theym Thys is the double honour that they ought to haue Qui presunt Bene that discharge the cure if they do it Bene. There was a merye moncke in Cambrydge in the Colledge that I was in and it chanced a greate companye yf vs to be together entendynge to make good cheare and to be merye as sholers wyll be mery when they are disposed One of the company brought out thys sentence Nil melius quam lee ari et facere bene There is nothynge better then to be merye and to do well A vēgeaunce of that Bene quod the Monke I would that Bene had bene banyshed beyonde the sea and that Bene were oute it were well For I coulde be mery and I coulde do but I loue not to do well That Bene marres altogether I woulde Bene were out quod the mery monke for it importeth many thynges to lyue well to dyscharge the cure In dede it were better for them yf it were oute And it were as good to be out as to be ordered as it is It wyll be a heuy Bene. to some of them when they shall come to theyr accōpt But perauenture you wyll saye What and they preache not at al Yet presunte Are they not worthye double honoure is it not an honorable ordre they be in Nay an horrible misorder it is an horror rather then and honoure and horrible rather then honourable if the preacher be naughte and do not hys dutye And thus go these prelates aboute too wreastle for honoure that the Deuyll may take hys pleasure in sclaunderynge the realme and that it maye be reported a borde that we brede herisyes amonge oure selues It is to be thoughte that some of them would haue it so to bryng in poperye agayne This I feare me is theyr entente And it shal be blowen abrode to oure holye father of Romes eares and he shall sende forth hys thonderboltes vpon these brutes and al thys dothe come ta passe thorow theyr vnpreachynge prelacye Are they not worthye double honore Nay rather double dyshonore not to be regarded not to be estemed amonge the people and to haue no liuynge at their handes For as good preachers be worthy double honour so vnpreaching prelates be worthy double dishonoure They must be at theyr doublets But now these .ii dishonoures what be thei Our sauiour christ doth shew Si sal infatuatus fuerit ad nihil ultra valet nisi vt proiiciatur foras If the salte be vnsauarye it is good for nothinge but to be cast out and troden of men By thys salt is vnderstande preachers and such as haue cure of soules What be they worthye then wherfor serue thei For nothing elles but to be caste oute Make them quōdammes out with thē cast them out of ther office what shuld thei do with cure y t wil not loke to thē An other dishonor is this Vt conculcentur ab hominibus To be trodē vnder mēs fete not to be regarded not to be estemed They be at theyr doublets styl S. Paule in hys epistle qualifieth a bishop saith that he must be Aptus ad docendum ad refellendum apte To teache and to confute all maner of false doctryne But what shall a man do wyth aptenes if he do not vse it It were as good for vs to be wythout it A byshop came to me the laste daye and was angry wyth me for a certayne Sermon that I made in thys place Hys chaplayne hadde complayned agaynste me because I hade spoken agaynst vnpreachinge prelates Naye quod the byshoppe he made so indifferente a Sermon the fyrst daye that I thoughte he woulde marre all the seconde daye He wyll haue euerye man a quondam as he is As for my quondamshype I thancke God that he gaue me y e grace to come by it by so honeste a meanes as I dyd I thanke hym for myne owne quondamshyppe and as for them I wyl not haue theym made quonndams yf they dyscharge theyr offyce I woulde haue theym do theyr dutye I woulde haue no more quōdams as God healpe me I owe theym no other malyce then thys and that is none at al. Thys byshop answered hys chaplayne wel sayes he well I dyd wysely to daie for as I was goynge to hys Sermon I remembred me that I had neither sayed masse nor mattens And homewarde I gate as faste as I coulde and I thanke god I haue sayed both and let hys vnfruteful Sermon alone Unfruitefull sayeth one an other sayeth sedicion Wel vnfruitefull