walke in our duetie, in him shall we bee
[II.17.3-568]  meete vessels to receiue the grace of Almighty GOD: for it is he that
[II.17.3-569]  purgeth and purifieth the minde by his secret working. And hee onely is
[II.17.3-570]  present euery where by his inuisible power, and conteineth all things in
[II.17.3-571]  his dominion. Hee lighteneth the heart to conceiue worthy thoughts to
[II.17.3-572]  Almighty GOD, he sitteth in the tongue of man to stirre him to speake
[II.17.3-573]  his honour, no language is hid from him, for he hath the knowledge of all
[II.17.3-574]  speach, he onely ministreth spirituall strength to the powers of our soule
[II.17.3-575]  and body. To hold the way which GOD had prepared for vs, to walke
[II.17.3-576]  rightly in our iourney, wee must acknowledge that it is in the power of
[II.17.3-577]  his spirit which helpeth our infirmitie. That wee may boldly come in
[II.17.3-578]  prayer, and call vpon Almighty GOD as our Father, it is by this holy
[II.17.3-579]  spirit, which maketh intercession for vs with continuall sighes. If any


[II.17.3-580]  gift we haue wherewith we may worke to the glory of GOD, and pro­
[II.17.3-581]  fite of our neighbour, all is wrought by his owne and selfe same spirit,
[II.17.3-582]  which maketh his distributions peculiarly to euery man as hee will. If


[II.17.3-583]  any wisdome wee haue, it is not of our selues, we cannot glory therein as
[II.17.3-584]  begun of our selues, but we ought to glory in GOD from whom it came


[II.17.3-585]  to vs, as the Prophet Ieremie writeth: Let him that reioyceth, reioyce in
[II.17.3-586]  this, that hee vnderstandeth and knoweth mee, for I am the Lord which
[II.17.3-587]  shew mercy, iudgement, and righteousnesse in the earth, for in these things
[II.17.3-588]  I delight, saith the Lord. This wisedome cannot bee atteined, but by the
[II.17.3-589]  direction of the spirit of GOD, and therefore it is called spirituall wise­
[II.17.3-590]  dome. And no where can we more certainely search for the knowledge of
[II.17.3-591]  this will of GOD (by the which wee must direct all our workes and


[II.17.3-592]  deedes) but in the holy Scriptures, for they be they that testifie of him,
[II.17.3-593]  sayth our Sauiour Christ. It may bee called knowledge and learning
[II.17.3-594]  that is otherwhere gotten without the word: but the wise man plaine­
[II.17.3-595]  ly testifieth, that they all bee but vayne which haue not in them the


[II.17.3-596]  wisedome of GOD. Wee see to what vanitie the olde Philosophers
[II.17.3-597]  came, who were destitute of this science, gotten and searched for in his
[II.17.3-598]  word. Wee see what vanitie the schoole doctrine is mixed with, for that
[II.17.3-599]  in this word they sought not the will of GOD, but rather the will of rea­
[II.17.3-600]  son, the trade of custome, the path of &the; fathers, the practise of the Church.


[II.17.3-601]  Let vs therefore reade and reuolue the holy Scripture both day and
[II.17.3-602]  night, for blessed is hee that hath his whole meditation therein. It is
[II.17.3-603]  that that giueth light to our feete to walke by. It is that which gi­
[II.17.3-604]  ueth wisedome to the simple & ignorant. In it may we finde eternall life.

[II.17.3-605]  In the holy Scriptures finde wee Christ, in Christ finde wee GOD:
[II.17.3-606]  for hee it is that is the expresse Image of the Father. He that seeth Christ,


[II.17.3-607]  seeth the Father. And contrariwise, as Saint Ierome sayth, the igno­

Iohn 5.

[II.17.3-608]  rance of Scripture, is the ignorance of Christ. Not to know Christ, is
[II.17.3-609]  to bee in darkenesse, in the middes of our worldly and carnall light of rea­

Iohn 14.

