poore man was a papiste still It 〈◊〉 on a tyme when the riche manne talked of the gospell sittyng at hys table where he reproued popery and suche kynde of thinges the poore man beyng then presente toke a greate displeasure againste the richeman in so muche that he woulde come no 〈◊〉 to his house he woulde borow no money of him as he was wonte to do before tymes yea and conceiued suche hatered and malice against him that he went and accused hym before the bishops Now the rych man not knowyng any such displesure offred many times to talke with him to set him at 〈◊〉 it woulde not bee the poore man had suche 〈◊〉 stomacke that he woulde not vouchesafe to speake with hym yf he mette the ryche man in the streete he woulde 〈◊〉 out of his waye One tyme it happened that he mette him so in a narrowe streete that he coulde not auoyde but come 〈◊〉 him yet for all that thys poore 〈◊〉 had suche a stomacke againste the ryche man I saye that he was mynded to goe forwarde and not to speake wyth hym The ryche man perceiuyng that catcheth hym by the hande and asked hym faying Neighbour what is come into your hearte to take suche displeasure wyth me what haue I done agaynste you tell me and I will bee redye at all tymes to make you amendes Final ye he spake so gentelye so charitablye so louynglye and friendlye that it wroughte so in the poore mannes hearte that by and by he fell downe vppon hys knees and asked hym forgeuenes the ryche man forgaue him and so toke him agayn to his fauour they loued as well as euer they did afore Many one would haue said set him in the 〈◊〉 lette hym haue bread of affliction and water of tribulation but this man did not so And here you see an ensample of the practise of gods word in such sorte that poore man bearyng greate hatered and malice agaynst the ryche man was brought thorough the 〈◊〉 and 〈◊〉 of the ryche man from his errour and wickednes to the knowledge of goddes worde I would you would consider this ensample well and 〈◊〉 it Leade vs not into temptation Certain it is that 〈◊〉 sinners haue but small temptations for the deuill 〈◊〉 them alone because they be his already he hath them in bondage they be his slaues But whan there is any good man abrode that intendeth to leaue 〈◊〉 wickednes and abhorreth the same that mā shal be tempted the 〈◊〉 goeth aboute to vse all 〈◊〉 to destroye that man and to lette hym of his forwardnes Therefore all those which haue suche temptations resorte hither for ayde and helpe and withstande betymes for I tell thee yf thou withstandest and fightest agaynst hym betymes certaynely thou shalt fynde him most 〈◊〉 but yf thou suffrest hym to enter into thy hearte and hast a delyte in his motions Tunc actum est then thou art vndoone then he hath 〈◊〉 the victory ouer the. And here it is to bee noted that the deuyll hath no further power than GOD wyll allowe hym the deuyll can goe no 〈◊〉 then god 〈◊〉 hym to doe which thing shall strengthen oure 〈◊〉 in so muche that we shal bee sure to ouercome hym 〈◊〉 Paule that excellent instrument of GOD sayeth 〈◊〉 volunt ditescere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that go about to get 〈◊〉 they shall fall in many teptations 〈◊〉 which words S. Paule doeth teach vs to beware For when we go about to set our myndes vpon 〈◊〉 world vpon ryches then the deuill wyll haue a 〈◊〉 at vs. 〈◊〉 〈◊〉 lette vs not lette oure 〈◊〉 vppon the 〈◊〉 of this worlde but rather lette vs labour for oure 〈◊〉 and 〈◊〉 lette vs vse prayer then we may be certayne of our 〈◊〉 Though we haue not riches yet a man may liue without great ryches Habentes victum vestitum c. Whan we haue meate and drynke and clothing let vs be content let vs not gape for riches for I tell you it is a daungerous thyng to haue riches and they that haue riches must make a great accompt for them yea and the most part of the rich mē vse their riches so naughtely and so wickedly that they shall not be able to make an acompt for them And so you may perceiue how the deuill vseth the good creatures of god to 〈◊〉 own 〈◊〉 for riches are good creatures of god but you see daily how men abuse them how they set their heartes vpon them forgetting god and their own saluation Therfore as I said before let not this affectō take place in your hartes to be ryche labour for thy lyuing and praye to god then he wil send thee thinges necessary though he sende not great riches yet thou must be cōtent withall for it is better to haue a sufficient lyuing then to haue great riches Therfore Salomon that wise king desired of god that he would send him neyther to much nor to little not to much least he shuld fall into proudenesse and so despise God Not to litle leaste he should fall to stealyng and so 〈◊〉 the law of God Sed libera nos à malo But delyuer vs frome euyll This euyll the writers take it for the diuel for the deuili is the instrument of all yl lyke as god is the fountain of al goodnes so the deuill is the originall roote of all wickednes 〈◊〉 when we say Delyuer vs from 〈◊〉 we desire God that he wyll delyuer vs from the deuill and all hys craftes suttelties and inuentions where wyth he intendeth to hurte vs. And we of our owne selues know not what might let or stop vs from euerlastyng lyfe therefore we desyre hym that he will 〈◊〉 vs from all yll that is to saye that he will sende vs nothing that mighte bee a lette or impediment vnto vs or keepe vs from euerlastyng felicitye As for an 〈◊〉 There bee many whiche whan they bee 〈◊〉 they 〈◊〉 of GOD to haue theyr healthe for they thinke yf they mighte haue their healthe they woulde doe muche good they woulde lyue godlye and 〈◊〉 Now god sendeth them their helth but they by and by forget all their promises made vnto god before and 〈◊〉 vnto al wickednes and horrible 〈◊〉 So that it had ben a thousand times better for them to haue 〈◊〉 sicke 〈◊〉 then to haue their health For whanne 〈◊〉 were in sicknes and 〈◊〉 they called vppon god they feared him but now they care not for him they 〈◊〉 and mocke him Now therfore least any such thing 〈◊〉 happen vnto vs we desyre him to delyuer vs 〈◊〉 euill that is to say to sende vs such thinges which may be a furtherance vnto vs to eternall felicitie and 〈◊〉 awaye such thinges which might leade vs from the same There be some which thinke it is a gay thing to auoide pouerty to be in wealth and to liue pleasauntly 〈◊〉 some tymes we se that such an
of Mathew where oure Sauiour castyng hym oute of a manne seyng that he coulde doo no more harme he desyred Christ to geue hym leaue to goe into the swyne and so he caste theim all into the sea Where it appeareth that the deuyll studieth and seekethe all maner of wayes to hurte vs eyther in soule or 〈◊〉 〈◊〉 bodye But for all that lette vs not despaire but rather lyfte vp our heartes vnto GOD desyryng his 〈◊〉 and comforte and no doubte whan we dooe so he wyll healpe he wyll eyther take awaye the calamities or els mitigate them or at the leaste wyse sende pacience into oure heartes that we maye beare it wyllyngly Nowe you know at a great feast whan there is made a delicate dyner and the gueste fare well at the end of the diner they haue 〈◊〉 certain 〈◊〉 custardes swete delicate things so 〈◊〉 we come to this diner to this weddyng and feede vpon Christ and take his sauses which he hath prepared for vs at the ende commeth the sweete meate what is that Mary remission of synnes and euerlastyng lyfe suche ioy that no tonge can expresse nor heart can thynke whiche God hath prepared for all them that come to this diner and fede vppon his sonne and 〈◊〉 of his sauses And this is the end of this banket This banket or mariage diner was made at the very beginnyng of the world God made this mariage in paradise called the hole worlde vnto it saying Semen multeris conteret caput 〈◊〉 The seede of the woman shal vanquishe the head of the serpent this was the first callyng And this calling stode vnto the faithful in as good stede as it doth vnto vs which haue a more 〈◊〉 callyng Afterwarde almightie God called agayn with these wordes speakyng to Abraham Ego ero Deus tuus seminis tui post te I will be thy God and thy seedes of thee Nowe what is it to be our God Mary to be our defender our comforter our delyuerer and helper who was Abrahams sede Mary Christ the sonne of God he was Abrahams seede in hym and thorough hym all the worlde shall be blessed all that beleue in hym al that come to this dyner and fede vpon hym After that all the prophetes their onely intent was to call the people to this weddyng Nowe after the tyme was expired which God had apointed he said Venite parata sunt omnia Come all thinges are ready But who are these callers The first was Iohn Baptiste whyche not onely called with his mouthe but also shewed with his fynger that meate whyche GOD had prepared for the whole worlde He sayth Ecce agnus Dei qui tollit peccata mundi Lo the Lambe of GOD that taketh away the synnes of the world Item Christ hym selfe called sayinge Venite ad me omnes qui laboratis Comme to me all ye that trauayle and laboure and I wyll refresshe you Lykewise the Apostles cryed and called all the whole worlde as it is written Exiuit sonus eotum per vniuersam terram Theyr sounde is gone thorough out all the worlde But I praye you what thankes hadde they far theyr callynge for theyr labour Mary this Iohn Baptiste was headed Christe was 〈◊〉 the Apostles were killed this was their rewarde for their labours So all the preachers shall looke for none other rewarde for no 〈◊〉 they must be suffrers they must taste of these sauses their office is Arguere mundum de peccato to rebuke the world of synne whiche no doubte is a thankles occupation 〈◊〉 audiant montes 〈◊〉 domini That the high hilles that is greate 〈◊〉 and lordes may heare the iudgementes of the Lorde they muste spare no bodye they must rebuke high and low whan they doo amisse they must stryke 〈◊〉 with the swoorde of Goddes woorde which no doubte is a thanklesse ocupation yet it muste be doone for GOD will haue it so There be many men which be not so cruell as to persecute or to kyl the preachers of Gods worde but whan they be called to 〈◊〉 vpon Christ to come to this banket to leaue their wicked liuings than they begin to make their excuses as it appeered here in this gospell Where the 〈◊〉 sayd I haue bought a 〈◊〉 and I must nedes go and see it I praye thee haue me excused An other sayd I haue bought fiue yoke of 〈◊〉 and I goe to proue theym I pray thee haue me excused The thirde sayde I haue maried a wyfe and therfore I can not comme and these were their excuses You muste take hede that you mystake not this text for after the 〈◊〉 letter it semeth as though no husbandman no byer or seller nor maryed man shall enter into the kyngdom of God Therfore ye muste take heede that ye vnderstande it aright For to be a husbandmanne to 〈◊〉 a byer or seller to bee a maryed manne is a good thynge and allowed of GOD but the abuse of suche thynges is reproued husbandmanne and maryed man euery one in his callynge maye vse and doo the woorkes of his callynge the husbande manne may goe to ploughe they maye bye and sell. Item menne may marye but they may not sette theyr heartes vpon it The husbandman maye not so applye his husbandrye to sette asyde the hearynge of the woorde of GOD for whanne he doothe so he synneth damnably for he more regardeth his 〈◊〉 than GOD and his woorde He hathe all luste and 〈◊〉 in his husbandrye whyche pleasure is 〈◊〉 As there be many husbandmē which wil not come to 〈◊〉 they make their excuses that they haue other 〈◊〉 but this excusyng 〈◊〉 naught for cōmonly they go about wicked matters and yet they wold excuse them self to make them selfes 〈◊〉 or at the least way they 〈◊〉 〈◊〉 their 〈◊〉 Which thing it self is a great wickednes to do wickedly than 〈◊〉 that same wickednesse to neglect and despise Gods word thā to excuse such doings like as these men do here in this gospell The husbandman saith I haue bought a ferme 〈◊〉 haue me excused thother saith I haue bought fiue yoake of 〈◊〉 I pray the 〈◊〉 me excused Now whā he cometh to the maried man that same felow saith not haue me excused as the other say but he onely saith I cannot come Where it is to be noted that the affections of 〈◊〉 lustes concupiscence are the strongest aboue all the other for there be some men whyche set al their heartes vpon voluptuousnes they regard nothing els neyther God nor his word And therfore this maried man saith I can not come because his affections are more 〈◊〉 and more vehement thā the other mens were but what shall bee 〈◊〉 rewarde whyche refuse to come The housefather sayth I say vnto you that none of those men whiche were bydden shall tast of my supper With these wordes Christ our sauior teacheth vs that all those that loue better