is the beste and whether it be vnfruitfull or no I can not tell it lyeth not in me to make it fruitful And God worke not in your hartes my preachynge can do you but lyttle good I am goddes instrumēt but for a tyme. It is he that muste gyue the encrease and yet preachyng is necessarye For take a waye preachinge take a way saluaciō I tould you of Scala cely and I made it a preachynge matter not a massyng matter Christ is the preacher of al prachers the patrone and the exemplar that all preachers oughte to folowe For it was he by whome the father of heauen sayde Hic est filius meus dilectus ipsum audite Thys is my welbeloued sonne heare hym Euē he whē he was here on the earth as wysely as learnedlye as circumspectli as he preached yet hys sede fell in thre partes so that the fourth parte onelye was fruiteful And if he had no better lucke that was preacher of all preachers what shall we loke for Yet was ther no lacke in hym but in the ground And so nowe ther is no fault in preaching the lacke is in the people that haue stoni hertes and thorny hartes I beseche God to amēd thē And as for these folke that spake agaynst me I neuer loke to haue theyr good worde as longe as I lyue Yet wyl I spake of their wickednes as lōg as I shal be permitted to spake As longe as I liue I wil be an enemye to it No preachers can passe it ouer wyth sylence It is the originall roote of all myschiefe As for me I owe them no other yll wyl but I praye God amende theym when it pleaseth him Now to the parable What dyd the wycked Iudge in the ēde of the tale The loue of god moued him not the lawe of god was thys and it is writ in the fyrste of Deuteronomye Audite eos Heare them These two wordes wylbe heauy wordes to wicked iudges another daye But some of them peraduenture wyl say I wil heare them but I wil heare suche as wil geue brybes and these that wyl do me good tournes Nayeye be hedged out of that libertie He sayth Ita paruum vt magnum The smalle as well as the greate Ye muste do iustum deale Iustelye mynister iustyce and that to al mē and you muste do it iuste In tyme conueniente wythoute anye delayes or dryuyng
sygnifye to vs that death is ouercomable We shal in dede ouercome it yf we repente and acknowledge that our sauiour Iesu Christe pacifyed with his panges and paynes the wrath of the father hauynge a loue to walke in the wayes of God yf we beleue in Iesus Christ we shal ouercome death I say it shal not preuaile agaynst vs. Wherfor wherso euer it chaunseth the my frende to haue the tastynge of thys death that thou shalte be temted wyth thys horror of deathe what is to be done then when soeuer thou felest thy soule heauy to death make haste and resorte to this gardaine and with thys faith thou shalt ouercome thys terrour when it commeth Oh it was a greuous thynge that Chryste suffered here Oh the greatnes of his dolour that he suffered in the gardeÌ„ partlye to make ameÌ„des for our sinnes and partly to delyuer vs from deathe not so that we shoulde not dye bodylye but that thys death should be away to a better lyfe and to destroye and ouercome hell Oure Sauyoure Chryst had a gardayne but he had littel pleasure in it You haue many goodly gardaynes I wold you would in the myddes of theym coÌ„syder what agonye our sauyoure Chryst suffred in hys gardayne A goodly meditacion to haue in youre gardaines It shal occasyon you to delight no farther in vanities but to remeÌ„bre what he suffrâ—â— for you It maye drawe you from synne It is a good monumente a good sygne a good monycyon to consyder howe he be haued him selfe in this garden Well he sayeth to hys Discyples Sytte here and praye wyth me He wente a lytle way of as it were a stones cast from them and falles to hys prayer and saieth Pater si possible est transe at a me calix iste Father if it be possyble Awaye wyth thys bytter cuppe thys outragious payne Yet after he correctes him selfe and sayes Veruntamen uâ—u sicut ego volo sed sicut tu vis Not my wyll but thy wyll be done O father Here is a good medytacyon for Chrysten menne at all tymes and not onelye vpon good fryday