For Rogation Week

The First Part

I Am purposed this day (good devout Christian People) to declare unto you the most deserved praise and commendation of Almighty God, not only in the consideration of the marvellous Creation of this World, or for conservation and governance thereof, wherein his great Power and Wisdom might excellently appear to move us to honor and dread him; but most especially in consideration of his liberal and large goodness, which he daily bestoweth on us his reasonable Creatures, for whose sake he made the whole Universal World, with all the Commodities and Goods therein, which his singular goodness well and diligently remembred on our part, should move us (as Duty is) again with hearty affection to love him, and with word and deed to praise him and serve him all the days of our Life. And to this matter, being so worthy to entreat of, and so profitable for you to hear, I trust I shall not need with much circumstance of Words, to stir you to give your Attendance to hear what shall be said. Only I would wish your affection inflamed in secret wise within your self, to raise up some motion of Thanksgiving to the goodness of Almighty God, in every such Point as shall be opened by my Declaration particularly unto you. For else, what shall it avail us to hear and know the great goodness of God towards us, to know that whatsoever is good, proceedeth from him as from the principal Fountain and the only Author, or to know that whatsoever is sent from him must needs be good and wholsome? If the hearing of such matter moveth us no further but to know it only, what availeth it the wise Men of the World t[?] have knowledge of the Power and Divinity of God, by the secret inspiration of him, where they did not honor and glorifie him in their knowledge as God? What praise was it to them by the consideration of the Creation of the World, to behold his goodness, and not to be thankful to him again for his Creatures? What other thing deserved this blindness and forgetfulness of them at Gods hands, but utter forsaking of him; and so forsaking of God, they could not but fall into extream Ignorance and Error? And although they much esteemed themselves in their Wits and Knowledge, and gloried in their Wisdom, yet vanished they away blindly, in their thoughts became Fools, and perished in their folly. There can be none other end of such as draw nigh to God by knowledge, and yet depart from him in unthankfulness, but utter destruction. This Experience saw David in his Days; for in his Psalm he saith, Behold, they which withdraw themselves from thee shall perish,for thou hast destroyed them all that are strayed from thee.

This Experience was perceived to be true of that holy Prophet Jeremy,O Lord, (saith he,) whatsoever they be that forsake thee, shall be confounded; they that depart from thee, shall be written in the Earth, and soon forgotten. It profiteth not (good People) to hear the goodness of God declared unto us, if our hearts be not enflamed thereby to honor and thank him. It profited not the Jews, which were Gods elect People, to hear much of God, seeing that he was not received in their hearts by Faith, nor thanked for his benefits bestowed upon them; their unthankfulness was the cause of their destruction. Let us eschew the manner of these before rehearsed, and follow rather the Example of that holy Apostle St. Paul, who when in a deep Meditation he did behold the marvellous Proceedings of Almighty God, and considered his infinite goodness in the ordering of his Creatures, he burst out into this conclusion, Surely (saith he) of him,by him, and in him, be all things. And this once pronounced, he stuck not still at this Point, but forthwith thereupon joyned to these words, To him be glory and praise for ever. Amen.

Upon the ground of which words of St. Paul, (good Audience,) I purpose to build my Exhortation of this day unto you. Wherein I shall do my endeavour, First, To prove unto you that all good things come down unto us from above, from the Father of Light. Secondly, That Jesus Christ his Son and our Saviour is the mean, by whom we receive his liberal goodness. Thirdly, That in the power and vertue of the Holy Ghost, we be made meet and able to receive his gifts and graces. Which things distinctly and advisedly considered in our minds, must needs compel us in most low reverence, after our bounden Duty always to render him thanks again, in some testification of our good hearts for his deserts unto us. And that the entreating of this matter in hand may be to the glory of Almighty God, Let us in one Faith and Charity call upon the Father of Mercy, from whom cometh every good gift, and every perfect gift, by the mediation of his well-beloved Son our Saviour, that we may be assisted with the presence of his Holy Spirit, and profitably on both parts, to demean our selves in speaking and hearkning to the Salvation of our Souls.

In the beginning of my speaking unto you (good Christian People) suppose not that I do take upon me to declare unto you the excellent Power, or the incomparable Wisdom of Almighty God, as though I would have you believe that it might be expressed unto you by words; Nay, it may not be thought that that thing may be comprehended by Mans words, that is incomprehensible. And too much arrogancy it were for Dust and Ashes to think that he can worthily dec[?]are his Maker. It passeth far the dark understanding and wisdom of a Mortal Man, to speak sufficiently of that divine Majesty, which the Angels cannot understand. We shall therefore lay apart to speak of the profound and unsearchable Nature of Almighty God, rather acknowledging our weakness, than rashly to attempt what is above all Mans capacity to compass. It shall better suffice us in low Humility to reverence and dread his Majesty, which we cannot comprize, than by over-much curious searching to be over-charged with the Glory. We shall rather turn our whole Contemplation to answer a while his goodness towards us, wherein we shall be much more profitably occupied, and more may we be bold to search. To consider the great Power he is of, can but make us dread and fear. To consider his high Wisdom, might utterly discomfort our Frailty to have any thing to do with him; but in consideration of his inestimable goodness, we take good heart again to trust well unto him. By his goodness we be assured to take him for our refuge, our hope and comfort, our merciful Father, in all the course of our Lives. His Power and Wisdom compelleth us to take him for God, Omnipotent, Invisible, having Rule in Heaven and Earth, having all things in his subjection, and will have none in Council with him, nor any to ask the reason of his doing; For he may do what liketh him, and none can resist him. For he worketh all things in his secret Judgment to his own pleasure,yea, even the wicked to damnation, saith Solomon. By the reason of his Nature, he is called in Scripture consuming Fire, he is called a terrible and fearful God; of this behalf therefore, we have no familiarity, no access unto him, but his goodness again tempereth the rigor of his High Power, and maketh us bold, and putteth us in hope that he will be conversant with us, and easie unto us.