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
sake hath bestowed his onely natural sonne vnto the death to the ende that we should be made thorough him his chosen children Now therfore all that 〈◊〉 in Christ and trust thorow his passion to be saued all they are the childrē of god And god loueth them more than any naturall father loueth his childe For the loue of God 〈◊〉 vs is more ernest and more 〈◊〉 towards vs than is the fatherly loue towardes his natural childe which thyng shall comfort vs in all our distresse in what perill or danger soeuer we be we shall beleue that god is our father And therfore we shall come vnto him in the name of Christ his naturall sonne our 〈◊〉 therfore we 〈◊〉 not to despaire in any maner of thinges but rather what soeuer we haue in hand let vs run to him which beareth such a fatherly affection towardes vs more a great dele than our naturall fathers and mothers can 〈◊〉 As for oure carnall or temporall fathers and mothers sometymes they be vnnaturall so that they will not healpe their children in their distresse sometimes agayne they wold fayne helpe but they ar not able to helpe them But our heuenly Father he is louyng and kynde towurdes vs so that he will helpe And then agayn he is mightie he is almighty he can and may helpe so that there lacketh neither good will in hym neither power Therfore let vs not dispeyre but rather come vnto hym in all tribulation and no doubt we shal be eased by him For certaine it is that the almyghtye God hath greater affection towards vs than our naturall fathers and mothers can haue And this appeareth by that that he hath geuen his natural sonne the highest treasure that euer he had in 〈◊〉 or in earth for vs euen vnto the deathe in his bytter passion Further in the prophets euery where he setteth out his great loue which he hath towards vs saying Nunquid potest 〈◊〉 〈◊〉 c. Can a woman forgette her owne child which 〈◊〉 hath born into this world yea and though she doo forget the same yet wyll not I forget the. It is a rare thyng whan the deuill so muche preuatleth in parentes that a mother shold neglect or forget her own child yet saith God though it were so that she woulde forget her child yet wil not I forget thee whā thou beleuest in my 〈◊〉 Christ. For the 〈◊〉 can not preuaile agaynst me though he preuail against womē so that somtimes they forget their own children or kil thē yet shal he not preuaile against me for I am 〈◊〉 than he is Further his loue which he be a reth towards vs is expressed in yt. 7. cap. of Mat. wher Christ saith Is there any man amongst you which if his sonne ask bread wil he offer him a stone or if he asketh 〈◊〉 wil be offer him a serpent If ye than beyng euil can geue your children good gifts how much more shal your father which is in heuen geue good things if ye aske them of him As who say though you be euyll yet whan your children wold haue any thing that might hurt thē yet you beyng fathers mothers do gene them good things which shal not hurt them Nowe sayth he seyng ye whose nature is yll corrupt and poisoned with wickednes for ther is no saint in heuen neither S. Peter or Paul but whan they were here their nature was corrupt and geuen to wickednesse and so they myght be called yl can giue good gifts vnto your children how much more wyll God which is the fountaine of all goodnes geue you good thynges whan ye desire them of hym Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue and that he is redy to giue vnto euery one that commeth to him for helpe yea the verye holy ghoste 〈◊〉 wyll geue vs whan we wyll desyre it Now to the matter This Iairus is a good and louyng father towards his child be cometh desireth help of Christ that his daughter may be heled A conetous mā wold haue passed on he wold not haue takē so much pain as to com to Christ desire his help Therfore by this 〈◊〉 we may lern to haue a good faith towards god a right natural loue towards our children But it is a cōfortable thing to consider this fatherly affection of god towardes va if we wold wel cōsider that same it wold stirr vp a childly loue in our harts towards him so that we wold be content to be ordered by 〈◊〉 ruled acording to his pleasure like as a good godly child is cōtent to be ruled by his father mother wil in no wife do against them so we shold be obedset vnto god like as that child is vnto his parēts But ye wil say I pray you tell vs what is the wil of 〈◊〉 Answere The general will of God is expressed in the 〈◊〉 commaundementes there we shall fynde what we shall doe and what we shall leaue vndone But there is a speciall wyll of god whiche is euery mans callyng for it is the will pleasure of god that euery one shall do accordyng vnto his cal ling wherunto god hath appointed hym as the magistrates theyr callyng is to 〈◊〉 that all thynges be well that Iustice be 〈◊〉 that the wycked be punished and the good be re warded Item that the good and godlye lawes be mayntayned and executed and most specially that the word of god be taught that the people be not ignoruant in that and thys is the will of god when the magistrates do so when they endeuor themselues that gods honor and glory be set abroade and wyckednes bee abolished then they do accordyng vnto theyr callyng So likewise the callyng of the subiectes is to bee obediente vnto the magistrates not to rebell agaynste them for when they do they striue against GOD himselfe and shal bee punished of him Item the maried man oughte to doe his duetye towardes his wyfe that is the wyll of GOD to loue his wyfe to prouyde for her c. Lykewise the woman 〈◊〉 to doe her duetye towardes her husbande in obeying hym in all thynges that be not against god For she may not obey her 〈◊〉 in wicked thin ges which be against god but els there is no exception but obey she must For so it is writē so saith god vnto her In sorow shalte thou bring 〈◊〉 thy children and thy 〈◊〉 shall pertayne vnto thy husband and he shall haue the rule of the Now when the woman doth so then she doth accordyng vnto her callyng Further maisters ought to do theyr dueties towards their seruauntes and householde to instruct them in gods word to let them haue theyr meate and drynke Lykewise seruantes oughte to obey theyr maisters with al hūblenes to serue them vprightlye and diligentlye accordyng as god willeth them to do Now this is the special wyll of god namely that
man did not God appoint him euē in king Kenries dayes to be a singular instrument to set forth hys truth by his preachyng to open the eyes of such as were deluded by the subtyll and deccatfull craftes of the popish presates How many fold wayes was he troubled toste and tormoyled from poste to piller by the popish by shops Whose handes he could not haue escaped if God had not moued the kinges maiesties hart that then was to assist hym By whose absolute power diucrse times he was deliuered from the cruell Lyons And although it did please God in proces of tyme to suffer the kyngs 〈◊〉 to be deluded and circumuented by the subtyl 〈◊〉 sions of those popish by shops to establish by lawe syxs vngodly articles Yet thys faythfull seruaunt of Chryste woulde rather put hys owne lyfe in daunger then forsake or depart from that the which afore most faithfully he had taught out of Gods worde Wherfore he was contented ra ther to be cast into the Tower and there to loke dayly for death then to be found a wauering reede or to deceane hys Prynce For they sayd he that doo allow any thyng disagreing from Gods word in respecte to fulfill the appetites of Princes ar betraiers murtherers of their princes because they prouoke the wrathe of God to destroy suche princes these slatterers become gilty of the blood of their princes and are the chiefs causes of their destructions Wherefore this faythfull man or god knowing his prince to be deluded by the false priests and bemge assureb the thinges that were allowed to be contrary to gods word was redy thus to aduenture his lyfe at the which time god mercifully deliuered him to the great comfort of al godly harts and singuler cōmodity of his church Now whē he was thus deliuered did he giue himself vp to that pleasures of the world to delicatenes or idlenes No assuredly but euen then most of al he began to set fourth his plough to till the ground of the lord and to 〈◊〉 the good corne of gods word behauing him self as a faythful messenger of god being afrayed of no man telling all degrees theire dueties faithfully and truely without respect of persons or any kind of flattery In the whiche his paynefull trauels he continued al kinge Edwardes time preaching for the most part euery sondaye twoo sermons to the great shame confusion and 〈◊〉 of a great number of our fatbellied vnpreaching prelats For he beinge a sore brused man and aboue three score 7 yeres of age took notwithstanding at these paines in preching and besides this euery morning ordinarily winter and sommer aboute two of the clock in the morning he was at his booke most diligētly And besides this how carefull he was for the preseruation of the churche of God and for the good successe of the gospel they can bcare record which at that time were in autoritye whome continually by his letters he admonished of their 〈◊〉 and assisted with his godly counsel But when the time approched 〈◊〉 which god had appoynted for the punishmēt of the carnal gospcllers hipocrited which most wickedly abused the same how faythfully he did 〈◊〉 both prinatly and open ly al kinds of men they that wer then about him can beare record But one thing amongest others is principally to be noted that god not onelye gaue vnto him his sprit most plentiously and comfortably to preach hys word vnto his 〈◊〉 but also by the same spirite he did most 〈◊〉 prophecy of al those kindes of plages which in very dede afterwards en sued so playnly I say as thoughe he had seene them before hys eyes so that if England euer had a Prophet he was one 〈◊〉 amongst other things he euer affirmed that the preaching of the gospel would cost hym his life to that which thing he did most cherefully arme prepare him self being certenly perswaded that Winchest was kept in the tower for the same purpose Therefore not long after Quene Mary was proclamed a pursiuant was sent down into the country for to call hym vp Of whose cōming when he was made ware about six howers before by a faythful man of god Ioha Carelesse a mā worthy of euerlasting memory he pre pared himself towards hys iorney before the sayd pursiuant came to his house At that which thing whē the pursiuāt marueled seing him so prepa red towards his iorney he sayd vnto him my frend you be a welcō mes senger to me and be it known vnto you to the whole world that I go as willingly to Lōdon at this presēt being called by my prince to render a reckning of my doctrin as euer I was to any place in the world and I do not dout but that god as he hath made me worthy to preach hys word before two excellēt princes so he wil able me to witnesse the same vnto the third eyther to her comfort or discomforte eternally c. At the which tune the pursiuant when he had deliuered hys letters departed 〈◊〉 that he had commaundeniēt not to tary for him by whose sodē departure it was manifest that they would not haue had him to appere but rather to haue fled out of the realm They knew that his cōstantnes should cōfound them in their popery and confirm the godly in the truth As concerning the maner and forme how he was interteyned when he came before the counsell how stoutly he did behaue himselfe in Christes cause and was content to beare most paciently all the mocks and tan̄tes geuen him by the scornful and pestilent papists also howe pacientlye he tooke his imprisonment and how boldly and willingly he in the end aduentured his life in the defence of the glorious gospel of Iesus Christe because theise thinges be at large described in the booke of the martyrs by that most godly lerned and excellent instrument of God master Iohn Fox I wil not spend the time now to reherse the same sauing one thing the which I would wishe all godly bishops and faythfull preachers to note the which is this that he being in prison comfortles and destitute of all worldly help most of al did reioyce in this that god had geuen him grace to aply his office of preching assisted him without fear or flattry to tel vnto the wicked theyr faultes admonish thē of their wickednes neyther alowing nor consenting to any thing that might be preiudicial or hurtfull vnto the gospell of Christe although the refusall thereof did cast him in daunger of his life God graunt that al those that be in that of fice may folow his footesteppes and that the reste that eyther refuse to take payns or are giuen to flatter may be turned out and be set to the cart or plough and others put into their romes that be willing diligent and hable to do their dewties The other thinge that I would haue no ted is his 〈◊〉 and diligence in prayer wherin oftentimes