lette good fryday be euerye day to a Christian manne to knowe to vse hys passyon to that ende and purpose not to reade the storye but to take the fruyte of it Some menne if they hadde bene in thys agonye woulde haue ruÌ„ne them selues through with theyr sweardes as Saule dyd some woulde haue hangged theym selues as Achitophell dyd Lette vs not folowe these menne they be no examples for vs but lette vs folowe Christe whyche in hys agonye resorted to hys father wyth hys praier This must be our patrone to worck by Here I might dilate the matter as touchynge prayinge to Saynctes here we maye learne not to praye to Saynctes Christe byddes vs Ora patrem qui est in celis Praye to thy father that is in heauen to the creator and not to any creature And therfore awaye wyth these auowryes Let god alone be oure auowry what haue we to do to runne hither or thither but onelye to the father of heauen I wyl not tarye to speake of thys matter Our Sauiour Chryste set hys disciples in an ordre and commaunded theym to watch and praye sayinge Vigilate et orate Whatch and praye Wherto shoulde they watche and pray he sayeth by and by Ne intretis in tentationem That ye enter not into temptacion He byddes them not praye that they be not tempted for that is as muche to say as to prai that we should be out of thys world Ther is no man in thys worlde wythout temptacion In the tyme of prosperyte we are tempted to wantonnes pleasures and all lyghtnes in tyme of aduersyte to dispayre in goddes goodnes TeÌ„ptacion neuer ceasses Ther is a difference betwene beynge tempted and entrynge into temptacion He byddes therfore not to praye that they be not tempted but that they enter not into temptacion To be tempted is no euyll thynge For what is it no more then when the fleshe the diuell and the worlde doeth solycyte and moue vs agaynst God To geue place to these suggestions and to yelde oure selues and suffer vs to be ouer comme of theym thys is to enter into temptacyon Our sauyoure Christe knewe that they shoulde be greuously tempted and therfore he gaue them warnynge that they shoulde not geue place to temptacyon nor dyspayre at hys death And yf they chaunched to forsake hym or to runne awaye in case they tripped or swarued yet to come agayne But oure Sauiour Chryste dyd not onely commaunde hys dyscyples to praye but fell downe vpon hys knees flat vppon the grounde prayed hym selfe sayinge Pater si fieri potest transeat a me calix iste Father delyuer me of this pange and paine that I am in thys outragyous payne â–ª This word father came euen from the bowels of hys harte when he made hys mone as who shoulde saye father ryd me I am in suche payne that I can be in no greater Thou art my father I am thy sonne Can the father forsake hys soÌ„ne in suche anguishe Thus he made hys mone Father take a waye this horrour of death froÌ„ me ryd me of thys payne suffer me not to be takeÌ„ whan Iudas comes suffer me not to be hanged on the crosse suffer not my haÌ„des to be perced wyth nayles nor my harte wyth the sharpe speare A wonderfull thynge that he shoulde so oft tel his discyples of it before and nowe when he commeth to the poynte to desyre to be rydde of it as thoughe he woulde haue bene disobedient to the wyl of his father Afore he sayede he came to suffer and nowe he sayes a way wyth thys cuppe Who woulde haue thoughte that euer thys geare should haue come oute of Chrystes mouthe What a case is this What shuld a man say You muste vnderstande that Christe tooke vpon hym our infyrmities of the whyche thys was one to be sorye at deathe Amonge the styppendes of synne thys was one to trymble at the crosse thys is a punyshement for oure synne It goeth otherwayes wyth vs theÌ„ wyth Christe yf we were in lyke case and in like agony almost we woulde curse God or rather wyshe that there were no God Thys that he sayed was not of that sorte it was referrynge the matter to the wyll of hys father but we seke by al meanes be it righte be it wrong of oure owne nature to be ryd out of payne he desyred it condicionally as it myghte stande wyth hys fathers wyll addyng a Veruntamen to it So his request was to shewe the infyrmytye of man here is now an example what we shal do when we are in lyke case He neuer deserued it we haue He had a Veruntamen a notwythstandynge let vs haue so to we muste haue a neuertheles thy wyll be done and not myne Geue me grace to be contente to submitte my wyl vnto
