day when it shall not be a monye matter but a soule matter for at that day it will appeare most manifestlye who they are that shall enioy euerlastyng lyfe and who shal be 〈◊〉 into hel Now as long as we be in this worlde we haue all one 〈◊〉 we go all to the lordes supper we beare al the names of christians but then itwyll appeare who are the right christians and again who are the Hypocrites or dissemblers Wel I pray god graunte vs such hearts that we may looke diligently about vs make redye against his feareful ioyful commyng fearefull to them that delyte in syn wickednes and wil not leaue them 〈◊〉 vnto them that repent forsake their sinnes and beleue in him which no dout wyll come in great honor glory wil make al his faithfull like vnto him and will say vnto them that bee chosen to euerlasting life Venite benedicti 〈◊〉 mei Come ye blessed of my father possesse that 〈◊〉 which is prepared for you 〈◊〉 that beginning of the world Again to that wicked 〈◊〉 〈◊〉 not liue according vnto his wil pleasure but folow their own appetites he wil say Ite maledicti in ignem aeternum Go ye cursed in to euerlasting 〈◊〉 O what a horrible thing will this be to depart frō him which is the fountain of al goodnes mercy wtout whō is no consolation cōfort nor rest but eter nal sorow 〈◊〉 deth for gods sake I require you let vs cōsider this that we may be amōgest those which shal heare Venite 〈◊〉 to me that we may be amōgest 〈◊〉 which shal shall 〈◊〉 eternall lyfe And no doute we shal be amongest them if we wil be content to leaue 〈◊〉 and wyckednes 〈◊〉 stryue with it and let it not haue the rule and gouernaunce ouer vs when we haue done any man wrong or haue 〈◊〉 〈◊〉 good from hym wrongfully if we 〈◊〉 content to restore it agayne for no doute restitution must be made as I told you many a tyme before Restitutionis famae rerum sunt opera 〈◊〉 Restitution of a mans good or his name must needes bee made for in that poynte agree all the wryters newe and olde they say that restitutions muste needes be made eyther in effect or affect For this is a sure probation that this mā or woman is not right sory for his sinnes and 〈◊〉 that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour Therfore he that is content to leaue his synnes and to make restitution of such thynges which he hath taken away wrongfully from his neighbour sheweth hymselfe to bee a verye 〈◊〉 man So likewise they that liue in sobernes abuse not the 〈◊〉 of god but vse theym with thankes geuyng Item he that liueth chastely kepeth hymselfe from 〈◊〉 and whan he feeleth that he hath not the gyft of chastity maryeth in the feare of god accordyng vnto hys ordinance maketh redy for that daye and as concernyng young folkes al the wryters agree that with a meane 〈◊〉 yong folke may liue chaste when they be well gouerned and ruled and kept from ydelnes then it is no great matter for them to lyue chaste as long as they be in growyng but such young persons must beware aboue all thynges of foule and filthye talkes for it is as S. Paule sayeth Corrumpunt bonos more 's colloquia praua foule and filthy talkes destroy good ma ners good bryngyng vp and then again young folkes must beware of ouer muche eatyng and drinking for S. 〈◊〉 saith he that is a great drynker of wyne sayth he I will neuer beleue that he is a chaste man therfore 〈◊〉 yong vnmaryed folke beware of drynkyng and then againe of idlenes for when the 〈◊〉 fyndeth them ydle it is doone with theym they are soone ouercome Therfore let them euer 〈◊〉 well 〈◊〉 tyl they come to age and then let them bee maryed in the lord for the scripture most highly praiseth mariage S. Paule saith Honorabile coniugium inter omnes Mariage is honorable amōgest all mē Further let vs take hede of swearyng For we may not sweare at al and we may swere by nothing but by god by whom we may not swear except it be a great vrgent cause except I be called thereunto by a magistrate and when I am called so then I must sweare by no body els saue onely by god Therfore they that are so vsed to swearing do very naught no dout gods vengeaunce bangeth ouer theyr heades for certayn it is that he which is a great swerer is also a gret lyer But as I said before they the wyl leaue such wickednes and wil liue conformable vnto gods word and then beleue in 〈◊〉 our sauiour trust and beleue to be cleansed from their syns thorough his deth and passion no doute they shal here this ioyful sentence of Christ our sauior Com to me ye blessed of my father possesse that king dom which is prepared for you frō 〈◊〉 beginning of that world We esteme it to be a great thyng to haue a kingdom in this world to be a ruler to be a lofte and beare the swynge how much more then shoulde we regarde this kyngdome whiche Christ our sauiour offreth vnto vs which kingdom wil be an euerlasting kingdome where there shal be no end of ioy and felicitye therfore all they that will be content to folowe our sauiors steppes to suffer with him here in this worlde and beare the crosse after hym they shall reigne with him in euerlasting glory and honour which grant vs god the father sonne and holy ghost Amen The ix Sermon made by Maister Doctor Latyiner Math 11. Luke 7. VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples and said vnto him art thou he that shall come or doe we loke for another Iesus answe red and said vnto them goe and shew Iohn agayne what ye haue 〈◊〉 and seene c. This is red in the churche this day and it shall serue vs this day for our 〈◊〉 It beginneth this when Iohn beyng in pryson hearde the workes of Christ and here is to bee had in consideration of whome he had heard these wonderfull workes which our sauiour did for he could not heare it without a seller som body tolde him of it The Cuangelist Luke in the 7. cap. doth shew how and by whom Iohn Baptist heard such thinges which our sauiour Christ did namely by hys own disciples For when our sauiour had raised vppe the widowes soune which was deadat Naine the disciples of Iohn came by and by vnto Iohn theyr 〈◊〉 and tolde hym all thyngs name lye how Christ raised vp that same young man whiche had bene dead already And thys is a thynge to be mcruasled at that Iohn had so much libertye that hys disciples could come 〈◊〉 hym and speake with
saye so For it is a longe tyme sence Saincte Peter spake these woordes The worlde was ordeyned to endure as all learned men affirme and 〈◊〉 it with scripture syre thousande yeare Nowe of that number there bee paste fyue thousande fyftie two so that there is no more left but foure hundred and forty eighte And furthermore those dayes shal bee shortened it shall not bee full syxe thousande yeare Nam abbreuiabuntur dies propter electos the dayes shal bee shortened for the elects sake Therfore all those excellent learned men which withoute doute God hath sente into this world in these latter dayes to giue the world war nyng all those men doe gather oute of Scripture that the laste daye cannot be farre of And this is moste certayn and sure that whansoeuer he commeth he cometh not to timelye for all thynges whiche oughte to come beefore are past nowe So that if he come this nyght or to morowe he cometh not to early Therfore good people let vs make ready towardes his commyng And though he commeth not at this tyme yet let vs make ready For we are not sure whan we shal be called to make 〈◊〉 before the Lord. All good and godly people sence the world began 〈◊〉 〈◊〉 to make ready towardes this day But O Lorde howe 〈◊〉 and 〈◊〉 yea and howe carelesse we be Therfore it wyll be lyke as he saythe Cum 〈◊〉 pax 〈◊〉 Whan they saye all thyng is well and quiete Tunc repentious 〈◊〉 illis interitus than they shal be sodenlye taken and 〈◊〉 lyke as Diues epulo that ryche glutton dyd 〈◊〉 eate and dranke he builded a new barne for the olde was to little for hym Than he sayde to hymselfe Nowe my soule Nowe be mery and take thy pleasure for thou 〈◊〉 riches 〈◊〉 for many yeares But what sayde God what sayde he 〈◊〉 hac 〈◊〉 Thou 〈◊〉 this nighte they wyll fetche thy soule from thee whose shall those riches bee then whiche thou haste heaped vppe And so shall all those bee taken and trapped lyke this epulo whiche will not make redy which 〈◊〉 the warnynges of God they shal be taken so sodenlye to their 〈◊〉 woo For Scripture geueth warnyng vnto euery one sayeng Sicut in diebus Noeh c Like as in the days of Noeh they will eate and drynke and mary c. To eate and to drynke and marye is godlye and lawfull but to do it otherwise then god hath commauÌ„ded it is wicked and damnable To eate without thanksgeuyng or to eate either mans fleshe or to playe the glutton more than 〈◊〉 nature this is wycked Item to marye vppon other respectes then god hath appointed expressed in his moste holy lawes is wicked and damnable Els Honorabile coniugium inter omnes Mariage is honorable amongest all men but to marrye for wantonnes sake that is wycked Viderunt filii Dei fili as hominuÌ„ The somes of God sawe the daughters of men This did Noch rebuke in his time but they laughed at it he prepared the arke and wente into it at the lengthe the flouds fell vppon theyr heades Sicut in diebus Loth. As in the days of Loth What did they Ingressus es aduena Thou art come 〈◊〉 a stranger regardyng nothyng gods word which was shewed vnto them thorough that good man Loth they were wicked whormongers drunkardes couetouse persons But what foloweth What foloweth I saye consyder the 〈◊〉 The fyre from heauen fell vpon them sodenly and consumed them al. At nos non sumê° in tenebris we be not in darkenes we haue the worde of god we know what is his wyll Ther fore lett vs watche for he wil come like a thefe in the night happy are we if he shall fynde vs watchyng This is the effecte of this 〈◊〉 wherein we desire that god wyll sende downe faythe from heauen that he will continue in me my faith and euery mans so that we may be rea dye to goe with him whan his kyngdome shall come Now as many as pertayne to this kyngdome of god shall haue one propertye amongest other thinges They shal haue an earnest mynde and stedfast purpose to leaue synne accordyng to S. Paules sayeng Ne regnet igitur peccatum in vestro 〈◊〉 〈◊〉 Let not sinne therfore reign in your mortal bodies Goddes kingdome shall reigne in vs and not the deuilles Therfore when the deuyll tempteth thee wyth stand him geue not ouer lette him not haue the victorye as for an ensample When thou seest a faire woman an yll desire ryseth vp in thy 〈◊〉 towardes her this luste is of the deuyll call therfore for helpe let him not occupy thy hearte then surely god wil helpe For he hath promised Nulla condemnatio 〈◊〉 qui 〈◊〉 in Christo. There is no condemnation to suche as are in Christe Iesu When we doe not allowe synne 〈◊〉 agree vnto it Therfore dispose youre selues so to liue accordyng vnto his will whych can and wil preserue vs from the 〈◊〉 and brynge vs into his kyngdome whyche graunt vs god the Father god the Sonne and god the holy ghoste Amen The fourth Sermon of M. Latymer made vpon the Lordes prayer FIat voluntas tua thy wyl be done After thys forme oure sauiour a perfecte scholemaister taughte Christen people to praye Our father whych arte in heauen thy wyll be done And here he teacheth vs two thynges as he dyd afore in the other petitions Fyrst he teacheth vs to vnderstande what we bee of oure selues namelye nothyng at all not able to doe anye thyng pleasaunte vnto god and so he 〈◊〉 vs downe cutteth of oure combes bryngeth vs lowe whiche elles 〈◊〉 be proude as though we could do somewhat that we caÌ„not do in deede like as these merites mongers doe which esteme themselues after theyr merites thynke themselues perfecte in so muche that theyr workes shall not onelye helpe themselues but also others therfore they take in hande to sell theym for money These felowes knowe not themselues and therfore they doe contrary vnto this petition Where oure sauiour 〈◊〉 vs that we can do nothyng of our selues They contrary to that petition wyll doe all thynges alone and with their merites bryng to passe all matters But our sauiour contrary to that teacheth vs two thynges in thys petition Fyrste he pulleth downe our stomackes and teacheth vs to knowe oure selues Secondarely he sheweth vs what we shall doe namelye call vpon god oure heauenly father that he wyl helpe vs that we may be able to doe his wyll For of oure owne selues we are not able to doc any thing acceptable vnto hym And thys is a good doctryne whyche admonisheth vs to geue all praise vnto God and not to ascribe it to our owne selues For so dyede saincte Paule when he sayde omnia possum in eo qui comfortat me I am able to doe all thynges that pertayne to Goddes honour and glorye thorough
which maried his sonne Luke saith A certain 〈◊〉 〈◊〉 a great supper but there is no difference in that very substance of the matter for 〈◊〉 〈◊〉 to one purpose Here is made mention of a feast maker therefore we must cōsider who was this feast maker secōdarily who was his sonne thirdly we must consider to whome he was maried who were they that called the 〈◊〉 fourthly who 〈◊〉 the gests And than we must know how the gest callers behaued thē selues and then howe the gestes behaued themselues towardes them that called them Whan all these circumstances he considered we shall synde 〈◊〉 good matters couered and hydde in this Gospell Now that I may so handle these matters that it may turne to the 〈◊〉 of your soules and to the discharge of my office I wyll moste instantely desyre you to 〈◊〉 vp youre hearts vnto God and desyre his diuine maiestie in the name of his only begotten sonne our sauior Iesus Christ that he wil geue vnto vs his holy ghost vnto me that I may speke the woorde of God and teache you to vnderstande the same vnto you that you may heare it fruitefully to the edification of your soules so that you may be edified through it youre lyues reformed and amended so that his honour and glorie may increase dayly amongost vs. And therfore I shall desire you to saye with me Our father c. DERELY beloued in the Lord the gospell that is redde this day is a parable a similitude or comparison For our sauiour compared the kyngdom of GOD vnto a man that made a mariage for his sonne And here was a mariage At a mariage you knowe there is commonly great feastynges Nowe you must know who was this feast maker and who was his sonne and to whom he was maried and who were these that should be called and who were the callers 〈◊〉 they behaued them selues and how the gestes behaued them selues towardes them that called them Now this mariage maker or feast maker is almighty god Luke the Euangelist calleth him a man saying A certayne man ordeined a great supper He called him a mā not that he was 〈◊〉 or hath taken our 〈◊〉 vpon him no not so for you must vnderstand that there be thre persons in the 〈◊〉 God the father god the sonne and god the holy ghost And these three personnes 〈◊〉 the sonne with manhode so that neither the father neither the holy ghost toke flesh vpō them but onely the sonne he tooke 〈◊〉 flesh vpon him taking 〈◊〉 of the vyrgin Mary But Luke called god the father a man not because he toke 〈◊〉 vpon him but onely compared 〈◊〉 vnto a man not that he wyll affirme him to be man Who was he now that was maried who was the 〈◊〉 Mary that was our sauiour 〈◊〉 Christ the second person in the destie the eternall sonne of god who should be his spouse to 〈◊〉 was he maried Mary to his churche and congregation for he woulde haue all the worlde to 〈◊〉 vnto him and to be maried vnto him but we see by dayly experience that the moste 〈◊〉 refuse this 〈◊〉 But here is shewed the state of that church of God for this mariage this 〈◊〉 was begunne at the beginnyng of the worlde and shall endure to the ende of the same yet for all that the most part refused it for at the very beginning of the world euer the most part refused to com And so it appereth at this our tyme how little a numbre 〈◊〉 to this weddyng and feast though we haue many callers 〈◊〉 〈◊〉 be but fewe of those that come So ye heare that 〈◊〉 is the 〈◊〉 the bridegrome is Christ his sonne 〈◊〉 Sauior the bride is the congregation Nowe what maner of meate was prepared at this 〈◊〉 〈◊〉 For ye know it is commonly seene 〈◊〉 at a 〈◊〉 the 〈◊〉 meate is prepared that can be gotten What was the chiefest dysh at this great 〈◊〉 what was the 〈◊〉 〈◊〉 Mary it was the bridegrome hymselfe for the father the feast maker prepared none other 〈◊〉 of meate for the geastes but the body and blood of his owne naturall sonne And this is the chiefest dyshe at this banket 〈◊〉 truely is a meruaylous thyng that the father offereth his sonne to be eaten Uerily I thynke that no man hath hearde the lyke And trewely there was neuer suche kynde of feastynges as this is where the father wyll haue his sonne to be eaten and his blood to be dronke We reade in a storye that a certayne man had eaten hys sonne but it was done vnwares he knewe not that it was his sonne elles no doubte he woulde not haue eaten hym The storye is this There was a kynge named Astyages whyche had hearde by a Prophecye that one Cyrus shoulde haue the rule and dominion ouer his realme after his departure whyche thyng troubled the sayde kyng very sore and therfore sought all the ways and meanes howe to gette the sayde Cyrus out of the waye howe to kyll hym so that he shoulde not be kyng after hym Nowe he had a noble man in his house named Harpagus whom he appoynted to destroye the 〈◊〉 Cyrus but howe soeuer the matter went Cyrus was preserued and kept alyue contrary 〈◊〉 the kynges mynde Whyche thyng whan 〈◊〉 hearde what 〈◊〉 he Mary this Harpagus that noble man which was put in trust to kyl Cyrus had a sonne 〈◊〉 the court whom the king commanded to be taken his head handes 〈◊〉 to be cut of and his body to be prepared rosted or sodden of the beste maner as coulde be 〈◊〉 After that he byddeth Harpagus to come and eate with him where ther was 〈◊〉 〈◊〉 one dyshe commynge after an other At lengthe the kyng asked him Syr how liketh you your fare Harpagus thanketh the king with muche praisyng the kinges banket Now the kyng perceyuyng 〈◊〉 to be merily disposed 〈◊〉 one of his seruauntes to bryng in the head 〈◊〉 and feete of Harpagus sonne whiche whan it was doone the kyng shewed hym what 〈◊〉 of meate he had eaten askyng hym howe it lyketh hym Harpagus made answere though with an 〈◊〉 hearte Quod Regi placet id 〈◊〉 quoque placet Whatsoeuer pleaseth the kyng that also pleaseth me And here we haue an ensample of a flatterer or dissembler for this Harpagus spake againste his owne heart and conscience Surely 〈◊〉 〈◊〉 〈◊〉 ther be a great many of flatterers in our time also which will not bee ashamed to speake against their owne heart 〈◊〉 like as this Harpagus did which had no dout a 〈◊〉 hearte in his 〈◊〉 the act of the kyng 〈◊〉 hym yet for all that with his tong he praised the same So I say we rede not in any storie that at any tyme any father had 〈◊〉 his 〈◊〉 willingly wittingly And this Harpagus of whom I rehersed the storie did it vnwares But the almightie god which prepared this feast
sake hath bestowed his onely natural sonne vnto the death to the ende that we should be made thorough him his chosen children Now therfore all that 〈◊〉 in Christ and trust thorow his passion to be saued all they are the childrē of god And god loueth them more than any naturall father loueth his childe For the loue of God 〈◊〉 vs is more ernest and more 〈◊〉 towards vs than is the fatherly loue towardes his natural childe which thyng shall comfort vs in all our distresse in what perill or danger soeuer we be we shall beleue that god is our father And therfore we shall come vnto him in the name of Christ his naturall sonne our 〈◊〉 therfore we 〈◊〉 not to despaire in any maner of thinges but rather what soeuer we haue in hand let vs run to him which beareth such a fatherly affection towardes vs more a great dele than our naturall fathers and mothers can 〈◊〉 As for oure carnall or temporall fathers and mothers sometymes they be vnnaturall so that they will not healpe their children in their distresse sometimes agayne they wold fayne helpe but they ar not able to helpe them But our heuenly Father he is louyng and kynde towurdes vs so that he will helpe And then agayn he is mightie he is almighty he can and may helpe so that there lacketh neither good will in hym neither power Therfore let vs not dispeyre but rather come vnto hym in all tribulation and no doubt we shal be eased by him For certaine it is that the almyghtye God hath greater affection towards vs than our naturall fathers and mothers can haue And this appeareth by that that he hath geuen his natural sonne the highest treasure that euer he had in 〈◊〉 or in earth for vs euen vnto the deathe in his bytter passion Further in the prophets euery where he setteth out his great loue which he hath towards vs saying Nunquid potest 〈◊〉 〈◊〉 c. Can a woman forgette her owne child which 〈◊〉 hath born into this world yea and though she doo forget the same yet wyll not I forget the. It is a rare thyng whan the deuill so muche preuatleth in parentes that a mother shold neglect or forget her own child yet saith God though it were so that she woulde forget her child yet wil not I forget thee whā thou beleuest in my 〈◊〉 Christ. For the 〈◊〉 can not preuaile agaynst me though he preuail against womē so that somtimes they forget their own children or kil thē yet shal he not preuaile against me for I am 〈◊〉 than he is Further his loue which he be a reth towards vs is expressed in yt. 7. cap. of Mat. wher Christ saith Is there any man amongst you which if his sonne ask bread wil he offer him a stone or if he asketh 〈◊〉 wil be offer him a serpent If ye than beyng euil can geue your children good gifts how much more shal your father which is in heuen geue good things if ye aske them of him As who say though you be euyll yet whan your children wold haue any thing that might hurt thē yet you beyng fathers mothers do gene them good things which shal not hurt them Nowe sayth he seyng ye whose nature is yll corrupt and poisoned with wickednes for ther is no saint in heuen neither S. Peter or Paul but whan they were here their nature was corrupt and geuen to wickednesse and so they myght be called yl can giue good gifts vnto your children how much more wyll God which is the fountaine of all goodnes geue you good thynges whan ye desire them of hym Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue and that he is redy to giue vnto euery one that commeth to him for helpe yea the verye holy ghoste 〈◊〉 wyll geue vs whan we wyll desyre it Now to the matter This Iairus is a good and louyng father towards his child be cometh desireth help of Christ that his daughter may be heled A conetous mā wold haue passed on he wold not haue takē so much pain as to com to Christ desire his help Therfore by this 〈◊〉 we may lern to haue a good faith towards god a right natural loue towards our children But it is a cōfortable thing to consider this fatherly affection of god towardes va if we wold wel cōsider that same it wold stirr vp a childly loue in our harts towards him so that we wold be content to be ordered by 〈◊〉 ruled acording to his pleasure like as a good godly child is cōtent to be ruled by his father mother wil in no wife do against them so we shold be obedset vnto god like as that child is vnto his parēts But ye wil say I pray you tell vs what is the wil of 〈◊〉 Answere The general will of God is expressed in the 〈◊〉 commaundementes there we shall fynde what we shall doe and what we shall leaue vndone But there is a speciall wyll of god whiche is euery mans callyng for it is the will pleasure of god that euery one shall do accordyng vnto his cal ling wherunto god hath appointed hym as the magistrates theyr callyng is to 〈◊〉 that all thynges be well that Iustice be 〈◊〉 that the wycked be punished and the good be re warded Item that the good and godlye lawes be mayntayned and executed and most specially that the word of god be taught that the people be not ignoruant in that and thys is the will of god when the magistrates do so when they endeuor themselues that gods honor and glory be set abroade and wyckednes bee abolished then they do accordyng vnto theyr callyng So likewise the callyng of the subiectes is to bee obediente vnto the magistrates not to rebell agaynste them for when they do they striue against GOD himselfe and shal bee punished of him Item the maried man oughte to doe his duetye towardes his wyfe that is the wyll of GOD to loue his wyfe to prouyde for her c. Lykewise the woman 〈◊〉 to doe her duetye towardes her husbande in obeying hym in all thynges that be not against god For she may not obey her 〈◊〉 in wicked thin ges which be against god but els there is no exception but obey she must For so it is writē so saith god vnto her In sorow shalte thou bring 〈◊〉 thy children and thy 〈◊〉 shall pertayne vnto thy husband and he shall haue the rule of the Now when the woman doth so then she doth accordyng vnto her callyng Further maisters ought to do theyr dueties towards their seruauntes and householde to instruct them in gods word to let them haue theyr meate and drynke Lykewise seruantes oughte to obey theyr maisters with al hūblenes to serue them vprightlye and diligentlye accordyng as god willeth them to do Now this is the special wyll of god namely that