is that he whyche commeth once to Christ and hath receiued the holy 〈◊〉 and after that synneth agayne he shall neuer come to Chryste agayne his synne s shall neuer bee forgeuen hym whiche opinion is moste erronious and wycked yea and cleane agaynste Scripture For yf it should be so there should no body be saued for there is no man but he synneth daylye I told you howe you shoulde vnderstande those two places of Scripture which seeme to bee verye harde Non est 〈◊〉 c. As concerning the sin against the holy ghost we cānot iudge aforehād but after I know now that Iudashad sinned against the holy ghost also Nero Pharao one Frāciscus Spera which mā had 〈◊〉 popery done very boldly in gods quarel at the length he was complained of the holy ghost moued him in his hart to stick vnto it 〈◊〉 to forsake gods word he contrary to that admonition of the holy ghost denied the word of god so finally died in desperation him I may pronoūce to haue sinned that sin against that holy ghost But I wil shew you a remedy for that sin agaist that holy ghost Ask re 〈◊〉 of sin in that name of Christ thē I ascertain you that you sin not against the holy gost For gratia 〈◊〉 supra pecca tū that mercy of god sar excedeth our sins I haue heard tel of som which whā they said this petitiō they perceiued that they asked of god forgeuenes like as they thēselues forgeue their neigh bors again perceiuing themselues so vnapt to forgiue their neighbors fautes came to that point that they would not say this praier at al but toke our ladies psalter in hand and such foolries thinking they mighte than doe vnto their neighboar a soule turne with a better conscience than if they shoulde saye this patition for here they wishe themselues the vengeaunce of god vpon their heades if they beare grudge in their hearts and say this petition But if we wil be right christians let vs set asyde all hatered and malice let vs liue godly and forgeue our enemy so that we may from the bottom of our heart say Our father which art in heauen forgiue vs our trespasses c There be som when thei say Forgeue vs our trespasses they think that god wil forgeue culpā only sed nō poenā giltines not that pain therfore they beleue they shal go into purgatory ther to be clensed frō their sinnes which thing is not so they be lyers which teach such doctrine For god forgiueth vs both that pain the giltines of sinnes Like as it appered in Da uid whē he repēted Nathā said vnto him abstulit dn̄s iniqui tatē tuā that lord saith he hath takē away thy wickednes But they wil say god toke away the giltines of his sins but not that pain for he punished him afterward Sir that must vnderstand that god punished him but not to that end that he shold make satis factiō amēds for his sins but for a warning god wold geue him a Caue therefore he punished him So likewise whosoeuer is a repentāt sinner as Dauid was beleueth in Christ he is cleane à poena a culpa both from the payne and giltines of his sinnes yet god punisheth synnes to make vs to remember and to beware of synnes Now to make an ende you haue hearde 〈◊〉 needeful it is for vs to crye vnto god for forgiuenes of our sinnes where you haue heard wherein forgeuenes of our synnes standeth namely in Christ the sonne of the lyuing god Agayne I told you how you should come to Christ namely by faith faithe commeth thorough hearyng the worde of god Remember then this additiō As we forgiue them that trespas against vs which is a sure token wherby we may know whether we haue the true faith in Christ or no. And here you learne that it is a good thyng to haue an enemy for we maye vse him to our great commodity thorough him or by him we may proue our selues whether we haue the true faith or no. Now I shall desire you yet agayne to praye vnto almightye god that he will sende suche water wherby the fruites of the fielde may increase for we thynke we haue neede of rain Let vs therfore call vpon him which knoweth what is beste for vs. Therfore say with me the lordes praier as he himselfe hath taught vs. Our father which c. The vii sermon vpon the Lordes praier made by the righte reuerend Father in God M. Doctour Latyiner ET ne nos inducas in tentationē sed li bera nos à malo In the petition afore where we say Forgiue vs our trespasses there we fetche remedies for sinnes paste for we muste needes haue forgeuenes we can not remedy the matter of oure selues our synnes muste be remedied by pardon by remission other rightuousnes we haue not but forgeuyng of our vnrightuousnes our goodnes standeth in forgeuing of our ylnes All mankynd must crye Pardon and acknowledge themselues to be sinners except our sauiour which was cleane withoute spot of sinne Therfore whā we feele our sinnes we must with a penitēt heart resort hither say Our father which art in 〈◊〉 forgiue vs our trespasses as we forgeue them that trespas against vs. Mark wel this addition as we forgeue them that tres passe for our sauiour putteth that same vnto it not to that end that we shoulde merite anye thing by it but rather to proue our 〈◊〉 Whether we be of the faithfull flocke of god or no. For the righte faith abideth not in that man that is disposed 〈◊〉 to sin to hate his 〈◊〉 〈◊〉 or to do other maner of sinnes For whosoeuer purposely sinneth contra conscien tiam against his cōscience he hath lost that holy ghost the 〈◊〉 siō of sinnes finally Christ himself But whā we ar falle so we must fetche them again at goos hand by this praier whiche is a storehouse here we shal fynd remission of our sinnes And though we be risen neuer so well yet when we fall again when we 〈◊〉 again what remedy than What 〈◊〉 leth it me to be risen once and fall by by into the self same sinne againe which is a renouation of the other sinnes For whosoeuer hath done wickedly an act against god afterward is sory for it crieth god mercy so cōmeth to forgeuenes of the same sinne but by by willingly wittingly doth the self same sin again he renouateth by so doyng al those sin nes which before times were forgiuen him Which thing apeareth by the lord that toke rekening of his seruants where he found one which ought him a great summe of money the lord 〈◊〉 him and remitted him al the dets Now that same man afterward shewed himself vnthankfull wicked therfore the lord called him and caste him into prison there to lye till he had
paied the vttermost far thing not withstanding that he had forgeuen him afore c. So we see that the 〈◊〉 of the former sinnes turne agayne whan we do the same synnes again Seing then that it is so daungerous a thing to fall into sinne againe than we had nede to haue some remedy some helpe that we might auoide sinne and not fall therto again Therfore here foloweth this petition Leade vs not into temptation Here we haue a remedye here we desyre god that he will preserue vs from falling into sinne Our sauior that 〈◊〉 scholemaster knew wherof we had nede therfore he teacheth vs to beg a preseruation of god that we fall not Leade vs not it that is to say lord god leade vs not 〈◊〉 trial for we shal 〈◊〉 be ouercome but preserue vs suffer vs not to sinne again let vs not fal help vs that sinne get not the victory ouer vs. And this is a necessary praier for what is it that we ran do Nothing at all but sin therfore we haue nede to praye vnto god that he wil preserue and kepe vs in the right way for our enemye the deuill is an vnquiet spirit euer lying in the way seking occasion how to bring vs to vngodlines Therfore it appereth how much we haue nede of the help of 〈◊〉 for the deuil is an old enemie a felow of great antiquity he hath indured this fiue thousand and 52. yeres in which space he hath learned al artes cunningcs he is a great practiser there is no suttelty but he knoweth the same Like as an ar tificer that is cunning expert in his craft knoweth how to go to worke how to do his busines the rediest way so the de uyll knoweth all waies how to tempt vs to geue vs an ouerthrow in so much that we can beginne nor do nothing but he is at our heeles and worketh some mischief whether we be in prosperity or aduersitie whether we be in helth or sicknes life or death he knoweth how to vse the same to hys purpose As for an ensaumple Whan aman is riche and of great substance he by by setteth vpon him with his crafts intending to bring him to mischief And so he moueth him to despise and contemne god to make his riches his god Yea he can put suche pride into the ryche mans hearte that he thinketh himselfe able to bryng all things to passe and so beginneth to oppresse his neighbor with his riches But god by his ho ly word warneth vs armeth vs against such crafts suttel ties of that deuil saying Diuitiae si affluāt 〈◊〉 cor apponere If riches come vpō you set not your hearts vpō thē He com maūdeth vs not to cast thē away but not to set our herts vpō thē as wicked men do For to be rich 〈◊〉 a gift of god if riches be rightly vsed but that deuil is so wliy he 〈◊〉 vp 〈◊〉 hearts to abuse thē Again whā a mā falleth into pouerty so that he lacketh thīgs necessary to that 〈◊〉 of this bodily life loe that deuil is euē redy at hād to take 〈◊〉 by that 〈◊〉 to bring him to mischief For he 〈◊〉 〈◊〉 stirre vp the heart of that 〈◊〉 that is in pouerty not to labor calling vpō god but rather to stealyng robbyng notwithstanding that God forbiddeth such sinnes in his lawes or els at the least he will bring him to vse deceyte and 〈◊〉 with his neighbor 〈◊〉 that way to bring him to euerlastyng destruction Further whan a man is in honor and dignity and in great estimatiō this serpent slepeth not but is redy to geue him an ouerthrow For though honor be good vnto thē whiche come laufully by it though it be a gift of god yet the deuyll wyll moue that that mans heart which hath honour to abuse his honor for he will make him lofty and high mynded and fyll his hearte full of ambitions so that he shall haue a desyre euer to come higher and higher and all those whiche will withstand him they shal be hated or yl intreated at his hand and at the length he shal be so poisoned with this ambition that he shal forget all humanitye and godlines consequently fall in the feareful handes of god such a felow is the deuill that old doctour If it commeth to passe that a man fall into open ignominy and shame so that he shall bee nothyng regarded before the worlde then the deuill is at hande mouing and styrryng his heart to 〈◊〉 and at the length to desperation If he be yong and 〈◊〉 the deuil wil put in his heart say to him What thou art in thy floures man take thy plesure make mery with thy companions remember the old prouerb yong saits old deuils which prouerb in very dede is naught and deceitfull and the deuils own inuention which woulde haue parentes negligent in bringing vp their childrē in good nes he would rather see them to be brought vp in ylnes and wickednes therfore he found out such a prouerb to make thē carelesse for these children But as I said afore this prouerbe is nought for looke commenly where childrē are brought vp in wickednes thei wil be wicked al their liues after therfore we may say thus yong diuel old diuel yong saints old saintes Quo semel imbuta est recen s seruabit odorem testa 〈◊〉 The erthen pot wil long sauor of that licoure that is first put into it And here appereth how the deuill can vse the youth of a young man to his destruction in exhorting him to folow that fonde lustes of that age Likewise whan a man commeth to age that olde serpent will not leaue him but is euer styrring him from one 〈◊〉 vnto thother from one wickednes to another commonlye he moueth olde folkes to auarice and couetousnes for then old folk wil commonly say by that inspira tion of the deuil Nowe it is time for me to lay vp to kepe in store somewhat for me that I may haue 〈◊〉 to liue whan I shal be a crippell so vnder this colour they set al theyr heartes myndes onely vpon this worlde forgetting their poore neighbor which god would haue relieued by them But as I tolde you before this is the deuils inuention suttelty which blyndeth their 〈◊〉 so withdraweth their hearts so far from god that it is scant possible for some to be brought again for they haue set al their hartes and phantasies in such wise vpon their goods that they cannot suffer any body to occupye their goods nor they themselues vse it not to the verifiyng of thys common sentence Auarus caret quod habet aeque 〈◊〉 quòd nō habet the couetuous man lacketh as wel those thinges which he hath as those things which he hath not So like wise whan we be in helth that deuil moueth