Me thinke you beynge the kynges seruauÌ„t and hys offycer shoulde thynke better on the Kynge and hys councell thoughe I were lyght of belefe If he had bene a true man to hys mayster he woulde neuer haue spoken it The counsaile nedes not my lye for the defence of that that they do I canne beare it of my selfe Concernynge my selfe that which I haue spoken hath done some good You wyl say this The Parliamente house are wyser then I am you myghte leaue theym to the defence of theÌ„ selues Althoughe the men of the Parliment house can defende them selues yet haue I spoken thys of a good zeale and a good grouÌ„d of the Admiralles wrytynge I haue not fayned nor lyed one iote Use youre Iudgement and languages as it becommeth Christian subiectes I wyll nowe leaue the honourable counsayle to answere for them selues He coÌ„fessed one facte he woulde haue hadde the gouernaunce of the kinges maiestye And wot ye whye He sayed he would not in his minoritie haue hym broughte vp lyke a warde I am sure he hath bene brought vp so Godly with such Scholemasters as neuer kyng was in Englande and so hathe prospered vnder them as neuer none dyd I wotte not what he mente by hys brynging vp like a warde onles he woulde haue hym not to go hys boke and learne as he doeth Nowe woo worth hym yet I wyl not say so neyther but I pray God amend hym or els God send him short lyfe that woulde haue my soueraygne not to be brought vp in learnynge and woulde plucke hym from hys booke I aduertyse the therfore my fellow subiecte vse thy tonge better and expounde well the doynges of the magystrates Now to the purpose for these thynges lette me of my matter Some saye preachers should not meddle wyth suche matters but dyd not our Sauiour Iesus Christ medle wyth matters of Iudgemente when he spake of the wycked Iudge to leaue ensample to vs that follow to do the same Ye se here that Ladye couetuousnes is a fruitfull woman euer chyldynge and euer bryngynge forthe her fruites It is a true saynge Radiâ— omnium maloruÌ„ auaricia Couetousnes is the root of al wyckednes One wyl saye paraduenture you speake vnsemelye and in conuenyentlye so to be agaynste the offycers â–ª for takynge of rewardes in doyng pleasures Ye consyder not the matter to the bottome Their offices be bought for great sommes now howe shall they receyue theyr money agayne but by brybyng ye woulde haue them vndone Some of theÌ„ gaue CC. pouÌ„des some .v. C. pounde some .ii. M pouÌ„d And how shal thei gather vp thys monye agayne but by healpyng them selues in they re offyce And is it so trow ye Are ciuile offices bought for monei Lorde God Who would haue thought that Let vs not be to hasty to credit it For then we haue the old prouerbe Omnia â—eâ—â—lpa Roma Althinges ar sold for mony at Rome Rome is come home to our own dores If thei by they must nedes sell for it is wittely spoken Vendere iure potest emerat ille prius He may lawefully sel it he bought it before God forfend that euer any such enormitie shuld be in England that ciuile offyces should be bought and soulde wher as men shulde haue theÌ„ geueÌ„ theÌ„ for theyr worthines I would the kinges maiestie shuld seke thorow his real me for mete men and able men worthye to be in offyce yea and giue theÌ„ liberally for theyr paines and rather geue theÌ„ monye to take the office in hande then they to geue money for it This byinge of offyces is a makynge of bryberye it is an enducinge and enforsyng and compelling of men to briberye Holye scripture qualyfieth the officers and sheweth what maner of meÌ„ they shuld be and of what qualites Viâ—os fortes Some Translacyons haue Viros sapientes The Englishe translacioÌ„ hath it verye welll Menne of actyuitye that haue stomakes to do theyr office thei