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
do the wil of god as we be to meat and drinke let vs indeuor our selues to kepe his lawes commaū dement then whatsoeuer we shall desyre of him he wyll geue it vnto vs we shal haue it We rede often times in scripture that our sauior was preaching according vnto his vocation I would euery mā wold go so diligētly about his busmes The priestes to go to their bookes not to spēd their times so shame sully in hauking hūting keping of alehouses if they would go to their bookes in so doing they shuld do the will of God but the most part of thē do their own wil they take their 〈◊〉 but god wilf nd thē out at length he wil mete with them when he seeth his time On a time whē our famour was pre chung his mother cam vnto him very desirous to speake with him in so much that she made meanes to speake with him in terrupting his sermon whiche was not good maner Therfore after s. Augustme and s. Hieromes mynde she was pricked a litle with vain glory she wold haue ben knowen to be his mother els she wold not haue ben so hasty to speake with 〈◊〉 And here you may perceiue the we gaue her to much thin 〈◊〉 her to be without any sparkle of sinnes which was to much for no mā borne into this world is without sinne saue Christ only The scheledoctors saye the was arrogant One came told our sautor as he was teaching Sir thy mother is here wold speak w e thee he made answer like as he did whā he was but 12. yere old opoitet meesle so he saieth now stretthing out his hāds who is my mother 〈◊〉 facit volutatē patris mei 〈◊〉 est in 〈◊〉 he that doth the wil of my father that is in heauē Lucas saith qui audit verbū dei facit istud he that heareth the word of god doth it Mark this wel he saith that doth it let vs 〈◊〉 let vs not only be hearers but doers then we shal be accor ding to his promise his brethern sistern we must heare his word do it For truly if Mary his mother had not heard his word beleued it she should neuer haue bene saued For the was not saurd because she was his naturall mother but because she belcued in hi because she was his spiritual mother Remembre therefore the all that do his wil are his kinsfolke But remēber that in an other place he saith Nō om̄es qui dicūt 〈◊〉 Domine domine introibunt Not all that saie Lord Lord shall entre into the kingdome of heauen here you see that the matter standeth not in saying but in doing do his will and than resorte vnto him and thou shalt be welcome We 〈◊〉 in Luke wher our sauior said 〈◊〉 qui 〈◊〉 〈◊〉 domini non facit vapulabit multis that servant that 〈◊〉 weth the wyll of his maister and doth it not shall be 〈◊〉 with manye strypes He that knou 〈◊〉 〈◊〉 〈◊〉 but not so much We must first know than to it is a good thing to know but it is a 〈◊〉 thyng to know and not to do it is a great synne to slaunder gods word with wicked if uyng as it is commonly sene amongest men But this fault if it be not amended shall haue greuous punishment Now some men will saie 〈◊〉 it is so that those which know 〈◊〉 worde and do not the same shal be beten with ma ny strypes then I wyll keepe me from it and so when I am damned I shall haue the easyer punishment No no my friend ignorantia non excusat praesertim voluntaria affectata wil ful ignorance excuseth not To saye I will not heare it for I entend to do as it shall please me this is not ignorancye brother but rather contumacy or despising of gods word These whiche would fayne knowe but cannot for that they haue no teacher they shal be excused somewhat for they shall haue casier payne than the other haue as he saith Vae 〈◊〉 Chorazin quia si in Sodoma meanyng that the Sodemites shall haue easier iudgement thā the other But as for those which refuse to heare whan they might heare they are in an yll case shal be punished with vnspeakable 〈◊〉 And I tel you the very ignoraunt man is not all excused for so saith god by hys prophet Si non annunciaueris vt conuertatur à viae sua mala impius in iniquitate sua morietur the wicked saith he morietur he shall die though he hath had neuer warning before so we see that ignorancy excuseth not but the ignorant are the lesse punished because of their ignorancye as there bee degrees in bel one shal be punished more greuously then the other accor ding to theyr desertes There be some men in England whi chc say No say they I wil not heare none of them all tyll they agree amongeste theym selues Suche fellowes truely shall neuer come to the gospell For there wil be contentions as long as the deuyll is alyue he cannot suffer gods worde to be spred abroade Therfore he dothe and wyll do tyl the worldes ende what he can to lette the worde of god then it is lyke that those fellowes shall neuer come to heare gods worde and therfore worthely be damned as despisers of Gods moste holye worde Further this petition hath an addition Quemadmodum in coelo as it is in heauen the writers make two maner of heauens a spirituall heauen a temporall heauen The spirituall heauen to where gods will is fully done where the aungels be which do the will and pleasure of god without dilation Now whan we say As it is in heauen we praye god that we may do his wil as perfectly as the angels do Ensamples in Scripture we haue many which teache vs the diligent seruice which the angels do vnto the Lorde Whan kyng Dauid fell in a presumption so that he commaunded his capitaine Ioab to noumber his pcople whyche thing was agaynst the Lord and Ioab did naughtily in obeiyng the kyng in such things but he went and numbred eight hundred thousande and fyue hundred thousande men able to fyght besyde women and children For this act God was angry with Dauid and sent his Prophets which told him that God woulde plage hym and bad him to chuse whether he wold haue vii yeres hunger or that his enemies should preuayle agaynst him thre monthes long or to haue iii. dais 〈◊〉 〈◊〉 silence He made answer saying It is better to fall into the handes of god then of men and so chose pestilence After that within three dayes there died three score and ten thousand This storye is a greate declaration howe angrye GOD is with sinne Nowe Dauid that good king seyng the plague of God ouer the people sayd vnto god Lord it is not they that haue sinned it is I my self punish me
let them alone This was a good mynde in Dauid there be but fewe kynges now that wold do so Now at the length god was moued with pitye and sayde vnto the angell Sufficit contine manum it is though leaue of by and by the plague cessed Where you see how redye the aungels of GOD bee to doe the Lordes commaÌ„vemit After that Dauid was minded to be thankfull vn to god offer a great sacrifice vnto him so remoue that wrath of god And therfore he made sute to one of his subiects for cer tain grouÌ„ds to build an altar vpoÌ„ that same maÌ„ was willing to geue it vnto that king frely But Dauid wold not take it at his handes where kings 〈◊〉 learne that it is not lauful for them to take a way other mennes landes to their owne vse This good kig Dauid wold not take it wheÌ„ it was offred vnto him He did not as Achab that wicked 〈◊〉 which did Naboth wroÌ„gin taking away his vinyard against his wil. An other ensaÌ„ple wherin apereth how diligeÌ„ily that angels do gods coÌ„maÌ„demeÌ„ts Senacherib king of that 〈◊〉 hauiÌ„g a capitam called 〈◊〉 which capitaine after that he had besieged HierusaleÌ„ spake 〈◊〉 words against god that almighty sayeÌ„g to that Iewes Think you that your god is able to help you or to defeÌ„d you froÌ„ my haÌ„d Now Ezechias that good kyng hering such blasphemo ' words to be speke agaist god fel to praier desired god for aide sent for the prophet Esai asked him couÌ„sel Th end was god sent his angels which killed an Clxxx. v. thousaÌ„d of that AssiriaÌ„s in one night that king him self scaÌ„t escaped with great daÌ„ger feare gat him home Here you see what a god our god is whose wil we ought to do Therfore let vs endeuor our selues to do his wil pleasure whan we ar not able to do it as we be not in dede let vs call vnto him for helpe and ayde The other heaueÌ„ is called a corporal heueÌ„ where that son the moone the starrs ar which heaueÌ„ doth gods coÌ„mandemeÌ„t to As it appereth in that bokes of Iosue that kings how that son stode at that coÌ„mandemeÌ„t of god IteÌ„ how that shadow went backward like as Job saith Precepisti soli 〈◊〉 noÌ„ oritur Thou gauest coÌ„ maÌ„dement to that sun it arose not therfore at that coÌ„mandement of god thei kepe their ordinaric course as god hath coÌ„manded them in that first beginning IteÌ„ the raine that snowe come at his coÌ„mandemiÌ„ts in suÌ„ma nothing rebelleth in his estate wherin it was set at that first but Man that man will not be ruled by him all other things be obedieut rain cometh whaÌ„ god wil haue it snow at his time We rede in Achabs time that Elias that pro phete 〈◊〉 that raine for iii. yere vi monthes for to punishe the people wherof folowed a great dearth Afterward at that request of the same Elias god sent raine whiche tempered the groud to bring frutes I think there be some Elias abroade at this time which stoppeth the raine we haue not had rayne a good whyle Therfore lette vs praye to God that we maye do his wil and than we shal haue al things necessary to soule body For what was this Elias obnoxiê° affectibê° a sinfull maÌ„ borne coÌ„cesued in sin yet god seing his confideÌ„ce grauÌ„ted his requests For he was a maÌ„ that feared that lord trusted in him therfore god loued him heard his praier Therfore I say let vs do as he did thaÌ„ god wil heare our praiers but we are flesh ly we are carnal we do caÌ„ nothig perfectly as we ought to do wherfore we haue nede to say with s. Augustine 〈◊〉 〈◊〉 preci pis precipe quod uis Lord do thou with in me what thou coÌ„mauÌ„ dest then coÌ„mauÌ„d what thou wilt For we of our own streÌ„gth power are not able to do his commauÌ„demeÌ„ts but that lack oursa uior wil supply with his fulfillig with his perfectnes he wil take away our imperfectnes Now since we haue spokeÌ„ muche of praier I wil desire you let vs pray together so make an end but you must pray with a penitent heart For god wil not heare that praier that procedeth from an impenitent heart it is abominable in his sight I desire you to say after me Our father c. Amen The. v. sermon vpon the Lordes praier made by maister Hugh Latymer PAneÌ„ nostruÌ„ quotidianuÌ„ da nobis hodie Giue vs this day our daily bread This is a very good praier if a body shold say no more at one time but that for as we see our nede so we shall pray whan we see goddes name to be dishonoured 〈◊〉 and yl 〈◊〉 of then a maÌ„ a saithfull maÌ„ should say Our father which art in heauen halowed be thy name Whan wee see the deuill reigne and all the worlde folowe his kingdeme then we maye saye Our father vvhiche art in heauen thy kingdome come Whan we see that the worlde foloweth her owne desyres and lustes and not goddes wyll and his commaundementes and it greeueth vs to see thys we 〈◊〉 sorye for it we shall make oure 〈◊〉 vnto god for it 〈◊〉 Oure father whiche art in heauen Fiat voluntas 〈◊〉 Thy 〈◊〉 be done when we lacke necessaries for the maintenance of this lyfe euery thing is dere then we may say Our father which art in heauen giue vs this day our dayly bread Therfore as we see cause so we should pray And it is better to say one of these short prayers with a good faythe then the whole psalter without fayth By this nowe that I haue sayde you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer the lordes praier I saye is farre from that that it is in deede For it was 〈◊〉 for nothing for whaÌ„ we bee disposed to despise a man and call him an ignoraunte foole we say he can not say his 〈◊〉 noster and so we made it a lighte matter as though euery man knew it But I tell you it is a great matter it conteineth waightie thynges if it be wayed to the very bottome as a learned man coulde doe but as for me that that I haue learned out of the holy scripture and learned mens bookes which expounde the same I wyll she we vnto you but I entende to be short I haue bene very long before in the other petitions which some thyng expounde those that folow therfore I will not tarye so long in them as I haue done in the other Geue vs this day our dayly bread Euery woorde is to be considered for they haue their importance This word bread signifieth all maner of sustinance for the preseruation of this life all thinges whereby man shoulde lyue are contayned in this word Breade
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
theyr 〈◊〉 they draw to the Diuel But Christ it is that draweth soules vnto hym by hys bloudye Sacrifice What haue we to doo then but epulari in domino to eate in the Lorde at hys Supper What other seruice haue we to doo to hym and what other sacrifice haue we to offer but the mortification of our sleshe What other oblacion haue wee to make but of obedience of good lyuyng of good woorkes and of helping our neyghbours But as for our redemption it is done already it cannot be better Christ hath done that thyng so well that it can not bee amended It can not be deuised howe to make that any better then he hath done it But the Dyuell by the helpe of that Italian Byshop yonder hys Chaplayne hath laboured by al meanes that he myght to frustrate the deathe of Christ and the merites of hys passion And they haue deuised for that purpose to make vs beleue in other vayne things by hys pardons as to haue remission of synnes for praying on halowed beades for drynkyng of the bakehouse bole as a Channon of Waltam Abbeyonce told me that when so euer they put theyr loaues of bread into the ouen as many as dranke of the pardon bole should haue pardon for drynkyng of it A mad thyng to geue pardon to a bole Then to 〈◊〉 Alexanders holy water to halowed belles palmes candels ashes and what not And of these thynges euerye one hath taken away some part of Christes sanctification Euery one hath robbed some part of Christes passion and crosse hath mingled Christes death and hath bene made to be propitiatory and satisfactory and to put away sinne Yea and Alexanders holy water yet at thys day remayneth in England and is vsed for a remedy agaynst spirites and to chase away Deuyls yea and I woulde thys had bene the woorste I woulde thys were the woorst But wo woorth thee O Deuyll that hast preuayled to euacuate Christes crosse and to mingle the Lordes Supper These be the Italian Byshops deuises and the Dyuel hath prycked at thys marke to frustrate the crosse of Christ. He shot at thys marke long before Christe came he shotte at thys prycke foure thousande yeares before Christ hanged on the Crosse or suffered hys passion For the brasen Serpent was set vp in the 〈◊〉 to put men in remembraunce of Christes commyng that lyke as they which beheld the brasen Serpent were healed of theyr bodely diseases so they that looked spirituallye vpon Christe that was to come in hym shoulde be saued spirituallye from the Diuel The Serpent was set vp in memorye of Christ to come but the Diuel founde meanes to steale awaye the memory of Christes commyng and brought the people to woorshyp the Serpent selfe and to sence hym to honour him and to offer to hym to woorshyppe hym and to make an Idole of hym And this was done by the market men that I tolde you of And the Clarke of the market dyd it for the lucre and aduauntage of hys Mayster that thereby hys honour myghte encrease for by Christes death he could haue but final world ly aduauntage And euen now so hath he certayn blaunchers longyng to the market to let and stoppe the light of the Gospel and to hynder the Kynges proceedynges in settyng foorth the woord and glory of God And when the Kynges Maiesty wyth the aduise of hys honourable Counsayle goeth aboute to promote Gods woord and to set an order in matters of religion there shal not lacke blaunchers that wyl saye As for Images where as they haue bene vsed to be senced and to haue candels offered vnto them none be so foolysh to doo it to the stock or stone or to the Image selfe but it is done to God and hys honour besore the Image And though they 〈◊〉 abuse it these blaunchers wyl be ready to whysper the Kyng in the eare and to tel hym that thys abuse is but a smal matter And that the same with al other like abuses in the church may be refourmed easely It is but a 〈◊〉 abuse say they and it may be easely amended But it should not be taken in 〈◊〉 at the fyrste for feare of trouble or further inconueniences The people wyl not beare sodayne alteracions an insurrection may be made after 〈◊〉 mutacion whych may be to the great harme and losse of the Realme Therfore al things shal be wel but not out of hand for feare of further busynes These be the blaunchers that hitherto haue stopped the word of God and hyndered the true settyng foorthe of the same There be so many put offes so many put byes so manye 〈◊〉 and considraetions of worldly wisdome And I dout not but there were blaunchers in the olde time to whysper in the eare of good Kynge Ezechyas for the mayntenaunce of Idolatrye done to the brasen Serpent aswell as there hath bene nowe oflate and be now that can blaunche the abuse of Images and other lyke thynges But good Kyng Ezechias woulde not bee so blynded he was lyke to Apollos feruent in spirite He woulde geue no eare to the Blaunchers he was not moued wyth the worldly 〈◊〉 wyth these prudent considerations wyth these policies he feared not insurrections of the people He feared not least his people woulde not beare the glorye of God but he wythout anye of these respectes or 〈◊〉 or considerations like a good kynge for Goddes sake and for conscience sake by by plucked downe the brasen serpente and destroyed it vtterlye and beate it to pouder He out of hande dyd caste downe all Images he 〈◊〉 al Idolatrie and clerely dyd extirpate al supersticion He woulde not heare these blaunchers and wordly wyse men but with out delaye foloweth gods cause and destroyeth all 〈◊〉 out of hande Thus dyd good kinge Ezechias for he was lyke Apollo feruent in spirite and diligente to promote Goddes glorie And good hope ther is that it shall be lykewyse here in Englande for the kynges Maiestye is so broughte vp in knowledge vertue and godlynesse that it is not to be mystrusted but that we shal haue al thynges well and that 〈◊〉 glorye of God shall be spread abrode throughout all partes of the realme yf the Prelates wil diligently apply their plough and be preachers rather then Lordes But our blaunchers which wyl be Lordes and no labourers when they are commaunded to go and be resident vpon their cures and preache in theyr benifices they would say What I haue set a deputie there I haue a deputie that loketh well to my flocke the whiche shall discharge my dutie A deputie quod be I loked for that worde all this whyle And what a deputie must he be trowe ye Euen one like himself he muste be a Cannonist that is to saye one that is brought vp in the studye of the Popes lawes and decres One that wil set foorth papistrie as well as hym selfe wyll 〈◊〉 and one that wyl 〈◊〉 al