[II.17.3-610]  son and philosophie. To bee without Christ, is to be in foolishnesse: For
[II.17.3-611]  hee is the onely wisedome of the Father, in whom it pleased him that all
[II.17.3-612]  fulnesse and perfection should dwell. With whom whosoeuer is indued
[II.17.3-613]  in heart by faith, and rooted fast in charity hath layde a sure foundation

Coloss. 2.

[II.17.3-614]  to build on, whereby hee may bee able to comprehend with all Saints
[II.17.3-615]  what is the breadth, length, and depth, and to know the loue of Christ.
[II.17.3-616]  This vniuersall and absolute knowledge, is that wisedome which S.
[II.17.3-617]  Paul wisheth these Ephesians to haue, as vnder heauen the greatest trea­


[II.17.3-618]  sure that can bee obtained. For of this wisedome the wise man writeth
[II.17.3-619]  thus of his experience, All good things came to mee together with her,


[II.17.3-620]  and innumerable riches through her handes. And addeth moreouer in
[II.17.3-621]  that same place. She is the mother of all these things: For shee is an in­
[II.17.3-622]  finite treasure vnto men, which whoso vse, become partakers of the loue
[II.17.3-623]  of GOD. I might with many words moue some of this audience to
[II.17.3-624]  search for this wisedome, to sequester their reason, to followe GODS
[II.17.3-625]  commaundement, to cast from them the witts of their braines, to fa­
[II.17.3-626]  uoure this wisedome, to renounce the wisedome and policie of this fond
[II.17.3-627]  world, to tast and sauoure that whereunto the fauour and will of GOD
[II.17.3-628]  hath called them, and willeth vs finally to enioy by his fauour, if wee
[II.17.3-629]  would giue eare: But I will haste to the third part of my text, wherein
[II.17.3-630]  is expressed further in sapience, how GOD giueth his elect vnderstan­
[II.17.3-631]  ding of the motions of the heauens, of the alterations and circumstances
[II.17.3-632]  of time. Which as it followeth in words more plentifull in the text which
[II.17.3-633]  I haue last cited vnto you: so it must needes follow in them that bee
[II.17.3-634]  indued with this spirituall wisedome. For as they can search where to
[II.17.3-635]  ende this wisedome, and know of whom to aske it: So know they againe
[II.17.3-636]  that in time it is founde, and can therefore attemper themselues to the oc­
[II.17.3-637]  casion of the time, to suffer no time to passe away, wherein they may la­
[II.17.3-638]  bour for this wisedome. And to encrease therein, they know how GOD
[II.17.3-639]  of his infinite mercie and lenitie giueth all men heere time and place of
[II.17.3-640]  repentance. And they see how the wicked (as Iob writeth) abuse the
[II.17.3-641]  same to their pride, and therefore doe the godly take the better holde of

Iob 14.

[II.17.3-642]  the time, to redeeme it out of such vse as it is spoiled in by the wicked.
[II.17.3-643]  They which haue this wisedome of GOD, can gather by the diligent
[II.17.3-644]  and earnest studie of the worldlings of this present life, how they waite
[II.17.3-645]  their times, and applie themselues to euery occasion of time and to get
[II.17.3-646]  riches, to encrease their lands and patrimonie. They see the time passe
[II.17.3-647]  away, and therefore take hold on it, in such wise, that other whiles they
[II.17.3-648]  will with losse of their sleepe and ease, with suffering many paines, catch
[II.17.3-649]  the offer of their time, knowing that that which is past can not bee retur­
[II.17.3-650]  ned againe, repentance may follow, but remedy in none, Why should not
[II.17.3-651]  they then that be spirituall wise in their generation, waite their time to
[II.17.3-652]  encrease as fast in their state, to winne and gayne euerlastingly? They
[II.17.3-653]  reason what a bruite forgetfulnesse it were in man indued with reason,
[II.17.3-654]  to be ignorant of their times and tides, when they see the Turtle doue, the


[II.17.3-655]  Storke, and the Swalow to waite their times, as Ieremie saith: The
[II.17.3-656]  Storke in the ayre knoweth her appointed times, the Turtle, the Crane,
[II.17.3-657]  and the Swallow obserue the time of their comming: but my people

Ephes. 2.