morrice daunce then to bee admitted to preache I praye God amende suche worldelye felowes for 〈◊〉 they bee not meete to be preachers 〈◊〉 I wyll make an ende as concernyng offences peraduenture ye wyll saye howe chaunceth it that God suffereth suche 〈◊〉 in the 〈◊〉 Aunswere 〈◊〉 sunt iuditia altissimi The 〈◊〉 of the most highest are inscrutable god can vse them to 〈◊〉 purpo ses therfore he sayth 〈◊〉 est vt scandala veniant thē ye wyll say why should we then be damned for offences when offences are nedefull Answer When we do yl we shal receiue our reward for our ylnes for it is no thanks to vs whē god can vse them to good purposes we ought to be punished when we do naught Therfore the best is to beware and take heede of offences all other vngodlines and liue vprightlye in the feare of god So that we may inherite the lyfe 〈◊〉 which he hath prepared for vs from the beginnyng of the world whiche graunte vs god the father god the Sonne and God the holy ghost one god and three per sons now and euer worlde without ende Amen FINIS 27 SERMONS PREAched by the ryght Reuerende father in God and constant Matir of Iesus Christe Maister Hugh Latimer as well such as in tymes past haue bene printed as certayne other commyng to our handes of late whych were yet neuer set forth in print Faithfully perused allowed accordyng to the order appoynted in the Quenes Maiesties Iniunctions 1. Hys sermon Ad clerum 2. Hys fourth sermon vpon the plough 3. Hys .7 sermons before kyng Edward 4. Hys sermon at Stamforde 5. Hys last sermon before kyng Edward 6. Hys .7 sermons vpon the Lordes prayer 7. Hys other 9. sermons vpon certayne Gospels and Epistles ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate ¶ Cum gratia priuilegio Regiae Maie statis per septenium Anno. 1562. The Sermon that the Reuerende Father in Christ Hugh Latimer Bishop of worcester made to the Clergye in the 〈◊〉 before the Parliament began the. 9. day of Iune the. 18. yeare of the raygne of our 〈◊〉 Lord King 〈◊〉 the. viii Now translated out of latin into English to 〈◊〉 that thinges wel sayd to a 〈◊〉 maye be vnderstand of many and do good to al them that 〈◊〉 to 〈◊〉 the truth Filii huius seculi c. Luc. 16. 〈◊〉 ye be come together 〈◊〉 day as far as I perceiue to heare of great 〈◊〉 waightye matters Ye be come together to intreate of thinges that 〈◊〉 appertayne to the common wealth This beyng thus ye looke I am assured to heare of me which am commaun ded to make as a preface this exhortacion albeit I am vnlearned and vnworthy such thynges as shal be muche meete for thys your assemble I therfore not onely very desirous to 〈◊〉 the commaundement of our primate but also right greatlye coueting to serus 〈◊〉 all your expectacion lo briefely and as 〈◊〉 as I can wyl speake of matters both woorthy to be heard in your Congregation and also of such as best shall become myne office in this place That I maye doo thys the more 〈◊〉 I haue taken that notable sentence in which our Lord was not afrayd to pronounce The children of this world to be muche more prudent and politicke than the chyldren of lyght in theyr generacion Neyther I wyl be afrayde trustinge that he wil ayde and guyde 〈◊〉 to vse thys sentence as a ground and foundation of al such thinges as hereafter I shall speake of Now I suppose that you see ryght wel beyng men of such learning for what purpose the Lord sayde thys and that ye 〈◊〉 no 〈◊〉 to be holpē with any part of my labour in thys haue no neede to be holpē with any part of my labour in this thing But yet if ye wyl pardon me I wyll wade somewhat deeper in this matter and as nigh as I can fetch it from the fyrst original beginning For vndoutedly ye may much maruayl at this saying if ye wel ponder both what is sayde and who sayth it Define me 〈◊〉 these three thynges what prudence is what the world what lyght and who be the Chyldren of the world who of the lyght see what they signifye in scripture I maruail if by by ye al agree that the children of the world should be wiser then the Children of the lyght To com somwhat nighec the matter thus the Lord 〈◊〉 ¶ There was a certayne ryche man that had a Stewarde whych was accused vnto hym that he had 〈◊〉 and wasted his goodes This ryche man called his Steward to hym and sayde What is this that I heare of thee Come make me an accompt of thy steward shyp Thou mayest no longer beare thys office Brethren because these woordes are so spoken in parable 〈◊〉 are so wrapped in wrynkels that yet they 〈◊〉 to haue a face and 〈◊〉 of a thing done in dede and lyke an hystory I thinke it much profitable to tary somwhat in them And though we may perchaunce synde in our hartes to beleue al that is there spoken to be true yet I doubt whether we may abyde 〈◊〉 that 〈◊〉 woordes of Christ do pertain vnto vs and 〈◊〉 vs of our duty whych doo and lyue after suche sort as though Christ when he spake any thing had as the tyme serued hym serued his turne and not regarded the tyme that came after hym neyther prouided for vs or anye matters of ours as some of the Philosophers thought which said that God walked vp and downe in heauen and thinketh neuer a 〈◊〉 of our affaires But my good 〈◊〉 erre not you so stycke not you to such your imaginacions For if ye in wardly beheld these woordes if ye diligētly role them in your myndes and after explicate and open them ye shall see our 〈◊〉 muche touched in these misteries Ye shall 〈◊〉 that god by this example shaketh vs by the noses and pulteth vs by the eares Ye shall perceyue very playne that God setteth before our eies in this similitude what we ought most to flee and what we ought sonest to folow For Luke sayth the Lorde spake these wordes to his disciples Wherefore let it be out of al doubt that he spake them to vs which euen as we wyll be compted the successours and 〈◊〉 of Christes disciples so we be if we be good dispensers and do our duitie He said these thinges partly to vs whych spake them partly of hym selfe For he is that riche man which not onelye bad but hath and shal haue euermore I saye not one but manye Stewardes euen to th end of the world He is man seing that he is god man He is rich not onely in mercy but in all kinde of ryches For it is he that giueth vs al thinges abundantly It is he of whose hand we receyued both our lyues other thinges necessary for the conseruation of the same What man hath any thing
it is sene that few go on pilgremage but vowe makers and such as by promise bynde them selfe to go And when I pray you should a mans wife go on pilgremage if she went not before she had wel debated the matter with her selfe and obteined the consent of her husband being a wyse man and were also counselled by a learned Priest so to do When should she go 〈◊〉 of to these famous Images For this the common people of England thinke to be going on pilgremage to go to som dead and notable image out of towne that is to say far from theyr house Now if your forefathers made this constitution and yet thereby dyd nothing the abuses euery daye more more encreased what is left for you to do Bretherne and fathers if ye purpose to do any thing what should ye soner do then to take vtterly away these deceytful and iugling Images or els if ye know any other meane to put away abuses to shewe it if ye intend to remoue abuses Me thinke if should be grateful and pleasant to you to marke the ernest mynd of your forefathers and to loke vpon their desire wher they saye in theyr constitution We commaund you and not we counsel you How haue we ben so long a cold so long slacke in setting forth so holsom a precepte of the church of Englād where we be so hot in all thinges that haue any gaynes in them all be it they be neyther commaunded vs nor yet gyuen vs by counsell as though we had leauer the abuse of thinges should tary styll then it taken away lose our profit To let passe the solemyne and 〈◊〉 bacchanals the prescript myracles that are done vpon certayne dayes in the Weste parte of England who hath not hard I thinke ye haue heard of sainte Blesis hart which is at Maluerne and of saynt Algars bones how long they deluded the people I am afrayd to the losse of many soules Wherby men maye wel coniecture that al aboute in this realme there is plenty of such iuglinge deceites And yet hytherto ye haue sought no remedy But euen styll the myserable people is suffered to take the false myracles for the true and to lye styll a sleepe in al kynde of superstition God haue mercy vpon vs. Last of al how thinke you of matrimony Is al well here What of baptisme Shall we euermore in ministring of it speake latine and not englyshe rather that the people maye knowe what is sayd and done What thinke ye of these masse priestes and of the Masses them selues What say ye Be al things here so without abuses that nothing ought to be amended Your forefathers sawe somwhat which made this constitution against the venality and sale of Masses that vnder paine of suspending no priest shuld sel his saying of tricennals or annals What saw they that made this constitution What Priestes saw they what maner of masses sawe they trow ye But at the last what becā of so good a constitution God haue mercy vpō vs. If there be nothing to be amended abrod cōcerning that whole let euery one of vs make one better If ther be neither abrod nor at home any thing to be amended redressed My lordes be ye of good chere be mery at the least because we haue nothing els to do let vs reasō the matter how we may be richer Let vs fal to some pleasaunt communication after let vs go home euen as good as we came hyther that is right begotten thildren of the world vtterly worldlynges And while we lyue here let vs al make bone chere For after this life there is small pleasure lyttel myrthe for vs to hope for if now there be nothing to be chaunged in our facions Let vs say not as Saint Peter dyd Our end approcheth nigh this is an heauy hearing but let vs say as the euil seruaunt said It wyl be long ere my maistere come This is pleasant Let vs beate our felowes 〈◊〉 vs eate drynke with dronkerds 〈◊〉 as oft as we do not take away the abuse of thinges so ofte we beate our felows As oft as we gyue not the people their true fode so oft we beate our felowes As oft as we let them 〈◊〉 in superstition so oft we beate thē To he short as oft as we blind lead them blinde so oft we beate and greuously strike our felowes When we walter in plesures and idelnes then we eate and drinke with drunkards But God wyl come God wyl com he wyll not tary longe away He wyl come vpon such a day as we nothing loke for hym and at such houre as we know not He wyl come and cut vs in peeces He wyl reward vs as he doth the hipocrites He wil set vs where wayling shal be my brethren where gnashing of teeth shal be my brethren And let here be the ende of our tragidie if ye wyl These be the delycate dishes prepared for worldes wel beloued children These be the wafers and ionketes prouided for worldly prelates wayling and gnashing of teth Can there be any mirth where these two courses last al the feast Here we laugh there we shal weepe Our teeth make mery here euer dashing in delicates there we shal be torne with teeth and do nothing but gnash grind our own To what ende haue we now excelled other in policy What haue we brought forth at the last Ye se brethren what sorow what punishment is prouided for you yf ye be worldlynges If ye wyl not thus be vered be not ye the children of the world If ye wyl not be the children of the world be not stryken wyth the loue of wordly thynges leane not vpon them If ye wyll not dye eternallye liue not worldlye Come go to my brothers go to I say againe once agayne go to leaue the loue of your profit study for the glory profite of Christ seke in your consultations such thinges as pertayne to Christ and bring forth at the last sōwhat that may please Christ. Feede ye tenderly with all diligence the flock of Christ. 〈◊〉 truely the word of God Loue the lyght walke in the lyght and so be ye the children of lyght whyle ye are in this world 〈◊〉 ye may shine in the world that is to come bright as the sonne with the father the sonne and the holy ghost to whom be all honour praise and glory Amen ¶ A notable sermon of the reuerend father Maister Hugh Latimer preached in the Shroudes at Poules churche in London on the xviii day of January Anno. 1548. * Quecunque scripta sunt ad nostram doctrinam scripta sunt Roma xiiii AL things which are written are writtē for our erudition and knowledge Al thinges that are written in gods boke in the Byble boke in the boke of the holy scripture are writtē to be our doctrine I told you in my fyrst sermon honorable audiēce that I purposed to declare vnto
layd snares to destroy them but he ouerturneth the in theyr own traps Qui comprehendit tastutos in fallacia eorum He taketh the craf ty in their own subtile ginnes and snares but not maliciously to destroy them as they malitiosly wold haue sene him hanged but mercifullye to tourne them from theyr wicked imaginations that they mighte consider that no wisdome no subtile craftes nor Counsell is agaynste the Lord and so repent and become new men At 〈◊〉 〈◊〉 illi denarium And they brought him a denari a pece of theyr currant coyne that was worth x. of our vsual pence suche another pece as our 〈◊〉 And he sayd Cuius est imago 〈◊〉 super scriptio dicunt 〈◊〉 〈◊〉 whose Image is thys and superscription They saide Ceasers for nowe was Iewerye broughte vnder the bondage of the Romains and therfore vsed they the Romaine coyne that had vppon it doth Ceasars image and Ceasars superscription Then aunsweared Iesus 〈◊〉 ergo quae 〈◊〉 Caesaris Caesari quae sunt dei Deo Paye to Ceasar that is due to Ceasar and to God that which is due to God Make not a mingle mangle of them but geue to God hys owne geue to Ceasar his owne To GOD geue thy soule thy faythe thy hoope thy obedient minde to keepe hys woorde and frame thy life there after To Ceasar geue tribute Taxe Subsidie and all other dueties 〈◊〉 to him as to haue hym in thy honoure and reuerence to obey his iuste lawes and righte wise commaundementes c. But because the tyme is paste I wyll heare make an ende for thys fore noone desiringe you to pray to God for hys healpe for at after noone I purpose to begin agayne at this texte and to goo forthe as God shall geue me hys grace Nowe let vs al say together the Lordes prayer Oure 〈◊〉 which art in heauen c. ¶ The resydue of the Gospell declared at after none by maister Latimer Reddite caesari quae sunt Caesaris quae sunt dei Deo YElde to Ceasar that belongeth to Ceasar and to God that belongeth to God ye may perceiue by that we haue sayde who spake these wordes and vpon what occa syon they were spoken Oure sauyoure Christ spake them to the tempting Pharises to the craftye and subtile holowe harted Pharises willinge them to knowe their duetye by their own confession and to geue to Ceasar his dutye and to God his dutye Our sauioure Christe spake them If he spake them we oughte to regarde them Regarde them I say and make muche of them for thoughe they were then spoken to them yet in them they were spoken to all the world I vse to make a rehearsall of that I spake before but because the time is shorte I will omit it The seruyce must be dòne and the daye goeth faste awaye Therfore I wil to my matter and leaue the rehersall These words be wordes of great importaunce and would wel be considered for he that doth this receiueth greate benefites by it but he that doth it not incurreth great dammage and dan ger The occasyon was a counsel taken amonge these holy fathers to snarle Christ a good and charitable dede yet wer they holy men holye fathers full of 〈◊〉 vp to the harde eares This they learned in their councell and thys now they set on broche But Christ nowe causeth them to make answer to their own question as he also did a lyttle before When he was come vp into Ierusalē and had driuen out the biers and sellers in the temple The Archpharises prouincials and Abbots phariseis came stoutlye to him as he was preaching in the Temple and said to him Qua authoritate ista facis aut quis dedit tibi istam aut horitatem By what authority dost thou these things who hath geuē thee this authority We haue the rule of the people of god we haue geuen thee no such authority A wōderous thing Christ had testimonye of his father This is my beloued sonne hear him Ihon had born him witnesse sayinge 〈◊〉 the Lambe of God that taketh awaye the sinnes of that world his workes and miracles wer testimonies that hys doctrine was of God well al this wil not serue He muste haue licence of these holye fathers or els all is nothynge worth Christ answered not directlye to their questyon but asked them a nother question made them geue answer a 〈◊〉 them selues as it were with one wedge dryued out a nother The baptisme of Ihon was it of God or of man Was Ihon sent of God had he his authority of god or of man Here he driueth them to confesse his doctrin to be of God For Ihon whome they could not denye to haue ben sent from god bare witnes that his doctrin was 〈◊〉 If they had confessed thys he wold haue inferred why beleue ye him not If they shoulde haue sayde Ihon was not of god thē wold al that people haue ben against them yea in a horlye burlye haue stoned them This they consydered wythin them selues and yet theyr malitious hartes wolde not bear it to confes the truth nay rather like wise gentle men they answered We know not we cannot tel These Arch Pharises thought nothing might be done or taughte withoute their license nor otherwise but as they pleased to interpreat They were like our religion clergy that thought nothing mought be taughte but as they pleased They wold pay no tribute taxe nor tribute They had their Immunities priueledges and graunts from the Romain bishop And to maintain this they alledged many scriptures as thus Nolite tarigere Christos meos whiche is touch not mine annoynted or consecrated people whyche wordes the Lord spake by the Israelites in Egipte warning king Pharao to leaue and cease from persecutyng that Israelites it maketh as much for our cleargyes immunity and proueth it as wel as if a man alledged Quem ter ra pontus to proue that an Ape hath a tail Well they answered Cesaris Lesars they confessed it was Lesars mony and Lesars image and wrytinge vpon it heare Christe compelled them to make āswer vnto their owne question And if enuy should arise to take it them self For they con fessed it to be Ceasars Then saide he Geue to Lesar that which is Ceasars and to God that is due to God Thys answer of Christ I woulde haue you all to learne geue to your Ceaser to your king to our most noble king Edward our Ceasar our king and magistrate appoynted and geuen to vs of God geue to him that whiche is due to hym Thys is a commaundemente of God as are these Thou shalt not murther thou shalt not steal nor beare fals witnesse against thy neighbors And as thou art bound vpon pearil of thy soule to obey the other so vpon pearill of thy soule thou art bound to obey and kepe this Loke wel vpon it for it is vppon pearill of thy soule date
you first what prayer is Secondarily to whom we ought to praye Thirdely where and in what place we ought to pray And fourthely I tolde you the diuersitie of prayer namely of the common prayer and the priuate These and such lyke thynges I haue dilated and cxpounded vnto you of late in the open pulpet Nowe at this present tyme I 〈◊〉 as by the way of a lecture at the request of my most gracious Lady to expoūd vnto you her housholde seruantes and other that be willing to heare the right vnderstandyng and meaning of this most perfect prayer which our sauior hymself taught vs at the request of his disciples which prayer we call the Pater noster This prayer of our lorde maye be called a prayer aboue all prayers the principall and moste perfect prayer whyche prayer ought to be regarded aboue all others consideryng that our Sauior hym selfe is the author of it he was the maker of this prayer beeyng very God and very man He taught vs this prayer whiche is a moste perfecte scholemaister and commanded vs to 〈◊〉 it whiche prayer conteineth great and wonderfull thinges if a learned man had the handlyng of it But as for me suche thynges as I haue conceiued by the readyng of learned mens bookes so 〈◊〉 foorth as GOD will geue me his grace and spirite I will shewe vnto you touchyng the 〈◊〉 meanyng of it and what is to bee vnderstand by euery worde contained in that prayer For there is no worde ydle or spoken in vaine For it must nedes be perfect good and of great 〈◊〉 〈◊〉 our sauiors teachyng which is the wysedom of God it self There be many other psalmes prayers in scripture very good and godly and it is good to know 〈◊〉 But it is with this prayer the Lordes prayer I say lyke as with the lawe of loue All the lawes of Moses as concernynge what is to be done to please God how to walke before him vprightly and godly All such lawes are 〈◊〉 in this lawe of Loue Diliges Dominum Deum 〈◊〉 ex toto corde tuo in tota anima tua in tota mente 〈◊〉 proximum sicut reipsum Thou shalt loue the lorde thy God with all thy hart with all thy soule and with all thy mynde and thy neighbor as thy self euen so is it with this prayer For like as the law of Loue is the sūme and 〈◊〉 of thother lawes so this prayer is the 〈◊〉 and abridgement of all other prayers all the other prayers are conteined in this prayer yea whatsoeuer mankynd hath nede of to soule and body that same is conteyned in this prayer This prayer hath ii partes it hath a preface which some call a salutation or a louing entrance secondarily the praier it self The entrance is this 〈◊〉 〈◊〉 〈◊〉 Pater noster qui es in coelis Our father which art in heauen as who say you christen people you that beare the name of christians you must pray so Before I go any further I must put you in remembrance to consider how much we be bound to our sauior Christ that he wold vouchsafe to teache vs to pray in this prayer to signifie vnto vs the good will whiche oure heauenly father beareth towardes vs. Now to the matter Our Father These wordes 〈◊〉 not to the petitions they be but an entring a sekyng fauor at Gods hande yet if we well way consider them thei admonish vs of many things and strenghthen our faith wonders well For this worde Father signifieth that we be Christes brothers and that God is oure Father He is the eldest sonne he is the sonne of GOD by nature we be his sonnes by adoption thorough his goodnesse therefore be biddeth vs to call hym our Father which is to be had in freshe memory and great reputation For here we are admonished howe that we bee reconciled vnto God we which before tymes were his enemies are made nowe the children of GOD and inheritoures of euerlasting lyfe Thus we be admonished by this woorde Father So that it is a woorde of muche importance and great reputation For it confyrmeth our fayth whan we call him 〈◊〉 Therfore our Sauiour whanne he teacheth vs to call God father teacheth vs to vnderstande the fatherly affeccion which God beareth towardes vs whiche thing maketh vs bolde and hearty to call vpon him knowyng that he beareth a good wil towards vs and that he wil surely heare our praiers Whan we be in trouble we doute of a straunger whether he wil helpe vs or not but our sauiour commaundyng vs to call God father teacheth vs to be assured of the loue and good will of GOD towarde vs. So by this woorde Father we learne to stablish and to comforte oure saythe knowyng moste assuredlye that he wyl be good vnto vs. For Christ was a perfecte schoolemaister he lacked no wysedome he knewe his Fathers wyll and pleasure he teacheth vs yea and moste certainely assureth vs that GOD will be no cruell iudge but a louyng Father Here we see what commodities we haue in this word Father Seyng no we that we fynde suche commodities by this one word we ought to consider the whole praier with great diligence and earnest mynde For there is no worde nor letter conteined in this prayer but it is of great importance and waighte therfore it is necessarye for vs to knowe and to vnderstande it thoroughlye and thanne to speake it consideratelye wyth greate deuotion elles it is to no purpose to speake the woordes withoute vnderstandyng it is but lyplabour and vayne bablying and so vnworthy to bee called prayer as it was in tymes 〈◊〉 vsed in Englande Therefore whenne you saye thys prayer you muste well consyder what you saye For it is better once sayde deliberately with vnderstandyng then a thousand times without vnderstanding which is in very dede but vain babling and so more a displeasure than pleasure vnto God For the mat ter lyeth not in muche sayeng but in well saying So if it be sayd to the honor of God than it hath his effect and we shall haue our petitions for God is trewe in his promises and our Sauior knowing him to be well affected towardes vs commaundeth vs therefore to calle hym Father Here you must vnderstande that lyke as our Sauior was most earnest and feruent in teachyng vs 〈◊〉 to pray and call vpon God for ayde and helpe and for thynges necessarie both to our soules and bodies So the deuill that old serpent with no lesse diligence endeuoreth himselfe to let and stoppe our prayers so that we shall not cal vpon god And amongest other his lettes he hath one especially where with he thynketh to keepe vs from prayer whiche is the remembraunce of our synnes When he perceiueth vs to be disposed to praye he commeth with his crafte and suttle conueiaunces saying What wylte thou praye vnto god for aide and helpe knowest thou not