not for who can lay his hands on the lords anoynted and begiltyles c. I would God we wold folow king Dauid and then we should walke ordinatly and yet doo but that we are bound of dutie to doo for God sayeth Quod ego proecipio hoc tantum facito That thing which I commaund that only do There is a greate errour risen now a dayes among many of vs which are vayne and new fangled men climbyng beyond the limites of our capacitye and wit in wrenchyng thys text of scripture hereafter folowyng after theyr owne phantasie and brayne theyr errour is vpon this text Audi vocem populi in omnibus quoe dicunt tibi non enim te reprobant sed me reprobarunt ne regnem super eos That is Heare the voyce of the people in al that they say vnto thee for they haue not cast thee a way but me They wrench these wordes a wrye after their owne fantasyes make muche doubt as touchyng a kyng and his Godlye name They that so do walke inordinatly they walke not directly and plainly but delite in balkes and stubble way It maketh no matter by what name the rulers be named if so be they shall walke ordinately with God and derect their steps with God For both patriarkes Judges kinges had and haue their authoritie of God and therfore Godly But this ought to be considered which God sayeth Non proeficere tibi potes hominem alienum that is Thou must not set a straunger ouer the. It hath pleased god to graunt vs a naturall lieg king Lord of our owne natiō an English man one of our owne religion God hathe geuen him vnto vs and is a most precious treasure and yet many of vs doo desyre a straunger to be kynge ouer vs. Let vs no more desire to be bankers but let vs endeuour to walke ordinatly and playnly after the worde of God Let vs folow Dansell let vs not seke that death of our most noble and rightfull kyng our owne brother both by natiuytie and Godly religion Let vs pray for his good state that he lyue longe amonge vs. Oh what a plage were it that a straūg king of a straung land and of a straunge religion should raygne ouer vs. Where now we be gouerned in the true religiō he should extirp and plucke away all together and then plant again all abhomination and popery God kepe suche a kyng frō vs. Well the kings grace hath sisters my Lady Mary and my Lady Elizabeth which by succession and course are inheritoures to the crowne Who if they should mary with straungers what should ensue God knoweth But God graunt if they so doo wherby straunge religion cometh in that they neuer come vnto coursyng nor succeding Therfore to auoid this plage let vs amend our lyues and put a way all pride whiche doth drowne men in this realme at these dayes all couetousnes wherin the magistrates and rich men of this realme are ouerwhelmed all lechery and other excessiue vices prouoking Gods wrath were he not mercifull euen to take from vs our naturall king and leig lord yea and to plage vs with a strang king for our vnrepentaunt heart Wherfore if as ye saye ye loue the kyng amend your liues and then ye shal be a meane that God shall lend him vs long to raigne ouer vs for vndoubtedlye sinnes prouoke much gods wrath scripture sayth Dabo ti bi regem in furore meo That is I wil geue the a 〈◊〉 in my wrath Now we haue a lawful king a godly kinge neuertheles yet many euils do raygne Long time the ministers appoynted haue studied to amend and redres al euils lōg time before this great labour hath bene aboute this matter great crakes hath bene made that all shoulde be well But when all came to all for all their 〈◊〉 little or nothing was done in whome these words of 〈◊〉 mai wel be verified sayinge parturiunt montes nascetur ridiculus mus The mountaynes swelleth vp the poore mouse is brought out long before this time many hath 〈◊〉 in hād to bringe many things vnto passe but finally they re workes came vnto small effect and profit Nowe I heare say all things are ended after a Godly maner or els shortly shal be Make hast make hast and let vs learne to conuert to repent and amend your lyues If we do not I feare I feare lest for our sinnes and vnthankful nes an Hipocrit shall raign ouer vs. Long we haue ben ser uaunts and in bondage seruyng the Pope in Egipt God hath geuen vs a deliuerer a naturall kyng Let vs seke no straūger of another nation no hipocrite which shal bring in agayne all papistrie hipocricie and Idolatry No diabolicall minister whiche shall maintain all deuelish workes and euil exercises But let vs pray that God maintain and continue our most excelleut kyng here present true inheritour of this our realme both by natiuitie and also by the speciall gift and ordinaunce of God He doth vs rectifye in the libertie of the Gospell in that therfore let vs stand State ergo in libertate qua Christus nos liberauit Stand ye in the libertie wherwith Christ hath made vs free In Christes libertie we shall stand If we so lyue that we profyt If we cast away all euill fraud and deceyt with suche other vices contrary to Gods word And in so doing we shal not onely prolong and maintain our most noble kynges dayes in prosperitie but also we shal prosper our owne lyues to lyue not onely prosperously but also godly In any wyse let no such a wone prepare vnto hym self many horsses c. In speakyng these wordes ye shall vnder stand that I do not entend to speake against the strength polisye and prouision of a kyng but against excesse vain trust that kinges haue in them selues more then in the liuing God the authour of all goodnes and geuer of all vic tory Many horses are requisite for a kyng but he may not excede in them nor triumphe in them more then is nedefull for the necessary affayres and defence of the realme what meaneth it that God hath to do with the kyngs stable but only he would be master of his horsses the Scripture sayeth In altis habitat He dwelleth on hye it foloweth Humilia respicit He loketh on low thinges yea vpon the kinges stables and vpon all the offices in his house God is great grand mayster of the kinges house and will take accompt of euery one that beareth rule therin for the executing of their offices Whether they haue 〈◊〉 and truly serued the king in theyr offices or no. Yea god loketh vpon the kinge him selfe if he worke well or not Euery king is subiect vnto god and al other men are subiects vn to that king In a king god requireth fayth not excesse of hor ses Horses for a king be good
oure fathers dyd cry vpon thee and thou hardest them Arte not thou oure God as wel as theirs There is nothing more plesant to God then for to put him in remembraunce of hys goodnesse shewed vnto our forefathers It is a pleasant thing to tel God of the benefites that he hath done before oure time Go to Moyses who had the guiding of Goddes people se how he vsed prayer as an instrument to be deliuered out of aduersity when he had great rough mountains on euery side of him and before him the red sea Pharaos host behind him pearill of death round about him What did he despaired he no. Whether wente he He repayred to God with this prayer and said nothinge Yet wyth a great ardency of spirit he pearsed Gods eares Now help or neuer good Lord no help but in thy hand quod he Thoughe he neuer moued his lippes yet the scrypture sayeth he cryed oute and the Lord hearde him and sayd quid clamas ad me Why criest thou out so loude The people hard him say nothing and yet God sayd Whye crycst thou oute Straight waies he stroke the water with hys rod and deuided it and it stode vp like two walles on either side betwene the which gods people passed the 〈◊〉 were drowned Iosue was in anguish and like di stresse at Iericho that true captaine that faithfull iudge no folower of retributions no 〈◊〉 he was no money who made his petition to almighty God to shewe him the cause of his wrath toward him when his armye was plaged after the 〈◊〉 of Iericho So he obtained his 〈◊〉 and learned that for one mannes fault all the reaste were punished For Achans couetousnes many a thousand wer in agony and fear of death who hid his mony as he thought from god But god saw it wel inoughe and broughte it to lighte This Acan was a bywalker Well it came to passe when Iosua 〈◊〉 it straight waies he purged 〈◊〉 army and tooke away Malum de Israel that is wickednesse from the people For Iosua called hym before the people and sayde Dagloriam Deo geue prayse to god tell trouthe man and forth with he tolde it And then he and all hys house suffered deathe A 〈◊〉 ensample for all Magystrates to followe Here was the execution of a true iudge he was no gyfte taker he was no wincker he was no 〈◊〉 walker Also when the Assirians with an innumerable po wer of men in Iosaphates tyme 〈◊〉 the lande of Israell Iosaphat that good 〈◊〉 goeth me strait to god and made hys prayer Non est in nostra fortitudine sayd he buic populo 〈◊〉 it is not in oure strengthe O Lorde to resyste this people and after his prayer god deliuered him and at the same time x. M. were destroyed So ye miserable people you must 〈◊〉 to god in anguishes and make your prayer to hym Arme your selues with prayer in your aduersities Many begin to pray and sodenly cast away prayer the deuyll putteth suche fantasyes in theyr heades as thoughe God could not entend them or had somewhat els to doo But you must be importune and not weary nor caste away prayer Nay you must cast away 〈◊〉 God wil hear your prayer albeit you be sinners I send you a iudge that wil be glad to hear you You that are oppressed I speak to you Christe in this parable dothe paynte the good wyll 〈◊〉 god towarde you o miserable people he that is not receyued let him not despair nor thinke that god had forsaken him For god tarieth til he seeth a time and better can doo all thinges for vs then we oure selues canne wyshe There was a wicked iudge c. What meaneth it that god 〈◊〉 this parable rather of a wicked 〈◊〉 then of a good Be like good iudges were rare at that time trowe ye the deuil hathe bene a slepe euer sence No no. He is as busye as euer he was The common manner of a wycked iudge is neither to fear God nor man He 〈◊〉 what a man he is and therfore he careth not for man because of his pride He loketh hie 〈◊〉 the pore he will be had in admiration in adoration He semeth to be in a protection Wel shall he escape Ho ho est Deus in celo There is a god in heauen he accepteth no persons he will punyshe them There was a pore woman came to this iudge and sayde Vindica me de aduersario Se that mine aduersarye do me no wrong He would not heare her but droue her of She had no money to wage eyther him either them that were about him Did this woman wel to be auenged of her aduer sary may christian people seke vengauuce The Lord sayeth Mihi vindictam et ego retribuam When ye reueuge ye take mine offyce vppon you This is to be vnderstaude of priuate vengaunce It is lawfull for Goddes flocke to vse meanes to put awaye 〈◊〉 to resorte to iudges to require to haue sentence geuen of right Saynte Paule sent to Lisias the tribune to haue this ordinary remedy christ also said Si male locutus sum c. If I haue spokē euil rebuke me Christ here answered for him self Note here my 〈◊〉 and masters what case pore widowes orphanes be in I wil tel you my lorde iudges if ye cōsider this matter 〈◊〉 ye shuld be more afraid of the pore widow 〈◊〉 of a noble mā 〈◊〉 the frends power that he can make But now a dais the iudges be a fraid to hear a pore mā against the rich in so much they wil ether pronoūce agaīst him or so driue of the pore mās sute that he shal not be able to go thorow with it The greatest man in a realm cānot so hurt a iudge as the pore widow such a shreud turn she cādo him And with what armor I pray you She cā bring the iudges skin ouer his ears neuer lay hāds vpon him And how is that Lachrime miserorū 〈◊〉 ad maxillas The tears of the pore fal down vpō their chekes ascēdūt ad celū go vp to heauē cry for vēgāce before god the iudge of widowes the father of widowes orphanes Pore people be oppressed euen by lawes Ve ijs qui cōdūt leges iniquas Wo worth to them that make euill lawes agaynste the poore what shal be to them that hinder and 〈◊〉 good lawes Quid facietis in die vltionis What will ye doo in the daye of greate vengaunce When God shal vilit you he sayth he wyll hear the tears of pore women when he goeth on visitation For theyr sake he wil hurt the iudge be he neuer so high Deus trans fert regna He wil for widowes sakes chang realms bring thē into tēptation pluck the iudges skins ouer their heds Lābises was a great Emperor suche another as our master is he had
restitucyon Then sape I if thou wilt not make restitucion thou shalt go to the 〈◊〉 for it Now chuse the eyther restitucion or els endles dampnacion But now there be two maner of restitucions secrete restitucion and open restitucion whither of both it be so that restitucion be made it is all good inough At my fyrst preaching of restitucion one good man 〈◊〉 remorce of conscience and acknowledged him 〈◊〉 to me that he had deceyued the Kyng And willing be was to make restitucion and so the first Lent came to my handes twenty poundes to be restored to the Kinges vse I was promised xx pound more the same lent but it could not be made so that it came not Wel the nert Lent came three hundreth twenty pounds more I receyued it my selfe and payd it to that Kings Counsel So I was asked what he was that thus made restitucion But should I haue named hym nay they should as sone haue this 〈◊〉 of mine Wel now this lent cam one hundreth fore score poūds x. s. which I haue payd and delyuered thys present day to the Kinges counsayle And so thys man hath made a Godly restitucion And so quod I to a certaine noble man that is one of the Kinges Counsel if euery man that hath beguiled the king should make 〈◊〉 after thys sort it would cough the king xx M. pounds I think quod I yea that it would quod the other a whole C. M. pounds 〈◊〉 alac make restitucion for Gods sake make restitucion ye wyl cough in hel 〈◊〉 that al the 〈◊〉 there wil laugh at your coughing There is no remedy but restitucion open or secrete or els hel Thys that I haue now told you 〈◊〉 was a secret restitucion Some examples hath 〈◊〉 of open restitucion and glad may he be that God was so frendly vnto hym to bring him vnto it in thys world I am not a frayd to name him It was Maister Sherington an honest gentilman and one that God loueth He openlye 〈◊〉 that he had deceyued the King he made open restitucion 〈◊〉 what an argument 〈◊〉 he haus against the diuel whē he shal 〈◊〉 〈◊〉 to 〈◊〉 God brought this out to 〈◊〉 amendment It is a token that he is a chosen man of God and one of hys elected If he be of God he shal be brought to it therfore for gods sake make restitucion or els remember Gods prouerb There is nothing so secret c. If you doo either of these two in thys world then are ye of God if not then for lacke of restitucion ye shall haue eternall dampnacion Ye may do it by meanes if you dare not do it your selues bring it to an other and so make restitucion If ye be not of Gods flocke it shal be brought out to your shame and dampnation at the last daye when all 〈◊〉 〈◊〉 sinnes shal be layed open before vs. Yet there is one way how al our synnes may be hidden which is repent amend Recipiscentia recibiscentia repenting amen ding is a sure remedy a sure wai to hide al that it shal not come out to our shame and confusion Yet there was an other sede that Christ was sowyng in that sermon of hys and thys was the seede I say to you my frendes 〈◊〉 not hym that kylleth the bodye but feare hym that after hee hath kylled hath power also to cast into hell fyre c. And there to putte hys disciples in comfort and sure hope of hys healpe and oute of all doubte and 〈◊〉 of hys assistaunce hee bryngeth in vnto them the example of the Sparrowes howe they are 〈◊〉 by Gods meere prouidence and goodnes and also of the heares of our heades how that not so muche as one heare falleth frō our heades wythout hym feare hym sayth he that when he hath kylled the bodye maye also cast into 〈◊〉 fyre Matter for all kyndes of people here but speciallye for Kynges And therefore here is an other sute to your hyghnes 〈◊〉 not him that kylleth the bodye 〈◊〉 not these 〈◊〉 Prynces and forayne powers 〈◊〉 shall make you strong inoughe Stycke to God feare God 〈◊〉 not 〈◊〉 God hath sent you many 〈◊〉 in your youthe But forsake not God aud he wyl not forsake you 〈◊〉 ye shall haue that shall 〈◊〉 you and saye vnto you 〈◊〉 oh suche a one is a great man he is a myghtye Prynce a Kynge of great power ye can not be wythout hys 〈◊〉 agree wyth hym in 〈◊〉 〈◊〉 els ye shall haue hym your enemye c. Well feare 〈◊〉 〈◊〉 but cleaue to God and he shall defende you 〈◊〉 not as Kyng 〈◊〉 dyd that was afrayde of the 〈◊〉 Kynge and for feare least he should haue hym to hys enemy was content to forsake God and to agree wyth hym 〈◊〉 Religion and worshyppyng of God And a none sent to 〈◊〉 the hygh Priest who was readye at once to 〈◊〉 〈◊〉 the 〈◊〉 of the Assirian Kyng 〈◊〉 not your highnes 〈◊〉 feare not the best of them all but feare God The same 〈◊〉 was Capellanus ad manum a Chaplayne at hande 〈◊〉 〈◊〉 chaplayne If ye wyll tourne ye shall haue that wyll turne wyth you yea euen in theyr whyte rotches But followe not Achab Remember the heare how it falleth not wythout Gods prouidence Remember the Sparrowes how they buylde in euery house and God prouided for theym And ye are muche 〈◊〉 precious to me sayth Christ then Sparrowes or other byrdes God wyl defend you that before your tyme commeth ye shall not dye nor myscary On a time when Christ was going to Ierusalem hys Disciples said vnto hym They there would haue stoned thee and wylt thou nowe go thyther agayne What sayth he agayne to them Nonne duodecem sunt hore die c. Be ther not twelue houres in the daye sayth he God hath appoynted hys tymes as pleaseth hym and before the tyme commeth that God hath appoynted they shall haue no power agaynst you Therfore stycke to God and forsake hym not but feare him and feare not men And beware chiefly of two affections fear and loue Feare as A chab of whom I haue told you that for feare of the 〈◊〉 Kyng he chaunged his religion and therby purchased Gods hie indignation to hym and to his realme And loue as Dina Iacobs doughter who caused a chaunge of religion by 〈◊〉 and 〈◊〉 who wer contented for lust of a wife to the destrucion and spoylyng of all the whole citye Reade the Chronicles of England and Fraunce and ye shall see what chaunges of religion hath come by mariages and for mariages Marye my daughter bee 〈◊〉 so fourth or els c. 〈◊〉 them not 〈◊〉 the 〈◊〉 And this rule should al estates 〈◊〉 of men folow wheras now they feare mē not God If thor be a iudgemet 〈◊〉 a great man a poore 〈◊〉 Then must ther be a corrupcion of iustice for feare
any thynge to do within the house of God the whiche is bys Churche purifyed with the blud of Chryst. For the 〈◊〉 know that they themselues cannot pray vnto the Lorde theyr God except theyr hartes be faythfully disposed to do the works of theyr vocatyon trewly and faithfully of the which the 〈◊〉 is to see the people instructed by faythfull ministers in the way 〈◊〉 of the Lorde the which instructions can not be geuen by such as are not only defyled with suche kynde of 〈◊〉 as is aboue rehersed but also are vtterly 〈◊〉 of all good gyfts and knowe not the principles of theyr religion This matter is so 〈◊〉 and of suche importaunce that the magistratee hauing the feare of god before their eyes must nedes consider it with spede for it toucheth the eternall saue garde of them for whom the sonne of god did shede his owne hartes bloud they oughte to be put into hands of such as do not passe for theyr owne saluation muche lesse for others therfore with great and spedy dilygence the magistrats are bound scyng god dothe put them in trust with hys chyldren to prouide that as they be bought with the bloud of Chryst so they may be nourished with the true and sincere word of god to the praise of his name and theyr eternall comfort Further who can not lament euen from the botom of his harte to see a great number to lyue in such carelesnes and flatter themselues in theyr owne sinnes thinkinge that they be the chyldren of God when as in very dede the comfortable spirit of faythfull prayer is departed from them and they worthely numbred amongst them that haue no God nor Chryst As those men be whiche be so greedy vpon the world and haue addicte and consecrate themselues vnto it after suche a forte as though thys worlde should last for eucr And in this takyng be the grea ter part of the gentelmen which with suche extremities intreate 〈◊〉 poore tenantes with raysyng of rents taking of synes and other kyndes of extreme dealinges that they are compelled day and nighte to crie vnto God for vengeaunce against them and can any man thinke that these pitiles and cruell men can appeare before the maiestie of god and craue remission of theyr sinnes when as they be purposed to go on forwarde still in their extreme dealinges against the poore I will not speake nowe of them that beyng not content with theyr landes and rentes do catche into theyr hands spiritual liuyngs as personages such lyke and that vnder the pretense to make prouision for theyr houses What hurt and domage thys realme of England doth sustayne by that deuelyshe kynde of prouision for gentelmens houses knightes and Lords houses they cantel best that do trauell in the countreyes and see with their cyes great parishes and market townes with innumerable others to be 〈◊〉 destitute of Gods word and that because that these greedy men haue spoyled the lyuings and gotten them into theyr hands and in stead of a faythful painfull teacher they hyre a sir John which hath better skill in playing at tables or in kepyng of a garden then in Gods word he for a triefle doth serue the cure and so help to bring the people of God in daunger of theyr soules And all those serue to accomplishe the abhominable pryde of suche gentelmen which cōsume the goods of the poore the which ought to haue ben bestowed vppon a lerned minister in costly apparel belly chere or in building of gorgious houses But let thē be assured that a day will come when it will be layd to theyr charge Rapina pauperū in domibus vestris And then they shall perceaue that theyr faire houses ar built in the place called Aceldama they haue a bloudy foundation and therfore can not stād long This matter also is so wayghtye and the spirituall slaughter of the poore people so miserable and wofull that except the magistrates spedely looke thereunto and redres the same the Lorde of Sabaoth hymself will synde oute som remedy to delyuer his people from suche cater pillers and requyre the bloud of his people at theyr hāds by whose couetousnes they were letted to come to the knowledge of Christ. And besides thys suche 〈◊〉 wolues as deuoure the lyuings of teachers ministers of gods word shall not be hable to come in the presence of the Lord to pray vnto hym or to prayse hym for all that euer they doo yea euen their prayers is execrable before the Lord so long as they turne their eare fro the heating of the lawe of the Lorde that is to saye so longe as they doo not euen from the verye 〈◊〉 of theyr hartes 〈◊〉 aboute to redresse these heynous faultes with the which they be intangled Let them repēt therfore euen 〈◊〉 before the wrathfull indignation of the Lord faule vppon them and so destroy them in theyr sinnes And these thyngs ought to be considered of all them that pretende christianytie of what estate or degree soeuer they be as well lawyers whose couetousnes hath almost deuoured England as craftesmen husbandmen seruauntes and others remembryng with them selues that if theyr hartes be inclined to wickednes the Lorde will not heare theyr prayers Let them stand in awe of the Lorde theyr God and so behaue themselues in theyr conuersation and life that they may haue recourse vnto him and be incoraged to make theyr praiers cōsidētly before him in the name of Iesus Christ of whom they shall receaue comfort of soule and body as well in this world as in the world to come eternally For this is most certayne that if they procede in their wickednes and vngodlynes not passying wheather they be ruled moued and stirred by the gratious spirit of God to praise his name or not then most assuredly the Lord wil power out his plages vpon the hole realme according to the saying of the Prophet the Lord will power out his wrath vpon the kingdoms that haue not called vppon his name Now to the intent that they which are ignoraunt and vnlerned may the better be instracted howe to order themselues when they go about to present themselues before the maiestye of God and talke with hym concernyng those thinges whiche be nedefull for theyr soules health and preseruation of their bodyes I thought it good by the instant request of the godly learned to put fourth these sermons here folowing in print which were preached in king Edwards 〈◊〉 before the right honorable ladye Katheryne Duches of Suffolke her grace by that same reuerend sather and most constant martyr of Chryste Doctor Hughe Latymer my most deere master For whose most paynfull trauels faythful 〈◊〉 trew carefulnes for his countrey pacient imprisōment and constant suffering all the whole realme of England hathe great cause to geue vnto the eternall God most high laude and prayse For who is he that is so ignorante that did not see the wonderfull handiworke of God in that
