he sayth Coelum terram impleo I syll heauen and earthe And agayne Coelum mihi sedes est terta scabellum pedum meorum Heauen is my seate and the earth is my footestoole Where we see that he is a mighty GOD that he is in heauen and earthe with his power and might In heauen he is apparantly where face to face he sheweth himself vnto his Angels and Saines In earth he is not so apparantly but darkelye and obscurelye he exhibiteth himselfe vnto vs for oure corrupte and feble fleshe coulde not beare hys maiestye Yet he 〈◊〉 the earth that is to saye he ruleth and gouerneth the same ordering all things according vnto his will and pleasure Therefore we muste learne to persuade our selues and vndoutedlye beleue that he is able to helpe and that he beareth a good and fatherly wyll towardes vs that he will not forgette vs. Therfore the king and prophet Dauid sayth Dominus de coelo prospexit The Lorde hath seene doune from heauen As farre as the earthe is from heauen yet GOD loketh doune he seeth all thynges he is in euerye corner He sayethe the Lorde hathe looked doune not the Saynctes No he sayeth not so For the Sainctes haue not so sharpe eyes to see doune from heauen they be spurre blynde and sande blynd they can not see so farre nor haue not so long eares to heare And therefore our petition and prayer shoulde bee vnto hym whyche wyll heare and can heare For it is the Lorde that looketh downe He is here in earth as I tolde you verye darkely but he is in heauen moste manifestely where he sheweth him 〈◊〉 vnto his angels and sayntes face to face We reade in Scripture that Abels bloode dydde crie vnto God where it appeareth that he can heare yea not onely heare but also see and feele for he seeth ouer all thynges so that the least thought of our heartes is not hydde frome hym Therfore ponder and consyder these wordes well for they fortifie oure saythe We call hym Father to put our selues in remembraunce of his good wylle towardes vs. Heauenly we calle hym signifying his myghte and power that he maye healpe and doo all thynges accordynge to his wyll and pleasure So it appereth moste manifestly that there lacketh neither good will nor power in hym There was ones a prophete whiche whan he was yll intreated of kyng Ioas sayde Dominus videat 〈◊〉 The Lorde looke vppon it and require it There bee many menne in Englande and other where els whiche care not for God yea they be cleane without God whych saye in their heartes Nubes latibulum eius 〈◊〉 nostra considerat circa car dines 〈◊〉 ambulat Tushe the cloudes couer hym that he may not se and he dwelleth aboue in heuen But as I told you before Abels blood may certifie vs of his present know ledge Let vs therfore take hede that we doo nothyng that myght displease his maiestie neither openly nor secretely For he is euery where and nothyng can be hyd from hym Vider requiret He seeth it and will punishe it Further this worde Father is not onely apt and conuenient for vs to strengthen oure faith withall as I tolde you but also it moueth God the sooner to heare vs when we call him by that name Father For he perceiuing our confidence in him can not chose but shew hym lyke a Father So that this word Father is most mete to moue god to pitie and to graunt oure requestes Certaine it is and proued by holy Scripture that God hath a fatherly and louyng affection towarves vs farre passyng the loue of bodilye parentes to their children Yea as far as heauen and earth is a sonder so far hys loue towards mankynd exccdeth the loue of natu ral parentes to theyr children which loue is set out by the mouthe of hys holye Prophete Esay Where he sayeth Num 〈◊〉 tradet 〈◊〉 〈◊〉 suum quo minus misereatur 〈◊〉 vteri sui si esto 〈◊〉 illae ego tamen 〈◊〉 non 〈◊〉 Wyll a wyfe forget the chyld of her womb and the sonne whome she hathe borne and though she doe forgette hym yet wyll not I forgette thee Here are 〈◊〉 the affections and vnspeakeable loue whiche GOD beareth towarde vs. He sayeth 〈◊〉 potest 〈◊〉 Maye a woman He speaketh of the woman meanyng the man too but because women moste commenly are more 〈◊〉 towardes theyr Children then men bee therefore he nameth the woman And it is a verye vnnaturall woman that hateth her chylde or neglecteth the same But O lorde what craftes and conueiaunces vseth the deuyll abroade that he can bryng his matters so to passe that some women sette a syde not alonely all motherly affections but also all naturall humanitye in so muche that they kyll theyr owne children their owne bloud and fleshe I was a late credibly informed of a prieste whiche had taken in hande to be a middewyfe O what an abhominable thyng is this but what folowed he ordered the matter so that the poore innocente was loste in the meane season Suche thynges the deuyll cannebrynge to passe but what then God sayeth Though a woman doe forgette her chyldren though they kyll theym yet wyll I not forgette thee sayeth the Lorde GOD almightye Truthe it is there bee some women verye vnnaturall and vnkynde whiche shall receiue their punishements of GOD for it But for all that we oughte to beware and not beleue euerye tale tolde vnto vs and so rashelye iudge I knowe what I meane There hathe bene alate suche tales spreade abroade and most vntruly such false taletellers shal haue a greuous punishement of the Lorde whan he shall come to rewarde eue rye one according vnto his desertes Here I haue occasion to tell you a storye whyche happened at Cambridge Mayster Bylney or rather Saint Bylney that suffered death for Gods worde sake the same Bilney was the instrumente wherby God called me to knowledge for I maye thanke him next to god for that knowledge that I haue in the woord of GOD. For I was as obstinate a 〈◊〉 as anye was in Englande in so muche that when I shoulde bee made Bacheler of Diuinitie my whole oration went against Philip Melanchton agaynst his opinions Bilney heard me at that tyme and perceiued that I was zelous without knowlage and he came to me afterwarde in my studie and desired me for Gods sake to heare his confession I dyd so And to say the truthe by his confession I learned more than asore in many yeares So from that tyme forwarde I began to smell the word of god and forsoke the schole doctors and such foolries Now after I had ben acquainted with him I went with hym to visite the prisoners in the towre at Cambridge for he was euer visityng prisoners and sicke folke So we wente togither and exhorted them as well as we were able to doo mouing
into the worlde he hathe opened the gates of heauen vnto 〈◊〉 by hys wordes whyche worde he opened vnto vs by his officers by hys preachers shal we now 〈◊〉 the preachers shall we refuse to heare gods word to learne the way to heauen and require him to saue vs without his word No no for when we doe so we tempte god and shal bee damned worlde without ende This much I thought good to say against the suggestion of the deuill when he putteth thee in mynd saying thy fore fathers are damned that thou mightest learn not to dispeire of theyr saluation and yet not be to carefull for they haue theyr parte we must not make an accompt for their doings euery one must make answer for himselfe for when they be damned they can not be brought agayne with our sorowfulnes let vs rather indeuour our selues to heare gods worde diligently and learne the way of saluation so that when we shal be called we may be sureof it Now these false preachers of which saint Paule speaketh here are enemies vnto the crosse of Christ. what shal be their ende Mary perdition destruction and euerlastyng damnati on Whose god is their belly The false preachers preache onely pleasaunt thinges and so get great rewardes and are able to liue wealthely in this world to make good chere I fear me there be many of these belly goods in that world which preache pleasaunt thinges to get ryches to go gay and trick vp themselues they care for no more they study and do what they can to buckle the gospel the world together to set god and the deuyl at one table they be gospellers no longer but till they get riches when they haue that that they seeke for they care for no more than the gospell is gone quite out of theyr hartes and theyr glorye is to theyr shame it is a short glorye and a longe shame that they shall haue for in the other worlde Erunt ad satietatem visionis omni carni all the worlde shall laughe vpon them to their shame whiche are worldlye mynded Is there not more that be worldly mynded then that bee godlye mynded I thinke S. Paule spake these wordes by the cleargie men that wil take vppon them the spirituall office of preaching and yet meddle in worldly matters to contrarye to theyr callinge The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes thinke ye not that such doinges sauered somwhat of worldlye thynges But I will desyer them to take hede for S. Paule saith here that all they that be worldlye mynded ar enemies of the crosse of Christ for they make theyr bellies to be theyr gods Therfore they shall receiue their punyshment for theyr wicked doings what shal that be marie euer lasting paine of hellishe fire world without ende without any deliuerance from the same this is their rewarde But what shall become of Saint Paule and all true preachers he saith But our conuersation is in heauen What was Saincte Paule in heauen whan he spake these woordes No he was here on earthe but whan we walke the pilgremage of whiche I told you the last day Gods pilgremage than our conuersation is in heauen that is conformable vnto gods heauenly wil and god seeth them and wil reward them whan we will do the workes of our vocation wrastle with synne and wickednes and liue after gods will and pleasure who soeuer doth so that man or woman hath his conuersation in heauen From whence we long for the sauior euen the lord Jesus Christ. S. Paule looked for hym to come from heauen what is he not here all ready Christ is here with vs alredy to our comfort by his spirite and power to be our helper and to worke with his sacramentes to defend vs from danger and perill so he is with vs in earth but he is not here bodily For he ascended into heauen and sitteth at the right hand of god the almightie from thens shall he come to iudge the quick and the dead all good men women long for hym And no doubte he will come and verye shortely and wyll take accompt of euery one of vs therfore as all the writers monyshe vs lette vs neuer forget this day which we call the domes day Sainct Hierome saythe that he euer thoughte he hearde the trompette Nowe they that haue in consideration this day and make themselues ready it is a ioyfull thyng vnto theym but they that be customable synners wyll not leaue their wickednesse suche as bre swearers or adulterers or idolaters and doo credite poperie vnto theym this daye shall bee a fearefull daye it shall bee a heauy commyng vnto theym Saincte Paule telleth what good chere they shall haue namely euerlastyng damnation beyng the ennemie of Christe theyr glorye shall turne to their eternall shame So you see that all the worlde may be deuided in two partes namely into the faithfull and vnfaithfull Now S. Paule saithe that he looketh for this Sauiour which shall chaunge our 〈◊〉 bodies accordyng to that workyng wherby he is able also to subdue all things vnto hym 〈◊〉 We haue a 〈◊〉 body mortall subiect to all 〈◊〉 and miseries it is a grosse body but for all that it shall rise againe and shall be chaunged It is mortall now it shall be immortall then it is 〈◊〉 now it shall be 〈◊〉 than it is grosse now it shall be tourned to agilitie than it is corrupt now it shal be incorrupt then It is 〈◊〉 nowe it shall 〈◊〉 glorious than like vnto his body Now whan it shal be so with our bodies ye maye bee sure it shal be so with our soules too for that felicitie that we shall haue that God hath layd vp for vs passeth al mens thoughtes what ioye they shall haue that be content to leaue the 〈◊〉 synnes and lyue godly And these thynges Christ our sauiour shall bryng to passe by his infinite power Now to make an ende for Gods sake marke these lessons well for this is a very good pece of scripture wherin Paul sheweth both wayes I thinke it were better for vs to lyue so that we may attaine to this felicitie which is prepared for vs in heauen rather than to folow our carnal desires and lustes For whan we leaue our wicked life credite the word of god and haue a delite in it No dout it shall bryng vs in the end to this saluation of which saint Paul speaketh here But how shall it go with the other whyche wyll not heare gods worde nor leaue their wickednes Marie Vermis eorum non morietur Theyr woorme shall not dye By these wordes of Christ is expressed the great payne and sorowe that the wycked shall haue therfore saith scripture Mors peccatorum pessima The death of the synners is the worst thyng that can happen vnto thē What meaneth he by that He signifieth vnto