a miserable thyng is pouerty therfore oure nature is euer giuen to auoide pouerty and to come to ryches But Christ saith Beati pauperes Blessed bee the poore in spirit for the kingdom of heauen is theirs The kyngdome of heauen is taken sometymes for the 〈◊〉 〈◊〉 of preaching as when he compared the kingdom of heauen to a net that catched good bad fyshes there he meaneth the office of preachyng somtimes it is taken for eternal 〈◊〉 which Christ our sauiour merited for vs. When John Baptist sendeth his disciples vnto Christe to aske him whether he be Christe or not he tolde them what miracles he had done and amongest other thinges he said Pauperes 〈◊〉 the poore heare the gospel meanyng that the poore be more wylling to heare the gospel they take more pain in hea ring gods worde then the ryche doe for the riche commonlye leste regarde the gospel Looke thoroughout al England and pou shall fynde it so Lykewise he sayeth by the Prophete 〈◊〉 Euangelizandum pauperibus misit me He hathe sente me is preache the Gospell vnto the poore because the poore hath more pleasure in it the riche men cōmonly regard it for nothing therfore it is a wonderful thing that such terrible thinges are written of rich men and yet we seke al to be riche cal them blessed happy that be so But ye herd vpon sonday last was howe that these riche fermers made their excuses they would not come to the banquet which God had prepared for them because their richesse dyd lette them therefor rychesse are called 〈◊〉 in scripture As for an ensample There be two wais to a town the one is playn and straight thother is full of thornes Nowe he that 〈◊〉 the plain way shall sooner come to his 〈◊〉 ende than be that goeth the thorny way So it is more easyer without ryches to come to hauen than with riches but our nature is so corrupt that we euer desire that thing that may do vs harme I wyll not say but men may haue riches many good men haue had great richesse yet riches must be had cum tremore with feare for it is a dangerous thing to haue them they be but burthens they that haue them be but 〈◊〉 and 〈◊〉 ouer the they must make accompte for them And therefore aboue all thynges ryche men must haue in 〈◊〉 memorie this scripture 〈◊〉 si affluant nolite cor apponere Whan riches come vpon you set not your hartes vpon them vse them to such ende as God hath appointed with your copie helpe the 〈◊〉 of the poore miserable people and this is our 〈◊〉 to do For he that hath riches and helpeth not the pore withall but layeth them vp for him self he is a thefe before god though he do come rightly and 〈◊〉 by his goodes for he doth not his 〈◊〉 he withdraweth that from the poore that 〈◊〉 vnto them for god requireth of the riche to releue and helpe the poore with his richesse when he nowe dooth it not the writers call him a thefe Here ye se what a burthen it is to haue riches therfore let vs not be so gredy ouer them and when we haue them 〈◊〉 vs remembre that we bee but gods stuardes and 〈◊〉 of his treasures You must mark here that our 〈◊〉 whan he saith Blessed 〈◊〉 〈◊〉 〈◊〉 he 〈◊〉 not the friers pouertie that same wilfull pouertie but if you be come to pouertie for confessing of Christ than thou art blessed Againe I am a ryche man the fire cometh taketh away my riches As Job was a rich man but what hapned his enemy came toke away altogither so we may this day be rich and to morow we may be beggers for the riches be chāccable vnto vs but not vnto god for God knoweth whā to whō he wil geue thē or take them away again Now whan I come to 〈◊〉 by chāce so that god sendeth pouertie vnto me thā I am blessed whā I take pouertie wel without grndging And therfore he added Spirita in spirite that is to take it in good part with a faithful 〈◊〉 knowing that god sendeth that same vnto 〈◊〉 so that whā we come to 〈◊〉 by suche chaunces or by persecutions so that I 〈◊〉 not awaye my goodes wilfully as the 〈◊〉 〈◊〉 which was a leauing of riches deuised by their own min des but els he that dothe his busines accordyng vnto his 〈◊〉 and than god 〈◊〉 him with pouertie let him take it with ioy and gladnes for these blessings which Christ promised vnto vs here in this gospel shall light vpon him therfore take it so that pouertie is a blessyng whan she is taken with a faithfull hert 〈◊〉 in dede it is to no purpose except it procede out of faith Be not egre therfore to haue riches and when ye haue them that god sendeth them set not to muche by them For Christ saith it is hard for a rich man to come to heauen speaking of those which set their herts vpon riches which men in dede be very idolaters for they put their hope trust and 〈◊〉 in them so that what so euer shal happē they thynke they wil escape hauyng money so they make money their god which is a most wicked and abhominable thing in the sight of that Lord. For god wold haue vs to hang vpon hym to trust in hym be we poore or riche If we be riche we shuld not set our hearts vpon riches if we be poore we should comfort our selues with this Scripture Non est inopia timentibus cum They that feare hym shal not lacke Now the seconde myle or days iorney in this pilgremage is this Beati qui logent quoniam ipsi consolabuntur Blessed are thei that mourne for they shal haue comfort we after our reason esteme thē happy that can make mery in this world but our sauiour contrarywise pronounceth them blessed that mourne and wepe in this worlde We seeke all to be in that case that we might laughe and be mery for we thinke that to be a great blessednes but our sauiour pronounceth them blessed that 〈◊〉 And therfore scripture saith Melius est ire ad domum 〈◊〉 quam ad 〈◊〉 〈◊〉 It is better to goe to the mournyng house than to the house of banquetting for be that goeth to sicke folkes it shal bee a good 〈◊〉 it shall make hym to consider the fragilitie and weakenes of mankynde and so styrre hym vppe to make redye and not to set much by this world S. Paule speaketh of two manner of sorowfulnes the one is worldly that other is ghostly the world lye sorowfulnes is withoute faithe as the wicked 〈◊〉 they weepe they are sorowfull yet this comfort of which Christe here speaketh is not promised vnto them 〈◊〉 wepte whau Iacob begiled him but his weping was without faith Trulye happye are those that haue muche occasion to weepe and 〈◊〉
worlde I wyll shewe you an 〈◊〉 There was one 〈◊〉 〈◊〉 〈◊〉 a seruaunte of Saule the kynge he was 〈◊〉 pastorum the maister ouer his 〈◊〉 Whan Dauid flyeng from Saule came to the 〈◊〉 〈◊〉 very hungrye and werye and therfore desyred some 〈◊〉 the 〈◊〉 hauyng none other 〈◊〉 but 〈◊〉 propositionis the holye bread of that he gaue Dauid and after that he gaue him the sworde of Gohath whome Dauid hadde kylled before Now thys Doeg beynge there at that tyme what doeth he lyke a 〈◊〉 or 〈◊〉 goeth to Saule the kynge and tolde hym 〈◊〉 the 〈◊〉 had refreshed Dauid in hys iourney and 〈◊〉 geuen vnto hym the 〈◊〉 of 〈◊〉 Saule hearyng that beynge in a greate fury sente for all the priestes and theyr wyfes and theyr chyldren and 〈◊〉 them all Thys Doeg nowe that 〈◊〉 was not a peace maker but a peace breaker and therefore not a 〈◊〉 of GOD but of the diuell I coulde 〈◊〉 you of 〈◊〉 other 〈◊〉 of other whisperers for I haue knowen some in my tyme but all suche are the chyldren of the 〈◊〉 they are not Goddes 〈◊〉 for Christe our 〈◊〉 called those Goddes chyldren that are peacemakers not them that cutte 〈◊〉 〈◊〉 throate Seeyng nowe that it is so good a thynge to be a peacemaker 〈◊〉 all them that be 〈◊〉 〈◊〉 〈◊〉 themselues to be peacemakers let the 〈◊〉 shew 〈◊〉 to be peacemakers when they 〈◊〉 of contentions and 〈◊〉 betwene their tenants send for them here theyr 〈◊〉 and make hym that is faultye to bee 〈◊〉 and so let them be peacemakers but there be some gentlemen in England which thinke themselues borne to nothyng 〈◊〉 but to haue good cheere in thys worlde 〈◊〉 go a haukynge and huntyng I would wishe they woulde 〈◊〉 them selues rather to bee peacemakers to counsayle and healpe poore men and when they heare of any discord to be betwene neighbours and neighbours to set them together at 〈◊〉 this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne But they wyll 〈◊〉 it is a great payne and labour to meddle in matters to be a peacemaker Syr you muste consider that it is a greate matter to bee a chylde of God And therfore we ought to be contente to take paynes to be peacemakers that we may be the chyldren of god But in matters of religion we must take heede that we haue such a peace which may stande with god and his word for it is better to haue no peace at all then to haue it wyth the losse of gods worde In the tyme of the sixe articles there was a Bishop whiche euer cryed vnity vnity but he would haue a 〈◊〉 vnitie Saint Paule to the 〈◊〉 sayeth 〈◊〉 vnanimes 〈◊〉 of one mynde but he addeth Secundum 〈◊〉 Christum accordyng to 〈◊〉 Christe that is accordyng to gods holy word els it were better warre than peace we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake when we were in 〈◊〉 we agreed wel because we were in the kingdom of the diuell we were in blyndnes In Turky we heare not of any discention amongest 〈◊〉 for religions sake The 〈◊〉 〈◊〉 now 〈◊〉 haue no 〈◊〉 〈◊〉 〈◊〉 because they be in blyndenesse Whan the rebelles were vp in Norffolke and Deuonshire they agreed all there was no dissencion but their peace was not Secundum 〈◊〉 Christum accordynge to Iesus Christ. Therfore S. 〈◊〉 hath a 〈◊〉 saying Speciosum quidem nomen est pacis pulchra opinio vnitatis sed 〈◊〉 〈◊〉 eam solam 〈◊〉 Ecclesiae pacem esse quae Christi est It is a goodly word peace and a faire thing Unitie but who doutes but this to be the onely ryght peace of the churche which peace is after Christ accordyng to his wordes Therfore let vs set by vnitie lette vs be geuen to loue and charitie but so that it maye stande with godlines For peace oughte not to be redeemed iactura veritatis with losse of the truthe that we wold seke peace so much that we should lose the truthe of Gods worde Beati qui persecutionem patiuntur propter 〈◊〉 Blessed be they that suffer persecution for rightuousnes sake for theirs is the kyngdom of heauen This is the last iourney whan we be demanded of our faith and examined and afterwarde be forced to beleue as they wyl whan we come to that poynte Blessed are we whan we suffre rather all extremities than forsake the truth yea we shall esteme it to be a great blessednes whā we 〈◊〉 in suche trouble And not onely this but who 〈◊〉 suffreth any thing for any maner of rightuousnes sake blessed is he the questmonger doyng vprightly his duetie in dischargyng of his conscience now he shal haue displeasure happy is he and he shall haue his rewarde of God Beati cum maledixerint vobis homines dice. Blessed are ye whan men speake yll of you 〈◊〉 〈◊〉 merces vestra multa est c. Be merie because your reward is great in heauen Nowe ye haue heard whiche is the way to heauen what maner a pylgremage we must goe Namely first by spirituall pouertie by hunger and thirst after rightuousnes by mekenes and lenitie by wepyng and waylyng by pitie and mercyfulnes Item we muste haue a cleane hert Item we must be peace makers Item we muste suffre tribulation and affliction Than shall the ende bee Merces vestra 〈◊〉 multa in coelis your rewarde shal be great in heauen Merces this woorde soundeth as though we shoulde merite somwhat by our owne woorkes for reward and merite are correspondent one foloweth the other whan I haue merited than I ought to haue my reward But we shall not thynke so for ye must vnderstande that all our workes are imperfect we can not doo them so perfectely as the lawe requireth because of our fleshe which euer letteth vs. Wherfore is the kyngdome of god called than a rewarde because it is merited by Christ for as touchyng our saluation and eternall lyfe it must be merited but not by our owne workes but onely by the merites of our 〈◊〉 Christ. Therfore beleue in hym trust in him it is he that merited heauen for vs yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe but not with euerlastyng lyfe For it is written Vita aeterna donum Dei The euerlasting lyfe is a gift of god Therfore we shuld not esteme our workes so perfect as though we should or coulde merite heauen by them yet god hath such pleasures in suche workes which we doo with a faithfull heart that he promiseth to rewarde thē in euerlasting lyfe Now to make an end I desire you in gods behalfe remēbre this pilgremage which I haue taught you set not lyght by it for it is our sauiors owne doctrine he with his owne mouth taught vs this pilgremage whan we will now folowe hym and doo
