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
that thou art a wicked synner and a transgressour of the law of God Looke rather to bee damned and iudged for thy yll doynges than to receiue any benefite at his handes Wylt thou call him father whiche is so holye a god and thou art so wicked and miserable a synner This the deuill will saye and trouble our myndes to stoppe and let vs from our prayer and so to giue vs occasion not to praye vnto god In this temptatiō we must secke for some remedy and comfort for the deuil doth put vs in remēbraunce of our sinnes to that ende to keeye vs from prayer and inuocation of GOD. The remedye for this temptation is to call our Sauiour to remembraunce who hath taughte vs to say this prayer he knew his fathers pleasure he knew what he did Whan he commaunded vs to call GOD oure Father he knew we should fynde fatherly affections in god towardes vs. Call this I saye to remembraunce and than agayn remember that our Sauiour hath cleansed thorough his passion all our synnes and taken away all our wickednesse So that as many as beleue in hym shal be the children of God In suche wise lette vs striue and fyghte agaynst the temptacions of the deuill which would not haue vs to call vpon god because we be synners Catche thou holde of out sauior beleue in hym be assured in thy hearte that he with his sufferyng toke away all thy synnes Consider agayne that our Sauiour calleth vs to prayer and commaundeth vs to praye Our synnes lette vs and withdrawe vs from prayer but our sauiour maketh them nothyng whan wee beleeue in hym it is lyke as if we hadde no synnes For he chaungeth with vs he taketh our synnes and wickednesse frome vs and geueth vnto vs his holynesse rightuousnes iustice fulfyllyng of the lawe and so consequentely euerlastyng lyfe So that we 〈◊〉 lyke as if we hadde doone no synne at all for his ryghtuousnesse standeth vs in so good steade as though we of our owne selues had fulfylled the lawe to the vttermoste Therfore our synnes can not lette vs nor withdraw vs from prayer for they be gone they are no synnes they can not be hurtfull vnto vs. Christ dyeng for vs as al the scripture both of the new and old testament witnesseth Dolores nostros ipse portauit He hath taken away our sorowes Lyke as when I owe vnto a man an hundreth pounde the daye is expired he wille haue his moneye I haue it not and for lacke of it I am layde in pryson In suche dystresse cometh a good frende and sayth Syr bee of good cheere I will paye thy dettes and foorthwith payeth the wholle summe and setteth me at libertie Suche a frende is our Sauiour he hath payde our dettes and sette vs at libertie els we should haue ben damned worlde withoute end in euerlastyng prison and darknesse Therfore though oure synnes condemne vs yet whanne we alledge Christe and beleue in hym our sinnes shall not hurt vs. For saint Iohn saythe 〈◊〉 〈◊〉 peccauerit aduocatum habemus apud 〈◊〉 lesum Christum iustum Wee haue an aduocate with God the Father Iesus Christe the rightuous Marke that he sayth 〈◊〉 non aduocatos he speaketh singularly not plurally We haue one aduocate not many neyther sayntes nor any body els but onely hym and none other neyther by the waye of Mediation nor by the waye of redemption He onely is sufficiente for he onely is all the dooer lette hym haue all the wholle prayse Lette vs not withdrawe frome hym his 〈◊〉 and geue it to creatures for he onely satisfieth for the sinnes of the whole world So that all that beleue in Christe be cleane from all the fylthines of their synnes For saint Iohn Baptist saith Ecce agnus dei qui 〈◊〉 peccata mundi Beholde the lambe of God which taketh awaye the sinnes of the worlde Doth that deuil call thee frō prayer Christ calleth the vnto it again For so it is written In hoc aparuit filius dei vt destruat opera diaboli To that ende the son of god appeared to destroy the workes of the deuill But marke here Scripture speaketh not of 〈◊〉 synners Christe suffred not for them his deathe remedieth not their synnes For they be the bondmen of the deuil and his slaues and therfore Christes benefytes pertayne not vn to them It is a wonderfull saying that 〈◊〉 Iohn hathe Beholde the lambe of GOD that taketh away the synnes of the worlde The 〈◊〉 upll sayth vnto me thou art a sinner No sayth Sainet Iohn the lambe of God hath taken away thy synnes Item Habentesigitur pontificem 〈◊〉 qui pe netrauit coelos lesum filium Dei accedamus cum fiducia ad thronum gratiae vt consequamur misericordiam We therfore hauing a great highe 〈◊〉 whiche hathe passed thorough the heauens euen Jesus the sonne of GOD let vs with boldenesse gee vnto the seate of his grace that we may obtayne mercye O it is a comfortable thing that we haue an accesse vnto God Esay saith 〈◊〉 〈◊〉 eius sanati sumus The paine of our punnishment was laide vppen hym and with his stripes are we healed Further in the newe testament we reade Huie omnes Prophetaetestimonium perhibent remissionem peccatorum accipere per nomen eius om nes qui credunt in eum Unto the same beare all Prophetes witnesse that all they do receaue forgeuenesse of synnes by his name which beleue on him Now you see how ye be remedied from your synnes you heare howe you shall wythstande the deuyll when he wyll wythdrawe you from prayer Lette vs therfore not giue ouer prayer but stick vnto it lette vs rather beleue Christe our Sauiour then the deuill whiche was a lyar at the beginning You knowe now howe you may preuent hym how you may put hym of and auoid his temptations There is one other addicion afore we come to the peticions whiche dothe muche confirme oure faith and increase the same Qui es in coelis which art in heauen These wordes put a diuersitye betwene the heauenly father and oure temporall fathers There be some temporall fathers which would fayne helpe their children but they can not they bee not able to helpe them Agayne there bee some fathers whiche are ryche and myght helpe their children but they be so vnnaturall they wyll not helpe them But oure heauenlye Father in that we call hym Father we learne that he wyl helpe that he beareth a fatherlye loue towardes vs. 〈◊〉 heauen here we learne that he is able to helpe vs to geue vs al good thynges necessarye to soule and bodye and is mightye to defende vs from all yll and peryll So it appeareth that he is a Father whiche will help and that he beyng celelestiall whyche is able to helpe vs. Therfore we maye haue a boldenesse and confidence that he maye helpe vs and that he wyll helpe vs where and whensoeuer we call
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
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
taken as an intollerable thing tho Turk wold not suffer it in his com mon welth Patrons be charged to se that office don not to seke a lucre a gayn by his patronship Ther was a patrō in England when it was that had a benefice fallen into his hand and a good brother of mine cam vnto him brought him xxx apls in a dish gaue 〈◊〉 his man to cary them to his mayster It is like he gaue one to his mā for his labour to make vp that game so ther was xxxi This man cōmeth to his maister presēted him 〈◊〉 the dish of apels saying Syr such a man hath sent you a dish of fruit desireth you to be good vnto him for such a benefice 〈◊〉 tush quoth he this is no aple mater I wil none of his apels I haue as good as these or as he hath 〈◊〉 in 〈◊〉 own orchard The man cam to the priest agayne tolde hym what his maister said Then quod the 〈◊〉 desire hym yet to proue one of 〈◊〉 for my sake he shall finde them muche better then they loke for He cut one of them found x. peces of gold in it 〈◊〉 quod he this is a good apple The priest standyng not far of hearing what the gentlemā said cried out 〈◊〉 they ar alone aples I warrāt you syr thei 〈◊〉 al on one 〈◊〉 haue al one 〈◊〉 Wel he is a good felow let him haue it quod that patron c. Get you a 〈◊〉 of this tre I warrant you it shal stand you in better sted then al S. Pauls learning Wel let patrons take heede for they shall answer for al the soules that perish through their defaut Ther is a saying that ther be a great many in England that say ther is no soule that beleue not in that im mortality of mans soule that thinke it is not eternal but lyke a dogs soul that thinke ther is neither heauen nor hel Oh Lorde what a waighty matter is this What a lamentable thing in a Christen cōmon welth I cānot tel what they say but I 〈◊〉 〈◊〉 their workes that they think so or els they would neuer do as they do These sellers of offices shew that they beleue that ther is neither hel nor heauen It is taken for a laughing mat ter wel I wil go on Now to the chapter The children of Israel cam to Samuel said Senuisti thou art growen into age geue vs a king Thy sons walk not in thy waies What a beuines was this to father Samuels hart to heare that hys sonnes whō he had so wel brought vp shuld swarue frō his wayes that he had walked in Father Samuel goeth to God to knowe his wil pleasure in this matter God answered let them haue a king Thei haue not cast the awai but me that I shuld not raign 〈◊〉 them This is their ground that say a kyng is anodious thing not acceptable before that sace of God Thus thei force 〈◊〉 this place 〈◊〉 make for their purpose wher no such thing is ment Shew that Istaelites saith God testify to thē a kings autority what a hing is what a king wil do If that wyl not perswade them I wil not hear thē hereafter when they shal cry vnto me I must needes confes that the Iewes trespassed against God in asking a kyng but 〈◊〉 is the matter in what thing their offence stode whither absolutely in asking a king or in any other circūstance It was in a 〈◊〉 Thei said not aske vs a kyng of God but make vs a kyng to iudge vs as al other nacions haue They woulde haue a kyng of theyr owne swinge and of theyr own 〈◊〉 as though they past not of God In a nother poynt ther was pride They woulde he lyke the Heathen and iudges vnder kynges as they 〈◊〉 Thirdly they offended God because they asked a kyng to the 〈◊〉 wrong of good father Samuel to depose 〈◊〉 so 〈◊〉 was a wrong toward Samuel It was not with 〈◊〉 and hys children 〈◊〉 and Phinies lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God brought that people into a contempt of Gods word They were lecherers Theyr synne were manyfestly and notoriously knowen but theyr father Ely knowing and hearing of it dyd blame thē but nothing to the purpose be dyd not earnestly and substancially chastise them and therfore he was 〈◊〉 deposed of God The synnes of Samuels Sonnes were not knowen they were not so notorious wherefore it was not 〈◊〉 father Samuel as it was wyth Elye hys sonnes fautes were taking of bribes and peruerting of iudgementes Ye know that bribery is a secret faut and therfore it was not knowen It was done vnder a 〈◊〉 and a pretence of iustice hidly and couertly done Therfore because it stod in brybes it was not like in Samuel as in Ely It is a daungerous thyng to be in office for qui attingit picem coinquinabitur ab ea He that medleth wyth pitch is lyke to be spotted with it Bribes may be assembled to pitch for euen as pitch doth polute theyr handes that 〈◊〉 with it so brybes wyll bryng you to peruerting of iustyce Beware of pytch you iudges of the world brybes wyl make you peruert iustice Why you wyl say We touch none No mary But my Mistres your wyfe hath a fyne finger she toucheth it for you or els you 〈◊〉 a seruaunt a Muneribus he wyll say yf you wyll come to my Maister and offer hym a yoke of oxen you shal spede neuer the worsse but I thincke my Maister wyl take none when he hath offered them to the Maister then commes a nother seruante sayes If you wyll bring them to the Clarke of the kitchen you shal be remēbred the better This is a 〈◊〉 fassiō that wil receyue no mony in theyr hands but wyl haue it put vpon theyr sleues A goodly rag of 〈◊〉 religiō They be lyke gray friers they wyl not be sene to receyue no brybes them selues but haue other to receyue for thē Though Samuels sons wer 〈◊〉 bribers kept the thing very close yet that cry of that people brought it to Samuel It was a hid kind of sin For mē in this poynt wold face it brace it make a shew of vpright dealing whē they be most gilty Neuertheles this geare cam out Oh wicked sons that brought both their father to deposicion thē selues to shame When Samuel heard of their fault he went not about to excuse their fautes He would not beare with his sons he would not communicare peccatis alienis be partaker with his sonnes of fēces he said ego senui ecce filii mei uobiscum sunt As sone as he heard of it he deliuered his sōnes to