wyth theyr owne hand worke Some agayne there be which think that the encrease of theyr labour commeth by the diuell that he increaseth and blesseth theyr labours But thynke ye that any body wyll saye so that his increase commeth by the dyuell No I warraunt you they wyll not saye so wyth theyr mouth yet for all that their conuersation and lyuing sheweth it to be so in dede with them For all they that liue of vsurye they haue theyr gaynes by the diuell So lykewise all they that sell false wares or sell by false wayght or vse anye maner of falshode they be in the deuylles seruice they haue his liuery therfore they seke all theyr gaynes at his handes thorough false and deceytfull dealyng And so it appeareth that the diuell is the increase of theyr gaynes And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth as it playnely appeareth by the gospell of Mathew where he toke in hande to tempte Christe oure sauiour and broughte hym vpon a high hyll where he shewed vnto hym all the kyngdomes of the world saying Haec omnia dabo tibi si prostratus adoraueris me Al these things I wil geue vn to thee yf thou wilt fal doun worship me By these words it appeareth that the diuell beareth himselfe in hande to be lorde and ruler ouer the whole worlde but in very deede he hath not so muche as a goose fether by righte Andyet for all that he hath many children here vpon earth which hange vpon hym and seeke theyr increaso by hym thorough falshode and deceite Therefore suche worldlynges haue a common saying amongest them they say when a man wylbe ryche he muste sette his soule behinde the doore that is to say he must vse falshode and deceit And therfore I feare me there be many thousandes in the worlde which set theyr soules behynde the dores The merchaunte commonly in euery citye dothe teache his prentise to sell false wares So that a man maye say to all cities as Esay sayth to Hierusalem Argentum tuum versum est in scoriam thy siluer is turned in drosse thy ware is false thou hast a delite in falshode and deceite thou gettest thy good per fas nefas by lauful and vnlauful mea nes But the increase that the godlye man hath commeth of god as the scripture saith Benedictio dei facit diuitem The blessyng of god maketh ryche Now there be some that wyll say if the blessyng or the increase rome not of my labor then I wyll not labour at all I wyll tary tyll god sendeth me my foode for he is able to fede me without my labor or trauel No we must labour for so are we commaunded to doe but we must looke for the increase at gods handes lyke as Peter dyd he laboured the whole nyght yet he toke nothyng at all tyll Christ came And yet this is not a certaine rule he that much laboreth shall haue much For though a man labour muche yet for all that he shall haue no more then god hathe appoynted hym to haue for euen as it pleaseth GOD so he shall haue Nam domini est terra plenitudo eius For the earthe is the Lordes and all that is therein and when we haue muche then we are accountable For muche for no doute we must make a reckenyng for that which we receius at gods handes Nowe to make an ende I desire you lette vs consider oure generall vocation that is to say lette vs labour euerye one in that estate wherein GOD hathe sette hym and as for the increase lette vs looke for it at goddes handes and lette vs bee contente with that whiche GOD shall sende vs For he knoweth what is beste for vs yf we haue Victum vestitum meate and drynke and clothyng lette vs bee contente wythall For we canne not tell whenne good manne deathe wyll comme and make an ende of all together And yf we haue speciall vocations let vs set asyde the generall and apply the speciall poyntes of our vocation rather then the accidentes and let vs labour in our callyng and yet not thynke to get any thynge by it but rather trust in God and seke the increase at his handes let vs looke for his benediction then it shall go well with vs but aboue all thinges beware of falshode for with falshod we serue the deuyl But as I tolde you before I feare me the deuill hath a great num ber of seruauntes in England The almighty god graunt vs grace to liue so here in thys worlde and to apply our busines in such wise that he maye be glorifyed amongest vs so that we maye finallye come to that felicity which he hath prepared for vs. Amen The viii Sermon made by Maister Doctor Latymer Luke 21. ANd there shal bee signes in the Sonne and in the Moone and in the Starres in the earth the people shal be at their wyts ende thorough dispair the sea and the water shal roare and mens hearts shall fayle them for feare and 〈◊〉 after those things whiche shall come on the earth For the powers of heauen shall moue and then shall they see the Sonne of man come in a cloud with power and great glory when these thyngs begin to come to passe then loke vppe and lift vp your heades for your redemption draweth nere This Gospell is red this day in the churche and it shal bee for our lesson It is taken oute of the 21. cap. of Luke and it maketh mention of the glorious comming of oure Sauiour Christe how and in what maner of forme he shall come for as the scripture witnesseth we shall al come before the iudge ment of Christ and there receiue euery one according vnto his desertes after his workes he shal be rewarded of Christe which shal be at that time their iudge and there shal be signes and tokens before his glorious and fearefull comming For then he shall come to 〈◊〉 his firste commyng into this worlde was to suffer his payne full passion and so delyuer mankynde oute of the bondage and 〈◊〉 of the deuyll But when he commeth agayne he wyll come of an other maner of wyse then he did the firste tyme. For he wyll come with great power and myghte with the 〈◊〉 of heauen with all the aungelles of god and so sytte at the audite and iudge all menne And this is moste certayne that he wyll come but we cannot tell when or at what tyme hys 〈◊〉 shal bee For the day of his commyng is hydden from vs to that ende that we shoulde be redye at all tymes Therefore I desyre you for goddes sake make you 〈◊〉 put not of your preparation For seeyng that we be certayn that danger and peryll shall come vpon vs all they that bee wyse and godlye wyll prepare themselues least they be taken sodenly vnwares or vnready And therefore I
odio God hath ordained all thinges to be good And the deuil laboreth to turn al thinges to mans euil God geueth men plentye of richesse to exercise theyr faith and charity to confirm them that be good to drawe them that be nought and to bring thē to repentance and the deuil worketh al together to the contrary And it is an old prouerbe the more wicked the more fortunate But that 〈◊〉 of this couetous rich man declareth thunqui etnes of the mind that richesse bringeth with it First they are al in care howe to get richesse then are they in more 〈◊〉 how to kepe it stil. Therfore the 〈◊〉 saith Qui volunt ditescere incidunt in tentationes varias They that study to get great richesse do fal into manye diuers temptatyons But the rote of al euil is couetousnesse What shal I doo saith this riche man He asked his owne brainlesse heade what he shuld do he did not aske of the scripture For if he had asked of the scripture it wold haue told him it would haue said vnto hym Frange esurienti panem tuum c. Break thy bread vnto the hungry Al the affection of men now a dais is in building gay and 〈◊〉 houses it is in setting vp pulling down ueuer haue they done building But th end of al such great ritchesse couetousnes is this This night thou fole thy soule shal be taken from thee It is to be vnderstand of al that rise vp from litle to much as this ritch man that the gospel spake of did Ido not despise richesse but I 〈◊〉 that men shuld haue ritchesse as Abraham had and as Ioseph had A man to haue ritches to help his neighbor is a godly riches The worldlye richesse is to put al his trust confidence in his worldly richesse that he may by them liue here gallantly plesantlye and voluptuouslye Is this godly richesse No no this is not godlye rychesse It is a common saying now a dais amonge many Oh he is a ritch man he is wel worth fiue C. poundes He is wel worth v. C. poundes that hath geuen v. 〈◊〉 pounde 〈◊〉 the pore otherwise it is none of his Yea but who shal haue this v. C. pounds For whom hast thou gotten that fiuehundred poundes What sayeth Salomon 〈◊〉 v. Est alia infirmitas pessima quam vidi sub sole diuitioe conseruatoe in malum domini sui Another euil saith he and an other very naughtye imperfection richesse horeded vp and kept together to the owners owne harm for many times such richesse do perish consume away miserably Such a one shal somtime haue a sonne saith he that shal be a very begger and liue al in extreme penury O goodly riches that one man shal get it an other come to deuour it Therfore Videte cauete ab auaritia See beware of couetousnesse Beleue Gods wordes for they will not deceyue you nor lie Heauen and earth shall perish but Verbum domini manet in oeternum The wordof the Lorde abydeth and endureth for euer Oh this leauened faith this vnseasoned faith Beware of this vnseasoned faith A certain mau asked me this question 〈◊〉 thou euer see a manne lyue long that had great richesse Therfore sayth the wise man if God send thee richesse vse them If God send thee aboū daunce vse them accordynge to the rule of Goddes word and study to be rych in oure sauiour Iesus Christe To whome wyth the father and the holy ghoste be al honoure glory and prayse for euer and euer Amen Imprinted at London by Iohn Daye dwellinge ouer Aldersgate beneath S. Martyns And are to be sold at his shop vnder the gate Cum gratia priuilegio Regiae Ma. iestatis perseptennium The congregation of the faith full at London in Quene Ma ryes tyme. Ose. vt Nume 〈◊〉 Psalme lxxix D. Latiuier withstode the sixe articles although they were confirmed by lawes The Abridgemēt of the lavv of god Mat. 22. The 〈◊〉 of al praiers Mat. 6. Lu. II. The entrance into praier VVhat it is to call God Father VVhae Christ 〈◊〉 by 〈◊〉 vs to call god father No vvorde in this prai er 〈◊〉 his vvaight Note what lyplabour is The deuill is diligēt to let praier The slights of the deuil 〈◊〉 53. 1 Ioh. 2. One 〈◊〉 not many Iohn 1. 2. Iohn 3. Christ suffe red not for 〈◊〉 〈◊〉 Hebr. 4 Christ is an highe bishop Esa 53 Act. 10 All the pro phetes testi fie of Christ. Vvhat these woordes vvhich arre in heauen do teach vs Hie. 23. Esa 66. VVhy god is not appa rantly vpō earthe Psal 53. The 〈◊〉 see not loun from heauen Gene 4 God heard the crye 〈◊〉 Abels bloude 〈◊〉 Para. 24 Iohn 22. An other commoditie of this worde Father The loue of god tovvardes vs excedeth the natural loue of parentes to their ovvn children Esa. 49. A 〈◊〉 〈◊〉 the mid vvife 〈◊〉 vvas gods instrument to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing 〈◊〉 〈◊〉 〈◊〉 Bilneys ex ercise Note this 〈◊〉 He 〈◊〉 king Henry the eighte 〈◊〉 is godfather to a childe borne in prison Note one of the 〈◊〉 of ignorance Note here one other 〈◊〉 of ignorance Thus hath God vvrought a double 〈◊〉 uerance at one tyme. The purpos of Latimers tale Mat. 7. A similitude The mea ning of these 〈◊〉 des Cum 〈◊〉 t is mali God ge ueth his 〈◊〉 〈◊〉 respecte of persons He that vvil receiue at go 〈◊〉 hande any thinge muste aske vvith faith VVe muste pray to god only 〈◊〉 vvhat is to be lear ned by this vvorde our Christvvold haue oure praiers cōmon to vs all 〈◊〉 18. Act. 27. Act 7 Chrisost. 〈◊〉 is not to be 〈◊〉 in this pointe A prouerbe loue me loue my hounde The propertie of praier The excellency of praier VVhat it is to despise the poore A lesson for them that 〈◊〉 aloft The number ofthem that may call god Fa ther is but smal Psal. 33. VVhat it is to be iust Psal. 145. VVho they be vvhomo God vvill heare Repetitiōs are more 〈◊〉 then pleasant 〈◊〉 is the 〈◊〉 that preachers ought chief ly to 〈◊〉 〈◊〉 17. The lordes 〈◊〉 is the sūme of all 〈◊〉 praiers The cause vvhy vve call god fa ther. To cal god our father is profita 〈◊〉 for vs two vvais VVith faith vve must fighte 〈◊〉 the 〈◊〉 Christ hath 〈◊〉 avvay oure sinnes and the 〈◊〉 due 〈◊〉 sinnes The diuel is not afraid of holy vva ter God is both vvilling and able to help 〈◊〉 VVe haue no cause to dispeir of helpe at his hande that is both able and vvil 〈◊〉 to help 〈◊〉 Good Bil ney and good 〈◊〉 〈◊〉 to 〈◊〉 a poore vvo man Onely the 〈◊〉 of 〈◊〉 〈◊〉 sethe from sinne To do that god com mauudeth is not sinne A man may syn deadlye vvith his ovvne vvise To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs 〈◊〉 Princes and plovvmen are al made of one matter
may do the work wherunto god hath called him There be many vocations The Magistrates vocation is to see that the common welth be wel ordered to see that the scholes be mainteined to see that the vniuersities be well furnished to see that iustice be executed that the wicked be punished and the good rewarded In summa to kepe euerye one in good order This is their duetye Further we praye that the priestes the spiritualtye or the churchemen as they call them doe their dueties to preache goddes worde to liue godly and to giue a good ensample by their conuersation els they doe against the honour of GOD and their owne honesty Lykewise we praye that seruauntes may doe their dueties For to bee a seruaunte is an honest estate and muche commended in Scripture and Scripture speaketh much to the comforte of them And truely those that lyue in the feare of god consydering that they serue not only their carnal maisters but God hymselfe they be in a good case but they may not bee eye seruauntes Saincte Paule noteth this fault and sayeth that they shal not be murmurers nor frowarde answerers Saincte Paule woulde haue them to lyue so that they maye ornate and sanctifye the name of God For that seruaunte that dothe the thyng whereunto he is called he dothe adorne his estate that seruaunte is a good gospeller that wyll not be an eye seruaunt There be some seruauntes whiche doe their dueties as longe as their maister is in syght but as soone as their maister is gone they playe the 〈◊〉 Unto such felowes I say beware for though your bodely maister see you not yet your great maister god seeth you and wyll punishe you Quod agis toto pectore agito What 〈◊〉 doest doe it from the bottome of thy hearte with a good wyll goe not awaye with the deuils Pater no ster as some doe doe all thinges with a good mynde For I tell you you bee not forgotten in Scripture you are muche commended in the same S. Paule speaketh very honourably of you saying Domino Christo 〈◊〉 you serue the lord Christ it becommeth not you to put a difference what busines you be commanded to do For whatsoeuer it be 〈◊〉 it with a good wil and it is gods seruice Therfore you oughte to do it in respect that god wold haue you to do so for I am no more assured in my preaching that I serue god than the ser uant is in doing such busines as he is commaunded to doe skouring the cādelsticks or whatsoeuer it be Therfore for gods sake consider the matter Some of you think if Christ were here you would go with him and serue him I tel you whan you folow your seruice and do such thinges as your maister and maistresse shall commande you you serue hym as wel as if he were here bodily He is not here bodily now but his worde is here Domino Christo seruitis sayth Saint Paule you serue the lorde Christe Therfore I desyre you in goddes behalfe to walke vprightly and godly Consyder what god sayeth vnto you 〈◊〉 qui facit opus domini negligenter Cursed be he that doth the worke of the lord negligently This