we may not do it waueringly or rashly wout consideratiō our mouth speaking the heart being occupied with other matters we may not do so we must pray with great earnest feruētnes At the last 〈◊〉 he hath set out the properties of praiers thē he saith for al saints Here ye may cōsider that whē we know not scripture how blynd we be haue ben in times past For we thought only those to be saints holy that be gone out 〈◊〉 this world but it is not so al they that beleue in our sauiour Christ that cal vpon his name and looke to be saued by him those same be gods saints Al faithful Christs people that beleue in him are saints and holy Now when he hath done and set oute all his mynde at the last he commeth and desireth them to praye for him but for what Not to get a fat benefice or a bishoprike No no saint Paule was not a hunter of benefices He saith praye that I may haue vtterance and boldnes to speake And this was requisite to his office for though a preacher be wel learned but yet lacketh that boldenes is faint hearted truely he shall doe but litle good for all his learning when he feareth men more then god he is nothyng to be regarded Therfore this is the thyng that S. Paule so muche desireth to haue boldenes to speake for when a prechers mouth is stopped so that he dare not rebuke synne and wickednes no doute he is not meete for this office Now like as saint Paule required the Ephesi ans to pray for him that he may haue vtterance for this was most necessary for his office So let euery one pray vnto god desyre other to pray for hym that he may doe the workes of hys vocation As for an ensaumple when he is a maryed man lette hym praye vnto God that he maye loue his wife cherishe her honour her and beare with her insirmities So lykewise let all faithful seruantes call vpon God that maye doe the duetye of theyr vocation So lykewyse lette magistrates bee 〈◊〉 in prayer For no doute they haue neede for they haue a greate charge committed vnto theym of God therfore they haue the more nede of the help of god yea let euery good subiect praye vnto God for the magistrates that they may doo their dueties accordyng vnto goddes will and cōmandement And no doute thys is a good prayer whan one faithfull man prayeth for thother such prayer shal not be in vaine God will heare it and graunte suche faithfull prayers There bee many menne in the worlde whiche thynke that prayer is a will worke so that they may doo it or omitte it but it is not so they be much deceyued For it is as necessarie for me whan I am in tribulation to call vppon God and I ought to doo it as well vnder the payne of damnation as well as I am bound to kepe any of his commandementes By the vertue of this commaundemente Thou shalt not steale I may not take awai other mens goods So by this commandement Thou shalt not cōmyt adulterie I may not defile an other mans wife So by the vertu of this commandement lnuoca me in die tribulationis Call vpon me in the tyme of trouble I oughte and am bounde vnder the paine of damnation to resort vnto god to call vpon him to seke aide and helpe by him at his hands For this as well gods commaundement as thother is Therfore I desyre you moste earnestly set not lyght by prayer remembre that it is the commandement of god And again it is the onely staye Vltimam refugium the onely helpe to come to god and desire his helpe in Christes name for by praier Peter beyng in pri son was deliuered Lyke wise Moyses by the 〈◊〉 of his prayer went through the redde sea he and all his people So was Ezechias the kyng delyuered from his sicknesse by his prayer Item Elias the prophete stopped the raine a longe 〈◊〉 and than by praiers hee broughte raine againe It I should go thorow all the stories which shew vs the efficacie of prayers I should neuer haue done for no dout faithfull prayer faileth neuer it hath euer remedied all matters For it brought to passe that whan god would destroye the Israelites he coulde not because of Moses prayers Moses letted god of his purpose And no dout god loueth to be letted for god loueth not to punishe or destroy the people and therfore by a prophete God complained that there was founde not a good man qui 〈◊〉 se tanquam murus which might sette hymself lyke as a stronge walle before the people that is to say which wer so ernest in praier that God could not punish the people Now ye haue heard how that prayer is a 〈◊〉 We shall in euery distresse praye vnto God saieng Lord God thou art merciful thou knowest my weakenes which hast promised to help therfore for thy sonnes sake for thy mercies sake for thy goodnes sake for thy 〈◊〉 sake helpe me and delyuer me out of my distresse forgiue me my synnes Surely whosoeuer prayeth so instantly he shall bee heard but oporret semper orare we must praye at al tymes without intermission when we goe to bed when we ryse in the morning when we go about our busynes or when we are one horse back euer praye for a shorte praier is able to bryng a greate thing to passe as it appered in the publican which sayd only Propitius esto mihi peccatori Lord be 〈◊〉 vnto me a synner Therfore Christ saieth Vigilate orate ne intretis in 〈◊〉 watch and pray lest ye enter into temptation that is lest you be ouercome 〈◊〉 it Now remember what I haue sayd vnto you cōsyder what 〈◊〉 ennemye we haue what power he hathe what experience and practise Agayne howe weake he is when Christe is with vs Remember the armour trueth iustice loue to the heryng of gods word faith saluation euer consider whether your doinges be to the let of your saluation or not Remember the sworde though ye haue it not in so highe a degree as we haue it which may strike kinges and Emperours whan they 〈◊〉 the word of god as it appered in Elia 〈◊〉 stroke the kyng Achab. I rem Iohn Baptist stroke that stardye king Herode If they hadde bene fainte hearted they should not haue done so But specially I would haue you to remember praier whan ye be in any anguishe and trouble and can not tell how to relieue your selues runne to God Nowe they that shall and wytll regarde that armour of god taught vs by the apostle S. Paule the deuill no doute shall not preuayle agaynste theym Therefore yf we woulde 〈◊〉 on this armour we shoulde come to suche a practise of it that 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 at vs ye and 〈◊〉 he commeth he shall soone be cast of and auoyded
fore resisteth the power 〈◊〉 the ordinaunce of God but they that resist shall receiue to themselues vamnation Now therfore we dwell in a 〈◊〉 where it hath pleased the kin ges maiesty to make an 〈◊〉 that all his subiectes shall abstayne from fleshe vpon fridayes and saturdayes and other dayes which are expressed in the acte vnto whiche lawe we ought to obey and that for conscience sake except we hauea priuiledge or be excepted by the same lawe And althoughe scripture commaundeth me not to abstayne from flesh vpon frydayes and saturdayes yet for all that 〈◊〉 there is a 〈◊〉 uyll law and 〈◊〉 made by the kynges maiestye and his most honorable counsell we ought to 〈◊〉 all their ordenances except they beagainst god These be the hedges wherein we must keepe 〈◊〉 selues Therfore I desyre you in gods behalfe consider what I haue said vnto you how ye shall order your selfe how ye shal not eate raw flesh that is ye shal not be cruel towards your neighbour Item you shall not steale your meate from your neigh bor but let it be your own meate and then ye shall take of it measurably Item ye shal not offende your neighbours conscience Item ye shal kepe you within the lawes of that realnr Now to the matter agayn S. Paule saith we shall take hede of to muche eatyng and drinking And I haue shewed you how ye shall kepe you within the hedges which are appointed in gods lawes let vs therfore take heede now and let vs rise vppe from the sleepe of synne whatsoeuer we haue done before let vs 〈◊〉 vp now whyle we haue tyme 〈◊〉 man goe in to hys owne hearte and there when he 〈◊〉 anye thyng amysse lette hym ryse vppe from that sleepe and 〈◊〉 not in it yf thou remayne lying thou shalte repente it euerlastyngly Neither in chamberyng and wantonnes Beware of S. Paules nettes and Nons. For when he saieth Non we cannot make it yea yf we do contrarye vnto his sayinges we shall repente it Beware therefore of chambering what is this Marye he vnderstandeth by this woorde chamberyng all manner of wantonnesse I wyll not tarye longe in rehearsyng them let 〈◊〉 man and woman goe into his owne conscience and lette them consider that God requireth honestye in all thynges Sainete Panle vseth this worde chamberyng for when folkes wylbe wanton they gette themselues in corners but for all that God he seeth them he wyll 〈◊〉 them oute one day they canne not hyde themselues from his face I wyll speake no further of it for with honesty no man can speake of such vile vices and S. Paule commaundeth vs that we shal not speake any vile wordes therfore by this woorde chamberynge vnderstand the circumstances of whoredome and lecherye and filthy liuyng whiche S. Paule forbiddeth here and would haue that no bodye shoulde giue occasion vnto the other to suche filthines Neither in strife nor enuying Enuys is a foule and abhominable vyce whiche vyce dothe more harme vnto hym that enuyeth another then vnto him whiche is enuyed Kynge Saule he hadde this spirite of enuye therefore he hadde neuer reste daye nor nyghte he could not abyde when anye man spake well of Dauid and this spirite of enuying is more directely against charitye then anye other synne is For sainete Paule sayeth Charitas non murder charity enuieth not therfore take it so that he that enuyeth another is no chylde of GOD All hys workes whatsoeuer he doeth are the deuylles seruyce he pleaseth GOD wyth nothynge as longe as he is an enuious person Who woulde bee so madde nowe as to bee in suche an estate that he woulde suffer the deuyll to beare so muche rule ouer him No 〈◊〉 nor godly man wil be in this 〈◊〉 For it is an yll estate to be out of the fauour of god to bee without 〈◊〉 sion of synne Therfore whosoeuer is a enuious man lette 〈◊〉 ryse 〈◊〉 from that slepe leste he be taken sodenly 〈◊〉 so be damned euerlastingly Now ye haue heard what we shall not do we shall not to much eate and drynke and so abuse the gyftes of God we shall not haue pleasure in chamberyng that 〈◊〉 in wantonnes Neither shall we be enuious persons for when we bee we be out of charitye and so be out of the fauour of god Nowe foloweth what we shoulde doe But put ye on the lord Jesus Christe Euery man and woman ought to put on Christe and all they that haue that apparel on theyr backes they are well nothyng canne hurte them neither heate nor colde nor wynde nor rayne Here I might haue occasion to speake against this 〈◊〉 of apparell which is vsed now euery where which thyng is disallowed in scripture There be som that wylbe 〈◊〉 ble vnto others they wyll do as other doe but they consider not with themselues whether other do well or not there bee lawes made and certayne statutes now euery one in hys estate shal be apparayled but God knoweth the statutes are not put in execution S. Paule he commaundeth vs to put on Christe to leaue these gorgeous apparels he that is decked with Christ he is wel first we be declite with Christ in our Baptisme where we promise to forsake the deuyl with all his workes Now when we kepe 〈◊〉 promise and leaue wyckednes and do that which Christ our sauiour requireth of vs then we bee decked with him then we haue the weddyng garment and though we be very poore and haue but a 〈◊〉 coate yet we are wel 〈◊〉 we are decked with hym There be a great many whiche goe very gaye in veluet and sattin but for all that I feare they haue not Christ vpon thē for all theyr gorgeous apparell I say not this to condemne ryche men or their riches for no dout poore and ryche maye haue Christe vpon them if they wyll folow him and lyue as he 〈◊〉 them to liue For if we haue Christe vpon vs we wyll not make prouision for the fleshe we wil not set our hearts vpon these worldly trifles to get riches to cherish this bade withall As we reade of the rich man in the gospell which thought he had inough for many yeres he had pulled doune his 〈◊〉 barnes and had set vp new ones which were bygger then the other and when all thynges were redy after hys mynde and pleasure then he sayd to hymselfe soule thou hast much good layed vppe for many yeres take thyne ease eate drynke and be mery But what saieth god vnto hym Thou foole sayeth god this nighte they will fetch away thy soule againe from thee then 〈◊〉 shall these thinges be whiche thou hast proupded So it is with him that ga thereth riches to himselfe and is not riche towarde god I wyll not saye otherwise but a man may make prouision for his house ought to make the same but to make such prouision to sette asyde goddes worde and seruyng of