Discipline they be wythout al order Where they should geue place they wil not stur one inch yea where magistrates shuld determine matters they wil breake into the place before they come and at theyr comming not moue a whit for them Is this discipline Is thys good order If a man say any thing vnto them they regard it not They that be caled to answer wil not answer directly but skoffe the matter oute Men the more they know the worse they be it is truely sayde sciencia inflat knowledge maketh vs proud and causeth vs to forget all and set a way disciplin Surely in Poperye they had a reuerence but now we haue none at al Ineuer saw the like This same lack of the feare of God and dyscipline in vs was one of the causes that the father wold not hear his sonne This pain suffred our sauior Christ for vs who neuer deserued it 〈◊〉 what it was that he suffred in thys garden till Iudas came The dolors the terrors the sorrowes that he suffered be vnspeakable He suffred part ly to make amends for our sinnes partly to geue vs exā ple what we should doo in like case What comes of thys gear in th end Wel now he prayeth again he resorteth to his father again Angore correptus prolixius orabat He was in sorer pains in more anguish thē euer he was therfore he prayeth lōger more ardētly more feruētly more vehemētly thē euer he did before Oh lord what a wōderful thinge is this this horror of death is worse thē death it self more He prayeth now the third time He did it so instantlye so feruently that it brought out a bloudy sweat such plēty that it dropped down euen to the groūd There issued out of his precious body drops of blud What a paine was he in when these bloudy drops fel so aboundantlye frō hym Yet for al that how vnthankful do we shewe oure selues toward him that died only for our sakes for the remedy of our sinnes Oh what blasphemy do we commit day by day what litle regard haue we to his blessed passion thus to swear by gods bloud by Christes passion We haue no thing in our pastime but gods bloud gods woundes We continually blaspheme his passyon in hauking hunting dising carding Who wold think he shuld haue such ennemies amōg those that professe his name What became of his bloud that fel down trow 〈◊〉 was that bloud of Hales of it wo worth it What a do was it to bring this oute of the kinges hed This great abhomination of the bloud of hales could not be taken a great while out of hys minde You that be of the court especially ye sworn chaplains beware of a lesson that a great man taught me at my first cōming to the court he told me for good will he thoughte it wel 〈◊〉 sayd vnto me You must beware how so euer ye do that ye cōtrary not the king let him haue his saiyngs folow him go with him Mary out vpon this counsel shal I say as he sayes Say your cōscience or els what a worm shal ye fele gnawinge what a remorse of conscience shall ye haue when ye remēbre how ye haue slacked your duety It is a good wise verse Gutta cauat lapidem non vi sed sepe cadendo The drop of raine maketh a hole in the stone not by violence but by oft falling Likewise a prince must be turned not violently but he must be won by a litle and a litle He must haue his duty told him but it must be don with humblenesse with request of pardon or els it wer a daungerous thing Unpreachinge prelates haue bene the cause that the bloud of Hales did so long blinde the king Wo worth that such an abhominable thing shoulde be in a Christen realme but thankes be to God it was partlye redressed in the kinges dayes that dead is aud much more now God graunt good wil and power to goo forward if ther be any such abhomination behind that it may vtterly be roted vp O how happy are we that it hath plesed almigh ty God to vouchsafe that his sonne shuld sweat bloud for the redeming of our synnes and again how vnhappy are we if we wil not take it thankfully that was redemed so painfully Alas what hard hartes haue we Our sauioure Christ neuer synned and yet sweat he blud for our sinnes we will not once water our eyes wyth a few tears What an horrible thing is sinne that no other thinge would remedy and pay the raunsome for it but only the bloude of our sauiour Christ. There was nothing to pacifye the fathers wrath against man but such an agony as he suffred al the passion of al the martyrs that euer were all the sacrifices of Patriarkes that euer were al the good workes that euer were done were not able to remedy oure synne to make satisfaction for our sinnes nor any thing besides but this extreme passion and bloud sheddinge of our most merciful sauiour Christ. But to draw toward an end what became of this thre fold prayer at the length it pleased God to hear his sōnes prayer and sent him an angell to corroborate to strengthen to comfort him Christ nead no angels help if he had listed to case him self with his deitye He was the sonne of God what then for so much as he was man he receyued comfort at the aungels hand as it accordes to our infirmity His obedience his continuance and sufferinge so pleased the father of heauen that for his sonnes sake be he neuer so great a sinner leauing his sinne and repentinge for the same he wil owe him such fauoure as thoughe he had neuer committed any sinne The father of heauen wil not suffer him to be tempted wyth this great horror of death and hel to the vttermost and aboue that he is able to bear Loke for it my frendes by him and through him he shal be able to ouercome it let vs do as oure sauioure Christ did and we shal haue helpe from aboue we shal haue angels help if we truste in hym heauen and earth shall geue vp rather then we shall lacke helpe he sayeth he is Adiutor in necessitatibus an healper in tyme of nead When the angell had comforted him and when this horror of death was gon he was so strong that he offred hym self to Iudas and sayd I am he To make an end I praye you take paynes it is a daye of penaunce as we vse to say geue me leue to make you wery this day The Iewes had him to 〈◊〉 and Annas and there they whipte him bet him they set a crowne of sharpe thorne vpon hys head and nailed him to a tree yet all this was not so bitter as thys horror of death and this agony that he suffred in the garden in suche a degree as is
is to beleue that all thynges be true that be spoken of hym that is to beleue that our ennemies be not able to go further than it pleaseth god And so did the Apostles whan they suffered for gods sake they beleued that god wold do with them accordyng to his woorde and promise And so they sanctified god that is they declared with their actes and dedes that God is a true and faithfull god This dyd the martyrs of god This did the. iii. yong men which would not worship the Idol set vp by the king therfore were cast into the bur ning ouen to which pain thei wer willing to go we know said they that god is able to helpe defend vs whan it plea seth him So muste we likewise 〈◊〉 oure selues vnto the crosse content to 〈◊〉 what soeuer he shall laye vpon vs. We may call vpon hym and desyre his helpe but we maye not appoynt vnto hym wyse and way how he shal help and by what meanes neither may we appoynt hym any tyme but onely sanctifie his name that is to call vppon hym for 〈◊〉 not doutyng but whan it is to his honor our profite to be deliuered that he wyll healpe But yf he helpe not but let vs suffre deathe happye are we For than we be delyuered from all trouble And so these thre yong men sanctified the name of god they beleued that god was a helper and so according to their belefe he holpe them meruailously shewing his power and defending them from the power of the fire In such wise did 〈◊〉 that good man whā Holofernes that sturdy capitain made great bragges what he would doo and how he would handle the Iewes This 〈◊〉 knowyng god and beleuyng hym to be the ruler ouer heauen and earthe stepte forwarde 〈◊〉 sayde to Holofernes If this people haue done wickednes in the sight of their GOD than let vs go vp against them but if this people haue not displeased their God we shall not bee able to withstand them for God shall defend them Here this Achior shewed himself to beleue that which was spokē of god in 〈◊〉 namely that god wold be a deliuerer defender of those which beleue in him But for al that he 〈◊〉 being be fore a gret mighty captain he was now hādled 〈◊〉 a vile beast but what thā happy ar those that suffre for gods sake The prophet saith Cōmenda domino viā tuā 〈◊〉 〈◊〉 Committe thy waye vnto the lorde and he shall bring it to passe that is to saye whan thou art in trouble call vpon the lord beleue in him and if it be good for thee he will deliuer thee so to sanctifie gods name is to beleue in him Lady Iudith that good godly and holy woman sanctified the name of the lord For she and her people beyng in great distresse and miseries she putte her hope in God she fasted and prayed deuoutly and afterward being moued or monished by a secrete admonition was not afraide to put her self in great daunger In so much that she toke in hand beyng a woman to kyll the greate capitayne of whom all men wer afrayde Holofernes I say she was not afrayde of hym I trowe she rebuketh the priestes which would appoint god a tyme as who saye he shal be no more my GOD except he come by that tyme whiche was verye wickedlye done of them For we oughte to bee at his pleasure whansoeuer and whatsoeuer he wil doe with vs we ought to be content withall Yf we were earnest and zelouse as we should be O howe hotte we woulde bee in promoting Gods honour and sanctifyeng hys name we woulde nor coulde not suffer that any bodye shoulde goe aboute to dishonest the holye name of GOD. But we be verye colde we care not for his honour we oughte to bee paciente in oure owne quarell whan any bodye doth vs wrong we ought to beare and forbeare it but in gods behalfe we oughte to be hotte and earnest to defende his honor as much as lyeth in vs to doe But it is cleane contrarye with vs for in oure owne quarell we be as hotte as coales But in gods cause for his honour we care not we regarde it as nothyng wheras it oughte moste aboue all to bee regarded For GOD he is iuste rightuouse faythfull and kynde and therfore we oughte to take his parte But nothing maketh more for the sanctifieng of gods holye name than to bee thankefull for suche giftes as we receiue at his handes And this halowing standeth in all things that may make for the furtherance of goddes honor To heare goddes worde and highlye to esteeme the same that is a halowyng of goddes name Howe halowe nowe those the name of GOD which refuse to heare the word of God or for lacke of preachers can not heare it and howe can they beleue when they heare it not Therfore they that do somwhat for the furtherance of learnyng for mainteinyng of scholes and scholers they sanctify gods holy name As for those preachers which haue bē in my time they go away How shal now this office of preching the office of saluation how shal it be mainteined except there be made some prouision for the same Here I could say muche agaynst those whiche let that office which withdraw the goodes wherwith scholes sholde be maynteined take it to thēselues but my audience is not therafter This office of preaching is the office of saluation for s. Paul sayeth Visum est deo per 〈◊〉 〈◊〉 saluos 〈◊〉 credentes It hath pleased God to saue the beleuers by the foolyshnes of preachyng how can they then beleue but by and thorough the office of preachyng preachers ar Christes vicares legatione funguntur pro Deo they are Christs ambassadours Saint Paule sayth Euangelium est potentia dei ad salutem omni credenti The gospell is the power of god vnto saluation for euery beleuer it is the mighty instrument of God Whan we saye Halowed bee thy name we desyre God that he thorough his goodnesse wyll remoue and put away all thyngs that may lette and stoppe the honor of his name But I feare me there be manye whiche woulde not that it should be so We desyre here that God wyll remoue all infidelity we require that all witchecraftes be remoued that art magike and sorcerie be pulled out nigromancy taken awaye and so nothing lefte but his holye worde wherewyth we may daily praise the name of God For I feare me there be a great meany in Englande which vse suche sorceries to the dishonor of God and theyr owne damnation We require here further that all heresy all poperye may be abolished and extinguished Further we require here that al wic ked liuing may be amended and reformed Next we require that all magistrates maye do their dueties Finallye we require that euery mā in his vocation