to gette fauour at gods hande I haue a maner of teaching which is very tedious to them that bee learned I am wonte euer to repete those thynges whiche I haue sayed before which repetitions are nothing pleasaunte to the learned but it is no matter I care not for them I seke more the profite of those whiche be ignorant than to please learned men Therfore I often times repete suche thinges whiche bee nedefull for them to knowe for I would speake so that they might be edified withall I spake some thinges this day in the cōmendation of 〈◊〉 prayer And first I told you that it was our 〈◊〉 owne making and handworke which is a perfecte scholemaister put in authoritie by God the heuenly father himself which saith Hic est filius meus dilectus in quo mihi bene 〈◊〉 〈◊〉 ipsū audite This is my wel beloued sonne in whome I haue pleasure heare hym This prayer is a perfect prayer an Abridgemente and compendious 〈◊〉 of all other prayers There is nothing that we haue nede of neither to our soules or bodies but it is conteined in some of these petitiōs nor nothing that god promiseth in his word to geue vs but it is expressed in one of these vii petitions I shewed you this daye why we call God 〈◊〉 namely because he beareth a louyng and fatherly hearte towardes vs. It is a sweete woorde Father and a woorde that pleaseth GOD muche whan it is spoken with a faithful heart which aboue all thynges God requyreth This woorde Father moueth Goddes affection in a maner towardes vs so that he hearynge the woorde Father canne not choose but she we hymselfe a Father in deede So that it is a woorde profytable to vs in goddes behalfe and agayne for oure owne selues For it moueth GOD to pitie and also helpeth our faith So that wee doubte not but that we shall fynde hym a Father whyche wyll graunte oure requestes and petitions made vnto hym in the name of Christe Nowe what craftes and conueyaunccs the deuyll vseth to withdrawe and lette vs from prayer I tolde you to daye afore noone If you 〈◊〉 prayers you shall fynde the temptations of the deuyll for he sleapeth not he euer intendeth to withdrawe vs from prayer But I tolde you what remedye you shall vse agaynste hym howe you shall stryue agaynste hym namely with Faythe 〈◊〉 that oure Sauiour hath taken awaye our synnes 〈◊〉 that they can not 〈◊〉 vs. For they bee no 〈◊〉 in the sight of GOD for he hath taken away bothe the giltinesse of sinnes and the paines and punishementes which folow synnes Christ hath deserued that those whiche beleeue in hym shall be quite from all theyr synnes These benefites of Christe are 〈◊〉 oute in Scripture in many places and these be the weapons wherwith we must fighte agaynst the deuill and his illusions not with holy water for I telle you the deuill is not afrayde of holye water It is Christe that hath gotten the victorie ouer hym it is he that vanquisheth the serpentes head and not holy water Further in that we call hym Father his will and fatherly affections ar expressed that we call hym Heauenly Father his might and power his 〈◊〉 is expounded vnto vs. So that you perceyue that he is bothe louyng and kynde towardes 〈◊〉 that he heareth a good wyll also is able to helpe able to defende vs frome all oure ennemies spirituall and temporall Therefore lette vs put our truste and confidence in hym lette vs not despayre of his healpe seyng he is so louyng kynde and gentill towardes vs and than so mightie that he hath all thynges in his handes This affection and loue towardes vs passeth all motherly affections And here I broughte in to daye a womanne whyche was accused that she shoulde haue kylled her chylde I tolds you what busynesse good mayster Bilney and I had with her afore we coulde brynge her to a good trade For she thought her selfe to bee 〈◊〉 if she shoulde suffre before her 〈◊〉 There I tolde you that purification is continued in the Churche of GOD for naturall honestles sake that manne and wyfe shoulde not companye together asore that tyme and not to that ende that it shoulde clcanse frome synne For there is nothynge that cleanseth frome synne neyther in heauen nor in earthe sauyng onely the bloode of oure Sauiour Iesu Christe For howe can a woman hauyng company with her husbande and bryngynge foorthe chyldren accordynge vnto Goddes Iniunction Howe canne she be made an heathen woman dooynge nothyng but that GOD hathe commaunded her to doo Therefore agaynste suche foolyshe opinions that women baue haue thynkyng theym selues oute of the fauoure of GOD lyenge in chyldebedde I spake to daye and tolde you howe that it is no offence afore GOD onely let euerye manne and wyfe take heede and vse themselues honestlye for a man maye sin deadly with his own wife if he 〈◊〉 to Gods ordre mysuse her Further you haue heard how that good wil of god towards vs is sett out by this worde Father and his power and omnipotencie by this woorde Heauenly But I would haue you to consider well this woorde Oure For it is a great helpe vnto vs and strengtheth muche our faithe so that we may be assured that euery good mā in the whole world wil pray for vs and with vs whiles we haue one father and one maner of prayer And this woorde Our putteth vs in remembrance that we bee bretherne in Christe where we be admonished to despise no man be he neuer so miserable or poore for we haue all one Father which hath made vs all of one mettall of earth So that the hygheste prince in the world is made as wel of earth as the poorest and so shal turne into the same again as well as the poorest shepard Let these proude persons marke this well which be euer ready to despise euery man Suche proude persons say neuer the Lordes prayer with good mynde yea God is not their Father For he abhorreth all prowdnes therfore suche stubborne folowes whan they wyll praye they should not say Our father which art in heauen but rather Oure father whiche art in helle God is their Father as concernyng their substaunce for he geueth them soules and bodies but they make theim selues the membres of the deuyll contrarye vnto goddes will and pleasure Therefore sette asyde all arrogancie and proudenesse Lyke wyse all superstitious and hypocriticall babblyng speakyng many wordes to littel purpose As I heard saye of some lawyers which babble and prate and pretende a great diligence and earneste desyre to defende the 〈◊〉 mannes cause but in theyr heartes they bee false they sceke moneye and nothynge elles so that theyr hartes and mouthe disagree Lette vs I saye not folowe suche Lawyers lette vs not make a shewe of holynesse with muche babblynge for GOD hathe no
vs grace to liue vprightlye And so consider euerye worde for it is better one woorde spoken with good affection then an hundred withoute it Yet I doe not say this to lette you from saying the whole Pater noster but I say one worde well sayd is better then a great many els Kede thoroughout all the Scripture and ye shall synde that all faithfull men haue made but shorte prayers Abraham Isaac Iacob Dauid Ezechias our sauieur himself in the garden sayth Pater si possibile est trāseat à me calix iste Father if it be possible let this cuppe passe from me Thys was but a shorte prayer So likewise satnet Stephen sayth Pater ignosce iilis quia 〈◊〉 quid faciunt The publicane praying in the temple made but a shorte prayer saying propitius esto mihi peccatori Lord be mercifull vnto me a synner So the theefe hanging vpon the crosse sayeth Domine memento mei cum veneris in regnum tuum Lord remem ber me whan thou commest in thy kingdome here was not much bablyng But I speake not this to dissuade you from longe prayer whan the spirite and the affections doe serue for our sauiour himselfe spente a whole nighte in prayer Sanctificetur Halowed be thy name that is to saye lorde remoue awaye thy dishonor remoue away sin moue thē the be in authoritye to do their dueties moue the man and wife to liue rightly moue seruantes to do well And so it should be a great griefe vnto vs whan we shoulde see any body dishonor the name of God in so muche that we should crye out our Father Halowed be thy name This one thing beare away with you aboue all others cousyder that when we wil come to god and talke with him we muste be penitent synners we must abhorre synne purpose to leaue them and to lyue vprightly whiche graunte vs god the Father Sonne and holy ghoste Amen The third Sermon vpon the Lordes prayer made by M. Latymer ADueriat regnum tuum Thy kingdom come This is the seconde petition of the lordes praier I truste you haue not forgotten your 2. lessons before rehearsed vnto you Fyrste the beginning of the lordes prayer what a treasure of doctrine is contayned in euerye worde Our what it signifieth Father what it meaneth and than this additiō vvhich art in heauen How many thin ges is to be noted by euery one of those wordes and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen 〈◊〉 Halowed bee thy name Here I tolde you wherein standeth the holines of his name what it meaneth namely we requyre that his name may be sanctified in vs that is to say we requyre that all oure conuersati on s maye be to the honour of God which foloweth whan we indeuour our selues to doe his pleasure whan we heare hys worde with great diligence and earnest reuerence and so walke in the workes of our vocation euery man whereunto God hath appointed him And because the worde of God is the instrumente and fountayne of all good thinges we praye to god for the continuance of his worde that he wyll sende godly and well learned men amongest vs which may be able to declare vs his will and pleasure So that we may glorifye hym in the honour of our visitation when god shal visite vs and rewarde euery one according vnto his desert One thing we must well consider and not forget it namelye that our sauiour teacheth vs to praye and desire of God that his name may bee halowed Where he paynteth vs in our owne colour and would haue vs to confesse oure owne 〈◊〉 that we be not hable to doe any thyng accordyng to gods will excepte we receiue it first at his handes Therfore he teacheth vs to praye that god will make vs able to do all thinges according to his will and pleasure Adueniat regnum tuum This is our request Thy 〈◊〉 come thou father we beseche let thy kingdom come to vs. Here we praye that the kingdom of god come not to one onely but to vs al. So that when I say this praier I require god that he wil let his kingdom come to you as well as to me Again when you pray you pray as well for me as for your owne selues Let thy kingdome come You muste vnderstande that to speake properly these wordes are not to bee vnderstande of godnes inferiour kyngdome of his earthlye kyngdome as though it did hange vpon our petitions so that he could not bee Lorde and ruler ouer the earthe excepte we praye for hym No we praye not for his inferiour kingdom to come for it is come alreadye he ruleth and gouerneth all thinges He is called in scripture Rex regum The king aboue al kin ges Dominus dominantium the lord aboue al lordes therfore be reuleth and gouerneth all thinges according to his will and pleasure as scripture saith Voluntati eius quis resi stet who will withstand his will So our saulor reporteth saieng Pater meus operatur vsque mo do My Father worketh hitherto I worke also what wor keth he he worketh the workes of gouernaunce For at the first beginning he did create all thinges But he lefte them not so He assisteth them he ruleth thē accordyng to his wil. Therfore our sauior doth not teach vs to pray for his world ly kingdome to come For he ruleth alreadye as lord kyng yea and all the kynges and rulers rule by him by his permission as Scripture witnesseth per me Reges regnant Thorough me that is by my permission kynges do reigne I would wishe of god that all kynges and potentates in the world would consider this well and so endeuor themselues to vse their power to the honor and glory of god and not to presume in their strength For this is a good monition for them when god saith per me reges regnant Thorough me kynges do reigne yet they bee so vnder gods rule that they canne thynke nothing nor do any thing withoute Goddes permission For it is written Cor regis in manu domini quo vult vertit illud The heart of the king is in the hand of the lord and he turneth the same whether soeuer it pleaseth him This is good to be considered and specially subiectes shoulde marke this texte well whan the rulers bee harde and oppresse the people thinke euer Cor 〈◊〉 in manu domini The kynges hearte is in the gouernaunce of GOD. Yet whan thou art ledde to prison consyder that the gouernoures hearte is in the hande of the Lorde Ther fore yelde obedience make thy mone vnto GOD and he wyll helpe and canne helpe Surelye I thynke there bee no place in scripture more pleasaunte than thys The heart of the kynge is in the hande of GOD. For it maketh vs sure that no man canne hurte vs wythoute the permission of
be in the world O what a cōfortable thing is this whan Christ 〈◊〉 Remittuntur 〈◊〉 peccata Thy sinnes ar forgeuen vnto the. And this is a standing sentence it was not spoken onely to that same man but it is a generall proclamation vnto al vs all and euery one that 〈◊〉 in 〈◊〉 shall haue forgeuenesse of their sins And this proclamatiō is 〈◊〉 out daily by his ministers 〈◊〉 preachers 〈◊〉 proclamation is the word of grace 〈◊〉 worde of 〈◊〉 consolation For like as synne is the most 〈◊〉 the 〈◊〉 〈◊〉 est thyng in heauen and in earth So the moste 〈◊〉 thyng is the remedy agaynst synne which remedy is declared offred vnto vs in this word of 〈◊〉 the power to distribute this remedy against sinnes he hath geuē vnto 〈◊〉 〈◊〉 which be gods treasorers distributers of 〈◊〉 word of god for now he speaketh by me he calleth you to this wedding by 〈◊〉 being but a poore man yet he hath sent me to call you And though he be the author of the word yet he will haue men to be called through his ministers to that word Therfore let vs geue 〈◊〉 vnto the minister whan he speaketh gods worde yea rather let vs credite God whan he speaketh by his ministers and offreth vs 〈◊〉 of our sinnes by his woorde For there is no sinne so great in this world but it is pardonable as long as we be in 〈◊〉 worlde call for mercie for here is the tyme of mercie here we may com to forgeuenes of our sinnes but if we ones die in sinne 〈◊〉 so that we be 〈◊〉 let vs not looke for remission 〈◊〉 for the state after this life is vnchangeable but as long as we bc here we may 〈◊〉 for mercy Therefore let vs not dispaire let vs amend our 〈◊〉 and crte vnto god for forgeuenes of our sinnes and than no doubt we shall obtain remission if we call with a faithfull heat vpon him for so he hath promised 〈◊〉 vs in his most holy worde The holy scripture maketh mention of a sinne agaynst the holy ghost which sin can not be forgeuē neither in this world nor in the world to com And this maketh many 〈◊〉 vnquiet in their heartes consciences for some there be which euer be afraide least they haue cōmitted that same sinne agaynst the holy gost which is irremissible Therfore som say I cannot tel whether I haue sinned against the holy ghoste or not if 〈◊〉 haue cōmitted that sinne I know I shal be damned But I tel you what ye shal do despaire not of the mercy of god for it is immeasurable I can not denye but there is a sin against the holy ghost which is 〈◊〉 but we can not iudge of it 〈◊〉 hand we can not tell which man hath 〈◊〉 that sinne or not as long as he is 〈◊〉 but whan he is oues gone thā I can iudge whether he sinned against the holy ghost or not As now I can iudge that Nero Saul and Iubas and such like that died in 〈◊〉 and wickednes didde committe this syn against the holy ghost for they were wicked continued in their wickednes still to the 〈◊〉 ende they made an end in their 〈◊〉 but we can not iudge whether one of vs sin this sinne against the holy ghost or not for though a man be wicked at this time yet he may 〈◊〉 leue his wickednes to morow and so not commit that syn against the holy ghost Our 〈◊〉 Christ pronounced against the scribes and phariseis that they had committed that synne againste the holye ghost because he knew their heartes he knew that thei wold still abide in their wickednesse to the very end of their liues But we can not pronounce this sentence againste any man for we know not the heartes of men he that synned nowe peraduenture shall be turned to morowe and leaue his synnes and so be saued Further the promyses of Christ 〈◊〉 sauiour are generall they pertayne to all mankynd he made a generall proclamation sayenge Qui credit in me habet vitam aeternam Who so euer beleueth in me hathe euerlastyng lyfe Lykewise sainct Paule saythe Gratia 〈◊〉 supta peccatum The grace and 〈◊〉 of God excedeth far our synnes Therfore let vs euer thynke and beleue that the grace of God his mercye and goodnesse excedeth our sinnes Ite consider what Christ saith with his owne mouth Venite ad me omnes qui laboratis c. Come to me all ye that labor are laden I will ease you Mark here he sayth Come all ye wherfore than should any body despaire or 〈◊〉 out him self from these promises of Christ which be generall and pertaine to the hole world For he saith Come all vnto me And then againe he saith Refocillabo vos I will 〈◊〉 youyou shall be 〈◊〉 from the burthens of your sinnes Therfore as I sayde before he that is blasphemous and obstinate wicked and abydeth in his wickednesse 〈◊〉 to the very end he synneth against the holy ghost as S. Augustine and all other godly writers doo affirme but he that leaueth his wickednesse and synnes is content to amende his lyfe and than beleuyng in Christ seketh saluation and euerlastyng life by hym no doubt that man or 〈◊〉 who soeuer they be shal be saued for they feede vpon Christ vpon that meate that God the Father this feast maker hath prepared for all his gestes You haue heard now who is the maker of this feast or ban ket and agayn you haue hearde what meate is prepared for the gestes what a costly dy she the housefather hath ordeyned at the wedding of his 〈◊〉 But nowe ye know that where there be great dyshes and delicate fare there be cōmonly prepared certain sauses whiche shall geue men a great 〈◊〉 and appetite to their 〈◊〉 as mustard viniger and 〈◊〉 〈◊〉 sauses So this feast this costely dishe hath his sauses what be they Mary the crosse affliction tribulation persecution all maner of 〈◊〉 for like as sauses make 〈◊〉 the stomacke to receiue meate so affliction styrreth vp in vs a desire to Christe For whan we be in 〈◊〉 we are not hun gry we care not for Christe but whan we be in tribulation and cast in prison thā we haue a desyre to him thā we learn to call vpon him than we hunger and thurst after hym than we are desyrous to fede vpon him as long as we be in health and prosperity we care not for him we be slouthful we haue no stomacke at all and therfore these sauses are verye necessary for vs we haue a common saying amongest vs whā we see a felow sturdy lofty and proude men say this is a sausye felowe signifying him to be a highmynded felowe which taketh 〈◊〉 vpon him then he aught to doe or his estate 〈◊〉 which thing no doute is naughte and yll for euery one ought to be haue himselfe