him this is naught to set the hearte so vpon the riches as though there were no heauen nor hell how can we be so foolish to sette so much by this world knowyng that it shall endure but a litle whyle For we knowe by scripture and all learned men affyrme the same that the worlde was made to endure syxe thousand yere Now of these syxe thousande be past already fiue M. D. LII yet this tyme which is left shal be shortned for the 〈◊〉 sake as Christ himselfe witnesseth Therfore let be remember that the time is verye shorte let vs studie to amende our liues lette vs not be so carefull for thys worlde for the ende of it no dout is at hande and though the generall daye come not by and by yet our 〈◊〉 will not bee 〈◊〉 of death will come one daye and strype vs oute of oure coate he will take his pleasure of vs. It is a maruelouse thing to see ther be some which haue liued in this world 40 or 50. 〈◊〉 〈◊〉 yet they lacke tyme when deathe commeth they be not 〈◊〉 But I wyll requyre you for goddes sake ryse 〈◊〉 from your 〈◊〉 of synne and wyckednesse 〈◊〉 your selfe 〈◊〉 〈◊〉 all thynges in an order so that ye maye be 〈◊〉 〈◊〉 deathe shall come and fetche you for dye we 〈◊〉 there is no remedye we muste leaue one daye this world for we are not created of god to that end that we should abide here alwayes Therefore lette vs repente befyme of our wycked life 〈◊〉 〈◊〉 will not the deathe of a synner but rather that be shall tourne from his wickednesse and lyue Viuo ego 〈◊〉 mortem peccatoris sed vt conuertatur viuat As truly as I liue saith GOD I will not the deathof a synner but rather that he shal turne from his wickednes and lyue These are most comfortable wordes for now we may be sure that whan we will leaue our sinnes and wyckednesse and turne vnto hym with all our heartes earnestly then he will turne hym selfe vnto vs and will shewe hym selfe a louynge father And to the intent that we should beleue this he sweareth an othe we ought to beleue God without an othe yet he sweareth to make vs more surer What wil he haue vs to do Mary to rise vp from this slepe of sinne to leaue wickednes to forsake al hatred malice that we haue had towardes our neighbors to turn from enuieng from stealing make restitution from stouthfulnes to diligēce painfulnes from gluttonie and dronkennesse to sobernesse abstinence from chamberyng 〈◊〉 liuing to an honest and pure life And so finally frō all kyndes of vices to vertue gedlynes And what soeuer bath ben in tymes past be sory for it crye god mercy and beleue in Christ and ryse vp from slepe 〈◊〉 more wickedlye but lyue as god would haue thee to liue Now I wyll bryng in here a notable sentence and a comfortable sayeng and then I will make an ende Iustitia iusti non liberabit ipsum in quacunque die peccauerit impietas impii non nocebit ei in quacunque die conuersus fuerit ab impietate sua The rightuousnes of the rightuous shall not saue hym whansoeuer he turneth away vnfaithfully Agayn the wickednes of the wicked shall not hurt hym whansoeuer he turneth from his vngodlines And the rightuousnes of the rightuous shall not saue him when soeuer he sinneth If I say vnto the rightuous that he shal surely liue and so he trusteth to his own rightuousnes and doth sinne than shall his rightuousnes be no more thought vpon but in the wickednes that he hath done he shall die Again if I say vnto the wicked thou shalt surely die and so he turne from his synnes and dothe the thyng that is laufull and ryght than he shal surely liue that is to say al his 〈◊〉 which he hath done before shal not hurt him Here ye heare what promises god hath made vs whā we wil rise frō the slepe of our sins leus the affectiōs of the flesh do such things as he hath apointed vnto vs in his laws if we do so thā we shal surely liue not die that is to say we shall attain after this corporal life to 〈◊〉 lasting life which grant vs god the father sen holy ghost Amen The vii Sermon made by Maisten D. Latymer Math. 4. AS Iesus walked by the sea of Galiley he saw two bretherne Simon whiche was called Peter and Andrew his brother casting a nette into the sea for they were fyshers and he sayed vnto them folow me and I wyll makeyou fishers of men they straight way left their nettes and folowed hym c. This is the gospell whiche is red in the churche this day And it sheweth vnto vs how our sauiour called foure 〈◊〉 to his company namelye Peter and Andrew Iames and Iohn whiche were all fishers by their occupation this was their general vocation but now Christe oure sauiour called them to a more speciall vocation They were fishers styll but they fished no more for fishe in the water but they muste fishe for men with the net which was prepared to this purpose namely with the gospell for the gospel is the net wherwith the Apostles fished after they came to Christ but specially after his departyng out of this world then they went fished throughout the whole world and of these fishers was spoken a great while ago by the prophet for so it is written Ecce ego mittam piscatores multos dicit dominus piscabuntur eos post haec mittam eis venatores multos vena buntur eos de omni monte de omni colle de cauernis petrarum Behold saith the lord I wil send out many fishers to take them and after that wil I send hunters to hūt them out from al mountaines and hils oute of that caues of stoue By these words god signified by his prophets how those fishers that is the apostles should preach that gospel and take the people therew t that is al they that shold beleue and so bring them to God It is commonly seene that fyshers and hunters be very yainfull people bothe they spare no labour to catche their game because they bee so desirous and so gredye ouer their game that they care not for paynes Therfore our 〈◊〉 chose fishers because of these propreties that thei shold be painfull and spare no labour and than that they shoulde be gredy to catch men and to take them with the net of gods worde to tourne the people from 〈◊〉 vnto God Ye see by daily experience what 〈◊〉 〈◊〉 aud hunters take howe the fisher 〈◊〉 day and night at his net and is euer redy to take all such fyshes that he can get that come in his way So likewise that hunter runneth hither thither 〈◊〉 his game leapeth ouer hedges and crepeth thorough
which he declareth the message of god If he preach before a kinge let hys matter be concerninge the office of a king if before a bishop then let him treate of bishoply duties and orders and so forth in other matters as time and audience shall require I haue thought it good to inteate vpon these wordes folowing which are written in the. xvii Chapter of Deuteronomy Cū veneris in terrā quā Dominus Deus dat tibi possede risque eam c. That is Whē thou art come vnto the land which the Lord thy God geueth the and enioyest it and dwellest therein If thou shalt say I will set a kinge ouer me like vnto all the nations that are about me Then thou shalt make him kinge ouer the whome the Lord thy god shall chose One of thy brethrē must thou make king ouer the and mayst not set a stranger ouer the which is not of thy brethren But in any wise let him not hold to many horses that he bring not the people againe to Egipt thorowe the multitude of horses for as much as the Lord hath sayd vn to you ye shall henre forth go no more againe that waye Also he shal not haue to many wiues lest his hart turne away nether shal he gather hym syluer and golde to much As in diuers other places of scripture is mete matter for al 〈◊〉 So in this foresayd place is discribed chefly the doctrine fit for a king But who is worthy to vtter th is doctrine before oure most noble king Not I God knoweth which am through age both weak in body obliuious 〈◊〉 apt I am not only because of painful study but also for that short warning Wel vnto god I wil make my mone who neuer fayled me Auxiliator in necessitatibus God is my helper in all my all my necessities To him alone wil I make my peticion To praye vnto sayntes departed I am not taught to desire like grace of god as they had right godly it is or to belene god to be no lesse merciful vnto vs being faithful then he was vnto them greatly comfortable it is Therfore only vnto god let vs lift vp our hartes and saye the loros prayer Cum veneris c. When thou arte come vnto the lande which the Lorde c. Thou shalt appoynt him kinge c. One of the brethren muste thou make kinge ouer the and must not set a straunger ouer the whych is not of thy brethren But in any wise let not such one prepare vnto him selfe many horses that he bring not c. Furthermore let him not prepare vnto him selfe many wiues leaste his he arte receede from god Nor he shall not 〈◊〉 vnto him selfe to much golde and syluer As the text doth rise I wil touch and go a little in euery place vn till I come vnto to much I will touch all the forsayd thin ges but not to much The texte is when thou shalte come into the lād c. To haue a king the Isralits did with much importunity cal vnto god god lōg before promised them a king and they were full certified therof that god had pro mised that thinge For vnto Abraham he said Ego crescere te faciam vehementer ponamque te in gentes sed et reges ex te prodibunt That is I will multiply the excedingly and will make nations of the yea and kings shall spring out of the These wordes were spoken long before 〈◊〉 children of Israell had any king Not withstanding yet God prescribed vnto them an order how they should chose their king and what manner a man he should be where he sayth whan thou shalt come into the land c. As who should say O ye children of Israell I know your nature right well which is euill and inclined vnto al euils I know that thou wilt chose a king to raigne ouer the and to appere glorious in the face of the worlde after the manners of Gentyles But because thou art 〈◊〉 necked wilde and art geuen to walke without a brydell and lyne Therfore now I wyll preuent thy euill and beastly manners I wil hedge strōgly thy way I will make a durable lawe whiche shall compell thee to walke ordinatly and in a playne way that is thou shalt not 〈◊〉 thee a king after thy will and fantasy but after me thy Lorde and God Thus God condicioned with the Iewes that their king should be such a one as he himselfe would chose them This was not much vnlyke a bargayn that I herd of late should be betwixte two frinds for a horse the owner promised the other should haue the horsse if he would the other axed the price he sayd xx nobles The other would geue him but iiii pound the owner said he should not haue him then The other claymed the horsse because he said he should haue him if he woulde Thus this bargain became a Westminster matter the law yers gote twyse the valure of the horse and whē all came to all two fooles made an ende of the matter Howbeit the Israelites could not go to law with God for chosyng their king for would they nyl they theyr king shoulde be of his chosyng lest they should walke inordinatly in a deceiuable way vnto their vtter losse and destruction For as they say cōmonly Qui 〈◊〉 plane vadit sane that is he that walketh plaiuly walketh safly As the Iewes were 〈◊〉 〈◊〉 were euer redy to walk inordinatly no lesse are we English men geuen to vnto wardnes and inordinate walking after our owne fantasies and braynes We wil walk without the limites of Gods word we will chose a kynge at our owne pleasure But let vs learn to frame our liues after the noble king Dauid which when he had many occasions geuen of king Saule to warke euill for euill yea and hauing many times oportunitie to perfourme mischief and to slay kyng Saule Neuertheles yet fearing would not folow his fleshly affections and walke inordinatly without the will of Gods worde which be confessed alwayes to be his direction saying Lucerna 〈◊〉 ineis ver 〈◊〉 〈◊〉 et lumen semitis meis Thy worde O Lorde is a Lanterno vnto my feet aud a lyght vnto my steppes Thus hauing in minde to walke ordinatly he did alwaies 〈◊〉 to do euil For when kyng Saul was in a caue with out any man Dauid and his men sitting by the sydes of the caue yea and Dauids men mouing hym to kill Saull Dauid made answer sayd vnto them Seruet me dominus ne rem istam c. contra dominum meū Messiam c. That is The Lord kepe me from doing this thing vnto my master that is the Lordes anoynted At another tyme also moued by Abisay to kyll Saull slepyng Dauid sayd Ne interficias e dt u quis enim impune manū suā inferret 〈◊〉 domino c. That is Destroy him