scripture perteyneth to you as wel as to me For whā ye do your busines negligently you be cursed beefore the face of God Therfore consider the goodnesse of God that he woulde haue you as well saued as youre maisters Surelye me thinketh it is a great benefite of God to be a seruant For those that kepe houses must make a count afore god for their familye they must watche and see that all thinges bee well But a seruaunt when he can discerne what standeth with goddes commaundementes and what is against it it is ynoughe for hym but he must knowe that he ought not to obey his maister or mastresse whā thei wold commaunde him to doe against god in such a case he may re fuse withstand them For it is writen we must more obey vnto god then man we shold not do against god to please our maisters Again masters mistresses are boūd to consider their dueties to pay vnto their seruants their wages meat and drinke conuentent For it is a greate sinne to defraud the laborer of his wages for it is writē the cry of the laborers shal come before the lord it is a great faut afore god to de fraud thē but ther be som seruāts which be so wicked the thei wil cōplain wtout a cause whā they cannot haue that that they wold haue nor beare al the rule thēselues But I saye it is a great thing for a maister to 〈◊〉 his seruāt again that ser uāt which hath his whole wages doth but half his worke or is a sluggard that same fellow I say is a these afore god For lyke as the maister oughte to pay the whole `wages so likewise the seruaunt ought to do his whole worke Here I might haue occasion to shew howe man and wyfe ought to liue together how thei ought to be faithful louing and friendly one to the other how the man ought not to despise the wyse consydering that she is partaker with him of euerlasting lyfe Therfore the mā ought cohabitur to dwel with her which is a greate thing Agayne see how the woman oughte to behaue her selfe towardes her husband how faithfull she oughte to be Now whan they both yelde their dueties the one to the other then they sanctifie the name of god but when they doe contrary to their callyng then they slaunder the holy name of god Therfore let euery man and woman walke in their vocations We muste haue a good and earnest mynde and wyll to sanctify the name of God for that person that prayeth and desyreth of God that his name maye bee halowed and yet hath no will nor plesure to do it in dede this is not the right sanctifieng of the name of god S. Peter teacheth vs howe we shall sanctifie gods name saying Conuersationem 〈◊〉 gentes habentes bonam Haue a good holy conuersation liue vprightlye in your callyng so that your lyghte maye so shyne before men that they may see your good workes and so glorify god I wyll trouble you no longer it is better a littell wel perceiued and borne awaye then a greate deale hearde and 〈◊〉 behynde Consider wherfore our sauiour commaūdeth vs to call god our Father thā afterward way this 〈◊〉 art heauen Than come to the petition halovved be thy name waye and consider this For nowe is the tyme wherein the name of god shold be halowed For it is a pitifull thing to se what rule and dominion the deuil beareth howe shamelesse men be how the name of god is brought in derision Therfore let vs saye from the bottom of our hearte Sanctificetur halowed that is to saye lord God thorough thy goodnes remoue all wickednes giue
do the wil of god as we be to meat and drinke let vs indeuor our selues to kepe his lawes commaū dement then whatsoeuer we shall desyre of him he wyll geue it vnto vs we shal haue it We rede often times in scripture that our sauior was preaching according vnto his vocation I would euery mā wold go so diligētly about his busmes The priestes to go to their bookes not to spēd their times so shame sully in hauking hūting keping of alehouses if they would go to their bookes in so doing they shuld do the will of God but the most part of thē do their own wil they take their 〈◊〉 but god wilf nd thē out at length he wil mete with them when he seeth his time On a time whē our famour was pre chung his mother cam vnto him very desirous to speake with him in so much that she made meanes to speake with him in terrupting his sermon whiche was not good maner Therfore after s. Augustme and s. Hieromes mynde she was pricked a litle with vain glory she wold haue ben knowen to be his mother els she wold not haue ben so hasty to speake with 〈◊〉 And here you may perceiue the we gaue her to much thin 〈◊〉 her to be without any sparkle of sinnes which was to much for no mā borne into this world is without sinne saue Christ only The scheledoctors saye the was arrogant One came told our sautor as he was teaching Sir thy mother is here wold speak w e thee he made answer like as he did whā he was but 12. yere old opoitet meesle so he saieth now stretthing out his hāds who is my mother 〈◊〉 facit volutatē patris mei 〈◊〉 est in 〈◊〉 he that doth the wil of my father that is in heauē Lucas saith qui audit verbū dei facit istud he that heareth the word of god doth it Mark this wel he saith that doth it let vs 〈◊〉 let vs not only be hearers but doers then we shal be accor ding to his promise his brethern sistern we must heare his word do it For truly if Mary his mother had not heard his word beleued it she should neuer haue bene saued For the was not saurd because she was his naturall mother but because she belcued in hi because she was his spiritual mother Remembre therefore the all that do his wil are his kinsfolke But remēber that in an other place he saith Nō om̄es qui dicūt 〈◊〉 Domine domine introibunt Not all that saie Lord Lord shall entre into the kingdome of heauen here you see that the matter standeth not in saying but in doing do his will and than resorte vnto him and thou shalt be welcome We 〈◊〉 in Luke wher our sauior said 〈◊〉 qui 〈◊〉 〈◊〉 domini non facit vapulabit multis that servant that 〈◊〉 weth the wyll of his maister and doth it not shall be 〈◊〉 with manye strypes He that knou 〈◊〉 〈◊〉 〈◊〉 but not so much We must first know than to it is a good thing to know but it is a 〈◊〉 thyng to know and not to do it is a great synne to slaunder gods word with wicked if uyng as it is commonly sene amongest men But this fault if it be not amended shall haue greuous punishment Now some men will saie 〈◊〉 it is so that those which know 〈◊〉 worde and do not the same shal be beten with ma ny strypes then I wyll keepe me from it and so when I am damned I shall haue the easyer punishment No no my friend ignorantia non excusat praesertim voluntaria affectata wil ful ignorance excuseth not To saye I will not heare it for I entend to do as it shall please me this is not ignorancye brother but rather contumacy or despising of gods word These whiche would fayne knowe but cannot for that they haue no teacher they shal be excused somewhat for they shall haue casier payne than the other haue as he saith Vae 〈◊〉 Chorazin quia si in Sodoma meanyng that the Sodemites shall haue easier iudgement thā the other But as for those which refuse to heare whan they might heare they are in an yll case shal be punished with vnspeakable 〈◊〉 And I tel you the very ignoraunt man is not all excused for so saith god by hys prophet Si non annunciaueris vt conuertatur à viae sua mala impius in iniquitate sua morietur the wicked saith he morietur he shall die though he hath had neuer warning before so we see that ignorancy excuseth not but the ignorant are the lesse punished because of their ignorancye as there bee degrees in bel one shal be punished more greuously then the other accor ding to theyr desertes There be some men in England whi chc say No say they I wil not heare none of them all tyll they agree amongeste theym selues Suche fellowes truely shall neuer come to the gospell For there wil be contentions as long as the deuyll is alyue he cannot suffer gods worde to be spred abroade Therfore he dothe and wyll do tyl the worldes ende what he can to lette the worde of god then it is lyke that those fellowes shall neuer come to heare gods worde and therfore worthely be damned as despisers of Gods moste holye worde Further this petition hath an addition Quemadmodum in coelo as it is in heauen the writers make two maner of heauens a spirituall heauen a temporall heauen The spirituall heauen to where gods will is fully done where the aungels be which do the will and pleasure of god without dilation Now whan we say As it is in heauen we praye god that we may do his wil as perfectly as the angels do Ensamples in Scripture we haue many which teache vs the diligent seruice which the angels do vnto the Lorde Whan kyng Dauid fell in a presumption so that he commaunded his capitaine Ioab to noumber his pcople whyche thing was agaynst the Lord and Ioab did naughtily in obeiyng the kyng in such things but he went and numbred eight hundred thousande and fyue hundred thousande men able to fyght besyde women and children For this act God was angry with Dauid and sent his Prophets which told him that God woulde plage hym and bad him to chuse whether he wold haue vii yeres hunger or that his enemies should preuayle agaynst him thre monthes long or to haue iii. dais 〈◊〉 〈◊〉 silence He made answer saying It is better to fall into the handes of god then of men and so chose pestilence After that within three dayes there died three score and ten thousand This storye is a greate declaration howe angrye GOD is with sinne Nowe Dauid that good king seyng the plague of God ouer the people sayd vnto god Lord it is not they that haue sinned it is I my self punish me
let them alone This was a good mynde in Dauid there be but fewe kynges now that wold do so Now at the length god was moued with pitye and sayde vnto the angell Sufficit contine manum it is though leaue of by and by the plague cessed Where you see how redye the aungels of GOD bee to doe the Lordes commaÌ„vemit After that Dauid was minded to be thankfull vn to god offer a great sacrifice vnto him so remoue that wrath of god And therfore he made sute to one of his subiects for cer tain grouÌ„ds to build an altar vpoÌ„ that same maÌ„ was willing to geue it vnto that king frely But Dauid wold not take it at his handes where kings 〈◊〉 learne that it is not lauful for them to take a way other mennes landes to their owne vse This good kig Dauid wold not take it wheÌ„ it was offred vnto him He did not as Achab that wicked 〈◊〉 which did Naboth wroÌ„gin taking away his vinyard against his wil. An other ensaÌ„ple wherin apereth how diligeÌ„ily that angels do gods coÌ„maÌ„demeÌ„ts Senacherib king of that 〈◊〉 hauiÌ„g a capitam called 〈◊〉 which capitaine after that he had besieged HierusaleÌ„ spake 〈◊〉 words against god that almighty sayeÌ„g to that Iewes Think you that your god is able to help you or to defeÌ„d you froÌ„ my haÌ„d Now Ezechias that good kyng hering such blasphemo ' words to be speke agaist god fel to praier desired god for aide sent for the prophet Esai asked him couÌ„sel Th end was god sent his angels which killed an Clxxx. v. thousaÌ„d of that AssiriaÌ„s in one night that king him self scaÌ„t escaped with great daÌ„ger feare gat him home Here you see what a god our god is whose wil we ought to do Therfore let vs endeuor our selues to do his wil pleasure whan we ar not able to do it as we be not in dede let vs call vnto him for helpe and ayde The other heaueÌ„ is called a corporal heueÌ„ where that son the moone the starrs ar which heaueÌ„ doth gods coÌ„mandemeÌ„t to As it appereth in that bokes of Iosue that kings how that son stode at that coÌ„mandemeÌ„t of god IteÌ„ how that shadow went backward like as Job saith Precepisti soli 〈◊〉 noÌ„ oritur Thou gauest coÌ„ maÌ„dement to that sun it arose not therfore at that coÌ„mandement of god thei kepe their ordinaric course as god hath coÌ„manded them in that first beginning IteÌ„ the raine that snowe come at his coÌ„mandemiÌ„ts in suÌ„ma nothing rebelleth in his estate wherin it was set at that first but Man that man will not be ruled by him all other things be obedieut rain cometh whaÌ„ god wil haue it snow at his time We rede in Achabs time that Elias that pro phete 〈◊〉 that raine for iii. yere vi monthes for to punishe the people wherof folowed a great dearth Afterward at that request of the same Elias god sent raine whiche tempered the groud to bring frutes I think there be some Elias abroade at this time which stoppeth the raine we haue not had rayne a good whyle Therfore lette vs praye to God that we maye do his wil and than we shal haue al things necessary to soule body For what was this Elias obnoxiê° affectibê° a sinfull maÌ„ borne coÌ„cesued in sin yet god seing his confideÌ„ce grauÌ„ted his requests For he was a maÌ„ that feared that lord trusted in him therfore god loued him heard his praier Therfore I say let vs do as he did thaÌ„ god wil heare our praiers but we are flesh ly we are carnal we do caÌ„ nothig perfectly as we ought to do wherfore we haue nede to say with s. Augustine 〈◊〉 〈◊〉 preci pis precipe quod uis Lord do thou with in me what thou coÌ„mauÌ„ dest then coÌ„mauÌ„d what thou wilt For we of our own streÌ„gth power are not able to do his commauÌ„demeÌ„ts but that lack oursa uior wil supply with his fulfillig with his perfectnes he wil take away our imperfectnes Now since we haue spokeÌ„ muche of praier I wil desire you let vs pray together so make an end but you must pray with a penitent heart For god wil not heare that praier that procedeth from an impenitent heart it is abominable in his sight I desire you to say after me Our father c. Amen The. v. sermon vpon the Lordes praier made by maister Hugh Latymer PAneÌ„ nostruÌ„ quotidianuÌ„ da nobis hodie Giue vs this day our daily bread This is a very good praier if a body shold say no more at one time but that for as we see our nede so we shall pray whan we see goddes name to be dishonoured 〈◊〉 and yl 〈◊〉 of then a maÌ„ a saithfull maÌ„ should say Our father which art in heauen halowed be thy name Whan wee see the deuill reigne and all the worlde folowe his kingdeme then we maye saye Our father vvhiche art in heauen thy kingdome come Whan we see that the worlde foloweth her owne desyres and lustes and not goddes wyll and his commaundementes and it greeueth vs to see thys we 〈◊〉 sorye for it we shall make oure 〈◊〉 vnto god for it 〈◊〉 Oure father whiche art in heauen Fiat voluntas 〈◊〉 Thy 〈◊〉 be done when we lacke necessaries for the maintenance of this lyfe euery thing is dere then we may say Our father which art in heauen giue vs this day our dayly bread Therfore as we see cause so we should pray And it is better to say one of these short prayers with a good faythe then the whole psalter without fayth By this nowe that I haue sayde you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer the lordes praier I saye is farre from that that it is in deede For it was 〈◊〉 for nothing for whaÌ„ we bee disposed to despise a man and call him an ignoraunte foole we say he can not say his 〈◊〉 noster and so we made it a lighte matter as though euery man knew it But I tell you it is a great matter it conteineth waightie thynges if it be wayed to the very bottome as a learned man coulde doe but as for me that that I haue learned out of the holy scripture and learned mens bookes which expounde the same I wyll she we vnto you but I entende to be short I haue bene very long before in the other petitions which some thyng expounde those that folow therfore I will not tarye so long in them as I haue done in the other Geue vs this day our dayly bread Euery woorde is to be considered for they haue their importance This word bread signifieth all maner of sustinance for the preseruation of this life all thinges whereby man shoulde lyue are contayned in this word Breade
