HOMILY FOR ROGATION WEEK

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

Edited to 2003 American English* by Curtis I. Caldwell on 24 November 2003

 

  A HOMILY FOR THE 
days of Rogation1 Week.
 That all good things come from God.

For the Rogation-days.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]


I am intending this day (good devout Christian people) to declare to you the most deserved praise and commendation of Almighty God, not only in the consideration of the marvelous creation of this world, or for conversation 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 bestows 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 remembered 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 discuss, and so profitable for you to hear, I trust I shall not need with much circumstance of words to stir you to give your attention to hear what shall be said. Only I would wish your affection inflamed in secret manner within yourself, to raise up some emotion of thanksgiving to the goodness of Almighty God, in every such point as shall be opened by my declaration particularly to you. For else what shall it avail us to hear and know the great goodness of God towards us, to know that whatever is good, proceeds from him, as from the principal fountain and the only author, or to know that whatever is sent from him, is necessarily good and wholesome, if the hearing of such matter moves us no further but to only know it? What avails it the wise men of the world to have knowledge of the power and divinity of God, by the secret inspiration of him, where they did not honor and glorify 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 God's hands, but utter forsaking of him? And so forsaken of God, they could not but fall into extreme ignorance and error. And although they much esteemed themselves in their wits and knowledge, and gloried in their wisdom, yet they vanished away blindly, in their thoughts became fools, and perished in their folly. There can be no other end of such as draws near to God by knowledge, and yet depart from him in unthankfulness, but utter destruction. This experience David saw in his days. For in his Psalm he said, "Behold, they who withdraw themselves from you shall perish, for you have destroyed them all that are strayed from you" (Psalm 73:27).

This experience was perceived to be true, by that holy prophet Jeremiah, "Oh Lord" (said he) "whatever they are that forsake you shall be confounded, they that depart from you shall be written in the earth and soon forgotten" (Jeremiah 17:13). It is useless (good people) to hear the goodness of God declared to us, if our hearts are not inflamed thereby to honor and thank him. The Jews who were God's elect people did not profit 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 reject the manner of these previous examples, and follow rather the example of that holy apostle Saint Paul, who when in a deep meditation he did behold the marvelous proceedings of Almighty God, and considered his infinite goodness in the ordering of his creatures, he burst out into this conclusion, "Surely" (said he) "of him, by him, and in him, are all things." And this once pronounced, he stuck not still at this point, but forthwith thereupon joined to these words, "To him be glory and praise for ever. Amen" (Romans 11:36).

Upon the ground of which words of Saint Paul (good audience) I intend to build my exhortation of this day to you. Wherein I shall do my endeavor first to prove to you that all good things come down to us from above from the Father of light. Secondly, that Jesus Christ, his Son and our Savior, is the means by whom we receive his liberal goodness. Thirdly, that in the power and virtue of the Holy Ghost, we be made suitable and able to receive his gifts and graces. Which things distinctly and advisedly considered in our minds, necessarily compels us in most low reverence, after our bounden duty, always to render him thanks again, in some witness of our good hearts for his rewards to 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 comes every good gift, and every perfect gift, by the mediation of his well beloved Son our Savior, that we may be assisted with the presence of his Holy Spirit, and profitably on both parts, to demean our selves in speaking and hearkening to the salvation of our souls.

In the beginning of my speaking to you, (good Christian people) suppose not that I take upon myself to declare to you the excellent power, or the incomparable wisdom of Almighty God, as though I would have you believe that it might be expressed to you by words. No, it may not be thought that such a thing may be comprehended by man's words which is incomprehensible. And too much arrogance it were for dust and ashes, to think that he can worthily make known his maker. It far passes the dark understanding and wisdom of a mortal man to speak sufficiently of that divine majesty which the angels cannot understand. We shall therefore set aside speaking of the profound and unsearchable nature of Almighty God, rather acknowledging our weakness than rashly to attempt that which is above all man's capacity to encompass. It shall better suffice us in low humility to reverence and dread his majesty, which we can not comprise, than by overmuch curious searching to be overcharged 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 are 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 are 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 compels 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 counsel with him, nor any to ask the reason of his doing. For he may do what he likes, and none can resist him (Daniel 4:35, 11:16). For he works all things in his secret judgment to his own pleasure, yes, even the wicked to damnation said Solomon (Proverbs 16:4). By the reason of this nature, he is called in Scripture a consuming fire (Hebrews 12:29). He is called a terrible and fearful God. Of this behalf therefore, we have no familiarity, no access to him, but his goodness again tempers the rigor of his high power, and makes us bold, and puts us in hope that he will be conversant with us, and easy unto us.