and necessary if they be wel vsed But horses are not to be preferred aboue pore men I was ones offended with the kinges horses and therfore toke occasion to speake in the presence of the kinges maiesty that deade is whan 〈◊〉 stode Abbeis were 〈◊〉 ned for the cōfort of the poore Wherfore I sayd it was not decent that the kings horses should be kept in them as ma ny were at that time the liuing of poore mē therby minished takē a way But afterward a certain noble mā said to me what hast thou to do with the kinges horses I answered and said I spake my conscience as gods word directed me He sayd horses be the maintenances and part of a kinges honour and also of his realme wherefore in speakinge agaynst them ye are against the kinges honour I aunswered God teacheth what honour is decent for the king and for all other men accordinge vnto their vocations God apoynteth euery king a sufficient liuing for his state and de gree both by landes and other customes And it is lawfull for euery king to enioy the same goodes and possessions But to extort and take away the righte of the poore is agaynst the honour of the king And you do moue the kinge to do after that manner then you speake agaynste the honour of the king For I full certify you extortioners violent oppressers in grossers of tenamēts and lāds through whose couetusnes villages decay and fall down the kings leig people for lack of susten āce are famished and decayed They be those which speake a gaynste the honoure of the king God requireth in the king and al magistrats a good hart to walk directly in his wayes And in all subiects an obediēce dewe vnto a king Therfore I pray god both the king and also we his people may endeuer diligently to walke in his wayes to his great honour and our profite Let him not prepare vnto him selfe to many wiues c. All though we reade heare that the kings amongst the Jewes had liberty to take more wiues then one we may not therfore attempt to walk in ordinatly and to thinke that we may take also many wiues For christ hath for bidden this vnto vs Christians And let vs not impute 〈◊〉 vnto the Iewes because they had many wiues For they had a dispensation so to do Christe limiteth vnto vs one wife only And it is a great thing for a man to rule one wife rightly and ordinatly For a woman is frayle and procliue vnto all euels a woman is a very weake vessel and may sone deceiue a man and bring him vnto euil Many examples we haue in holy scripture Adam had but one wife called Cue and how sone had she brought him to consent vnto euilt and to come to destruc tion How did wicked Iesabell peruerte kinge Hachabs hart from god and al godlines and finaly vnto 〈◊〉 It is a very hard thing for a man to rule well one woman Therfore let our king what time his grace shal be so minded to take a wife chose him one which is of god that is which is of the houshold of fayth Yea let all estates be no lesse circumspect in chosing her taking great deliberacion and then they shall not neede diuorsements and such mischeues to the euil example and slaunder of our realm And that she be such one as the kinge can finde in his hearte to loue and leade his life in pure and chast espousage and 〈◊〉 shall he be the more prone and redy to aduance gods glory punish and extirpe the great lechery vsed in this realme Therfor we ought to make a continuall prayer vnto god for to graunt our kinges grace such a mate as may knitte his heart and heres according to gods ordinance and law and not to consider and cleaue onely to a politike matter or coniunction for the enlarginge of dominions for suerty and defence of contries settinge apart the institution ordinance of god We hane now a prety little shilling in deede a very prety one I haue but one I think in my purse and the last day I had put it away almost for an old grote and so I trust some will take them The fines of the siluer I can not se. But therin is printed a fine sentence that is Timor domini fons vite vel sapientie The feare of the Lord is the fountayne of life or wisedome I would god this sentence were alwayes printed in the hart of the king in chosing his wife and in al his officers For like as the feare of God is fons sapientie or vite so the forgetting of god is fons stulticie the fountaine of folishnes or of death although it be neuer so politike for vpon such politike matters death doth ensue and folow All their deuorcementes and other like conditions to the greate displeasure of all mighty god which euils I feare me is much vsed at these dayes in the mariage of noble mens children for ioyning lands to lāds possessions to possessions neither the vertuous education nor liuing being regarded but in the infācy such mariages be made to the displeasure of god and breach ofespousals Let the king therfore chose vnto him a godly wife wherby he shall the better liue chast and in so liuing all godlines shall encrease and rightwisenes be maynteyned Notwith stāding I know here after some wil come and moue your grace towardes wantonnes and to the inclination of the flesh and vayne affectiōs But I would your grace should beare in memory an history of a good king called Lewes that traueled towardes the holy land which was a greate matter in those dayes and by the way sickned being long absent from his wife And vpon this matter the phisitians did agre that it was for lack of a woman And did consult with the bishops therin who did conclude that because of the distance of his wife being in an other contry he should take a wench This good kynge hearyng theyr couclusyon wold not assent there vnto but sayd he had rather be syck euen vnto death then he would break hys espousals Do worth suche councellers byshops nay rather bussardes Neuerthelesse if the kyng shoulde haue consented to theyr conclusyon and accomplyshed the same if he had not chaū sed well they woulde haue excused the matter as I haue hard of two that haue consulted together and accordynge to the aduise of his frend the one of them wroughte where the succession was not good The other imputed a pece of reproche to him for hys such counsel geuen He exeused the matter sayinge that he gaue hym none other councell but if it had bene hys cause he woulde haue done lyke wise So I thynke the bishops woulde haue excused the matter if the kyng should haue reproued them for theyr counsel I do not reade that the king dyd rebuke them for theyr councel but if he
to gette fauour at gods hande I haue a maner of teaching which is very tedious to them that bee learned I am wonte euer to repete those thynges whiche I haue sayed before which repetitions are nothing pleasaunte to the learned but it is no matter I care not for them I seke more the profite of those whiche be ignorant than to please learned men Therfore I often times repete suche thinges whiche bee nedefull for them to knowe for I would speake so that they might be edified withall I spake some thinges this day in the cōmendation of 〈◊〉 prayer And first I told you that it was our 〈◊〉 owne making and handworke which is a perfecte scholemaister put in authoritie by God the heuenly father himself which saith Hic est filius meus dilectus in quo mihi bene 〈◊〉 〈◊〉 ipsū audite This is my wel beloued sonne in whome I haue pleasure heare hym This prayer is a perfect prayer an Abridgemente and compendious 〈◊〉 of all other prayers There is nothing that we haue nede of neither to our soules or bodies but it is conteined in some of these petitiōs nor nothing that god promiseth in his word to geue vs but it is expressed in one of these vii petitions I shewed you this daye why we call God 〈◊〉 namely because he beareth a louyng and fatherly hearte towardes vs. It is a sweete woorde Father and a woorde that pleaseth GOD muche whan it is spoken with a faithful heart which aboue all thynges God requyreth This woorde Father moueth Goddes affection in a maner towardes vs so that he hearynge the woorde Father canne not choose but she we hymselfe a Father in deede So that it is a woorde profytable to vs in goddes behalfe and agayne for oure owne selues For it moueth GOD to pitie and also helpeth our faith So that wee doubte not but that we shall fynde hym a Father whyche wyll graunte oure requestes and petitions made vnto hym in the name of Christe Nowe what craftes and conueyaunccs the deuyll vseth to withdrawe and lette vs from prayer I tolde you to daye afore noone If you 〈◊〉 prayers you shall fynde the temptations of the deuyll for he sleapeth not he euer intendeth to withdrawe vs from prayer But I tolde you what remedye you shall vse agaynste hym howe you shall stryue agaynste hym namely with Faythe 〈◊〉 that oure Sauiour hath taken awaye our synnes 〈◊〉 that they can not 〈◊〉 vs. For they bee no 〈◊〉 in the sight of GOD for he hath taken away bothe the giltinesse of sinnes and the paines and punishementes which folow synnes Christ hath deserued that those whiche beleeue in hym shall be quite from all theyr synnes These benefites of Christe are 〈◊〉 oute in Scripture in many places and these be the weapons wherwith we must fighte agaynst the deuill and his illusions not with holy water for I telle you the deuill is not afrayde of holye water It is Christe that hath gotten the victorie ouer hym it is he that vanquisheth the serpentes head and not holy water Further in that we call hym Father his will and fatherly affections ar expressed that we call hym Heauenly Father his might and power his 〈◊〉 is expounded vnto vs. So that you perceyue that he is bothe louyng and kynde towardes 〈◊〉 that he heareth a good wyll also is able to helpe able to defende vs frome all oure ennemies spirituall and temporall Therefore lette vs put our truste and confidence in hym lette vs not despayre of his healpe seyng he is so louyng kynde and gentill towardes vs and than so mightie that he hath all thynges in his handes This affection and loue towardes vs passeth all motherly affections And here I broughte in to daye a womanne whyche was accused that she shoulde haue kylled her chylde I tolds you what busynesse good mayster Bilney and I had with her afore we coulde brynge her to a good trade For she thought her selfe to bee 〈◊〉 if she shoulde suffre before her 〈◊〉 There I tolde you that purification is continued in the Churche of GOD for naturall honestles sake that manne and wyfe shoulde not companye together asore that tyme and not to that ende that it shoulde clcanse frome synne For there is nothynge that cleanseth frome synne neyther in heauen nor in earthe sauyng onely the bloode of oure Sauiour Iesu Christe For howe can a woman hauyng company with her husbande and bryngynge foorthe chyldren accordynge vnto Goddes Iniunction Howe canne she be made an heathen woman dooynge nothyng but that GOD hathe commaunded her to doo Therefore agaynste suche foolyshe opinions that women baue haue thynkyng theym selues oute of the fauoure of GOD lyenge in chyldebedde I spake to daye and tolde you howe that it is no offence afore GOD onely let euerye manne and wyfe take heede and vse themselues honestlye for a man maye sin deadly with his own wife if he 〈◊〉 to Gods ordre mysuse her Further you haue heard how that good wil of god towards vs is sett out by this worde Father and his power and omnipotencie by this woorde Heauenly But I would haue you to consider well this woorde Oure For it is a great helpe vnto vs and strengtheth muche our faithe so that we may be assured that euery good mā in the whole world wil pray for vs and with vs whiles we haue one father and one maner of prayer And this woorde Our putteth vs in remembrance that we bee bretherne in Christe where we be admonished to despise no man be he neuer so miserable or poore for we haue all one Father which hath made vs all of one mettall of earth So that the hygheste prince in the world is made as wel of earth as the poorest and so shal turne into the same again as well as the poorest shepard Let these proude persons marke this well which be euer ready to despise euery man Suche proude persons say neuer the Lordes prayer with good mynde yea God is not their Father For he abhorreth all prowdnes therfore suche stubborne folowes whan they wyll praye they should not say Our father which art in heauen but rather Oure father whiche art in helle God is their Father as concernyng their substaunce for he geueth them soules and bodies but they make theim selues the membres of the deuyll contrarye vnto goddes will and pleasure Therefore sette asyde all arrogancie and proudenesse Lyke wyse all superstitious and hypocriticall babblyng speakyng many wordes to littel purpose As I heard saye of some lawyers which babble and prate and pretende a great diligence and earneste desyre to defende the 〈◊〉 mannes cause but in theyr heartes they bee false they sceke moneye and nothynge elles so that theyr hartes and mouthe disagree Lette vs I saye not folowe suche Lawyers lette vs not make a shewe of holynesse with muche babblynge for GOD hathe no