You must remembre what I sayd by that petition Halowed be thy name There we 〈◊〉 vnto god that he wil giue vs grace to lyue so that we may with all our conuersations and doinges halow and sancrify him according as his worde telleth vs. Nowe forasmuche as the preachynge of goddes worde is moste necessary to bring vs into this halowing we pray in the same petition for the office of preaching For the sanctifyeng of the name of god can not be except the office of 〈◊〉 be maynteyned and his woorde be preached and knowen therfore in the same petition whan I say Sanctificetur Halowed Le thy name I praye that his worde may bee spreade abroade and knowen thorough whiche commeth sanctifying So likewise in this petition Geue vs this daye our dailye bread we praye for all those thynges which be necessary and requisite to the sustinance of our soules and bodies Now the first and principall thing that we haue nede of in this lyfe is the magistrates without a magistrate we should neuer liue well and quietly Than it is necessary and moste nedefull to praye vnto god for them that the people may haue rest and apply their busines euery man in his callyng the husbandman in tillyng and plowing the artificer in his busines For you must euer consider that where warre is there be all discommodities no man can doe his duetie accordyng vnto his callyng as it appeareth now in Germany the Emperour the Frenche king being at controuersy I warrant you there is litle reste or quietnes Therfore in this petition we praye vnto god for our 〈◊〉 that they may rule and gouern this realme well and godly and kepe vs from inuasions of alienates and straungers and to execute iustice and punish malefactours this is so requisite that we cannot liue without it Therfore whan we say Geue vs this daye our dayelye breade we praye for the kinge his counsellours and all his officers but not euery man that saieth these wordes vnderstādeth so much For it is obscurely included so that none perceiue it but those which 〈◊〉 and diligently consyder the same But S. Paule he expresseth it with more wordes playnelye saying I exhorte you to make supplications and prayers for all men but specially pro regibus qui in sublimitate constituti sun for the kings and for those which be aloft whereto 〈◊〉 vt placidam quietam vitam agamus that we may liue godly and quietly with all honesty and godlynes And whan I pray for them I pray for my selfe For I praye for them that they may rule so that I and all men may lyue quietly and at rest And to this ende we desyre a quiete lyfe that we may the better scrue god heare his worde and lyue after it For in the rebelles tyme I praye you what godlines was shewed amongest them they went so farre as it was tolde that they defiled other mennes wyues what godlines was this In what estate thinke you were those saithfull 〈◊〉 which at the same tyme were amongest them they had sorow inough I warraunte you So it appeareth that where warre is there is righte godlinesse 〈◊〉 and gone Therfore to pray for a quiet lyfe that is as muche as to pray for a godlye lyfe that we may serue god in our calling and get our lyuinges vprightly So it appeareth that praying for 〈◊〉 is as much as to praye for our selues They that be children and lyue vnder the rule of theyr parentes or haue tutōrs they praye in this petition for theyr pa rentes and tutors For they be necessary for theyr brynging vp And god will accept their prayer as well as theyrs which be of age for god hath no respecte of persons he is as redye to heare the yongest as the oldest Therfore let them be brought vp in godlines let them know god Let parentes and tutors do their dueties to bryng theym vp so that as soone as theyr age serueth they may tast and sauour god let them feare god in the beginning and so they shall do also whan they be olde Because I speake here of Orphans I shall exhorte you to be pitiful vnto them for it is a thyng that pleased god as S. Iames witnesseth saying Religio pura c. It is a common speache amongest the people and muche vsed that they saye all religious houses are pulled doune whi che is a very 〈◊〉 saying and not true for thei are not pul led 〈◊〉 That man and that woman that liue together god ly and quietly doing the woorkes of their vocation and feare God heare his woorde and keepe it that same is a religious house that is that house that pleaseth god For religion pure religion I say stadeth not in wearing of a monkes coule but in rightuousnesse iustice and weldoings and as 〈◊〉 Iames saith in visiting the Orphans and widowes that lacke theyr husbandes Orphans that lacke theyr parentes to helpe them when they bee poore to speake for them whan they be oppres sed herein standeth true religion Gods religion I say The other whiche was vsed was an vnreligious lyfe yea rather an hypocrisye There is a terte in Scripture I neuer reade it but I remember these religious houses Estque recta homini via cuius tamen 〈◊〉 iter est ad 〈◊〉 There is a way whiche 〈◊〉 seemed to men to bee good whose ende is eternal perdition whan the ende is naught all is naught So were these monkes houses these religious houses There were many people specially wydowes which would geue ouer housekepyng and goe to suche houses whan 〈◊〉 might haue doone muche good in mainteynyng of seruauntes and releuyng of poore people but they went their wayes What a madnesse was that Agayne howe muche cause wee haue to thanke GOD that we knowe what is trewe religion that GOD hath reueled vnto vs the deceiptfulnesse of those Monkes whyche hadde a goodly shewe before the worlde of great holynesse but they were naughte within Therefore Scripture sayeth Quod 〈◊〉 est hominibus abhominabile est coram Deo That whiche is hyghly estemed before men is abhominable before GOD. Therefore that man and woman that lyue in the feare of God are muc he better than their houses were I 〈◊〉 ones a storie of a holy man some say it was sainct 〈◊〉 whiche had been a long season in the 〈◊〉 eatyng nor drynkyng nothyng but 〈◊〉 and water at the length he thoughte hym selfe so holye that there should bee no bodye lyke vnto hym Therefore he desyred of God to knowe whoe shoulde bee his fellowe in heauen GOD made hym aunswere and commaunded hym to goe to Alexandria there he shoulde fynde a Cobbler whyche should bee hys fellowe in heauen Nowe he wente thyther and sought hym out and felle in acquaintaunce with hym and taryed with hym thre or foure dayes to see his conuersation In the 〈◊〉 his wyfe and he prayed together
suum mendax est whosoeuer saith I loue god and hateth his brother that man or woman is a lyer For it is impossible for me to loue god hate my neigh bour And our sauiour saith Si orauetitis remittite whā you will pray forgeue first els it is to no purpose you gette nothyng by your prayer Like wise we see in the parable of that king which called his seruauntes to make an accompte and pay their dettes where he remitteth one of them a great sum of money Now that same fellow whom the lord pardoned wente out and toke one of his felow seruauntes by the necke and handled him moste cruelly sayeng giue me my money He had forgotten belike that his lord had forgiuen him Now the other seruants seyng his cruelnes came vnto the kyng and told him how that man vsed himselfe so cruelly to his felow The lord called him again after great 〈◊〉 caste him in prison there to lye tyll he had paied the least farthing Upon that our sauiour saith Sic pater meus coelestis faciet vobis si non remiseritis vnusquisque fiatri suo de cordibus 〈◊〉 Thus will my heauenly father also do vnto you yf ye forgeue not euery one his brother euen from your heartes Therfore let vs take hede by that wicked seruant which woulde not forgeue his felowe seruaunt when he desyred of him forgeuenes saying patientiam habe in me omnia red 〈◊〉 haue pacience with me saith he and I will pay thee all my dettes But we can not say so vnto god we must onelye call for pardon There be many folke which whan they be sicke they say O that I mighte liue but one yere longer to make amendes for my sinnes which saying is very noughte and vngodly For we are not able to make amendes for our synnes only Christ he is the lambe of god which taketh away our synnes Therfore whan we be sicke we should say Lord god Thy wil be done if I can do any thing to thy honour and glorye Lord suffer me to liue longer but thy wil be done As for satisfaction we can not do the leaste piece of it You haue heard nowe howe we ought to be willing to forgeue our neighbours their sinnes which is a very token that we be children of god to this oure sauiour also exhorteth vs saying Si frater 〈◊〉 habet aliquid 〈◊〉 te relinque c. If thou offerest therfore thy gift before the aultare and there remembrest that thy brother hath somewhat against thee leaue thou thy gifte there before the aultare and go first and be reconciled vnto thy brother Leaue it there saith our sauiour yf thy brother haue any thing against thee go not about to sacrifice to me but firste aboue all thinges goe and reconcile thy self vnto thy brother On suche wise saint Paule also exhorteth vs saying Volo viros orare 〈◊〉 ira disceptatione I wold haue men to pray without angre disceptation There be many wranglers and braulers now a days whiche do not well they shall well knowe that they be not in the fauour of god god is displeased with them let vs therfore giue vs our 〈◊〉 to 〈◊〉 so that we may loue god and our neighbour It is a very godly prayer to say Lord forgiue vs our trespas ses as we forgiue them that trespasse against vs. But there be peraduenture some of you which wil say The priest can absolue me and forgeue me my sinnes Syr I tell thee the priest or minister cal him what you wil he hath power giuē vnto him from our sauiour to absolue in suche wise as he is commaunded by him but I thinke ministers be not greatly troubled therewith for the people seke their carnal liberties which in dede is not wel a thing which misliketh god For I would haue them that are greeued in conscience to goe to some godly man which is able to minister gods word there to fetch his absolucion if he canne not be 〈◊〉 inthe publike sermon it wer truly a thing which wold do much good But to say the truth there is a great faulte in the priestes for they for the most part be vnlearned wicked seeke rather meanes waies to wickednes than to godlines but a godly minister which is instruct in the word of god can may absolue in opē preaching not of his owne authority but in the name of god for god saith Ego su qui deleo 〈◊〉 I am he saith god that clense thy sinnes But I may absolue you as an officer of Christ in the 〈◊〉 pulpet in this 〈◊〉 As in any as 〈◊〉 their sinnes vnto god acknowleging 〈◊〉 〈◊〉 to be sinners beleue that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath take away their sins haue an 〈◊〉 〈◊〉 to 〈◊〉 sin as many I say as be so 〈◊〉 〈◊〉 〈◊〉 as an officer of Christ as his tresurer 〈◊〉 you in his 〈◊〉 This is the 〈◊〉 that I cā make by 〈◊〉 word Again as many as wil 〈◊〉 in defence of their 〈◊〉 will not acknowledge them nor purpose to leaue them and so 〈◊〉 no 〈◊〉 in our sauiour to be saued by him 〈◊〉 his 〈◊〉 to them I say Ego ligo 〈◊〉 I 〈◊〉 you and I 〈◊〉 not 〈◊〉 they shal be bounde in heauen Forthey be the 〈◊〉 of 〈◊〉 deuyl as long as they be in such 〈◊〉 and purpose to sin 〈◊〉 you see how and in what wise a preacher may absolue 〈◊〉 but he can not do it of 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 wyse he mast do it according as Christe 〈◊〉 〈◊〉 him Yf god nowe commaund to forgiue him qui 〈◊〉 contra me that sinneth against me how muche more must I be reconciled to him whome I haue offended I must go vnto him and desire him to forgeue me I must acknowledge my fault so humble my self before him Here a man mighte aske a question saying What yf a man haue offended me greuously and hathe hurte me in my good or slaundred me and is 〈◊〉 in it standeth in defence of himself and his owne wickednesse he wyll not acknowledge hymselfe shall I forgeue hym Aunswere Forsothe GOD hymselfe dothe not so he forgeueth not synnes excepte the sinner acknowledge himself confesse his wickednes and cry him mer cye Nowe I am sure god requireth no more at our handes than he doth himselfe Therfore I wil say this yf thy neighbour or any man hath done against thee and will not 〈◊〉 his faultes but wickedly defendeth the same I for my owne discharge muste putte awaye all rancour and malyce oute of my hearte and bee redye as farre foorthe as I am able to helpe hym yf I doo so I am discharged afore god but so is not he For truely that sturdye fellow shall make a heauy counte afore the rightuous iudge Here I haue occasion to speake agaynst the Nouatians whiche denye remission of synnes theyr opinion