must not be milke soppes nor whyte leuered knyghtes they muste be wyse hartye hardye men of a good stomake SecoÌ„darely he qualifieth them wyth the feare of god He saieth they must be Timentes deum fearyng God For yf he feare God he shal be no briber no peruerter of iudgemente faithful Thyrdly they must be chosen offycers In quibus est veritatis In whome is truth If he saye it it shal be done Fourthly Qui oderunt auaritiam Hatynge couetousnes farre from it he wyll not come â—ere it that hateth it It is not he that wyll geue .v C pounde for an offyce With these qualityes Goddes wysdome woulde haue magistrates to be qualyfied Thys cometh from the deuilles coÌ„sistoroy to pay .v. C. poundes for one offyce If they paye so much it must nedes followe that they take bribes that they be bribe takers Suche as be mete to beare office seke them out hyere them geue them compotente and lyberall fees that they shall not nede to take anye bribes And if ye be at selling ciuile offices ye ar as they which sell theyr benefyces and so we shal haue Omnia ueâ—â—lia Al thinges boughte for monye I meruaile the grouÌ„de gapes not and deuours vs how be it we ought not to maruayle surely it is the great lenitie of god that suffers it Oh Lord in what case are we If the great meÌ„ in Turky shuld vse in theyr religion of Mahomete to sell as our patrons coÌ„monlye sell benefyces here the offyce of preaching the office of saluacion it should be taken as an intollerable thing The turk would not suffer it in his commoÌ„ wealth Patrons be charged to se y e office done not to seke a lucre and a gaine by his patroÌ„ ship Ther was a patroÌ„ in EnglaÌ„d wheÌ„ it was that had a benefyce fallen into hys hand and a good brother of mine came vnto hym brought him .xxx. Apples in a dysh and gaue theÌ„ his man to carrye them to his maister It is like he gaue one to his maÌ„ for his laboure to make vp the game so ther was .xxxi This man coÌ„meth to his mayster and presented hym with the dyshe of Apples sayinge Syr suche a man hathe sente you a dyshe of frute and desyreth you to be good vnto hym for such a benefice Tushe tushe quod he thys is no apple matter I wyll none of hys apples I haue as good as these or as he hathe any in mine owne orcheard The man came to the pryest againe and toulde hym what hys mayster saied Then quod the priest desyre hym yet to proue one of theÌ„ for my sake he shal find theÌ„ much better theÌ„ they loke for He cut one of them and founde ten peces of golde in it Mary quod he thys is a good apple The pryest standyng not farre of heringe what the Gentle maÌ„ sayed cryed out and answered they are all one apples I warrante you Syr they grewe al on one tree and haue
doeth not tell vs what he taughte If I were a papist I coulde tell what he sayde I woulde in the Popes iudgemente shewe what he taught For the Byshop of Rome hath in scrimio pectoris sui The true vnderstandyng of Scriptures Yf he call a counsayle the colledge of Cardinalles he hathe authority to determyne the supper of the Lorde as he dyd at y e counsayle of Florence And Pope Nicolas and Byshoppe Langfrancke shal come and expounde thys place and saye that oure Sauioure Christe sayed thus Peter I do meane thys by syttynge in thy bote that thou shalte goo to Rome and be Byshoppe there fyue and twentie yeares after myne ascension And all thy successours shall be rulers of y e vniuersal churche after the. Heare woulde I place also holye water and hollye breade al vnwrytten verites if I were a Papyste and that Scripture is not to be expoundyd by anye priuate interpretacion but by oure holye father and hys colledge of Cardinalles Thys is a greate deale better place then duc in altum But what was Coristes sermon it maye sone be gathered what it was He is alwayes lyke hym selfe Hys fyrste Sermon was peniteÌ„ciâ—m agite Do pennaunce youre lyuynge is naught repente Agayne at Nazareth when he redde in the temple and preached remission of synnes and healynge of woundyd consciences and in the longe sermon in the mount he was alwayes lyke hym selfe he neuer dissented from