pleasure in it therefore awaye with it yea not alone with this but with all that maye lette vs in oure prayer sette it asyde and 〈◊〉 reucrentely to talke with GOD like as whan you go to the communton you must be prepared vnto it you must be in charitie with your neigbbor so like wyse whan you wyll talke with god and pray to hym you muste be prepared Here you may perceiue that all those persons that wyll not be corrected for their faultes that can not beare godly admonitions they talke neuer with God to his pleasure they be not ruled by Gods spirite and so not mete for hym All rebellious persones all bloodthirstie persons all couetous persones all lecherous persons all lyars dronkards and such lyke be not in the case to talke with God GOD wyll not heare them he can not abide them they stynke before his face as long as they come before him with such abhominable synnes not intending to leaue them Remember nowe what a doctrine is 〈◊〉 in this preface weigh it for it is better to say it sententiously one time than to runne it ouer an hundreth 〈◊〉 with humblynge and mumbling Nowe whan we haue begon as we oughte to doo what shall we desyre 〈◊〉 nomen tuum Halowed be thy name Thy name Father be halowed be sanctified be ma 〈◊〉 What is this What ment our sauior whan he cōmandeth vs that we shall desire that Gods name 〈◊〉 halowed There is a great numbre of people which speke these woordes with their mouthe but not with 〈◊〉 〈◊〉 contrarie to that sayeng Quicquid 〈◊〉 〈◊〉 〈◊〉 tanquam cupientes habere But they saye it withoute knowledge therfore they saye it not vt oportet as they oughte to doo Thy name we require not that his name maye bee halowed in hym for this is all ready done without oure prayer but we desire that he wyll geue vs grace and assyste vs that we in all oure dooynges thorough out our lyfe may sanctifie his name And here we are admonyshed agayne of loue and charitie For whan we saye Halowed be thy name wee aske in all mennes names where wee maye perceaue what Communion and felowshyppe is betweene the faythefull 〈◊〉 of GOD. For euery faythfull manne and woman requireth that the whole Churche maye halowe and sanctifie Gods worde What is it to be halowed We desire that the name of God may be reueled opened manifested and credited thorow out all the world What is gods name mary all that is spoken of hym in holye Scripture that is his name he is called clemens gracious misericors mercifull iustus rightuous puniens iniquitatem a punisher of wickednesse verax true omnipotens almyghtie longanimis long suffryng patient fortis hartie ignis consumens a consumyng fyre Rex omnis tertae the kyng ouery t whole erth iudex a iudge saluator a Sauior These and suche lyke are the names of God Now whan I make my petition vnto hym saying Halowed bee thy name I desyre that his name may be 〈◊〉 that we may knowe what Scripture speaketh of hym and so beleue that same and liue after it I doo nat desyre that his name be halowed of hym selfe for it nedeth not he is holy alreadie But I desyre that he wyll geue vs his Spirite that we maye expresse hym in all our doings and conuersations so that it may appere by our dedes that god is euen suche one in dede as scripture doth report hym We are tried many 〈◊〉 whether his name be halowed amongest vs or no he sendeth vs trouble and aduersities to proue vs whether we will halow his name or no but he findeth vs cleane contrarie For 〈◊〉 of vs whan we be in trouble doo runne hyther and thyther to sorcerers and wissardes to geat remedye some agayne sweare and curse but suche felowes halow not the name of God But god is Vindex seuerus a sharpe punisher he will punishe synne and those whiche blaspheme his holy name I heard of late that there be somewicked persons despisers of God and his benefites whiche saie It is no matter what so euer we do we be baptised we can not be damned For al those that be baptised and be called christians shal be saued This is a false wicked opinion And I assure you that suche which beare the name of christians and be baptised but folow not gods comandementes that such felowes I saye be worse then the Turkes and heathen For the Turkes and heathen haue made no promise vnto Christe to serue him These felowes haue made promise in Baptisme to kepe Christes rule which thing they doo not And therfore they be worse than 〈◊〉 Turkes For they breake their promise made before God and the whole cōgregation And therfore suche christians be moste wicked persured persons and not 〈◊〉 be 〈◊〉 but they go about to make God 〈◊〉 so muche as 〈◊〉 in them There be some agayne which whan they be in trouble they call vpon God but he cometh not by by mynding to proue their pacience They perceiuing that he cōmeth not at that first call 〈◊〉 ouer by by they will no more call vpon hym Do they beleue nowe thinke 〈◊〉 they sanctifie gods holy name God promiseth in his holy word Omnis qui petit Euery one that calleth that 〈◊〉 helpe of me shall haue it Item Inuoca me in 〈◊〉 〈◊〉 exaudiam 〈◊〉 glorificabis me Call vpon me in the day of trouble and I will here thee and thou shalt praise me Likewise saint Paul saith 〈◊〉 est deus 〈◊〉 non patietur vos tentari supra id quod potestis GOD is faithefull whiche wille not suffre you to be tempted aboue it that ye be able Nowe whan we 〈◊〉 ouer prayer being in trouble do we sanctifie the name of God No no we 〈◊〉 and blaspheme his holy name we make hym a lyar as much as lieth in vs. For he saith Eripiam te I will deliuer the I will helpe thee We wille calle no more for we say he will not helpe So we make him and his words a lyar Therfore god saith to Moses and 〈◊〉 Quandoquidem non credidistis mihi vt 〈◊〉 me coram filiis Israel non introduceris coetum 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 Because ye beleued me not to sanctifie me in the sighte of the children of Israell therefore you shall not bryng this congregation into the lande whiche I haue geuen 〈◊〉 Where it appereth what it is to 〈◊〉 Gods 〈◊〉 that is to beleue his wordes to shew our selues that he is true in his dooynges and sayinges He say the further A terrore eius ne 〈◊〉 〈◊〉 animo 〈◊〉 quin potius Dominum exercituum ipsum 〈◊〉 Feare them not neither be afraide of them but 〈◊〉 the Lorde of hostes Here you see what is to sanctifie his name that
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
god our heauenly father For all those greate rulers that haue bene from the beginning of the worlde till now haue bene set vp by the appointmente of god and he pulled them doune when it pleased him There haue bene principallye foure monarchies in the world the first were the Babilonians which had great and many nations vnderneth them which was gods ordinance and pleasure for he suffred them so to do After those came the Persians which were greate rulers and mightye kynges as it appeareth by stories written of learned men at that tyme. Then came the Gréekes and toke the dominion from the Persians and ruled themselues for a whyle tyll they were plucked doune At the laste came the Romaines with their empire which shal be the last and therfore it is a token that the ende of the world is not farre of But wherfore were those mighty potentates plucked doune mary for wickednes sake The Ba bilonians Persians and Grecians and a good parte of the Romaines were caste doune for wickednesse sake what were their doinges they would not execute instice the magistrates were wicked lofty and high mynded The subiectes taking ensample of their magistrates were wicked too and so worthy to be punished together Therfore the wysedome of god sayeth Vidi sub sole in loco iuditii impietatē in loco iustitiae iniquitatē in the place where poore men ought to be herd there I haue sene impiety I haue sene 〈◊〉 〈◊〉 this I haue sene Yea in the place of iustice there I haue sene bearing and bolstryng So for these causes sake these great emperours wer destroied so shal we if we folow their wicked ensamples Esay that heartye Prophet confirmeth the same saying 〈◊〉 vt facerēt 〈◊〉 ecce iniquitas expectaui vt facerent institiam ecce clam of I loked that they shoulde execute iustice defende the good and punish the yll but there was nothing but crying This is a greate matter Clamor populi the crye of the people whan subiectes be oppressed so that they crye vnto god for deliuerance truely god will heare them he will helpe and deliuer them But it is to be pitied that the deuill beareth so muche rule and so muche preuaileth bothe in maiestrates and subiectes in so muche that 〈◊〉 beareth almoste all the rule not that he ought to do so For God he is the laufull 〈◊〉 of the worlde vnto hym we owe obedience but the deuyll is an vsurper he 〈◊〉 to his 〈◊〉 by crafte and subtiltie and so maketh hymselfe the great ruler ouer the worlde Nowe he beeynge the greate ruler woulde haue all the other rulers to goe after hym and folowe his ensaumple whyche 〈◊〉 happeneth so For you knowe there is a common sayeng Similis simili gauder Lyke to lyke therfore he vseth all homely trickes to make all rulers to goe after hym yea he intendeth to inueigle euen very kynges and to make theim negligent in their busynesse and office Therefore suche kynges and potentates were pulled down because they folowed the instructions of the deuyll But oure Sauiour speaketh not of suche worldley kyngdomes whan he teacheth vs to saye Thy kyngdome come For these worldly kyngdomes bryng vs not to perfect felicitie they be full of all maner of calamities and myseries deathe perditions and distructions Therefore the kingdom that he speaketh of is a spirituall kyngdome a kingdom where God only beareth the rule not the deuil This king dome is spoken of euery where in Scripture and was reueled long agoe and dayly God hathe his preachers which bryng vs to knowledge of this kyngdom Nowe we pray here that that kyngdome of God may bee increased for it is Gods felowshyppe they are Goddes subiectes that dwelle in that kyngdome whiche kyngedome doothe consyste in rightuousnesse and iustice and it 〈◊〉 from all calamities and miseries from death and all perill And in this petition we pray that God wyll sende vnto vs his spirite whiche is the leader vnto this kyngdome al those which lacke this spirite shall neuer come to god For 〈◊〉 Paule saythe Qui 〈◊〉 〈◊〉 non habet non est 〈◊〉 Who so euer hath not the 〈◊〉 of Christ he pertayneth 〈◊〉 vnto hym 〈◊〉 oure Sauyoure sayth Regnum dei intia nos 〈◊〉 The kyngdome of God is within you signifieng that those whiche haue the spirite of God shal be sure of that kingdome yea it beginneth here in this worlde with them that be faithfull The instrument wherwith we be called to this kyngdome is the office of preachyng God calleth vs daily by preachers to come to this kyngdome to forsake the kyngdome of the deuyll to leaue all wyckednesse For customable synners those that be not content to leaue sinne they pertaine not to that kyngdome they are vnder the dominion of the deuyll he ruleth them lyke as our sauiour sayth to the Iewes Vos ex patre diabolo estis The deuil is your father Item quifacit peccatum ex diabolo est he that dooth sinne is of the deuill Therfore by this petition we pray that we may be deliuered from all sinne and wickednes from the deuill and his power We desire God that we may be his subiectes which is a verie godlie and nedefull prayer Further by this petition we be put in remembrance what we bee namely captiues of the deuyll his prysoners and bondmenne and not able to come at 〈◊〉 thorough oure owne power therefore we desyre Gods healpe and ayde as Christe hath taughte vs to calle hym Father he knewe his affection therefore he commaundeth vs to call hym Father and to desire his healpe to be 〈◊〉 out of the kyngdom of the deuyll Happye are those whiche are 〈◊〉 this kyngdome for they shall lacke nothynge and this kyngdome commeth to vs by preachyng by hearyng of Goddes word Therfore those that fynde scholers to schole they are helpers and furtherers toward this kyngdome and truly it is nedefull that there be made some prouision for them For excepte schooles and 〈◊〉 be maynteined we shall haue no preachers when we haue no preachers whan we haue none which shewe vnto vs Gods woorde howe shall we come to that blessed kyngdome whiche we desire What 〈◊〉 it whan you haue gotten many hundred pounds for your children and lacke goddes woorde Therefore I saye this office must nedes be mainteined for it is a necessarie office which furthereth to this kyngdome of which our sauiour speaketh in the gospel to the Iewes saying Instat regnum 〈◊〉 The kingdome of God is come nere Likewise he sayeth to one Sequere me annuncia verbum Dei Folow me and preache the kingdom of god So ought all preachers to do they ought to allure euery man to come to this kyngdome that this kyngdom may be replenished For the more that be conuerted the more is the kyngdom of god Agayne those that be wicked