It is his goodness that moveth him to say in Scripture, It is my delight to be with the Children of Men. It is his goodness that moveth him to call us unto him, to offer us his Friendship and Presence. It is his goodness that patiently suffereth our straying from him, and suffereth us long, to win us to Repentance. It is of his goodness that we be created reasonable Creatures, where else he might have made us brute Beasts. It was his Mercy to have us born among the number of Christian People, and thereby in a much more nighness to Salvation, where we might have been born (if his goodness had not been) among the Paynims, clean void from God and the hope of Everlasting Life. And what other thing doth his loving and gentle Voice, spoken in his word where he calleth us to his Presence and Friendship, but declare his goodness only without regard of our worthiness? And what other thing doth stir him to call us to him when we be strayed from him, to suffer us patiently to win us to Repentance, but only his singular goodness, no whit of our deserving? Let them all come together that be now glorified in Heaven, and let us hear what answer they will make in these Points before rehearsed, whether their first Creation was in Gods goodness or of themselves? Forsooth, David would make answer for them all, and say, Know ye for surety, even the Lord is God, he hath made us, and not we our selves. If they were asked again, who should be thanked for their Regeneration, for their Justification, and for their Salvation, Whether their deserts or Gods goodness only? Although in this Point every one confess sufficiently the truth of this matter in his own Person; yet let David answer by the mouth of them all at this time, who cannot chuse but say, Not to us, O Lord, not to us but to thy Name give all the thanks for thy loving mercy, and for thy truths sake. If we should ask again, from whence came their glorious Works and Deeds, which they wrought in their lives, wherewith God was so highly pleased and worshipped by them? Let some other witness be brought in to testifie this matter, that in the mouth of two or three may the truth be known.

Verily, that holy Prophet Esay beareth record, and saith, O Lord, it is thou of thy goodness that hast wrought all our works in us, not we our selves. And to uphold the truth of this matter, against all Justiciaries and Hypocrites, which rob Almighty God of his Honor, and ascribe it to themselves. St. Paul bringeth in his Belief, We be not (saith he) sufficient of our selves, as of our selves once to think any thing, but all our ableness is of Gods goodness: For he it is in whom we have all our Being, our Living and Moving. If ye will know furthermore where they had their Gifts and Sacrifices, which they offered continually in their Lives to Almighty God, they cannot but agree with David, where he saith, Of thy liberal hand, O Lord, we have received that we gave unto thee. If this holy Company therefore confess so constantly, that all the Goods and Graces wherewith they were indued in Soul, came of the goodness of God only. What more can be said to prove that all that is good cometh from Almighty God? Is it meet to think that all spiritual goodness cometh from God above only; and that other good things, either of Nature or of Fortune (as we call them) cometh of any other cause? Doth God of his goodness adorn the Soul with all the Powers thereof as it is; and come the gifts of the Body (wherewith it is endued) from any other? If he doth the more, cannot he do the less? To justifie a sinner, to new create him from a wicked Person to a righteous Man, is a greater Act (saith St. Augustin,) than to make such a new Heaven and Earth as is already made. We must needs agree that whatsoever good thing is in us, of Grace, of Nature, or of Fortune, is of God only, as the only Author and Worker.