is to say that ministery of his word is executed for the ministryng of gods worde is gods plough Now vpon sondaies god sendeth his husbandinen to come and tyll he 〈◊〉 his callers to come and cal to the wedding to bydde the gestes that is all the world to come to that supper Therfore for the reuerence of god consider these things consider who calleth namely god consider againe who be the gestes all ye Therfore I cal you in gods name com to this supper halow that saboth day that is do your holy day work com to 〈◊〉 supper for this day was 〈◊〉 of god to that ende that his word should be taught and heard preferre not your owne busines therfore before the hearing of the worde of god Remember the story of that man which gathered stickes vpon the holye day and was put to death by the consente of god where god shewed himselfe not a cruell god but he woulde geue a warnyng vnto the whole worlde by that man that all the world should kepe holy his Saboth day The almighty euerliuyng god geue vs grace to liue so in this miserable worlde that we maye at the ende come to the great Sabboth day where there shal be euerlastyng ioye and gladnes Amen The seconde Sermon of Maister Latymers Math. 5. VIdens autem Iesus turbas ascendit in montem cum 〈◊〉 c. When Jesus saw the people he went vp into a mountaine and whan he was sette downe his disciples came vnto him and he opened his mouthe and taughte them saying Blessed are the poore in spirite Derely beloued in our sauiour Christ I haue to tel you at this present tyme of a certaine pylgrimage which maye bee called the christen mans pylgrimage but ye shall not thinke that I wyl speke of the popish pilgrimage whiche we were wont to vse in times past in running hither thither to M. John Shorne or to our lady of 〈◊〉 No no I wil not speak of such 〈◊〉 but I wil speake of such a pylgri mage which our sauiour Christ himself taughte vs beyng here present with vs with his owne mouth Therfore whosoeuer wil come to the eternal 〈◊〉 must go that pilgrimage els he shal neuer attaine thervnto Cum vidisset autem 〈◊〉 When he saw the people It apeared by th end of the 4. of Math. that our sauiour had walked thoroughout all Galilee had don many miracles so that the same of him wēt tho roughout al the 〈◊〉 And there gathered a great nūber of people together to here him he seyng the people how hungry they were conueied himselfe into a 〈◊〉 place his disciples came vnto him and he taught 〈◊〉 but not only that disciples but also the whole people For Luke saith docebat audiēte populo he preached that people hering it 〈◊〉 turba admirabitur 〈◊〉 doctrina illi and that people meruailed because of his doctrine how could they maruel if they had not heard it So it appeareth that Christe made his sermon not onelye to his disciples but also to the whole people yet speciallye he taught his disciples to that end that they might teach afterwardes to others for he taught them such doctrin whiche he would haue taught al the whole worlde therfore he so diligently taughte them for though he made many sermons yet these ii sermons the one in Mathew and the other in John ought to be regarded moste aboue all others for they conteyne the summe of a christian mans lyfe Nowe our sauiour seyng them so hungry what dothe he The Euangelist saith A peruit os suum he opened his mouth and taught them Oure sauiour dyd not onely sende out his apostles 〈◊〉 preache and teache the people but also he opened his owne mouth and taught the people his owne selfe Which acte of our sautor is to the reproch of our lordly prelates which in a maner disdaine to preache theym selues in their owne persons but they thynke it to be ynough to haue one or two pertainyng vnto them whiche preache in 〈◊〉 drioces they them selues beyng occupied in worldly busynesse our Sauiour dyd not so he opened his owne mouthe and taughte the people Certainly this ensample of our Sauiour ought better to be considered of our prelates than it is for they be not better than Christ was Christ hath sent them and giuē vnto them a Commission to preache wherfore disdain they than to open their mouth and teache the people seing that our sauiour hym self taught how will they be excused 〈◊〉 they shall make accompt for their doynges What shall be their reward for their slouthfulnesse No doubt euerlasting damnation hangeth ouer their heades Nowe our sauiour openyng his mouthe what taught he them Mary he taught them a pilgremage the christen mās pilgremage And this is a good and true pilgremage that he taught for this pilgremage standeth not in runnyng hither and thither No no this is a right pilgremage but there is strange geare in it 〈◊〉 such geare that yf I should say it of my owne head you would not beleue me you wold saye I lye for it agreeth not with oure mother witte we can not compasse this geare with our naturall wit therfore we must consider who speaketh it and so captiuate oure reason and witte to the wisedom of God Now Christ the eternall son of God he teacheth vs this pilgremage Of which god the father him selfe saythe Hic est 〈◊〉 meus dilectus in quo mihi bene complacitum est ipsum audite This is my well beloued sonne in whome I am pleased heare hym Seyng than that the almightye god commaunded vs to heare hym we ought not to regarde his doctrine litle to esteeme and value it for nothyng but most highly esteme it as the vnfallible worde of god Now what saith he Beati 〈◊〉 spititu quoniam ipsorum est regnum coelorum Blessed be the poore in the spirite for theirs is the kyngdome of heauen c. I entend to be very short els I could not haue time to go thorow all thynges that partayne to thys pilgremage This is a pilgremage of viii myles or of viii dayes iournies al thinges that partayne vnto it are comprehended in viii pointes Our sauiour sayth Beati pauperis Blessed be the poore this is contrarye to oure reason for who would thynke pouertye to be a blessednes who is that wold not rather be ryche than poore to be riche is a blessednes in our eies to be poore is an vnhappines in our myndes but we must subdue our iudgementes We esteme it to be a cursednes to be poore wel our sautour sayeth Blessed are the poore Luke hath no more but these wordes Mathew addeth Spiritu in that spirit These viii miles or dais 〈◊〉 may be called Paradoxa that is to say 〈◊〉 incredible vnbeleuable sayinges for if Christ had not spoken it hymself who should haue beleued it for we see dayly before our eyes what
accordyng as he teacheth vs than all these blessyngs of which mencion is made shal lyght vpon vs and in the ende we shall obteyne euerlasting life which graunt both you and me God the father through his onely sonne our sauior Iesus Christe Amen ¶ The third Sermon of master Latymers Ephes. 6. cap. DE caetero Fratres confortamini in Domino in potentia virtutis eius induite vos armaturam Dei My bretherne be strong in the Lorde and thorough the power of his myghte put on all the armour of GOD that ye maye stande agaynst all the assaultes of the deuyll For wee wrastle not against blood and fleshe but against rule against power against worldly rulers Saint Paule that elect instrumente of God taketh muster of gods warriors and 〈◊〉 christen people to warre telleth them plainely that they must be warriors as it is written in the boke of Iob Militia est vita hominis super terram The life of a man or womā is nothing ells but a warfare it is nothing but a continuall battailyng warring Not very long agoe I entreated of a pilgremage I told you at that tyme of that very godly gostly pilgremage such a pilgremage which all saints whilst they were in this world walked they went al to that pilgremage but it is a 〈◊〉 〈◊〉 an vneasy way to walke but we must nedes go it there is no remedie either we must go that peinful pilgremage or els neuer go to heauen for we may not go frō 〈◊〉 to 〈◊〉 and pleasure but from sorow and miserie to 〈◊〉 we may not looke to haue here good cheere and yonder euerlalasting life for we may not looke for ioy and ioly cheere at bothe sydes We haue no such promise of Christ our sauior he promised vnto vs that we should be sufferers here in this world and than in the world to come we shal haue life euerlasting therfore lett vs be content for though it be a harde 〈◊〉 yet there shal be a good end of it Like as whan a mā goeth a great iourney and laboreth very sore but in the end he cometh to good chere than all his labour is forgotten So we shall come at the end to that 〈◊〉 whiche no 〈◊〉 hath sene no eares hathe heard nor hart perceiued whiche God hath prepared for his elect Now here in this epistle S. Paule telleth vs of a certayne 〈◊〉 he taketh mustre not only of the Ephesiās to whō this epistle is written but also of vs which be christians for all that is required of them is required of vs. The first point that pertaineth to this warfare is to be strong and bardye this is a cōmandement as who say you that be christiās that be baptised in his name that loke to be saued thorow Christ I cōmand you be strong ye may not be weaklynges for ye must fight hard there is neither man nor woman but they must fyght they must come to that battaile and we may not be weaklings because we haue a strong 〈◊〉 nowe he that hath a strong and mighty enemie ought not to be weak and fearfull For if he be he shal be soone ouercome and vāquished Therfore saint Paule woulde haue vs strong that we may be able to fight against that fearefull enemie the deuill But for all that saint Paule wold not haue vs to stand to our owne strength to think to vanquish this mighty enemie by our owne power or might No not so for when we put oure hope in our owne strength we shal soone 〈◊〉 〈◊〉 he shall haue the victorie by and by we shall put oure hope truste and confidence in god and truste thorow Christ our sauior to ouercome this ennemie We maye not doo as one Aiax did whom his father sendeth foorth with a company of men to warfare geuyng him good and holsom lessens and instructions that he should put his hope and trust in god at all times then he should haue lucke Aiax 〈◊〉 and sayd vnto his father It is not a great matter to get the victorie with the helpe of god yea the fearefullest and weakest man can get the victorie whan god helpeth hym But I wil gett the victorie with my owne strength without the helpe of god I am able to fight such 〈◊〉 spake this 〈◊〉 But we shall not doo so as he dydde 〈◊〉 in our owne strength for whan we doo we shall come to short we shal lose the victorie to our eternall destruction 〈◊〉 〈◊〉 saith 〈◊〉 in domino Be strong in the Lord we 〈◊〉 be strong by a borowed strength for we of our owne 〈◊〉 are to weake and feble Therfore lette vs learne 〈◊〉 〈◊〉 shall 〈◊〉 our strength namely from aboue for we 〈◊〉 it not of our owne selues Nowe he sayeth Put on all the 〈◊〉 of God you know that whā a man goth to warre and is harnessed all 〈◊〉 except at 〈◊〉 place If his enemy 〈◊〉 this bare place he woundeth hym as soone as though he had no harnesse at all therfore S. Paule cōmanded vs that we shall haue the whole 〈◊〉 nothyng 〈◊〉 for we may not go with pieces hauing one thyng and lackyng the other For whan we be wounded we shal do but 〈◊〉 good after Wherfore doth S. Paule require such strength such weapons teacheth vs to fight Answer to that end that we may 〈◊〉 pull downe that deuill that we may striue against hym lest peraduenture he ouercome vs and bring vs in danger of our soules for ye know in battail as long as a mā stādeth he is well he hath hope to escape but as soone as he is down then he is in ieopardy of his lyfe So likewise as long as we stand and fight against the diuell we are wel but whā we fall then we are in danger lest he get the victory ouer vs therfore he would haue vs to stand agaynste the assaultes of the diuell Now you must consider what maner an enemy he is that fighteth against vs and first consider his power scripture saith Non est potestas there is no power in earth whiche may be compared vnto hys power Nowe that stronge felow is gods enemy and oures therfore 〈◊〉 Paule biddeth vs to be strong armed round about but to do on our own harneis that we may not but we must do on the armour of god which he hath apointed for vs therfore we must not learn of the deuill to fight he shall not teache vs to battail for it were like as whan we would fight against the Scottes and hadde none other harneis but as they apointed vnto vs. No doute yf we were in that case they woulde appoint suche weapons for vs that they might get the victory and geue vs an ouerthrowe So whan we shoulde fyghte against the diuel and had none other weapons but as he appointed vnto vs. No doute he would soone geue vs an ouerthrow for
vnto mankynde libertye to eate all manner of cleane beastes all thinges that hadde lyfe bee it fyshe or 〈◊〉 And this was done for thys cause that the earthe was not so frambde nor broughte not forthe so holsome herbes after the 〈◊〉 as she did before the floud ther fore God allowed vnto man all maner of meate bee it fyshe or fleshe yet it muste bee done measurablye But seeyng I haue occasion to speake of eatyng I wyl entreate somewhat of it and tell you what liberties we haue by gods worde Truely we be allowed by goddes worde to eate all manner of meate be it fyshe or 〈◊〉 that be eatable But ye must vn derstand that there be certaine hedges ouer which we ought not to leape but rather kepe our selues wythin those same hedges Now the fyrst hedge is this 〈◊〉 cum sanguine ne comederitis ye shall not eate the fleshe with the bloud that is to say we shall not eate rawe flesh for yf we shoulde be allowed to eate rawe flesh it should engender in vs a certayn cruelnes so that at the length one should eate another and so all the writers expounde this place so that God forbiddeth here that mankynde or mannes fleshe may not bee eaten We reade in the bookes of the kynges and so likewyse in Iosephus that certayne women had eaten theyr owne chyldren at the tyme when Ierusalem was besieged whyche thynge no doute dyspleased GOD and they dyd naughtelye in so doyng For mankynde 〈◊〉 not 〈◊〉 eaten therefore the fyrste hedge is that we muste abstayne from 〈◊〉 〈◊〉 and so like wise from mans 〈◊〉 one may not eate another Neither yet we may shed bloude of priuate authority a man may not kill another but the magistrate he hath the sword committed vnto hym from god he may shed bloud when he seeth cause why he may take away the wicked from amongest the people and punish him accordyng vn to his doyng or 〈◊〉 Now will ye say I perceiue whē I 〈◊〉 not 〈◊〉 flesh or 〈◊〉 〈◊〉 thē I may eate al maner of flesh 〈◊〉 〈◊〉 howsoeuer I can get it But I tel thee my 〈◊〉 not so you may not eate your neighbors 〈◊〉 or steale his fishes 〈◊〉 of his 〈◊〉 〈◊〉 the ye may not doe 〈◊〉 for there is a hedge made for 〈◊〉 god saith Non facies furtū thou shalt do 〈◊〉 theft Here I am hedged in so that I may not eate my neighbors meate but it must be my own 〈◊〉 I must haue gotten it vprightly or els by bying or cls by inheritance or 〈◊〉 that it be geuen vnto me I may not 〈◊〉 it frō my neigh bour when I lepe ouer this hedge then I synne damnably Now then ye wil say so it be my owne then I may eate of it as muche as I will No not so there is an other 〈◊〉 I may not commit gluttony with my owne meate for so it so written 〈◊〉 〈◊〉 à crapula ebrietare take heede of gluttony 〈◊〉 Here is a hedge we may not eate to much for 〈◊〉 we do we displease god highly So ye se that we may not eate of our owne meate as much as we would but rather we must kepe a measure for it is a great syn to abuse or waste the giftes of god and to play the glutton with it Whē one man cōsumeth as much wold serue 3. or 4. that is an 〈◊〉 thing before god for God geueth vs his creatures not to abuse them but to vse them to our necessity and nede let euery one therfore haue a measure and let no man abuse the giftes of god One man somtimes eateth more thā another we are not all alyke but for all that we ought all to kepe vs within this hedge that is to take no more then sufficeth our nature for 〈◊〉 that abuse the giftes of god no dout they greatly 〈◊〉 god by so doyng For it is an yll fauou red thyng when a man eateth or drinketh to much at a time Somtimes in dede it hapneth that a man drynketh to much but euery good and godly man wyll take heede to himselfe when he once hathe taken to muche he wyll beware afterward We reade in scripture of Noah that good man which was the fyrst that plāted vyneyardes after the sloud he was ones dronken before he knew the strength and the nature of wyne and so lay in his tente vncouered now one of his sonnes whose name was Cham sceyng his father lying naked wente and tolde his 〈◊〉 of it and so made a mocking stocke of his father Therefore Noah when he arose and had disgested his wyne and knowyng what his sonne had done vnto hym cursed him but we rede not that Noah was dronken afterward any tyme more Therfore if ye haue ben dron ken at any tyme take hecde hence forwarde and 〈◊〉 of abuse not the good creatures of God Now then ye wyll say 〈◊〉 I take them measurably then I maye eate all manner of meate at all tymes and euery where No not so there is an other hedge behynde ye muste haue a respecte to your owne 〈◊〉 and to your neighbours For I may eate no maner of meate against my conscience neither maye I eatemy meate in presence of my neighbour whereby he mighte bee offended for I ought to haue respecte vnto him as S. Paul playnly sheweth saying I know and am assured by the lord Iesus that there is nothyng vncleane of it selfe but vnto hym that iudgeth it to bee common to hym it is common yf thy brother bee greued with thy meate nowe 〈◊〉 thou not charitablye destroye not him with thy meate for whom Christ dyed As for an ensample When I should come into the North countrey where they bee not taughte and there I should cal for my egges on a fryday or for flesh then I shoulde do naughtely for I should destroye hym for whom Christ did suffer Therfore I must beware that I offend no mans conscience but rather trauayle with him first and shewe him the truth when my neighbour is taught and knoweth the truthe and wyll not beleue it but wyll abyde by his olde mumpsimus then I maye eatc not regardyng him for he is an obstinate felowe he wyll not beleue goddes worde And thoughe he be offended with me yet it is but pharisaicall offence lyke as the 〈◊〉 were offended wyth Christe our 〈◊〉 the faulte was not in Christe but in themselues So I saye I must haue a respecte to my 〈◊〉 conscience and then to my owne conscience But yet there is an other hedge behynde that is 〈◊〉 lawes the kyngs statutes and 〈◊〉 which are gods lawes for as muche as we ought to obey them as well as gods lawes and commaundementes S. Paule saith let euery 〈◊〉 〈◊〉 himself vnto the autority of the higher power for there is no power but it is of god the powers that be are ordeyned of god whosoeuer ther
he can bryng thee alofte when it pleaseth him when it is to the furtherāce of his glorye and to the saluation of thy soule John Baptist made no sute for that office namely to be a preacher and to baptyse the people yet for all that god sought hym oute god called hym there unto god would haue him in this office of preachyng So lyke wise Iosephe when he was in Egypte solde of hys owne brethren where he serued with a great man a greate officer he was Potiphar was his name Nowe when he had bene a whyle with him his 〈◊〉 percetuyng his beauty cast her loue vpon him and so would haue hym to be naught with her but Joseph beyng a man that seared god wold not folow her but rather 〈◊〉 her beastly lustes ranne his wayes and lefte his cloke behynde hym And so 〈◊〉 〈◊〉 thorough false accusations he was cast into prison Thynks ye now that god saw hym not yes yes he sawe him though he was in the darke pryson yet he saw him For when it seemed him good he brought him out agayne of the prison and made him lorde and ruler ouer all Egipt though he lay in a dongeon though he could make no sute for his 〈◊〉 yet god when it pleased him could call him therunto Therfore let vs learne here by the ensaumple of this good Josephe lette vs learne I saye that when we bee meete and that God wyll haue vs to beare offices he wyll call vs thereunto by law full meanes by hys magistrates he wyll not forgette vs for he seeth vs in euery corner he can pycke vs oute when it is hys wyll and pleasure Moyses that greate friende of God what was his occupation Mary he was a shepharde he kepte his fathers in lawe sheepe and though he was in a greate wyldernesse where there was no body aboute hym yet it pleased GOD to call hym and to make hym a captayne ouer his people Israell And thys Moses was very lothe to go to take such a greate charge vpon hym yet at the length he went because it was the callyng of god Therfore let vs folow this ensaumple of Moyses let vs not take in hande any office except we be called thereunto of GOD excepte we haue a lawfull callyng Oure Sauiour commaundeth his disciples and also vs that we shall praye vnto God that he wyll sende labourers into his haruest that is to saye that he wyll sende preachers Whereby it appeareth that our Sauiour woulde that no person shoulde take vpon hym that office excepte he be sent of god except god call hym thereunto Kynge Saule thoughe he was a wycked man in hys ende yet he was made a greate hinge of god for what was hys father No verye great man I tell you and Saule his sonne wente to seke hys fathers affes and so by chaunce because he could not fynde the asses he came to the Prophete Samuell whiche by and by before he departed from hym annoynted hym to bee kynge ouer Israell GOD commaundyng hym so to doe Nowe thys Saule he sceketh not for it it came neuer in hys hearte to thynke that he should bee kyng in so muche that he 〈◊〉 hymselfe when Samuell woulde prclaime him king before the whole congregation yet for all that he coulde not hyde himselfe so but GOD spyeth hym oute and so finally brought him to the kyngdome Here ye see moste manifestlye that whanne GOD wyll haue a thynge to bee doone he canne synde suche meanes whereby it muste needes bee doone Wherefore shoulde nowe anye of vs goe aboute to thruste theymselues into offices wyithoute the callyng of GOD And no doute they that 〈◊〉 so they shewe theymselues to haue no saythe in GOD at all they truste not GOD they thynke they shall brynge all matters to passe by 〈◊〉 〈◊〉 owne power and wyttes but it is seene that suche felowes spede euer yll that wyll take in hande to 〈◊〉 them selues without any laufull callyng Dauid that 〈◊〉 man holy 〈◊〉 of god what was he Mary a keper of shepe he thought not that he should be king till he was called ther 〈◊〉 of god But I pray 〈◊〉 what was Ionas the Prophet was he not in the bottome of the great sea in the bellye of a great and horrible whale what hapned vnto hym sawe not god 〈◊〉 〈◊〉 〈◊〉 he saw hym he had not forgotten hym he called hym out again and so sedeth 〈◊〉 to 〈◊〉 to preach vnto them and teache them penaunce to leaue theyr synful life Now god would haue hym to that 〈◊〉 therfore he cal 〈◊〉 hym and was able to do it 〈◊〉 he lay euen in the hor rible fishes 〈◊〉 Now therfore lette vs well 〈◊〉 this that when god wil haue a man to beare an 〈◊〉 he can and is able to fetch him wheresoeuer he bee and that man that is so called of god to any office no doute god wil work with hym he wyl prosper all his doings he will 〈◊〉 〈◊〉 from all his enemies he wyll not let him perishe 〈◊〉 and yf any man take in 〈◊〉 an office whereunto he is not called no dout that 〈◊〉 〈◊〉 haue no good lucke god will not prosper hym And not onely that but he will 〈◊〉 punishe that 〈◊〉 that wil take in hande an 〈◊〉 whereunto he is not called of god which 〈◊〉 〈◊〉 or 〈◊〉 aboute to promote himselfe As we haue an example in the boke of that Numbers that when 〈◊〉 Dathan and Abyram would not be contente with their vocation wherunto thei were called of GOD but woulde 〈◊〉 higher and promote themselues what hapned The grounde claue asonder and swalowed them vp with wife and children and al that they had this was their ende this rewarde they had for their ambition Whereby it appeareth that GOD wyll that euerye manne shall keepe hymselfe in his vocation til he be further called of god We reade further in the bookes of the kinges that when Dauyd would bryng in the arke of GOD into his citye as they were going with it there was one 〈◊〉 〈◊〉 name he fearyng leaste the arke shoulde fall because the 〈◊〉 stumbled went and helde it vp with his handes which was against his 〈◊〉 for he was not appointed 〈◊〉 for it 〈◊〉 the office of the Leuites to 〈◊〉 the Arke no body 〈◊〉 should come 〈◊〉 vnto it Now what hapned God stroke hym by and by to death because he toke vpon him an 〈◊〉 vnto which he was not called yet after mans reason 〈◊〉 Oza had done a good worke in keepyng the arke frome 〈◊〉 but what then God will that his order shal be kept which he hath appointed in his worde Further we reade in the Bible of a kyng which was called 〈◊〉 which woulde take vpon him the office of a prieste to offer incenses vnto the Lorde whervnto he was not called of god but would do it of his owne 〈◊〉 will would promote himselfe to
