467

[Suitable Prayers after reading the foregoing Homily.

ALMIGHTY God, Father of all mercies, we thine unworthy servants do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us, and to all men. We bless thee for our creation, preservation, and all the blessings of this life; but above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies, that our hearts may be unfeignedly thankful, and that we shew forth thy praise, not only with our lips, but in our lives; by giving up ourselves to thy service, and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honour and glory, world without end. Amen.-General Thanksgiving.

Or the following, after deliverance from danger, or affliction. ACCEPT, most gracious God, our unfeigned thanks for filling our hearts again with joy and gladness, after the time that thou hadst afflicted us. We adore the wisdom and justice of thy Providence, which so timely interposed in our extreme danger. We beseech thee, give us such a lively and lasting sense of what thou hast done for us, that we may not grow secure and careless in our obedience, by presuming upon thy great and undeserved goodness; but that it may lead us to repentance, and move us to be the more diligent and zealous in all duties: let truth and justice, brotherly kindness and charity, devotion and piety, concord and unity, with all other virtues, flourish among us. All which we humbly beg for the sake of our blessed Lord and Saviour. Amen.-Abridged from the Office for Nov. 5.

My duty towards God, is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and with all my strength; to worship him, to give him thanks, &c.—Catech.

It is God alone that giveth fruitfulness to the ground, that maketh the land plentiful, and to bear fruit abundantly; and therefore it is certain that in vain shall we waste and spend out all the course of our life in toil of body and travail of mind, unless it please God to prosper our endeavours. It is meet, therefore, that we daily crave in prayer things necessary for our food and life at the hands of Almighty God, which, according to the divine saying of David, as he created all things, so doth he also feed and preserve them, and that with thankful hearts we receive the same, as it were, given and reached to us by God, and delivered by his own hand into our hands.—Nowell's Catechism, p. 101.

MEET it is... that we unfeignedly acknowledge that by Him we obtain deliverance from evils and griefs, and that He is to us the only author of all good things.-Ibid. p. 107. See also pp. 41, 42, &c.]

AN HOMILY OF THE STATE OF
MATRIMONY.

THE word of Almighty God doth testify and declare, whence the original beginning of matrimony cometh, and why it is ordained. It is instituted of God, to the intent that man and woman should live lawfully in a perpetual friendship, to bring forth fruit, and to avoid fornication. By which mean a good conscience might be preserved on both parties, in bridling the corrupt inclinations of the flesh within the limits of honesty. For God hath straitly forbidden all whoredom and uncleanness, and hath from time to time taken grievous punishment of this inordinate lust, as all stories and ages have declared. Furthermore it is also ordained, that the church of God and his kingdom might by this kind of life be conserved and enlarged; not only in that God giveth children by his blessing, but also in that they be brought up by the parents godly, in the knowledge of God's word; that thus the knowledge of God and true religion might be delivered by succession from one to another, that finally many might enjoy that everlasting immortality. Wherefore, forasmuch as matrimony serveth us as well to avoid sin and offence, as to increase the kingdom of God; you, as all other which enter that state, must acknowledge this benefit of God, with pure and thankful minds, for that he hath so ruled your hearts, that ye follow not the example of the wicked world, who set their delight in filthiness of sin, but both of you stand in the fear of God, and abhor all filthiness. For that is surely the singular gift of God, where the common example of the world declareth how the devil hath their hearts bound and entangled in divers snares, so that they in their wifeless state run into open abominations, without any grudge of their conscience. Which sort of men that live so desperately and filthily, what damnation tarrieth for them! St. Paul describeth it to them, saying, Neither whoremongers, neither adulterers, shall inherit the kingdom of God (1 Cor. vi. 9, 10). This

horrible judgment of God ye be escaped through his mercy, if so be that ye live inseparately, according to God's ordinance. But yet I would not have you careless without watching. For the devil will assay to attempt all things to interrupt and hinder your hearts and godly purpose, if ye will give him any entry. For he will either labour to break this godly knot once begun betwixt you, or else at the least he will labour to incumber it with divers griefs and displeasures.