And yet it is not to be thought that God hath created all this whole Universal World as it is, and thus once made, hath given it up to be ruled and used after our own wits and device, and so taketh no more charge thereof. As we see the Shipwright, after he hath brought his Ship to a perfect end, then delivereth it to the Mariners, and taketh no more care thereof; nay, (God hath not so created the World that he is careless of it; but he still preserveth it by his goodness, he still stayeth it in his Creation; for else without his special goodness it could not stand long in this condition. And therefore St. Paul saith, That he preserveth all things, and beareth them up still in his Word, lest they should fall without him to their nothing again, whereof they were made. If his especial goodness were not every where present, every Creature should be out of order, and no Creature should have his property wherein he was first created. He is therefore invisible every where, and in every Creature, and filleth both Heaven and Earth with his Presence. In the Fire to give Heat, in the Water to give Moisture, in the Earth to give Fruit, in the Heart to give his Strength, yea, in our Bread and Drink is he to give us nourishment, where without him the Bread and Drink cannot give sustenance, nor the Herb health, as the Wise Man plainly confesseth it, saying, It is not the increase of Fruits that feedeth Men, but it is thy word, O Lord, which preserveth them that trust in thee. And Moses agreeth to the same, when he saith, Mans life resteth not in Bread only, but in every Word which proceedeth out of Gods mouth.It is neither the Herb nor the Plaister that giveth Health of themselves, but thy Word, O Lord, (saith the Wise Man) which healeth all things. It is not therefore the power of the Croatures which worketh their effects, but the goodness of God which worketh in them. In his Word truly do all things consist. By that same Word that Heaven and Earth were made, by the same are they upholden, maintained, and kept in order (saith St. Peter,) and shall be till Almighty God shall withdraw his Power from them, and speak their dissolution. If it were not thus, that the goodness of God were effectually in his Creatures to rule them, how could it be that the Main Sea, so raging and laboring to over-flow the Earth, could be kept within its bounds and banks as it is? That Holy Man Job evidently spied the goodness of God in this Point, and confessed that if he had not a special goodness to the preservation of the Earth, it could not but shortly be over-flowed of the Sea: How could it be that the Elements, so divers and contrary as they be among themselves, should yet agree and abide together in a concord, without destruction one of another to serve our use, if it came not only of Gods goodness so to temper them? How could the Fire not burn and consume all things, if it were let loose to go whither it would, and not staid in its sphere by the goodness of God, measurably to heat these inferior Creaturs to their riping? Consider the huge Substance of the Earth, so heavy and great as it is: How could it so stand stably in the space as it doth, if Gods goodness reserved it not so for us to travel on? It is thou,O Lord, (saith David,) which hast founded the Earth in its stability, and during thy Word it shall never reel or fall down. Consider the great strong Beasts and Fishes, far passing the strength of Man, how fierce soever they be and strong, yet by the goodness of God they prevail not against us, but are under our subjection, and serve our use. Of whom came the invention thus to subdue them, and make them fit for our Commodities? Was it by Mans Brain? nay, rather this invention came by the goodness of God, which inspired Mans understanding to have his purpose of every Creature. Who was it (saith Job,) that put Will and Wisdom in Mans head, but God only, his goodness? And as the same saith again, I perceive that every Man hath a mind, but it is the inspiration of the Almighty that giveth understanding. It could not be verily (good Christian People) that Man of his own wit upholden, should invent so many and divers devices in all Crafts and Sciences, except the goodness of Almighty God had been present with Men, and had stirred their wits and studies of purpose to know the natures and dispositions of all his Creatures, to serve us sufficiently in our needs and necessities. Yea, not only to serve our necessities, but to serve our pleasures and delight more than necessity requireth. So liberal is Gods goodness to us, to provoke us to thank him, if any hearts we have. The Wise Man in his Contemplation by himself, could not but grant this thing to be true which I reason unto you, In his hands (saith he) be we, and our Words,and all our Wisdom, and all our Sciences and Works of Knowledge; For it is he that gave me the true instruction of his Creatures, both to know the disposition of the World, and the virtues of the Elements, the beginning and end of Times, the change and diversities of them, the course of the Year, the order of the Stars, the natures of Beasts, and the powers of them, the powers of the Wind, and the thoughts of Men, the differences of Planets, the virtue of Roots, and what soever is hid and secret in Nature I learnt it. The Artificer of all these taught me this wisdom; and further he saith, Who can search out the things that be in Heaven? For it is hard for us to search such things as be on Earth, and in daily sight before us. For our Wits and Thoughts (saith he) be imperfect, and our Policies uncertain. No Man can therefore search out the meaning in these things, except thou givest Wisdom, and sendest thy Spirit from above. If the Wise Man thus confesseth all things to be of God, why should not we acknowledge it? and by the knowledge of it, consider our Duty to God-ward, and give him thanks for his goodness? I perceive that I am far here overcharged with the Plenty and Copy of Matter that might be brought in for the proof of this cause. If I should enter to shew how the goodness of Almighty God appeared every where in the Creatures of the World, how marvellous they be in their Creation, how beautiful in their Order, how necessary they be to our use; all with one Voice must needs grant their Author to be none other but Almighty God, his goodness must they needs extol and magnifie every where: To whom be all honor and glory for evermore.

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The Second Part of the Homily for Rogation Week