[II.17.3-658]  knoweth not the iudgement of the Lord. S. Paul willeth vs to redeeme
[II.17.3-659]  the time, because the dayes are euill. It is not the counsell of Saint Paul
[II.17.3-660]  onely, but of all other that euer gaue precepts of wisedome.

[II.17.3-661]  There is no precept more seriously giuen and commanded, then to know
[II.17.3-662]  the time. Yea Christian men for that they heare how grieuously GOD
[II.17.3-663]  complaineth, and threatneth in the Scriptures them which will not
[II.17.3-664]  know the time of his visitations are learned thereby, the rather earnest­

Luke 15.

[II.17.3-665]  ly to apply themselues thereunto. After our Sauiour Christ had
[II.17.3-666]  prophesied with weeping teares of the destruction of Ierusalem at
[II.17.3-667]  the last hee putteth the cause: For that thou hast not knowen the time
[II.17.3-668]  of thy visitation. O Englande, ponder the time of GODS merci­
[II.17.3-669]  full visitation which is shewed thee from day to day, and yet wilt not
[II.17.3-670]  regard it, neither wilt thou with his punishment bee driuen to thy duety,
[II.17.3-671]  nor with his benefites bee prouoked to thanks! If thou knewest what
[II.17.3-672]  may fall vpon thee for thine vnthankefulnesse, thou wouldest prouide
[II.17.3-673]  for thy peace. Brethren, howsoeuer the world in generalitie is forget­
[II.17.3-674]  full of GOD, let vs particularly attend to our time, and winne the
[II.17.3-675]  time with diligence, and applye our selues to that light and grace that
[II.17.3-676]  is offered vs, let vs, if GODS fauour and iudgements which hee
[II.17.3-677]  worketh in our time, cannot stir vs to call home to our selfe to doe that
[II.17.3-678]  belonging to our saluation: At the leaste way, let the malice of the diuel,
[II.17.3-679]  the naughtines of the worlde, which wee see exercised in these perilous
[II.17.3-680]  and last times, wherein wee see our daies so dangerously set, prouoke vs
[II.17.3-681]  to watch diligently to our vocation, to walke and goe forwarde therein.

[II.17.3-682]  Let the miserie and short transitorie ioyes spied in the casualtie of our
[II.17.3-683]  dayes, moue vs while wee haue them in our handes, and seriously stirre
[II.17.3-684]  vs to be wise, and to expend the gratious good will of GOD to vs-ward,
[II.17.3-685]  which all the day long stretcheth out his handes (as the prophet saith)

Esai. 65.

[II.17.3-686]  vnto vs, for the most part his mercifull handes, sometime his heauie
[II.17.3-687]  handes, that wee, beeinge learned thereby, may escape the danger that
[II.17.3-688]  must needes fall on the vniust, who leade their daies in felicitie and plea­
[II.17.3-689]  sure, without the knowinge of GODS will towarde them, but soden­
[II.17.3-690]  ly they goe downe into hell. Let vs bee founde watchers, founde in the
[II.17.3-691]  peace of the Lorde, that at the laste day wee may bee found without spot,

Iob 22.