hym selfe O there is a writer hathe a ioylie texte here and his name is Dionisimus I chaunced to meate wyth hys boke in my Lorde of Caunterberyes lybrarye he was a Monke of the charterhouse I mâ—ruayle to fynde suche a sentence is that authour What taugth Christ in thys sermon Mary sayeth he it is not written â–ª And he addeth more vnto it Euangeliste tantum scripserâ—â—â— de serâ—â—onibus et miraculis cristi quantum â—â—gnonerunt inspirante deo sufficere ad edificacionem ecclesie ad confirmacioneÌ„ fidei et ad salutem animarum It is true it is not written Al hys miracles were not wrytten so neyther were all his sermons written yet for all y t the euaÌ„gelistes dyd wryte so muche as was necessary They wrote so muche if the myracles and sermons of Christ as they knewe by godes inspiracion to be sufficieÌ„t for y â— edifiyng of the churche the coÌ„firmacion of oure fayeth and the health of oure soules If thys be true as it is in dede â–ª where be on wrytteÌ„ verities I meruayle not at the sentence but to fynde it in suche an authour Iesus what authoriti he giues to goddes worde But GOD woulde that suche men shoulde be wytnesse with the auctoritye of his boke wyl they nyll they Nowe to drawe towardes an ende It foloweth in the texte duc in altum Here cometh in the supremicye of the Byshoppe of Rome When oure Sauioure Christ had made an ende of his sermoÌ„ and had fed their soules he prouided for theyr bodies Fyrst he began with the soule Christes word is the fode of it Nowe he goeth to the bodye he hath charge of them boâ—th we must commit the fedynge of the bodye and of the soule to hym Well he sayeth to Peter duc in altum Launche into the depth put forth thy bote farther into the deepe of the water Lose youre nettes nowe fyshe As who shoulde saye youre soules are now fedde I haue taught you my doctrine nowe I wyll confirme it wyth a miracle Lo sir here is duc in altum Here Peter â—as made a greate man saye â—he Papystes and all his successours after hym And thys is deriued of these few wordes Launch into the deepe And theyr argumente is thys he spake to Peter onelye and he spake to hym in the syngulare number ergo he gaue hym such a preeminence a boue the rest A goodly argument I wene it be a sillogismus in quem terra pontus I wil make a like argumceÌ„ Oure Sauioure Christe sayed to Iudas when he was about to betraye hym quod fac citius Nowe whan he spake to Peter there were none of his disciples by but Iames and Iohn but when he spake to Iudas they were all preseÌ„t Wel he said vn ot hym quod sacis fac citius Sped thy busynes y t thou hast in thy head do it He gaue hym here a secret monicion that he knewe what he intended if Iudas had had grace to haue taken it and repented He spake in the singular number to hym ergo he gaue hym some preeminence By like he made hym a Cardynall and it mighte full well be for they haue folowed Iudas euer sens Here is as good a grounde for the Coledge of Cardinalles as the other is for the supremitie of the Bishop of Rome Our Sauiour Christ say they spake onely to Peter for preeminence because he was cheife of the Apostles and you can shewe none other cause Ergo thys is the cause why he spake to hym in the syngular number I dare saye there is neuer a whirrimaÌ„ at Westminster brydge but he can answere to thys and gyue a naturall reason of it He knoweth that one man is able to shoue the bote â–ª but one man was not able to caste out the nettes and therefore he sayed in the plurall nomber larate retia Louse youre nettes and he sayd in the syngular number to Peter launch out the bote why because he was able to do it But he spake the other in the plural nomber because he was not able to conuaye the bote and cast out the nettes to One man coulde not do it Thys woulde the whirry man saye and that wyth better reason then to make suche a misterie of it as no man can spye but they And the cause why he spake to all was to shewe that he wyll haue all ChristeÌ„ men to worcke for theyr lyuynge It is he that sendes foode both for the body and soule but he wyll not sende it wythout