IN the former Part of this Homily (good Christian People) I have declared to your Contemplation, the great goodness of Almighty God in the Creation of this World, with all the Furniture thereof, for the use and comfort of Man, whereby we might rather be moved to acknowledge our Duty again to his Majesty; and I trust it hath wrought not only belief in you, but also it hath moved you to render your thanks secretly in your hearts to Almighty God for his loving kindness. But yet peradventure some will say that they can agree to this, That all that is good pertaining to the Soul, or whatsoever is created with us in Body should come from God, as from the Author of all goodness, and from none other. But of such things as be without them both, I mean such good things which we call Goods of Fortune, as Riches, Authority, Promotion and Honor; some Men may think that they should come of our industry and diligence, of our labor and travel, rather than supernaturally. Now then consider, good People, if any Author there be of such things concurrent of Mans labor and endeavor, were it meet to ascribe them to any other than to God? As the Paynims, Philosophers, and Poets did Err, which took Fortune, and made her a Goddess to be honored for such things? God forbid (good Christian People,) that this Imagination should earnestly be received of us that be Worshippers of the true God, whose Works and Proceedings be expressed manifestly in his Word. (These be the opinions and sayings of Infidels, not of true Christians; for they indeed (as Job maketh mention) believe and say, That God hath his residence and resting place in the Clouds, and considereth nothing of our matters. Epicures they be that imagine that he walketh about the Coasts of the Heavens, and hath no respect of these inferior things, but that all these things should proceed either by chance or at adventure, or else by disposition of Fortune, and God to have no stroke in them. What other thing is this to say, than as the Fool supposeth in his heart, there is no God? whom we shall none otherwise reprove, than with Gods own Words by the mouth of David, Hear my People (saith he) for I am thy God,thy very God. All the Beasts of the Wood are mine; Sheep and Oxen that wander in the Mountains;I have the knowledge of all the Fowls of the Air; the beauty of the Field is my handy work; mine is the whole circuit of the World; and all the plenty that is in it. And again the Prophet Jeremy,Thinkest thou that I am a God of the place nigh me, (saith the Lord,) and not a God far off? Can a Man hide himself in so secret a corner, that I shall not see him? Do not I fulfill and replenish both Heaven and Earth, saith the Lord? Which of these two should be most believed? Fortune whom they paint to be blind of both eyes, ever unstable and unconstant in her Wheel, in whose hands they say these things be? Or God, in whose hand and power these things be indeed, who for his truth and constancy was yet never reproved; for his sight looketh through Heaven and Earth, and seeth all things pr[?] sently with his eyes. Nothing is too dark or hidden from his knowledge, not the privy thoughts of Mens minds. Truth it is, that God is all Riches, all Power, all Authority, all Health, Wealth and Prosperity, of the which we should have no part without his liberal distribution, and except it came from him above. David first testifieth of Riches and Possessions, If thou givest good luck they shall gather, and if thou openest thy hand they shall be full of goodness, but if thou turnest thy face they shall be troubled. And Solomon saith, It is the blessing of the Lord that maketh rich Men. To this agreeth the Holy Woman Ann, where she saith in her Song, It is the Lord that maketh the poor, and maketh the rich, it is he that promoteth and pulleth down, he can raise a needy Man from his Misery and from the Dunghil, he can lift up a poor Personage to sit with Princes and have the seat of Glory, for all the Coasts of the Earth be his. Now if any Man will ask, What shall it avail us to know that every good gift, as of Nature and Fortune (so called) and every perfect Gift, as of Grace, concerning the Soul, to be of God, and that it is his gift only? Forsooth, for many causes it is convenient for us to know it; for so shall we know (if we confess the truth,) who ought justly to be thanked for them. Our Pride shall be thereby abated, perceiving nought to come of our selves but Sin and Vice; if any goodness be in us, to refer all laud and praise for the same to Almighty God. It shall make us not advance our selves before our Neighbor, not despise him for that he hath fewer gifts, seeing God giveth his gifts where he will. It shall make us by the consideration of our gifts, not to extol our selves before our Neighbors. It shall make the Wise Man not to glory of his Wisdom, nor the Strong Man in his Strength,nor the Rich to glory in his Riches, but in the Living God, which is the Author of all these; Lest if we should do so, we might be rebuked with the words of St. Paul,What hast thou that thou hast not received? and if thou hast received it, why gloriest thou in thy self, as though thou hadst not received it? To confess that all good things come from Almighty God, is a great Point of Wisdom my Friends: For so confessing, we know whither to resort for to have them, if we want, as St. James biddeth us, saying, If any Man wanteth the gift of Wisdom,let him ask it of God that gives it, and it shall be given him. As the Wise Man in the want of such a like gift, made his recourse to God for it, as he testifieth in his Book: After I knew (saith he) that otherwise I could not be chast, except God granted it, (and this was as he there writeth, high wisdom to know whose gift it was,) I made hast to the Lord, & earnestly besought him, even from the Roots of my Heart to have it. I would to God (my Friends) that in our wants and necessities we would go to God, as St. James biddeth, and as the Wise Man teacheth us that he did. I would we believed stedfastly that God only gives them; if we did, we should not seek our want and necessity of the Devil and his Ministers so oft as we do, as daily experience declareth it. For if we stand in necessity of Corporal Health, whither go the common People but to Charms, Witchcrafts, and other delusions of the Devil? If we knew that God were the Author of this gift, we would only use his means appointed, and bide his leisure till he thought it good for us to have it given: If the Merchant and Worldly Occupier knew that God is the giver of Riches, he would content himself with so much as by just means approved of God, he could get to his Living, and would be no richer than truth would suffer him, he would never procure his gain, and ask his Goods at the Devils