[II.17.3-692]  & blamelesse: yea let vs endeuoure our selues (good Christian people) dili­
[II.17.3-693]  gently to keep the presence of his holy spirit. Let vs renounce all vnclean­


[II.17.3-694]  nes, for he is the spirit of puritie. Let vs auoyd all hypocricsie, for this holy
[II.17.3-695]  spirit will flee from that which is faigned. Cast we off all malice & all euill


[II.17.3-696]  will, for this spirit will neuer enter into an euill willing soule. Let vs cast
[II.17.3-697]  away all the whole lumpe of sin that standeth about vs, for he will neuer
[II.17.3-698]  dwell in that body that is subdued to sin. Wee cannot be seene thankfull


[II.17.3-699]  to Almighty GOD, and worke such despite to the spirit of grace, by whom
[II.17.3-700]  we be sanctified. If we do our endeuour, we shall not neede to feare. We
[II.17.3-701]  shall bee able to ouercome all our enemies that fight against vs. Onely
[II.17.3-702]  let vs apply our selues to accept that grace that is offered vs. Of almigh­
[II.17.3-703]  ty GOD wee haue comfort by his goodnesse, of our sauiour Christs me­
[II.17.3-704]  diation wee may bee sure. And this holy spirit will suggest vnto vs that
[II.17.3-705]  shall bee wholsome, and confirme vs in all things. Therefore it cannot
[II.17.3-706]  bee but true that Saint Paul affirmeth: Of him, by him and in him be all
[II.17.3-707]  thinges, and in him (after this transitory life well passed) shall we haue
[II.17.3-708]  all thinges. For Saint Paul saith: when the sonne of GOD shall sub­
[II.17.3-709]  due all thinges vnto him, then shall GOD bee all in all. If ye will know
[II.17.3-710]  how GOD shall be all in all, verely after this sense may ye vnderstand it:


[II.17.3-711]  In this world yee see that we bee faine to borrow many things to our ne­
[II.17.3-712]  cessitie, of many creatures: there is no one thing that sufficeth all our
[II.17.3-713]  necessities. If wee bee an hungred, wee lust for bread. If we be a thirst,
[II.17.3-714]  wee seeke to bee refreshed with ale or wine. If wee bee colde, wee seeke
[II.17.3-715]  for cloth. If we bee sicke, we seeke to the Phisition. If wee be in hea­
[II.17.3-716]  uinesse, we seeke for comfort of our friendes, or of company: so that there
[II.17.3-717]  is no one creature by it selfe that can content all our wants and desires.
[II.17.3-718]  But in the world to come, in that euerlasting felicitie, wee shall no more
[II.17.3-719]  begge and seeke our particular comforts and commodities of diuers crea­
[II.17.3-720]  tures: but wee shall possesse all that wee can aske and desire, in GOD,
[II.17.3-721]  and GOD shall bee to vs all things. He shall be to vs both father and
[II.17.3-722]  mother, he shall bee bread and drinke, cloth, physitions comfort, he shall
[II.17.3-723]  bee all things to vs, and that of much more blessed fashion, and more suf­
[II.17.3-724]  ficient contentation, then euer these creatures were vnto vs, with much
[II.17.3-725]  more declaration then euer mans declaration then euer mans reason is


[II.17.3-726]  able to conceiue. The eye of man is not able to behold, nor his eare can
[II.17.3-727]  heare, nor it can bee compassed in the heart of man, what ioy it is that
[II.17.3-728]  GOD hath prepared for them that loue him.

[II.17.3-729]  Let vs all conclude then with one voice with the wordes of Saint
[II.17.3-730]  Paul: To him which is able to doe aboundantly beyond our


[II.17.3-731]  desires and thoughtes, according to the power wor­
[II.17.3-732]  king in vs, bee glorie and praise in his Church,
[II.17.3-733]  by Christ Iesus for euer, world with­
[II.17.3-734]  out end. Amen.

be spoken to such Parishes where they vse their
Preambulation in Rogation weeke, for the
ouersight of the boundes and limits
of their Towne.