It is his goodness that moves him to say in Scripture, "It is my delight to be with the children of men" (Proverbs 8:31). It is his goodness that moves him to call us unto him, to offer us his friendship and presence. It is his goodness that patiently permits our straying from him, and allows us long, to win us to repentance. It is of his goodness that we are 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 much more nearness to salvation, where we might have been born (if his goodness had not been) among the pagans, clean void from God, and the hope of everlasting life. And what other thing does his loving and gentle voice spoken in his Word, where he calls us to his presence and friendship, but declare his goodness, only without regard of our worthiness? And what other thing stirs 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 amount of deserving on our part? Let them all come together that be now glorified in heaven, and let us hear what answer they will make in these points mentioned previously, whether their first creation was in God's goodness, or of themselves. Certainly, David would answer for them all, and say, "Know you for surety, even the Lord is God, he has made us, and not we our selves." [Psalm 100:2] If they were asked again, who should be thanked for their regeneration? For their justification? And for their salvation? Whether by their merits, or by God's goodness only? Although in this point, every one confesses 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 choose but say, "Not to us, Oh Lord, not to us, but to your name give all the thanks, for your loving mercy, and for your truth's 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 testify this matter, that in the mouth of two or three may the truth be known.

Verily that holy Prophet Isaiah bears record, and says, Oh Lord, it is you of your goodness that has wrought all our works in us, not we our selves (Isaiah 26:12). And to uphold the truth of this matter, against all judges and hypocrites, which rob Almighty God of his honor, and ascribe it to themselves, Saint Paul brings in his belief: "We are not" (said he) "sufficient of ourselves, as of ourselves once to think any thing, but all our qualifications are of God's goodness" (2 Corinthians 3:5). "For he it is in whom we have all our being, our living, and moving "(Acts 17:28). If you 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 said, "Of your liberal hand, Oh Lord, we have received that we gave to you." If this holy company therefore confess so constantly, that all the goods and graces wherewith they were endued in soul, came of the goodness of God only, what more can be said to prove that all that is good comes from Almighty God? Is it meet to think that all spiritual goodness comes from God above only, and that other good things, either of nature or of fortune (as we call them) comes of any other cause? Does God of his goodness adorn the soul with all the powers thereof, as it is, and comes the gifts of the body, wherewith it is endued, from any other? If he does more, cannot he do less? To justify a sinner, to create him new from a wicked person to a righteous man, is a greater act (said St. Augustine) than to make such a new heaven and earth as is already made. We must agree, that whatever 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 has created all this whole universal world as it is, and thus once made, has given it up to be ruled and used after our own will and contrivance, and so takes no more charge therefore. As we see the shipwright, after he has brought his ship to a perfect end, then delivers it to the mariners, and takes no more care thereof. No, God has not so created the world, that he is careless of it, but he still preserves it by his goodness. He still sustains it in his creation. For else without his special goodness, it could not stand long in his condition. And therefore Saint Paul said, "That he preserves all things, and bears them up still in his word" (Hebrews 1:3), 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 fulfills 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, yes 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 confesses it, saying, "It is not the increase of fruits that feeds men, but it is your word (Oh Lord) which preserves them that trust in you" (Apocrypha. Wisdom 16:26). And Moses agrees to the same, when he said, "Man's life rests not in bread only, but in every word which proceeds out of God's mouth" (Deuteronomy 8:3). It is neither the herb nor the plaster, that gives health of themselves, but your word, Oh Lord" (said the wise man) "which heals all things" (Apocrypha. Wisdom 16:12). It is not therefore the power of the creatures which works their effects, but the goodness of God which works in them. In his word truly does all things consist. By that same word that heaven and earth were made, by the same are they upheld, maintained, and kept in order (said St. Peter) and shall be until Almighty God shall withdraw his power from them, and speak their dissolution (2 Peter 3:7). If it were not thus, that the goodness of God were effectually in his creatures to rule them, how could it be that the ocean, so raging and laboring to overflow the earth, could be kept within his bounds and banks as it is? That holy man Job evidently discovered 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 overflowed by the sea. How could it be that the elements, so diverse and contrary as they are among themselves, should yet agree and abide together in harmony, without destruction one of another to serve our use, if it came not only of God's 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 held in its sphere by the goodness of God, moderately to heat these inferior creatures 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 does, if God's goodness reserved it not so for us to travel on? "It is you Oh Lord" (said David) "who has founded the earth in its stability, and during your Word, it shall never stagger or fall down" (Psalms 104:5). Consider the great strong beasts and fish, far passing the strength of man, however fierce they are, 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 man's brain- no, rather this invention came by the goodness of God, which inspired man's understanding to have his purpose of every creature. "Who was it" (said Job) "that put will and wisdom in man's head, but God only his goodness" (Job 38:36)? And as Job said again, "I perceive that every man has a mind, but it is the inspiration of the Almighty that gives understanding." It could not be true (good Christian people) that man of his own wit upheld, should invent so many and diverse 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 nature and disposition of all his creatures, to serve us sufficiently in our needs and necessities. Yes, not only to serve our necessities, but to serve our pleasures and delight, more than necessity requires. So liberal is God's 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 that I reason unto you. "In his hands" (said he) "are we, and our words, and all our wisdom, and all our sciences and works of knowledge" (Apocrypha. Wisdom 7:16). 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 power of the winds, and thoughts of men, the differences of planets, the virtue of roots, and whatever is hid and secret in nature, I learned it. The one who creates skillfully of all these taught me this wisdom (Apocrypha. Wisdom 9:13-17). And further he said, Who can search out the things that are in heaven? For it is hard for us to search such things as are on earth, and in daily sight before us. For our wits and thoughts (said he) are imperfect, and our policies uncertain. No man can therefore search out the meaning in these things, except you give wisdom, and send your Spirit from above. If the wise man thus confesses all things to be of God, why should not we acknowledge it? And by the knowledge of it, consider our duty toward God, 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 show how the goodness of Almighty God appeared everywhere in the creatures of the world, how marvelous they are in their creation, how beautiful in their order, how necessary they are to our use, all with one voice must necessarily grant their author to be none other but Almighty God. His goodness must they necessarily extol and magnify every where, to whom be all honor and glory for evermore.