hand. Godforbid ye will say, that any Man should take his Riches of the Devil. Verily, so many as increase themselves by Usury, by Extortion, by Perjury, by Stealth, by Deceits and Craft, they have their Goods of the Devils gift. And all they that give themselves to such means, and have renounced the true means that God hath appointed, have forsaken him, and are become Worshippers of the Devil, to have their lucres and advantages. They be such as kneel down to the Devil at his bidding, and worship him; for he promiseth them for so doing, that he will give them the World and the Goods therein. They cannot otherwise better serve the Devil than to do his Pleasure and Commandment; and his Motion and Will it is to have us forsake the Truth, and betake us to Falshood, to Lies and Perjuries. They therefore which believe perfectly in their heart that God is to be honored and requested for the gift of all things necessary, would use none other means to relieve their necessities but Truth and Verity, and would serve God to have competency of all things necessary. The Man in his need would not relieve his want by Stealth. The Woman would not relieve her necessity and poverty by giving her Body to other in Adultery for gain. If God be the Author indeed of Life, Health, Riches and Welfare, let us make our recourse to him as the Author, and we shall have it, saith St. James. Yea, it is high wisdom (by the Wise Man) therefore to know whose gift it is, for many other skills, it is wsdom to know and believe that all goodness and graces be of God, as the Author. Which thing well considered, must needs make us think that we shall make account for that which God giveth us to possess, and therefore shall make us to be more diligent well to spend them to Gods glory, and to the profit of our Neighbor, that we may make a good account at the last, and be praised for good Stewards, that we may hear these words of our Judge, Well done good servant & faithful, thou hast been faithful in little, I will make thee Ruler over much, go into thy Masters joy. Besides, to believe certainly God to be the Author of all gifts that we have, shall make us to be in silence and patience when they be taken again from us. For as God of his mercy doth grant us them to use, so otherwhiles he doth justly take them again from us, to prove our Patience, to exercise our Faith, and by the means of the taking away of a few, to bestow the more warily those that remain, to teach us to use them the more to his Glory, after he giveth them to us again. Many there be, that with Mouth can say, that they believe that God is the Author of every good Gift that they have; but in the time of Temptation they go back from this Belief. They say it in word, but deny it in deed. Consider the custom of the World, and see whether it be not true. Behold the rich Man that is indued with Substance, if by any Adversity his Goods be taken from him, how fumeth and fretteth he? How murmureth he and despaireth? He that hath the gift of good Reputation, if his Name be any thing touched by the Detractor, how unquiet is he? How busie to revenge his despite? If a Man hath a gift of Wisdom, and fortune to be taken of some evil Willer for a Fool, and is so reported? How much doth it grieve him to be so esteemed? Think ye that these believe constantly that God is the Author of these gifts? If they believe it verily, why should they not patiently suffer God to take away his gifts again, which he gave them freely, and lent for a time? But ye will say, I could be content to resign to God such Gifts, if he took them again from me: But now are they taken from me by evil chances and false shrews, by naughty wretches, how should I take this thing patiently? To this may be answered, that Almighty God is of his nature invisible, and cometh to no Man visible after the manner of Man, to take away his Gifts that he lent. But in this point whatsoever God doth, he bringeth it about by his instruments ordained thereto. He hath good Angels, he hath evil Angels, he hath good Men, and he hath evil Men, he hath Hail and Rain, he hath Wind and Thunder, he hath Heat and Cold. Innumerable instruments hath he, and messengers, by whom again he asketh such Gifts as he committeth to our trust, as the Wife man confesseth, The Creature must needs wait to serve his Maker, to be fierce against unjust Men to their Punishment. For as the same Author saith, He Armeth the Creatrue, to revenge his Enemies, and otherwhiles to the probation of our Faith, stirreth he up such storms. And therefore by what mean and instrument soever God takes from us his Gifts, we must patiently take Gods Judgment in worth, and acknowledge him to be the Taker and Giver, as Job saith, The Lord gave, and the Lord took, when yet his Enemies drove his Cattle away, and when the Devil slew his Children, and afflicted his Body with grievous Sickness. Such meekness was in that holy King and Prophet David, when he was reviled of Shimei in the presence of all his Host, he took it patiently, and reviled not again, but as confessing God to be the Author of his Innocency and good Name, and offering it to be at his pleasure: Let him alone (saith he to one of his Servants that would have revenged such despite) for God hath commanded him to curse David, and peradventure God intendeth thereby to render me some good turn for this curse of him to day. And though the Minister other whiles doth evil in his Act, proceeding of Malice, yet forasmuch as God turneth his evil act to a proof of our Patience, we should rather submit our selves in Patience, than to have indignation at Gods Rod, which peradventure when he hath corrected us to our nurture, he will cast it into the fire, as it deserveth. Let us in like manner truly acknowledge all our Gifts and Prerogatives, to be so Gods Gifts, that we shall be ready to resign them up at his Will and Pleasure again. Let us throughout our whole Lives confess all good things to come from God, of what Name or Nature soever they be, not of these corruptible things only, whereof I have now last spoken, but much more of all Spiritual Graces behoveable for our Soul, without whose Goodness no Man is called to Faith or staid therein, as I shall hereafter in the next part of this Homily declare to you. In the mean season forget not what hath already been spoken to you, forget not to be conformable in your judgments to the truth of his Doctrin, and forget not to practise the same in the whole state of your Life, whereby ye shall obtain the blessing promised by our Saviour Christ: Blessed are they which hear the Word of God, and fulfil it in Life. Which blessing he grant to us all, who reigneth over all, one God in Trinity, the Father, the Son, and the Holy Ghost; To whom be all Honor and Glory for ever. Amen.