so long he continued kneeling that he was not able for to rise without helpe amongst other thinges these were thre principal matters he prayed for The first that as god had appoynted him to be a precher and professor of his word so also he would 〈◊〉 him grace to stand vnto his doctrine vntil his death Thother thing the which most instantly with great vi olēce of gods sprite he desired was that god of his mercy wold restore the gospell of his sonne Christ vnto thys realm of England once again and these wordes once agayn once agayn he did so inculcate and beat into the cares of the Lord god as though he had sene god before him spake vnto him face to face The thirde principall matter wherewith in his prayers he was 〈◊〉 was to praye for the preseruation of the quenes maiesty that now is whome in his prayer accustomablye he was wont to name and euen with teares desired god to make her a comfort to this comfortles realm of England These wer the matters he prayed for so earnestly But were these things desired in vayne Did god despise the prayers of this his faythfull souldier No assuredly for the lord did most graciously graunt all these his requests First concerning profession euen in the most extremity the Lord 〈◊〉 assisted him For whē he stode at the stake without Bocardo gare at Oxford the tormen 〈◊〉 about to set the fire vpon him and that most reuerēd father D. Rid ley he lifted vp his eyes towardes heuen with a most amiable and 〈◊〉 〈◊〉 saying these words Fidelis est Deus qui non 〈◊〉 nos tentari supra id quod possumus God is faythful which doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shed his bloud in the cause of christ the which bloud ranne out of his hart in suche aboundaunce that all those that wer presente beyng godly dyd maruell to see the most part of the bloud in his body so to be gathered to his hart and with suche violence to gushe out his body being opened by the force of the fyre By the which thinge God most gratiously graunted his request the which was to shede his harts bloud in the defence of the Gospell How mercifully the Lorde heard his second request in restoring his gospel once again to this realm these present dais can beare recorde But alasse what shal England say for her defēce how shal she auoyd the terrible plages of God for the horrible and deuelish vnthanckfulnes for that treasure The Lorde be mercifull vnto vs. Now concernyng his third request it was also most effectuously graunted to the grent prayse of God the furtheraunce of his Gospel and to the vnspeakenble comfort of this realme For when matters were euen desperate and the enemies mightely florished and triumphed Gods worde banished 〈◊〉 〈◊〉 sodenly the Lorde called to remembran̄ce his mercy and made an end of all these miseries and appoynted her for whom that same gray headed father Latimer so earnestly prayed in hys 〈◊〉 as the true naturall ruler owner of this imperial 〈◊〉 to shew her 〈◊〉 and by the brightnes of Gods worde to confounde the darke 〈◊〉 and 〈◊〉 kingdome of Antichrist and to restore the tem ple of God agayne the whiche thyng not this faithfull prophet only but al the rest whom God made worthy to be his wytnesses did most earnestly requyre and desyre in their faythfull prayers The selfe same God graunt vnto euery faythfull Christiar his spirit that they may be diligēt and watchfull in prayers for her by whom God hath bestowed such vnspeakcable giftes vpon vs that the same God will assyste her with hys grace and holy spirite to procede faythfullye in the building of his house and in plucking downe of all kyndes of synne and 〈◊〉 〈◊〉 Idolatrpe al the monuments of the same to the glory of hys name and her cuerlasting and endles comfort To the whych faythful prayers that all they whiche feare God may be the 〈◊〉 〈◊〉 I haue 〈◊〉 forth these sermons made by this holy man of God and dedicated them to your grace partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp by this reuerend father and faythfull 〈◊〉 of god whom you did norish and whose doctrine you did most 〈◊〉 embrace to the prayse of god vnspeakable 〈◊〉 of al godly harts the 〈◊〉 did 〈◊〉 great admiration maruell at the 〈◊〉 gifts of god 〈◊〉 vpō youe grace in geuing vnto you such a 〈◊〉 spirit by whose power vertue you were able to ouercome the world to forsake your 〈◊〉 〈◊〉 and goodes your worldly 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 highe estate and estimation with the whiche you 〈◊〉 adorned and to become an 〈◊〉 for Christe his gospels sake to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god then to 〈◊〉 the 〈◊〉 of the worlde with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉 then the treasures of Englande where 〈◊〉 the 〈◊〉 are farre otherwyse 〈◊〉 for they haue theyr pleasures amongst the portes of 〈◊〉 they eate and 〈◊〉 and make 〈◊〉 not passing what become of 〈◊〉 or his 〈◊〉 they bee 〈◊〉 dronken with the swete delicates of thys miserable 〈◊〉 that they wyl not tast of that buter morsels which the lord hath appoynted and prepared for his chosen children and especyall frendes Of the whiche he did make you most gratiouslye to taste geuyg vnto youre grace his spirit that you were able in all the tormoyles and greuaunces the whiche you did receaue not only at the handes of those whiche were your professed enemyes but also at the handes of them whych pretended 〈◊〉 and good will but secretly wrought sorow and myschyef to be quyet and 〈◊〉 and in the end broughte youre grace home againe into your natiue countrey no doubt to no other end but that you shoulde be a comfort vnto the comfortles and an instrumente by the whiche hys holy name should be praysed and his gospell propagated and spredde abrode to the glory of hys holy name and your eternall comfort in Christ Iesus vnto whose mercifull hands I commit your grace with all youres eternally Amen From Southam the second of October Certaine sermons made by the right reueren de father in God maister doctor Latymer before the right vertuous and honorable lady Katherine duchesse of Suffolke in the ycre of our Lord. 1552. OVR FATHER vvhich art in heauen I haue entred of late in the wase of preachyng and spoken many thynges of prayer and rather of praier than of any other thing For I thinke there is nothing more necessarie to be spoken of nor more abused than praier was by the craft and suttletie of the deuill for many thynges were taken for prayer whan they were nothyng lesse Therefore at this same 〈◊〉 also I haue thoughte it good to entreate of prayer to thintent that it might bee knowen what a precious thyng ryghte prayer is I tolde
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
desire of God that he will helpe vs to this perfecte kingdome that he will deliuer vs out of this troublous worlde and geue vs euerlasting rest I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes Thy kingdome come they wold neuer say them For they ar so geuen to the world and so set their mynde vpon it that they could be content that there should neuer be any ende of it Such worldlings whan they say these words Thy kyngdom com they praye against them selues For they desyre god to take them out of this world spedily yet they haue all their delite in it Therfore suche worldlyngs whan they say Thy kyngdome come either they mocke GOD or 〈◊〉 they vnderstande not the meanyng of these woordes But we oughte not to 〈◊〉 with GOD we shold not mocke hym he will not be despised Quicquid petimus ardenter petamus tanquam cupientes 〈◊〉 Lette vs praye hartily vnto him desirous to haue the thing wherfore we pray But the customable impenitent synner can not 〈◊〉 from the bottome of his heart this praier For he would haue no ende of this worldly lyfe he would haue his heauen here Such felowes are not mete to say Thy kyngdom come for when they do they pray against them selues Therfore none can say this petition but suche as be a 〈◊〉 of this worlde Such faithfull folke woulde haue hym to comme spedily and make an ende of their miseries It is with the Christians lyke as it is in a realme where there is a confusion and no good order those whyche are good woulde fayne haue a parliament For than they thynke it shal be better with them they trust all thynges shall be well amended Sommetimes the councelles be good but the constitutions lyke not the wicked and so they begyn to cry out as fast as they dyd before Sometimes the councels be naught than the good people crieth out and so they bee neuer at reste But there is 〈◊〉 parliament that will remedy all the matters be they neuer so 〈◊〉 or heauie it wil dispatch them cleane And this parliament will be sufficient for all realmes of the wholle worlde which is the laste day Where our sauior hymselfe will beare the rule there shall be nothing doone amisse I warrant you but euery one as he hath deserued so he shal haue The wicked shall haue helle the good shall possesse heauen Nowe this is the thing that we pray for whan we say Thy kyngdome come And truly the faithfull 〈◊〉 sinners doo desyre that parliament euen from the botome of theyr heartes For they know that therin reformations of all thynges shall be had they knowe that it shall be well with theym in that daye And therefore they saye from the bottome of their heartes Thy kyngdom come They know that there shall be a great difference betweene that parliament that Christ shall keepe and the parliamentes of this worlde For in this worlde this is the common rule Quo sceleratior eo fortunatior the more wicked the better luck Whiche is a wonderfull thynge to consyder howe it commeth to passe that for the most part wicked bodies haue the best lucke they are in wealth and health in so muche that a man maye muche meruayle at it as Esdras Dauid and other doo specially considering that God curseth 〈◊〉 in his lawes and threatneth them that they shall haue none of his benefites Sinon audieris vocem Domini maledictus in agro If thou wylte not heare the voyce of the Lorde thy GOD thou shalte be cursed in the fielde c. These bee the wordes of God whyche he speaketh agaynst the wycked and it must nedes be so but yet we see by experience dayely the contrary Wherfore dooth God suffre the wicked to subuerte his ordre the order is that those whiche dooe welle shall receaue good thynges at goddes hande they shall be blessed and all thynges shall goe welle with them Nowe howe chaunceth it that we see dayly the wycked to be blessed of God to haue and possesse his benefites and the good to bee cursed whyche is a wonderfull thyng GOD the almyghtie whyche is moste 〈◊〉 yea the truthe it selfe doothe it not without a cause One cause is that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good For he letteth theim haue theyr pasty ne here as it is 〈◊〉 Solem 〈◊〉 〈◊〉 sinit super iustos iniustos He letteth his 〈◊〉 shyne as well ouer the wycked as ouer the good And I telle you this is for the exercyse of those whyche serue GOD with godlye lyuyng they are promysed that it shall go wel with them and yet haue they all the yll This maketh 〈◊〉 to thinke that there is an other worlde wherein they 〈◊〉 be rewarded And so geueth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other worlde where as otherwyse they woulde forgette GOD if they shoulde haue all thynges accordyng to their heartes desyre as the wycked haue whyche in verye deede doo forgette God theyr mynde 〈◊〉 so occupyed with other 〈◊〉 that they can haue no leysure 〈◊〉 inquire for God or his kyngdome Agayne he 〈◊〉 them to turne his 〈◊〉 to the intente that they may be broughte to 〈◊〉 〈◊〉 when they see his great goodnesse 〈◊〉 vnto them in that not 〈◊〉 all 〈◊〉 wyckednesse he 〈◊〉 〈◊〉 to enioy the good thynges of the 〈◊〉 And so by his 〈◊〉 he wold 〈◊〉 them occasion to leaue 〈◊〉 and 〈◊〉 As S. Paul saith 〈◊〉 〈◊〉 read poenitentiā adducit The goodnes of god allureth 〈◊〉 to amendment of our lyfe but whan they will not amende then 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heape vp to 〈◊〉 the wrath of god in the day of wrath Now you haue hearde the causes wherfore god suffereth the wicked to 〈◊〉 his gyftes But I would wyll and desire you moste heartely for goddes sake to consyder that the iudgement of GOD at the latter daye shal bee ryghte accordyng vnto iustice It wyll then appeare who hathe bene good or badde And thys is the onelye comeforte of all 〈◊〉 people that they know that they shal be deliuered from all theyr troubles and vexations Lette vs therefore haue a besyre that this daye maye come quicklye lette vs hasten GOD forwarde Lette vs crye vnto hym daye and nyght Adueniat regnum tuum moste 〈◊〉 father thy kyngdome come Saincte Paule sayeth Non veniat dum nisi veniat defectio The Lorde wyll not come tyll the swaruyng from faythe commeth whyche thyng is alreadye done and past Antichrist is knowē thoroughout al the world Wherfore the daye is not farre of Lette vs beware for it wyll one daye fall vppon oure heades Saincte Peter sayeth Finis omnium appropinquant The ende of all thinges draweth very nere Yfs. Peter sayd so at his tyme how muche more shall we
fraudulenter but it is one in effect Cursed be he saith the prophet Ieremy that doth the worke of the lord negligently or fraudulently take which you wil. It is no light matter that god pronounceth them to be cursed But what is cursed what is it Cursed is as much to say as it shal not go wel with them they shal haue no lucke my face shal be against them Is not this a great thyng Truely consider it as you lyste but it is no light matter to he cursed of God which ruleth heauen and erth And though the Prophete speaketh these wordes of warriours goyng to warre yet it may be spoken of all seruauntes yea of all estates but specially of seruantes For. S. Paule saith Domino Christo seruitis you seruauntes saith he you serue the lord Christe it is his worke Than whan it is the lordes worke take 〈◊〉 how you do it for cursed is he that doth it negligently But where is suche a seruant as Iacob was to Laban how pain full was he how carefull for his maisters profite in so much that whan somewhat perished he restored it agayne of hys owne And where is suche a seruaunt as Eleazar was to Abraham his maister what a iorney had he howe carefull he was and whan he came to his iorneyes ende he woulde neither eate nor drynke afore he had done his maisters message so that al his mynde was geuenonly to serue his maister aud to do accordyng to his commaundementes In so much that he woulde neither eate nor drynke tyll he had done accordyng to his maisters wyll Much lyke to our sauiors sayyng Cibus meus est vt faciam voluntatem eius qui misit me This is my meate to do the will of him that sent me I pray you seruantes marke this Eleazar well consider all the circumstances of his diligent and faithfull seruice and folowe it els if you folow it not you rede it to your owne condemnation Likewise consider the true seruice whiche Iosephe that godly yong man did vnto his maister Potiphar liefetenaunt of the towre hew faithfully he serued without any guile or fraude therfore god promoted hym so that he was made afterwardes the ruler ouer all Egipt Likewise consider how faithfull Daniell was in seruyng kyng Darius Alack that you seruauntes be so stubburne hearted and wyl not consider this you will not remember that your seruice is the worke of the lord you wil not consi der that the curse of god hangeth vpon your heades for your slouthfulnes negligēce 〈◊〉 〈◊〉 therfore loke to your duties Now further whosoeuer 〈◊〉 this praier with a good faithful hert as he ought to do he praith for al plough men husbandmē that God wil prosper 〈◊〉 their labor for except he geue 〈◊〉 al their labor 〈◊〉 is 〈◊〉 Therfore it is 〈◊〉 to pray for them that God may send his benediction by their labour for withoute corne and such maner of sustinance we cannot liue And in that prayer we include all artificers for thorough their labors god giueth vs many commodities which we could not lacke We praye also for wholsome ayre Item we praye for seasonable wether whan we haue to muche rayne we praye sor fayre weather agayne when we lack rayne we pray that god wil send rayne And in that praier we pray for our cattel that god wil preserue thē to our vse from al diseases for without cattell we can not liue we can not till the ground nor haue meate therefore we include them in ou re praier to So you see that this prayer contayneth innumerable thinges For we praye for all suche thynges as bee expedient and needefull for the preseruation of this life And not alone this but we have here good doctrine and admonitions besydes For here we be admonished of the liberality of god our hea uenly father which he sheweth dayly ouer vs. For our sauiour knowyng the liberalitye of god our heauenly father com maundeth vs to pray yf he would not giue vs the thyngs we aske Christ would not haue commaunded vs to praye yf he had born an yll wyl against vs. Christ wold not haue sent vs to him But our sauiour knowyng his liberal heart towards vs commaundeth vs to praye and desyre all thinges at hys handes And here we bee admonished of oure estate and condicion what we be namely beggers For we aske bread of whom marry of god What are we than Marrye beggers the grea test lordes and ladies in England are but beggers afore god Seyng then that we all are but beggers why should we thē 〈◊〉 and despyse poore men 〈◊〉 vs therefore consider that we be but beggars let vs 〈◊〉 〈◊〉 our stomaches for if we consider the matter well we are lyke as they 〈◊〉 afore god for sainct Paule sayth Quid habes quod non accepisti What hast thou that thou hast not receiued of god Thou art but a beggar whatsoouer thou art and though there be some very riche and haue great abundance of whom haue they it of god What saieth he that ryche man 〈◊〉 saith Our father which art in heauen Giue vs this day our dayly breade then he is a begger afore god as well as the poorest man Further how continueth the ryche man in his riches who made hym riche Marry god For it is written benedictio dei facit 〈◊〉 that blessinges of god maketh rych except god blesse it stan deth to no effecte for it is written comedent non 〈◊〉 〈◊〉 they shall eate but yet neuer be satisfyed 〈◊〉 as much as you wyl except god fede you you shall neuer beful So likewise as ryche as a man is yet he cannot augment his riches nor kepe that he hath except god be with him excepte he blesse him therfore let vs not be proude for we be beggers the best of vs. Note here that our sauiour biddeth vs to say Vs this Vs lappeth in al other men with my prayer For euery one of vs prayeth for an other when I say 〈◊〉 vs this day our dayly bread I praye not for my selfe onely yf I aske as he byddeth me but I pray for all other Wherfore say I not Oure father give me this day my daylye breade for because god is not my god alone he is a common god And here we be admo nished to be frendlye louing and charitable one to an other for what god 〈◊〉 I can not saye this is my owne but I must say this is ours For the ryche man can not saye this is mine alone god hath geuen it vnto me for my own vse Nor yet hath the poore man any titel vnto it to take it away from him No the poore man maye not do so for when 〈◊〉 doth so he is a theife afore god and man but yet the poore man hathe 〈◊〉 to the ryche mans good so that the rycheman oughte to let the poore man