[II.17.4-735]  ALthough wee be now assembled together
[II.17.4-736]  (good Christian people) most principally
[II.17.4-737]  to laud and thanke Almightie GOD for
[II.17.4-738]  his great benefits, by beholding the fields
[II.17.4-739]  replenished with all maner of fruit, to the
[II.17.4-740]  maintenance of our corporall necessities,
[II.17.4-741]  for our food and sustenance, and partly
[II.17.4-742]  also to make our humble suits in prayers
[II.17.4-743]  to his Fatherly prouidence, to conserue
[II.17.4-744]  the same fruits in sending vs seasonable
[II.17.4-745]  weather, whereby we may gather in the
[II.17.4-746]  said fruits, to that end for which his Fa­
[II.17.4-747]  therly goodnesse hath prouided them: Yet
[II.17.4-748]  haue we occasion secondarily giuen vs in our walkes on those dayes, to
[II.17.4-749]  consider the olde ancient bounds and limits belonging to our owne
[II.17.4-750]  Towneship, and to other our neighbours bordering about vs, to the in­
[II.17.4-751]  tent that wee should be content with our owne, and not contentiously
[II.17.4-752]  striue for others, to the breach of charitie, by any incroching one vpon
[II.17.4-753]  another, for claiming one of the other, further then that in ancient right
[II.17.4-754]  and custome our forefathers haue peaceably laid out vnto vs for our com­
[II.17.4-755]  moditie and comfort. Surely a great ouersight it were in vs, which be
[II.17.4-756]  Christian men in one profession of Faith, daily looking for that heauenly
[II.17.4-757]  inheritance which is bought for euery one of vs by the bloodshedding of
[II.17.4-758]  our Sauiour Iesus Christ, to striue and fall to variance for the earthly
[II.17.4-759]  bounds of our townes, to the disquiet of our life betwixt our selues, to the
[II.17.4-760]  wasting of our goods by vaine expences and costes in the law. We ought
[II.17.4-761]  to remember, that our habitation is but transitorie and short in this mor­
[II.17.4-762]  tall life. The more shame it were to fall out into immortall hatred
[II.17.4-763]  among our selues, for so brittle possessions, and so to loose our eter­
[II.17.4-764]  nall inheritance in heauen. It may stand well with Charitie, for
[II.17.4-765]  a Christian man quietly to maintaine his right and iust title. And
[II.17.4-766]  it is the part of euery good Townes man, to preserue as much as li­
[II.17.4-767]  eth in him, the liberties, franchises, boundes, and limites of his towne
[II.17.4-768]  and countrey: But yet to striue for our very rightes and dueties with
[II.17.4-769]  the breach of loue and charitie, which is the onely liuery of a Christian
[II.17.4-770]  man, or with the hurt of godly peace and quiet, by the which wee bee
[II.17.4-771]  knitte together in one generall fellowship of Christes familie, in one com­
[II.17.4-772]  mon houshold of GOD, that is vtterly forbidden. That doeth GOD
[II.17.4-773]  abhorre and detest, which prouoketh Almighty GODS wrath otherwhile
[II.17.4-774]  to depriue vs quite of our commodities and liberties, because wee doe
[II.17.4-775]  so abuse them, for matters of strife, discord, and dissension. Saint Paul
[II.17.4-776]  blamed the Corinthians for such contentious suing among themselues,


[II.17.4-777]  to the slaunder of their profession before the enemies of Christes religion,
[II.17.4-778]  saying, thus vnto them. Now there is vtterly a falt among you, be­
[II.17.4-779]  cause yee goe to lawe one with another. Why rather suffer yee not
[II.17.4-780]  wrong? Why rather suffer ye not harme? If S. Paul blameth the Chri­
[II.17.4-781]  stian men, whereof some of them, for their owne right, went contenti­
[II.17.4-782]  ously so to law, commending thereby the profession of patience in a Chri­
[II.17.4-783]  stian man: If Christ our Sauiour would haue vs rather to suffer wrong,


[II.17.4-784]  and to turne our left cheeke to him which hath smitten the right, to suf­
[II.17.4-785]  fer one wrong after another, rather then by breach of charitie to defend
[II.17.4-786]  our owne: In what state be they before GOD who doe the wrong?
[II.17.4-787]  What curses do they fall into, who be false witnesse defraud either their
[II.17.4-788]  neighbour, or towneship of his due right and iust possession? which will
[II.17.4-789]  not let to take an oath by the holy Name of GOD, the authour of all
[II.17.4-790]  trueth, to set out falshood and a wrong? Know yee not (saith Saint