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The Third Part of the Homily for Rogation-Week

I Promised to you to declare, that all Spiritual Gifts and Graces come specially from God. Let us consider the truth of this matter, and hear what is testified first of the gift of Faith, the first entry into a Christian Life, without which no Man can please God. For St. Paul confesseth it plainly to be Gods gift, saying, Faith is the gift of God. And again, St. Peter saith, It is of Gods power that ye be kept through Faith to Salvation. It is of the goodness of God that we falter not in our hope unto him. It is verily Gods work in us, the Charity wherewith we love our Brethren. If after our fall we Repent, it is by him that we Repent, which reacheth forth his Merciful Hand to raise us up. If we have any Will to rise, it is he that preventeth our Will, and disposeth us thereto. If after Contrition we feel our Consciences at peace with God through remission of our sin, and so be reconciled again to his favor, and hope to be his Children, and Inheritors of Everlasting Life: Who worketh these great Miracles in us? Our Worthiness, our Deservings and Endeavors, our Wits and Vertue? Nay verily, St. Paul will not suffer Flesh and Clay to presume to such Arrogancy, and therefore saith, All is of God which hath reconciled us to himself by Jesus Christ. For God was in Christ when he reconciled the World unto himself. God the Father of all Mercy, wrought this high benefit unto us, not by his own Person, but by a mean, by no less a mean than his only beloved Son, whom he spared not from any pain and travail that might do us good. For upon him he put our Sins, and upon him he made our Ransom, him he made the mean betwixt us and himself, whose mediation was so acceptable to God the Father, through his absolute and perfect Obedience, that he took his Act for a full satisfaction of all our Disobedience and Rebellion, whose Righteousness he took to weigh against our Sins, whose Redemption he would have stand against our Damnation. In this Point, what have we to muse within our selves, good Friends? I think no less that that which St. Paul said in remembrance of this wonderful goodness of God, Thanks be to Almighty God,through Jesus Christ our Lord: for it is he, for whose sake we received this high gift of Grace. For as by him (being the Everlasting Wisdom) he wrought all the World, and that is contained therein. So by him only and wholly, would he have all things restored again in Heaven and Earth. By this our Heavenly Mediator, therefore do we know the Favor and Mercy of God the Father; by him know we his Will and Pleasure towards us, For he is the brightness of his Fathers Glory, and a very clear Image and Pattern of his Substance. It is he whom the Father in Heaven delighteth to have for his well beloved Son, whom he Authorized to be our Teacher, whom he charged us to hear, saying, Hear him. It is he by whom the Father of Heaven doth bless us with all Spiritual and Heavenly gifts, for whose sake and favor (writeth St. John) we have received Grace and Favor. To this our Saviour and Mediator, hath God the Father given the Power of Heaven and Earth, and the whole Jurisdiction and Authority, to destribute his Goods and Gifts committed to him; for so writeth the Apostle, To every one of us is Grace given, according to the measure of Christs giving. And thereupon to execute his Authority committed, after that he had brought Sin and the Devil to Captivity, to be no more hurtful to his Members, he ascended up to his Father again, and from thence sent liberal Gifts to his welbeloved Servants, and hath still the power to the Worlds end, to distribute his Fathers Gifts continually in his Church, to the establishment and comfort thereof. And by him hath Almighty God decreed to dissolve the World, to call all before him, to judge both the Quick and the Dead, and finally by him shall he Condemn the Wicked to Eternal Fire in Hell, and give the Good Eternal Life, and set them assuredly in presence with him in Heaven for evermore. Thus ye see how all is of God, by his Son Christ our Lord and Saviour. Remember I say once again your Duty of Thanks, let them be never to want, still injoyn your self to continue in Thanksgiving, ye can offer to God no better Sacrifice: For he saith himself, It is the Sacrifice of Praise and Thanks that shall honor me, Which thing was well perceived of that holy Prophet David, when he so earnestly spake to himself thus, O my Soul bless thou the Lord, and all that is within me, bless his holy Name. I say once again, O my Soul bless thou the Lord, and never forget his manifold rewards. God give us Grace (good People) to know these things, and to feel them in our Hearts. This knowledge and feeling is not in our selves, by our selves it is not possible to come by it, a great pity it were that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful Spirit, the Holy Ghost, which proceedeth from our Father of Mercy, and from our Mediator Christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the goodness of God declared unto us, to our Salvation. For without his lively and secret inspiration, can we not once so much as speak the Name of our Mediator, as St. Paul plainly testifieth; No Man can once Name our Lord Jesus Christ, but in the Holy Ghost. Much less should we be able to believe and know these great Mysteries that be opened to us by Christ. St. Paul saith, That no Man can know what is of God,but the Spirit of God. As for us (saith he) we have received not the Spirit of the World, but the Spirit which is of God; for this purpose, That in that holy Spirit, we might know the things that be given us by Christ. The Wise man saith, that in the Power and Vertue of the Holy Ghost, resteth all Wisdom and all Ability to know God, and to please him. For he waiteth thus: We know that it is not in Mans power to guide his goings.No Man can know thy Pleasure, except thou givest Wisdom, and sendest thy holy Spirit from above. Send him down therefore (prayeth he to God) from the holy Heavens, and from the Throne of thy Majesty, that he may be with me, and labor with me, that so I may know what is acceptable before thee. Let us with so good Heart Pray, as he did, and we shall not fail but to have his assistance. For he is soon seen of them that love him, he will be found of them that seek him; for very liberal and gentle is the Spirit of Wisdom. In his power shall we have sufficient Abilty to know our Duty to God, in him shall we be comforted and encouraged to walk in our Duty; in him shall we be meet vessels to receive the Grace of Almighty God; for it is he that purgeth and purifieth the mind by his secret working. And he only is present every where by his invisible Power, and containeth all things in his Dominion. He lightneth the Heart to conceive worthy thoughts to Almighty God; he sitteth in the Tongue of Man to stir him to speak his Honor; no Language is hid from him, for he hath the knowledge of all Speech, he only Ministreth Spiritual strength to the powers of our Soul and Body. To hold the way which God had prepared for us to walk rightly in our Journey, we must acknowledge that it is in the power of his Spirit which helpeth our infirmity. That we may boldly come in Prayer, and call upon Almighty God as our Father, it is by this holy Spirit, which maketh intercession for us with continual Sighs. If any Gift we have wherewith we may work to the Glory of God, and profit of our Neighbor, all is wrought by this own and self same Spirit, which maketh his distributions peculiarly to every Man as he will. If any Wisdom we have, it is not of our selves, we cannot glory therein, as begun of our selves, but we ought to glory in God, from whom it came to us, as the Prophet Jeremy writeth, Let him that rejoyceth, rejoyce in this, that he understandeth and knoweth me, for I am the Lord which sheweth Mercy, Judgment, and Righteousness in the Earth, for in these things I delight, saith the Lord. This Wisdom cannot be attained, but by the direction of the Spirit of God, and therefore it is called Spiritual Wisdom. And no where can we more certainly search for the knowledge of this Will of God (by the which we must direct all our Works and Deeds) but in the holy Scriptures, for they be they that testifie of him, saith our Saviour Christ. It may be called Knowledg and Learning, that is other where gotten without the Word; but the Wise Man plainly testifieth, that they all be but Vain, which have not in them the Wisdom of God. We see to what Vanity the Old Philosophers came, who were destitute of this Science, gotten and searched for in his Word. We see what Vanity the School Doctrin is mixed with, for that in this Word they sought not the Will of God, but rather the Will of Reason, the Trade of Custom, the Path of the Fathers, the Practice of the Church; Let us therefore Read and Revolve the holy Scripture both Day and Night, For blessed is he that hath his whole meditation therein. It is that which giveth light to our Feet to walk by. It is that which giveth Wisdom to the simple and ignorant. In it may we find Eternal Life.