laboure He wyll haue all Christen people to laboure for it he wyll vse oure laboure as a meane whereby he sendeth oure foode Thys was a wounderous myracle of oure Sauioure Christe and dyd it not onely to allure them to hys discipleshippe but also for our commoditye It was a seale a seale to seale hys doctrine wyth all Nowe ye knowe that suche as be kepars of seales as my Lorde Chauncelour and suche other what so euer they be they do not all wayes seale they haue a sealynge tyme For I haue herde poore men complayne that they haue bene put of from tyme to time of sealynge tyll all theyr monye were spent and as thei haue times to seale in so our Sauioure Christ had his time of sealinge When he was here in earth wyth hys Apostlees and in the tyme of the primitiue churche Christes doctrine was sufficientelye sealed alredy wyth seales of hys owne makynge what shoulde oure seales do What nede we to
they purpose of their coÌ„myng is not all of y e best S. Augustine came of curiositie to Millane to here Ambrose S Agustine be came of a Maniche a christian Beware of diminishing the office of preachyng What is regeneracion or to be borne from aboue One place of scripture declareth another How necessary the offyce of preachyng is to oure saluacion The deuyl is diligent to decai preaching If a priest hadde lefte masse vndon on a sondaye he woulde haue though hym selfe vndone on mondaye Note the propostorous iudgement of the priestes The deuil be sterres hym still he is neuer ydle thoughe he be neuer mell occupied A monstrous kind of couetousnes deuiâ—ed by the deuyl these ferming of benefyces The sellynge of benefices by patrons perceyued by the deuil The diuil goeth to thâ— vniuersitie to teacy but not to learne The misorder of walkers Ianglers Ideltalkers shouelyng of feete hussynge and bâ—ssyng in time of y e sermon is vsd in Manchester as well as at london To whut end the Kynges Grace orbeined the baÌ„â—etinge place Why Christe would rather go into the bote theÌ„ staÌ„d vpon the laÌ„d or the banke An aunswere to a preuei obiection the figure is called antipophora God must not be tempted so long as we maye worke by ordinary meanes We muste not tempte god Why Christ came into SimoÌ„s bote rather theÌ„ into any other A symple matter that standeth vpon so weake agruÌ„d A good lesson of humilitye How the byshop of Rom rule raigne ouer the people The precher vseht to syite Christ regardeth the people more theÌ„ the pulpyt The word of god maye be preached in any coÌ„uenient place where yt may be herde A mery tale a trew of a byshoppe goyng on visyacyon Mary syr I tâ—ow yt was a matter to be angry for yâ— wold haue made amad byshoppe to haue hursed awaye hys myter The pulpit y t lackyd hys clapper Thogh the byshop was no preacher yet peradueÌ„ture he colde baptyse a bel as well as y e best of them So do fooles in christynmas but these are no small fooles Robyn hode would not geue M. latemer leue to preache Some byshoppes wolde haue the people to contynue in ingnoraunce styll A good place of scripture for a papyst to buyld â—ogth vpon nothing Here is nogth vpoÌ„ nothing The state of chrystes first sermone A texte of one Dionisius Rikel a monk of the charter house The englysh of the lattine texte before Christ prouides for the body as well as for the soule Christ confiâ—red his doctryne wyth myracles A faynt and a feble argumente A good ground for the Colledge of Cardinalles Why christ spake in the plurall number whyrin the syngular Christ sends not food and lyuyng without laboure Kepars of seales hathe theyr sealyng tymes When chrystes doctryne was sufficintelye sealed Luter hadde sumwhat to do in hys tyme. They called vpon Luther to do myracles What kinde of miracles the papysh had What profet we haue of christes myracles Oure luker and gaynes must be imputed to god and not to our laboure Who gettes theyr liuynge by the dyuell Sum impute all theyr gaynes to there laboure We must worcke God geues not meate in our mouthes for gapyng ProuisioÌ„ both for the body the soule â–ª Al are sinners haue offeÌ„did he that