[II.17.4-791]  Paul) that the vnrighteous shall not inherite the kingdome of GOD?
[II.17.4-792]  what shall we then winne to increase a little the boundes and possessions
[II.17.4-793]  of the earth, and loose the possessions of the inheritance euerlasting? Let
[II.17.4-794]  vs therefore take such heed in maintaining of our bounds and possessions,
[II.17.4-795]  that we commit not wrong by encroching vpon other. Let vs beware
[II.17.4-796]  of suddaine verdite in things of doubt. Let vs well aduise our selues to
[II.17.4-797]  aduouch that certainely, whereof either we haue no good knowledge or
[II.17.4-798]  remembrance, or to claime that wee haue no iust title to. Thou shalt
[II.17.4-799]  not (commandeth Almighty GOD in his Law) remoue thy neighbours


[II.17.4-800]  marke, which they of olde time haue set in their inheritance. Thou shalt
[II.17.4-801]  not (saith Solomon) remooue the ancient boundes which thy fathers


[II.17.4-802]  haue layde. And lest wee should esteeme it to bee but a light offence so to
[II.17.4-803]  doe, we shall vnderstand, that it is reckoned among the curses of GOD
[II.17.4-804]  pronounced vpon sinners. Accursed be hee (saith Almighty GOD by
[II.17.4-805]  Moses) who remooueth his neighbours doles and markes, and all the
[II.17.4-806]  people shall say, answering Amen thereto, as ratifying that curse vpon


[II.17.4-807]  whom it doth light. They doe much prouoke the wrath of GOD vpon
[II.17.4-808]  themselues, which vse to grinde vp the doles and markes, which of anci­
[II.17.4-809]  ent time were layd for the diuision of meeres and balkes in the fieldes, to
[II.17.4-810]  bring the owners to their right. They do wickedly which do turne vp the
[II.17.4-811]  ancient terries of the fieldes, that old men before times with great paines
[II.17.4-812]  did tread out, whereby the Lordes recordes (which bee the tenantes
[II.17.4-813]  euidences) bee peruerted and translated sometime to the disheriting of the
[II.17.4-814]  right owner, to the oppression of the poore fatherlesse, or the poore wi­
[II.17.4-815]  dow. These couetous men know not what inconueniences they be the
[II.17.4-816]  authours of. Sometime by such craft and deceit be committed great dis­
[II.17.4-817]  orders and riottes in the challenge of their lands, yea sometimes mur­
[II.17.4-818]  ders and bloodshed, whereof thou art guiltie whosoeuer thou bee that
[II.17.4-819]  giuest the occasion thereof. This couetous practising therefore with thy
[II.17.4-820]  neighbours landes and goods, is hatefull to Almighty GOD. Let
[II.17.4-821]  no man subtily compasse or defraud his neighbour (biddeth Saint Paul)


[II.17.4-822]  in any maner of cause. For GOD saith hee) is a reuenger of all such.
[II.17.4-823]  GOD is the GOD of all equity and righteousnesse, and therefore for­
[II.17.4-824]  biddeth all such deceit and subtiltie in his Law, by these wordes, Yee
[II.17.4-825]  shall not deale vniustly in iudgement, in line, in weight, or measure. Ye

Deut 9.