In the holy Scriptures find we Christ, in Christ find we God; for he it is that is the express Image of the Father. He that seeth Christ, seeth the Father. And contrariwise, as St. Jerome saith, the ignorance of the Scripture, is the ignorance of Christ. Not to know Christ, is to be in darkness, in the midst of our Worldly and Carnal light of Reason and Philosophy. To be without Christ, is to be in foolishness: For he is the only Wisdom of the Father, in whom it pleased him, that all fulness and perfection should dwell. With whom whosoever is endued in Heart by Faith, and rooted fast in Charity, hath laid a sure Foundation to build on, whereby he may be able to comprehend with all Saints, what is the breadth, length, and depth, and to know the love of Christ. This universal and absolute knowledge, is that Wisdom which St. Paul wisheth these Ephesians to have, as under Heaven the greatest treasure that can be obtained. For of this Wisdom the Wise Man writeth thus of his experience; All good things came to me together with her, and innumerable Riches through her hands. And addeth more in that same place, She is the Mother of all these things; for she is an infinite treasure unto Men, which whoso use, become partakers of the love of God. I might with many words move some of this audience to search for this Wisdom, to sequester their Reason, to follow Gods Commandment, to cast from them the Wits of their Brains, to favor this Wisdom, to renounce the Wisdom and Policy of this fond World, to taste and Savor of that whereunto the Favor and Will of God hath called them, and willeth us finally to enjoy by his Favor, if we would give ear. But I will haste to the Third Part of my Text, wherein is expressed further in Sapience, how God giveth his Elect understanding of the motions of the Heavens, of the alteration and circumstances of Time. Which as it followeth in words more plentiful in the Text which I have last cited unto you, so it must needs follow in them that be endued with this Spiritual Wisdom. For as they can search where to find this Wisdom, and know of whom to ask it: So know they again that in time it is found, and can therefore temper themselves to the occasion of the time, to suffer no time to pass away, wherein they may labor for this Wisdom. And to encrease therein, they know how God of his infinite Mercy and lenity giveth all Men here time and place of Repentance. And they see how the Wicked (as Job writeth) abuse the same to their Pride, and therefore do the Godly take the better hold of the time, to redeem it out of such use as it is spoiled in by the Wicked. They which have this Wisdom of God, can gather by the diligent and earnest study of the Worldlings of this present life, how they wait their times, and apply themselves, to every occasion of time, and to get Riches, to encrease their Lands and Patrimony. They see the time pass away, and therefore take hold on it, in such wise, that otherwhiles they will with loss of their sleep and ease, with suffering many pains, catch the offer of their time, knowing that that which is past cannot be returned again; Repentance may follow, but remedy is none. Why should not they then that be Spiritually Wise in their Generation, wait their time, to encrease as fast in their state, to win and gain Everlastingly? They reason what a brute forgetfulness it were in Man endued with Reason, to be ignorant of their Times and Tides, when they see the Turtle Dove, the Stork, and the Swallow to wait their times, as Jeremy saith, The Stork in the Air knoweth her appointed times, the Turtle, the Grane, and the Swallow observe the time of their coming: but my People knoweth not the judgment of the Lord. St. Paul willeth us to redeem the time, because the days are evil. It is not the Counsel of St. Paul only, but of all other that ever gave precepts of Wisdom.