easy lyfe geueth vs occasion to committe all wickednes and so is an instrument of our damnation Nowe therfore whan we say this praier we require god that he wil be our louyng father and giue vs such thinges which may be a furtherance to our 〈◊〉 and take away those thynges which may let vs from the same Now you haue hearde the Lordes praier which is as I told you the abridgement of al other praiers it is the store house of god For 〈◊〉 we shall fynde all thinges necessary both for our soules and bodies Therfore I desire you most hartelye to resorte hither to this storehouse of God seeke here what you lacke and no doute you shall fynde thinges necessary for your wealthe In the gospel of Mathew there be added these wordes 〈◊〉 〈◊〉 est regnum potentia gloria in secula seculorum for thyne is the kingdome the power and the glorye worlde without ende Amen These wordes are added not withoute cause for like as we say in that beginning Our father signifieng that he wil fulfill our requeste so at the ende we conclude saying thine is the power c. signifieng that he is able to help vs in our distresse and to graūt our requests And though these 〈◊〉 great thyngs yet we nede not to dispaire but consider that he is lord ouer heauen and earth that he is able to do for vs that he wil do so 〈◊〉 our father and being lord and king ouer all thinges Therfore let vs often resorte hither and call vpon 〈◊〉 with this prayer in our Christes name for he loueth Christ and all those which are in Christ for so he saith 〈◊〉 est 〈◊〉 〈◊〉 dilectus in quo mihi bene complacitū est This is my welbeloued son in whom I haue pleasure Seing then that god hath pleasure in him he hath pleasure in that praier that he hath made so when we say this praier in his name with a faithful penitent heart it is not possible but be wil heare vs and graunt vs our requests And truly it is the greatest comfort in the world to talke with god to call vpon him in this praier that Christ himself hath taught vs for it taketh away the bitternes of all afflictions Thorow praier we receiue the holy ghost which strēgthneth and comforteth vs at all tymes in all trouble and perill Quia tuam est regnum potentia gloria For thyne is kingdome the power and the glorye The kingdom of god is generall thoroughout al the world Heauen and earth are vnder his dominion As for the other kynges they are kings in dede but to godward they be but deputies but officers he only is the right king vnto him onely must and shal all creatures in heauen and earth obey and 〈◊〉 〈◊〉 his maiestie Therfore haue euer this in your hearts what trouble calamities so euer shall fal vpon you for gods words sake if you be put in prisō or lose your goods euer say in your hear tes Tuum est regnum Lord god thou only art ruler and gouernour thou only 〈◊〉 and will helpe and deliuer vs from al trouble whan it pleaseth 〈◊〉 thou art the king to whō 〈◊〉 things obey For as I said before all thother kings 〈◊〉 〈◊〉 him and thorough him as scripture 〈◊〉 per me reges regnant thorough me kings rule 〈◊〉 say this prayer with good faith and penitent 〈◊〉 is a 〈◊〉 laudis a sacrifice of thankes geuing We were wont to haue 〈◊〉 〈◊〉 the 〈◊〉 of the masse which was the most horrible blasphemy that could be deuised for it was against the dignity of Christ his passiō but this sacrifice of 〈◊〉 euery one may make that calleth with a faithful heart vpon god in the name of Christ. Therfore let vs at al times wtout intermission offer vnto god the sacrifice of thanke 〈◊〉 that is to say let vs at al times cal vpon him glorifye 〈◊〉 〈◊〉 in al our liuings whā we go to 〈◊〉 let vs cal vpō him whan we rise lette vs do like wise Item whan we go to our meate and drinke let vs not go vnto it like swine and beasts but let vs remember god and be thankful vnto him for al his gifts But aboue al things we must see that we haue a 〈◊〉 heart els it is to no purpose for it is written Nō 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 peccatoris god will not be praised of a wicked man Therfore let vs repent from the bottom of our hartes let vs forsake al 〈◊〉 so that we may say this praier to the honor of god and our commodities And as I tolde you before we may say this praier whole or by parts according as we shall see occasion For when we see gods name 〈◊〉 we may say Our father halowed be thy name When we see the deuil rule we may say Our father Thy kingdom come when we see the worlde inclyned to wickednes we may say Our father thy wil be done Item whā we lacke necessary thinges either for our bodies or soules we may say Our father which art in heauen 〈◊〉 vs this days our dayly bread Item whē I feele my sinnes and they trouble me and 〈◊〉 me than I may say Our father which art in heauen forgiue vs our trespasses Finally whan we wil be preserued from all temptations that they shal not haue the victorye ouer vs nor that the deuil shal not deuoure vs we may say Our father which art in heauen leade vs not into temptation but delyuer vs from euill For thine is the kingdom the power and glory for 〈◊〉 and euer world without end Amen ¶ Here endeth the sermons vpon the Lordes 〈◊〉 made by the right reuerend father in god 〈◊〉 ster Doctour 〈◊〉 before the righte vertuous and honorable Lady Katherine Duchesse of 〈◊〉 at 〈◊〉 the yere of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium Certayn other Sermons preached by the right reuerende father in God master 〈◊〉 Latymer in Lincolneshyre the yere of our Lord. 1553. Collected and gathered by Augustine Bernherre an Heluetian and albeit not so fully and perfectly gathered as they were vttered yet neuertheles truly to the singuler cōmoditie and profite of the simple 〈◊〉 who with seruent 〈◊〉 and diligent redyng desyre to be better taught and instructed The firste Sermon SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo The kyngdome of heauen is lyke vnto a certaine king which maried his sonne And sent forth his seruauntes to call them that c. This is a gospell that conteineth very much matter And there is an other like vnto this in ye. 14. of 〈◊〉 but they be both one in effect for they 〈◊〉 bothe one thyng And therfore I wyll take them both in hand together because they tende to one purpose Mathew sayth The kyngdome of heauen is lyke vnto a certain kyng
theyr owne profites howe to gette money not how they myght doe good vnto theyr poore neyghbour Wherby it appeareth that they be for the moste parte 〈◊〉 charity And so consequently not the chyldren of god and no 〈◊〉 but the heauy iudgement of god hangeth ouer theyr heades for they are commonly all welthy and redy to purchase lands but to helpe theyr poore neighbour that thei can not do but god wil finde thē oute one day I doute not We must be ware whan we go to phisike that we trust not to muche in phisitions and forget God in the meane season Like as kyng Asa dyd which had a disease in his 〈◊〉 and is much reproued bycause he soughte not the Lorde he trusted not in god but rather in phisitions for Scripture saithe In his sicknes he sought not the Lorde but phisitions I knewe ones a great ryche man and a couetous 〈◊〉 he had purchased about an hundred pound that 〈◊〉 〈◊〉 man came ones to London where he fell sicke as stoute as he was And in his sycknes whan he was exhorted to beare it well submit hymself vnto god He cried out with horrible swearyngs Shal I dye shall I 〈◊〉 phisitions phisitions call phisitions As well as he loued his good which was his god yet he could fynde in his 〈◊〉 to spende it vpon phisitions but in the ende he died lyke a beast without any 〈◊〉 This man nowe abused the phisitions for we maye vse phisike but we must not trust in phisike as Asa the kyng dyd and that wicked man of whome I tolde you we maye vse gods prouisions and 〈◊〉 whiche he hath lefte for vs yet for all that we maye not truste in them Now to the purpose This woman had spent all her good and was neuer the better Well that the phisitions coulde not doo Christ our sauiour dyd it and on this wise There was a great multitude of people about Christ they preased vpon him Now the woman commeth amongst the prease of the people to him desirynge to touche only the hemme of hys garment for the beleued that Christ was such a healthfull man that she shold be sound as soone as she might touch hym which came to passe so as she beleued For as soone as she had touched him her issue was stopped and her sicknes gone quite and cleane She was a 〈◊〉 woman she was not so bolde as to speake to oure sautor but she cometh behynde his backe and stealeth as it were her health But what doth our 〈◊〉 he would not suffer her to be hydde but saieth to his disciples quis me 〈◊〉 who hathe touched my clothes his disciples made answer saying thou seest the people thrust thee 〈◊〉 thou who touched me And he loked round about for to se her that had done this thyng But the woman fearyng and tremblyng knowyng what was done within her came and fell doune before him and tolde him 〈◊〉 the truth No dout this woman was ashamed to 〈◊〉 〈◊〉 〈◊〉 sickenes before the whole multitude But what then Christ wold haue it so I perceiue saith Christ that vertue is gone out of me he saith not my cloke or my vestement hath done a worke but he saieth Scio virtutem ex me exiuisse I knowe vertue is gone out of me Therfore we shall notbee so foolish to thynk that our 〈◊〉 〈◊〉 had made the 〈◊〉 mā whole but rather her good faith and trust which she had in our sauiour We must not do as the folish 〈◊〉 papistes do which impute great holmes vnto the 〈◊〉 of our samour So ye see that this womā was made whole by Christ thorough him by his 〈◊〉 〈◊〉 And so is verifyed this which scripture saith that which is impossible vnto mā is possible vnto god 〈◊〉 had dispeired of that womā it passed their cunnyng to helpe her but our 〈◊〉 he declared his diuyne power and healed her out of hand she doyng nothyng but touchyng the hemme of his vestement So god can helpe when men cannot An ensample we haue in scripture when the people of 〈◊〉 goyng out of 〈◊〉 came vnto the red 〈◊〉 they had great hylles of both 〈◊〉 〈◊〉 the kyng of Egipt folowed with al his 〈◊〉 at theyr backes that red sea was afore them so that there was nothyng after mās reason but to 〈◊〉 what doth 〈◊〉 〈◊〉 he deuided by his infinite power the red sea and deliuered them out of al danger So it appeared that god is able to 〈◊〉 his people that beleue in hym 〈◊〉 Lykewise in the 〈◊〉 they had no corne nor any thing to eate there was no ordina ry way to 〈◊〉 what doth god He taketh an extraordinarys way he sendeth Manna from heauen so we see that he is able to helpe vs supernaturally but yet we must take heede and not tempte God we 〈◊〉 vse all suche meanes as he 〈◊〉 apointed to 〈◊〉 this lyfe els we should 〈◊〉 god which is forbidden So lykewise we reade that when 〈◊〉 〈◊〉 was in the wyldernes and Saule hadde compassed hym 〈◊〉 about so that he after mannes iudgement could not 〈◊〉 what doth god Mary he sendeth the 〈◊〉 into 〈◊〉 land of Saule which when Saule hearde of he went back and left Dauyd So by that meanes god deliuered his faithfull seruaunt Dauid out of the handes of this cruell manne Saule By these ensamples we may learne to put oure 〈◊〉 and hope in God in all maner of troubles lyke as this woman did hers she beleued in our 〈◊〉 and therfore she was healed All England yea all the worlde may take this woman for a 〈◊〉 to learn by her to trust in Christ and to seke helpe at his handes Agayne by thys woman you may learne that god sometymes bryngeth some lowe and humbleth them to that ende to promote them and to bryng them alofte As in thys weman she was 〈◊〉 12. yeres and vered with such an yrke som sickenes but at the length she was healed and not only that but also 〈◊〉 for Christe called her his daughter whiche was the greatest promotion that could be So lykewise Joseph was in great 〈◊〉 solde into Egipt and afterwarde caste into prison where he lay a great while he was greatly humbled but what was the ende of it Mary he was a ruler ouer all Egipt this was a greate promotion So lykewyse 〈◊〉 was humbled made an outlawe an out 〈◊〉 durste not shew himselfe but in the ende he was made kynge 〈◊〉 all Jury beyng at the 〈◊〉 but a shephard and afterward an 〈◊〉 but 〈◊〉 the ende he was made kyng So this womā though she was lowe and loth to confesse her 〈◊〉 disease yet she was well promoted after she had 〈◊〉 it she was made his daughter which was a great 〈◊〉 But mark that 〈◊〉 saith not to her my 〈◊〉 hath healed thee but he saith thy faith hath holpē thee 〈◊〉 if we had this 〈◊〉 we wold make a great