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
fraudulenter but it is one in effect Cursed be he saith the prophet Ieremy that doth the worke of the lord negligently or fraudulently take which you wil. It is no light matter that god pronounceth them to be cursed But what is cursed what is it Cursed is as much to say as it shal not go wel with them they shal haue no lucke my face shal be against them Is not this a great thyng Truely consider it as you lyste but it is no light matter to he cursed of God which ruleth heauen and erth And though the Prophete speaketh these wordes of warriours goyng to warre yet it may be spoken of all seruauntes yea of all estates but specially of seruantes For. S. Paule saith Domino Christo seruitis you seruauntes saith he you serue the lord Christe it is his worke Than whan it is the lordes worke take 〈◊〉 how you do it for cursed is he that doth it negligently But where is suche a seruant as Iacob was to Laban how pain full was he how carefull for his maisters profite in so much that whan somewhat perished he restored it agayne of hys owne And where is suche a seruaunt as Eleazar was to Abraham his maister what a iorney had he howe carefull he was and whan he came to his iorneyes ende he woulde neither eate nor drynke afore he had done his maisters message so that al his mynde was geuenonly to serue his maister aud to do accordyng to his commaundementes In so much that he woulde neither eate nor drynke tyll he had done accordyng to his maisters wyll Much lyke to our sauiors sayyng Cibus meus est vt faciam voluntatem eius qui misit me This is my meate to do the will of him that sent me I pray you seruantes marke this Eleazar well consider all the circumstances of his diligent and faithfull seruice and folowe it els if you folow it not you rede it to your owne condemnation Likewise consider the true seruice whiche Iosephe that godly yong man did vnto his maister Potiphar liefetenaunt of the towre hew faithfully he serued without any guile or fraude therfore god promoted hym so that he was made afterwardes the ruler ouer all Egipt Likewise consider how faithfull Daniell was in seruyng kyng Darius Alack that you seruauntes be so stubburne hearted and wyl not consider this you will not remember that your seruice is the worke of the lord you wil not consi der that the curse of god hangeth vpon your heades for your slouthfulnes negligēce 〈◊〉 〈◊〉 therfore loke to your duties Now further whosoeuer 〈◊〉 this praier with a good faithful hert as he ought to do he praith for al plough men husbandmē that God wil prosper 〈◊〉 their labor for except he geue 〈◊〉 al their labor 〈◊〉 is 〈◊〉 Therfore it is 〈◊〉 to pray for them that God may send his benediction by their labour for withoute corne and such maner of sustinance we cannot liue And in that prayer we include all artificers for thorough their labors god giueth vs many commodities which we could not lacke We praye also for wholsome ayre Item we praye for seasonable wether whan we haue to muche rayne we praye sor fayre weather agayne when we lack rayne we pray that god wil send rayne And in that praier we pray for our cattel that god wil preserue thē to our vse from al diseases for without cattell we can not liue we can not till the ground nor haue meate therefore we include them in ou re praier to So you see that this prayer contayneth innumerable thinges For we praye for all suche thynges as bee expedient and needefull for the preseruation of this life And not alone this but we have here good doctrine and admonitions besydes For here we be admonished of the liberality of god our hea uenly father which he sheweth dayly ouer vs. For our sauiour knowyng the liberalitye of god our heauenly father com maundeth vs to pray yf he would not giue vs the thyngs we aske Christ would not haue commaunded vs to praye yf he had born an yll wyl against vs. Christ wold not haue sent vs to him But our sauiour knowyng his liberal heart towards vs commaundeth vs to praye and desyre all thinges at hys handes And here we bee admonished of oure estate and condicion what we be namely beggers For we aske bread of whom marry of god What are we than Marrye beggers the grea test lordes and ladies in England are but beggers afore god Seyng then that we all are but beggers why should we thē 〈◊〉 and despyse poore men 〈◊〉 vs therefore consider that we be but beggars let vs 〈◊〉 〈◊〉 our stomaches for if we consider the matter well we are lyke as they 〈◊〉 afore god for sainct Paule sayth Quid habes quod non accepisti What hast thou that thou hast not receiued of god Thou art but a beggar whatsoouer thou art and though there be some very riche and haue great abundance of whom haue they it of god What saieth he that ryche man 〈◊〉 saith Our father which art in heauen Giue vs this day our dayly breade then he is a begger afore god as well as the poorest man Further how continueth the ryche man in his riches who made hym riche Marry god For it is written benedictio dei facit 〈◊〉 that blessinges of god maketh rych except god blesse it stan deth to no effecte for it is written comedent non 〈◊〉 〈◊〉 they shall eate but yet neuer be satisfyed 〈◊〉 as much as you wyl except god fede you you shall neuer beful So likewise as ryche as a man is yet he cannot augment his riches nor kepe that he hath except god be with him excepte he blesse him therfore let vs not be proude for we be beggers the best of vs. Note here that our sauiour biddeth vs to say Vs this Vs lappeth in al other men with my prayer For euery one of vs prayeth for an other when I say 〈◊〉 vs this day our dayly bread I praye not for my selfe onely yf I aske as he byddeth me but I pray for all other Wherfore say I not Oure father give me this day my daylye breade for because god is not my god alone he is a common god And here we be admo nished to be frendlye louing and charitable one to an other for what god 〈◊〉 I can not saye this is my owne but I must say this is ours For the ryche man can not saye this is mine alone god hath geuen it vnto me for my own vse Nor yet hath the poore man any titel vnto it to take it away from him No the poore man maye not do so for when 〈◊〉 doth so he is a theife afore god and man but yet the poore man hathe 〈◊〉 to the ryche mans good so that the rycheman oughte to let the poore man
haue part of his riches to helpe and to com for t him withal Therfore when god sendeth vnto me much it is not myne but Oures it is not 〈◊〉 vnto me alone but I must helpe my poore neighbours withal But here I must aske you ryche men a question howe chaunceth it you haue your riches we haue thē of god you wyll saye But by what meanes haue you thē by praier you wil say we praye for the vnto god and he giueth vs the same Very well But I pray you tel me what do other mē which are not ryche praye they not as wel as you do yes you must say for you cannot denye it Thē it 〈◊〉 〈◊〉 that you haue your riches not thorough your own praiers only but other mē help you to pray for thē For they say aswel Our father geue vs this day our daily bread as you doo and peraduenture they be better than you be and God heareth their prayer sooner than yours And so it appereth 〈◊〉 manifestly that you obtaine your richesse of god not only through your owne 〈◊〉 but through other mens to Other men help you to get them at gods hand thā it foloweth that seyng you get not your richesse alone thorow your owne prayer but through the poore manspraier it is mete that the poore mā shold haue part of them you ought to 〈◊〉 his necessitie pouertie But what meaneth God by this inequalitie that he giueth to somme an 100. pounde vnto this man 5000. pound vnto this man in a maner nothing at all What meaneth he by this inequalitie Here he meaneth that the riche ought to distribute his riches abrode amongest the poore for the riche man is but goddes officer gods treasorer he ought to distribute them accordyng vnto his Lorde gods commandement If euery man were riche than no mā wold do any thing therfore god maketh some rich and some poore Againe that the riche may haue where to exercise his charitie God made some riche and some poore the poore he sendeth vnto the riche to desire of him in gods name helpe aide Therfore you riche men whan there cometh a poore mā vnto you desiryng your helpe think none otherwise but god hath set him vnto you remembre that thy riches be not thy owne but thou art but a stuard ouer them If thou wilt not do it thā cometh in s. Iohn which saith He that hath that substāce of this world seeth his brother lacke helpeth him not hold remaineth the loue of god in him he speaketh not of them that haue it not but of them that haue it that sawe man loueth not god if he help not his neighbor hauing wherwith to do it This is a sore hard word There be many which say with their mouth they loue god And if a man shold aske here this multitude whether they loue God or no they wold say 〈◊〉 god forbid els But if you consider their 〈◊〉 vnto the poore you shal see as saint Iohn said the loue of god is not within thē Therfore you rich me euer 〈◊〉 〈◊〉 〈◊〉 you haue your riches be it a thousand 〈◊〉 yet you 〈◊〉 〈◊〉 〈◊〉 of this petition For this petitiō 〈◊〉 vs this day our 〈◊〉 bread is gods storehouse gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his prouision here you fetche it But euer haue in remembrance that this is a cōmon praier a poore mā praieth 〈◊〉 as thou peraduenture god sendeth this riches vnto thee for an other mans prayers sake which praieth for thee whose praieth is more effectuall than thin owne And therefore you ought to be thankful vnto other men which pray for you vn to god helpe you to 〈◊〉 your riches Againe this petition is a remedy agaynst this wicked carefulnesse of men whan thei seke how to liue and how to get their linings in such wise like as if there were no god at all And than there be some which wil not labor as god hath apointed vnto thē but 〈◊〉 〈◊〉 them to 〈◊〉 〈◊〉 〈◊〉 salse ware deceue their neighbors or to 〈◊〉 other mēs 〈◊〉 or conies Those selowes ar 〈◊〉 wide let thē com to gods 〈◊〉 house that is to say let them com to god call vpon him with a good faithe saying Our father geue vs this day our Daily bread truly god wil heare them For this is that only remedy that we haue here in earth to come to his treasor house 〈◊〉 there such things as we lack Consider this word daily God promiseth vs to fede vs daily If ye beleue this why vse ye thā falshod and deceite Therfore good people leaue your falshode get you rather to this treasure house then you may be sure of a liuyng for god hath determined that al that com vnto him desi ring his helpe thei shal be holpē god wil not forget thē But our 〈◊〉 is so great we will not com vnto him we will rather go about to get our liuing with falshod than desire that same of hi. O what falshod is vsed in Englād yea in that hole world It were not 〈◊〉 if the fire from heauen fel vpō vs like as it did vpon that Sodomites onely for our falshodes sake I will tell you of som which are practised in my contry wher I dwel But I wil not tel it you to teche you to do that same but rather to abhor it For those which vse such deceitfulnes shal be damned world wtout 〈◊〉 except thei repēt I haue knowē som that had abarant 〈◊〉 they wold fain haue had a great deale of money for her therfore they go take a calfe of another cow put it to this barain cow so com to that market pretēding that this cow hath brought that calf so they sel their barant cow 6. 02. 8. 〈◊〉 derer thā they shold haue 〈◊〉 els The man whych bought the cowe commeth home peraduenture he hath a many of children and hath no more cattell but this cowe and thinketh he shall haue some mylke for his chyldren but whan all thynges commeth to passe this is a barrant cowe and so this poore man is deceiued The other fellow whyche solde the cowe thynketh hym selfe a 〈◊〉 felow and a wyse marchaunt and he is called one that can make shyfte for hymselfe But I tell thee who so euer thou arte doo so if thou lust thou shalt doo it of this price thou shalte goe to the diuell and there be hanged on the fyry galowes worlde without ende and thou arte as very a these as whan thou takest a mās purse from him going by the way thou sinnest as wel against this commandement Non 〈◊〉 furtū Thou shalt do no theft But these felowes commonly which vse suche deceiptfulnesse and guyles can speake so fyne ly that a man would thynke butter shold scant melte in theyr mouthes I 〈◊〉 you one other falsehode I know that some