[II.17.4-826]  shall haue iust ballances, true weightes, and true measures. False bal­
[II.17.4-827]  ance (saith Solomon) are an abomination vnto the Lord. Remember


[II.17.4-828]  what Saint Paul saith, GOD is the reuenger of all wrong and in­
[II.17.4-829]  iustice, as wee see by dayly experience, how euer it thriueth vngraciously
[II.17.4-830]  which is gotten by falshood and craft. Wee bee taught by experience,
[II.17.4-831]  how Almighty GOD neuer suffereth the third heire to enioy his fathers
[II.17.4-832]  wrong possessions, yea many a time they are taken from himselfe
[II.17.4-833]  in his owne life time. GOD is not bound to defend such possessions
[II.17.4-834]  as are gotten by the diuell and his counsell. GOD will defende


[II.17.4-835]  all such mens goods and possessions, which by him are obtained and
[II.17.4-836]  possessed, and will defend them against the violent oppressour. So


[II.17.4-837]  witnesseth Solomon, The Lord will destroy the house of the proude
[II.17.4-838]  man: But hee will stablish the borders of the widow. No doubt of it
[II.17.4-839]  (saith Dauid) better is a little truely gotten to the righteous man, then
[II.17.4-840]  the innumerable riches of the wrongfull man. Let vs flee therefore (good
[II.17.4-841]  people) all wrong practises in getting, maintaining and defending our
[II.17.4-842]  possessions, lands, and liuelords, our bounds and liberties, remembring
[II.17.4-843]  that such possessions bee all vnder GODS reuengeance. But what
[II.17.4-844]  doe wee speake of house and land? Nay it is sayd in the Scripture, that
[II.17.4-845]  GOD in his yre doeth roote vp whole kingdomes for wronges and op­

Daniel 4.

[II.17.4-846]  pressions, and doeth translate kingdomes from one nation to another,
[II.17.4-847]  for vnrighteous dealing, for wrongs and riches gotten by deceit. This
[II.17.4-848]  is the practise of the holy One (saith Daniel) to the intent that liuing men
[II.17.4-849]  may know, that the most High hath power ouer the kingdomes of men,
[II.17.4-850]  and giueth them to whomsoeuer hee will. Furthermore, what is the
[II.17.4-851]  cause of penurie and scarcenesse, of dearth and famine? Is it any other

Aggei 1

[II.17.4-852]  thing but a token of GODS yre, reuenging our wrongs and iniuries
[II.17.4-853]  done one to another? Yee haue sowne much, (obraydeth GOD by his
[II.17.4-854]  Prophet Aggei) and yet bring in little, yee eate, but yee be not satisfied,
[II.17.4-855]  yee drinke, but yee bee not filled, yee cloth your selues, but yee bee not
[II.17.4-856]  warme, and hee that earneth his wages, putteth it in a bottomlesse
[II.17.4-857]  purse: yee looked for much increase, but loe, it came to little, and when
[II.17.4-858]  yee brought it home (into your barnes) I did blow it away, sayth the
[II.17.4-859]  the Lord. O consider therefore the yre of GOD against gleaners,
[II.17.4-860]  gatherers, and incrochers vpon other mens landes, and possessions!
[II.17.4-861]  It is lamentable to see in some places, how greedy men vse to plowe and
[II.17.4-862]  grate vpon their neighbors land that lieth next them, how couetous men
[II.17.4-863]  now adayes plow vp so nigh the common balkes and walkes, which good
[II.17.4-864]  men before time made the greater & broader, partly for the commodious
[II.17.4-865]  walke of his neighbor, partly for the better shacke in haruest time, to the
[II.17.4-866]  more comfort of his poore neighbours cattell? It is a shame to behold the
[II.17.4-867]  insatiablenesse of some couetous persons in their doings: that where
[II.17.4-868]  their ancestours left of their land a broade and sufficient beere balke, to
[II.17.4-869]  carry the corps to the Christian sepulture, how men pinch at such beere
[II.17.4-870]  balkes, which by long vse and custome ought to bee inuiolably kept for
[II.17.4-871]  that purpose, And now they either quite ere them vp, and turne the
[II.17.4-872]  dead body to be borne farther about in the high streets, or els if they leaue
[II.17.4-873]  any such meere, it is too strait for two to walke on.