abuse meat drink so we may not abuse sleping to turn our natural slepe into 〈◊〉 But S. Paule speaketh here specially of the slepe of the soule that is of 〈◊〉 wickednes which are called in scripture slepe or darkenes from which slepe S. Paule would haue vs to rise For our saluati on is come nerer how 〈◊〉 it that S. Paul saith that our saluatiō is come nerer do we not beleue now as the 〈◊〉 and 〈◊〉 did and how is then our saluation come nerer you must vnderstād that there be two times 〈◊〉 that beginnīg that first time was from the beginning of the world til Christ till to hys commyng The other tyme is sence he came for whenne he came he wroughte the worke of oure 〈◊〉 taught vs the way to heauē suffred that paine for vs whiche we shold haue 〈◊〉 in hel world without 〈◊〉 rose again from the death 〈◊〉 his 〈◊〉 vnto his 〈◊〉 and so ascended into heauen where he sitteth at the righte hand of god his Father where he with his intercession appli eth vnto vs which beleue in him his passion and al his merites so that all that beleue in hym shall be quite from theyr sinnes For his passion is profitable onely vnto theym that 〈◊〉 notwithstandyng that his deathe might be sufficient for all the whole world yet for al that no man shal enjoy that 〈◊〉 benefit but only they that beleue in him that put their hope trust and 〈◊〉 in hym Now therfore S. Paul saith Our saluation is come nerer because Christ is com alredy maketh intercession for vs. All they that were before his commyng as the patriarches and 〈◊〉 and al other faithfull they beleued that he should come but so do not 〈◊〉 we beleue that he is come alredy and 〈◊〉 fulfilled all thinges The Iewes which are at our time beleue that he shall come but they tarie in vaine their 〈◊〉 is a deceitfull faith because it is against gods worde for Christ is not to be looked for to come againe and suffre 〈◊〉 not so but he wil come 〈◊〉 to iudge bothe the quicke and the dead Our sauiour Christ was reueled long before he came to suffre Firste in paradise when God spake of the womans sede saith Conteret caput serpentis The sede of the woman shall breake the serpentes head And this was a gospell a glad tidyngs for the serpent had deceued Adam and Eue brought them from their felicitie to which they were 〈◊〉 so that Adam and Eue could not healpe them selues nor amende the matter Now than cometh God with his gospell and promiseth that there shall one be born of a woman which shall quashe the 〈◊〉 head and this was a gospell And no dout as many as dyd beleue these wordes and did put theyr hope in the sede of the woman and beleued to bee deliuered from theyr synnes thorow that sede As many I say as beleued so were saued as Seth Enoch and other good and godly mē which wer at that time but there was not a great numbre of those For the most part euer was the worst Further this gospel was reueled vnto Abraham when God dyd promise hym saying In semine tuo benedicentur omnes gentes In thy 〈◊〉 all nations shall be blessed so that it appered that without Christe we are vnder the curse of God And agayne by Christ we haue the benediction of God Lykewise this gospell was opened vnto Dauid and al the holy prophetes They spake of this gospell and taught the people to looke for their sauiour but their sayings and 〈◊〉 was som what darke and obscure Now when he came and dwelte amongst vs aud shewed vs the way to heauen with his own mouth he taught vs this gospel and suffred his painful passion for vs this was a more cleerer reuelation than the prophets had Therfore Christ our sauior saith to his disciples Happie are the eies which see these thinges that ye see for I tell you that many prophets and kynges haue desired to se those thinges which ye see and haue not seene them And to heare those thynges which ye 〈◊〉 〈◊〉 haue not heard them But wherfore were they called blessed that they sawe hym than if the blessednes standeth in the outwarde seeyng than Adam and Eue and all the prophets were not blessed but cursed if the blessednes standeth in the bodily sight than the brute 〈◊〉 were blessed which saw him the asse whervpon he rode was blessed yea his very ennemie Annas and Cayphas and Pylate and other that consented vnto his deathe were blessed But it is not so ye must vnderstande that oure sauiour in that maner of speaking putteth only a difference betwene the 〈◊〉 For at that tyme whan he was here in earth he was more clerer reueled thā afore whā he was only promised to come When he dyd myracles cast out deuyls healed the sicke it was a more 〈◊〉 reuelation than when God said Semen mulieris conteret caput serpentis The sede of the woman shall breake the head of the serpent When Iohn Baptist pointed and shewed hym with his fynger it could better be vnderstande then the prophecies which were spoken of him Therfore this blessednes whereof Christe speaketh and saint Paule whan he saith That our saluation is come nerer must be vnderstand of the diuersity of the tyme for Christ was clerer reueled in the end of the worlde than before But as touching the blessednes which we haue by Christe it was alike at al times for it stood Adam in as good stead to beleue the fyrst promyse which god made vnto him and he was as well saued by it in beleuing 〈◊〉 Christe shold come as we be which beleue that he is come and hath suffred for vs. So likewise the prophetes are saued in beeleuyng that he should come and suffer and deliuer mankinde by his most painful death But now sence he is come in dede and hath ouercome the deuill redemed our sinnes suffered the paynes not for his owne sake but for oure sakes for he him selfe had no sinne at all he suffred to deliuer vs frome cuerlasting damnation he toke our synnes and gaue vs his rightuousnes Now sence that al these thinges are done and fulfilled therfore saith Paule Propius est salus 〈◊〉 quam tunc cum credebatur Our saluation is come nerer now thē when we beleued taking occasion of the time to moue vs to rise from our sleepe as who say Christ is come now he hath fulfilled al things of which thinges that prophetes haue spokē now therfore arise frō your sins The same slepe of which S. Paul speaketh here is the slepe of syn a spiritual slepe not a naturall slepe of the bodie as for the naturall slepe it is lawfull for vs to slepe and to take our reste when we do it measurably not to much setting aside our busines wherunto 〈◊〉 hath called vs
refused they shold not be suffered to lyue in a common wealthe for they be ambitieus and couetous We reade that Ietro Moyses father in lawe gaue vnto Mayses counsell to chuse men to offices and that same counsell that 〈◊〉 gaue was Goddes counsell God spake by the mouth of 〈◊〉 Nowe what sateth 〈◊〉 or God by 〈◊〉 what manner of men shoulde he chuse to offices to 〈◊〉 the common welth Thou shalt seke out saith 〈◊〉 amongest all the people men of actiuify and such as feare God true men hating couetousnes and make them heades ouer the people c. 〈◊〉 would not haue him to take those whiche offer theym selues or whiche bye 〈◊〉 offices with money and faire speakynge No no he woulde none of that gears he would not haue suche felowes But I pray you howe many officers are fought out now adays I thynke but very fewe the moste parte offer theym selues before they be called but it should not bee so Justices of peace 〈◊〉 and other officers they shoulde bee 〈◊〉 out they should be called thervnto they should not come before they be sent for Nowe when they be sought out what maner of men should they bee Mary men of 〈◊〉 that is to say men of knowlege vnderstanding which be able to execute that office such as fearegod for no dout he must haue the feare of god in his heart that shal be an officer or els he shall neuer well execute his office he shall soone be corrupte with giftes or rewardes Further he must be a true man suche a one whom a man maye trust by his wordes he must bee his wordes maister he may not be a dissembler a lyar or a false dealer And laft of all he must be a hater of couetousnes he must first be a man of actiuttye and knowledge a man that feareth god a true man and a man whiche hateth couetousnes he must onely not bee couetous but he must bee a hater of couetousnes Now when he must hate couetousnes than he must ncdes be far of from that foulc vice of couetousnes and immoderate despre to haue goods This is the duetye of euery 〈◊〉 so he shal be disposed before he be admitted there vnto but whether they be so or not let other indge it is 〈◊〉 by batly erperience what they be a great part of them I fear me that yf Ietro should see them the ye doynges would mislyke hym he would say these are not such men as I haue ap pointed but it is no matter though Ietro see them not god he seeth them which wyil rewarde them accordyng to their 〈◊〉 And so like wise they that be of the spiritualty the cleargy men they must not runne themselues they must tary til they be called thei must not slatter for benefices therfore that king his most honorable coūsel must take hede not set vp those which cal themselues for no doute they that call themselues intende not to doe good nor to profite the people but onelye they seke to feede themselues and to fyll their coffers And so likewise al patrons that haue to giue benefices they should take hede and beware of suche felowes which scke for benefices which come themselues before they be called For such 〈◊〉 intende not to fede the people with the holsome doc tryne of the worde of god but rather they seke to be fedde of the people to haue their ease for that they looke for yf they were mynded to do good vnto the people of god they would 〈◊〉 tyil god should cai them and then when they be called do their 〈◊〉 but to runne without the callyng of god is a manifest token that they haue an other respecte that they are worldly mynded and therfore god cōplayned by the prophet saying Multi currebant quos ego non mittebam there were many of those that ran before I sent them which wer not sent by me Therfore I wyll desyre patrons to take hede vpon what maner of men they bestowe theyr benefyces for it is a great charge a great burthen before God to bee a patron For euery patron whan he dothe not diligently endeuor him selfe to place a good and godly man in his benefice which is in his hands but is 〈◊〉 and careth not what maner of man he taketh or els is 〈◊〉 and wili haue it himselfe and hire a 〈◊〉 〈◊〉 Lack latin which shall say scruice so that the people shaibs nothing edified no doubt that patron shall make answere before God for not doyng of his dutie And loke how 〈◊〉 soeuer perish in that same parish because of lacke of teachyng the patrone is giltie of theym and he must make answere for them before god Therfore it appereth most manifestly that patrōs may not folow frendships or other affectiōs but they must see that gods honor be promoted that they place such men as may be able to teache and 〈◊〉 the people Now to the matter These men Peter Andrew James and John they were called from catchynge of fishes to the catching of men they had a callyng they ran not before they wer called But we do not so we order the mater as though God sawe vs not and no dout there be some that thynke in their hearts what shall I tarye till god call me then peraduenture I shall neuer be called and so I shall neuer get any thyng But these be vnfaythfull men they consyder not that God seeth vs euerye where In what corner soeuer we be god seeth vs and can fetch vs when it pleaseth him that we should be offycers or be curates or such lyke thynges Therfore thou runner tary til thou art called runne not before the time John Baptist that holy man he wold not take vpon him to come before he was bidden Where was he Marye in the wildernes he made no sute I warrant you for anie offyce he taryed till god called him For Luke saith the word of the Lord came vnto John beyng in the wyldcrnes It is no maruell that god fetched him out of the wildernese for there is no cornar in the whole worlde where anye man can hyde hymselfe from hys presence therfore when he wyll haue a man he can call hym thoughe he be hyd in cornars for the prophet saieth Dcus in altis habitat sed 〈◊〉 〈◊〉 God dwelleth aloft but yet he seeth those thynges which be here in the lowest partes of the carthe he dwelleth in heauen but for all that he ouerseeth all the whole carthe and what therein is For thoughe we were caste doune in a deepe pyt or dongeon as Hieremy the prophet was yet for all that he can see vs he wyll not forgette vs for he looketh doune vpon those thinges that be belowe Therfore lette no manne thynke in his heart I muste put my selfe forwarde I muste seeke to brynge my selfe alofte No no consider rather that God 〈◊〉 thee that
Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
learne by thys wonderfull myracle which our sauior did before all the multitude that he proued himself to be very god and one that hath power ouer death But peraduenture ye wyll saye No it foloweth not he raysed vppe the deade Ergo he is very god for we reade in the olde testamente that Elias and Elisa these holye Prophetes of God 〈◊〉 suche workes too they raised vp the dead as well as he and yet for all that they were not goodes but synfull men as we be though they had suche a speciall gifts of god yet they were not goddes nor yet toke vpon them to be goddes To this question or obiection I wyll aunswere hereafter and if I forget it not In the meane season I wyll inoue an other question which is this What shoulde moue Johns disciples to come and tell him the miracles which Christ our sauior dyd thynke ye they came with a good wyll to sette out Christe and to magnifye hys doynges or came they with an yll wyll with an enuious hearte whiche they beare towardes Christe Aunswere They came wyth an yll wyll wyth an enuious hearte whiche they barc agaynste Christe as it appeareth moste 〈◊〉 by the circumstaunces beynge well considered For ye muste vnderstande that John hadde verye muche 〈◊〉 to brynge his disciples to Christe they thoughte that Christe and hys doynges hys conuersation were nothynge in comparison of John For Johns strayghte lyfe whiche he led in the wyldernesse made suche a shewe and outewarde glisteryng that oure Sauiour was regarded for nothyng in comparison of hym For our sauiour led not so harde and straight a lyfe as Iohn did he eats and drunke and woulde come to mens tables when he was bidden he would kepe company with euery body ryche and poore 〈◊〉 receiued hym and woulde beleue in hym but Iohn was in the wyldernes out of the companye of all men Therfore the disciples of Iohn they much more regarded Iohn their maister then Christ their sauiour And therefore they euer lay vpon Iohn in exhortyng hym that he would take vpon him to be Christ and the sauiour of the worlde And when they had heard of any miracles that Christe had done they by and by came vnto theyr maister and told hym of it disdainfully as who say thus and thus we haue heard that Christ hath done wherfore shewest not thou thy selfe to wherfore workest not as well myracles as Christ doth euery man speaketh of hym do thou somwhat too that the people may know thee to be a great man as well as Christ. We reade in the gospell of Mathew that Iohns disciples came once to Christ and quarelled with hym saying Cur nos pharisaei ieiunamus frequenter discipuli autem tui non ieiunāt Wherfore fast we and the pharisees so many a tymes but thy disciples fast not at al They thought in theyr owne opinions that Iohns lyfe was a great deale more to be estemed then Christes because Iohns lyfe was more painfull in the outward shew of the world therfore it greued them that Christ shold be more estemed then Iohn So that we may perceiue by Iohns disciples that they had a good zeale Sed non secundum scientiam but not accordyng vnto knowledge For it is a good thing