The second part of the Homily for Rogation week. In the former part of this homily (good Christian people) I have declared for 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 has wrought not only belief in you, but also it has moved you to render your thanks secretly in your hearts to Almighty God for his loving kindness. But yet perhaps some will say, that they can agree to this, that all that is good pertaining to the soul, or whatever 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 by our industry and diligence, by our labor and travail, rather then supernaturally. Now then consider, good people, if any author there is of such things concurrent of man's labor and endeavor, were it appropriate to ascribe them to any other than to God? As the pagan's 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 are worshippers of the true God, whose works and proceedings are expressed manifestly in his Word. These are the opinions and sayings of infidels, not of true God, whose works and proceedings are expressed manifestly in his word. These are the opinions and sayings of infidels, not of true Christians. For they indeed (as Job makes mention) believe and say, that God has his residence and resting place in the clouds, and considers nothing of our matters (Job 22:14). Epicureans they are that imagine that he walks about the coasts of the heavens, and has 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 supposes in his heart, there is no God" (Psalms 14:1)? Whom we shall not otherwise reprove, than with God's own words by the mouth of David. "Hear my people" (said he) "for I am your God, your very God. All the beasts of the woods 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" (Psalms 50:7-12). And again the prophet Jeremiah, "Think you that I am a God of the place near me" (said 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, said the Lord" (Jeremiah 23:23-24)? Which of these two should be most believed? Fortune whom they paint to be blind of both eyes, ever unstable and inconstant in her wheel, in whose hands they say these things are? Or God, in whose hand and power these things are indeed, who for his truth and constancy was yet never reproved? For his sight looks through heaven and earth, and sees all things presently with his eyes. Nothing is too dark or hidden from his knowledge, not the private thoughts of men's minds. Truth it is, that God is all riches, all power, all authority, all health, wealth, and prosperity, of which we should have no part without his liberal distribution, and except it came from him above. David first testifies of riches and possessions: "If you give good luck, they shall gather, and if you open your hand, they shall be full of goodness. But if you turn your face they shall be troubled " (Psalms 104:28-29). And Solomon said, "It is the blessing of the Lord that makes rich men" (Proverbs 10:22). To this agrees that holy woman Hannah, where she said in her song: "It is the Lord that makes the poor, and makes the rich. It is he that promotes and pulls down. He can raise a needy man from his misery and from the dunghill. He can lift up a poor personage to sit with princes, and have the seat of glory, for all the coasts of the earth are his" (1 Samuel 2:7-8). 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? Certainly 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 nothing to come of ourselves but sin and vice, if any goodness is in us, to refer all laude and praise for the same to Almighty God. It shall make us to advance ourselves before our neighbor, to despise him for that he has fewer gifts, seeing God gives his gifts where he will. It shall make us by the consideration of our gifts, not to extol ourselves before our neighbors. It shall make the wise man not to glory by his wisdom, nor the strong man in his strength, nor the rich to glory in his riches (Jeremiah 9:23), 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 Saint Paul, "What have you, that you have not received? And if you have received it, why glory you in yourself, as though you had not received it?" (1 Corinthians 4:7) To confess that all good things comes 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 Saint James bids us, saying, "If any man wants the gift of wisdom, let him ask it of God that gives it, and it shall be given him" (James 1:5). As the wise man in the want of such a similar gift, made his recourse to God for it, as he testifies in his book, "After I knew" (said he) "that otherwise I could not be chaste, except God granted it," (and this was as he there writes, high wisdom to know whose gift it was) "I made haste to the Lord, and earnestly besought him, even from the roots of my heart, to have it" (Apocrypha. Wisdom 8:21). I wish to God (my friends) that in our wants and necessities, we would go to God, as Saint James bids, and as the wise man teaches us that he did. I wish we believed steadfastly that God only gives them. If we did, we should not seek our want and necessity of the devil and his ministers so often as we do, as daily experience declares it. For if we stand in necessity of bodily health, whither go the common people, but to charms, witchcraft and other delusions of the devil? If we knew that God were the author of this gift, we would only use his appointed means, and bide his leisure, until 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 devil's hand. God forbid, you will say, that any man should take his riches of the devil. Truly so many as increase them selves by usury, by extortion, by perjury, by stealth, by deceit and fraud, they have their goods of the devil's gift. And all they that give themselves to such means, and have renounced the true means that God has appointed, have forsaken him, and have become worshippers of the devil, to have their profits and advantages. They are such as kneel down to the devil at his bidding, and worship him. For he promises 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 lead us to falsehood, 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 no other means to relieve their necessities but truth and reality, 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 another in adultery for gain. If God is the author indeed of life, health, riches, and welfare, let us make our recourse to him, as the author, and we shall have it, said Saint James. Yes, it is high wisdom by the wise man therefore to know whose gift it is, for many other skills it is wisdom to know and believe that all goodness and graces are of God, as the author. Which thing well considered, necessarily makes us think that we shall make account for that which God gives us to possess, and therefore shall make us to be more diligent well to spend them to God's 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 and faithful, you have been faithful in little. I will make you ruler over much. Go in into the Master's joy" (Matthew 25:21). Besides, to believe certainly God to is the author of all the gifts that we have, shall make us to be in silence and patience when they are taken again from us. For as God of his mercy grants us them to use, so other times he justly takes them again from us, to test our patience, to exercise our faith, and by the means of taking away of a few, to bestow more warily those that remain, to teach us to use them more to his glory, after he gives them to us again. Many there are 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 is not true. Behold the rich man that is endued with substance, if by any adversity his goods are taken from him, how fumes and frets he? How murmurs he and despairs? He that has the gift of good reputation, if his name is anything touched by the detractor, how unquiet is he? How busy to revenge his despite? If a man has the gift of wisdom, and chance to be taken for a fool by someone desiring to do evil, and is so reported, how much does it grieve him to be so esteemed? Think you that these believe constantly that God is the author of these gifts? If they believe it true, why should they not patiently allow God to take away his gifts again, which he gave them freely, and lent for a time? But you 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 scoundrels, by naughty wretches, how should I take this thing patiently? To this may be answered, that Almighty God is of his nature invisible, and comes to no man visible after the manner of man, to take away his gifts that he lent. But in this point whatever God does, he brings it about by his instruments ordained thereto. He has good angels, he has evil angels. He has good men, and he has evil men. He has hail and rain, he has wind and thunder, he has heat and cold. Innumerable instruments has he, and messengers, by whom again he asks such gifts as he commits to our trust. As the wise man confesses, "The creature necessarily waits to serve his maker, to be fierce against unjust men to their punishment" (Apocrypha. Wisdom 16:9). For as the same author said, "He arms the creature, to revenge his enemies, and other times to the probation of our faith, stirs he up such storms." And therefore by whatever means and instruments God takes from us his gifts, we must patiently take God's judgment in worth, and acknowledge him to be the taker and giver. As Job said, "The Lord gave, and the Lord took" (Job 1:21), 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 by 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 innocence and good name, and offering it to be at his pleasure: "Let him alone" (said he to one of his servants that would have revenged such despite) "for God has commanded him to curse David, and perhaps God intends thereby to render me some good turn for this curse of him to day" (2 Samuel 16:10-12). And though the minister other times does evil in his act, proceeding of malice, yet forasmuch as God turns his evil act to a proof of our patience, we should rather submit our self in patience, than to have indignation at God's rod, which perhaps when he has corrected us to our nurture, he will cast it into the fire, as it deserves. Let us in like manner truly acknowledge all our gifts and prerogatives, to be so God's 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 of God, of whatever name or nature they are, not of these corruptible things only, whereof I have now last spoken, but much more of all spiritual graces advantageous for our soul, without whose goodness no man is called to faith, or kept therein, as I shall hereafter in the next part of this homily make clear to you. In the mean time, forget not what has already been spoken to you, forget not to be comfortable in your judgments to the truth of his doctrine, and forget not to practice the same in the whole state of your life, whereby you shall obtain the blessing promised by our Savior Christ: Blessed are they who hear the Word of God, and fulfill it in life. Which blessing he grants to us all, who reigns over all, one God in Trinity, the Father, the Son, and the Holy Ghost, to whom be all honor and glory for ever. Amen.