let vs lern to know Christ to beleue in him for knowledge must goe before the beleue we muste first heare that word of god know it And afterward we must beleue the same then we must wrastle and striue with sinne wickednes as much as it is possible for vs and so liue well and godly do al maner of good works which god hath 〈◊〉 vs in his holy lawes then we shal be rewarded in euerlasting life but not with euerlasting life for that 〈◊〉 life is a gift of god a 〈◊〉 gift 〈◊〉 〈◊〉 vnto men through Christ. Now whē the disciples of 〈◊〉 were come to Christ had done theyr 〈◊〉 had asked him whether he wer Christ or not our 〈◊〉 said vnto thē Go shew Iohn again what ye haue heard 〈◊〉 〈◊〉 we may learn by the way what a paciēt mā our sauior Christ was which could so wel beare with the grosenes of Iohns disciples for they had 〈◊〉 before many times of Iohn theyr 〈◊〉 that Christ was the sauior 〈◊〉 the worlde yet they could not 〈◊〉 it and so with theyr 〈◊〉 thei came to Christ which refused thē not nor yet re uiled thē but entreating thē most louingly gently beareth with their weakenes leauing vs an 〈◊〉 to do so to For we may 〈◊〉 here by his 〈◊〉 not to be hasty but to 〈◊〉 with our neighbors though they be not by and by 〈◊〉 we wold haue them to be yet we 〈◊〉 not by and by reuyle them or 〈◊〉 them out of our companye as 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 with their weakenes like as Christ beareth with the disciples of John Now to my question which I moued before how could the workes whiche our Sauior dyd in raising vp the 〈◊〉 how could they proue him to be that sauior of the world which was promised of God by his holy prophets when other holy 〈◊〉 didde the same workes as well as he And this must be aun swered to we may haue no doutes in that matter for when we doute whether he be the very sauiour or not then we cast doune the foundation of our fayth and so brynge our selues to the very pytte of hell Therefore this shal be my answere Elias and Elisa raised vp dead bodies to proue by suche myracles that they were the right ministers of the 〈◊〉 god and that theyr doctrine was the true doctryne and the 〈◊〉 worde of god to that end dyd they theyr miracles but they neuer said we be Christes or we be the sonnes of God yea and very gods No no they neuer toke vpon them suche thynges But our sauiour when he dyd the same workes he toke vpon hym to be Christe to be the sauiour of the world to be the naturall sonne of god and so to the confirmation of such his sayinges he dyd such workes therefore he saieth I am the bread of life Item Ego sum resurrectio vita I am the resurrection and the lyfe Item Ego sum via veritas vita I am the waye the truth and the life yea and when he talked with the woman at the well she 〈◊〉 vnto hym when the Messias commeth he shall teache vs all thynges Then he saith vnto her I am he that speaketh vnto thee I am that same Messias whiche was to come and promised of God I am he Further he saith Venite ad me omne qui laboratis Come to me al ye that labour and are laden and I wil ease you So it appeareth that Christ is the very sauiour of the world because he dyd the dedes of our sauiour and then again he toke vpon hym to be he in dede and openly confessed it Further the time giueth it that Christ shoulde come for so it was prophecied of the good holye father and 〈◊〉 Iacob when he blessed his sonnes he said The scepter shal not departe from Iuda and a law geuer from betwene hys feete vntill Schilo come and vnto hym shall the gatheryng of the people be Now at that tyme when our sauiour was come the scepter was taken from Iuda for all Iurye was vnder the domini on of the 〈◊〉 therfore Schilo must needes come So it appereth that by the reason of the tyme Christ muste needes come at the same season So lykewise Daniell in his vision shewed that after 62. wekes should Christ be 〈◊〉 〈◊〉 〈◊〉 shall haue no pleasure in him So ye see that by the reasō of that time he must nedes be the right sauior of al mankind again Christ raised vppe the dead and healed the 〈◊〉 in his own name by his own authority So did not the prophets or the apostles for they did it not in their own strength but by the help of god S. Peter raised vp Dorkas that good godly womā but not by his own power but Christ our 〈◊〉 he did all things tanquā authoritatē habēs as he that had authoritye 〈◊〉 tibi dico surge yong man I saye vnto thee arise So his works which he did by his own diuyne power proue him to be very god and that same 〈◊〉 which was promised vnto the world Now when our 〈◊〉 had told the disciples of 〈◊〉 his wor kes and miracles which he did he addeth a prety clause and geueth them a goodly 〈◊〉 〈◊〉 saying Et beatus qui nō fuerit offensus in me And blessed is he that is not offēded by me here he toucheth them he rubbeth thē at the gall he did not meane Iohn for Iohn was not offēded but he did mean thē thēselues for they were offended because of his familiar and meane conuersation But ye will say how can a mā be hurt by him from whom commeth no hurt at all Mary I tel you Iohns disciples were hurte of Christ and yet the faulte was not in Christ but in them Christ lyued a common lyfe he was a good familiar man he eate and dranke as other did he came to mens tables when he was called in so much that some called hym a gloser therfore the disciples of Iohn 〈◊〉 his symple life were offended with him But I praye you should Christ haue forsaken his maner of 〈◊〉 and folow the lyfe of Iohn because some were offended with him No not so It was scandalum acceptum non datum they toke offences themselues he gaue thē none he did according vnto hys calling as he was appointed of his father Here I haue occasion to speak of offences Scandalum is slaūder 〈◊〉 it hath an other signification with vs it is taken for an 〈◊〉 or hurt ye may define it so An offence is when I say order any thing great or smal or speak any word wherby my 〈◊〉 is made the worse but this offence is of two maner of 〈◊〉 first when I do well and an other man is offended with my well doinges this is Scandalū acceptū he taketh offence I 〈◊〉 〈◊〉 none again
vs for them and being both ful of wonder redy to chide asketh vs what is this that I hear of you As though he shuld say vnto vs all good mē in al places complain of you accuse your auarice your ex actions your tirany Thei haue required in you a lōg season yet require diligence sincerity I cōmaunded you that withal industry labour ye should fede my sheepe ye earnestly feede your selues from day to day wallowing in delites ydlenes I cōmaunded you to teach my cōmaundementes not your fansies that ye should seeke my glorye my vauntage you teache your owne traditions seke your owne glory profit You preach very seldom whan ye do preach ye do nothing but cumber them that preach truly as much as lieth in you that it were much better such not to preach at al thā so perni 〈◊〉 to preach Oh what I hear of you You that ought to be my preachers What other thyng do you thā aply al your study hyther to bring al my preachers to 〈◊〉 shame contempt yea more thā this ye pul them into perils into prisōs as muche as in you lyeth to cruel deathes To be shorte I would that Christen people should heare my doctrine and at their cōuenient leasure rede it also as many as would your care is not that al men may heare it but al your care is that no lay man do rede it Surely being afrayd least they by the reding shuld vnderstand it vnderstanding learn to rebuke our slouthfulnes This is your generation this is your dispēsation this is your wisdom In this generation in this dispēsation you be most politike most witty These be the thyngs that I heare of your 〈◊〉 I wished to heare better report of you Haue ye thus deceiued me or haue ye rather deceiued your selues Wher I had but one house that is to say the church this so derely beloued of me that for the loue of her I put my selfe forth to be slayne to shed my bloude this Church at my departure I cōmitted vnto your charge to be fed to be nourished to be made much of My pleasure was ye shuld occupy my place my desyre was ye shuld haue 〈◊〉 lyke loue to thys Church lyke fatherly affection as I dyd I made you my Uicars yea in matters of moste importaunce For thus I taught openly He that shoulde heare you shoulde heare me He that should despise you shoulde despise me I gaue you also keyes not earthlye keyes but heauenlye I lefte my goodes that I haue euermore most hyghly estemed that is my word sacraments to be dispensed of you These 〈◊〉 I gaue you do you giue me these thanks Can ye find in your hartes thus to abuse my goodnes my benignity my 〈◊〉 Haue 〈◊〉 thus deceiued me No no ye haue not deceyued me but your selues My giftes benefites toward you shall be to your greater dampnation Because ye haue contempned the lenity clemēcy of the master of the house ye haue right wel desexued to abide the rigour seuerity of that iudge Come forth thē let vs se accompt of your stewardship An horible fearful sentence Ye may haue no lōger my goodes in your hands A voice to wepe at and to make men tremble You se brethrē you se to what euyl the euel stewardes must come to Your labour is payd for if ye can so take hede that no such sentence be spoken to you Nay we must all take hede lest these 〈◊〉 one day take place in vs. But lest the lēgth of my sermon offend you to sore I wyl leaue the rest of the Parable and take me to the handling of the end of it that is I wyl declare you how the children of this world be more witty craf ty and subtile then are the children of the light in their generation Which sentence would God it lay in my poore tonge to explicate with such light of wordes that I might seme rather to haue painted it before your eyes then to haue spoken it and that you might rather seme to se the thing thē to here it But I confesse plainely this thing to be far aboue my power Therfore this being only left to me I wish for that I haue not am sory that that is not in me which I wold so gladly haue That is power so to handle the thing that I haue in hande that al that I say may turn to the glory of god 〈◊〉 〈◊〉 helth the 〈◊〉 of 〈◊〉 body wherfore I pray 〈◊〉 to 〈◊〉 with me vnto God that in your peticiō you desire that 〈◊〉 two things he vouchsafe to graūt vs first a 〈◊〉 for me to speake ryghtly next eares for you that in hearing me ye maye take profit at my hand that this may com to effect you shal desire him vnto whō our Maister Christ bad we should pray saying euen the same prayer that he him 〈◊〉 institute Pater noster Wherin ye shal pray for our most gracious soueraigne Lord that king chiefe supreme head of the church of England vnder Christ for the most excellent gracious vertuous Lady Queene Iane his most lawful wyfe for all his whether they be of the clergy or 〈◊〉 whether they be of the nobi lity or els other his graces subiects not forgetting those that being departed out of this 〈◊〉 life now sleve in that slepe of peace rest from their labours in quietnes in peaceable 〈◊〉 faithfully louingly paciently lookyng for that that they clerely shal se when God shal be so pleased For all these 〈◊〉 grace necessary ye shal say vnto god gods praier Pater noster Filii huius seculi c. Luc. 16. CHrist in this saying touched the slouth and 〈◊〉 of hys and dyd not allowe the fraud and subtility of other neyther was glad that it was in dede 〈◊〉 he had sayd but complained rather that it should be so as many men speake many thinges not that they ought to be so but that they are wont to be so Nay this greued Christ that the children of this world should be of more policy then the children of lyght which thing was true in Christes time and now in our tyme is most true Who is so blynd but he seeth this clerely except perchance there be any that can not discerne the children of the world from the children of lyghtThe children of the world conceyue bring forth more prudently and thinges conceyued and brought forth they 〈◊〉 and conserue with much more polycy then do the childrē of lyght Which thing is as sorowfull to be sayd as it semeth absurde to be herd Whan ye heare the children of the world you vnderstād the world as a father For the world is father of many children not by first creation and worke but by imitation and loue He is not only a father but also the sonne of
an other father If ye know once his father by and by ye shal know his children For he that hath the Dyuel to his father must nedes haue diuellysh children The dyuell is not onely taken for father but also for prince of the world that is of worldly folke It is eyther all one thing or els not much different to say children of the world and children of the 〈◊〉 according to that that Christ sayd to the Iewes ye are of your father the dyuel where as vndoubtedly he spake to children of this world Now seing the Diuel is both author and ruler of the darkenes in the which the childrē of this world walke or to say better wāder they mortally hate both the light also the childrē of light And hereof it cōmeth that the childrē of light neuer 〈◊〉 very seldome lacke persecution in this world vnto which the chyldren of the world that is of the deuil bringeth thē And ther is no man but he seeth that these vse much more policy in procuring the hurt damage of the good than those in defending them selues Therefore brethren gather you the disposicion study of the children by the disposition study of the fathers Ye know this is a prouerb much vsed an euil crow an euil egge Thē the childrē of this world that are knowē to haue so euil a father that world so euil a grandfather the diuel cānot chuse but be euyl Surely the first head of their auncestie was that deceitful serpent the dyuell a monster monstrous aboue al monsters I cānot wholy expresse hym I wot not what to cal him but a certaine thing al together made of the hatred of God of mistrust in God of lyings deceites persuries discordes manslaughters to say at one word a thing concrete heaped vp made of al kinde of mischief But what the diuel meane I to go about to descriue particularly the diuels nature when no reason no power of mans mynde can comprehend it This alonly I can say groslye as in a sum of the which all we our hurt is the more haue experience the dyuel to be a stinking sentine of al vices a foule filthye chanel of al mischiefes that this world his sonne euen a child 〈◊〉 to haue such a parent is not much vnlike his father Then this dyuell beyng suche one as can neuer be vnlyke hymselfe Lo of Enuye his welbeloued Lēman he begat the world after left it with Discord at nours Which world af ter that it came to mans state had of many Concubines ma ny Sonnes He was so fecund a father had gotten so many children of lady Pride dame Glottony maistres Auarice lady Lechery of dame Subtilty that now hard and scant ye may fynde any corner any kinde of lyfe where manye of 〈◊〉 chyldren be not In court in coules in cloysters in rotchets be they neuer so whyte yea where shall ye not fynde them How be it they that be secular laye men are not by and by chyldren of the world ne they chyldren of lyght that are called spiritual and of the Clergy No no as ye maye fynde among the Laity many chyldren of lyght so among the Clergy how much so euer we arrogate these holy titles vnto vs and thinke them onely attributed to vs Vos estis lux mundi pe culium Christi c. Ye are the lyght of the worlde the chosen people of Christ a kingly priesthode an holy nacion suche other Ye shal finde many chyldren of the world because in al places the world getteth many chyldren Among the Laye people the world ceaseth not to bring to passe that as they be called worldly so they are worldly in dede driuen hedlong by worldly desyres in so much that they may right wel seme to haue take as wel the maners as the name of their father In the Clergye the worlde also hath learned away to make of men spiritual world lynges yea there also to forme worldly children wher with great pretence of holynes crasty cou lour of religion they vtterly desire to hyde cloke the name of the worlde as thoughe they were ashamed of their father which do execrate detest the world being neuertheles their father in wordes outward signes but in hart worke they col kisse him in al their liues declare them selues to be his babes insomuch that in al worldly poyntes they far passe surmount those that they cal Seculars lay men men of the 〈◊〉 The chylde so diligently foloweth the steps of hys father neuer destitute of the ayde of his grandfather These be our holy holy men that say they are dead to the world whan no mē be more liuely in worldly thyngs then some of thē be But let them be in profession name most farthest from the world most alienate from it yea so far that they may seeme to 〈◊〉 no occupying no kinred no affinity nothyng to doo with it yet in their lyfe dedes they shew them selues no 〈◊〉 but right begotten children of the world asy t whych the world long sithens had by hys deare wife dan Hipocrisy since hath brought them vp multiplied them to more then a good many 〈◊〉 them to much to much al be it they sweare by al he Saintes the Saints to that they know not their father nor mother neyther the world nor Hipocrisye as in dede they can semble dissemble al things which thing they might learne wonderful wel of their parentes I speake not of al religious men but of those that the world hath fast knit at his gyrdel euen in the mydst of theyr religion that is of many mo then many For I fear least in al orders of mē the better I must saye the greater part of them be out of order childrē of the world Many of these myght seme ingrate and vnkinde children that wil no better aknowledge and rccognise theyr parentes in wordes outward 〈◊〉 but abrenounce cast them of as though they hated them as dogs and serpents Howbeit they in this wyse are moste gratefull to theyr parentes because they be most lyke them so lyuelye representing them in countenaunce conditions that theyr parcntes seme in them to be yong again for as much as they euer say one thinke an other They shew them selues to be as sober as temperate as Curius the Romain was lyue euery day as though al their lyfe were a shrouing time They be lyke their parents I say in as muche as they in folowyng them seme make men beleue they hate thē Thus Grandfather deuil father world mother Hipocrisy haue brought them vp Thus good obedient sonnes haue borne away their parents cōmaundements neither these be solitary how religious how mocking how munking I wold say 〈◊〉 they be O ye 〈◊〉 lay this to my charge that Monachus Solitarius signifieth
〈◊〉 Judges of this Realme to take brybes to defeate iustice and suffer the great to ouergoo the poore and should loke throughe his fyngers and winke at it should not the king be partaker of their noughtines And why Is he not supreme hed of the churche what is the supremacie a dignitie and nothing els is it not comptable I thinke it wil be a chargeable dignitie when accompte shal be asked of it Oh what a vauntage hathe the Deuill what entrye hathe the wolfe when the sheparde tendeth not his flocke and 〈◊〉 〈◊〉 not to good pasture S. Paule dothe saye Qui bene 〈◊〉 praesoyteri duplici honore digni 〈◊〉 What is this praesse It is as much to say as to take charge cure of soules we say ille prae est he is set ouer the flock He hath taken charge vppon him And what is Bene prae esse To discharge the cure To rule well to feede the flocke with pure food and good eram ple of lyfe Wel then Qui bene praesunt duplici honore digni sūt They that discharge theyr cure well are worthy double ho nour What is this double honour The first is to be reuerensed to be had in estimation and reputaciō with the people and to be regarded as good 〈◊〉 Another honour is to haue all things necessary for their state ministred vn to them This is the double honour that they ought to haue Qui praesunt Bene that discharge the cure if they do it Bene. There was a mery monk in Cambridge in the Colledge that I was in and it chaunced a greate company of vs to be together entending to make good cheare and to be me rye as scholers will be mery when they are disposed One of the company brought out this sentence Nil melius quam 〈◊〉 et facere bene There is nothing better then to be mery and to doo wel A vengeaunce of that 〈◊〉 quod the Monk I would that Bene had ben banished beyond the sea that Bene were out it were well For I coulde be merye and I could doo but I loue not to doo well That Bene 〈◊〉 al together I woulde Bene were oute quod the mery Monke for it importeth many thinges to lyue well to discharge the cure In 〈◊〉 it were better for them if it were oute And it were as good to be out as to be ordered as it is It will be a heuy Bene to some of them when they shall come to their accompt But perauenture you will saye What and they preache not at al Yet praesunt Are they not worthy double honour is it not an honorable order they be in Nay an horrible misorder it is an horror rather then an ho nour and horrible rather then honourable if the preacher be nought and doo not hys dutie And thus goo these prelates aboute to wrestle for honour that the Deuyll may take hys pleasure in sclaunderyng the realme and that it maye be reported abrode that we brede 〈◊〉 〈◊〉 our 〈◊〉 It is to be thought that some of them woulde haue it so to bring in popery agayne This I feare me is theyr entent and it shal be blowē abrode to our holy father of Romes eares and he shall 〈◊〉 forth hys thonderboltes vppon these brutes and all thys dothe come to passe thorow theyr vnpreachyng prelacye Are they not worthy double honour Nay rather double disshonour not to be regarded not to be estemed amonge the people and to haue no lyuing at their handes For as good preachers be worthy double honour so vnpreaching prelats be worthy double dishonour They must be at their doublets But now these ii dishonours what be they Our Sauiour Christe doth shew Si sal infatuatus fuerit ad nihil vltra valet nisi vt proijciatur foras If the salt be vnsaue rye it is good for no thing but to be cast out and troden of men By this salte is vnderstande Preachers and such as haue cure of soules What be they worthy then Wherefore serue they For nothing els but to be cast oute Make them quondams out with them cast thē out of theyr office what should they doo with cure that wil not loke to them An other dishonour is this Vt conculcentur ab 〈◊〉 To be troden vnder mennes feete not to be regarded not to be estemed They 〈◊〉 at their doublets still S. Paule in his epistle qualifieth a Bishop and sayth that he muste be Aptus ad docendum ad refellendum apte To teache and to confute all maner of false doctrine But what shall a man doo with 〈◊〉 if he doo not vse it It were as good for vs to be with out it 〈◊〉 bishop came to me the last day and was angry with me for a certayn Sermon that I made in this place His chaplayn had complained against me because I had spoken against vnpreachyng prelates Naye quod the bishop he made so indifferente a Sermon the first day that I thought he woulde marre all the second day He wil haue euery man a quōdam as he is As for my quondamship I thank God that he gaue me the grace to come by it by so honest a meanes as I did I thāk him for myne owne quondamship and as for them I wyll not haue them made quondams if they discharge their office I would haue them doo their dutie I would haue no more 〈◊〉 as God healpe me I owe them no other malice then this and that is none at all This bishop answered his chaplayne wel sayes he wel I did wisely to day for as I was going to his Sermon I remembred me that I had neither said masse nor mattēs And homeward I 〈◊〉 as fast as I could and I thank god I haue said both and let his vnfrutefull Sermon alone Unfruitefull sayeth one an other sayeth sediciouse Well vnfruitfull is the best and whether it be vnfruitfull or no I can not tell it lyeth not in me to make it fruitefull And God worke not in your hartes my preaching can doo you but little good I am Goddes instrument but for a tyme. It is he that must geue the encrease and yet preaching is necessarye For take away preaching and take a way saluation I tould you of Scala coeli and I made it a preaching matter not a massyng matter Christ is the preacher of all preachers the patrone and the exemplar that al preachers ought to folow For it was he by whom the father of heauen sayd Hic est filius 〈◊〉 dilectus ipsum audite This is my welbeloued sonne heare him Euen he when he was here on the earthe as wysely as learnedly as circumspectly as he preached yet his sede fel in thre parts so that the fourth part onely was fruitefull And if he had no better luck that was preacher of all preachers what shall we looke for Yet was there no lacke in hym but in the ground And so