worlde I wyll shewe you an 〈◊〉 There was one 〈◊〉 〈◊〉 〈◊〉 a seruaunte of Saule the kynge he was 〈◊〉 pastorum the maister ouer his 〈◊〉 Whan Dauid flyeng from Saule came to the 〈◊〉 〈◊〉 very hungrye and werye and therfore desyred some 〈◊〉 the 〈◊〉 hauyng none other 〈◊〉 but 〈◊〉 propositionis the holye bread of that he gaue Dauid and after that he gaue him the sworde of Gohath whome Dauid hadde kylled before Now thys Doeg beynge there at that tyme what doeth he lyke a 〈◊〉 or 〈◊〉 goeth to Saule the kynge and tolde hym 〈◊〉 the 〈◊〉 had refreshed Dauid in hys iourney and 〈◊〉 geuen vnto hym the 〈◊〉 of 〈◊〉 Saule hearyng that beynge in a greate fury sente for all the priestes and theyr wyfes and theyr chyldren and 〈◊〉 them all Thys Doeg nowe that 〈◊〉 was not a peace maker but a peace breaker and therefore not a 〈◊〉 of GOD but of the diuell I coulde 〈◊〉 you of 〈◊〉 other 〈◊〉 of other whisperers for I haue knowen some in my tyme but all suche are the chyldren of the 〈◊〉 they are not Goddes 〈◊〉 for Christe our 〈◊〉 called those Goddes chyldren that are peacemakers not them that cutte 〈◊〉 〈◊〉 throate Seeyng nowe that it is so good a thynge to be a peacemaker 〈◊〉 all them that be 〈◊〉 〈◊〉 〈◊〉 themselues to be peacemakers let the 〈◊〉 shew 〈◊〉 to be peacemakers when they 〈◊〉 of contentions and 〈◊〉 betwene their tenants send for them here theyr 〈◊〉 and make hym that is faultye to bee 〈◊〉 and so let them be peacemakers but there be some gentlemen in England which thinke themselues borne to nothyng 〈◊〉 but to haue good cheere in thys worlde 〈◊〉 go a haukynge and huntyng I would wishe they woulde 〈◊〉 them selues rather to bee peacemakers to counsayle and healpe poore men and when they heare of any discord to be betwene neighbours and neighbours to set them together at 〈◊〉 this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne But they wyll 〈◊〉 it is a great payne and labour to meddle in matters to be a peacemaker Syr you muste consider that it is a greate matter to bee a chylde of God And therfore we ought to be contente to take paynes to be peacemakers that we may be the chyldren of god But in matters of religion we must take heede that we haue such a peace which may stande with god and his word for it is better to haue no peace at all then to haue it wyth the losse of gods worde In the tyme of the sixe articles there was a Bishop whiche euer cryed vnity vnity but he would haue a 〈◊〉 vnitie Saint Paule to the 〈◊〉 sayeth 〈◊〉 vnanimes 〈◊〉 of one mynde but he addeth Secundum 〈◊〉 Christum accordyng to 〈◊〉 Christe that is accordyng to gods holy word els it were better warre than peace we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake when we were in 〈◊〉 we agreed wel because we were in the kingdom of the diuell we were in blyndnes In Turky we heare not of any discention amongest 〈◊〉 for religions sake The 〈◊〉 〈◊〉 now 〈◊〉 haue no 〈◊〉 〈◊〉 〈◊〉 because they be in blyndenesse Whan the rebelles were vp in Norffolke and Deuonshire they agreed all there was no dissencion but their peace was not Secundum 〈◊〉 Christum accordynge to Iesus Christ. Therfore S. 〈◊〉 hath a 〈◊〉 saying Speciosum quidem nomen est pacis pulchra opinio vnitatis sed 〈◊〉 〈◊〉 eam solam 〈◊〉 Ecclesiae pacem esse quae Christi est It is a goodly word peace and a faire thing Unitie but who doutes but this to be the onely ryght peace of the churche which peace is after Christ accordyng to his wordes Therfore let vs set by vnitie lette vs be geuen to loue and charitie but so that it maye stande with godlines For peace oughte not to be redeemed iactura veritatis with losse of the truthe that we wold seke peace so much that we should lose the truthe of Gods worde Beati qui persecutionem patiuntur propter 〈◊〉 Blessed be they that suffer persecution for rightuousnes sake for theirs is the kyngdom of heauen This is the last iourney whan we be demanded of our faith and examined and afterwarde be forced to beleue as they wyl whan we come to that poynte Blessed are we whan we suffre rather all extremities than forsake the truth yea we shall esteme it to be a great blessednes whā we 〈◊〉 in suche trouble And not onely this but who 〈◊〉 suffreth any thing for any maner of rightuousnes sake blessed is he the questmonger doyng vprightly his duetie in dischargyng of his conscience now he shal haue displeasure happy is he and he shall haue his rewarde of God Beati cum maledixerint vobis homines dice. Blessed are ye whan men speake yll of you 〈◊〉 〈◊〉 merces vestra multa est c. Be merie because your reward is great in heauen Nowe ye haue heard whiche is the way to heauen what maner a pylgremage we must goe Namely first by spirituall pouertie by hunger and thirst after rightuousnes by mekenes and lenitie by wepyng and waylyng by pitie and mercyfulnes Item we muste haue a cleane hert Item we must be peace makers Item we muste suffre tribulation and affliction Than shall the ende bee Merces vestra 〈◊〉 multa in coelis your rewarde shal be great in heauen Merces this woorde soundeth as though we shoulde merite somwhat by our owne woorkes for reward and merite are correspondent one foloweth the other whan I haue merited than I ought to haue my reward But we shall not thynke so for ye must vnderstande that all our workes are imperfect we can not doo them so perfectely as the lawe requireth because of our fleshe which euer letteth vs. Wherfore is the kyngdome of god called than a rewarde because it is merited by Christ for as touchyng our saluation and eternall lyfe it must be merited but not by our owne workes but onely by the merites of our 〈◊〉 Christ. Therfore beleue in hym trust in him it is he that merited heauen for vs yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe but not with euerlastyng lyfe For it is written Vita aeterna donum Dei The euerlasting lyfe is a gift of god Therfore we shuld not esteme our workes so perfect as though we should or coulde merite heauen by them yet god hath such pleasures in suche workes which we doo with a faithfull heart that he promiseth to rewarde thē in euerlasting lyfe Now to make an end I desire you in gods behalfe remēbre this pilgremage which I haue taught you set not lyght by it for it is our sauiors owne doctrine he with his owne mouth taught vs this pilgremage whan we will now folowe hym and doo
he woulde appoint weapons wherwith we could not ouercome him and withstand his power Further the diligence of the deuyll is expressed and declavnto vs by the mouth of S. Peter whiche saieth he goeth about lyke a roryng lyon seeking whom he may deuoure he vseth al craftes and deceytes he compasseth the matter hither and thither tyl at the length he bringeth his matters to passefor he is no sluggard no sleeper nor negligēt but he applieth his matte rs and businesses to the vttermost Now that he is suttle it appeareth in holy scripture for so it is written Serpens erat calidior caeteris animahbus the serpent was wiser then the other beastes were Here apeared his wyttes suttel ties and craftes ouer that he hath had a great and long tyme to exercyse hymself withall he hath had fyue thousande fyue hundred and. 〈◊〉 yeres such a long tyme he hath had to exercyse hym selfe withall Theriore it is not in vaine that saint Paule would haue vs to be hartie and strong and fight with a good courage This diuell was ones an angell in heauen for pride he was cast down for he went about to exalt hym selfe aboue GOD therfore he was pulled downe and all his companie with hym al the angels that toke his part and so he fell with a great numbre they fell down from heauen and here they be in the ayre yet they be inuisible vnto vs because they be spirites but for all that they bee amongest vs and aboute vs to let vs of good thynges and to moue vs to naughtynesse I am not able to tell howe many thousand be here amongest vs now in this chambre and no doubte some were busy to keepe some men away from the hearyng of the woord of God for their nature is eyther to kepe men away from hearyng of Gods word so that they shall not heare at all or els at the least waye they occupie mens heades with other busynes so that they shall here it without profit Now whan he bringeth the matter to passe according to his mind then he reioyseth wonderfully with his cōpanie So that the writers say that if 〈◊〉 could see them we shold 〈◊〉 thē to hoppe and dance vpon our heads for gladnes because they haue done vnto vs a mischief We see them not they be 〈◊〉 as I tolde you before but no dout here they be for our exercise for it were a smalle thyng to beleue well if there were nothyng mouyng to the contrary Therfore it is so ordeined of God that we should haue warre yea and nothyng but warre a standyng warre and not only for men but also for women for the women must battell and fyght with this horrible enemie as well as men And he is stronger than we be whan we be alone so that we shall not bee able to gyue him an ouerthrowe But whan Christ is with vs than hee can doo nothyng at all because Christ hathe vanquished his power and myght therfore his impotencie appered in the. 〈◊〉 of Mathew whan our sauior came in the region of the Gergesites there came two men vnto hym possessed of the deuil and they cried and said Iesu thou sonne of Dauid wherfore art thou come before the tyme to afflict vs wher it appereth that they tremble and are fearfull when Christe is present therfore they saye Cur venisti ante tempus Wherfore 〈◊〉 thou come before thy tyme the deuilles knowe that they bee 〈◊〉 and that they muste goe to hel yet they that be here haue not yet appointed vntothem their places though 〈◊〉 haue the paynes with them yet they haue it not so fully and perfectly as they shal haue at the last day And their greatest ioy and comforte is to do vs harme for they know that they be fallen for 〈◊〉 so that they shal neuer attayne to that 〈◊〉 which they haue had And agayne they knowe that we shall come thither and therfore they enuye god and vs but their 〈◊〉 appeareth for they take it for a 〈◊〉 to be 〈◊〉 It is a greate griefe vnto them yet they are not able to striue agaynst the commaundement of Christ. Therfore we nede not to feare them sith Christ is with vs they are weake enemies whan we put on our armes which S. Paule describeth here for all the deuilles in hell or in earth are not able to fight against one of those that hath these armours for ye see he dare not disobey Christ commaundyng hym to goe out of the man Now whan he perceiued that he could do no more harme vnto the man than he desyred Christ to let hym go into the swyne where appeareth partely his 〈◊〉 that he could not goe without Christes permission partelye his mischeuous mynd apeareth for whā he seeth that he can do vs no harme in our bodies then he goeth aboute to hurte vs in our goods But whan we haue Christ with vs he is not able to hurt vs neither of our soules bodies or goods that is whē we becue in Christ. For to haue Christ with vs is nothyng els but to beleue and trust in hym to seke ayde and help by hym against our enemy the deuyll Therfore Christ sayth to al his saithfull to all those that beleue in hym Ego sum vobiscum 〈◊〉 ad consūmationem 〈◊〉 I am with you tyll to the end of the world to 〈◊〉 you to helpe you to 〈◊〉 you and to here your prayers whan ye cal vpon me therfore thoughe we cannot withstād this enemy by our own power yet with Christes helpe we shall chase him and put hym backe make hym ashamed of his enterprise and purpose Non est 〈◊〉 lucta cum carne sangnine we haue not to fight with bloud and flesh Here the Anabaptistes make very much 〈◊〉 intendyng to proue by these wordes of Saint Paule that no Christian man maye fighte or goe to warrefare Neither maye there bee anye magestrates saye they whiche shoulde shedde bloude and punishe the wycked for his wyckednes But these fond felowes are muche deceiued in theyr owne wyttes for saint Paules mynde is cleane contrary vnto their saings S. Paule teacheth here how al christian people must fight but not so that one shold fight with another but he speaketh here of a singular fight we may not fighte one with another thoughe my neighboure doeth me wrong yet I may not fight with hym and auenge my selfe vppon hym for god saith 〈◊〉 vindictam ego retribuam let me haue the vengeance and I will reward it and no dout God wyll rewarde the wicked for his wickednes either by hym self or els by the 〈◊〉 Some there be that be punished by the magistrates for their 〈◊〉 and again ther be some which escape hanging in this worlde yet for all that God punisheth them either with sicknes or elles other wayes But ye muste knowe that there is a priuate vengeance and a