husbande men go to the market with a quarter of corne Nowe they would fayne sell deere the worst as well as the best therfore they vse this policie they go and put a strike of fine malte or corne in the bottome of the sacke than they put 〈◊〉 strike of the worst that they had than a good strike aloft in the sackes mouth and so they come to the market Nowe there cometh a byar asking Syr is this good malt I warrant you saith he there is no better in this towne and so he selleth all his malt or corne for the best whan there be but. ii strikes of the best in his sacke The man that byeth it thynketh he hathe good malte he commeth home Whan he putteth the malt out of the sacke the stryke whyche was in the bottome couereth the yll malte whyche was in the myddes and so the good man shall neuer perceyne the fraude tyll he commeth to the occupyeng of the corne thother man that solde it taketh this for a pollicie but it is a thefte afore God and he is bounde to make restitution of so muche as those two strykes whyche were naught were solde to deere so muche he oughte to restore or elles he shall neuer comme to heauen yf GOD bee trewe in his worde I could tell you of one other falshode how they make 〈◊〉 to way muche but I wyll not tell it you Yf you learne to doe those falshodes whereof I haue tolde you now then take the sause with it namely that you shal neuer see the blisse of heauen but be damned worlde without ende with the deuill and all his aungels Now go to whan it please you vse falshode But I praye you wherfore will you deceiue your neighbour whom you ought to loue as well as your owne selfe consider the mater good people what a dangerous thing it is to fal in that hands of the euer liuyng God leaue falshode abhorre it be true faithfull in your callyng Querite regnum dei iustitiam 〈◊〉 cetera omnia 〈◊〉 vobis Seke the king dome of god and the rightuousnes therof than all thinges ne cessary for you shall come vnto you vnloked for Therfore in this petition note fyrst gods goodnes how geÌ„till he is towardes vs in so muche that he woulde haue vs to come vnto him and take of hym all thynges Then agayne 〈◊〉 what we bee namely beggers for we begge of him whi 〈◊〉 〈◊〉 vs to leaue stoutnes and proudenes and to be humble Note what is Our namelye that one prayeth for an other and that this storehouse is common vnto all men Note agayns what we bee whan we bee false namely the children of the deuill and enemies vnto god There be some men which would haue this petition not to importe or contayne these bodely thinges as thinges whiche be to vyle to be desyred at gods hand Therfore they expound it altogether spiritually of thyngs pertaining vnto the soule onely which opinion truly I do not greatly lyke For shal I trust god for my soule and shal I not trust him for my body Therfore I take it that all thynges necessarye to soule and bodye are contayned in this petition and we oughte to seeke all thynges necessarye to oure bodelye foode onelye in thys storehouse But you muste not take my sayinges after suche sorte as though you should do nothyng but sit and praye and yet you should haue your dinner and supper made redy for you No not so but you must labour you must do the worke of your vocation Querite 〈◊〉 dei seeke the kingdom of heauen you must sette those two thinges together workes and prayer He that is true in his vocation doth accordyng as god willeth him to do and then pray they vnto god that maÌ„ or womaÌ„ may be assured of their lyuing as sure I say as god is God As for the wicked in dede god of his excedyng mercye and liberalitle fyndeth them and sometymes they fare better then the good man doth but for all that the wicked maÌ„ hath euer an yll conscience he doth wrong vnto god he is an vsurper he hath no right vnto it the good and goodly man he hath right vnto it for he commeth by it lawfully by his prayer and trauail But these 〈◊〉 men thinke ye say they this praier with a faithfull hearte Our father whiche arte in heauen Geue vs this day our dayly bread Thinke ye thei say it from the bottome of theyr heartes No no they do but mocke god they laughe hym to scorne when they say these wordes For they haue their bread theyr syluer and golde in theyr 〈◊〉 in their chests in their bagges or bougets therfore they haue no sauour of god 〈◊〉 they would shew them selues liberall vnto their poore neighbours they woulde open their chestes and bagges and lay out and helpe their brethern in Christe They be as yet but 〈◊〉 they saye this prayer like as the Turke might say it Consider this worde Giue Certainly we must labour yet we must not so magnifie our labor as though we gat our liuing by it For labour as long as thou wilte thou shalt haue no profite by it excepte the lorde increase thy labour Therfore we muste thanke him for it he dothe it he geueth it to whome laboranti 〈◊〉 vnto him that laboreth and prayth that man that is so disposed shal not lack as he saith dabit 〈◊〉 sanctum 〈◊〉 illum He will geue the holy 〈◊〉 vnto them that desire the same Then we muste aske for he geueth not to 〈◊〉 In dede they haue 〈◊〉 benefits they liue wealthily but as I tolde you before they haue it with an yll conscience not laufully Therfore Christ saith Solem 〈◊〉 〈◊〉 〈◊〉 super iustos et iniustos IteÌ„ Nemo 〈◊〉 an 〈◊〉 vel amore sir dignê° We can not tell outwardlye by these worldly things which be in the fauour of god which be not for they be common vnto good and badde But the wicked haue it not with a good conscience The vpright good man hath his liuing thorough his labour and faithful praier beware that you trust not in your labour as though ye gotte your lyuing by it for as sainct Paule saith Qui plantat nihil est neque qui tigat sed 〈◊〉 dat incrementum deus Neither he that planteth is ought nor he that watereth but god that giueth the encrease Excepte God geue the encrease all our labour is lost They that bee the children of this worlde as couetous persons extorsioners oppressoures caterpyllers vsurers thinke you they come to goddes storehouse No no they doe not they haue not the vnderstanding of it they cannot tell what it meaneth For they looke not to get theyr lyuynges at gods storehouse but rather they thinke to gette it with deceipt and falshod with oppressions and wrong doynges For they thinke that al thinges be lauful vnto them therfore they thinke that
lette men beware of the right hande for they are gone by and by 〈◊〉 god with his 〈◊〉 illuminate theyr heartes I wold such men would begynne to say with Dauid Proba 〈◊〉 domine Lord proue me spurre me forwarde sende me somewhat that I forgette not thee So it appereth that a Christē mās lyfe is a 〈◊〉 a warrefare but we shall ouercome all our enemies yet not by our own power but thorough god which is able to defende vs. Truth it is that god tempteth Almightye 〈◊〉 〈◊〉 to our commodities to dot vs good withall the 〈◊〉 tempteth to our euerlastyng desiruction God 〈◊〉 vs for 〈◊〉 sake that we should not 〈◊〉 〈◊〉 therfore he pro 〈◊〉 vs diuersly 〈◊〉 had 〈◊〉 to 〈◊〉 this prayer Lord leade vs not into 〈◊〉 whā we ryse vp in a morning or whatsoeuer we do whan we 〈◊〉 the 〈◊〉 busy aboute vs we shoulde call vpon god The 〈◊〉 of the 〈◊〉 shold make 〈◊〉 watchful 〈◊〉 we 〈◊〉 with what 〈◊〉 〈◊〉 he applieth his busines 〈◊〉 〈◊〉 sleepeth not he 〈◊〉 not he 〈◊〉 bys owne busynesse he is 〈◊〉 and 〈◊〉 mynde of 〈◊〉 matters To what ende is he so 〈◊〉 〈◊〉 and searchyng lyke a hunter 〈◊〉 to take 〈◊〉 at a vauntage 〈◊〉 〈◊〉 calleth hym a 〈◊〉 Lyon 〈◊〉 is 〈◊〉 〈◊〉 power for you knowe the Lyon is the 〈◊〉 of all 〈◊〉 beastes 〈◊〉 he goeth aboute Here is 〈◊〉 〈◊〉 Nō est potestas c. There is no power to be likened vnto his power yet our hope is in god for as strong as he is oure hope is in god he cannot hurte or slay vs without the permission of god therfore let vs resort vnto god and desire him that he wyll able vs to fight against him Further his 〈◊〉 is expressed by this worde serpent he is of a swift nature he hath such compasses such fetches that he passeth all thinges in the world Again consider how long he hathe bene a practicioner you muste consider what Satan is what 〈◊〉 he hath so that we are not able to match with him O how feruentlie oughte we to crye vnto god considering what danger and peril we be in and not onlye for our selues we oughte to pray but also for al other for we ought to loue our neighbout as our selues Seing then that we haue such an enemy resist for so it is nedefull for I think that now in this hall amongst this audi ence there be manie thousand deuilles which go about to let vs of the hearyng of the word of god to make hardnes in our hearts to sturre vp such like mischiefe within vs. But what remedy Resistite withstand withstand his motiōs and this must be done at the first For as strong as he is whan he is resisted at the firste he is the weakest but yf we suffer him to come into our hearts than he cannot be driuen out without great labour and trauaile As for an ensample I see a fayre woman I like her very wel I wish in my heart to haue her Now withstand this is a temptation Shal I folow my affec tions No no call to remembraunce what the deuill is call god to remembraunce and his lawes consider what he hath commanded thee say vnto god Lord leade vs not into 〈◊〉 but deliuer vs from euyll For I tell the when he is entred once it wil bee hard to get hym out againe therfore suffer him not to long giue him no mansion in thy heart but strike him with the worde of god and he is gone he wil not abide An other ensample There is aman that hath done me wrong taken awai my liuing or hurt me of my good name the deuill stirreth me against him to acquite him to doe him an other foule turne to auenge my self vpon him Now whā there rise vppe such motions in my hearte I muste resiste I must stryue I must consider what god saith Mibi vindictā let me haue the vengeaunce Ego 〈◊〉 I wyll punishe him for his yll doynges In suche wise we muste fighte with Satan we must kill him with the worde of god Resistite away thou Satan thou mouest me to that which god forbiddeth god wyll defende me I will not speake yl of my neighbour I wyll do him no harme so you must fighte with hym And further remember what S. Paule saith If thy enemye bee hungrye lette him haue meate this is the shroude turne that scripture alloweth vs to doe to oure enemies and so we shall cast hoate 〈◊〉 vpon his head which is a 〈◊〉 〈◊〉 speche 〈◊〉 ye may vnderstand it take an ensāple This man hath done harme vnto thee make him warme with thy benefites beare patiētly the iniuries done vnto thee 〈◊〉 him and do for him in his necessities then thou shalt heat him for he is in coldenes of charitie at the length he shall remember himself and say what a man am I This man hath euer ben frendly and good vnto me he hath born paciently al my wickednes truely I am muche bound vnto him I will leaue of from my wrong doings I wil no more trouble hym And so you 〈◊〉 that this is the way to make our enemy good to bryng hym to reformation But there be some that when they bee hurte they wyll doe a foule turne agayne but this is not as GOD woulde haue it Sainct Paule commaundeth vs to poure hoate coales vppon our enemies heade that is to saye yf he hurte thee doe hym good make him amends with weldoyng geue him meate and drynke whereby is vnderstande all thynges when he hathe neede of councell helpe hym or whatsoeuer it is that he hathe neede of lette hym haue it And thys is the righte way to reforme our enemie to amend hym and bryng hym to goodnesse For so Saincte Paule commaūdeth vs saying Noli vinci à malo be not ouercome of the wicked For when I am aboute to doe my enemye a 〈◊〉 turne then he hathe gotten the victorye ouer me hee hath made me as wycked as he hymselfe is But we oughte to ouercome the yll with goodnes we should ouercome our enemy with well doyng When I was in Cambridge Maister George Stafforde red a lecture there I heard him and in expounding the 〈◊〉 to the Romains comming to that place where S. Paule sayth that we shall ouercome our enemy with welding and so heape vphoate coales vpō his head Now in expounding of that place he brought in an ensample saying that he knewe in London a great riche merchaunte whiche merchant had a very poore neighbour yet for all his pouertye he loued hym very well and lente him money at his neede and lette him to come to his table whansoeuer he would It was euen at that time when Doctour 〈◊〉 was in trouble and should haue bene burnt yf GOD had not turned the kinges hearte to the contrarye Nowe the richeman beganne to be a 〈◊〉 man he beganne to smell the gospell the
lyes they sayd it was doon to a good purpose to make the people afraide to beware of synne and wyckednes But what saieth God by the prophcte Nunquid eget dominus mendatio vt pro illo loquamini mendacium Hathe the Lorde neede of lyes that ye will go and make lyes in his name You maye perceiue now how necessaris a thing it is to be in the truthe to be vpright in our dealyngs For S. Paul requireth truth not only in iudgements that iudges shal iudge accordyng to cquitie and conscicuce but also he requireth that we be true in all our conuersations and doyngs wordes and dedes And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est non non let your sayings be yea yea no no he saith two times yea yea to signifie vnto vs that it shal be with vs so that whan we say yea with our tongue than it shal be in the heart yea too Agayne whan we say No with our tongue that the heart be so to therfore he saith two tymes yea yea no no to signifie that the hearte and mouthe shall go together And therfore it appeareth that we be in a pitifull case farre from that that god wold haue vs to be For there be som that be so vsed to lyes that they can do nothing els And as the common sayeng is A lie is the better whan it cometh in their mouth Well I will shew you an ensample which shal be inough to feare vs from lyeng In the primitiue church whan there was but few which beleued and amongst them there was a great meny of poore people therfore they that were rich vsed to sell their goods and brought the money to the apostles to that ende that the poore might bee relieued There was some that did such thynges sunply and vprightly with a good heart Now there was a certaine man called Anamas and his wife called Saphira they were christians but they sought nothyng but worldly thinges as some of vs do now adayes they thought it should be a world ly kingdome as there be many gospellers now adayes whiche seeke nothyng by the gospel but their owne gaynes and preferments Now this man with his wife seeyng other sell their goods thought they would get a good name too they went and solde their landes yet they were asrayd to brynge all the money to the Apostles mistrustyng left this religion should not indure long therfore they thought it wisdome to kepe som what in store when necessity shold require Wel they go and bryng a parte of the money to Peter and the other parte they kept for themselues 〈◊〉 to Peter that it was the whole money Now Peter hauing knowledge by the holy ghost of this falsehode said vnto him when he cāme with the money Cur Satan impleuit cor tuum vt mentireris spiritui sancto How chaūced it that the diuel hath filled thy heart that thou shouldest lye vnto the holy ghost was it not thy owne good And thou commest and sayest it is all whan it was but a parte Non hominibus thou hast not lyed vnto men but vnto god What foloweth 〈◊〉 hearyng that by and by fell doune and died out of hande so that S. Peter killed him with his wordes After that his wife came tolde the same tale and receiued lyke reward for her lys Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes But what meaneth it that god punisheth not lyes so openly now as he did than Aunswere That god punisheth not lyes now he dothe not because he hath a delite in lyes more at this tyme thē he had at the same tyme for he is an immutable vnchangeable god He taryeth and punisheth not by and by because he woulde haue vs to repent and leaue oure wickednes lyes and falsehode yf we wyll not repente then he will come one daye and make an ende with vs and reward vs according vnto our deseruing And this is commōly our nature that when we haue made one lye we must make twenty other to defende that one This is nowe the 〈◊〉 armour that we shoulde haue namelye trueth S. Augustyne wryteth verye terriblye of lyinges and agaynste those that vse lying There be some that make a dcfēce betwene a gesting lye and an earnest lye But I tell you it is good to abstayne from theim bothe for god is the truthe whenne we forsake the truthe we for sake God Now the seconde weapon is to be Juste to giue euerye man that which we owe vnto hym to the kyng that whithe pertameth vnto hym to oure landelordes what we owe vnto theym to oure curate or person what pertaineth vnto him and though the curate be vnlearned and not able to doe his duetye yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by common authoritye No not so we oughte to lette hym haue his duetye but when he is naught or vnapt to be in the place of a curate than we may complayne to the ordinary and desire a better for hym So likewise beetwene maried folkes there shal be iustice that is to saye they shall do their dueties the man shall loue his wife shall honour her shall not bee rigorous but admonishe her louingly Agayne the wyse shal bee obedient louyng and kynde towardes her husband not prouokyng him to anger with yll and naughtye wordes Further the parents ought to do iustice towardes theyr children to bring them vppe in godlines and vcrtue to correcte them when they do naught likewise the children ought to be obedient vnto their parents and he willing to do according vnto their commaundement Item the maisters oughte to doo Justice vnto theyr seruauntes to let them haue their meate and drinke and theyr wages agayne the seruaunt ought to be 〈◊〉 in their maisters busines to do them truely not to be eye seruantes Likewise the subiectes ought to be obedient to their king and magistrate agayne the kynge ought to do iustice to see that iustice haue place Finally one neigh boure oughte to haue Justice with another that is to geue hym what pertayneth vnto hym not to deceiue hym in anye thynge but to loue him and to make muche of hym when we do so thenare we sure we haue the seconde part of this armour of GOD 〈◊〉 we muste bee shoed we must haue shoen that is to saye we 〈◊〉 bee redy to heare gods holy word we must haue good affectiōs to heare gods worde and we must be redye to make prouision for the furtheraunce of the preachynge of gods holy worde as farre forthe as we be able to do Now all these that haue suche lustes and desyres to gods worde Item all those that are content to maynetayne the office of preachyng to fynde scholers to schole all these