to gether not for any loue or Godlines in the partyes but to gette frendshyp and make them strong in the realme to encrease their possessions and to 〈◊〉 land to land And other 〈◊〉 be that enuegle mennes daughters in the contempt of theyr Fathers and go about to marry them wythout theyr consent Thys marriyng is vngodly And many parentes constrayne theyr sonnes and daughters to marry where they loue not and some are beaten and compulsed And they that marry thus marry in a forgetfulnes and 〈◊〉 of Gods commaundementes But as in the tyme of Noo sodenly a clap fell in theyr bosomes so shall it be with vs at the latter daye when Christ shall come We haue as 〈◊〉 conscience as maye be and when he shall come he shall lacke Ladye Fayth well is them that shal be of that lytle flocke that shal be set on the right hand c. I haue troubled you long partely being out of my matter partelye beinge in But 〈◊〉 I 〈◊〉 make an ende I began with thys text Quecunque scripta sunt et c. So wyll I ende now for 〈◊〉 owne ease as an old truant with thys sentence Beati qui audiunt verbum dei et c. Blessed are they that heare the word of God and kepeth it I told you in the beginning of this parable of Bene. Nil melius quam letari et fatere If I had ceased there all had ben well quod the merye Monke so blessed are they that heare the word of God But what foloweth and kepe it Our blessednes commeth of the keping It hanges all on the ende of the tale in crediting and assenting to the woord and followyng of it And thus we shal begyn our bessednes here and at the length we shall come to the blessyng that neuer shal haue ende which God graunt both you and me Amen ¶ The fyft Sermon of Mayster Hugh 〈◊〉 whych he preached before Kyng Edward the. v. day of Aprill Quecunque scripta sunt ad nostram doctrinam scripta sunt Rom. xiiii A 〈◊〉 thinges that are wrytten they are writen to be our doctrine What doctrine is wrytten for vs in the parable of the Judge and the wid dowe I haue opened it to you most honorable audience Somthing as concerning the Judge I woulde wyshe and praye that it myght be a lytle better kepte in memorye that in the seate of Justyce no more iniquitie and vnryghtousnes myght raygne Better a little well kept then a greate deale forgotten I would the Judges would take forth theyr lesson that there myghte be no more miquitye vsed nor brybe taking for if there shall be brybing they know the peryl of it they know what shall folowe I would also they should take an erāple of thys Judge that dyd saye not that that he thought hym selfe but our sauioure Christ puttes him to say that thing that 〈◊〉 hid vnto 〈◊〉 selfe Wherfore I would ye should kepe in memory how vnscarcheable a mans harte is I would ye should remēbre the fal of the Angles and beware therby the fall of the olde world and beware therby the fall of Sodom and Gomora and beware therby The fal of Lothes wyfe and beware therby I would not that miserable folke should forget the argument of the wicked Judge to induce them to praier which argument is this If the Judge being a tyrant a cruell man a wycked man which dyd not cal her to hym made her no promise nor in herying nor helpyng of her cause yet in the end of the matter for the importunities sake dyd helps her muchmore almighty God which is a Father who beareth a fatherlye affection as the Father doeth to the childe and is naturally merciful and calleth vs to hym wyth hys promise that he wyl heare them that cal vpon hym that 〈◊〉 in distres and burdened with aduersity Remember this You know where to haue your remedy You by your prayer can worke greate effycacy and your prayer wyth teares is an instrument of great efficacy It can brynge many thinges to passe But what thing is that that maketh our prayer acceptable to God is it our babling No no It is not our babling nor our long prayer There is an other thing thē it The dignyty and worthynes of our wordes is of no such vertue For whosoeuer 〈◊〉 vnto God not in the confidence of hys owne merites but in the sure trust of the deseruing of our Sauiour Iesus Christ in his passion Whosoeuer doth inuocat the father of heauen in the trust of Christes merites which offeryng is the most comfortable and acceptable offeryng to that Father Whosoeuer I say offereth vp Christ which is a perfect offeryng he can not be denyed the thing he desyreth so that it be expedient for hym to haue it It is not the babling of our lyppes nor dignity of our wordes but that praier of the heart is the offeryng that pleaseth thorow the onely meanes of hys sonne For our prayer profiteth vs bicause we offer Christ to his Father Whosoeuer resorteth to God with out Christ he resorteth in vayne Our prayer pleaseth because of Iesus Christ whom we offer So that it is fayth fayth faith is the matter It is no praier that is without faith it is but a lippe labouring and mockery without fayth It is but alytle bablyng I speake also of lacke of fayth and vpon that also I sayd the end of the world is neare at hand For there is lacke of fayth now Also the defection is come and swaruing frō the faith Antichrist the man of synne the sonne of iniquity is 〈◊〉 〈◊〉 latter dai is at hand Let vs not think hys cōming is farre of But when so euer he cōmeth he shall fynde iniquity inough let hym come when he wyl What is nowe behinde we be eating and drincking as they were in Nocs 〈◊〉 and mariyng I thinke as wyckedly as euer was We be building purchasing planting in the contempt of Gods word He may come shortely when he wyl for there is so much mischife and swaruing from the fayth rayning now in 〈◊〉 dayes as euer was in any age It is a good warning to vs al to make ready against his cōming This lytle rehearsal I haue made of the thinges I spake in my last sermon I 〈◊〉 now for thys day retourne to my question dissolue it whether Gods people may be gouerned by a gouernour that beareth the name of a king or no. The Jewes had a lawe that whē they should haue a kyng they should haue hym accordyng to the election of God he would not leaue the election of a king to theyr owne braynes There be som busy braynes wanton wyttes that say the name of a king is an odious name wrieth this text of the scripture where God semeth to be angry displesed with the Israelites for asking a king 〈◊〉 it very euill and odiously As who would saye a King were
an odious thinge I comming riding in my waye and calling to remembraunce wherefore I was sent that I must preache and preach before the Kinges Maiesty I thought it mete to frame my preaching according to a King Musyng of thys I remembred my selfe of a booke that came from Cardinall 〈◊〉 Maister Poole the Kinges traytor which he sent to the Kinges Maiesty I neuer remember that man me think but I remember him wyth a heauy hart a wytty man a learned man a man of a noble house so in fauour that if he had taryed in the Reame and would haue 〈◊〉 hym selfe to the Kynges proceedinges I heard saye and I beleue it verely that he had bene Byshop of 〈◊〉 at this day To be a bidden by he would haue done much good in that part of the Realme For those quarters haue all wayes had great nede of a learned man and a preaching prelat A thing to be muche lamented that suche a man shoulde take suche a way I heare say he readeth much Saynt Ieromes workes is wel sene in them But I would he would folow saynte 〈◊〉 where he expoundeth this place of scripture Exite de illa popule meus Almighty God sayth Get you from it get you from Rome he cals it the purple whoore of Babilon It had bene more commendable to go from it then to come to it What hys sayinges be in hys boke I donot wel remember it is in the farthest end of my memory He declareth hym self in it to haue a corrupt iudgment I haue but a glymmering of it yet in gencrally I remember the scope of it He 〈◊〉 about to disswade the king frō his supremicy In hys perswasions he is very homely very quicke sharpe with the King as these Cardinals wyl take wel vpon them He sayth that a King is an odious word touched the place how God was offended with the Israelites for calling for a Kyng Uerye lyghtly he semeth to set forth the title of a king As though he should mean what is a King What should a King take vpon hym to redresse matters of religion It pertayncth to our holy father of Rome A King is a name and a tytle rather suffered of God as an euyl thyng thē alowed as a good thing Calling this to remembraūce it was an occasion that I spake altogether before Now I wyl answer to thys For the answcr I must somewhat ryppe the eyghte chapter of the fyrst booke of the Kinges And that I may haue grace c. TO com to the opening of this matter I must begyn at that chapter That the vnlerned although I am sure here be a great many wel learned may the better com to the vnderstanding of the matter Factum est cum senuisset Samuel fecit filios suos iudices populo c. It cam to passe when Samuell was strycken in age he made his sonnes Judges ouer Israel Of Samuel I myghte fetche a processe a far of of the storye of Elcana who was hys Father and who was hys Mother Elcana hys Father had two wyues Anna and Phenenna and dyd not put them away as men do now a dayes There was debate betwene these two wyues Phenenna in that doing of sacrifice embrayded Anna by cause she was barren and not fruitful I myght take here occasion to entreat of the duty betwene manne and wyfe which is a holy relygyon but not religiously kepte But I wyll not cnter into that matter at thys tyme. Well in processe of tyme God made 〈◊〉 fruitful thorow her deuout prayer She brought foorth Samuel who by the ordinaunce of God was made the hygh priest Father Samuel a good man a singular example and singular patcon a man alone fewe such men as father Samuel was To be shorte he was now come to age he was an old man an impotent man not able to go from place to place to minister iustice 〈◊〉 elected and chose two suffragans two coadiutours two cohelpers I mean not hallowers of belles nor Christiners of belles that is a popish 〈◊〉 he made them to healp hym to discharge his office he chose hys two sonnes rather thē other because he knew them to be wel brought vp in vertu learning It was not for any carnall affection he cared not for 〈◊〉 renowne or reuenewes but he appoynted thē for the case of the people the one for to supply hys place in Bethsabe and the other in Bethlem As 〈◊〉 haue now in England for the wealth of the Realme two Lordes presidentes Surely it is weldone and a goodly order I would there were a third in an other place For the ease of hys people good Father Samuell and to discharge hys offyce in places where he could not come hym selfe he set hys two sonnes in office with him as his suffragaynes and as hys Coadiutours Here I might take occasion to treate what olde and impotent Byshoppes should do what old preachers should do when they come to impotency to ioyne with them preachers preachers not Belhalowers and to depart parte of theyr lyuing wyth them I myght haue dilated this matter at large But I am honestely preuented of thys commune place I am very glad of it It was very well handeled the last Sonday They that wyl not for the office sake receyue other regard more the flese then the flock Father Samuel regarded not hys reuenewes Our Lord gyue thē grace to be affected as he was and to folow hym c. Though I saye that I would wysh mo Lord presidentes I meane not that I would haue prelates Lords presidentes nor that Lord Bishops should be Lord presydentes As touching that I sayd my 〈◊〉 and 〈◊〉 the last yeare And although it is sayd 〈◊〉 it is not ment that they should be Lord presidentes the 〈◊〉 of a presidentship is a 〈◊〉 office it canne not be that one man shall discharge both wel It foloweth in the text Non 〈◊〉 filii eius in 〈◊〉 eius c. Hys sons walked not in his waies heare is the mater here ye se the goodnes of Samuel how whē he was not able to take the paynes hym selfe for theyr owne ease he appoynted them Iudges nere vnto them as it were in the further partes of his Realme to haue Iustice ryghtly ministered But what folowed Though Samuel wer good his children wel brought vp looke what the world can do Ah crafty world Whom shal not this worlde corrupt and deceaue at one tyme or other Samuel thought hys sons should haue 〈◊〉 wel but yet Samuels sonnes walked not in theyr Fathers waye Why what then Is the sonne alwayes bound to walke in the fathers way No ye must not take it for a generall rule Al sonnes are not to be blamed for not walking in theyr Fathers wayes Ezechias dyd not folow the steppes of hys Father Ahaz and was wel alowed in it Iosias the best
king that euer was in Iewry refourmed his fathers wayes who walked in worldly 〈◊〉 In hys youth he toke away all Idolatry purdged hys Realme of it and set a good order in al his Dominions wrestled wyth Idolatry And although hys Father or hys grand Father Manasses it makes no matter whether repented hym in the ende he had no tyme to refourm thinges he left it to hys sonne to be done Iosias beganne and made an alteracion in hys chyldhood he tourned al vpsydowne he would suffer no Idolatry to stand Therfore you must not take it for a general rule that the son must euer walke in his fathers wales Here I wyl rcnew that which I sayd before of the 〈◊〉 Iewes the rebellyouse people that is theyr tytle they neuer spake so rebelliouslye as to saye they would not receyue any alteracion tyl theyr King came to age Much lesse we Englysh men if there be any such in England may be ashamed I wonder wyth what consience 〈◊〉 can beare such things and alowe it This Iosias made an notable alteracion and therefore take it not for a generall rule that the 〈◊〉 shal alwayes walke in hys Fathers wayes Thinke not because he was slain 〈◊〉 battel that God was displeased wyth hym For herein God shewed his goodnes to him wonderfully who would not suffer hym to se the captiuity that he would bring vpon the 〈◊〉 He wold not him to haue that sight the feelyng the beholding of hys plage he suffered him to be taken a may before and to be slaine of the King of Egipt Wherfore a iust man must be glad when he is taken from misery 〈◊〉 si morte preoccupatus fuerit in retrigerio erit If a iust man be preuented with death it shall be to hys reliefe He mustthynke that he is one of those whom the world is not worthy to 〈◊〉 it came of a singular goodnesse of God that he was by death delyuered from the syght of that captiuity Therfore take it not for a general rule that the sons he alwayes bound to walke in the Fathers wayes Nolite in pre ceptis patrum uestrorum incedere Walke not in the commaundementes of your fathers For so it is sayd in an other place of scripture It is spoken to the reproch of Samuels sonnes that they walked not in his way for he was a good man A wonderfull thyng that these children being so well brought vp should so fal be corrupt If the deuyll can preuayle and hath power agaynst them that had so Godly education what vauntage hath he at them that be brought vp in iniquity and couetousnes It is a Prouerbe that magistratus virum commonstrat Offyce authority sheweth what a man is A man knoweth not hym selfe tyl he be tryed Many ther be that being wyth out office can rebuke magistrates and fynde faute wyth men that be in office and preeminence After when it cōmeth to their chaunce to come to office them selues then they haue taken out a new lession eum essem peruulus sapiebam vt paruulus When I was a chylde I sauered as a childe They wyll doo then as other menne doo they are come too haue experience too be practisioners The maydes chyld is cuer best taught for he that standes vpryght in offyce he is the fellow Samuell would neuer 〈◊〉 thought that hys 〈◊〉 should haue ben so corrupted It is a perillous thyng a daungerous state to be a Iudge They felte the smaker of this world a perillous thing And therfore Chrisostom sayth Miror si aliquis rectorum saluabitur I maruayle sayeth he that any ruler canne be saued If the perill were well considered men would not be so desirous as they be The world the world hath many subtil sleightes it is a cratly thing and very deceitful a corrupter and who is it whom the world doth not corrupt and blind at one tyme or other What was the way they walked Declinauerunt post auaritiam That is one They stouped after gaynes turned aside after lucre What folowed Acceperunt munera They toke rewardes gyftes 〈◊〉 I should cal them for that is theyr right name Per nerterunt iudicium They turned Justice vpsedown Either they would geue wrong iudgement or els put of delay poore mens matters These were theyr wayes here is the Deuilles genealogye Agradacion of the Deuitles making This scala inferni The ladder of hel I told you before of scala celi The ladder of heauen I would yon should not forget it The steppes 〈◊〉 are set foorth in the tenth to the Romains The 〈◊〉 is preaching then hearing then beleuing and last of al Saluacion Scala celi is a preachinge matter I tell you and not a massyng matter Gods instrument of saluacion is preaching Here I moue you my Lordes not to be greed ye and outragiouse in enhaunsyng and caysing of your centes to the minishyng of the office of saluacion It would pyty a mans heart to heare that that I heare of the state of Cambrige what it is in Drford I can not tell There be few do study diuinity but so many as of necessity must furnysh the Colledges For theyr liuinges be so smal and victayles so dere that they tarry not there but go other where to seke liuinges and so they go about Nowe there be a fewe gentylmen and they study a litle diuinitie Alas what is that it wil com to passe that we shal haue nothing but a lytle Englysh diuinity that wil bring the Realme into a very barbarousnes and vtter decay of learnyng It is not that 〈◊〉 that wyll kepe out the supremacy of the Byshop of Rome Here I wyll make a supplycation that ye would bestow so much to the finding of scholers of good wyttes of poore mens sonnes to exercyse the office of saluacion in reliuing of scholers as ye were wont to 〈◊〉 in pilgrimage matters in trentals in masses in pardons in purgatory matters Ye bestowed that lyberally bountefully but thys was not wel spent You had a zeale but not secundum scientiam not according to knowledge You may be sure if you 〈◊〉 your goods on this wise ye shal 〈◊〉 it wel to support vphold gods word wherin ye shal please God I require no more but that ye bestow so much Godly as 〈◊〉 were 〈◊〉 to bestow vngodly It is a reasonable peticion for Gods sake looke vpon it I say no more There be none nowe but greate mens sonnes in Colledges and theyr Fathers looke not to haue them preachers so euery way this office of preaching is pinched at I 〈◊〉 speake no more of scala celi But I am sure this is 〈◊〉 inferni the right way to hell to be couetous to take brybes and peruert iustice If a iudge should aske me that way to hel I would shewe hym thys way Fyrst let hym be a couetouse man let 〈◊〉 heart be poisoned with
taken as an intollerable thing tho Turk wold not suffer it in his com mon welth Patrons be charged to se that office don not to seke a lucre a gayn by his patronship Ther was a patrō in England when it was that had a benefice fallen into his hand and a good brother of mine cam vnto him brought him xxx apls in a dish gaue 〈◊〉 his man to cary them to his mayster It is like he gaue one to his mā for his labour to make vp that game so ther was xxxi This man cōmeth to his maister presēted him 〈◊〉 the dish of apels saying Syr such a man hath sent you a dish of fruit desireth you to be good vnto him for such a benefice 〈◊〉 tush quoth he this is no aple mater I wil none of his apels I haue as good as these or as he hath 〈◊〉 in 〈◊〉 own orchard The man cam to the priest agayne tolde hym what his maister said Then quod the 〈◊〉 desire hym yet to proue one of 〈◊〉 for my sake he shall finde them muche better then they loke for He cut one of them found x. peces of gold in it 〈◊〉 quod he this is a good apple The priest standyng not far of hearing what the gentlemā said cried out 〈◊〉 they ar alone aples I warrāt you syr thei 〈◊〉 al on one 〈◊〉 haue al one 〈◊〉 Wel he is a good felow let him haue it quod that patron c. Get you a 〈◊〉 of this tre I warrant you it shal stand you in better sted then al S. Pauls learning Wel let patrons take heede for they shall answer for al the soules that perish through their defaut Ther is a saying that ther be a great many in England that say ther is no soule that beleue not in that im mortality of mans soule that thinke it is not eternal but lyke a dogs soul that thinke ther is neither heauen nor hel Oh Lorde what a waighty matter is this What a lamentable thing in a Christen cōmon welth I cānot tel what they say but I 〈◊〉 〈◊〉 their workes that they think so or els they would neuer do as they do These sellers of offices shew that they beleue that ther is neither hel nor heauen It is taken for a laughing mat ter wel I wil go on Now to the chapter The children of Israel cam to Samuel said Senuisti thou art growen into age geue vs a king Thy sons walk not in thy waies What a beuines was this to father Samuels hart to heare that hys sonnes whō he had so wel brought vp shuld swarue frō his wayes that he had walked in Father Samuel goeth to God to knowe his wil pleasure in this matter God answered let them haue a king Thei haue not cast the awai but me that I shuld not raign 〈◊〉 them This is their ground that say a kyng is anodious thing not acceptable before that sace of God Thus thei force 〈◊〉 this place 〈◊〉 make for their purpose wher no such thing is ment Shew that Istaelites saith God testify to thē a kings autority what a hing is what a king wil do If that wyl not perswade them I wil not hear thē hereafter when they shal cry vnto me I must needes confes that the Iewes trespassed against God in asking a kyng but 〈◊〉 is the matter in what thing their offence stode whither absolutely in asking a king or in any other circūstance It was in a 〈◊〉 Thei said not aske vs a kyng of God but make vs a kyng to iudge vs as al other nacions haue They woulde haue a kyng of theyr owne swinge and of theyr own 〈◊〉 as though they past not of God In a nother poynt ther was pride They woulde he lyke the Heathen and iudges vnder kynges as they 〈◊〉 Thirdly they offended God because they asked a kyng to the 〈◊〉 wrong of good father Samuel to depose 〈◊〉 so 〈◊〉 was a wrong toward Samuel It was not with 〈◊〉 and hys children 〈◊〉 and Phinies lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God brought that people into a contempt of Gods word They were lecherers Theyr synne were manyfestly and notoriously knowen but theyr father Ely knowing and hearing of it dyd blame thē but nothing to the purpose be dyd not earnestly and substancially chastise them and therfore he was 〈◊〉 deposed of God The synnes of Samuels Sonnes were not knowen they were not so notorious wherefore it was not 〈◊〉 father Samuel as it was wyth Elye hys sonnes fautes were taking of bribes and peruerting of iudgementes Ye know that bribery is a secret faut and therfore it was not knowen It was done vnder a 〈◊〉 and a pretence of iustice hidly and couertly done Therfore because it stod in brybes it was not like in Samuel as in Ely It is a daungerous thyng to be in office for qui attingit picem coinquinabitur ab ea He that medleth wyth pitch is lyke to be spotted with it Bribes may be assembled to pitch for euen as pitch doth polute theyr handes that 〈◊〉 with it so brybes wyll bryng you to peruerting of iustyce Beware of pytch you iudges of the world brybes wyl make you peruert iustice Why you wyl say We touch none No mary But my Mistres your wyfe hath a fyne finger she toucheth it for you or els you 〈◊〉 a seruaunt a Muneribus he wyll say yf you wyll come to my Maister and offer hym a yoke of oxen you shal spede neuer the worsse but I thincke my Maister wyl take none when he hath offered them to the Maister then commes a nother seruante sayes If you wyll bring them to the Clarke of the kitchen you shal be remēbred the better This is a 〈◊〉 fassiō that wil receyue no mony in theyr hands but wyl haue it put vpon theyr sleues A goodly rag of 〈◊〉 religiō They be lyke gray friers they wyl not be sene to receyue no brybes them selues but haue other to receyue for thē Though Samuels sons wer 〈◊〉 bribers kept the thing very close yet that cry of that people brought it to Samuel It was a hid kind of sin For mē in this poynt wold face it brace it make a shew of vpright dealing whē they be most gilty Neuertheles this geare cam out Oh wicked sons that brought both their father to deposicion thē selues to shame When Samuel heard of their fault he went not about to excuse their fautes He would not beare with his sons he would not communicare peccatis alienis be partaker with his sonnes of fēces he said ego senui ecce filii mei uobiscum sunt As sone as he heard of it he deliuered his sōnes to