And this is his principal craft, to work dissension of hearts of the one from the other; that whereas now there is pleasant and sweet love betwixt you, he will in the stead thereof bring in most bitter and unpleasant discord. And surely that same adversary of ours doth, as it were from above, assault man's nature and condition. For this folly is ever from our tender age grown up with us, to have a desire to rule, to think highly of ourself, so that none thinketh it meet to give place to another. That wicked vice of stubborn will and self-love is more meet to break and to dissever the love of heart, than to preserve concord. Wherefore married persons must apply their minds in most earnest wise to concord, and must crave continually of God the help of his Holy Spirit, so to rule their hearts, and to knit their minds together, that they be not dissevered by any division of discord. This necessity of prayer must be oft in the practice and using of married persons, that ofttimes the one should pray for the other, lest hate and debate do arise betwixt them. And because few do consider this thing, but more few do perform it (I say, to pray diligently) we see how wonderfully the devil deludeth and scorneth this state, how few matrimonies there be without chidings, brawlings, tauntings, repentings, bitter cursings, and fightings. Which things whosoever doth commit, they do not consider that it is the instigation of the ghostly enemy, who taketh great delight therein; for else they would with all earnest endeavour strive against these mischiefs, not only with prayer, but also with all possible diligence. Yea they would not give place to the provocation of wrath, which stirreth them either to such rough and sharp words, or stripes, which is surely compassed by the devil, whose temptation, if it be followed, must needs begin and weave the web of all miseries and sorrows. For this is most cer

tainly true, that of such beginnings must needs ensue the breach of true concord in heart, whereby all love must needs shortly be banished. Then can it not be but a miserable thing to behold, that yet they are of necessity compelled to live together, which yet cannot be in quiet together. And this is most customably every where to be seen. But what is the cause thereof? Forsooth, because they will not consider the crafty trains of the devil, and therefore give not themselves to pray to God, that he would vouchsafe to repress his power. Moreover, they do not consider how they promote the purpose of the devil, in that they follow the wrath of their hearts while they threat one another, while they in their folly turn all upside down, while they will never give over their right, as they esteem it; yea, while many times they will not give over the wrong part indeed. Learn thou therefore, if thou desirest to be void of all these miseries, if thou desirest to live peaceably and comfortably in wedlock, how to make thy earnest prayer to God, that he would govern both your hearts by his Holy Spirit, to restrain the devil's power, whereby your concord may remain perpetually.

But to this prayer must be joined a singular diligence, whereof St. Peter giveth this precept, saying, You husbands, deal with your wives according to knowledge, giving honour to the wife, as unto the weaker vessel, and as unto them that are heirs also of the grace of life, that your prayers be not hindered (1 Pet. iii. 7). This precept doth particularly pertain to the husband: for he ought to be the leader and author of love, in cherishing and increasing concord; which then shall take place, if he will use moderation and not tyranny, and if he yield something to the woman. For the woman is a weak creature, not endued with like strength and constancy of mind; therefore they be the sooner disquieted, and they be the more prone to all weak affections and dispositions of mind, more than men be; and lighter they be, and more vain in their fancies and opinions. These things must be considered of the man, that he be not too stiff, so that he ought to wink at some things, and must gently expound all things, and to forbear. Howbeit, the common sort of men doth judge that such moderation should not become a man; for they say, that it is a token of a womanish cowardness, and therefore they think that it is a man's part to fume

in anger, to fight with fist and staff. Howbeit, howsoever they imagine, undoubtedly St. Peter doth better judge what should be seeming to a man, and what he should most reasonably perform. For he saith, reasoning should be used, and not fighting. Yea he saith more, that the woman ought to have a certain honour attributed to her; that is to say, she must be spared and borne with, the rather for that she is the weaker vessel, of a frail heart, inconstant, and with a word soon stirred to wrath. And therefore, considering these her frailties, she is to be the rather spared. By this means thou shalt not only nourish concord, but shalt have her heart in thy power and will. For honest natures will sooner be retained to do their duties, rather by gentle words than by stripes. But he which will do all things with extremity and severity, and doth use always rigour in words and stripes, what will that avail in the conclusion? Verily nothing, but that he thereby setteth forward the devil's work, he banisheth away concord, charity, and sweet amity, and bringeth in dissension, hatred, and irksomeness, the greatest griefs that can be in the mutual love and fellowship of man's life.

Beyond all this, it bringeth another evil therewith; for it is the destruction and interruption of prayer: for in the time that the mind is occupied with dissension and discord, there can be no true prayer used. For the Lord's Prayer hath not only a respect to particular persons, but to the whole universal; in the which we openly pronounce, that we will forgive them which have offended against us, even as we ask forgiveness of our sins of God. Which thing how can it be done rightly, when their hearts be at dissension? How can they pray each for other, when they be at hate betwixt themselves? Now, if the aid of prayer be taken away, by what means can they sustain themselves in any comfort? For they cannot otherwise either resist the devil, or yet have their hearts staid in stable comfort in all perils and necessities, but by prayer. Thus all discommodities, as well worldly as ghostly, follow this froward testiness, and cumbrous fierceness in manners, which be more meet for brute beasts than for reasonable creatures. St. Peter doth not allow these things; but the devil desireth them gladly. Wherefore take the more heed. And yet a man may be a man,