haue their battailyng shoen which Saint Paule required of them Now whan we be shoed we must haue a bucklar that is fayth and this must be a right faith a faith accordyng vnto goddes worde for the Turkes haue theyr fayth so lyke wise the Iewes haue theyr faythe Item the false Christians haue theyr fayth but they haue not the right fayth not that faythe of which Saincte Paule speaketh here but they haue 〈◊〉 men dacé a false faith a deceiuable faith for it is not grounded in gods word therfore the right saith cā not be gottē except by goddes worde And the worde worketh not hath no commodities excepte it be taken with faythe Now we may trye our selues whether we haue this faythe or not yf we lye in synne and wickednes care not for gods worde and his holye commaundements but lyue onely accordyng to our lustes appetites thā we hauē ot this faith whā we be slouthful whā we be whoremōgers swearers or vumerciful vnto the poore thē we haue not this faith as lōg as we be in such 〈◊〉 sinnes but if we heare gods word beleue be 〈◊〉 to liue after it leaue our sinnes 〈◊〉 thā we haue that fayth of which S. Paule speaketh here then we shal bee able to quenche the fyery arrowes of the deuyll So yehaue hearde what the armour of god is namelye truthe Iustice readines to heare gods worde and faith but this fayth must not be onely in our mouth in our tongue but it must bee in oure handes that is to say we muste not onelye talke of the gospell but also we must folowe it in our conuersations and 〈◊〉 Now than we must haue a helmet a salet that is saluatiō whatsoeuer we do we must consider whether it may further or let vs of our saluation when it may let thee of thy saluation leaue it whē it may further thee thē do it so throughout 〈◊〉 our lyues we must haue a respect whether oure doynges may stande with our saluation or not Whan we are now redy and armed rounde about so that our enemy can not hurte vs than we must haue a sworde in our handes to 〈◊〉 withall and to ouercome our ghostly ene my what maner of sworde is this Mary it is gods worde it is a spirituall sword which all people oughte to haue Here ye here that all men and women ought to haue that sworde that is the worde of god wherwith they may fight agaynste the deuill Now I pray you how could the lay people haue that sworde how could they fyghte with the deuyll when al thynges were in Latine so that they coulde not vnderstand it Therfore how needefull it is for euery man to haue gods words it appeareth here for only with the worde of God we must fight against the deuyll which deuyll entendeth dayly to do vs mischief how could now the vnlerned fight against him whan all thyngs were in latine so that they might not come to the vnderstandyng of gods worde Therfore let vs geue god most harty thankes that we haue gods worde and let vs thankfully vse the same for only with gods word we shall auoyde and chase the diuel and with nothyng els Our Sauioure when he was tempted what were his weapons wherewith he foughte nothyng els but goddes word Whan the deuill tempted him he euer sayeth Scriptum est it is written whan the deuyll would haue hym to caste hym selfe doune from the temple he saide vnto hym Scriptum est non 〈◊〉 dominum Deum tuum It is written Thou shalte not tempt thy lorde god that is to say we may not put god to do that thing miraculously when it may be done other wayes Agayn vpon the mountaine whan the deuyll wold haue hym to worship him he said Scriptum est It is writen thou shalt honor thy god onely So lykewise we muste haue gods worde to fyghte with the deuill and to withstande his temptations and assaultes as when the deuyll moueth me to commit adultery I must fight against him with the word of god Scriptum est it is written thou shalt not 〈◊〉 adultery Thou deuill thou shalt not be able to bring me vnto it to do against my lorde God So likewise when the deuil moueth me to make lyes I must confoūd him with gods word S. Paule saith Veritaté loquimini 〈◊〉 cum proximo suo speake the truth euery one with his neighbour as there is a common saying amongest vs Say the 〈◊〉 and shame the diuel so euery one man woman must fighte agaynst the dyuel But we 〈◊〉 we haue a greater and higher degree we are magistrates we haue the spirituall sworde of god in a higher degree then the common people we must rebuke other men and spare no man our office is to teach euery man the way to heauen And whosoeuer wyll not folow but liueth stil in sinne and 〈◊〉 him ought we to stryke not to spare like as Iohn Baptist did whē he said to the great and proude king 〈◊〉 non licet tibi Sir it becōmeth not thee to do so So we preachers must vse gods word to that correctiō of other 〈◊〉 sins we may not be flatterers or clawbackes other people that haue not this vocatiō may exhort euery one his neighbour to leaue sinnes but we haue the sword we are auctorised to stryke them with gods word Now the last part of this armour is prayer and I warrant you it is not left out for it is the christen mans special weapon wherwith to stryke the deuil vanquishe his assautes and if we be weake and feele our selues not able to withstād our enemy we must fall to prayer which is a sure remedye to 〈◊〉 god to help for his own sake and for Christes sake for his promise sake for he were not god yf he shold not kepe his promises therfore Christ cōmaundeth vs to pray alwais when we haue nede and no dout there is neuera tyme but we haue 〈◊〉 eyther for oure selues or els for oure neighbours therfore to pray we haue nede and we shal ouercome the deuill with faithful prayer For prayer is the principall weapon wherwith we must fight against the diuel I spake of faithful praier for in times paste we toke bibling babling for 〈◊〉 whā it was nothing lesse and therfore 〈◊〉 Paul addoth 〈◊〉 in spirit We must pray in spirit with a penitēt 〈◊〉 for there is no mā that hath an yl conscience that doth pray in spirit he that is a whoremōger or a swearer a carder or 〈◊〉 a dronkard or suche like that 〈◊〉 his praier hathe no 〈◊〉 as long as he is in purpose of sinne he can not pray 〈◊〉 〈◊〉 can not pray thē he is vnarmed he hath not these wea pons of which s. Paul speaketh here but he that hath a penitent heart is cōtent to leaue his sinnes wickednes that same is he whose praiers shal be heard And whan we praye
dedes but I tell you we be farre otherwise our acts and dedes disagree farre from our profession For we are wicked we care not for gods laws nor his words we professe with our mouth that we be the haters of synnes but 〈◊〉 conuersation sheweth that we loue sinne that we folow the same that we haue a delite in it So it appeareth that our wordes and 〈◊〉 agree not we haue gods holy worde in our mouthe but we folow that wil pleasure of the diuel in our outward 〈◊〉 satiō liuing But Christ he did not so for he shewed himself by his outward works conuersation that he was very 〈◊〉 that sauior of that world So we shold do to we should liue so vprightly so godly that euery one might know vs by our outward cōuersatiō to be very christiās We shold so hate 〈◊〉 sins that no mā iustly might or could disalow our doings But what maner of works doth Christ wherby he sheweth himself to be that very Messias sauior of that world Answer he healeth al maner of diseased folks that blind that lame that 〈◊〉 al other which wold come vnto him desire help at hys han des And finally he preched the gospel this ioyful tidings vn to the poore vnto thē Christ preched the gospel But I pray you howe chaunced it that he sayth Pauperes Euāgelizātur The poore receiue the gospel answer because the most part of the rych men in this world despise contemn the gospell 〈◊〉 esteme it for 〈◊〉 why wherfore despise 〈◊〉 that gospel Because they put theyr hope truste and confidence in theyr ryches For the moste parte of the 〈◊〉 in this worlde I will not say all do eyther put theyr hope in theyr ryches or els they come naughtely by their riches or els they keepe it yll they heape them up together or els they spende them 〈◊〉 So that it is a very rare thyng to 〈◊〉 a godly rich man for commonly they are geuen to gather and to make 〈◊〉 and so forget the poore in the meane season whō they ought to reliefe or 〈◊〉 when 〈◊〉 〈◊〉 them they spende 〈◊〉 naughtely not as god hath appointed vnto them namelye to helpe their poore and needy neighbour but rather do vse them to excesse wantonnes and pleasure Therfore Christe saith The poore receyue the gospell 〈◊〉 they are most 〈◊〉 therunto they are all comfortlesse in this world and so most meete to 〈◊〉 the gospell The prophetes long aforehand hadde 〈◊〉 of these workes whiche Christ when he shoulde come shoulde 〈◊〉 For so it is written God commeth his owne selfe and wyll delyuer you then shall the 〈◊〉 of the blynde be lightened and the eares of the 〈◊〉 opened then shall the lame man leape as an harte and the domme mannes tongue shal geue thankes In the wyldernes also there shal be welspringes This texte of the Prophet wytnesseth that Christe is verye god for he hath done such 〈◊〉 and myracles of which the prophet speaketh Now in the same prophet it is further 〈◊〉 ten how that Christ shold preache the gospell vnto the poore 〈◊〉 people for so he saith The spirite of the lord god is vpon me for the lorde hath annointed me to preache good thynges vnto the poore that I might bynd vp the wounded 〈◊〉 that I myght preache deliueraunce to the captyue and open the prison to them that are bounde that I myghte declare the acceptable yere of the lorde Here the prophet 〈◊〉 that whēn Christ shold come he should be a worker of such actes and a preacher whyche should preache the gospell vnto the poore and therfore now when the disciples of 〈◊〉 came vnto hym demandyng of hym whether he were Christe or not he aunswered by hys workes Lyke as he sayeth in an other place in the gospel to the Phariseis The works which I do beare witnes of me As who say I prove my selfe what I am by my workes Again he saith if I 〈◊〉 do the works of my father beleue me not So that moste manifestly he proueth himselfe to be that prophet whiche was spoken of before by the prophetes and other holy men of god Iohn the Euangelist in his gospel sai eth and many other signes truly did Iesus in the presence of his disciples whiche are not written in this booke these are written that ye might beleue that Iesus is Christ the 〈◊〉 of GOD and that in beleuing ye mighte haue life thorough his name This is a very notable saying and moste comfortable to all troubled consciences Iesus hath done ma ny thinges which ar not written but these are written that we shoulde 〈◊〉 him to be Christ that that Iesus Maries sonne that was 〈◊〉 at Bethleem and nourished at Nazareth that he is the sauiour of 〈◊〉 and so in beleuing in hym we shal haue life 〈◊〉 So that there was neuer none that beleued in Christ which was lost but all bele uers were saued therfore it is not to be douted but that yf 〈◊〉 wil beleue we shal be saued to We 〈◊〉 in a booke which is intituled Vitae patrum the lyfes of the fathers in that same booke we rede that there was ones a great holy man as he 〈◊〉 to all the world worthy to be taken vp into heauen Now that mā had many disciples and at a tyme he 〈◊〉 syck And in his sicknes he fel in great agony of his conscience in so much that he could not tel in the worlde what to do Now his disciples standyng about him and 〈◊〉 him in this case they said vnto him how chaunceth it that ye are so troubled father for certainly there was no body so good a liuer so 〈◊〉 ly as ye haue 〈◊〉 therfore you haue not nede to feare for no dout but you shal come to heauen The old father made them answer again saying though I haue liued vprightly yet for al that it 〈◊〉 not help me I lack some thing yet and so he did in dede for 〈◊〉 if he had folowed the counsel of his disciples had put his trust in his godly conuersation no dout 〈◊〉 should haue bene gone to the deuil For though we ar cōmaunded to do good workes we ought to do thē yet for al that we must beware how we do them when we do them 〈◊〉 that end to be saued by them then we do them not as we ought to do then we thrust Christ out of his seate and 〈◊〉 For in dede the kingdom of god is merited but not by vs. Christ he merited the kingdom of heuen for vs through his most pain ful death 〈◊〉 passion There hath bene many perfect 〈◊〉 amōg the heathen which liued very well and vprightly as concerning their outward 〈◊〉 but for al that they wente to the diuel in the end because they knew not Christ for so saith scripture whosoeuer beleueth not in the son he is iudged alredy Therfore