the people to be punished He went not about to excuse them nor said not this is the first time bear with them but presented them by by to the people saying Lo here they be take them do with them according to their desertes Oh I wold ther wer no more bearers of other mens syns then this good father Samuel was I heard of late of a notable boodshed Audio saith S. Paul so do I. I know it not but I heare of it Ther was a searcher in London whych executing his office displeased a marchaunt man in so much that when he was doing his office they wer at words the mar chant man threatned him the searcher said the king shuld not lose his custome The marchant goes me home sharpes hys woodknife comes againe knockes him on the head kyls hym They that tolde me the tale saye it is wyncked at they looke thorow their fingers wil not se it Whether it be taken vp with a pardon or no I cānot tel but this I am sure if ye beare with such matters the diuel shal beare you away to hel Bloodshed murder would haue no bearing It is a haynous thing bloudshedding especially voluntary murder 〈◊〉 murder For in 〈◊〉 God saith it poluteth the whole realme Poluitur illa terra c. et non potest expiari fine sanguine The lād cānot be purged nor clensed again til his blud be shed that shed it It is the office of a king to see suche murderers puni shed with death non frustra gest at gladiū What wil you 〈◊〉 of a king he beareth a swearde before him not a Pecockes fether I go not about to styr you now to cruelty but I speake a gainst bearing of bloodshed This bearing must be looked vpō In certain causes of murther such great circumstaūces may be that the king mai pardon a murther But if I wer worthy to be of counsail or if I wer asked myne aduise I would not haue the king to pardon a velūtary murther a pretensed 〈◊〉 ther. I can tel where one man 〈◊〉 an other in a townshyp was attached vpon the same 〈◊〉 men wer impaneled the 〈◊〉 had frendes the Shriue laboured the bench the. 〈◊〉 men stack 〈◊〉 it said except he would disburs 〈◊〉 〈◊〉 they woulde finde him gilty Meanes wer found that the. 〈◊〉 crownes was paid The quest comes in saies not gilty Here was not gilty 〈◊〉 〈◊〉 crownes This is bearing some of the bench wer hāged thei wer wel serued This makes men bold to do murder slaughter We should reserue murdering tyl we come to our enemies the kyng byd vs fight He that woulde bestur hym then were a prety felow in dede Crownes If theyr crownes wer thauen to she shoulders they wer serued well ynough I knew wher a woman was got with child was a shamed at the matter went into a secret place wher she had no womē at her trauel was deliuered of three children at a birth She wroung their neckes cast them into a water so kylde her children Sodaynly she was gaunt agayne her neyghbours suspecting the matter caused her to be examined she graunted al. Afterward she was rained at the bar for it dispatched found not gilty through bearing offrienoes bribyng of that Judge Wher at the same Sessions another poore womā was hanged for stealing a few rags of a hedge that wer not woorth a crowne Ther was a certayne gentleman a professour of the woorde of God he sped neuer the better for that ye may be sure who was accused for murthering of a mā wherupon he was cast into prison And by chaūce as he was in prison one of his frendes cam vnto him for to visit him he declared to his frēd that he was neuer gilty in the murthering of the mā So he wēt his waies the gentleman was arained 〈◊〉 as he went to his execution he saw his frendes 〈◊〉 sayd vnto him Cōmend me to thy maister I pray thee tel him I am that same man 〈◊〉 I was when he was with me And if thou tarye a whyle thou shalt se me die Ther was sute made for this mās par don but it could not be gotten Belike the Shriues or some other bare him no good wyl But he died for it And afterward I being in the Tower hauing leaue to com to the Lieutenāts table I heard 〈◊〉 say that ther was a mā hanged afterward that killed the same man for whom this Gentleman was put to death O lord what bearing what bolstering of naughty matters is this in a Christen realm I desire your Maiesty to reme dy the matter God graunt you to se redres in thys 〈◊〉 in your own person Although my Lord Protector I dout not the rest of the counsail do in the mean while al that lieth in them to redres things I would such as be rulers noble men maisters shuld be at this point with their seruaunts to certify 〈◊〉 〈◊〉 this sort If any man go about to do you wrong I wyl do my best to help you in your right But if thou breake the law thou 〈◊〉 haue iustice If ye wil be māquellers murderers transgressours looke for no bearing at my handes A straunge thyng What nede we in the vengeaunce to burden our selues wyth other mēs syns Haue we not syns ynowe of our own What nede haue I to burden my self with other mens syns I haue bur dens 〈◊〉 heapes of syns One heape of knowen syns an other of vnknowen 〈◊〉 I had nede to say Ab occultis meis munda me domine O lord deliuer me frō my hidden my vnknowē sins Thē if I beare with other mens sins I must say Deliuer me frō 〈◊〉 mens syns A straunge saying from my other mens syns Who beareth wyth other folkes offences he cōmunicateth with other folkes syns Men haue sins inough of their own although they bear not bolster vp other men in their noughtines thys bearing this bolstering lookyng thorow their singers is naught What that 〈◊〉 hap shuld I or ani els encrease my burden My other mens synnes forgeue me O Lorde A straunge language they haue hyd syns of theyr own ynough although they bear not with giltines of other mens syns Oh father Samuel would not beare hys owne sonnes He offerd his own sons to punishmēt said Ecce filij 〈◊〉 〈◊〉 sunt euen at the fyrst tyme he said Lo here they be I discharge my self take thē vnto you as for my part presto sū loqui corani domino et Christo eius I am here redy to answer for selfe my before the Lord his anointed Behold here I am recorde of me before the Lord Vtrum cuiusquam bouem c. Whether I haue taken any mans Oxe any mans Asse or whether I haue don
any man wrong or hurt any man or taken any bribes at any mans hand I can cōmend the English translatiō that doth interpreate munera bribes not giftes They answered nay forsooth we know no such things in you testis est mibi deus saith he god is witnes Quod nihil inuenieritis in manu mea That you haue found nought in my hands Few such Samuels are in Englād nor in the world Why dyd Samuel this mary to purge him selfe he was enforeced to it for he was wrongfully deposed Then by this ye may perceiue that faut of the Jewes for they offended not God in asking of a king but for asking for a king to the wronging deposition of good father Samuel 〈◊〉 Samuels death the people had asked of God a kyng they had not faulted but it is no smal faut to put an innocent out of his office King Dauid like wise cōmaunded his people to be nambred ther with offended God greuously Why myght he not know the number of his people Yes it was not the 〈◊〉 of the people that offended God for a king maye number hys people But he did it of a pride of an elation of mynde not according to Gods ordinaunce but as hauing a trust in that nūber of his men this offended God Lykewyse the Iewes asked a king therwith they offended not God but they asked him 〈◊〉 such circumstaunces that God was offended with them It is no smal fault to put a iust man out ofhis office to depose 〈◊〉 vnworthely To chuse a kyng contrarying the ordinaunce of God is a casting a way of God not of a kyng 〈◊〉 dout not but the title of a king is a lawful thing is a lawfull tytle as ofother Magistrates Onely let the kings take hede that they do as it becōmeth kinges to do that they do their office wel It is a great thinge a chargeable thing Let them beware that they do not communicare peccatis alienis that they beare not wyth o. ther mcns fautes for they shal geue a strait account for al that perisheth thorow their negligence We perceiue now what thys text meaneth It is written in the last of Iudicum In diebus illis non erat rex in Israel In those daies there was no kyng in Israel euery man did that which semed right in hys owne eyes Men wer then allowed to do what they wold When mē may be alowed to do what they wyl then it is good to haue no king at al. Here is a wonderful matter that vnpreaching prelats shuld be suffred so long Thei can 〈◊〉 for them selues 〈◊〉 C yeres This while the realm had ben as good to haue no king Likewise these 〈◊〉 Iudges hath ben suffred of a 〈◊〉 time then it was Quasi non fuisset re xin Anglia To suffer thys is as much to say ther is no king in England It is the duty of a king to haue al states set in order to do their office I haue trobled you to long I wil make an end Blessed be they that hear the 〈◊〉 of God but so that they folow it kepe it in credite in memory not to depraue it sclaunder it bryng that Preachers out of credite but that folow it in their life lyue after it He graunt you al that blessing that made both you me Amen The syxte Sermon os Maister Hugh 〈◊〉 whiche he 〈◊〉 before K. Edward the xii day of 〈◊〉 QVecunque scripta sunt ad nostiam doctrinam scripta sunt Al things that are written they 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 What doctrine is 〈◊〉 for 〈◊〉 in that 8. Chap. of the fyrst booke of the kynges I 〈◊〉 partely shewe vnto you most honourable audience this 〈◊〉 sennight of that good ma n father Samuel that good iudge how good a man he was what helpers and coadiutours he toke vnto him to haue his office well discharged I told you also of the wyckednes of hys sonnes howe they toke 〈◊〉 and lyued wickedly and by that meanes brought both theyr father and themselues to deposition And how the people did offende God in asking a kyng in sather Samuels tyme. And how father Samuel was put from his office who deserued it not I opened to you also how father Samuel cleares hym selfe that he knewe not the fautes of hys sonnes he was no bearer with hys sonnes he was sory for it when he heard it but he would not beare with them in their wickednes Filii mei vobiscum sunt my sonnes are with you saith he Do with them according to their desertes I wil not maintain them nor beare with them After that he cleares himself at the kin ges feete that the people 〈◊〉 nothing to burthen hym wyth all neyther money nor money worth In treating of that part I chaunced to shewe you what I hearde of a man that was slayne and I heare say it was not well taken Forsoth I entende not to empayre any mans estimation or honesty they that enforce it to that enforce it not to my meaning I sayd I heard but of such a thynge and toke occasion by that that I heard to speake against that thyng that I knew to be naught that no man should beare with any man to that maintenance of volūtary and prepensed murder And I heare say synce the man was other wise an honest man and they that spake for him are honest men I am 〈◊〉 inoughe to credite it I spake not because I would haue any mannes honestye impaired Onely I did as Saincte Paule dyd who hearyng of the Corinthians that there shoulde bee contencions and mysorder among them did wryte vnto them that he hearde and therevpon by occasion of 〈◊〉 he set forth very whol some doctryne of the Supper of the Lorde We myght not haue lacked that doctryne I tell you Bee it so the Corinthians had no such contentions amonge them as Paule wrote of Be it so they had not misordred thēselues it was neither of nor on to that that Paule saide The matter lay in that that vpon hearing he wold take occasion to set out the good and true doctryne So I did not affirme it to bee true that I heard I spake it to aduertise you to beware of bearing with wilful prepēsed murder I wold haue nothing enforced against any man This was myne intent and meaning I do not know what ye calle chaunce medly in the lawe it is not for my study I am a scholer in scripture in gods booke I stu dy that I know what voluntary murder is before god Yf I shall fall out with a man he is angry with me and I wyth hym and lacking oportunitie and place we shal put it of for that time in the meane season I prepare my weapō sharp it against another tyms I swell and boyle in this passion towardes hym I seke him we medle together it is my chance by reason my
father hauynge a loue to walke in the wayes of God yf we beleue in Iesus Christe we shall ouercome deathe I saye it shall not preuaile againste vs. Wherfore 〈◊〉 it chaunceth thee my frende to haue the tastyng of thys death that thou shalte bee tempted with thys horrour of deathe what is to be done then when so euer thou feelest thy soule heauye to deathe make haste and resorte to thys gardyne and wyth this fayth thou shalt ouercome thys terrour when it commeth Oh it was a greuous thing that Christ suffred here Oh the greatnes of his dolour that he suffred in the gar den partly to make 〈◊〉 for our fins and partly to deliuer vs from death not so that we should not dye bodily but that this death should be a way to a better life and to destroy and oneccome 〈◊〉 Our Sauioure Christ had a gardyne but he had litle pleasure in it You haue many goodly gardynes I would you wold in the middes of them cousider what agony our sauiour Christ suffred in his gardyne A goodly meditation to haue in your gardynes It shall occasion you to delight no farther in vanities but to remember what he suffered for you It may 〈◊〉 you from synne It is a good mo nument a good sygne a good 〈◊〉 to consider howe he behaued him selfe in this gardyne Well he saieth to his disciples Sitte here and praye wyth me He wente a lyttle way of as it were a stones caste from them and falles to his praier and saith Pater si possibile est tran seat à 〈◊〉 〈◊〉 iste Father if it be possible Awaye with thys bytter cuppe thys outragious payne Yet after he 〈◊〉 him selfe and sayes 〈◊〉 non sicut ego volo sed sicut tu vis Not my wyll but thy 〈◊〉 bee done O father Here is a good meditation for Christen menne at all tymes and not onely vpon good Fryday Lette good friday bee euery daye to a Christian man to knowe to vse hys passion to that ende and purpose not to reade the story but to take the fruite of it Some menne yf they hadde bene in thys agony would haue runne theymselues thoroughe with theyr swordes as Saule dyd some woulde haue hanged themselues as Achytophel did Let vs not follow these men they be no examples for vs but lette vs folowe Chryste whiche in hys agonye resorted to hys father with his prayer This must be our patrone to worke by Here I mighte dilate the matter as touchynge praying to Sainctes Here we maye learne not to praye to Saynctes Christe byddes vs Ora patrem qui est in coelis Praye to thy father that is in heauen to the creator and not to anye creature And therefore awaye with these anouries Lette God alone bee oure auowrye what haue we to doe to runne hither or thither but onelye to the father of heauen I wyll not tarye to speaks of this matter Our Sauiour Christ sette his disciples in an order and com maunded them to watche and praye saying Vigilate orate Watche and prays wherto shold they watche pray he sayeth by and by Ne 〈◊〉 in tentationem That ye enter not into temptation He byddes them not pray that they bee not tempted for that is as muche to saye as to praye that we shoulde be out of thys worlde There is no man in thys worlde without tēptation In the the time of prosperity we are tempted to wantonnes 〈◊〉 and all lyghtnes in tyme of aduersitie to dispayre in goddes 〈◊〉 Temptation neuer ceases There is a difference betwene beynge tempted and entryng into temptation He byddes therefore not to praye that they be not tempted but that they enter not into temptation To bee tempted is no euyll thing For what is it no more then when the fleshe the dyuel and the worlde dothe solicite and moue vs against god To geue place to these suggestions and to yelde our selues and suffer vs to be ouercome of theym thys is to enter into temptation Oure Sauiour Christe knewe that they shoulde bee greuously tempted and therefore he 〈◊〉 theym warnynge that they shoulde not geue place to temptation nor dyspayre at his deathe And yf they chaunced to forsake hym or to runne awaye in case they tripped or swarued yet to come agayne But our Sauiour Christe dyd not onely commaunde hys Disciples to pray but fell downe vpon hys knees flat vpon the ground and praied himselfe saying Pater 〈◊〉 〈◊〉 transeat à me calix iste Father deliuer me of this pange and payne that I am in thys outragious payne this word Father came euen from the bowels of hys hearte whenne he made hys mone as who should say Father ryd me I am in suche payne that I can be in no greater Thou arte my Father I am thy sonne Can the father forsake hys Sonne in suche anguish Thus he made hys mone Father take away this 〈◊〉 of death from me ryd me of thys payne suffer me not to be taken when Judas comes suffer me not to bee bāged on the crosse suffer not my 〈◊〉 to be perced with 〈◊〉 nor my harte with the sharpe speare A wonderfull thynge that he shoulde so oft tel his 〈◊〉 of it before and nowe when he commeth to the paynte to desyre to be rydde of 〈◊〉 thought he woulde haue bene disobediente to the wyll of hys father Afore he sayed he came to suffer and now he sayes away with this cup. Who woulde haue thought that euer this geare should haue come out of Christes mouth What a case is this What shuld a man say You must vnderstande that Christ 〈◊〉 vpon him our infirmities of the whyche thys was one to be sory at death Among the stipends of 〈◊〉 this was one to 〈◊〉 at the crosse this is a punishmet for our synne It goeth otherwayes wyth vs then with Christ if we were in like case and in like agony almost we wold curse God or rather wish that there wer no God This that he said was not of that sorte it was referringe the 〈◊〉 to the wil of his father but we seke by al means be it ryght be it wrong of our owne nature to be rid out of payne he desyred it conditionally as it might stād with his fathers wil adding A veruntamen to it So his request was to shew the infirmity of man here is nowe an example what we shal doo when we are in lyke case He neuer deserued it we haue He had a Ueruntamen and not withstandynge let vs haue so to we muste haue a neuerthelesse thy wyll be doone and not mine Geue me grace to be contente to submit my wil vnto thine His fact teacheth vs what to do This is our surgery our phisike when we be in agony and recken vpon it frends we shal come to it we shal fele it at one time or an other What does he now what came to passe now when he
had hard no voyce hys father was domme He resortes to his frends seking some comfort at their hands seing he had none at hys fathers hād he comes to his disciples and finds them a slepe he 〈◊〉 vnto Peter and sayd Ah Peter art thou a slepe Peter be fore had bragged stoutly as though he wold haue killed God haue mercy vpon his soule And now when he shuld haue comforted Christ he was a slepe not once buffe nor baffe to hi not a word he was fain to say to his disciples Vigilate et orate Watch and pray the spirite is readye but the flesh is weake he had neuer a word of them agayne They might at the least haue said Oh sir remember your self are you not Christ came not you into thys world to redeme sin be a good chear be a good cōfort thys soro we wil not help you cōfort your self by your own preaching you haue said Oportet filium hominis pati You haue not deserued any thing it is not your faulte In dede if they had don this with him they had plaide a frendlye parte wyth him but they gaue him not so muche as one comfortable word We run to our frends in our distresses agonies as though we had al our trust confidence in them he did not so he resorted to them but trusted not in thē we will run to our frends come no more to God he returned againe What shal we not resort to our frends in time of neade trow ye we shal not finde thē a slepe Yes I warrant you when we nead their help most we shall not haue it But what shal we do when we shal finde lack in them we will cry out vpon them vpbraid them chide braul fume chafe backbite them But Christ did not so he excused his frēds saying Vigilate orate spiritus quidem promptus est caro autē infirma Oh quoth he watch and pray I se wel the spirit is redy but the flesh is weak What meaneth this surely it is a cōfortable place For as longe as we liue in this worlde when we be at the best we haue no more but Promptitudinē spiritus cū infirmitate carnis The readinesse of the spiryte with thinfirmity of the flesh The very saintes of god said Velle adest mihi my will is good but I am not able to perform it I haue ben with some and sain they would faine they would there was redinesse of spirit but it would not be It greued thē that they could not take thinges as they shuld do The flesh resysteth the work of the holy ghoste in our harts and lets it lets it We haue to pray euer to god Oh prayer prayer that it might be vsed in this realm 〈◊〉 it ought to be of al men specially of magistrates of coun sailers of great rulers to pray to pray that it wold plese God to put godly policies in their harts Cal for assistans I haue hard say when that good Quene that is gone had ordeined in her house daily prayer bothe before none after none the Admirall gettes him oute of the waye 〈◊〉 a moule digging in th earth He shal be Lottes wyfe to me as long as I liue He was I hard say a couetous man a couetous man in deede I woulde there were no moe in Englande He was I hearde saye an ambitious man I woulde ther wer no mo in Englād He was I hard say a seditious 〈◊〉 a contemner of common prayer I wold there were no mo in England wel he is gon I wold 〈◊〉 had left 〈◊〉 behinde him 〈◊〉 you my lordes that you pray in your houses to the better mortificatiō of your flesh Remēber god must be honored I wil you to pray that god will continue his spirite in you I do not put you in cōfort that if ye haue once the spirite ye cannot lose it Ther be new spirits start vp nowe of late that say after we haue receiued the spirite we cannot synne I wyl make but one argument Saint Paul had brought that 〈◊〉 to the profession of the faith left them in that 〈◊〉 they had receiued the spirite once but they synned again as he testified of them him self He sayeth Currebatis bene Ve were once in a ryght state and again recepistis spiritū ex operibus legis an ex iusticia fidei Once they had the spirit by faith but fals prophets came when he was gone frō them they plucked them clean away from al that Paule had planted them in and then said Paul vnto thē O stulti Galathe quis vos fascinauit If this be true we maye lose the spirit that we haue once possessed It is a fod thing I wil not tary in it But nowe to the passyon again 〈◊〉 had bene wyth hys father felt no help he had bene wyth hys frendes and had no comfort he had prayed twise and was not hard what did he now did he geue prayer ouer no he goeth againe to his father and sayeth the same againe father if it be possible awaye with this cup here is an exāple for vs although we be not hard at the firste tyme shall we geue ouer our prayer nay we must to it againe we muste be instant in prayer He prayd thrise and was not harde let vs pray three score times 〈◊〉 are 〈◊〉 dull nowe a dayes in prayer to come to sermons to resort to common prayer You houskepers especially great mē geue exāple of prayer in your houses Well did his father looke vpon him this second time no he wente to his frendes agayne thinking to finde some comfort there but he findes them a slepe again more deper a slepe then euer they wer Theyr eyes wer heauy with slepe There was no cōfort at al they wist not what to say to him A wonderful thinge howe he was toste from poste to piller one while to his father and was destitute at his hand another while to his frends and found no comfort at them his father gaue him loking on and suffred him to bite vpon the bridle a while Almighty God beheld this battail that he might enioy that honor and glory that in his name all knees should bow Celestium Terrestrium et infernorum in heauen earth hell Thys that the father wold not hear his own sonne was an other punishment due to our sinne When we crye vnto him he wil not hear vs. The prophet Ieremye sayeth Clamabunt ad me ego non exaudiam eos These beIeremies words here he threatneth to punishe sinne with not hearing their prayers the prophet sayth They haue not had the feare of God before their eyes nor haue not regarded discipline and correction I neuer saw surelye so litle discipline as is now a dais Men wil be masters they will be masters no disciples Alas where is this discipline now in Englande The people regarde no