for a seruaunt to loue his maister but Iohns disciples did naught in that they enuied Christe and wente aboute to styrre vppe theyr maister to take vpon him to be Christe Nowe Iohn entending to correcte and amend theyr false opinion which they hadde in Christ and in hym for they regarded him to muche and Christe whiche was to bee moste regarded him estemed they for nothinge in compa rison of Iohn therfore Iohn that good and faithfull man seyng the ignorauncy of hys disciples playeth a wyse part For hearyng them talke of the wonderfull workes whyche Christ our sauiour dyd he sendeth them vnto Christe with thys question Art thou he that shall come or shall we looke for another When we loke onely vpon the outward shew of these wordes a man might thinke that Iohn hymselfe was doutefull whether Christ were the sauiour of the world or not because he sendeth his disciples to aske such a question of hym But ye must vnderstand that it was not done for Iohns sake to aske such a question but rather for his disciples sake For Iohn thought that this should be the way to bryng them to a good trade namely to no them to Christ. For as for Iohn hym selfe he douted not he knew that Christ was the sauior of the world he knew it I say whiles he was yet in hys mo thers wombe For we rede in the 〈◊〉 of Luke that after 〈◊〉 came vnto Mary and brought her such tidings she arose and went thorough the mountaynes and came to Ierusalem to Elizabeth her cosyne and as she saluted her the Euangelist saith saliit infans in vtero suo the infant which was Iohn lept in his mothers belly So that Iohn beyng in his mothers belly yet knew Christ which should be born out of the virgin Mary After that we rede in the 3. of Mathews when Iohn 〈◊〉 baptise Christ he said vnto Christ Ego po tius I haue more nede to be baptised of thee thē thou of me So that it manifestly appeareth that Iohn douted not of Christ but knew moste certainly that he was the eternal son of god the 〈◊〉 which was promised vnto the fathers to come into the worlde For it was told him from aboue that vpon whomsoeuer he should see the holy ghoste commyng downe from heauen 〈◊〉 that same was he whiche afterwarde 〈◊〉 for Iohn after that he had baptised hym sawe the holye ghoste come doune in a forme of a doue further Iohn appointed hym with hys finger sayinge Ecce agnus 〈◊〉 qui tollit peccata mundi See the lambe of God whiche taketh a way the synnes of the world So I say it is most 〈◊〉 that Iohn hymselfe douted not for he knew it assuredly that Christe was the sauiour but he did it onelye to remedye the doutes of hys discyples Nowe when Iohns disciples came to Christ they dyd theyr message saying Es 〈◊〉 ille qui venturus est an alium expectamus Arte thou he that shall come or shal we looke for another What doth Christ he made not answere with wordes but with the dedes he made not muche adoo in settyng oute himselfe with greate wordes but he shewed himselfe to be Christ in dede For he doth such miracles whiche no man els could do but only he which was bothe very god and man I would wishe of god that we would doe so to that when we bee asked a question whether we bee Christians whether we haue the gospell the true word of god or not I would wyshe I saye that we coulde shewe our faith by our workes and godly conuersations lyke as he shewed hymselfe to be Christ by his acts and
morrice daunce then to bee admitted to preache I praye God amende suche worldelye felowes for 〈◊〉 they bee not meete to be preachers 〈◊〉 I wyll make an ende as concernyng offences peraduenture ye wyll saye howe chaunceth it that God suffereth suche 〈◊〉 in the 〈◊〉 Aunswere 〈◊〉 sunt iuditia altissimi The 〈◊〉 of the most highest are inscrutable god can vse them to 〈◊〉 purpo ses therfore he sayth 〈◊〉 est vt scandala veniant thē ye wyll say why should we then be damned for offences when offences are nedefull Answer When we do yl we shal receiue our reward for our ylnes for it is no thanks to vs whē god can vse them to good purposes we ought to be punished when we do naught Therfore the best is to beware and take heede of offences all other vngodlines and liue vprightlye in the feare of god So that we may inherite the lyfe 〈◊〉 which he hath prepared for vs from the beginnyng of the world whiche graunte vs god the father god the Sonne and God the holy ghost one god and three per sons now and euer worlde without ende Amen FINIS 27 SERMONS PREAched by the ryght Reuerende father in God and constant Matir of Iesus Christe Maister Hugh Latimer as well such as in tymes past haue bene printed as certayne other commyng to our handes of late whych were yet neuer set forth in print Faithfully perused allowed accordyng to the order appoynted in the Quenes Maiesties Iniunctions 1. Hys sermon Ad clerum 2. Hys fourth sermon vpon the plough 3. Hys .7 sermons before kyng Edward 4. Hys sermon at Stamforde 5. Hys last sermon before kyng Edward 6. Hys .7 sermons vpon the Lordes prayer 7. Hys other 9. sermons vpon certayne Gospels and Epistles ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate ¶ Cum gratia priuilegio Regiae Maie statis per septenium Anno. 1562. The Sermon that the Reuerende Father in Christ Hugh Latimer Bishop of worcester made to the Clergye in the 〈◊〉 before the Parliament began the. 9. day of Iune the. 18. yeare of the raygne of our 〈◊〉 Lord King 〈◊〉 the. viii Now translated out of latin into English to 〈◊〉 that thinges wel sayd to a 〈◊〉 maye be vnderstand of many and do good to al them that 〈◊〉 to 〈◊〉 the truth Filii huius seculi c. Luc. 16. 〈◊〉 ye be come together 〈◊〉 day as far as I perceiue to heare of great 〈◊〉 waightye matters Ye be come together to intreate of thinges that 〈◊〉 appertayne to the common wealth This beyng thus ye looke I am assured to heare of me which am commaun ded to make as a preface this exhortacion albeit I am vnlearned and vnworthy such thynges as shal be muche meete for thys your assemble I therfore not onely very desirous to 〈◊〉 the commaundement of our primate but also right greatlye coueting to serus 〈◊〉 all your expectacion lo briefely and as 〈◊〉 as I can wyl speake of matters both woorthy to be heard in your Congregation and also of such as best shall become myne office in this place That I maye doo thys the more 〈◊〉 I haue taken that notable sentence in which our Lord was not afrayd to pronounce The children of this world to be muche more prudent and politicke than the chyldren of lyght in theyr generacion Neyther I wyl be afrayde trustinge that he wil ayde and guyde 〈◊〉 to vse thys sentence as a ground and foundation of al such thinges as hereafter I shall speake of Now I suppose that you see ryght wel beyng men of such learning for what purpose the Lord sayde thys and that ye 〈◊〉 no 〈◊〉 to be holpē with any part of my labour in thys haue no neede to be holpē with any part of my labour in this thing But yet if ye wyl pardon me I wyll wade somewhat deeper in this matter and as nigh as I can fetch it from the fyrst original beginning For vndoutedly ye may much maruayl at this saying if ye wel ponder both what is sayde and who sayth it Define me 〈◊〉 these three thynges what prudence is what the world what lyght and who be the Chyldren of the world who of the lyght see what they signifye in scripture I maruail if by by ye al agree that the children of the world should be wiser then the Children of the lyght To com somwhat nighec the matter thus the Lord 〈◊〉 ¶ There was a certayne ryche man that had a Stewarde whych was accused vnto hym that he had 〈◊〉 and wasted his goodes This ryche man called his Steward to hym and sayde What is this that I heare of thee Come make me an accompt of thy steward shyp Thou mayest no longer beare thys office Brethren because these woordes are so spoken in parable 〈◊〉 are so wrapped in wrynkels that yet they 〈◊〉 to haue a face and 〈◊〉 of a thing done in dede and lyke an hystory I thinke it much profitable to tary somwhat in them And though we may perchaunce synde in our hartes to beleue al that is there spoken to be true yet I doubt whether we may abyde 〈◊〉 that 〈◊〉 woordes of Christ do pertain vnto vs and 〈◊〉 vs of our duty whych doo and lyue after suche sort as though Christ when he spake any thing had as the tyme serued hym serued his turne and not regarded the tyme that came after hym neyther prouided for vs or anye matters of ours as some of the Philosophers thought which said that God walked vp and downe in heauen and thinketh neuer a 〈◊〉 of our affaires But my good 〈◊〉 erre not you so stycke not you to such your imaginacions For if ye in wardly beheld these woordes if ye diligētly role them in your myndes and after explicate and open them ye shall see our 〈◊〉 muche touched in these misteries Ye shall 〈◊〉 that god by this example shaketh vs by the noses and pulteth vs by the eares Ye shall perceyue very playne that God setteth before our eies in this similitude what we ought most to flee and what we ought sonest to folow For Luke sayth the Lorde spake these wordes to his disciples Wherefore let it be out of al doubt that he spake them to vs which euen as we wyll be compted the successours and 〈◊〉 of Christes disciples so we be if we be good dispensers and do our duitie He said these thinges partly to vs whych spake them partly of hym selfe For he is that riche man which not onelye bad but hath and shal haue euermore I saye not one but manye Stewardes euen to th end of the world He is man seing that he is god man He is rich not onely in mercy but in all kinde of ryches For it is he that giueth vs al thinges abundantly It is he of whose hand we receyued both our lyues other thinges necessary for the conseruation of the same What man hath any thing
oure fathers dyd cry vpon thee and thou hardest them Arte not thou oure God as wel as theirs There is nothing more plesant to God then for to put him in remembraunce of hys goodnesse shewed vnto our forefathers It is a pleasant thing to tel God of the benefites that he hath done before oure time Go to Moyses who had the guiding of Goddes people se how he vsed prayer as an instrument to be deliuered out of aduersity when he had great rough mountains on euery side of him and before him the red sea Pharaos host behind him pearill of death round about him What did he despaired he no. Whether wente he He repayred to God with this prayer and said nothinge Yet wyth a great ardency of spirit he pearsed Gods eares Now help or neuer good Lord no help but in thy hand quod he Thoughe he neuer moued his lippes yet the scrypture sayeth he cryed oute and the Lord hearde him and sayd quid clamas ad me Why criest thou out so loude The people hard him say nothing and yet God sayd Whye crycst thou oute Straight waies he stroke the water with hys rod and deuided it and it stode vp like two walles on either side betwene the which gods people passed the 〈◊〉 were drowned Iosue was in anguish and like di stresse at Iericho that true captaine that faithfull iudge no folower of retributions no 〈◊〉 he was no money who made his petition to almighty God to shewe him the cause of his wrath toward him when his armye was plaged after the 〈◊〉 of Iericho So he obtained his 〈◊〉 and learned that for one mannes fault all the reaste were punished For Achans couetousnes many a thousand wer in agony and fear of death who hid his mony as he thought from god But god saw it wel inoughe and broughte it to lighte This Acan was a bywalker Well it came to passe when Iosua 〈◊〉 it straight waies he purged 〈◊〉 army and tooke away Malum de Israel that is wickednesse from the people For Iosua called hym before the people and sayde Dagloriam Deo geue prayse to god tell trouthe man and forth with he tolde it And then he and all hys house suffered deathe A 〈◊〉 ensample for all Magystrates to followe Here was the execution of a true iudge he was no gyfte taker he was no wincker he was no 〈◊〉 walker Also when the Assirians with an innumerable po wer of men in Iosaphates tyme 〈◊〉 the lande of Israell Iosaphat that good 〈◊〉 goeth me strait to god and made hys prayer Non est in nostra fortitudine sayd he buic populo 〈◊〉 it is not in oure strengthe O Lorde to resyste this people and after his prayer god deliuered him and at the same time x. M. were destroyed So ye miserable people you must 〈◊〉 to god in anguishes and make your prayer to hym Arme your selues with prayer in your aduersities Many begin to pray and sodenly cast away prayer the deuyll putteth suche fantasyes in theyr heades as thoughe God could not entend them or had somewhat els to doo But you must be importune and not weary nor caste away prayer Nay you must cast away 〈◊〉 God wil hear your prayer albeit you be sinners I send you a iudge that wil be glad to hear you You that are oppressed I speak to you Christe in this parable dothe paynte the good wyll 〈◊〉 god towarde you o miserable people he that is not receyued let him not despair nor thinke that god had forsaken him For god tarieth til he seeth a time and better can doo all thinges for vs then we oure selues canne wyshe There was a wicked iudge c. What meaneth it that god 〈◊〉 this parable rather of a wicked 〈◊〉 then of a good Be like good iudges were rare at that time trowe ye the deuil hathe bene a slepe euer sence No no. He is as busye as euer he was The common manner of a wycked iudge is neither to fear God nor man He 〈◊〉 what a man he is and therfore he careth not for man because of his pride He loketh hie 〈◊〉 the pore he will be had in admiration in adoration He semeth to be in a protection Wel shall he escape Ho ho est Deus in celo There is a god in heauen he accepteth no persons he will punyshe them There was a pore woman came to this iudge and sayde Vindica me de aduersario Se that mine aduersarye do me no wrong He would not heare her but droue her of She had no money to wage eyther him either them that were about him Did this woman wel to be auenged of her aduer sary may christian people seke vengauuce The Lord sayeth Mihi vindictam et ego retribuam When ye reueuge ye take mine offyce vppon you This is to be vnderstaude of priuate vengaunce It is lawfull for Goddes flocke to vse meanes to put awaye 〈◊〉 to resorte to iudges to require to haue sentence geuen of right Saynte Paule sent to Lisias the tribune to haue this ordinary remedy christ also said Si male locutus sum c. If I haue spokē euil rebuke me Christ here answered for him self Note here my 〈◊〉 and masters what case pore widowes orphanes be in I wil tel you my lorde iudges if ye cōsider this matter 〈◊〉 ye shuld be more afraid of the pore widow 〈◊〉 of a noble mā 〈◊〉 the frends power that he can make But now a dais the iudges be a fraid to hear a pore mā against the rich in so much they wil ether pronoūce agaīst him or so driue of the pore mās sute that he shal not be able to go thorow with it The greatest man in a realm cānot so hurt a iudge as the pore widow such a shreud turn she cādo him And with what armor I pray you She cā bring the iudges skin ouer his ears neuer lay hāds vpon him And how is that Lachrime miserorū 〈◊〉 ad maxillas The tears of the pore fal down vpō their chekes ascēdūt ad celū go vp to heauē cry for vēgāce before god the iudge of widowes the father of widowes orphanes Pore people be oppressed euen by lawes Ve ijs qui cōdūt leges iniquas Wo worth to them that make euill lawes agaynste the poore what shal be to them that hinder and 〈◊〉 good lawes Quid facietis in die vltionis What will ye doo in the daye of greate vengaunce When God shal vilit you he sayth he wyll hear the tears of pore women when he goeth on visitation For theyr sake he wil hurt the iudge be he neuer so high Deus trans fert regna He wil for widowes sakes chang realms bring thē into tēptation pluck the iudges skins ouer their heds Lābises was a great Emperor suche another as our master is he had