[II.17.4-874]  These strange encrochments (good neighbours) should be looked vpon.
[II.17.4-875]  These should bee considered in these dayes of our Perambulations. And
[II.17.4-876]  afterwards the parties admonished, and charitably reformed, who be the
[II.17.4-877]  doers of such priuate gaining, to the slander of the towneship, and the
[II.17.4-878]  hinderance of the poore. Your high wayes should be considered in your
[II.17.4-879]  walkes, to vnderstand where to bestow your dayes workes, according to
[II.17.4-880]  the good Statutes prouided for the same. It is a good deed of mercie, to
[II.17.4-881]  amend the dangerous and noisome wayes, whereby thy poore neighbour
[II.17.4-882]  sitting on his silly weake beast foundereth not in the deepe thereof, and so
[II.17.4-883]  the Market the worse serued, for discouraging of poore vittailers to resort
[II.17.4-884]  thither for the same cause. If now therefore yee will haue your prayers
[II.17.4-885]  heard before Almightie GOD, for the increase of your corne and cattell,
[II.17.4-886]  and for the defence thereof from vnseasonable mistes and blastes, from
[II.17.4-887]  haile and other such tempestes, loue, equitie, and righteousnesse, ensue
[II.17.4-888]  mercie and charitie, which GOD most requireth at our hands. Which


[II.17.4-889]  Almightie GOD respecting chiefly, in making his ciuill lawes for his
[II.17.4-890]  people the Israelites, in charging the owners not to gather vp their
[II.17.4-891]  corne too nigh at haruest season, nor the grapes and Oliues in gathering
[II.17.4-892]  time, but to leaue behind some eares of corne for the poore gleaners. By
[II.17.4-893]  this he meant to induce them to pittie the poore, to relieue the needie, to
[II.17.4-894]  shew mercie and kindnesse. It cannot be lost, which for his sake is distri­
[II.17.4-895]  buted to the poore. For he which ministreth seed to the sower, and bread


[II.17.4-896]  to the hungry, which sendeth downe the early and latter raine vpon your
[II.17.4-897]  fields, so to fill vp the barnes with corne, and the wine presses with wine
[II.17.4-898]  and oyle, he I say who recompenseth all kind of benefits in the resurrec­
[II.17.4-899]  tion of the iust, he will assuredly recompence all mercifull deedes shewed

Ioel 8.

[II.17.4-900]  to the needie, howsoeuer vnable the poore is, vpon whom it is bestowed.
[II.17.4-901]  O (saith Salomon) let not mercie and trueth forsake thee. Binde them
[II.17.4-902]  about thy necke (saith hee) and write them on the table of thy heart, so


[II.17.4-903]  shalt thou find fauour at GODS hand.

[II.17.4-904]  Thus honour thou the Lord with thy riches, and with the first fruites
[II.17.4-905]  of thine increase: So shall thy barnes be filled with abundance, and thy
[II.17.4-906]  presses in all burst with new wine. Nay, GOD hath promised to open
[II.17.4-907]  the windowes of heauen, vpon the liberall righteous man, that hee shall
[II.17.4-908]  want nothing. He will represse the deuouring Caterpiller, which should
[II.17.4-909]  deuour your fruits. Hee will giue you peace and quiet to gather in your
[II.17.4-910]  prouision, that ye may sit euery man vnder his owne vine quietly, with­
[II.17.4-911]  out feare of the forreine enemies to inuade you. Hee will giue you not
[II.17.4-912]  onely food to feed on, but stomackes and good appetites to take com­
[II.17.4-913]  fort of your fruites, whereby in all things yee may haue suffici­
[II.17.4-914]  encie. Finally, he will blesse you with all maner abun­
[II.17.4-915]  dance in this transitorie life,and endue you with all
[II.17.4-916]  manner of benediction in the next world, in
[II.17.4-917]  the kingdome of heauen, through the me­
[II.17.4-918]  rits of our Lord and Sauiour, to
[II.17.4-919]  whom with the Father, and
[II.17.4-920]  the holy Ghost, be all ho­
[II.17.4-921]  nor euerlasting.
[II.17.4-922]  Amen.
[II.17.4-923]  * * *