is best may wel be amendyd The remedye of synne xx vi of Mat Luke xxii Marke xilii Iudas did not slepe nor forslowth his busines Christ left .viii of his Disciples wythout the garden appoyntynge them what to do the whiles he went to praye A solitarye â—lace is mete for prayer A notable place to remeÌ„bre christes doynges for vs. Christ dyd appoynt his thre Disciples to an order Howe doctours are to be estemed The example of Achitophel whych haÌ„ged hym selfe Iob cursed y e day of hys death wheÌ„ he did inwardly behold y e horrour of death Why Iob was vexed Dauid feared not Goliath the monstrous gyant but he feareth death Ionas feared not y e sea but he feared death Ezechias feared not the mighty Army of Senacherib but he feared death iiij of the kynges the .xx. Lyâ—le 〈◊〉 the 〈…〉 had woâ—â—full coÌ„â—â—â—â— in his 〈◊〉 â–ª Byluey toke hys death paciently A god leasson for suche as are in pryson for y e wordes sake Chryst was in Agonye An answer to an obiectyon concernyng Chrystes affliction tormentyng Christ suffred nothyng in hys godhed How Chryst toke vpoÌ„ him our synnes Whych way Chryst was y e greate synner of the whole world Chrystes sufferyng in the garden was one of the bytterest peces of al his passion He declares what Chryst dyd for vs by a similitude The greatter the synne is the greater is the payne His suffering in the garden was bytter paynfull Why Chryst suffred suche paynes in the garden All men shall behold the vgsome face of death How we shal ouercome death What is to be done when the horrour of death comes Why Chryst suffred suche payn in the garden A meditation for vs in oure gardaynes Euery daye should be good fryday to a Chrysten man i. Samu. xxxi ij Samu. xvij We muste pray to God not to saynctes Why the discyples were commanded to pray A dyfference betwene being tempted entryng into temptacion To entre into temptacion The apostles were warned of theyr temptacion Chryste dyd praye in hys agonye Chryst toke vpon hym all our infirmyties except syn An example for vs when we arr teÌ„pted WheÌ„ we are in Agonye what phisyck we shuld vse Roma vij How y e fleshe resistis m. C. wisheth prayer to be vsed The admiral was a contempner of coÌ„mâ—â— praier He wylleth theÌ„ to praye New spirites lately start vp Chryst contynued in praier Housekepers great men must geue example of prayer God punyshes syn in not hearynge of our praiers People are wythout ordre or honesti The more we know the worsse we be In tyme of popery their was sum reuerence but now none at all Why Christ suffered so sore in the gardaine Christ prayed the third time and swettes bloude â–ª Our ingrattitude vnthaÌ„kfulnes to God whiche died for vs. blasphemy swering in al our pastimes The bloud of Hales was taken once for a religious relique M. L. lesson y t was taught him at hys first coÌ„myng to the courte A princes mind must be perswaded but not violeÌ„tly forced Amen Synne is horrible why What was thou remedy for our syn Whi Christe receiued comfort of the angell Note a coÌ„forttable promise a ioyful saiynge A lesson for vs in tyme of temptacion The harrer of death the agony whyche Christ sustened in the gardaine excedeth the other paynes Against such as denye that Christ descendid into hell Arrogant spirites of vaine glorye One texte of scripture is sufficieÌ„t authorite as a thousande Curiouse braynes are neuer coÌ„tent An argumente that goddes word is a broode Fyre gnasshing of teth the worme of coÌ„science are termes vtteryng to vs y e paynes of hel The peculiar phrase maner of speakyng of the scrypture ys to be noted christ wrogth our saluation in al his doinges Chryst was beneficiall to vs in all hys doynges The blessed communioÌ„ is a remeÌ„brance of Chrystes passyon The vsage of the primatiue church in the receyuyng of the coÌ„munion at the buryal of the death Massyng was the foulest abhomination that euer was The great man that neuer knowe other them the whore mongers fayth What fayth wyll serue Fayth ys a noble womaÌ„ she is at her gentleman vsher goyng before her her traine after her The true tryal of faith