due to all the synnes of the world and not to one mannes synnes Well this passyon is our remeadye it is the satisfaction for oure synnes Hys soule descended to hel for a time Here is much a doo these new vpstarting spirites say Christe neuer descended into hel neyther body nor soule In 〈◊〉 they wil aske was he there what did he there what if we cannot tel what he did there The Crede goth no further but sayth he descended thither what is that to vs if we cannot tell seing we were taught no further Paul was taken vp into the thirde heauen aske likewise what he sawe when he was caryed thyther you shal not finde in scripture what he sawe or what he did there shal we not therfore beleue that he was ther. These arrogant spirites spirites of vaine glorye because they knowe not by any expresse scripture the order of hys doinges in hel they will not beleue that euer he descended into hell In dede thys article hath not so full scripture so manye places and testimonies of scriptures as other haue yet it hathe inough it hath ii or iii. textes and if it had but one one texte of scripture is of as good and lawful authoritye as a 〈◊〉 and of as certayne truth It is not to be wayed by the multitude of textes I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word as anye natyon in all the worlde it maye be gathered by two textes one of them is thys Ite in vniuersum mundum predicate euangeliū omni creature Go into the whole world preach that gospel to al creatures Again Deus vult omnes hoīs saluos fieri God wyll haue all men to be saued he exceptes not the English men here nor yet expresly nameth them and yet I am as sure that thys Realme of Englande by this gathering is allowed to hear Gods word as though Christ had sayed a thousand times go preach to Englysh men I wyl that English men be saued Because this arti cle of his descending into hel cannot be gathered so direct ly so necessarily so formally they do vtterly deny it This article hath scriptures two or thre inough for quiet minds as for curiouse braines nothinge can content them Thys the deuils sturring vp of suche spirites of sedityon is an euident argumente that the lighte is come forthe for hys word is a brode when the deuil rusheth when he roreth when he stirreth vp such busy spirites to sclaunder it My entente is not to entreate of this matter at this time I trust the people wil not be caryed awaye with these newe arrogant spirites I dout not but good preachers will labour against them But now I wil say a word and herein I protest first of al not arrogantly to determin and define it I wil contend wyth no man for it I wil not haue it be preiudice to any body but I offer it vnto you to consider way it There be some great clarkes that take my parte and I perceiue not what euill canne come of it in sayinge that our sauiour Christ did not only in soule descend into hel but also that he suffered in hel such paines as the dam ned spirites did suffer there Surelye I beleue verelye for my part that he suffered the pains of hel proporcionably as it correspondes and answers to the whole synne of the world He wold not suffer only bodelye in the garden and vpon the crosse but also in hys soul when it was from the body which was a paine due for our sinne Some wryte so and I canne beleue it that he suffered in the verye place and I cannot tell what it is cal it what ye wil euen in the skalding house in the vgsomnesse of the place in the presence of the place such pain as our capacity can not attain vnto it is somwhat declared vnto vs when we vtter it by these effectes by fyre by gnashynge of teth by the worme that gnaweth on the conscience What so euer the pain is it is a great pain that he suffered for vs. I see no inconuenience to saye that Christ suffered in soule in hell I singularly commende the exceding great charitie of christ that for our sakes would suffer in hel in his soule It settes oute the vnspeakeable hatred that God hathe to sinne I perceyue not that it doth derogate any thing from the dignitie of Christes death as in the garden whē he suffered it derogates nothing from that he suffred on the cros Scripture speaketh on this fashion Qui credit in me habet vi tam aeternam He that beleueth in me hath life euerlasting Here he settes furth fayth as the cause of our 〈◊〉 in other places as high commendation is geuen to works and yet are the workes any derogation from that dignitie of faythe No. And againe scripture sayeth Traditus est propter peccata nostra et exuscitatus propter iustificationem c. It attributeth here oure iustification to his resurrection doth this derogate any thing from his death not a whyt It is whole Christe What with his natiuitie what with his circumcisiō what with his incarnation and the whole proces of hys lyfe with his preaching what with his ascen ding descending what with his deathe it is all Christ that worketh our saluatiō He sitteth on that right hand of that father al for vs. All this is the work of oure saluatiō I would be as lothe to derogate any thing frō Christes death as that best of you all How vnestimably are we bound 〈◊〉 him what thāks ought we to geue him for it We must haue this cōtinually in remembraunce Propter te morti tradimur tota die For the we are in diyng continually The life of a christen man is nothing but a readines to dye and a remembraūce of deathe If this that I haue spoken of Christes sufferyng in the gardeine and in hell derogate any thing from Christes death and passion awaye with it beleue me not in this if it doo not it commendes and settes fourth very well vnto vs the perfection of the satisfaction that Christe made for vs and the worke of redemption not onely before witnes in this worlde but in hell in that vgsome-place where whether he suffered or wrastled with the spirites or comforted Abraham Isaac Iacob I will not desier to know If ye like not that whiche I haue spoken of his sufferyng let it goo I will not stryue in it I will be preiudice to no body wey it as ye list I doo but offer it you to consider It is like his soule did somwhat the thre dayes that his bodye lay in the graue To say he suffered in hel for vs derogats nothing from his death For all thinges that Christ did before his suffering on the crosse and after doo worke oure saluation Yf he had not bene
wylt saye geue geue I haue wife and children and greate charge well I shall tell thee it minisheth not thy stocke one farthinge at the yeares ende Harken what God saythe Si audieritis verba mea If you will heare my woordes sayth God and kepe that I commaunde thee I wyll blesse thee and Si non audieritis If ye wyl not hear my woordes and do my commaundements thou shalt be cursed c. What is blessing not wagginge of the syngers as oure byshoppes were wonte but it is I wyl fauoure thee and encrease thy goodes thy corne thy cattel thy Oxe thy shepe and in al thy busynesse thou shalte prosper and goo forward And what is the cursse but to be oute of Goddes fauoure I wyll empouerishe thee thy corne thy cattle thy Oxe thy shepe shal not prosper what thou takest in hand it shall not goo forwarde Thys was not taughte in tymes past men had pilgrimages Images Masses Trentals c. but I woulde haue you muse of these two poynts cursed if thou hear not Gods word commaunding thee to pay thy duty to the kinge and blessed if thou heare it and kepe it I woulde haue you to muse of these two thinges That it shall not minish thy stocke Shew me one man in all England that is the porer for paying the king his duty for being a true dealing man a good almes man c. Many haue come to pouerty by dising carding riot whore dome and such like But neuer no man by truthe mercye almes right dealing with the king In the cardinals time mē wer put to their othes to swear what they wer worth It was a fore thing and a thing I wold wish not to be folowed O Lorde what periurye was in Englande by that swearinge I thincke this realme fareth the worsse yet for that periury For doutlesse many one willingly and wittingly forsware them selues at that time It is a dear time thou wilt say and men haue much a do to liue therfore it is a good pollicy to set my self much lesse then I am well that is thy worldly pollicye and with it thou runnest into the curse of God for breaking his worde and commaundement Geue to Ceasar that which is due to Ceasar I wyl tel thee a good pollicy to kepe thy stocke and to maintain thine estate not a pollicy of the world but of Gods word and it is this Quaerite primum regnum dei institiam eius baec omnia a diicienturvobis seke fyrst the kingdome of God the rightuousnesse of it and al these thinges shal be plenteously geuē to you Dost thou not beleue this to be true is Christ an holowe man an vntrue man a dissembler The Pharises make him a true man and we make him a false harlot He is a true man and his wordes and promise are true Nay we be false holow harted and therfore iustly pu nished For if we would credite his wordes it shuld without dout be geuen vs a boundantly vpon heapes yea more then we could desyre When we pray for thinges vnto almyghty God what aske we do we aske forth with at that first chop our necessaries Nay Christ taught vs fyrst to pray Our father which art in heauen halowed by thy name thy kingdom come thy wyll be don in earth as it is in heauen c. Fyrst we praye these peticions for fayth hope and charity that Gods honour may in al thinges be set out among vs and then we praye after for bodely thinges But we now leaue these peticions and wold be in panem nostrum at the first dash wee would haue our day ly bread at the fyrst chop so we haue that we force litle of the other We wyl not say in wordes that wee thinke God false but in dedes we playnly affirme it for wee trust hym 〈◊〉 neyther beleue his promise when he byddeth vs 〈◊〉 geue I wyl blesse ye I wyl make good my woord Nay nay we wyl scrape and scraule and catch and pul to vs al that we may get Alii diuidunt sua ditiores fiunt alii rapiunt non suae et semper in egestate sunt Some men saith Salamon deuides their owne goods they pay the kyng his duty euery man his own giue almes yet are more richer they haue inough and enough Other rob other men cratch and scrape al that they may come by neuer content neuer inough heape to heape yet ar they al way beggars Qui 〈◊〉 impignabitur he that blesseth shal bee fat and wealthy He that blesseth not wyth waggyng hys fingers but helping the poore people he shall be blessed and euer haue inough god wyll blesse hym God wyl encrease him And in dede so 〈◊〉 men to consider their giftes and goods to be geuen vtillorum copia aliorum succurrat inopie That their aboundaunce might succour the necessity pouerty and mysery of theyr pore neyghbours and not to wast it consume it in ryot and excesse but in dedes of mercy in dedes of charity and pity vpon the poore Qui miseretur pauperis feneratur domino He that hath mercy vpō the poore he lendeth vpon vsury vnto the Lord. Thys is a good vsury to make God thy debter Many lendeth vpon worldly vsery which surely is a very wicked thing and God forbyddeth it But this vsury God commaundeth and promyseth to supply the lacke of it in thy cofers He wyl be debter he wyl be pay 〈◊〉 Thou shalt not find thy stok deminished at that yeares end by keeping Gods commaundement but rather blessed encreased Gyue therfore vnto the king that is due vnto the king Et que sunt dei deo and giue to God that which is Gods What is Gods That I giue at Gods bidding The tythes oblacions first borne of beastes and sacrifice cattel which all God appointed vnto the Jewes to the mayntenaūce of theyr church ministers of the clergy poore widowes fatherles children mayntenance of poore scholers This was the cause that God assigned the Iewes to paye theyr tythes and vntyl the comming of Christ they were due by Gods law and might by the lawe geuen to Moyses be claymed But now that law is at an end neither can they be claymed any more by that law Notwithstanding now in the tyme of the new Testament the Princes be bound to prouide a sufficient liuing for the ministers as Saint Paule sayth Qui 〈◊〉 predicant de 〈◊〉 uiuant They that preach the Gospell this is the ministery of saluation preaching of the Gospel and vnto such ministers ye be bound to geue a sufficient lyuing Comunicate Catechizanti in omnibus bonis giue parte to hym that teacheth you in al good thinges geue hym part of al your goods se he haue sufficient lyuing But who shal appoynt hym a sufficient liuing hym selfe nay who then you nay nother The King must apoynt hym sufficiently to lyue vpon For I think verely there are a great