The almighty god which ruleth heauen and earth with his infinite power geue vs suche strength to vanquish the deuil and all hys might Amen The fourth Sermon of Maister Doctor Latymer Philip. 3. 〈◊〉 be folowers together of me and looke on thē which walke euen so as ye 〈◊〉 vs for an ensample for many walk of whō I haue told you often and now tell you weping that they are the enemies of the 〈◊〉 of Christ. This is the Epistle which is red this day in the churche conteineth many good things And this day two yere I entreated of the gospell of this day at Stamford And such maters as I had in hand wer gathered of a diligent person and put in prynte The Gospel was this Geue vnto Cesar that thing that pertaineth vnto Cesar and vnto god that thing that pertaineth vnto god I will reherse in fewe words that which I sayd at the same time The Pharisees and Scribes asked Christ our sauior whether they should geue tribute vnto Cesar or not for it irked them that they should pay tribute they thoughte it to bee a great seruitude but they asked Christ this question of a mis cheuous mynde intendyng to take him in his words but he disapointed thē pretily asking whose ymage the money bare they aunswered the Emperors then our sauior saith 〈◊〉 therfore vnto the emperour that that pertayneth vnto hym and vnto god that which pertaineth vnto god They spake nothing of god but onely of the tribute but our Sauiour in his answer telleth them and all the world their dueties yet he doth it with darke and couered wordes they confessed that the ymage was the emperors and so consequently subiects vnto him then our sauiour commaunded them to pay according vnto the order as themperor had agreed with thē that was their duety to do Our sauiour he referred them to their lawes signifieng that they ought to obey the lawes in 〈◊〉 common wealth and so ought we to do too for our sauior in his answer teacheth not only them but vs also for like as it was with the Iewes so is it with vs here in England Our soueraigne lord the king when he lacketh anye thing to the defence of his 〈◊〉 it is presented in the parliament there is required such things as be necessary for the kings affairs Now looke whatsoeuer is graunted vnto his maiesty by the parliament the whole realme is bound in conscience to pay it euery man as it is required of him and that is our due vn to the king namely to 〈◊〉 do our duties in all thinges towardes our soueraign lord the king as far forth as it is not against god we must obey him do his requests But now ye wil say this is a great bondage and a heauy yoke and ser uitude Consider therfore who speaketh these words who is he that commaunded vs to be obedient Mary our sauior him selfe Now he saith Meum iugum leue est my yoke is light how chaunced it then that he wil lay vpon me such a heauye 〈◊〉 it is a great burthen for me to forgo my goods as when there is a subsidie so that the king required 1. 〈◊〉 of euery pounde Now I am worth 40. pound and so I pay 40. shillings to which money that king hath as good right as to any 〈◊〉 whiche his 〈◊〉 hath And this I speake to this end for I feare this realm be ful of theues for he is a thefe that withdraweth any thing 〈◊〉 any man whosoeuer he be Now I put the case it is allowed by the parliamēt by common authority that the king shall haue i. shilling of euery pound there be certaine men appointed in euery shire which be valuers when I now either corrupt the valuer or sweare against my 〈◊〉 that I am not worth an C. li. when I am worth two hundred Here I am a thefe before god and shal be hāged for it in hel Now how many theues thinke 〈◊〉 〈◊〉 there in Englād which wil not be valued aboue x. li. whē they be worth a C. 〈◊〉 but this is a pitiful thing god wil punish them one day for gods matters are not to bee tristed withall Now ye will say this is a heauy yoke and intollera ble to beare 〈◊〉 I 〈◊〉 tell ye what ye shall 〈◊〉 Consider 〈◊〉 one with 〈◊〉 what Christ hath done for vs. 〈◊〉 what great 〈◊〉 〈◊〉 〈◊〉 he hath deliuered vs 〈◊〉 ye cōsider that this burthē which the king 〈◊〉 vpō vs wyl be light enough vnto vs for Christ hath deliuered 〈◊〉 from the burthen of our sinnes when we consider that first who is he that commandeth it vnto vs secondarily what he hath done for vs that biddeth vs to obey no doute we shal be well content withall But there be a great manye of vs whiche cōsider not that but rather deceiue the king or forswere themselues or els rebell against the king which thinges no doute displease god most highly and 〈◊〉 An other thing is that should moue vs to beare this burthen willingly which is his promise For who soeuer will be contente to pay his duety truly and vyrightly as he oughte to doe that man shall haue neuertheles in fulfilling the commaundement of god for so saith god if thou shalt herken diligentlye vnto the voice of the Lord thou shalt be blessed in the 〈◊〉 and blessed in the fields c. So that yf we do according as he 〈◊〉 vs to do if we giue vnto the king that which pertaineth vnto the king No dout we shal be blessed we shall haue 〈◊〉 for gods blessing will light vpon vs. But there be a great many amongest vs which do not beleue those thynges to be true they beleue not the promises of god so they make god a lyar for Qui non credit deo facit deum mendacem He that beleueth not god maketh god a lyar Now yf thys will not moue vs to doo our duties namely that Christ hath deliuered vs from the great burthen of our sinnes lette vs be moued at least wayes with his promises namely that we shall increase our goods in doyng oure dueties vnto the kynge This litle I thought good to say and so to put you in remembraunce of such things as I haue sayd at that tyme for yf this were well considered we would be wyllinge to doo our duties and so please god withal for god loueth a cherefull obeyer one that with a good will is redy to do such thinges as he appointeth him Now let vs turne to the Epistle Brethren be folowers together of me and loke on them that walke euen so as ye haue vs for an ensample These are maruelous wordes of S. Paule which seme out wardlie to be arrogantly spoken yf any man should say so at thys time we would thinke him to be a very arrogant felow but ye muste see that ye righte vnderstande
vs that the wicked be not enough punished here it shall 〈◊〉 woorse with them after their deathe So that it shall be a chaunge they that haue pleasure here and lyue accordyng to their desyres they shall come to afflictions in the other worlde Againe they that haue afflictions here they shall come yonder to the perpetuall sabboth where there is no maner of miseries but a perpetuall landyng and praisyng of GOD. To whome with the 〈◊〉 and the holy ghost be all honour and glorie nowe and euer worlde without ende Amen The fyfth Sermon of maister Doctour Latymers Matth. ix Luc 8. Marc. 5. WHile he spake vnto them this Behold there came a certain ruler and worshipped him saying my daughter is euen now diseased but come and laye thy hand vppon her and she shall lyue And Iesus arose and folowed hym and so dyd his disciples behold a woman which was diseased with an issue of bloud twelfe yeres cam behind him c. This is a notable storie and much comfort we shall fynde in it yf we will consider and waye it with all the circumstaunces The Euangelist Marc sayth the rulars name was Iairus he was an officer somme thynke that he was a reader of scripture as there were at that tyme or perchance he was such an officer as we cal churchwardēs which is a 〈◊〉 office in the great cities Churchwardēs can bryng much matters to passe such a great officer he was For though that Iewes had a law that they should make no sacrifices no where but at Ierusalem where the temple was al the ceremonies yet for all that they had in euery towne their churches or synagoges like as we haue churches here in England cōmonly euery towne hath a church And this word Church somtimes it signifieth the congregation the people that is gathered together somtymes it signifieth the place where the people come together continens pro contento Nowe our sauiour commyng to Capernau where that great man dwelled which was such a towne as Bristowe or Conentreis Iairus commeth vnto him in all hast and falleth downe before him Et precabatur multum and maketh greate sute vnto hym that he woulde come to his house and heale his doughter which was sycke No doubt he had heard what maner a man our sauior was and wherfore he was come into this worlde namely to saue 〈◊〉 bothe in soules and bodies and he had hearde also the generall proclamation written in the. xi chap. of Math. where our sauiour saith Come vnto me all ye that laboure and are laden and I will ease you This proclamation this Iairus had hearde and beleued it And therefore he cometh to Christ He dyd not as a great many of vs do which whan we be in trouble or sicknes or lose any thing we runne hither and thither to wyssardes or 〈◊〉 whome we call wyse men whan there is no man so foolishe and blynde as they 〈◊〉 the 〈◊〉 leadeth them accordyng vnto his will and pleasure and yet we runne after them sekyng ayde and comfort at their handes But this good man dyd not so he knew that god had forbidden to run to wyssards But what doothe he Mary be commeth to Christ our 〈◊〉 with a good strong and vnfained faith For as I tolde you before he had hearde before of Christ of his proclamation whiche moued hym nowe in his distresse to come vnto him And no doubt he had a good substanciall faithe as it appered by his behauiors yet he had not so good a faithe as the Centurion had which sent a message vnto hym saying Lord say but one word and my seruant shal be whole This was a wonders great faith in somuche that Christ saith Non reperi 〈◊〉 fidem in Israel I haue not foūd such a faith in al Israel But though this Iairus had not so good a faith as the Centurion had yet he hath had suche one which leadeth hym to Christ. He commeth to Christe he beleeueth that Christ is able to helpe hym and accordyng vnto his belefe it happeneth vnto hym For his doughter was healed as ye shall heare afterwarde And so vppon hym is fulfylled the Scripture Credide 〈◊〉 quod 〈◊〉 sum I haue beleued and therefore I haue spoken For looke what manne so euer hath a good faythe he wyll not holde his peace he wil speake he wyll calle for healpe at his handes For yf this Iairus hadde not hadde a good faythe he woulde not haue humbled hymselfe so muche to falle downe before such a poore man as our sauiour was Some wold haue had respect to their honors They would haue thought it skorne to fall doune before such a poore man as our sauiour was or els he would haue bene afraide of the people that were present to honor him so highly and to confesse hym to be a helper And no doubt that Iairus was in greate danger of his 〈◊〉 for Christ was not beloued amongest the Iowes therfore it was a great matter for this Iairus to honor Christ so openly before all the multitude And no doubt if he had not 〈◊〉 so good strong and earnest faith he wold not haue done as he did but he had a good strong faithe therfore he was not afraide of any thing in the worlde Now ye shall learne of this Iairus first by his ensample to go to Christ in all distresses to seke helpe by hym And also ye shall marke and obserue his greate and fatherlye loue that he hath towardes his daughter for he maketh greate sute to Christ for her whiche signifieth that he hath a greate and earnest loue towardes her The same fatherly affection and loue of the parentes towards their children is the good gift of God And god hath planted the same in their hertes And this specially for two respectes Fyrst for the childrens sake for it is an irkesome thyng to bryng vp children and not only that but also it is a chargeable thing to kepe them and to waite vpon them and preserue them from all perill if god had not planted such loue in the parentes heartes in 〈◊〉 it were impossible to doo so muche for theim but God hath planted suche loue in their heartes whiche loue taketh away all irksomnes of all labour and payne for what is a chylde whan it is left alone what can it do How is it able to lyue An other cause is wherfore god hath planted such loue in the parentes hearts towards their children that we might lerne by it what affections he beareth towards vs. for though the loue of parentes towardes their children bee very great yet the loue of god towards vs is greater yea his loue towardes vs passeth farre all fatherly loue which they haue towardes their children And though Christ only be the very naturall sonne of god yet with his deathe and passion he hath merited that we be the chosen children of god For god for our
euery oneshal do accordyng vnto his callyng as god willeth him to do Now to fulfyll thys wyll of god we should be moued by the great loue and fatherly affections which god 〈◊〉 〈◊〉 towardes vs this loue should moue vs to obey him like as the good chylde obeyeth his father and mother Now commeth an other matter for as oure sauiour was goyng to the house where thys younge mayde laye sycke there commeth a good faythfull woman 〈◊〉 thorough the people for oure sauiour was tossed and tormoyled in the multitude for ye must vnderstande that thys Iairus was a great man a man of great estimatiō therfore the people hea ring that his daughter was sycke or dead came vnto hym to go with the corse Here I must take occasion to speake somewhat there bee many now a dais very hasty to bury their frendes yea somtymes before they be well dead I heard say 〈◊〉 that a yong woman was sicke and fell in a sounde her frendes whyche were with her by and by made her redye to be buried and when they went with the corse and were commyng into the church yarde the corse stirred and the vicar commaunded thē that bare her to set her doune and so finally the womā recouered I tell this tale to the ende to 〈◊〉 you warnyng not to be to hasty with sick folkes I haue red in S. Augustine that there was once a man which lay 〈◊〉 dayes 〈◊〉 neither secyng nor hearing nor yet receiuyng any sustinaunce except some lycour whiche they poured in hys throate with a quill Now that same man after seuen dayes spake agayne And the first word that he spake was this what is the clock he thought he had lyen but a litlewhyle Now yf his 〈◊〉 had ben so hasty with him he should haue ben buried before that tyme. Therfore I admonish you be not to hasty with deade corses as long as they bee warme kepe them in the bed for when a man is dead in dede he wyll soone be cold When our sauiour was goyng amongest this great multitude to Iairus house there commeth a woman thorough the people desirous to touche his garment The Euangelist Marke setteth out this story more plainly thē Mathew doth he 〈◊〉 There was a certayne woman which had bene disea sed of an yssue 12 yeres and hadde suffred many thynges of many phisitions and 〈◊〉 spent all that she had and felte no amendment at all but rather was worse and worse Whan she had hearde of Iesus she came in the prease of the people behynde him and touched hys garment for she said yf I on ly may touche that 〈◊〉 of hys clothes I shal be whole 〈◊〉 woman was sicke of a shamefull disease and had bene 〈◊〉 of it 12. yeres Passa 〈◊〉 multa she had suffred much sorow 〈◊〉 it For no dout whosoeuer hath adoe with phisitiōs he 〈◊〉 bee a sufferer it is an yrkesome thyng to goe to phisike A man must receiue many bitter medicines and 〈◊〉 Ther fore Mark saith She suffred much they had put her to great payne and she had besto wed all her 〈◊〉 vpon them and was neuer the better but rather the worse Belyke she hadde bene a woman of great ryches of greate 〈◊〉 els she shold not haue 〈◊〉 able to wage phisitions so long This place of scripture reproueth not phisicions as though phisike were a superstuous thyng and not necessary because this woman was not healed As when ye woulde reason of this maner What shall I go to phisike No that I wyll not for I reade in scripture that a woman spente all her good vpon phisitions and yet was neuer the better But thys texte maketh no more agaynste phisike then thys texte doth agaynst labour where Peter saith Per totam noctem laborauimus nihil coepimus we haue laboured the whole night and haue gotten nothyng Now a rashe felow wil say what hath S. Peter laboured al nyght and cought nothing then I wyll not labour at all For I shall get nothyng with my labour but this is a folishe reasonyng For thoughe the woman spent all vpon phisitions and yet was not healed And though Peter laboured all nyght and catched nothing yet for all that we are allowed to vse phisike and commaunded to labour For so saith scripture Hon ora medicum prop ter 〈◊〉 Honour the phisition for nedes sake Item à deo est omnis medel a from God is all cure and the hyghest hath created that medicyne If we knew the vertue of euery 〈◊〉 we myghte be oure owne 〈◊〉 but we know theym net therefore God hathe ordeyned that some shoulde geue theymselues to the knowledge of suche thynges and then teache others We reade in the 4. Regum 20. when 〈◊〉 the king was sycke god 〈◊〉 Esay the Prophete vnto hym say 〈◊〉 dispone domui tuae quia morieris Putte thy house in an order for thou shalt dye but here note by the waye that god required the king to set his thinges in an order to make his testament so we shall folowe thys ensample When we perceyue that god 〈◊〉 call vs oute of this lyfe we shall order all thynges so that there be no 〈◊〉 after oure departure that men may knowe what euerye body shall haue For that whych was said 〈◊〉 Czechia is said to euery one of vs for god loueth not 〈◊〉 nor contentions he is a god of vnitye and concorde therfore to auoyde all contentions we ought to set our thynges in good order Now although God sendeth Esay thither to tell him that he shall dye yet it was not such a straight sentence that it should be done out of hād by and by but rather god would moue hym by this message that Esay brought to make sute for longer lyfe Lyke as he sendeth Ionas to 〈◊〉 with a straight commaundement whereby god woulde moue them to make sute and mone to hym and so to leaue their sinnes and wycked lyfe Now Ezechiashearyng such a message of the Prophet what did he Mary he fell to prayer rehearsyng howe beneficiall god had bens vnto hym saying I be seche the now O lord remember how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight and Hezechia 〈◊〉 very sore so god sendeth the prophet vnto hym againe promisyng hym that he should lyue yet 15. yeares more Now did he nothing els after 〈◊〉 had this 〈◊〉 of 〈◊〉 he vsed phisike he toke a lumpe of sygges and layde it vppon the sore lyke as we in sicknes tyme laye plasters vpon it So ye see by the ensaple of Hezekia that it is laufull to vse phisike But now at oure tyme phisike is a remedy prepared only for riche folkes not for poore for the poore man is not able to wage the phisicion GOD in dede hathe made phisike for ryche and poore but phisitions now a dayes seeke onelye
will helpe when it is the verye tymc Expecta dominum sayth Dauid tary for the Lorde 〈◊〉 non tardabit he wyll come and not tary and when he com meth he wyll sett all thynges in good order Nowe he sayeth to the people Quid ploratis what weepe 〈◊〉 You musse vnderstand that our 〈◊〉 condemneth not all manner of weepyng but onelye that whyeh is without hope of whyche 〈◊〉 Paule speaketh tanquam qui spem non habent as they that haue no hope but charitably wepyng is alowed 〈◊〉 〈◊〉 for S Paule saieth Flete cum flentibus weeye with them that wepe be sorowfull with them that be sorowfull yet do it measurably as it becommeth 〈◊〉 In the time of popery before the gospel came amongest va we went to buriales with wepyng and wailing as thoughe there wer no god but sence the gospell came vnto 〈◊〉 I haue heard saye that m some places they go with the corses girnyng and 〈◊〉 as though they went to a bearevaiting which thing no ddute is naughte for lyke as to muche weeping is naught so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 is naught to we shold kepe a meure in al things We read in holy scripture that the holy Patriarch Abraham mourned for his wise Sa ra So like wise did Joseph for his father Jacob therefore to wepe charitably and measurably is not yll but good and allowed in gods worde So likewise in the new testamēt whā that holy man S. Stephen was stoned to death the tert saith that the church fecerunt planctum magnum they made a great lamēation weping ouer him Here I might haue occasion to speake against those women which so soone 〈◊〉 their husbandes that be departed which thing I can not very wel allowe for it is a token of an vnperfect loue It was a lawe among the Romaines that no woman should mary agayne before twelue monthes were expired which no dout was an honest lawe but to auoide 〈◊〉 let the christian 〈◊〉 man vse her libertye Now when our sauiour was come to the house he suffred no man to go in with hym but Peter James and John and the father and mother of the chyld al the other he thrust out and toke the mayde by the hande saying tabita cumi that is to say 〈◊〉 I say vnto the 〈◊〉 And her spirite came agayne and she arose strayghte wayes what shall we learne 〈◊〉 mary we shal learn here that our sauiour did ouercom deth that he is the lord 〈◊〉 deth that he hath the victory ouer him Secundarily we learne here that our sauiour is verie god because he commaundeth death For I tell you death is such an arrogante and stubburne felow that he will obey no bodye but onely God Nowe he obeyed our sauiour whereby 〈◊〉 appeareth that he 〈◊〉 lorde ouer deathe He sayd Mayde I say vnto thee arise by and by she was perfectly 〈◊〉 for she cate to 〈◊〉 that she was right whole here our 〈◊〉 show ed hymself to be very god so the lord ouer death fulfilling the saying of S. Paul 〈◊〉 mors tua 〈◊〉 mors O 〈◊〉 I shal be thy death this is now a comfortable thing that wc know that Christ hath 〈◊〉 death and not for himself but for vs for our sake So that when we beleue in Christe death shall not hurte vs for he hath lost his strength and power in so much that it is no more a death but rather a sleepe to all them that be faithfull and feare god From which slepe they shall ryse to 〈◊〉 lyfe Also the wicked truly shal rise but they shall ryse to their 〈◊〉 so that it were better for them ncuer to ryse There be two kinde of people whiche will not sleepe the first be the children whiche wepe and greue when they shall goe to bedde for because they knowe not the commodityes that be in the slepe they know not that the slepe refresheth a mannes body and make th him to forget all the labours whiche he hath had before this the children knowc not therfore they go with an yll wyll to bedde The other be 〈◊〉 whiche bee giuen to greate drinking they care not thoughe they be all nighte at it and commonly the sleepe dothe 〈◊〉 harme for be maketh them heauy forheades So like wyse there be two kynde of men that feareth death which deathe in very dede ought not to be feared for he is the bcste phisition that euer was he 〈◊〉 at a clappe from all miseries and diseases therfore he ought not to be 〈◊〉 but as I told you two kynde of men there be that feare hym the children that is to say they that are childish to god wards that are ignoraunt in scripture that knowe not what greate 〈◊〉 we shal receiue at goddes handes after this life but they are all whollie set and bent vpon this worlde and these are the children that will not goe to 〈◊〉 that is to saye that 〈◊〉 deathe that are 〈◊〉 to goe oute of this world The 〈◊〉 be drunkardes that be 〈◊〉 sinners that wyll not 〈◊〉 their liues that are drunke or drouned in sins 〈◊〉 that regard sinne nothing they are not wery of it Like as it is 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commeth in the middest of his sinne thenne he careth no more for it he 〈◊〉 it he is not sory for it what remedy now Mary this they that be in case as chyldren be that is to say they that be ignoraunte let them gette knowledge lette them indeuour themselues to vnderstand gods holye worde wherin is sette out his will what he would haue vs to doe Now when they haue heard goddes worde and beleued that same no doute all the feare of death wil be vanished gone quite a way For they shall fynde in gods worde that deathe hath loste his strength that he can not hurte any more Likewise they that be dronkardes that is to say that be 〈◊〉 sinners let them repent here where the tyme of grace is lette theym amende their lyues bee sorye for that they haue done and take hede hence forwarde and beleue in Christe to bee saued by and thoroughe his passion For I tell you drunkardes you customable synners as longe as you lye in sinne and wickednesse and haue a delyte in them so longe you are not in the fauoure of GOD you 〈◊〉 before hys face for we muste wrastle wyth sinne we muste hate synne not agree vnto it when ye doe so then ye oughte not to bee afrayde of deathe for the deathe of Christ our sauiour hath kylled our death so that he can not hurte vs. Not withstandyng death hath bitter 〈◊〉 but what then as soone as he hath done his office we ar at liberty and haue escaped all perill I wyll aske here a great clearkly question where was the soule now after it went oute of this yong mayde it was