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 the Christian life, without which no man can please God. For Saint Paul confesses it plainly to be God's gift, saying, "Faith is the gift of God" (Ephesians 2:8). And again Saint Peter says, "It is of God's power that you be kept through faith to salvation" (1 Peter 1:5). It is of the goodness of God that we falter not in our hope unto him. It is truly God's work in us, the charity wherewith we love our brethren. If after our fall we repent, it is by him that we repent, which reaches forth his merciful hand to raise us up. If any will we have to rise, it is he that prevents our will, and disposes us thereto. If after contrition we feel our conscience 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 works these great miracles in us? Our worthiness, our merits and endeavors, our wits, and virtue? No, truly, Saint Paul will not suffer flesh and clay to presume to such arrogance, and therefore says, "All is of God who has 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 means, by no less means 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, upon him he made our ransom, him he made the means between 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 ponder within our selves good friends? I think no less than that which St. Paul said, in the remembrance of this wonderful goodness of God. "Thanks be to Almighty God, through Christ Jesus our Lord, for it is he for whose sake we received this high gift of grace" (Romans 7:25). 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 in 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 Father's glory, and a very clear image and pattern of his substance. It is he whom the Father in heaven delights to have for his well beloved Son (Matthew 3:17), 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 blesses us with all spiritual and heavenly gifts (Ephesians 1:3), for whose sake and favor (writes Saint John) we have received grace and favor (John 1:16). To this our Savior and mediator, has God the Father given the power of heaven and earth, and the whole jurisdiction and authority, to distribute his goods and gifts committed to him. For so writes the apostle, "To every one of us is grace given, according to the measure of Christ's giving" (Ephesians 4:7). 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 well beloved servants, and has still the power to the world's end to distribute his Fathers gifts continually in his church, to the establishment and comfort thereof. And by him has 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 you see how all is of God, by his Son Christ our Lord and Savior. Remember I say once again your duty of thanks, let them be never to lack, still enjoin yourself to continue in thanksgiving, you can offer to God no better sacrifice. For he says himself, "It is the sacrifice of praise and thanks that shall honor me" (Psalms 50:14). Which thing was well perceived of that holy prophet David, when he so earnestly spoke to himself thus, "Oh my soul, bless you the Lord, and all that is within me bless his holy name. I say once again, Oh my soul bless you the Lord, and never forget his manifold rewards" (Psalms 103:1-2). 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 self, by our self it is not possible to come by it, a great pity it were and that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful spirit the Holy Ghost, which proceeds 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 testifies, "No man can once name our Lord Jesus Christ, but in the Holy Ghost" (1 Corinthians 12:3). Much less should we be able to believe and know these great mysteries that are opened to us by Christ. Saint Paul said "that no man can know what is of God, but the spirit of God. As for us (said 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 are given us by Christ" (1 Corinthians 2:11-12). The wise man said, that in the power and virtue of the Holy Ghost rests all wisdom, and all ability to know God, and to please him. For he writes thus, "We know that it is not in man's power to guide his goings. No man can know your pleasure except you give wisdom, and send your Holy Spirit from above. Send him down therefore" (prays he to God) "from the holy heavens, and from the throne of your majesty, that he may be with me, and labor with me, that so I may know what is acceptable before you" (Wisdom 9:10, 13). 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 by 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 ability 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 purges and purifies the mind by his secret working. And he only is present everywhere by his invisible power, and contains all things in his dominion. He lightens the heart to conceive worthy thoughts to Almighty God. He sits in the tongue of man to stir him to speak his honor. No language is hid from him, for he has the knowledge of all speech. He only ministers 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 helps our infirmity. That we may boldly come in prayer, and call upon Almighty God as our Father, it is by this Holy Spirit, which makes intercession for us with continual sighs (Galatians 4:6, Romans 8:26). If any gift we have wherewith we may work to the glory of God, and profit of our neighbor, all is wrought by his own and self same spirit, which makes his distributions peculiarly to every man as he will (1 Corinthians 12:8-11). If any wisdom we have, it is not of ourselves, we cannot glory therein as begun of ourselves, but we ought to glory in God from whom it came to us. As the prophet Jeremiah writes: "Let him that rejoices, rejoice in this, that he understands and knows me, for I am the Lord which shows mercy, judgment, and righteousness in the earth, for in these things I delight, said the Lord" (Jeremiah 9:24). This wisdom cannot be attained but by the direction of the spirit of God, and therefore it is called spiritual wisdom. And nowhere 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 it is they that testify of him, says our Savior Christ (John 5:39). It may be called knowledge and learning that is elsewhere gotten without the Word, but the wise man plainly testifies that they all are but vain which have not in them the wisdom of God (Apocrypha. Wisdom 13:1). 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 doctrine 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 deliberate the Holy Scripture both day and night, for blessed is he that has his whole meditation therein (Psalms 1:2). It is that which gives light to our feet to walk by (Psalms 119:105). It is that which gives wisdom to the simple and ignorant (Psalms 19:7). In it may we find eternal life (John 5:24).