Discipline they be wythout al order Where they should geue place they wil not stur one inch yea where magistrates shuld determine matters they wil breake into the place before they come and at theyr comming not moue a whit for them Is this discipline Is thys good order If a man say any thing vnto them they regard it not They that be caled to answer wil not answer directly but skoffe the matter oute Men the more they know the worse they be it is truely sayde sciencia inflat knowledge maketh vs proud and causeth vs to forget all and set a way disciplin Surely in Poperye they had a reuerence but now we haue none at al Ineuer saw the like This same lack of the feare of God and dyscipline in vs was one of the causes that the father wold not hear his sonne This pain suffred our sauior Christ for vs who neuer deserued it 〈◊〉 what it was that he suffred in thys garden till Iudas came The dolors the terrors the sorrowes that he suffered be vnspeakable He suffred part ly to make amends for our sinnes partly to geue vs exā ple what we should doo in like case What comes of thys gear in th end Wel now he prayeth again he resorteth to his father again Angore correptus prolixius orabat He was in sorer pains in more anguish thē euer he was therfore he prayeth lōger more ardētly more feruētly more vehemētly thē euer he did before Oh lord what a wōderful thinge is this this horror of death is worse thē death it self more He prayeth now the third time He did it so instantlye so feruently that it brought out a bloudy sweat such plēty that it dropped down euen to the groūd There issued out of his precious body drops of blud What a paine was he in when these bloudy drops fel so aboundantlye frō hym Yet for al that how vnthankful do we shewe oure selues toward him that died only for our sakes for the remedy of our sinnes Oh what blasphemy do we commit day by day what litle regard haue we to his blessed passion thus to swear by gods bloud by Christes passion We haue no thing in our pastime but gods bloud gods woundes We continually blaspheme his passyon in hauking hunting dising carding Who wold think he shuld haue such ennemies amōg those that professe his name What became of his bloud that fel down trow 〈◊〉 was that bloud of Hales of it wo worth it What a do was it to bring this oute of the kinges hed This great abhomination of the bloud of hales could not be taken a great while out of hys minde You that be of the court especially ye sworn chaplains beware of a lesson that a great man taught me at my first cōming to the court he told me for good will he thoughte it wel 〈◊〉 sayd vnto me You must beware how so euer ye do that ye cōtrary not the king let him haue his saiyngs folow him go with him Mary out vpon this counsel shal I say as he sayes Say your cōscience or els what a worm shal ye fele gnawinge what a remorse of conscience shall ye haue when ye remēbre how ye haue slacked your duety It is a good wise verse Gutta cauat lapidem non vi sed sepe cadendo The drop of raine maketh a hole in the stone not by violence but by oft falling Likewise a prince must be turned not violently but he must be won by a litle and a litle He must haue his duty told him but it must be don with humblenesse with request of pardon or els it wer a daungerous thing Unpreachinge prelates haue bene the cause that the bloud of Hales did so long blinde the king Wo worth that such an abhominable thing shoulde be in a Christen realme but thankes be to God it was partlye redressed in the kinges dayes that dead is aud much more now God graunt good wil and power to goo forward if ther be any such abhomination behind that it may vtterly be roted vp O how happy are we that it hath plesed almigh ty God to vouchsafe that his sonne shuld sweat bloud for the redeming of our synnes and again how vnhappy are we if we wil not take it thankfully that was redemed so painfully Alas what hard hartes haue we Our sauioure Christ neuer synned and yet sweat he blud for our sinnes we will not once water our eyes wyth a few tears What an horrible thing is sinne that no other thinge would remedy and pay the raunsome for it but only the bloude of our sauiour Christ. There was nothing to pacifye the fathers wrath against man but such an agony as he suffred al the passion of al the martyrs that euer were all the sacrifices of Patriarkes that euer were al the good workes that euer were done were not able to remedy oure synne to make satisfaction for our sinnes nor any thing besides but this extreme passion and bloud sheddinge of our most merciful sauiour Christ. But to draw toward an end what became of this thre fold prayer at the length it pleased God to hear his sōnes prayer and sent him an angell to corroborate to strengthen to comfort him Christ nead no angels help if he had listed to case him self with his deitye He was the sonne of God what then for so much as he was man he receyued comfort at the aungels hand as it accordes to our infirmity His obedience his continuance and sufferinge so pleased the father of heauen that for his sonnes sake be he neuer so great a sinner leauing his sinne and repentinge for the same he wil owe him such fauoure as thoughe he had neuer committed any sinne The father of heauen wil not suffer him to be tempted wyth this great horror of death and hel to the vttermost and aboue that he is able to bear Loke for it my frendes by him and through him he shal be able to ouercome it let vs do as oure sauioure Christ did and we shal haue helpe from aboue we shal haue angels help if we truste in hym heauen and earth shall geue vp rather then we shall lacke helpe he sayeth he is Adiutor in necessitatibus an healper in tyme of nead When the angell had comforted him and when this horror of death was gon he was so strong that he offred hym self to Iudas and sayd I am he To make an end I praye you take paynes it is a daye of penaunce as we vse to say geue me leue to make you wery this day The Iewes had him to 〈◊〉 and Annas and there they whipte him bet him they set a crowne of sharpe thorne vpon hys head and nailed him to a tree yet all this was not so bitter as thys horror of death and this agony that he suffred in the garden in suche a degree as is
threatnynges for syn Ad predicationem Ione in cinere sacco egerunt penitentiam thes did penaunce at the preaching of Ionas in ashes and sackloth as the text sayeth there and I say Niniue shal aryse agaynst England thou England Niniue shall aryse agaynst Englande because it wyll not beleue God nor heare his preachers that cry 〈◊〉 vnto them nor amende theyr lyues specially theyr Couetousnes Couetousnesse is as great a synne nowe as it was then and it is the same sinne now it was then And he wyll as sure stryke for sinne now as he dyd then But ah good God that would geue them a tyme of repentaunce after his threatnyng Fyrst to se whyther they would amend or not or he would destroye them For euen from the begynnynge of the world they fell to synne The fyrst age from Adam whych was aboute two thousande yeares they fell euer to sin and they had preachers Noe and Enoch other holye fathers And in that tyme a great multiplycation was that grew in two thousand yeares For that Scripture sayth The sonnes of God saw the daughters of men that thei wer fair and they toke them wyues from among all that they had chosen This is is a longe matter to speake of all But what meaneth thys the sonnes of God sawe the daughters of men who wer these sonnes of God Thesons of God wer those that came of the good men of the good Preachers of the holy fathers that were Gods men as they that came of Seth and Enos that were good men and of others For oure graudmother Eue when Cayne had kylled Abell and then she had a nother sone by Adam who was called Seth. What did she She gaue thanks to God for him and acknowledged that God it was whyche had geuen hym vnto her for she sayde Dedit mihi deus semen pro Abel quem occidet Cain God said she hath geuen me a 〈◊〉 sede in 〈◊〉 of Abell whom Cayne slewe Here is a long matter to talke on Some wilsay was this a naturall mother was thys naturally done to puplish the sinne of her ownsonne What neded she to speake of that matter or to make anye rehersall of that matter to opē the sinne of her sonne what neded she this to do Yes she was now a good woman when she beleued the serpent she was not good But now she hath repented that deede and had taken holde of the promyse of God that ther should come of her a seede that shouldetread 〈◊〉 and destroye the heade of the Serpent She had taken 〈◊〉 of this promise and was now a good woman and a godlye woman she opened the faute of her sonne and hid it not Here coulde I say some what to them 〈◊〉 I would that speake so muche agaynste me for my preachynge here the last yeare But to returne to Eue declare that the sonnes of God are to be vnderstanded those that came of good men as of Seth and Enos the same good part of generacion And the daughters of men are to be vnderstanded of them that came of Came and of his seede And therfore our grandmother Eue badde beware of marying wyth 〈◊〉 for feare of fallyng from God to wyckednes therby And here I would say a thing to your mayesty I shall speake it of good wyll to your hyghnes I would I wer able to 〈◊〉 your grace good seruyce in anything ye shoulde be sure to haue it But I wyll say thys For Gods Thys was preached by Noe to them and so that God of hys goodnes pacience and long sufferaunce gaue them a time to repent and amend after his threatnings because they should se theyr euyl doinges and retourne to God So they had an hundreth and. xx yeares to repent Thys Noe was laughed to scorne they lyke doddypoles laughed thys godlye father to scorne Wel ye thinke lyttle of the history yfye wyl knowe the meaning of it it is a great thew what anger God hath to to sinne But how long tyme hast thou England thou England I can not tel for God hath not reuealed it vnto me if hee had so God helpe me I woulde tell you of it I woulde not be 〈◊〉 nor spare to tel it you for the good wil I bear you but I can not tell howe long time ye haue for God hath not opened it vnto me But I can tell you that thys lenitye this long for bearing and holdyng of his hande prouoketh vs to repent and amend And I can tell that whosoeuer contemneth this riches and treasure of Gods goodnes of his mercy 〈◊〉 pacience long suffering shall haue the more greeuous condempnacion This I can tell well inough Paule telleth me thys and I can tell that ye haue tyme to repent as longe as you lyue beare in thys worlde but after thys lyfe I can make no warrant of anye furder tyme to repent Therefore repent and amende whyle ye be here for when ye are gone hence ye are past that But how long that shal be whether to morrow or the next day or xx 〈◊〉 or how long I can not tel But in the meane time ye haue many Ionasses to tel you of your fautes to declare vnto you Gods threatninges except ye repente and amend therfore to returne to my matter I say as I sayd at the begynnyng Videte et cauete ab auaritia videte Fyrst se it and then amend it For I promise you great complayntes there is of it and muche crying out and much preaching but none amendment that I see But cauete ab auaritia beware of couetousnes And why of couetousnes Quia radix est omnium malorum quaritia et cupiditas For 〈◊〉 is the 〈◊〉 of al euyl and of al mischiefe Thys saying of Paule tooke me away from the Gospel that is read in the Churche thys daye it tooke me from the 〈◊〉 that I woulde preache vpon neyther of them bothe at thys tyme I can not tel what ayled me But to tel you my 〈◊〉 when I was appoynted to preache here I was newe come out of a sicknes wherof I looked to haue dyed and weake I was Yet neuertheles when I was appointed vnto it I tooke it vpon me how be it I repented afterward that I had done I was displeased wyth my selfe I was teasty as Jonas was when he should go preache to the Niniuites Wel I looked on the Gospel that is red thys daye tut it liked me not I looked on the Epistle tushe I could not a waye wyth that neyther And yet I remember I had preached vpon thys Epistle once afore Kyng Henry the. 〈◊〉 but now I could not frame wyth it nor it liked me not in no sauce Wel thys saying of Paule came in my mynde and at last I considered and wayed the matter deepelye and then thought I thus with my selfe Is Couetousnes the roote of all mischiefe and of all euyll then haue at
The proud mās father is in hell 〈◊〉 〈◊〉 in prayer is compared to the 〈◊〉 of a false aduocate at a 〈◊〉 As vve com municate so vvhē vve pray vve must be pre pa 〈◊〉 VVhat maner of per sons they be 〈◊〉 god vvill not heare One praier vvith vnder standing is better then 〈◊〉 〈◊〉 vvithout Musculus The mea ning of the second peti 〈◊〉 VVhat the name of god is Exo. 9. 〈◊〉 9. Rom. 3. 〈◊〉 10. Iosu. 4. Deut 4. Psal. 49. Ne 9. Exod. 22. Hie. 50. Gene. 18. Exod. 15. Psal 18. Psal. 7. Psal. 46. Esa 〈◊〉 VVhat per sons they be that 〈◊〉 lovv not gods name Sapie 〈◊〉 To be bap tised and not to 〈◊〉 gods com 〈◊〉 is to bee vorse then a 〈◊〉 These fel lovves be to 〈◊〉 Mat. 7. Psal 49. 1. Cor 10. To geue 〈◊〉 praier in trouble is to 〈◊〉 god a lyar Psal. 49 Nume 20 VVhat 〈◊〉 is to halovv the name of god Esd 8. The Apo stles and 〈◊〉 did 〈◊〉 gods name 〈◊〉 〈◊〉 VVe may not 〈◊〉 god the maner and vvay hovv he 〈◊〉 helpe vs nor 〈◊〉 To suffer death is to be deliue red from trouble Achior did sanct fie gods name Iudith 4. Dani. 4. 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 8. Iudith did 〈◊〉 gods name Iudith 13 Iudith 8 The 〈◊〉 did vvicked ly in apoin ting god a time In gods qua rell vve ought to be 〈◊〉 To be 〈◊〉 full to God is to sancti fy his name Suche as maintayne learning 〈◊〉 lovv gods name 1. Cor. 1. The office of saluatiō Preachers are Christs vicares and embassadours Sorcerers dishonor the name of god The magi strates of 〈◊〉 For church men For seruan tes Seruantes that serue not vvith eie seruice are in good case Colos 3 The deuils Pater no ster Seruants ar not forgot ten in the scripture Colos. 3. This is to be vnderstā ded of all thinges lau ful and god lye Hie. 48. It is a greet 〈◊〉 to be a seruāt Act. 5. A seruant may vvith stand his maister in deniyng to do vvicked ly but not in refusing to suffer at his hande A thing to be marked both of mai sters and seruantes VVho so doth vvalk in his cal 〈◊〉 sancti fieth the name of god He that vvill sancti fie goddes name must haue an ear nest de 〈◊〉 〈◊〉 short les son vveli learned Euerye vvord must be vveigh ed. Faithful me make shorr praiers Mat. 25. Act. 7. Lu. 18. Lu. 23. A short and plain expo sition of this 〈◊〉 A necessary lesson pla ced vvhere it may best 〈◊〉 in memory A short re hersall of that is raught in the other 〈◊〉 VVe must not forget that vve are able to do nothing of our selfe ac cording to gods vvill VVe praye not for 〈◊〉 selues a lone VVhat king dome it is that we 〈◊〉 for Ezech. 26 1. Tim. 6. Rom. 9. Ioh. 5. Prouer. 8. A good ad monitiō for 〈◊〉 and rulers Prouer. 2. A good les son for sub iectes Poure mo 〈◊〉 haue 〈◊〉 in the vvorld The cause 〈◊〉 the monar chies vvere pulled doune Eccle. 3. The cry of the 〈◊〉 is a great matter The deuill is not the right lorde of the worlde Like to like that is 〈◊〉 delite 〈◊〉 〈◊〉 the great vsurper 〈◊〉 than God onely 〈◊〉 rule in his kingdome Gods kingdome 〈◊〉 〈◊〉 vs from all mi 〈◊〉 Rom. 8. L 117. The king dome of god begin neth here Preachyng is the instrument to cal vs to gods kyng dome Iohn 8. 〈◊〉 Iohn 3. This is a nedefull petition Christe 〈◊〉 〈◊〉 his father is de lited vvith Exhibitors to scholers It is better to lack liue lode than gods vvord Luc 10. Luc 9. The 〈◊〉 of 〈◊〉 what vvic ked 〈◊〉 doo Psal. 54. Tvvo com modities that come of casting our care vp pon God 2. Tess 3. Psal. 127. w hiles vve shall be in this lifevve must labor and 〈◊〉 Christ 〈◊〉 not of the king dom of this world Ioh. 18. VVe must flye to god for reskue Prouer 21 None can 〈◊〉 a 〈◊〉 god The deuils triumphe is 〈◊〉 to 〈◊〉 A note 〈◊〉 〈◊〉 Carnal gos pellers The bloud of 〈◊〉 is the seede of the 〈◊〉 of the gospell To dye for Christ is the greatest promotiō Mat. 5. He that en 〈◊〉 shal be saued Math. 〈◊〉 The kingdome of 〈◊〉 is 〈◊〉 〈◊〉 The mea ning of this 〈◊〉 〈◊〉 〈◊〉 vvords VVorldlin ges pray a gainst thē selues 〈◊〉 they say this praier VVe muste be desirous to 〈◊〉 vve pray for Vve cā not praye truly this petitiō 〈◊〉 〈◊〉 vvery of this vvorld A parlia ment thae vvilieme die all mat ters The faith full and pe nitent sin ners make this petitiō from the bottome of their hear tes The more vvicked the more lucky God cur seth the vvicked and yet they haue the blessinges of god in this vvorld One 〈◊〉 why ged 〈◊〉 〈◊〉 〈◊〉 of this 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 A thyrde cause Gods iuge 〈◊〉 〈◊〉 be 〈◊〉 ous The comforte of all christians Antichrist is alreadie knowen in all the worlde The tyme of the vvorlde The dayes shall bee shortened for the cho sens 〈◊〉 〈◊〉 doo make 〈◊〉 sion for ple sure in this life The 〈◊〉 shal be 〈◊〉 the day of Noah He eateth other n 〈◊〉 flesh that oppresse other men to maintaine his ovvne delicious diet 〈◊〉 〈◊〉 of god are the good men and the childrē of men the 〈◊〉 Vve are not in darknes The effect of this peti tion A note vvhereby vve maye 〈◊〉 oure selues to ap pertain to gods 〈◊〉 God vvill helpe 〈◊〉 vve call Christ is a perfecte scholemaister Christ teacheth vs 〈◊〉 things in this 〈◊〉 〈◊〉 Merltes mongers To knovve oure 〈◊〉 is the first And vvhat vve shal do the second Paule gaue 〈◊〉 the praise to God Gods vvill must be con sidered after 〈◊〉 sor c. s. Gods will was ope ned by Mo ses the Pro phetes Christ and the Apostles A blessing of god They can not be 〈◊〉 that haue Bible 〈◊〉 their mo ther tōgue 〈◊〉 law of god 〈◊〉 be our loking 〈◊〉 The vvaie to arise frō 〈◊〉 The mea 〈◊〉 of this petition VVe muste praye vvith the hearte VVho they bee that laugh God to scorne The rebels vvere of this sorte that laugh ed God to 〈◊〉 There is no obedience against god God vvyll punishe princes Ignorance is the cause of rebelliō 〈◊〉 〈◊〉 from flesh A law for 〈◊〉 A law for gaming All subiects ought to 〈◊〉 〈◊〉 heate their 〈◊〉 actes or lawes 〈◊〉 to doe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to doe a gainst gods 〈◊〉 Suche as 〈◊〉 in 〈◊〉 tie vnder princes must bee obeyed as wel as 〈◊〉 ces The offices of maiestra tes Lette 〈◊〉 〈◊〉 〈◊〉 The mouthes of the 〈◊〉 〈◊〉 〈◊〉 stopt Vvicked do 〈◊〉 woulde stop prea chers mou 〈◊〉 Learne to stoppe the preachers mouthe Mankynde is gods lief tenaunt 〈◊〉 The deuill 〈◊〉 〈◊〉 The deuill 〈◊〉 〈◊〉 The 〈◊〉 is a 〈◊〉 ruler and 〈◊〉 hath
for all the world for all those that will come vnto it he 〈◊〉 his only sonne to be eaten and his blood to be dronken 〈◊〉 he loued his 〈◊〉 well because he 〈◊〉 them with so costly a dish Again our sauior the bride grome offreth him self at his last supper which he had with his disciples his body to he eaten and his blood to be dronke And to the intent that 〈◊〉 should be doone to oure greate comforte and than agayne to take away all cruelty 〈◊〉 and horriblenes he sheweth vnto vs how we shall 〈◊〉 him in what maner and forme 〈◊〉 spiritually to our greate comfort so that who so euer eateth the mysticall bread and drinketh the 〈◊〉 〈◊〉 worthily according to 〈◊〉 〈◊〉 of Christ he receiueth surely the very body and blood of Christ spiritually as it shal be most cōfortable vnto his soule He eateth with the mouth of his soule and digested with the stomacke of his soule the body of Christ. And to be short who soeuer beleueth in Christ putteth his hope 〈◊〉 and confidence in him he eateth and 〈◊〉 him for the spirituall eating is the right catyng to euerlastyng lyfe not the 〈◊〉 all eating as the 〈◊〉 vnderstode it for that same corporall 〈◊〉 on which they set their myndes 〈◊〉 no commodities at all it is a spirituall meate that 〈◊〉 oure soules But I 〈◊〉 you how muche is this supper of Christ 〈◊〉 amongest vs where he himself 〈◊〉 vnto vs his bodye and bloud How much I say is it regarded how many receiue it with the curate or minister O Lord how blynde and dull are we to such thinges which 〈◊〉 to our saluation But I pray you wherfore was it ordayned principally Answere It was ordeyned for our helpe to helpe our memorye withal to put vs in mynde of the great goodnes of god in redemyng vs from euerlasting death by the bloud of our 〈◊〉 Christe yea and to signifye vnto vs that his bodye and bloud is our meate and drynke for oure soules to feede them to euerlastyng life yf we were now so perfect as we oughte to be we shoulde not haue neede of it but to helpe our imperfectnes it was ordeyned of Christ for we be so forgetfull whē we be not pricked for warde we haue soone forgotten all hys benefites Therefore to the intent that we might better keepe it in memory and to remedy this our slouthfulnes our sauiour hath ordeyned this his supper for vs whereby we should remember his great goodnes his bitter passion and death and so strengthen our faith so that he 〈◊〉 this Supper for our sake to make vs to kepe in freshe memorye his 〈◊〉 ble beuefites But as I said before it is in a maner nothyng regarded amongest vs we care not for it we will not come vnto it how many be 〈◊〉 think ye which regard this supper of the lorde as much as a testorne but verye few no dout of it And I will proue that they regarde it not so muche if there were a proclamation made in this toune that whosoeuer would come vnto the churche at such an houre And there go to the communion with the curate should haue a 〈◊〉 whan suche a proclamation were made I thynke truely all the towne would come and celebrate the Communion to get a testorne But they will not come to receyue the bodye and bloud of Christ the foode and nourishment of their soules to the augmentation and strength of their faithe Doe they not more regarde nowe a testorne then Christe But the canse which lettes vs from the celebratyng of the Lords supper is this we haue no mynde nor purpose to leaue sinne and wickednes which maketh vs not to come to this supper because we be not redy nor meete to receiue it But I require you in gods behalfe leaue your wickednesse that ye maye receiue it worthely according to his institution For this supper is ordeyned as I told you before for our sake to our profites and commodities for yf we were perfect we should not 〈◊〉 this outward sacrament but oure sauiour knowyng our weakenes and forgetfulnes ordeyned this supper to the augmentation of our faith And to put vs in remembraunce of his benefites But we will not come there come no mo e at ones but suche as 〈◊〉 the holy loues from house to house whiche folow rather the custome than any thyng els Our sauioure Christ sayth in the gospell of saint John Ego sum panis viuas qui de coelo descendi I am the liuyng breade whiche came downe from heauen Therefore who 〈◊〉 feedeth of our sauiour Christ he shall not 〈◊〉 deathe shall not 〈◊〉 agaynst him his soule shall depart out of his body yet death shal not get the 〈◊〉 ouer hym he shal not be damned he that commeth to that mariage to that banket deathe shal be vnto him but an entrāce or a doore to euerlasting life Panis quem ego dabo caro mea est The breade that I will geue is my fleshe which I wil geue for the life of the world As many as will fede vpon him shall attaine to euerlasting lyfe they shall neuer die they shall preuayle agaynst deathe death shall not hurt them because he hath 〈◊〉 his strengthe if we wold consider this no doubt we would be more desyrous to come to the 〈◊〉 than we be we would not be so cold we wold be content to leaue our naughtle 〈◊〉 and come to the Lordes table Now ye haue heard what shall be the chiefest dishe at this mariage namely the body and blood of Christ. But nowe there be other dishes whiche bc sequeles or hangynges on wherwith the chief dishe is poudred that is 〈◊〉 of synnes Item the holy gost which ruleth and gouerneth our hertes Item the merites of Christ whiche are made ours for whan we 〈◊〉 vpon this dishe worthily than we shall haue 〈◊〉 of our synnes we shall 〈◊〉 the holy ghost 〈◊〉 all the merites of Christ are ours his fulfylling of the 〈◊〉 is ours and so we be 〈◊〉 before God and finally attayn to euerlasting life As many therfore as fede worthily of this 〈◊〉 shall haue all these thynges with it and in the ends euerlastyngelyse S. Baule saithe 〈◊〉 proprio filio suo non pepercir sed pro nobis omnibus tradidit illum 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit He which spared not his owne son but gaue hym for vs all how shall he not with hym geue vs all things also Therfore they that be in Christ are partakers of all his 〈◊〉 and benefites of 〈◊〉 life of 〈◊〉 He that hath Christ hath al things that are Christs He is our preseruation from damna tion he is our comfort be is our helpe our remedie 〈◊〉 we fede vpon hym than we shall haue remission of our synnes the same remission of 〈◊〉 is the greatest and most cōfortable thing that can