refused they shold not be suffered to lyue in a common wealthe for they be ambitieus and couetous We reade that Ietro Moyses father in lawe gaue vnto Mayses counsell to chuse men to offices and that same counsell that 〈◊〉 gaue was Goddes counsell God spake by the mouth of 〈◊〉 Nowe what sateth 〈◊〉 or God by 〈◊〉 what manner of men shoulde he chuse to offices to 〈◊〉 the common welth Thou shalt seke out saith 〈◊〉 amongest all the people men of actiuify and such as feare God true men hating couetousnes and make them heades ouer the people c. 〈◊〉 would not haue him to take those whiche offer theym selues or whiche bye 〈◊〉 offices with money and faire speakynge No no he woulde none of that gears he would not haue suche felowes But I pray you howe many officers are fought out now adays I thynke but very fewe the moste parte offer theym selues before they be called but it should not bee so Justices of peace 〈◊〉 and other officers they shoulde bee 〈◊〉 out they should be called thervnto they should not come before they be sent for Nowe when they be sought out what maner of men should they bee Mary men of 〈◊〉 that is to say men of knowlege vnderstanding which be able to execute that office such as fearegod for no dout he must haue the feare of god in his heart that shal be an officer or els he shall neuer well execute his office he shall soone be corrupte with giftes or rewardes Further he must be a true man suche a one whom a man maye trust by his wordes he must bee his wordes maister he may not be a dissembler a lyar or a false dealer And laft of all he must be a hater of couetousnes he must first be a man of actiuttye and knowledge a man that feareth god a true man and a man whiche hateth couetousnes he must onely not bee couetous but he must bee a hater of couetousnes Now when he must hate couetousnes than he must ncdes be far of from that foulc vice of couetousnes and immoderate despre to haue goods This is the duetye of euery 〈◊〉 so he shal be disposed before he be admitted there vnto but whether they be so or not let other indge it is 〈◊〉 by batly erperience what they be a great part of them I fear me that yf Ietro should see them the ye doynges would mislyke hym he would say these are not such men as I haue ap pointed but it is no matter though Ietro see them not god he seeth them which wyil rewarde them accordyng to their 〈◊〉 And so like wise they that be of the spiritualty the cleargy men they must not runne themselues they must tary til they be called thei must not slatter for benefices therfore that king his most honorable coūsel must take hede not set vp those which cal themselues for no doute they that call themselues intende not to doe good nor to profite the people but onelye they seke to feede themselues and to fyll their coffers And so likewise al patrons that haue to giue benefices they should take hede and beware of suche felowes which scke for benefices which come themselues before they be called For such 〈◊〉 intende not to fede the people with the holsome doc tryne of the worde of god but rather they seke to be fedde of the people to haue their ease for that they looke for yf they were mynded to do good vnto the people of god they would 〈◊〉 tyil god should cai them and then when they be called do their 〈◊〉 but to runne without the callyng of god is a manifest token that they haue an other respecte that they are worldly mynded and therfore god cōplayned by the prophet saying Multi currebant quos ego non mittebam there were many of those that ran before I sent them which wer not sent by me Therfore I wyll desyre patrons to take hede vpon what maner of men they bestowe theyr benefyces for it is a great charge a great burthen before God to bee a patron For euery patron whan he dothe not diligently endeuor him selfe to place a good and godly man in his benefice which is in his hands but is 〈◊〉 and careth not what maner of man he taketh or els is 〈◊〉 and wili haue it himselfe and hire a 〈◊〉 〈◊〉 Lack latin which shall say scruice so that the people shaibs nothing edified no doubt that patron shall make answere before God for not doyng of his dutie And loke how 〈◊〉 soeuer perish in that same parish because of lacke of teachyng the patrone is giltie of theym and he must make answere for them before god Therfore it appereth most manifestly that patrōs may not folow frendships or other affectiōs but they must see that gods honor be promoted that they place such men as may be able to teache and 〈◊〉 the people Now to the matter These men Peter Andrew James and John they were called from catchynge of fishes to the catching of men they had a callyng they ran not before they wer called But we do not so we order the mater as though God sawe vs not and no dout there be some that thynke in their hearts what shall I tarye till god call me then peraduenture I shall neuer be called and so I shall neuer get any thyng But these be vnfaythfull men they consyder not that God seeth vs euerye where In what corner soeuer we be god seeth vs and can fetch vs when it pleaseth him that we should be offycers or be curates or such lyke thynges Therfore thou runner tary til thou art called runne not before the time John Baptist that holy man he wold not take vpon him to come before he was bidden Where was he Marye in the wildernes he made no sute I warrant you for anie offyce he taryed till god called him For Luke saith the word of the Lord came vnto John beyng in the wyldcrnes It is no maruell that god fetched him out of the wildernese for there is no cornar in the whole worlde where anye man can hyde hymselfe from hys presence therfore when he wyll haue a man he can call hym thoughe he be hyd in cornars for the prophet saieth Dcus in altis habitat sed 〈◊〉 〈◊〉 God dwelleth aloft but yet he seeth those thynges which be here in the lowest partes of the carthe he dwelleth in heauen but for all that he ouerseeth all the whole carthe and what therein is For thoughe we were caste doune in a deepe pyt or dongeon as Hieremy the prophet was yet for all that he can see vs he wyll not forgette vs for he looketh doune vpon those thinges that be belowe Therfore lette no manne thynke in his heart I muste put my selfe forwarde I muste seeke to brynge my selfe alofte No no consider rather that God 〈◊〉 thee that
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
feared least Esaü his brother shold haue kild him Nowe when he wente thyther he confessed that he had nothing but a staffe vpon his backe but folowyng his calling God brought him againe with greate droues of all maner of cattell These thynges are written for our sake to make vs lustie to folowe oure vocation and to doo as we are appointed of God to doo Further when the people of Israel were in the wildernes they had a vacation for God commaunded Moses to bryng theym out of Egypte Nowe he brought them in the wildernes where there was no corne nor any thing to 〈◊〉 vpon what doth God the sendeth them bread from heuen rather then that they shold lacke and water out of the rocke And this is written to our instruction Therefore God sayth Non solo pane Man shall not lyue by breade onely but by euery woorde that procedeth oute of the mouthe of GOD. For whan so euer a man applyeth that vocation whyche GOD hath appoynted for hym No doubte he shall not bee disappointed of lyuing he shall haue inoughe Therfore oure Sauiour Christe saithe Querite primo regnum 〈◊〉 iustitiam eius caetera 〈◊〉 adiicientur vobis Seeke fyrste the kyngedome of god and his rightuousnes and all the other thynges shal be ministred vnto you That is to say let vs liue godly as he hath appointed vnto vs as for other thynges iacta super do 〈◊〉 minum curam 〈◊〉 Caste thy care vppon the lorde and he wyl make it he will fynish all thynges for he is able to make a good ende of all matters therfore sayeth the Prophete Timete dominum omnes sanctieius feare the lord all ye his sayntes Non est inopia timentibus eum they that fear the lorde they shall not come to any pouerty Alacke what a pytifull thyng is it that we will not beeleue these fatherly promises which god hath made vnto vs in his worde what a great synne is it to mistrust gods promises for to mistrust his promises is as muche as to make hym a lyar when we wyll not beleue him euery man hath his vocation as these men here were fyshers so euery man hath his faculty wherin he was brought vp but and yf there come a speciall vocation then we must leaue that vocation whiche we haue 〈◊〉 before and applye that whereunto we be called specially 〈◊〉 these apostles did they were fishers but as sone as thei 〈◊〉 called to another vocation they lefte theyr fishings but euer remember that when we haue a vocation we regard most aboue all the speciall poyntes in the same and see that 〈◊〉 do them rather than the accidentes As for an ensample vnto greate men god alloweth huntyng and haukyng at sometymes but it is not their chiefest duety wherunto God 〈◊〉 called them for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng and to do nothyng elles Do not so but rather 〈◊〉 oughte to consider the chiefest poynte then the accidentes haukyng and huntyng is but an accessarye thynge but the chiefest thyng to whiche God hath ordayued them is to execute Justice to see that the honour and glorye of god bee set abroade thys is the chiefest poynte in theyr callyng and not haukyng and huntyng whiche is but an accidente So lykewyse a scruyng man maye vse shootyng or other pastymes but yf a seruyng manne woulde doe nothyng elles but to shoote settyng asyde hys maysters busynes thys manne no 〈◊〉 shoulde not doe well for a seruyng mans duetye is to wayte vpon his mayster and though he may shoote sometymes yet his speciall and chiefest duetye is to serue hys maister in hys busines Our sauiour wente ones abroade and by the waye as he went be sayde to one Folow me the felow made answere saying let me fyrste bury my father our sauiour saide vnto hym agayn let the dead bury their dead and come thou fo low me where our sauior teacheth vs that when we haue a speciall vocation we shall forsake the generall for to burye fatherand mother is a godly deede for god commaunded to honour father and mother yet when we haue such a speciall callyng as this man had we must leaue al other vocations for our sauiour wold rather haue the dead to bury the dead thē that this man shoulde forsake or set asyde his vocation But our spiritualtie what doe they Mary some be occupied with worldly businesses som be clearkes of the kitchine surueigbers or receiuers which no doute is wicked and they muste make a heauy accompte for it For their special callyng is to fishe to preache the worde of God and to bryng the people from ignorance vnto the knowledge of gods word this they ought to do Abraham the Patriarke hadde a vocation when god called hym oute of hys countree this was a vocation So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it for because god had commaunded hym he made no excuses but wente and folowed his vocation most diligently and earnestly But this I wold haue you to note wel that they that hauebut general vocati ons may not folow those which haue special vocations As whē we wold folow the ensample of Abrahā we may not Abrahā had a special vocation of god to offer his son therfore they that afterward folowed the ensample of Abraham and burned their children they did naughtly for they had no cōmaundement of god to do so Phinees that godly mā seeyng one of the great men of Israel do wickedly with a naughtye womā went thither and killed them both whilest they wer yet doyng the act of lecherye Nowe in so doyng he pleased god and is highly commended of god for it shal we now folow the ensample of Phinces shal we kil a man by and by when he doth wickedly No not so we haue no such commaū dement of god as Phinees had for he had a special callyng a secrete inspiration of god to do such a thing we which haue no such calling may not folowe hym for we ought to kyl no body the magistrates shall redresse all matters So to preache gods worde it is a good thyng and god wil haue that there shal be some which shall doe it but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it when he doth it he doth not well though he haue learnyng and wisedome to be a preacher yet for all that he ought not to come hymselfe without any laufull callyng for it was no doute a good thyng to kepe the arke from fallyng yet for all that Oza was striken to deathe because he toke in hand to medle with it without any commission We haue a generall vocation which is this in sudore vultus tui vesceris pane tuo In the sweate of thy face thou shalt eate thy bread tyl thou
wyth theyr owne hand worke Some agayne there be which think that the encrease of theyr labour commeth by the diuell that he increaseth and blesseth theyr labours But thynke ye that any body wyll saye so that his increase commeth by the dyuell No I warraunt you they wyll not saye so wyth theyr mouth yet for all that their conuersation and lyuing sheweth it to be so in dede with them For all they that liue of vsurye they haue theyr gaynes by the diuell So lykewise all they that sell false wares or sell by false wayght or vse anye maner of falshode they be in the deuylles seruice they haue his liuery therfore they seke all theyr gaynes at his handes thorough false and deceytfull dealyng And so it appeareth that the diuell is the increase of theyr gaynes And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth as it playnely appeareth by the gospell of Mathew where he toke in hande to tempte Christe oure sauiour and broughte hym vpon a high hyll where he shewed vnto hym all the kyngdomes of the world saying Haec omnia dabo tibi si prostratus adoraueris me Al these things I wil geue vn to thee yf thou wilt fal doun worship me By these words it appeareth that the diuell beareth himselfe in hande to be lorde and ruler ouer the whole worlde but in very deede he hath not so muche as a goose fether by righte Andyet for all that he hath many children here vpon earth which hange vpon hym and seeke theyr increaso by hym thorough falshode and deceite Therefore suche worldlynges haue a common saying amongest them they say when a man wylbe ryche he muste sette his soule behinde the doore that is to say he must vse falshode and deceit And therfore I feare me there be many thousandes in the worlde which set theyr soules behynde the dores The merchaunte commonly in euery citye dothe teache his prentise to sell false wares So that a man maye say to all cities as Esay sayth to Hierusalem Argentum tuum versum est in scoriam thy siluer is turned in drosse thy ware is false thou hast a delite in falshode and deceite thou gettest thy good per fas nefas by lauful and vnlauful mea nes But the increase that the godlye man hath commeth of god as the scripture saith Benedictio dei facit diuitem The blessyng of god maketh ryche Now there be some that wyll say if the blessyng or the increase rome not of my labor then I wyll not labour at all I wyll tary tyll god sendeth me my foode for he is able to fede me without my labor or trauel No we must labour for so are we commaunded to doe but we must looke for the increase at gods handes lyke as Peter dyd he laboured the whole nyght yet he toke nothyng at all tyll Christ came And yet this is not a certaine rule he that much laboreth shall haue much For though a man labour muche yet for all that he shall haue no more then god hathe appoynted hym to haue for euen as it pleaseth GOD so he shall haue Nam domini est terra plenitudo eius For the earthe is the Lordes and all that is therein and when we haue muche then we are accountable For muche for no doute we must make a reckenyng for that which we receius at gods handes Nowe to make an ende I desire you lette vs consider oure generall vocation that is to say lette vs labour euerye one in that estate wherein GOD hathe sette hym and as for the increase lette vs looke for it at goddes handes and lette vs bee contente with that whiche GOD shall sende vs For he knoweth what is beste for vs yf we haue Victum vestitum meate and drynke and clothyng lette vs bee contente wythall For we canne not tell whenne good manne deathe wyll comme and make an ende of all together And yf we haue speciall vocations let vs set asyde the generall and apply the speciall poyntes of our vocation rather then the accidentes and let vs labour in our callyng and yet not thynke to get any thynge by it but rather trust in God and seke the increase at his handes let vs looke for his benediction then it shall go well with vs but aboue all thinges beware of falshode for with falshod we serue the deuyl But as I tolde you before I feare me the deuill hath a great num ber of seruauntes in England The almighty god graunt vs grace to liue so here in thys worlde and to apply our busines in such wise that he maye be glorifyed amongest vs so that we maye finallye come to that felicity which he hath prepared for vs. Amen The viii Sermon made by Maister Doctor Latymer Luke 21. ANd there shal bee signes in the Sonne and in the Moone and in the Starres in the earth the people shal be at their wyts ende thorough dispair the sea and the water shal roare and mens hearts shall fayle them for feare and 〈◊〉 after those things whiche shall come on the earth For the powers of heauen shall moue and then shall they see the Sonne of man come in a cloud with power and great glory when these thyngs begin to come to passe then loke vppe and lift vp your heades for your redemption draweth nere This Gospell is red this day in the churche and it shal bee for our lesson It is taken oute of the 21. cap. of Luke and it maketh mention of the glorious comming of oure Sauiour Christe how and in what maner of forme he shall come for as the scripture witnesseth we shall al come before the iudge ment of Christ and there receiue euery one according vnto his desertes after his workes he shal be rewarded of Christe which shal be at that time their iudge and there shal be signes and tokens before his glorious and fearefull comming For then he shall come to 〈◊〉 his firste commyng into this worlde was to suffer his payne full passion and so delyuer mankynde oute of the bondage and 〈◊〉 of the deuyll But when he commeth agayne he wyll come of an other maner of wyse then he did the firste tyme. For he wyll come with great power and myghte with the 〈◊〉 of heauen with all the aungelles of god and so sytte at the audite and iudge all menne And this is moste certayne that he wyll come but we cannot tell when or at what tyme hys 〈◊〉 shal bee For the day of his commyng is hydden from vs to that ende that we shoulde be redye at all tymes Therefore I desyre you for goddes sake make you 〈◊〉 put not of your preparation For seeyng that we be certayn that danger and peryll shall come vpon vs all they that bee wyse and godlye wyll prepare themselues least they be taken sodenly vnwares or vnready And therefore I