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 sees Christ, sees the Father. And contrariwise, as Saint Jerome says, the ignorance of scripture is the ignorance of Christ. Not to know Christ is to be in darkness, in the middle of our worldly and carnal light of reason and philosophy (Hebrews 1:3, John 14:9). 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 fullness and perfection should dwell (Colossians 1:19). With whom whoever is endued in heart by faith, and rooted fast in charity has 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 (Ephesians 3:18). This universal and absolute knowledge is that wisdom which St. Paul wishes these Ephesians to have, as under heaven the greatest treasure that can be obtained. For of this wisdom the wise man writes thus of his experience, "All good things came to me together with her, and innumerable riches through her hands" (Apocrypha. Wisdom 7:11). And adds moreover in that same place, she is the mother of all these things. For she is an infinite treasure unto men, whoever 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 God's 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 that whereunto the favor and will of God has called them, and wills us finally to enjoy by his favor, if we would give ear. But I will hasten to the third part of my text, wherein is expressed further in wisdom, how God gives his elect understanding of the motions of the heavens, of the alterations and circumstances of time. Which as it follows in words more plentiful in the text which I have last cited unto you, so it necessarily follows in them that be endued with this spiritual wisdom. For as they can search where to end this wisdom, and know of whom to ask it, so know they again that in time it is found, and can therefore regulate themselves to the occasion of the time, to suffer no time to pass away, wherein they may labor for this wisdom. And to increase therein, they know how God of his infinite mercy and leniency gives all men here time and place of repentance. "And they see how the wicked" (as Job writes) "abuse the same to their pride, and therefore do the godly take better hold of the time, to redeem it out of such use as it is spoiled in by the wicked" (Job 24:1). They which have this wisdom of God, can gather by the diligent and earnest study of the worldlings2 of this present life, how they wait their times, and apply themselves to every occasion of time and to get riches, to increase their lands and patrimony. They see the time pass away, and therefore take hold on it, in such manner that sometimes they will with loss of their sleep and ease, with suffering many pains, catch the offer of their time, knowing that which is past can not be returned again, repentance may follow, but remedy in none. Why should not they then that be spiritual wise in their generation wait their time to increase 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 Jeremiah said: "The stork in the air knows her appointed times, the turtle, the crane, and the swallow observe the time of their coming, but my people know not the judgment of the Lord" (Jeremiah 8:7). St. Paul wants us to redeem the time, because the days are evil (Ephesians 5:16). It is not the counsel of Saint Paul only, but of all others that ever gave precepts of wisdom.