〈◊〉 Judges of this Realme to take brybes to defeate iustice and suffer the great to ouergoo the poore and should loke throughe his fyngers and winke at it should not the king be partaker of their noughtines And why Is he not supreme hed of the churche what is the supremacie a dignitie and nothing els is it not comptable I thinke it wil be a chargeable dignitie when accompte shal be asked of it Oh what a vauntage hathe the Deuill what entrye hathe the wolfe when the sheparde tendeth not his flocke and 〈◊〉 〈◊〉 not to good pasture S. Paule dothe saye Qui bene 〈◊〉 praesoyteri duplici honore digni 〈◊〉 What is this praesse It is as much to say as to take charge cure of soules we say ille prae est he is set ouer the flock He hath taken charge vppon him And what is Bene prae esse To discharge the cure To rule well to feede the flocke with pure food and good eram ple of lyfe Wel then Qui bene praesunt duplici honore digni sūt They that discharge theyr cure well are worthy double ho nour What is this double honour The first is to be reuerensed to be had in estimation and reputaciō with the people and to be regarded as good 〈◊〉 Another honour is to haue all things necessary for their state ministred vn to them This is the double honour that they ought to haue Qui praesunt Bene that discharge the cure if they do it Bene. There was a mery monk in Cambridge in the Colledge that I was in and it chaunced a greate company of vs to be together entending to make good cheare and to be me rye as scholers will be mery when they are disposed One of the company brought out this sentence Nil melius quam 〈◊〉 et facere bene There is nothing better then to be mery and to doo wel A vengeaunce of that 〈◊〉 quod the Monk I would that Bene had ben banished beyond the sea that Bene were out it were well For I coulde be merye and I could doo but I loue not to doo well That Bene 〈◊〉 al together I woulde Bene were oute quod the mery Monke for it importeth many thinges to lyue well to discharge the cure In 〈◊〉 it were better for them if it were oute And it were as good to be out as to be ordered as it is It will be a heuy Bene to some of them when they shall come to their accompt But perauenture you will saye What and they preache not at al Yet praesunt Are they not worthy double honour is it not an honorable order they be in Nay an horrible misorder it is an horror rather then an ho nour and horrible rather then honourable if the preacher be nought and doo not hys dutie And thus goo these prelates aboute to wrestle for honour that the Deuyll may take hys pleasure in sclaunderyng the realme and that it maye be reported abrode that we brede 〈◊〉 〈◊〉 our 〈◊〉 It is to be thought that some of them woulde haue it so to bring in popery agayne This I feare me is theyr entent and it shal be blowē abrode to our holy father of Romes eares and he shall 〈◊〉 forth hys thonderboltes vppon these brutes and all thys dothe come to passe thorow theyr vnpreachyng prelacye Are they not worthy double honour Nay rather double disshonour not to be regarded not to be estemed amonge the people and to haue no lyuing at their handes For as good preachers be worthy double honour so vnpreaching prelats be worthy double dishonour They must be at their doublets But now these ii dishonours what be they Our Sauiour Christe doth shew Si sal infatuatus fuerit ad nihil vltra valet nisi vt proijciatur foras If the salt be vnsaue rye it is good for no thing but to be cast out and troden of men By this salte is vnderstande Preachers and such as haue cure of soules What be they worthy then Wherefore serue they For nothing els but to be cast oute Make them quondams out with them cast thē out of theyr office what should they doo with cure that wil not loke to them An other dishonour is this Vt conculcentur ab 〈◊〉 To be troden vnder mennes feete not to be regarded not to be estemed They 〈◊〉 at their doublets still S. Paule in his epistle qualifieth a Bishop and sayth that he muste be Aptus ad docendum ad refellendum apte To teache and to confute all maner of false doctrine But what shall a man doo with 〈◊〉 if he doo not vse it It were as good for vs to be with out it 〈◊〉 bishop came to me the last day and was angry with me for a certayn Sermon that I made in this place His chaplayn had complained against me because I had spoken against vnpreachyng prelates Naye quod the bishop he made so indifferente a Sermon the first day that I thought he woulde marre all the second day He wil haue euery man a quōdam as he is As for my quondamship I thank God that he gaue me the grace to come by it by so honest a meanes as I did I thāk him for myne owne quondamship and as for them I wyll not haue them made quondams if they discharge their office I would haue them doo their dutie I would haue no more 〈◊〉 as God healpe me I owe them no other malice then this and that is none at all This bishop answered his chaplayne wel sayes he wel I did wisely to day for as I was going to his Sermon I remembred me that I had neither said masse nor mattēs And homeward I 〈◊〉 as fast as I could and I thank god I haue said both and let his vnfrutefull Sermon alone Unfruitefull sayeth one an other sayeth sediciouse Well vnfruitfull is the best and whether it be vnfruitfull or no I can not tell it lyeth not in me to make it fruitefull And God worke not in your hartes my preaching can doo you but little good I am Goddes instrument but for a tyme. It is he that must geue the encrease and yet preaching is necessarye For take away preaching and take a way saluation I tould you of Scala coeli and I made it a preaching matter not a massyng matter Christ is the preacher of all preachers the patrone and the exemplar that al preachers ought to folow For it was he by whom the father of heauen sayd Hic est filius 〈◊〉 dilectus ipsum audite This is my welbeloued sonne heare him Euen he when he was here on the earthe as wysely as learnedly as circumspectly as he preached yet his sede fel in thre parts so that the fourth part onely was fruitefull And if he had no better luck that was preacher of all preachers what shall we looke for Yet was there no lacke in hym but in the ground And so
had hard no voyce hys father was domme He resortes to his frends seking some comfort at their hands seing he had none at hys fathers hād he comes to his disciples and finds them a slepe he 〈◊〉 vnto Peter and sayd Ah Peter art thou a slepe Peter be fore had bragged stoutly as though he wold haue killed God haue mercy vpon his soule And now when he shuld haue comforted Christ he was a slepe not once buffe nor baffe to hi not a word he was fain to say to his disciples Vigilate et orate Watch and pray the spirite is readye but the flesh is weake he had neuer a word of them agayne They might at the least haue said Oh sir remember your self are you not Christ came not you into thys world to redeme sin be a good chear be a good cōfort thys soro we wil not help you cōfort your self by your own preaching you haue said Oportet filium hominis pati You haue not deserued any thing it is not your faulte In dede if they had don this with him they had plaide a frendlye parte wyth him but they gaue him not so muche as one comfortable word We run to our frends in our distresses agonies as though we had al our trust confidence in them he did not so he resorted to them but trusted not in thē we will run to our frends come no more to God he returned againe What shal we not resort to our frends in time of neade trow ye we shal not finde thē a slepe Yes I warrant you when we nead their help most we shall not haue it But what shal we do when we shal finde lack in them we will cry out vpon them vpbraid them chide braul fume chafe backbite them But Christ did not so he excused his frēds saying Vigilate orate spiritus quidem promptus est caro autē infirma Oh quoth he watch and pray I se wel the spirit is redy but the flesh is weak What meaneth this surely it is a cōfortable place For as longe as we liue in this worlde when we be at the best we haue no more but Promptitudinē spiritus cū infirmitate carnis The readinesse of the spiryte with thinfirmity of the flesh The very saintes of god said Velle adest mihi my will is good but I am not able to perform it I haue ben with some and sain they would faine they would there was redinesse of spirit but it would not be It greued thē that they could not take thinges as they shuld do The flesh resysteth the work of the holy ghoste in our harts and lets it lets it We haue to pray euer to god Oh prayer prayer that it might be vsed in this realm 〈◊〉 it ought to be of al men specially of magistrates of coun sailers of great rulers to pray to pray that it wold plese God to put godly policies in their harts Cal for assistans I haue hard say when that good Quene that is gone had ordeined in her house daily prayer bothe before none after none the Admirall gettes him oute of the waye 〈◊〉 a moule digging in th earth He shal be Lottes wyfe to me as long as I liue He was I hard say a couetous man a couetous man in deede I woulde there were no moe in Englande He was I hearde saye an ambitious man I woulde ther wer no mo in Englād He was I hard say a seditious 〈◊〉 a contemner of common prayer I wold there were no mo in England wel he is gon I wold 〈◊〉 had left 〈◊〉 behinde him 〈◊〉 you my lordes that you pray in your houses to the better mortificatiō of your flesh Remēber god must be honored I wil you to pray that god will continue his spirite in you I do not put you in cōfort that if ye haue once the spirite ye cannot lose it Ther be new spirits start vp nowe of late that say after we haue receiued the spirite we cannot synne I wyl make but one argument Saint Paul had brought that 〈◊〉 to the profession of the faith left them in that 〈◊〉 they had receiued the spirite once but they synned again as he testified of them him self He sayeth Currebatis bene Ve were once in a ryght state and again recepistis spiritū ex operibus legis an ex iusticia fidei Once they had the spirit by faith but fals prophets came when he was gone frō them they plucked them clean away from al that Paule had planted them in and then said Paul vnto thē O stulti Galathe quis vos fascinauit If this be true we maye lose the spirit that we haue once possessed It is a fod thing I wil not tary in it But nowe to the passyon again 〈◊〉 had bene wyth hys father felt no help he had bene wyth hys frendes and had no comfort he had prayed twise and was not hard what did he now did he geue prayer ouer no he goeth againe to his father and sayeth the same againe father if it be possible awaye with this cup here is an exāple for vs although we be not hard at the firste tyme shall we geue ouer our prayer nay we must to it againe we muste be instant in prayer He prayd thrise and was not harde let vs pray three score times 〈◊〉 are 〈◊〉 dull nowe a dayes in prayer to come to sermons to resort to common prayer You houskepers especially great mē geue exāple of prayer in your houses Well did his father looke vpon him this second time no he wente to his frendes agayne thinking to finde some comfort there but he findes them a slepe again more deper a slepe then euer they wer Theyr eyes wer heauy with slepe There was no cōfort at al they wist not what to say to him A wonderful thinge howe he was toste from poste to piller one while to his father and was destitute at his hand another while to his frends and found no comfort at them his father gaue him loking on and suffred him to bite vpon the bridle a while Almighty God beheld this battail that he might enioy that honor and glory that in his name all knees should bow Celestium Terrestrium et infernorum in heauen earth hell Thys that the father wold not hear his own sonne was an other punishment due to our sinne When we crye vnto him he wil not hear vs. The prophet Ieremye sayeth Clamabunt ad me ego non exaudiam eos These beIeremies words here he threatneth to punishe sinne with not hearing their prayers the prophet sayth They haue not had the feare of God before their eyes nor haue not regarded discipline and correction I neuer saw surelye so litle discipline as is now a dais Men wil be masters they will be masters no disciples Alas where is this discipline now in Englande The people regarde no