had I know what wold haue bene theyr aunswer They would haue sayde we geue you no worse councel then we wold haue folowed our selues if we had ben in like case Wel sir thys king did wel and hadde the fear of God before his eies He wold not walk in by walkes where are many balkes Amongst many balkinges is muche stomblinge and by stomblinge it chaunceth manye tymes to fal down to the grounde And therfore let vs not take any by walkes but let Gods worde direct vs lette vs not walke after nor leane to our own iudgements and procedinges of our forfathers nor seke not what they dyd but what they shuld haue done of which thing scripture admonisheth vs saying Ne inclinemus preceptis traditionibus patrum neque faciamus ê™ videtur rectum in oculis nostris Let vs not inclyne our selues vnto the precepts and traditions of our fathers nor let vs do that seemeth righte in oure eies But surely we wil not exchange oure fathers doinges and tradityons with scripture but chefely lean vnto them and to theyr prescription and do that semeth good in oure owne eyes But surely that is going down the ladder Scala celi as it was made by the Pope came to be a masse but that is a false ladder to bringe men to heauen The true ladder to bring a man to heauen is the knowledge and folowyng of scrypture Let the kyng therfore chuse a wife which feareth God let him not seke a proud wanton and one ful of rych treasures and worldly pompe He shal not multiplye vnto him self to much golde and syluer Is there to muche thynke you for a king God doth alow much vnto a kynge and it is expedyent that he should haue much for he hathe great expenses and many occasyons to spend much for the defence and surety of his realme and subiectes And necessary it is that a king haue a treasure alwaies in a readines for that and such other affayres as be daily in his handes The which tresure if it be not sufficient he may lawfullye and with a safe conscience take taxis of his subiects For it wer not mete the tresure should be in the subiectes purses whan the mony should be occupied nor it were not best for them selues for the lack therof it might cause both it all the rest that they haue shuld not long be theirs And so for a necessary and expedient occasion it is warranted by gods word to take of the subiects But if there be sufficient treasures and the burdening of subiects be for a vain thing so that he wil require thus much or so much of his subiectes which perchance are in great necessity and penury The thys couetous intent and the request therof is to muche which God forbyddeth the king here in this place of scrypture to haue But who shal se this to much or tel the kinge of this to much Thinke you any of thelkyngs preuy chamber No. For fear of losse of fauer Shall any of his sworne chaplains No. They be of the clausset and kepe close such matters But the king himself must se this to much that shal he do by no meanes with the corporal eies Wherfore he muste haue a paire of spectacles whiche shall haue two clear sightes in them that is that one is faith not a seasonable faith which shal last but a whyle but a faith which is continuing in God The second clear sighte is charitye which is fervent towardes hys christen brother By them two must the kyng see euer whan he hath to muche But few there be that vseth these spectables the more is theyr dampnation Not without cause Chrisostome wyth admiration sayeth Miror si aliques rectorum potest saluari I maruel if any ruler can be saued Which woordes he speaketh not of an impossibility but of a great difficultye For that their charge is maruelous great that none aboute them dare shew them the truth of the thing how it goeth Wel then if God wil not alow a king to much Whether wil he alow a subiect to much no that he wyll not whether haue any man here in England to much I doubt mooste ryche men haue to much for without to much we caÌ„ get nothing As for example The Phisition If the pore maÌ„ be diseased he caÌ„ haue no help without to much of the lawyer the pore maÌ„ can get no couÌ„sel expedicioÌ„ nor help in his matter except he geue him to much At marchaÌ„ts hands no kynde of ware can be had except we geue for it to much You landlords you reÌ„treisers I may say you steplords you vnnatural lords you haue for your possessioÌ„s yerely to much For For that here before went for xx or xl pouÌ„d by yere which is an honest portien to be had gratis in one Lordshyp of an other mans sweat and labour nowe is it let for l. or an C. pound by yere Of this to much commeth this monsterous and portentious dearth is made by man notwithstanding God doth send vs plentifully the frutes of the earth mercifully contrarye vnto oure desertes Notwithstandynge to much which these rich men haue causeth such dearth that pore men which liue of theyr labor cannot with the sweat of theyr face haue a liuing all kinde of victuals is so dear pigges gese Capons Chickens egges c. These thynges with other are so vnreasonablye enhansed And I thynke verely that if it this continue we shal at length be coÌ„strayned to pay for a pigge a pound I wyl tel you my Lordes maisters this is not for the kinges honoure yet some wyll say knowest thou what belongeth vnto the kinges honor better then we I answeare that the true honor of a king is most perfectly mentioned and painted forth in the scriptures of which if ye be ignorant for lacke of time that ye cannot read it albeit that your counsail be neuer so polytike yet is it not for the kings honour What hys honour meaneth ye cannot tell It is the kinges honoure that hys subiectes be led in the true religion That all hys prelates and cleargy be set about theyr worke in preaching and studying and not to be interrupted from their charge Also it is the 〈◊〉 honor that the common wealth be auaunsed that the dearth of these forsaide thynges be prouided for the commodities of thys realme so employed as it maye be to the settyng hys subiectes on worke and keping them from idlenesse And herein reasteth the kynges honor and hys office So doing his accompt before God shal be alowed and rewarded Furthermore if the kynges honoure as some men say standeth in the greate multitude of people Then these grasiers inclosers and rentrearers are hynderers of the kynges honor For where as haue ben a greate many of housholders and inhabitauntes there is
haue now gotten one felow more a companion of sedition and wot ye who is my felow Esay the Prophet I spake but of a litle preaty shilling But he speaketh to Hierusalem after an other sort and was so bold to meddle with their coin Thou proude thou couetous thou hautie citie of Hierusalem Argentum tuum versum est inscoriam Thy siluer is turned into what into testions Scoriam into drosse Ah sedicious wretche what had he to doo with the minte Why shoulde not he haue left that matter to some master of policie to reproue Thy siluer is drosse it is not fine it is counterfait thy siluer is turned thou haddest good 〈◊〉 What pertayned that to Esay Mary he espied a pece of diuinitie in that poli cie he threateneth them Goddes vengeaunce for it He wente to the roote of the matter whych was couetousnes He espyed two poyntes in it that eyther it came of couetousnes whyche became hym to reproue or els that it tended to the hurte of the poore people for the noughtynes of the siluer was the occasyon of dearthe of all thinges in the Realme He imputeth it to them as a great crime He may be called a master of sedicion in dede Was not this a sedicious harlot to tell them this to their beardes to their face This sedicious man goth also forth saying Vinum tuum mixtuum est aqua Thy wyne is mingled with water Here he medeleth with vinteners be like there were bruers in those daies as there be nowe It had ben good for our missal priestes to haue dwelled in that contrey for they might haue ben sure to haue had their wine well mingled with water I remembre how Scrupulous I was in my time of blindnes and ignorauncie when I should say masse I haue put in water twise or thrise for fayling in so much when I haue ben at my Memento I haue had a grudg in my consyence fearing that I had not put in water ynoughe 〈◊〉 that whiche is here spoken of wine he meaneth it of al arts in the citie of all kindes of faculties for they haue all their medles and minglings That he speaketh of one thing he meaneth generally of all I must tell you more newes yet I here say there is a certain conning come vp in mixing of wares How say you were it no wonder to heare that cloth makers should becom poticaries Yea and as I heare say in suche a place where as they haue professed the Gospell and the worde of God most earnestly of a long tyme. Se how busie the Deuill is to sclaunder the word of God Thus the pore gospell goeth to wrack Yf his cloth be xviii yeardes long he will set him on a rack slretch him oute with ropes and racke him till the senewes shrinck a gaine whiles he hathe brought him to xxvii yardes When they haue brought him to that perfectiō they haue a prety feat to thick him again He makes me a powther for it plais the poticary they call it floke pouther they doo so in corporate it to the cloth that it is wonderfull to consider truly a goodly inuention Oh that so goodly wittes should be so ill applied they may well deceiue the people but they can not deceiue God They were wont to make beds of flocks it was a good bed to Now they haue turned their flocks into pouther to play the false theues with it O wicked diuell what can he not inuent to 〈◊〉 Gods worde These mixtures come of couetousnes They ar plain theft Wo worth that these flockes should so slaunder the word of God As he said to the Iewes thy wine 〈◊〉 mingled with water so myghte he haue sayde to vs of thys lande Thy clothe is mingled wyth 〈◊〉 pouder He goeth yet on This seditious man reproueth this honourable citye and sayeth Principes tui infideles Thou lande of Ierusalem thy magistrates thy iudges are vnfaithful they kepe no touch they wil talke of many gay things they will pretend thys and that but they kepe no promise They be worse thē vnfaithful he was not afraid to cal the officers vnfaithfull Et 〈◊〉 furum Felowes of theues for 〈◊〉 and theues felowes be all of one sort They were wont to saye Aske my felow if I be a these He calleth princes theues What Princes theues What a seditions harlot was this was he worthy to liue in a common wealthe that woulde call princes on this wise fellowes of theues Had they a standing at shoters hil or Stangat hole to take a purse Why did they stand by the high way side Did they rob or 〈◊〉 open any mannes house or doore No no. That is a grosse kind of theuing They were princes they had a 〈◊〉 kinde of theuing Omnes diligunt munera They al loue bribes Bribery is a princelye kinde of theuinge They will be waged by the rich either to geue sentence against the pore or to put of the pore mans causes This is the noble thefte of princes of magistrates They are bribetakers Now a daies they cal them gentle rewardes let them leaue theyr colouring and call them by their christian name Bribes Omnes diligunt munera Al the princes all the iudges all the priests al that rulers are bribers What were all the magistrates in Ierusalem all bribe takers none good No dout there were some good Thys woorde omnes signifieth the moost part and so there be some good I doubte not of it in England But yet we be farre worse then those stifnecked Iewes For we read of none of them that winsed nor kicked against Esais preching or said that he was a seditious felow It behoueth the magistrates to be in credite therfore it might seme that Esay was to blame to speak opēly against the magistrates It is verye sure that they that be good wil beare not spurne at the preachers they that be faulty they must amende 〈◊〉 spurn nor wynse nor whine He that findeth him self touched or galled he decla reth him self not to be vprighte Wo worthe these giftes they subucrt iustice euery where Sequuntur retributiones They folow bribes Somwhat was geuen to them before and they muste neades geue somewhat a gaine for giffe gaffe was a good felow this giffe gaffe led them clene frō iustice They folow giftes A good fellow on a time bad an other of his frends to a breakfast and said If you wil come you shal be welcome but I tel you afore hand you shal haue but flēder fare one dish and that is al what is that said he A pudding and nothing els Mary said he you can not please me better of al meats that is for mine own toth you may draw me 〈◊〉 about the town with a pudding These bribing maiestrates and iudges folow giftes faster then the felow woulde folow the pudding I am content to
a go the like hath ben since in this realme as I was enformed of credible persons some of them that saw it be a lyue yet There was a priest that was robbed of a great sum of money and there were ii or iii. attached for the same robbery and to be briefe were condemned brought to the place of execution The fyrst man when he was vpon the ladder denied that matter vtterly toke hys death vpon it that he neuer cōsented to the robbery of the prest nor neuer knew of it When he was dead the second felow cōmeth maketh his protestation acknoweledged the faut saying that among other greuous offences that he dad done he was accessary to this robbery and sayth he I had my part of it I cry God mercy so had thys felow that dyed before me hys parte Now who can iudge whether this felow dyed wel or no Who can iudge a mans heart The one denied the matter and the tother confessed it there is no iudging of such matters I haue heard much wickednes of thys man and I thought oft Iesu what wil worth what wyl be the end of thys man When I was wyth the Byshop of Chichestre in ward I was not so wyth hym but my frends might come to me and talke wyth me I was desirous to heare of execution done as there was euery weke some in one place of the City or other for there was thre wekes sessions at Newgate and fourthnight Sessions at the Marshalsey and so fourth I was desirous I say to heare of execution by cause I looked that my part should haue bene therein I looked euery day to be called to it my selfe Among al other I heard of a wanton woman a naughty lyuer A whore a vayne body was led from Newgate to the place of execution for a certayne robbery that she had committed and she had a wycked communication by the way Here I wyll take occasion to moue your grace that such men as shall be put to death may haue learned men to geue them instruction and exhortacion For the reuerence of God when they be put to execution let them haue instructours for many of them are cast away for lack of instruction die miserably for lack of good preaching Thys woman I say as she went by the waye had wanton and folysh talke as thys that yf good felowes had kept touch wyth her she had not bene at thys tyme in that case Christ sayth Memores estote vxoris Loth. Remember Lothes wyfe She was a woman that would not be content with her good state but wrestled with Gods calling she was for that cause turned into a salt stone therefore the scripture doth name her as an example for vs to take hede by Ye shal se also in the second Chapter how that God almighty spared not a nomber of his Aungels which had synned agaynst him to make them examples to vs to beware by He drowned the whole world in the time of Noe and destroyed for sinne that Cities of Sodom Gomor And why fecit cos exemplum its qui impi forent acturi He made them an example to them that would do wyckedly in tyme to come If God would not spare them thinke ye he wyll fauour vs I will go on a worde or two in the applicatiō of the parable and then I wyl make an ende To what end and to what purpose brought Christ this parable of that wicked Judge The ende is that we shoulde be continually in praier Prayer is neuer interrupte but by wyckednes Wee muste therfore walke orderly vpryghtly calling vpon God in all our troubles and aduersityes and for thys purpose there is not a more comfortable lesson in al that scripture thē here now in the lappynge vp of the matter Therefore I wyll open it vnto you You myserable people if ther be any here a 〈◊〉 you that are oppressed wyth great men and can get no 〈◊〉 I speake for your comfort I wyll open vnto you whyther ye shall resorte when ye be in any distres Hys good wyl is redy alwayes at hande when so euer we shall call for it And therfore he calles vs to hym selfe We shall not doubt if we come to him Marke what he sayeth to cause vs beleue that our prayers shal be heard Et deus non faciet vindictam he reasons after thys fashion Wyl not GOD sayth he reuenge hys electe and heare them seyng the wycked Judge hearde the wydowe He semeth to go plainely to worcke he willeth vs to pray to God and to none but to god We haue a maner of reasonynge in the scooles and it is called A minore ad maius from the lesse to the more and that maye be vsed here The indge was a tirant a wycked man God is a patron a defēder father vnto vs. If the iudge then being a tirant would heare the poore widow much more god wil heare vs in al distresses He being a father vnto vs he wyll heare vs sooner then the other beynge no father hauyng no fatherly affection Moreouer God is naturally merciful The Judge was cruel and yet he healped the wyddowe much more then wil God helpe vs at our neede He sayth by the oppressed Cum ipso sum in tribulatione I am with him in his trouble His tribulation is myne I am touched with this trouble If that Judge thē being a cruell manne hearde the wyddow muche more GOD wil healpe vs beyng touched wyth our affliction Furthermore thys Judge gaue the wyddowe no commandement to come to him we haue a commaundement to resorte to God for he sayth Inuoca me in die tribulationis call vpon me in the day of thy tribulacions which is as well a cōmaundement as Non furaberis thou shalt not steale He that spake the one spake the other and what soeuer he be that is in trouble and calleth not vpon God breaketh hys commaundement Take heede therfore the Judge dyd not promise the wyddow helpe God promised vs helpe wyl he not perfourme it He wyl he wil. The Judge J say did not promise the widdow help God wil geue vs both hearyng helpyng He hath promised it vs with a double othe Amen amen sayth he verely verely he doubles it Quecunque pecieritis c. what so euer ye shall aske in my name ye shal haue it And thoughe he put of some synner for 〈◊〉 〈◊〉 and suffer him to byte on the bridle to proue him for there be many begynners but few continuers in prayer yet we may not thinke that he hath forgotten vs wyl not helpe vs. Veniens veniet non tardabit When the helpe is most nedeful then he wyl come and not tary He knoweth when it shal be best for vs to haue helpe though he tarye he wyl come at the last I wyl trouble you but halfe a quarter of an houre in the application of
sea he had not yet 〈◊〉 that face visage but when he was in the whales bealy aud had there the beholdyng of it what terror and distresse abode he 〈◊〉 whan he sawe Senacherib 〈◊〉 his 〈◊〉 on euery side most violently was nothyng afrayde of the great hoste and myghty army that was lyke to destroye hym out of hande yet he was afrayde of death Whan the 〈◊〉 came vnto hym and sayd Dispone domui 〈◊〉 morte morieris n on viues It stroke hym so to the heart that he fell a wepyng O Lord what an horror was this There be some writers that sayes that Peter Iames and Iohn were in this felyng at the same tyme and that Peter when he said 〈◊〉 à me Domine quia homo peccator sum did tast som part of it he was so astonished he wyste not what to saye It was not longe that they were in this anguishe some sayes longer somme shorter but Christ was readie to comfort them and sayd to Peter Netimeas Be not afrayd A frende of myne told me of a certayne woman that was eyghtene yeares together in it I knewe a man my selfe Bilney little Bilney that blessed martyr of God what tyme he had borne his fagott and was come agayne to Cambridge had suche 〈◊〉 within hymselfe beholdynge this ymage of deathe 〈◊〉 hys friendes were a frayde to lette hym be alone they were fayne to bee with him daye and nighte and comforted hym as they coulde but no comfortes woulde serue As for the comfortable places of Scripture to bryng them vnto hym it was as though a man woulde runne hym thoroughe the hart with a sworde yet afterward for al this he was reuiued and toke his deathe paciently and died well against the tyrannicall sea of Rome Wo will be to that bishop that had the examination of hym if he repented not Here is a good lesson for you my frendes If euer ye come in danger in durance in prison for gods quarell and his sake as he did for purgatorie matters and put to beare a fagot for preachyng the true worde of God agaynst pilgremage and suche like matters I will aduise you first and aboue all thyng to abiure all your frendes all your frendeshyp leaue not one vnabiured it is they that shall vndoo you and not your ennemies It was his very frendes that brought Bylney to it By this it may somewhat appere what our sauiour Christs suffered he dothe not dissemble it hymselfe when he saythe My soule is heauy to death he was in so sore an agonie that there issued out of hym as I shall entreate anone droppes of blood An vgsome thing surely which his fact dede sheweth vs what horrible paines he was in for our sakes But you wil say how can this be It were possyble that I such other as be great sinners should suffre such affliction The sonne of God what our sauiour Christ neuer sinned 〈◊〉 can this stand that he shold be this handled he neuer deserued it Mary I will tell you how we must consider our sauiour Christ two ways one way in his māhod an other in his godhed Som places of scripture must be referred to his deity som to his humanitie In his godhed he suffrēd nothing but now he made him self void of his deity as 〈◊〉 saith Cū esset in forma 〈◊〉 exinaniuir seipsum Wheras he was in the forme of God he emptied himself of it he did hide it vsed himself as though he had not had it he would not helpe him selfe wyth hys Godheade he humbled himselfe wyth all obedience vnto deathe euen to the deathe of the crosse thys was in that he was man he tooke vppon hym our synnes oure synnes not the worke of synne I meane not so not to doe it not to commytte it but to purge it to cleanse it to beare the stypende of it and that waye he was the greate synner of the worlde he bare all the synne of the worlde on his backe he would become detter for it Nowe to sustayne and suffer the doloures of deathe is not to synne but he came into this worlde wyth hys passion to purge our synnes Nowe thys that he suffered in the Gardyne is one of the bitterest 〈◊〉 of all hys passyon 〈◊〉 feare of deathe was the bytterest payne that euer he abode dewe to synne which he neuer dyd but became detter for vs. All thys he suffered for vs thys he dydde to satisfye for oure synnes It is muche lyke as yf I oughte another man twenty thousande poundes and shoulde paye it out of hande or elles goe to the dungeon of Ludgate and when I am goyng to pryson one of my friendes should come and aske whether goeth thys manne And after he hadde heard the matter shoulde saye lette me aunswers for hym I will beecome suretye for hym Yea I wyll paye all for hym Suche a parte played our Sauiour Chryste with vs. If he hadde not suffered thys I for my parte shoulde haue suffered accordyug to the grauitie and quantitie of my synnes damnation For the greater the synne is the greater is the punishement in hell He suffered for you and me in suche a degree as is dewe to all the synnes of the whole worlde It was as yf you woulde ymagine that one man had committed all the synnes sence Adam you may bee sure he shoulde bee punished with the same horrour of deathe in suche a sorte as all men in the worlde shoulde haue suffered Fayne and put case oure Sauiour Christe had committed all the synnes of the worlde all that I for my parte haue done all that you for your part haue done and that any man els hath done yf he had done all thys hymselfe hys agonye that he suffered shoulde haue bene no greater nor greuouser then it was This that he suffred in the gardyne was a 〈◊〉 I say of his passion and one of the bitterest partes of it And this he suffered for our synnes and not for any synnes that he had committed himselfe for all we shoulde haue suf fered euery man according to his own desertes Thys he dydde of hys goodnesse partely to purge and cleanse oure synnes partlye because he woulde taste and feele oure miseries Quo posset 〈◊〉 nobis That he shoulde the rather helpe and relieue vs and partlye he suffered to geue vs example to behaue our selues as he dydde He dyd not suffer to discharge vs cleane from death to kepe vs cleane from it not to taste of it Nay nay you muste not take it so We shall haue the beholdyng of thys vgsome 〈◊〉 euerye one of vs we shall feele it our selues Yet our Sauiour Christe dyd suffer to the entente to sygnifye to vs that deathe is ouercomable We shall in dede ouercome it yf we repente and acknowledge that oure Sauiour Iesu Christe pacifyed with his panges and paynes the wrathe of the