There is no precept more seriously given and commanded, than to know the time. Yes, Christian men for that they hear how grievously God complains, and threatens in the scriptures those which will not know the time of his visitations are learned thereby, rather earnestly to apply themselves thereunto (Luke 19:44). After our Savior Christ had prophesied with weeping tears of the destruction of Jerusalem at the last he puts the cause: "For that you have not known the time of your visitation. Oh nation, ponder the time of God's merciful visitation which is shown you from day to day, and yet will not regard it, neither will you with his punishment be driven to your duty, nor with his benefits be provoked to thanks! If you knew what may fall upon you for your unthankfulness, you would provide for your peace." Brethren, however 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 that light and grace that is offered us, let us, if God's favor and judgments which he works in our time, cannot stir us to call home to our self 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 discovered 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 toward us, which all the day long stretches out his hands (as the prophet said) unto us (Isaiah 65:2), for the most part his merciful hands, sometime his heavy hands, that we, being learned thereby, may escape the danger that necessarily falls on the unjust, who lead their days in felicity and pleasure, without knowing God's will towards 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. Yes, let us endeavor ourselves (good Christian people) diligently to keep the presence of his Holy Spirit. (Apocrypha. Wisdom 1:5) Let us renounce all uncleanness, for he is the spirit of purity. Let us avoid all hypocrisy, 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 stands about us, for he will never dwell in that body that is subdued to sin (Hebrews 12:1). We cannot be seen thankful to Almighty God, and work such despite to the spirit of grace, by whom we be sanctified (Hebrews 10:29). 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 ourselves to accept that grace that is offered us. Of almighty God we have comfort by his goodness, of our Savior Christ's mediation we may be sure. And this Holy Spirit will suggest unto us that shall be wholesome, and confirm us in all things. Therefore it cannot be but true that Saint Paul affirms. 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 Saint Paul said: "When the son of God shall subdue all things unto him, then shall God be all in all" (1 Corinthians 15:28). If you will know how God shall be all in all, truly after this sense may you understand it. In this world you see that we be inclined to borrow many things to our necessity, of many creatures, there is no one thing that suffices all our necessities. If we are hungry, we lust for bread. If we thirst, we seek to be refreshed with ale or wine. If we are cold, we seek clothing. If we are sick, we seek the physician. If we are in heaviness, we seek for comfort of our friends, or of company. So that there is no one creature by itself that can satisfy all our wants and desires. But in the world to come, in that everlasting bliss, we shall no more beg and seek our particular comforts and commodities of various 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's comfort. He shall be all things to us, and that of much more blessed fashion, and more sufficient state of contentment, than ever these creatures were unto us, with much more declaration than ever man's declaration, than ever man's 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 has prepared for them that love him (1 Corinthians 2:9).

Let us all conclude then with one voice with the words of Saint Paul: "To him who 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" (Ephesians 3:20). Amen.

 

AN EXHORTATION TO

be spoken to such Parishes where they use their

Preambulation3 in Rogation week, for the

oversight of the bounds and limits

of their Town.