is goddes Thus ye may perceiue it was our sauioure Christe that spake these wordes and they were spoken vnto the Phari seis that tempted him But they be a doctrine vnto vs that are 〈◊〉 disciples For whose wordes should we delite to heare and learne but the wordes and doctrine of our sa uiour christ And that I may at this time so declare them as may be for gods glory your edifying and my discharge I pray you all to helpe me with your prayers In the whiche prayer c. For the vniuersall churche of christ thorow the whole world c. For the preseruation of our Soueraigne Lord king Edward the. vi sole supreame head vnder God and christ of the churches of England and of Ireland c. Secondly for the kings most honorable 〈◊〉 Thirdly I commend vnto you the soules departed this lyfe in the 〈◊〉 of Christ that ye remember to geue 〈◊〉 prayse and thankes to almightye God for his greate goodnes and mercy shewed vnto them in that great nede conflict against the deuil and sinne To geue them at the houre of death fayth in his sonnes death and 〈◊〉 〈◊〉 they might conquere and ouercome and get the 〈◊〉 〈◊〉 thankes I saye for this adding prayers and supplycations for your selues that it may please God to geue you the like fayth and grace to trust only vnto the death of his deare sō as he gaue vnto them For as they be gone so must we the deuill wil be as ready 〈◊〉 tempt vs as he was then and our sinnes wil light as heuy vpō vs as theirs did vpon thē And we are as weake and vnable to resist as were they Praye therfore that we may haue grace to die in the same sayth of Christe as they did and at the latter daye be raysed with 〈◊〉 Isaac and Jacob and be partakers with Christ in the kingdome of heauen for this and grace 〈◊〉 vs saye the Lords prayer Tunc abeuntes Tunc It hangeth ou a text before Christe told them a similitude that the kingdō of heauē is lyke to a king that made a bridale to his senne he maryed his sonne and sent his seruaunts out to bid hys gestes Well they would not come although he had made great preparing and muche cost for them ambicion couetousnes and crueltie woulde not let them come Then he sent his warriours and destroyed them and again sente other seruauntes to bidde gestes to his bridall hande ouer head come who would They did his bidding the 〈◊〉 was full of gestes The king now would vew his 〈◊〉 fynding there one not cladde in mariyng garmentes he asked him frend howe camest thou here not hauing a mariage garment And commaunded to bind him hand fote cast him into vtter darknes there was wayling grinding of teth For many 〈◊〉 called and few be chosen Now Christ expoundeth this The kingdome of heauen is preaching of the Gospell This mariage is the ioyning of Christe hys churche which was begonne by Christ heare in earth and shall continue to the ende of the world The bidders of hys gestes are preachers but here are so many lettes and hinderances couetis is a let ambicion is a let crueltie is the gretest let For they bet his seruaunts brake theyr heades yea 〈◊〉 them which 〈◊〉 them to this bridall With this the king was angry and sent his men of warre to destroy those vnthankefull people Was he not angrye with couetousnes and with ambition Yes he is angrye with couetous men with ambitious men But most of all with cruel tie This is an angre aboue commune anger when men be not only 〈◊〉 but also adde crueltie to persecute the preachers that commeth to call vs to this mariage This toucheth God so nigh that he sayeth Qui vos audit me audit This crueltie the king would not leaue vnpunished but sent forth his men of warre They are called his mē of warre his men his men for warres come at his commaun dement Titus and 〈◊〉 sent of God to punish those couetous Jewes ambicious Jewes cruell Jewes that wolde not credit Christ nor beleue the preaching of saluation Now in warre what 〈◊〉 so euer get the victorye that is Gods parte that is Gods host Nabuchodonosor was an euill man a wicked man yet was he sent of God to punish the stubburne and couetous Jewes for their ambicion and crueltie and forsaking gods most holy word And he is called in scripture Gods seruaunt It is no good argumente He hath the victory Ergo he is a good man But this is a good argument He hathe the victory Ergo God was on his side and by him punished the contrary parte The preachers called good and bad They can doo no more but call God is he that must bringe in God must open the hartes as it is in the Actes of the Apostles When Paule preached to the women there was a silke woman Cuius cor deus aperu it whose hart God opened None could open it but God Paule could but only preache God must work God must doo the thing in wardly But good and bad came Therfore the preaching is likned to a Fishers net that taketh good fish and bad and draweth all to the shoare In the whole multitude that professe the Gospel al be not good all cannot away with the mortifying of theyr flesh they wil with good will beare the name of Christians of gospellers but to do the dedes they grudge they repine they cā not 〈◊〉 with it A monge the Apostles all were not honest naye one was a deuil So among so great number of gospellers some are carde gospellers som are dise gospellers som pot gospellers all are not good al seke not amendment of life Then commeth the king to see his gestes And findeth one not hauing the mariage garment and sayth to him Frēde how camest thou hither and hast not the mariage garmēt Fayth is the mariage garmente not a fayned fayth without good liuing but faythe that worketh by loue He was blamed because he professed one thing and was in dede another Why did he not blame the preachers There was no faulte in them they did theyr deuties they had no further commaundemente but to call them to the mariage The garment he should haue prouided hym selfe Therefore he quarrelleth not with the preachers what both this felowe here Why suffered ye him to enter c. for theyr commission extended no further but only to call him Many are greued that there is so 〈◊〉 fruite of theyr preaching And when as they are 〈◊〉 why doo you not preache hauing so great giftes geuen you of God I would preache say they but I see so litle fruite so litle amendmēt of lyfe that it maketh me wery I noughty aunswere a very noughtye answere Thou arte troubled with that God gaue thee no charge of and leauest vndone that thou arte charged with God commaundeth thee to preache
which maried his sonne Luke saith A certain 〈◊〉 〈◊〉 a great supper but there is no difference in that very substance of the matter for 〈◊〉 〈◊〉 to one purpose Here is made mention of a feast maker therefore we must cōsider who was this feast maker secōdarily who was his sonne thirdly we must consider to whome he was maried who were they that called the 〈◊〉 fourthly who 〈◊〉 the gests And than we must know how the gest callers behaued thē selues and then howe the gestes behaued themselues towardes them that called them Whan all these circumstances he considered we shall synde 〈◊〉 good matters couered and hydde in this Gospell Now that I may so handle these matters that it may turne to the 〈◊〉 of your soules and to the discharge of my office I wyll moste instantely desyre you to 〈◊〉 vp youre hearts vnto God and desyre his diuine maiestie in the name of his only begotten sonne our sauior Iesus Christ that he wil geue vnto vs his holy ghost vnto me that I may speke the woorde of God and teache you to vnderstande the same vnto you that you may heare it fruitefully to the edification of your soules so that you may be edified through it youre lyues reformed and amended so that his honour and glorie may increase dayly amongost vs. And therfore I shall desire you to saye with me Our father c. DERELY beloued in the Lord the gospell that is redde this day is a parable a similitude or comparison For our sauiour compared the kyngdom of GOD vnto a man that made a mariage for his sonne And here was a mariage At a mariage you knowe there is commonly great feastynges Nowe you must know who was this feast maker and who was his sonne and to whom he was maried and who were these that should be called and who were the callers 〈◊〉 they behaued them selues and how the gestes behaued them selues towardes them that called them Now this mariage maker or feast maker is almighty god Luke the Euangelist calleth him a man saying A certayne man ordeined a great supper He called him a mā not that he was 〈◊〉 or hath taken our 〈◊〉 vpon him no not so for you must vnderstand that there be thre persons in the 〈◊〉 God the father god the sonne and god the holy ghost And these three personnes 〈◊〉 the sonne with manhode so that neither the father neither the holy ghost toke flesh vpō them but onely the sonne he tooke 〈◊〉 flesh vpon him taking 〈◊〉 of the vyrgin Mary But Luke called god the father a man not because he toke 〈◊〉 vpon him but onely compared 〈◊〉 vnto a man not that he wyll affirme him to be man Who was he now that was maried who was the 〈◊〉 Mary that was our sauiour 〈◊〉 Christ the second person in the destie the eternall sonne of god who should be his spouse to 〈◊〉 was he maried Mary to his churche and congregation for he woulde haue all the worlde to 〈◊〉 vnto him and to be maried vnto him but we see by dayly experience that the moste 〈◊〉 refuse this 〈◊〉 But here is shewed the state of that church of God for this mariage this 〈◊〉 was begunne at the beginnyng of the worlde and shall endure to the ende of the same yet for all that the most part refused it for at the very beginning of the world euer the most part refused to com And so it appereth at this our tyme how little a numbre 〈◊〉 to this weddyng and feast though we haue many callers 〈◊〉 〈◊〉 be but fewe of those that come So ye heare that 〈◊〉 is the 〈◊〉 the bridegrome is Christ his sonne 〈◊〉 Sauior the bride is the congregation Nowe what maner of meate was prepared at this 〈◊〉 〈◊〉 For ye know it is commonly seene 〈◊〉 at a 〈◊〉 the 〈◊〉 meate is prepared that can be gotten What was the chiefest dysh at this great 〈◊〉 what was the 〈◊〉 〈◊〉 Mary it was the bridegrome hymselfe for the father the feast maker prepared none other 〈◊〉 of meate for the geastes but the body and blood of his owne naturall sonne And this is the chiefest dyshe at this banket 〈◊〉 truely is a meruaylous thyng that the father offereth his sonne to be eaten Uerily I thynke that no man hath hearde the lyke And trewely there was neuer suche kynde of feastynges as this is where the father wyll haue his sonne to be eaten and his blood to be dronke We reade in a storye that a certayne man had eaten hys sonne but it was done vnwares he knewe not that it was his sonne elles no doubte he woulde not haue eaten hym The storye is this There was a kynge named Astyages whyche had hearde by a Prophecye that one Cyrus shoulde haue the rule and dominion ouer his realme after his departure whyche thyng troubled the sayde kyng very sore and therfore sought all the ways and meanes howe to gette the sayde Cyrus out of the waye howe to kyll hym so that he shoulde not be kyng after hym Nowe he had a noble man in his house named Harpagus whom he appoynted to destroye the 〈◊〉 Cyrus but howe soeuer the matter went Cyrus was preserued and kept alyue contrary 〈◊〉 the kynges mynde Whyche thyng whan 〈◊〉 hearde what 〈◊〉 he Mary this Harpagus that noble man which was put in trust to kyl Cyrus had a sonne 〈◊〉 the court whom the king commanded to be taken his head handes 〈◊〉 to be cut of and his body to be prepared rosted or sodden of the beste maner as coulde be 〈◊〉 After that he byddeth Harpagus to come and eate with him where ther was 〈◊〉 〈◊〉 one dyshe commynge after an other At lengthe the kyng asked him Syr how liketh you your fare Harpagus thanketh the king with muche praisyng the kinges banket Now the kyng perceyuyng 〈◊〉 to be merily disposed 〈◊〉 one of his seruauntes to bryng in the head 〈◊〉 and feete of Harpagus sonne whiche whan it was doone the kyng shewed hym what 〈◊〉 of meate he had eaten askyng hym howe it lyketh hym Harpagus made answere though with an 〈◊〉 hearte Quod Regi placet id 〈◊〉 quoque placet Whatsoeuer pleaseth the kyng that also pleaseth me And here we haue an ensample of a flatterer or dissembler for this Harpagus spake againste his owne heart and conscience Surely 〈◊〉 〈◊〉 〈◊〉 ther be a great many of flatterers in our time also which will not bee ashamed to speake against their owne heart 〈◊〉 like as this Harpagus did which had no dout a 〈◊〉 hearte in his 〈◊〉 the act of the kyng 〈◊〉 hym yet for all that with his tong he praised the same So I say we rede not in any storie that at any tyme any father had 〈◊〉 his 〈◊〉 willingly wittingly And this Harpagus of whom I rehersed the storie did it vnwares But the almightie god which prepared this feast