looke vpon and not to regarde so lytell whome they geue their benefyce vnto or whom they admit to cure the foules they haue charge of A notable example Chryste prayed all nighte or he woulde sende them forthe or he woulde put them in this preachig office this moste necessarye office of saluation For he sawe that they had neade of greate zeale to God and to soule healthe that should take vppon them to keepe soules and a boolde courage and spirite that should rebuke the worlde of theyr synne and 〈◊〉 Many will choose nowe suche a Curate for their soules as they may call foole rather then one that shall rebuke their couetise ambition vnmercifulnes vncharitablenes that shal be sober discrite apte to reproue and resist the agayne sayers with the worde of God These bee the properties of euerye good preacher to be a true manne to teache not dreames nor inuencions of of menne but viam dei in veritate the waye of God trulye And not to regard the personage of manne Not to creepe into his bosom to clawe his backe to saye to the wicked he doothe well for fylthye lukers sake Ah these flatterers no greater myschyse in the commune wealthe then these flatterers But who woulde haue discerned this but oure sauiour Iesus Christe He spred them out and knew all their malitious hartes theyr vncharitable hartes theyr dissimulyng heartes and sayde Quid me tentatis hypocritae Hipocrites Hipocrites Hipocrites one in harte a nother in mouthe fayre in pretence but full of mischief and 〈◊〉 harted within He saw what was within Then haue at ye ye Hipocrites they put forth their question Licet censum dare Coesarian non A perilous question to answer to This was the fruite of their counsell and thys was the snare layed for hym what shoulde he doo nowe holde hys peace That had ben a slaunder to hys doctryne They woulde haue sayde loo howe ignoraunt he is in the lawe that hathe no aunswere to thys symple plain question If he affirme bid pay the tribute he shall incurre the hatred of the people seeme to to speake in the fauoure of the Romaynes If he woulde haue denyed it Then had they that they soughte The Herodians were readye to laye handes vpon hym to haue hym to Bocardo to prison with him a traytour that speaketh againste Ceaser away with this sedicious felow O Lorde what perill is it to haue to doo with these Hipocrites Who coulde haue scaped thys snare but Chryste onely whiche is the wisdome of the father and knew all theyr malicyousnes and craftye sleyghtes And as he then by his wysdome ouercame them so now douties he geueth wisdome to all hys to spye oute and beware of 〈◊〉 sutle craftes For suche traynes trappes snares and sutleties as these Pharises layed for Chryste suche haue oure Pharisaicall Papistes layed for Christes preachers But he mer cyfully euer fulfylled hys promise dabo os sapientiam cui non possunt resistere omnes aduersarii vestri I will sayth Chryst geue mouthe and wisdome which all youre aduersaryes shall not be able to resiste They shall not be tounge tyed they haue theyr aunswere yea so wyse that theyr aduersaries shall not be hable to resiste They maye well oppresse it here in thys worlde with pow er but they can not bee hable to ouercome it with argumentes of truthe no all the packe of aduersaryes with all their subteltyes snares and gynnes They may rayle vpon it as in manye places leud felowes doo agaynste Priestes Maryages That Dame hys wyfe hys whore c. But they can not denye it by any scripture but that the mariage of Pryestes is as good and godly as the mariage of any other manne For wedlocke is honourable amonge all menne And the wedded bedde vndetyled And to auoyde fornication let 〈◊〉 man haue his owne wyfe Well let them rayle let them doo what they canne agaynste the truth 〈◊〉 〈◊〉 marke the ende Loke vppon the ende The ende is all aduersaries of the truth must be confounded and come to naughte neyther shall they be able to resist it And thoughe the poore Disciples be troubled vexed and persecused marke the ende The hiest promotion that God can bryng hys vnto in this life is to suffer for his truth And it is the greatest setting foorthe of hys worde it is Goddes seede And one suffering for the truthe turneth more then a thousand Sermons I will tell you an example of thys how God geueth mouthe and wysdome I was once in examination before fiue or sixe 〈◊〉 where I had much turmoyling euery weeke thrise I came to examynations and many snares and 〈◊〉 were 〈◊〉 to get some thyng Now God knoweth I was ignoraunt of the lawe but that God gaue me answer and wisdome what I shoulde speake It was God in dede for else I had neuer escaped them At the last I was brought forthe to be examyned into a chamber hanged with arras wher I was before wonte to be examyned but now at thys tyme the chamber was somewhat altered For where as before there was wonte euer to bee a fyre in the chymney nowe the fyre was taken awaye 〈◊〉 an Arrace hangyng hanged ouer the chymney and the table stode neare the chymneyes ende so that I stode betwene the Table and the chymneyes ende There was amonge these Bishops that examined me one with whom I haue been very famyliar and tooke him for my greate frende an aged man and he satte nexte the table ende Then amonge all other questyons he put foorth one a very subtyll and 〈◊〉 one and suche one in dede as I coulde not thyncke so greate daunger in And when I shoulde make annswer I praye you mayster Latimer sayde he speake oute I am verye thicke of hearynge and here be manye that sytte farre of I maruayled at thys that I was bidden speake oute and began to 〈◊〉 and gaue an eare to the chimney And syr there I hearde a 〈◊〉 walkynge in the chimney behynde the cloth They hadde appoynted one there to wryte al myne aunsweres for they made sure woorke that I shoulde not starte from them there was no startynge from them God was my good Lorde and gaue me aunsweare I coulde nauer 〈◊〉 haue scayed it The question was thys Mayster Latimer doo you not thincke on your conscience that you haue bene suspected of heresye A subtile questyon a verye subtile question There was no holdynge of peace woulde serue To holde my peace hadde beene to graunte my selfe fautye To aunswer it was euerye way full of daunger But God whiche alwaye hathe geuen me aunswer healped me or elsse I coulde neuer haue eskaped it and delyuerd me from theyr handes Manye one haue had the 〈◊〉 gratious deliuerance and beene endued wyth gods wisdom gods spirit which all their aduersaries can not be able to resiste Ostendite mihi 〈◊〉 census Shewe me said he a peny of the tribute 〈◊〉 They
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
their 〈◊〉 〈◊〉 to bring things to their purposes woork they neuer so priuely neuer so couertly Yet at that last day their doings shal be openly reuealed vsque ad sacietatem 〈◊〉 〈◊〉 the Prophet 〈◊〉 that is tyll all the world shall see it to theyr shame and confusyon that are the doers of it As the Phrophete 〈◊〉 saith Sicut confunditur fur qui 〈◊〉 c. Euen as a thefe that is taken with the manner when he 〈◊〉 So shall 〈◊〉 be openlye confounded and theyr euill doinges opened Yea and thoughe it be not knowen in this world yet it shal be kno wen at the last day to their dampnacions In deede God hathe 〈◊〉 hys 〈◊〉 from time to tyme. Nothing is so preuy the which shall not be 〈◊〉 When Cayne had kylled hys brother Abell he thought he had conueied the matter so 〈◊〉 and so closelye that it shoulde neuer haue bene knowen nor haue come to light but first God knewe it well inough and called vnto him sayinge Cayne wher is thy brother Abel tut he thought he could haue begyled God to And therefore he aunswered I can not tell what quod Cain am I set to kepe my brother I cannot tell wher he is But at last he was confounded and his murther brought to lyght And now all the world readeth it in the Bible Iosephes brethren had solde him a waye they tooke hys motely 〈◊〉 and be sprinckled it ouer and ouer wyth bloude they thoughte al was cocke sure they had 〈◊〉 the matter so secretly that they thought al the 〈◊〉 〈◊〉 neuer haue espied it And yet oute it came to theyr greate benefite And nowe it is knowen to vs all as manye as can read the Byble Dauid 〈◊〉 a fayre woman washe her 〈◊〉 Though he 〈◊〉 strayght 〈◊〉 rauished he 〈◊〉 cleane gon by and would 〈◊〉 haue her He sent for her Yea he had gentlemen of hys chamber about hym that went for her by and by and fet her And here I haue an other sute to your highnes When you come to age beware what persons ye haue a boute you For if ye be set on pleasure or dysposed to wantonnesse Ye shall haue ministers 〈◊〉 to be furtherers and instrumentes of it But Dauid by hys wysdome and pollicye thought so to haue cloked the matter that it shoulde 〈◊〉 〈◊〉 bene knowen He sente for for her husbande Urias and shewed hym a 〈◊〉 countenaunce and loked merely on him and sent hym foorth to 〈◊〉 that he myght doo hys pleasure wyth 〈◊〉 afterwarde and he thoughte he had wroughte wonderous 〈◊〉 He thought al the matter cocke sure But the Prophet of God Nathan came and layde hys faulte 〈◊〉 before hys face and who is nowe that knoweth it not 〈◊〉 seruaunt 〈◊〉 a brybing brother he 〈◊〉 coulourably to Naaman the Sirian he fained a tal of his Mayster Elie 〈◊〉 as all brybers wyll do and tolde hym that his Mayster had 〈◊〉 of thys and that and tooke of Naaman certayne things and brybed it a waie to his owne be hoofe secretly and thought that it shoulde neuer haue come oute but Elizeus knewe it well inoughe The seruaunt had hys bribes that he sought yet was he stricken with the 〈◊〉 so openly shamed Thinke on this ye that are brybers when ye go secretly about suche thinges haue thys in your myndes when ye deuise youre secreate fetches and conuciaunce how Elizeus seruaunte was serued and to be openly knowen For Gods prouerbe wyll be true ther is nothing hidden that will not be reuealed He that tooke the syluer basen and 〈◊〉 for abrybe thinketh that it wyl neuer come oute but he maie now know that I knowe it and I knowe it not alone there be mo beside me that knowe it Oh bryber and 〈◊〉 he was neuer a good man that wyll so take brybes Nor I can neuer beleue that he that is a bryber shal be a good Iustice. It wyl neuer bee mery in England tyll wee haue the 〈◊〉 of suche For what needeth brybynge where menne doo theyr thinges vprightly as for men that are offycers and haue a matter of charge in theyr handes But nowe I wyl playe Saint Paule And translate the thing on my selfe I wil become the Kings offycer for a whyle I haue to laye out for the Kinge twentye thousandes poūdes or a great summe whatsoeuer it bee wel when I haue layde it oute and do bring in myne accompte I must geue iii. hūdreth markes to haue my bils 〈◊〉 If I haue done truly 〈◊〉 vprightly what should nede me to geue a peny to haue my qylls 〈◊〉 if I haue done my office truly and do bring in a true accompt 〈◊〉 〈◊〉 should 〈◊〉 〈◊〉 be 〈◊〉 one 〈◊〉 for 〈◊〉 of my 〈◊〉 〈◊〉 nothing in this what nedeth any 〈◊〉 geuyng except the 〈◊〉 be false No man geueth brybes for warrantyng of hys bylles excepte they be false 〈◊〉 Well such practise hath bene in England but beware 〈◊〉 wylout one 〈◊〉 Beware of Gods prouerbe there is nothing hydden that shall not be opened Yea euen in thys world 〈◊〉 ye be not the children of dainpnacion And here now I speake 〈◊〉 you my masters Minters Augmentacioners Receiuers 〈◊〉 and Auditours I make a peticion vnto you I besech you al be good to the King Be good to the King he hath bene good to you therfore be good to hym vea bee good to your owne soules Yeare knowen well inough what ye were afore ye came to 〈◊〉 offices and what landes ye hadde then and what ye haue purchased since and what buyldinges ye make dayly Well I pray you so build that the Kinges workmen maye be payed They make their mone that they cannot get no mony The poore Labourers Gunmakers Poudermen Bowmakers Arrowmakers Smithes Carpenders Souldiers and other craftes 〈◊〉 oute for theyr dutyes They be vnpayed some of them thre or iiii monethes yea some of them halfe a yeare yea and some of them 〈◊〉 vp 〈◊〉 thys tyme. xii monethes for theyr monye and canne not be payed yet They crye oute for theyr monye and as the Prophete sayth Clanior operariorum assendit ad aures meas The cry of the workemanne is come vp to myneeares Oh for Gods 〈◊〉 let the workemen be payd if there be money ynough or els there wyll whole showers of Gods vengeaunce raine downe vpon your heades Therefore ye Mynters and ye Augmentacioners serue the Kynge truly So buylde and purchase that the Kinge maye haue mony to paye his 〈◊〉 It semeth euill fauouredly that ye should haue inough wherewith to build superfluously and the Kinge lacke to paye hys poore laborers Well yet I doubte not but that there be some good offycers But I wyll not sweare for all I haue now preached three Lentes The 〈◊〉 〈◊〉 I preached restitucion restitucion 〈◊〉 som what should he preach of restitucion let him preach of 〈◊〉 sion quod they and let restitucion alone We canne 〈◊〉 make
things Princes cōpanions of theues Few folow Zache in this point Restitution is 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 We 〈◊〉 for 〈◊〉 c 〈◊〉 ges to 〈◊〉 〈◊〉 〈◊〉 for other some we pray to bee deliue red frome them Novve vve come to de sre god to take things from vs. Our good nes stādeth in gods goodnes Why god 〈◊〉 from vs our laste day God hath 〈◊〉 〈◊〉 hour of our death An 〈◊〉 tion to cu rates A man can not shortē his life by well doing VVe suefor a pardon They that 〈◊〉 〈◊〉 ned 〈◊〉 no vvhere The blood of Christ is 〈◊〉 〈◊〉 the sinnes of all the 〈◊〉 Our nature is to cloke sinne Psal. 71. VVho it is that is blessed The vvaye to come to 〈◊〉 〈◊〉 neglected 〈◊〉 commeth by preaching 〈◊〉 142. 〈◊〉 might haue bene saued if 〈◊〉 had saide this 〈◊〉 〈◊〉 a good 〈◊〉 the. Our forgeuing other deserueth not forge 〈◊〉 at Gods hand 〈◊〉 a gainste Christ. Oure do inges are all vnperfect VVe come to 〈◊〉 by Christ. Christe vvold 〈◊〉 no vvordes in vaine The 〈◊〉 beleueth the hystories The true belefe Learne 〈◊〉 〈◊〉 a linely faith The more godly the sooner 〈◊〉 〈◊〉 Heb. 10 Deut. 〈◊〉 1. Ioh. 4. Loue bothe or neither Mat. 18. A naughty saying Christ must satisfye Only Mat 〈◊〉 〈◊〉 tion must first be 〈◊〉 〈◊〉 uen to the 〈◊〉 The absolu tion 〈◊〉 Latymer 〈◊〉 giue The maner of binding Man is not bounde to forgiue ehe impenitent The 〈◊〉 〈◊〉 opinion A remedy for the sin against the holy ghost Someleaue out this petition The cause why god punisheth sepentant sinners Al mankynd must 〈◊〉 pardō The 〈◊〉 of 〈◊〉 mission He that 〈◊〉 to sin loseth his former 〈◊〉 The 〈◊〉 is ancient A similitude Richesse Psal. 〈◊〉 〈◊〉 Honour The deuill is an olde doctor Ignominie Youthe A 〈◊〉 of the 〈◊〉 inuen 〈◊〉 Age The deuils inspiration The cōmo ditie of 〈◊〉 Health Sicknesse The deuill is able to make wea 〈◊〉 of 〈◊〉 thing This petitiō is most nedefull VVe cā not 〈◊〉 without synne A good mornyng prayer It is a blessednes to endure 〈◊〉 〈◊〉 Tentatiōs declare gods 〈◊〉 Iames. 〈◊〉 The roote of mischief Learne against 〈◊〉 〈◊〉 hould 〈◊〉 〈◊〉 temp 〈◊〉 vs for our 〈◊〉 Psal. 25. An history of a bishop 1. Cori. 10 VVe shall neuer lack 〈◊〉 VVhat tentation is Two maner of tentations VVold god this vvere printed in all mennes 〈◊〉 God and the 〈◊〉 doo 〈◊〉 to 〈◊〉 〈◊〉 The deuils power is nothing without gods 〈◊〉 Our 〈◊〉 〈◊〉 〈◊〉 Vse the sword of the spirite The 〈◊〉 〈◊〉 be 〈◊〉 led 〈◊〉 to heape 〈◊〉 thine enemies head He that 〈◊〉 is 〈◊〉 Rom. 〈◊〉 An history of a Londo ner Doctour Colette 〈◊〉 haue 〈◊〉 The zeale of a papist 〈◊〉 ble 〈◊〉 are not much temp ted The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 6. Prouer 30 The roote of all euill An example To liue 〈◊〉 〈◊〉 is dangerous The lordes praier is gods store-house Note this reason and be not 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 vse to ende the 〈◊〉 praier so Math. 3. Kinges are but gods 〈◊〉 Prouer. 8. The sacri 〈◊〉 of the 〈◊〉 〈◊〉 15 VVe may say this praier by 〈◊〉 Math. 22. 〈◊〉 14. Tvvo parables mea ning al one thing Seuen 〈◊〉 ges to be 〈◊〉 in this para 〈◊〉 Thinges to be asked at gods hand VVho vvas this mariage maker Only the sonne became man God is cal led a 〈◊〉 but is not so Christ is the bridegroome The church is the 〈◊〉 The mari age hath la sted euer sence the world begā The bridegroome himselfe vvas the best dish of the feast The history of Astiages and Harpa gus An eusample of cruel 〈◊〉 An 〈◊〉 of a 〈◊〉 〈◊〉 A signe of gods loue towardes man 〈◊〉 〈◊〉 dye and 〈◊〉 is ea 〈◊〉 and 〈◊〉 ken 〈◊〉 The 〈◊〉 all eating of Christ 〈◊〉 the right ea 〈◊〉 The 〈◊〉 〈◊〉 is not 〈◊〉 ded VVhy the 〈◊〉 sup per was or deined 〈◊〉 be both 〈◊〉 and forgetfull For a 〈◊〉 〈◊〉 a pece we should haue communicants 〈◊〉 The cause why wee 〈◊〉 no mynde to com to the cōmunion Men come to the communion of custome Iohn 6. VVho so ea teth 〈◊〉 sles fleshe shall 〈◊〉 〈◊〉 Death hath 〈◊〉 his 〈◊〉 The 〈◊〉 of dishes that are 〈◊〉 this supper Rom 8. The cōmodities that 〈◊〉 ne ot cō 〈◊〉 〈◊〉 〈◊〉 Math 8 〈◊〉 generall prodamati on Nothing is so 〈◊〉 as 〈◊〉 There is a sin 〈◊〉 〈◊〉 holy ghoste VVe can not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the holy ghost Christe 〈◊〉 the heartes of the phariseis Christs pro mises are generall Math. 11. Christ calleth all 〈◊〉 go him To conty 〈◊〉 in syn to the ende is to synne against the holy ghost 〈◊〉 me at 〈◊〉 haue 〈◊〉 sauce He that wil 〈◊〉 to 〈◊〉 must bee 〈◊〉 VVe must 〈◊〉 〈◊〉 selues VVe must leaue the reuenge to god The crosse 〈◊〉 vs 〈◊〉 〈◊〉 The 〈◊〉 that men lay vpon themselues is 〈◊〉 Christes 〈◊〉 〈◊〉 us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods hād is 〈◊〉 Thecause 〈◊〉 Christ laieth 〈◊〉 〈◊〉 those that be his The 〈◊〉 vvicked the more lucky tis be tertaha 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 Dauid sauce to his meate The 〈◊〉 〈◊〉 stil to make 〈◊〉 for vs. To consider this is comfortable The 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 This mariage vvas made in pa radise Abraham vvas biddē to this ma riage Iohn Baptist pointed to this meat with his 〈◊〉 Math. xi The 〈◊〉 that they haue which be the callers of 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 les 〈◊〉 The excu ses that such vse to make as are loth to leaue their 〈◊〉 〈◊〉 hede ye vnder this aright Husbandry must not hold 〈◊〉 from god Themaried man saith he can not come The revvarde of them that refuse to come Saint Paules 〈◊〉 on The com 〈◊〉 of the 〈◊〉 〈◊〉 of prea ching 〈◊〉 3. The vvorld 〈◊〉 vvord of god to bee foolishnes Dauid 〈◊〉 〈◊〉 not his 〈◊〉 vvittes The right vse of the holy daies Holydaies 〈◊〉 All mis 〈◊〉 begin 〈◊〉 on the holy 〈◊〉 Nume 15. God vvil pu 〈◊〉 one day Hie. 17. Plagues 〈◊〉 〈◊〉 such as 〈◊〉 〈◊〉 The saboth day is gods plowing day 〈◊〉 〈◊〉 〈◊〉 ser. mōs vvher in is contei ned the summe of a christians life 〈◊〉 prela tes be not 〈◊〉 than 〈◊〉 Christ teacheth men to 〈◊〉 on 〈◊〉 mage VVe must not lightly regarde 〈◊〉 doctrine A pilgremage of 〈◊〉 dayes 〈◊〉 or 〈◊〉 miles To saye that po 〈◊〉 is a blessednes is a paradox The king dome of heauen ta ken for the office of preaching The pore be 〈◊〉 〈◊〉 to heare the worde of God It is met 〈◊〉 that men be so desirous to be rich A good similitude and mere to be mar ked Marke this you riche men The ende vvhy 〈◊〉 is ge uen to me There be theues that get their good des 〈◊〉 what sort of poore be blessed How pouerty is a blelsing and how not Hovv rich men are 〈◊〉 The 〈◊〉 dais 〈◊〉 or