Although we are now assembled together (good Christian people) most principally to laud and thank Almighty God for his great benefits, by beholding the fields replenished with all manner of fruit, to the maintenance of our bodily necessities, for our food and sustenance, and partly also to make our humble requests in prayers to his Fatherly providence, to conserve the same fruits in sending us seasonable weather, whereby we may gather in the fruit, to that end for which his Fatherly goodness has provided them. Yet have we occasion secondarily given us in our walks on those days, to consider the old ancient bounds and limits belonging to our own township, and to our other neighbors bordering about us, to the intent that we should be content with our own, and not contentiously strive for others, to the breach of charity, by any encroaching one upon another, for claiming one of the other, further then that in ancient right and custom our forefathers have peaceably laid out unto us for our commodity and comfort. Surely a great oversight it were in us, which are Christian men in one profession of faith, daily looking for that heavenly inheritance which is bought for every one of us by the shedding of blood by our Savior Jesus Christ, to strive and fall to variance for the earthly bounds of our towns, to the disturb of our life between ourselves, to the wasting of our goods by vain expenses and costs in the law. We ought to remember, that our habitation is but transitory and short in this mortal life. The more shame it were to fall out into immortal hatred among ourselves, for so brittle possessions, and so to lose our eternal inheritance in heaven. It may stand well with charity, for a Christian man quietly to maintain his right and just title. And it is the part of every good citizen, to preserve as much as lies in him, the liberties, franchises, bounds, and limits of his town and country, but yet to strive for our very rights and duties with the breach of love and charity, which is the only distinguishing garment of a Christian man, or with the hurt of godly peace and quiet, by the which we are knit together in one general fellowship of Christ's family, in one common household of God, that is utterly forbidden. That God abhors and detests, which provokes Almighty God's wrath occasionally to deprive us quite of our commodities and liberties, because we abuse them, for matters of strife, discord, and dissension. Saint Paul blamed the Corinthians for such contentious suing among themselves, to the slander of their profession before the enemies of Christ's religion, saying, thus to them, "Now there is utterly a fault among you, because you go to court one against another. Why not rather suffer wrong? Why not rather suffer harm?" (1 Corinthians 6:7)  If St. Paul blames the Christian men, whereof some of them, for their own right, went contentiously to court, commending thereby the profession of patience in a Christian man, if Christ our Savior would have us rather to suffer wrong, and to turn our left cheek to him who has struck the right cheek, to suffer one wrong after another, rather than by breach of charity to defend our own (Matthew 5:39), in what state are they before God who do the wrong? What curses do they fall into, who are false witnesses, and defraud either their neighbor, or township of his due right and just possession, who will not take an oath by the holy name of God, the author of all truth, to set out falsehood and a wrong? "Know you not" (said Saint Paul) "that the unrighteous shall not inherit the kingdom of God" (1 Corinthians 6:9)? What shall we then win to increase a little the bounds and possessions of the earth, and lose the possessions of the inheritance everlasting? Let us therefore take such care in maintaining of our bounds and possessions, that we commit not wrong by encroaching upon others. Let us beware of sudden verdicts in things of doubt. Let us well consider ourselves to claim as certainly true, whereof either we have no good knowledge or remembrance, or to claim that which we have no just title to. "You shall not" (commands Almighty God in his law) "remove your neighbor's marker, which they of old time have set in their inheritance" (Deuteronomy 19:14). "You shall not" (said Solomon) "remove the ancient bounds which your fathers have laid" (Proverbs 22:28). And lest we should esteem it to be but a light offence so to do, we shall understand, that it is reckoned among the curses of God pronounced upon sinners. "Accursed is he" (said Almighty God by Moses) "who removes his neighbor's boundary posts and landmarks, and all the people shall say, answering Amen thereto, as ratifying that curse upon whom it applies" (Deuteronomy 27:17). They do much provoke the wrath of God upon themselves which use to grind up the boundary posts and landmarks, which of ancient time were laid for the division of ponds and ridges in the fields, to bring the owners to their right. They do wickedly who do plow up the ancient trails by the fields, that old men of the past with great pains did tread out, whereby the legal records (which are the tenants' evidences) are perverted and translated sometimes to the disinheriting of the rightful owner, to the oppression of the poor fatherless, or the poor widow. These covetous men know not what inconveniences they are the authors of. Sometimes by such craft and deceit are committed great disorders and riots in the challenge of their lands, yes, sometimes murders and bloodshed, whereof you are guilty whoever you are that give the occasion thereof. This covetous practicing therefore with your neighbors' lands and goods, is hateful to Almighty God. Let no man subtly contrive or defraud his neighbor (bids Saint Paul) in any manner of cause. For God (said he) is a revenger of all such (1 Thessalonians 4:6). God is the God of all equity and righteousness, and therefore forbids all such deceit and subtlety in his law, by these words, "You shall not deal unjustly in judgment, in line, in weight, or measure. You shall have just balances, true weights, and true measures" (Levit. 19:35-36). "False balances" (said Solomon) "are an abomination unto the Lord" (Proverbs 20:23). Remember what Saint Paul said, "God is the revenger of all wrong and injustice", as we see by daily experience, however it thrives ungraciously which is gotten by falsehood and craft. We are taught by experience, how Almighty God never suffers the third heir to enjoy his father's wrong possessions. Yes, often they are taken from himself in his own life time. God is not bound to defend such possessions that are gotten by the devil and his counsel. God will defend all such men's goods and possessions, which by him are obtained and possessed, and will defend them against the violent oppressor. So witnesses Solomon, "The Lord will destroy the house of the proud man, but he will establish the borders of the widow" (Proverbs 15:25). "No doubt of it" (said David) "better is a little truly gotten to the righteous man, than the innumerable riches of the wrongful man" (Psalms 37:16). Let us flee therefore (good people) all wrong practices in getting, maintaining and defending our possessions, lands,4 and our bounds and liberties, remembering that such possessions are all under God's revenge. But what do we speak of house and land? No, it is said in the Scripture, that God in his anger roots up whole kingdoms for wrongs and oppressions, and translates kingdoms from one nation to another, for unrighteous dealing, for wrongs and riches gotten by deceit. This is the practice of the Holy One (said Daniel) to the intent that living men may know, that the Most High has power over the kingdoms of men, and gives them to whomsoever he will (Daniel 4:17). Furthermore, what is the cause of destitute poverty and scarceness, of dearth and famine? Is it any other thing but a token of God's ire, revenging our wrongs and injuries done one to another? You have sown much, (God, by his prophet Haggai, accusing) and yet bring in little. You eat, but you be not satisfied. You drink, but you are not filled. You clothe yourselves, but you are not warm, and he that earns his wages, puts it in a bottomless purse. You looked for much increase, but observe, it came to little, and when you brought it home (into your barns) I did blow it away, says the the Lord (Haggai 1:6-9). Oh consider therefore the ire of God against gleaners, gatherers, and encroachers upon other men's lands, and possessions! It is lamentable to see in some places, how greedy men plow and grate upon their neighbors' land that lies next them, how covetous men in these times plow up so near the common dividing ridges and walks, which good men before time made the greater and broader, partly for the commodious walk of his neighbor, partly for the better access by livestock after harvest in harvest time to the remaining stubble and grain, to the more comfort of his poor neighbors cattle? It is a shame to behold the insatiableness of some covetous persons in their doings, that where their ancestors left next to their land a broad and sufficient right-of-way for transport of a funeral bier, to carry the corpse to the Christian sepulcher, how men pinch at such trails to a graveyard, which by long use and custom ought to be inviolably kept for that purpose. And now they either quite plow them up, and turn the dead body to be taken farther about in the high streets, or else if they leave any such boundary road, it is too narrow for two to walk on.