will helpe when it is the verye tymc Expecta dominum sayth Dauid tary for the Lorde 〈◊〉 non tardabit he wyll come and not tary and when he com meth he wyll sett all thynges in good order Nowe he sayeth to the people Quid ploratis what weepe 〈◊〉 You musse vnderstand that our 〈◊〉 condemneth not all manner of weepyng but onelye that whyeh is without hope of whyche 〈◊〉 Paule speaketh tanquam qui spem non habent as they that haue no hope but charitably wepyng is alowed 〈◊〉 〈◊〉 for S Paule saieth Flete cum flentibus weeye with them that wepe be sorowfull with them that be sorowfull yet do it measurably as it becommeth 〈◊〉 In the time of popery before the gospel came amongest va we went to buriales with wepyng and wailing as thoughe there wer no god but sence the gospell came vnto 〈◊〉 I haue heard saye that m some places they go with the corses girnyng and 〈◊〉 as though they went to a bearevaiting which thing no ddute is naughte for lyke as to muche weeping is naught so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 is naught to we shold kepe a meure in al things We read in holy scripture that the holy Patriarch Abraham mourned for his wise Sa ra So like wise did Joseph for his father Jacob therefore to wepe charitably and measurably is not yll but good and allowed in gods worde So likewise in the new testamēt whā that holy man S. Stephen was stoned to death the tert saith that the church fecerunt planctum magnum they made a great lamēation weping ouer him Here I might haue occasion to speake against those women which so soone 〈◊〉 their husbandes that be departed which thing I can not very wel allowe for it is a token of an vnperfect loue It was a lawe among the Romaines that no woman should mary agayne before twelue monthes were expired which no dout was an honest lawe but to auoide 〈◊〉 let the christian 〈◊〉 man vse her libertye Now when our sauiour was come to the house he suffred no man to go in with hym but Peter James and John and the father and mother of the chyld al the other he thrust out and toke the mayde by the hande saying tabita cumi that is to say 〈◊〉 I say vnto the 〈◊〉 And her spirite came agayne and she arose strayghte wayes what shall we learne 〈◊〉 mary we shal learn here that our sauiour did ouercom deth that he is the lord 〈◊〉 deth that he hath the victory ouer him Secundarily we learne here that our sauiour is verie god because he commaundeth death For I tell you death is such an arrogante and stubburne felow that he will obey no bodye but onely God Nowe he obeyed our sauiour whereby 〈◊〉 appeareth that he 〈◊〉 lorde ouer deathe He sayd Mayde I say vnto thee arise by and by she was perfectly 〈◊〉 for she cate to 〈◊〉 that she was right whole here our 〈◊〉 show ed hymself to be very god so the lord ouer death fulfilling the saying of S. Paul 〈◊〉 mors tua 〈◊〉 mors O 〈◊〉 I shal be thy death this is now a comfortable thing that wc know that Christ hath 〈◊〉 death and not for himself but for vs for our sake So that when we beleue in Christe death shall not hurte vs for he hath lost his strength and power in so much that it is no more a death but rather a sleepe to all them that be faithfull and feare god From which slepe they shall ryse to 〈◊〉 lyfe Also the wicked truly shal rise but they shall ryse to their 〈◊〉 so that it were better for them ncuer to ryse There be two kinde of people whiche will not sleepe the first be the children whiche wepe and greue when they shall goe to bedde for because they knowe not the commodityes that be in the slepe they know not that the slepe refresheth a mannes body and make th him to forget all the labours whiche he hath had before this the children knowc not therfore they go with an yll wyll to bedde The other be 〈◊〉 whiche bee giuen to greate drinking they care not thoughe they be all nighte at it and commonly the sleepe dothe 〈◊〉 harme for be maketh them heauy forheades So like wyse there be two kynde of men that feareth death which deathe in very dede ought not to be feared for he is the bcste phisition that euer was he 〈◊〉 at a clappe from all miseries and diseases therfore he ought not to be 〈◊〉 but as I told you two kynde of men there be that feare hym the children that is to say they that are childish to god wards that are ignoraunt in scripture that knowe not what greate 〈◊〉 we shal receiue at goddes handes after this life but they are all whollie set and bent vpon this worlde and these are the children that will not goe to 〈◊〉 that is to saye that 〈◊〉 deathe that are 〈◊〉 to goe oute of this world The 〈◊〉 be drunkardes that be 〈◊〉 sinners that wyll not 〈◊〉 their liues that are drunke or drouned in sins 〈◊〉 that regard sinne nothing they are not wery of it Like as it is 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commeth in the middest of his sinne thenne he careth no more for it he 〈◊〉 it he is not sory for it what remedy now Mary this they that be in case as chyldren be that is to say they that be ignoraunte let them gette knowledge lette them indeuour themselues to vnderstand gods holye worde wherin is sette out his will what he would haue vs to doe Now when they haue heard goddes worde and beleued that same no doute all the feare of death wil be vanished gone quite a way For they shall fynde in gods worde that deathe hath loste his strength that he can not hurte any more Likewise they that be dronkardes that is to say that be 〈◊〉 sinners let them repent here where the tyme of grace is lette theym amende their lyues bee sorye for that they haue done and take hede hence forwarde and beleue in Christe to bee saued by and thoroughe his passion For I tell you drunkardes you customable synners as longe as you lye in sinne and wickednesse and haue a delyte in them so longe you are not in the fauoure of GOD you 〈◊〉 before hys face for we muste wrastle wyth sinne we muste hate synne not agree vnto it when ye doe so then ye oughte not to bee afrayde of deathe for the deathe of Christ our sauiour hath kylled our death so that he can not hurte vs. Not withstandyng death hath bitter 〈◊〉 but what then as soone as he hath done his office we ar at liberty and haue escaped all perill I wyll aske here a great clearkly question where was the soule now after it went oute of this yong mayde it was
not in heauen nor in hel nam in inferno non est redemptio there is no redemption in hell where was it then in purgatorye so the papistes haue reasoned it was not in hell nor in heanen ergo it was in purgatory which no doute is a vaine folish argumēt Now I wil make a clearkely answer vnto my 〈◊〉 such an answer that if that bishop of Rome woldhaue gone no further we shold haue bene wel enough there wold not haue bene such errors fooleries in religiō as there hath ben Now my answer is this I cā not telbut where it plesed god it shold be ther it was Is this not a good answer to such a clerakly 〈◊〉 I think it be other answer no body gettes at me because scripture telleth me not where she was Now ye haue heard that our sauiour is the lord ouer death and so consequently very god because he raised vp this yong woman which was dead But peraduenture ye will saye it is no great matter that he raised vp a mayden whiche was dead for we reade of Elisa the prophete that he raised vp a yong man from death Answer truth it is he raysed him vp but not by his owne power not in hys owne name but by the power of god he dyd it not by himselfe but Christ our sauiour he raised vp Lazarus and this yong mayd by his own diuyne power the wing himself to be very god and the sonne of the father eternall therfore he saith Ego sum resurrectio vita I am the resurrection and the life This was his doctrins Now to proue that doctrine to be true he did myracles by 〈◊〉 owne diuyne power she wyng hymselfe to bee verye god so did not the prophetes they were goddes seruauntes gods ministers but they were not gods themselues neyther did they any thing in theyr owne name Now to make an end let vs remember what we haue herd lette vs take hede that we be not customable sinners but rather let vs stryue with sinne for I tell you there be but few of those that spende all theyr tyme in the 〈◊〉 of the fleshe that spede well at the end therfore let vs take hee 〈◊〉 that murtherer vpō the crosse he sped wel but what then let vs not presume to tary in wyckednes styll to the last poynte of our lyfe let vs leaue wickednes and stryue with our fleshly affections than we shall attayne in the 〈◊〉 to that fellcity which god hath prepared for al them that loue him to whom with the sonne and holy ghost be all honor and glory Amen The vi Sermon preached by Maister Doctor Latymer Rom. 13. 〈◊〉 nothing to any man but this that ye loue one another for he that loueth another fulfilleth the lawe For this commaunde 〈◊〉 thou shalt not commit 〈◊〉 thou shalt not kyll thou shalt not steale thou shalte not 〈◊〉 false witnes thou shalt not luste and so forthe yf there bee any other cōmaundement it is al 〈◊〉 in this saying 〈◊〉 As for the first parte of this 〈◊〉 we haue spoken of it before for S. 〈◊〉 entreateth of loue and I tolde you how that loue is a thing whiche we owe one to another and we are neuer quttte of this dette we canne neuer discharge our selues of it for as long as we liue we are in that dette I will not 〈◊〉 no we to intreate of it for I tolde you sence I came into this countrey certayne speciall properties of thys loue Therfore I will onely desire you to consider that thys 〈◊〉 is the lyuerye of Christ they that haue this liuery be his seruantes Againe they that haue it not be the seruants of that diuel for Christ saith by that they shal know that ye be my disciples yf ye loue one another they that beare yll will 〈◊〉 and malice to theyr neighbours bee the dyuelles seruantes And what 〈◊〉 euer such men 〈◊〉 that hate they re 〈◊〉 pleaseth not god god 〈◊〉 it they and all theyr doyngs 〈◊〉 before him For yf we would go about to sacrifice and offer vnto god a great part of our substance 〈◊〉 we lack loue it is all to no purpose he 〈◊〉 al our doyngs therefore oure sauiour geueth vs warnyng that we shall knowe that our 〈◊〉 please not god when we are out of charity with our neyghbour haue greued or iniured him these be his wor des Therfore if thou 〈◊〉 thy gifte at the altare and there remembrest that thy brother hath ought against thes leaue there thy offering before the altare and go thy way first and 〈◊〉 reconciled to thy brother and 〈◊〉 come and offer thy gift for certaine it is that when we be withoute loue and charitie we please not god at 〈◊〉 〈◊〉 in 〈◊〉 or any 〈◊〉 of thinges therfore I desyre you call to remembraunce what I sayed at the same tyme when I 〈◊〉 of loue for I tell you god will not be mocked it is not ynough to pretend a loue and charity with our mouth and to 〈◊〉 faire and in our hearts to hate our neighbor this is nought we should not only speake well by oure neighbour but also we should loue him in dede we should help him in his nede we should 〈◊〉 him with all our heartes when he hath done any thing against 〈◊〉 for yf he nedeth helpe and I help 〈◊〉 not being able thē my loue is not perfect for the right 〈◊〉 sheweth herselfe by the outward workes lyke as S. Iames saith Shew 〈◊〉 thy faith by thy workes So I say vnto you shew your loue by your workes Now to the other 〈◊〉 This also we know the seasō how that it is 〈◊〉 that we shold now awake out of slepe for now is our saluation nerer thā when we beleued The night is passed the day is come nye let vs therfore cast away the dedes of darkenes and 〈◊〉 vs put on the armour of light let vs walke honestly as it were in the day light not in eatyng and drinking neither in 〈◊〉 bering and wantonnes neither in 〈◊〉 and enuyeng but put ye on the lord Iesus Christ and make not prouision for the flesh to fulfill the 〈◊〉 of it Here S. Paule requireth a greate thing of vs namely that we should awake from slepe he argueth of the 〈◊〉 of the time but that slepe of which he speaketh is specially a spirituall 〈◊〉 the slepe of the soule yet we may learne by this text that to much sluggishnes of the body is naught and wic ked to sped that good time which god hath geuen vs to do good in to spend it I say in sleping for we oughte to kepe a measure as wel in slepying as in eating drinkyng and we plese God as well in slepyng our naturall sleepe as in eating and drinking but we must see that we kepe a measure that 〈◊〉 giue our selues not 〈◊〉 much sluggishnes For like as we mai not