Homily for Rogation Week

HOMILY FOR ROGATION WEEK

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

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

[margin]
Psal.72.
[margin]

[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:

[margin]
Iere. 15.
[margin]

[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

[margin]
Rom.11.
[margin]

[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

[margin]
Dan.11.
[margin]

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

[margin]
Prou.16.
[margin]

[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

[margin]
Heb.11.
[margin]

[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

[margin]
Prou.8.
[margin]

[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.

[margin]
Esai.26.
[margin]

[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

[margin]
1.Cor.3.
[margin]

[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

[margin]
Actes 17.
[margin]

[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

[margin]
Heb.2.
Heb.3.
[margin]

[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

[margin]
Wisd.16.
[margin]

[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

[margin]
Deut.8.
[margin]

[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

[margin]
Wisd. 17.
[margin]

[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

[margin]
2.Pet.3.
[margin]

[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

[margin]
Psal.103
[margin]

[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

[margin]
Iob.38.
[margin]

[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

[margin]
Wisd. 7.
[margin]

[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

[margin]
Wisd.9.
[margin]

[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

[margin]
Wisd.9.
[margin]

[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

[margin]
Iob.22.
[margin]

[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

[margin]
Psal.14.
[margin]

[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

[margin]
Psal.50.
[margin]

[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:

[margin]
Iere.23.
[margin]

[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

[margin]
Psal.104.
[margin]

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

[margin]
Prou. 10.
[margin]

[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

[margin]
1.King.2.
[margin]

[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

[margin]
Ierem. 9.
[margin]

[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

[margin]
1.Cor.4.
[margin]

[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

[margin]
Iames 2.
[margin]

[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:

[margin]
Sap.10.
[margin]

[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

[margin]
Matth.24.
[margin]

[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

[margin]
Sap.17.
[margin]

[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,

[margin]
Iob.1.
[margin]

[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

[margin]
2.King.16.
[margin]

[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

[margin]
Ephes.2.
[margin]

[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

[margin]
1.Pet.1.
[margin]

[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.

[margin]
Rom.7.
[margin]

[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

[margin]
Ephes.1.
[margin]

[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

[margin]
Matth.3.
[margin]

[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

[margin]
Ephes.1.
Iohn 2.
[margin]

[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

[margin]
Ephes4.
[margin]

[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

[margin]
Psal.30.
[margin]

[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

[margin]
Psal.103.
[margin]

[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

[margin]
1.Cor.12.
[margin]

[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

[margin]
1.Cor.2.
[margin]

[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

[margin]
Wisd.9.
[margin]

[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

[margin]
Galat.4.
Rom.8.
[margin]

[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

[margin]
1.Cor.12.
[margin]

[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

[margin]
Ierem.9.
[margin]

[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

[margin]
Iohn.5.
[margin]

[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

[margin]
Wisd.13.
[margin]

[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.

[margin]
Psal.1.
Psal.119.
[margin]

[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,

[margin]
Psal.19.
[margin]

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

[margin]
Iohn 5.
[margin]

[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

[margin]
Heb.1.
Iohn 14.
[margin]

[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

[margin]
Coloss. 2.
[margin]

[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

[margin]
Ephes.3.
[margin]

[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,

[margin]
Sap.7.
[margin]

[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

[margin]
Iob 14.
[margin]

[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

[margin]
Iere.8.
[margin]

[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

[margin]
Ephes. 2.
[margin]

[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

[margin]
Luke 15.
[margin]

[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)

[margin]
Esai. 65.
[margin]

[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,

[margin]
Iob 22.
[margin]

[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

[margin]
Sap.1.
[margin]

[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

[margin]
Heb.11.
[margin]

[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

[margin]
Heb.10.
[margin]

[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:

[margin]
1.Cor.15.
[margin]

[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

[margin]
1.Cor.2.
[margin]

[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

[margin]
Ephes.3.
[margin]

[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.

AN EXHORTATION TO
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,

[margin]
1.Cor.9.
[margin]

[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,

[margin]
Matth.5.
[margin]

[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

[margin]
1.Cor.6.
[margin]

[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

[margin]
Deut.19.
[margin]

[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

[margin]
Prou.22.
[margin]

[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

[margin]
Deut.27.
[margin]

[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)

[margin]
1.Thess.4.
[margin]

[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

[margin]
Deut 9.
[margin]

[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

[margin]
Prou.20.
[margin]

[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

[margin]
Prou.25.
[margin]

[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

[margin]
Psal.36.
[margin]

[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

[margin]
Daniel 4.
[margin]

[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

[margin]
Aggei 1
[margin]

[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

[margin]
Leuit.24.
Deut.29.
[margin]

[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

[margin]
1.Cor.19.
[margin]

[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

[margin]
Ioel 8.
[margin]

[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

[margin]
Prou.3.
[margin]

[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] * * *