These strange encroachments (good neighbors) should be looked upon. These should be considered in these days of our Perambulations.3 And afterwards the parties admonished, and charitably reformed, who are the doers of such private gaining, to the slander of the township, and the hindrance of the poor. Your highways should be considered in your walks, to understand where to bestow your day's works, according to the good statutes provided for the same. It is a good deed of mercy, to amend the dangerous and noisome ways, whereby your poor neighbor sitting on his silly weak beast founders not in the deep thereof, and so the market the worse served, for discouraging of poor foragers to resort thither for the same cause. If now therefore you will have your prayers heard before Almighty God, for the increase of your corn and cattle, and for the defense thereof from unseasonable mists and blasts, from hail and other such tempests, love, equity, and righteousness, ensue mercy and charity, which God most requires at our hands. Which Almighty God respecting chiefly, in making his civil laws for his people the Israelites, in charging the owners not to gather up their corn too near at harvest season, nor the grapes and olives in gathering time, but to leave behind some ears of corn for the poor gleaners (Leviticus 19:9-10, Deuteronomy 24:19-21). By this he meant to induce them to pity the poor, to relieve the needy, to show mercy and kindness. It cannot be lost, which for his sake is distributed to the poor. (1 Corinthians 9:9-10) For he who ministers seed to the sower, and bread to the hungry, who sends down the early and latter rain upon your fields, so to fill up the barns with corn, and the wine presses with wine and oil (Joel 2:23-24), he I say who recompenses all kind of benefits in the resurrection of the just, he will assuredly recompense all merciful deeds showed to the needy, however unable the poor is, upon whom it is bestowed. Oh (said Solomon) let not mercy and truth forsake you. Bind them about your neck (said he) and write them on the table of your heart, so shall you find favor at God's hand (Proverbs 3:3-4).

Thus honor you the Lord with your riches, and with the first fruits of your increase. So shall your barns be filled with abundance, and your presses in all burst with new wine. No, God has promised to open the windows of heaven, upon the liberal righteous man, that he shall lack nothing. He will repress the devouring caterpillar, which should devour your fruits. He will give you peace and quiet to gather in your provision, that you may sit every man under his own vine quietly, without fear of the foreign enemies to invade you. He will give you not only food to feed on, but stomachs and good appetites to take comfort of your fruits, whereby in all things you may have sufficiency. Finally, he will bless you with all manner abundance in this transitory life, and endue you with all manner of benediction in the next world, in the kingdom of heaven, through the merits of our Lord and Savior, to whom with the Father, and the Holy Ghost, be all honor everlasting. Amen.


*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.

*1. Rogation Days: Three days (Monday, Tuesday, Wednesday) before Ascension Day, which are set aside for days of prayer. Rogation Week is the week in which the Rogation Days occur. Rogation Sunday is the Sunday before Ascension Day.

*2. Worldling: A person engrossed in the concerns of this present world and its enjoyments.

*3. Perambulation. The double meaning of this word is used to associate contemplation during Rogation Week with annual certification of land survey boundary markers. The following definitions are from Webster's New International Dictionary, Second Edition, Unabridged. (1953)
    a. Walking about, a tour on foot. Hence, rambling or circumlocutory narration or discourse.
    b. An official act or ceremony of walking around a town, parish,forest, or the like, to assert and record its boundaries and thereby maintain the rights of possession.

*4. " and livelords," deleted. I could not find a suitable translation in the Oxford English Dictionary, Middle English Dictionary, or Webster's New International Dictionary, Second Edition, Unabridged.

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