There is no Precept more seriously given and commanded, than to know the time. Yea, Christian Men for that they hear how grievously God complaineth, and threatneth in the Scriptures them which will not know the time of his Visitations, are learned thereby, the rather earnestly to apply themselves thereunto. After our Saviour Christ had Prophesied with weeping Tears of the destruction of Jerusalem, at the last he putteth the cause: For that thou hast not known the time of thy Visitation. O England, ponder the time of Gods merciful Visitation, which is shewed thee from day to day, and yet will not regard it, neither wilt thou with his Punishment be driven to thy Duty, nor with his benefits be provoked to Thanks! If thou knewest what may fall upon thee for thy unthankfulness, thou wouldst provide for thy Peace. Brethren, howsoever the World, in generality is forgetful of God, let us Particularly attend to our time, and win the time with diligence, and apply our selves to the Light and Grace that is afforded us; let us, if Gods Favor and Judgments which he worketh in our time, cannot stir us to call home to our selves to do that belonging to our Salvation, at the least way, let the malice of the Devil, the naughtiness of the World, which we see exercised in these perilous and last times, wherein we see our days so dangerously set, provoke us to watch diligently to our vocation, to walk and go forward therein.

Let the misery and short transitory joys spied in the casualty of our days, move us while we have them in our hands, and seriously stir us to be wise, and to expend the gracious good Will of God to us ward, which all the day long stretched out his Hands (as the Prophet saith) unto us, for the most part his merciful Hands, sometime his heavy Hands, that we being learned thereby, may escape the danger that must needs fall on the unjust, who lead their days in felicity and pleasure, without the knowing of Gods Will toward them, but suddenly they go down into Hell. Let us be found Watchers, found in the Peace of the Lord, that at the last Day we may be found without spot, and blameless; yea, let us endeavor our selves (good Christian People) diligently to keep the presence of his holy Spirit. Let us renounce all uncleanness, for he is the Spirit of Purity. Let us avoid all hypocrisie, for this holy Spirit will flee from that which is feigned. Cast we off all malice and all evil will, for this Spirit will never enter into an evil willing Soul. Let us cast away all the whole lump of sin that standeth about us, for he will never dwell in that Body that is subdued to sin. We cannot be seen Thankful to Almighty God, and work such despight to the Spirit of Grace, by whom we be Sanctified. If we do our endeavor, we shall not need to fear. We shall be able to overcome all our Enemies that fight against us. Only let us apply our selves to accept the Grace that is offered us. Of Almighty God we have comfort by his Goodness, of our Saviour Christs Mediation we may be sure. And this holy Spirit will suggest unto us that shall be wholsome, and comfort us in all things. Therefore it cannot be but true that St. Paul affirmeth; Of him, by him, and in him be all things, and in him (after this transitory life well passed) shall we have all things. For St. Paul saith, When the Son of God shall subdue all things unto him, then shall God be all in all. If ye will know how God shall be all in all, verily after this sense may we understand it: In this World ye see that we be fain to borrow many things to our necessity, of many Creatures; there is no one thing that sufficeth all our necessities. If we be an Hungred, we lust for Bread. If we be Athirst, we seek to be refreshed with Ale or Wine. If we be Cold, we seek for Cloth. If we be Sick, we seek to the Physitian. If we be in Heaviness, we seek for Comfort of our Friends, or of Company; so that there is no one Creature by it self that can content all our wants and desires. But in the World to come, in that Everlasting Felicity, we shall no more beg and seek our particular Comforts and Commodities of divers Creatures; but we shall possess all that we can ask and desire, in God, and God shall be to us all things. He shall be to us both Father and Mother, he shall be Bread and Drink, Cloth, Physician, Comfort; he shall be all things to us, and that of much more blessed fashion, and more sufficient contentation, than ever these Creatures were unto us, with much more declaration than ever Mans declaration, than ever Mans reason is able to conceive. The Eye of Man is not able to behold,nor his Ear can hear, nor it can be compassed in the Heart of Man, what joy it is that God hath prepared for them that love him.

Let us all conclude then with one voice with the words of St. Paul, To him which is able to do abundantly beyond our desires and thoughts, according to the power working in us, be Glory and Praise in his Church by Christ Jesus for ever, World without end. Amen.

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