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
vs grace to liue vprightlye And so consider euerye worde for it is better one woorde spoken with good affection then an hundred withoute it Yet I doe not say this to lette you from saying the whole Pater noster but I say one worde well sayd is better then a great many els Kede thoroughout all the Scripture and ye shall synde that all faithfull men haue made but shorte prayers Abraham Isaac Iacob Dauid Ezechias our sauieur himself in the garden sayth Pater si possibile est trāseat à me calix iste Father if it be possible let this cuppe passe from me Thys was but a shorte prayer So likewise satnet Stephen sayth Pater ignosce iilis quia 〈◊〉 quid faciunt The publicane praying in the temple made but a shorte prayer saying propitius esto mihi peccatori Lord be mercifull vnto me a synner So the theefe hanging vpon the crosse sayeth Domine memento mei cum veneris in regnum tuum Lord remem ber me whan thou commest in thy kingdome here was not much bablyng But I speake not this to dissuade you from longe prayer whan the spirite and the affections doe serue for our sauiour himselfe spente a whole nighte in prayer Sanctificetur Halowed be thy name that is to saye lorde remoue awaye thy dishonor remoue away sin moue thē the be in authoritye to do their dueties moue the man and wife to liue rightly moue seruantes to do well And so it should be a great griefe vnto vs whan we shoulde see any body dishonor the name of God in so muche that we should crye out our Father Halowed be thy name This one thing beare away with you aboue all others cousyder that when we wil come to god and talke with him we muste be penitent synners we must abhorre synne purpose to leaue them and to lyue vprightly whiche graunte vs god the Father Sonne and holy ghoste Amen The third Sermon vpon the Lordes prayer made by M. Latymer ADueriat regnum tuum Thy kingdom come This is the seconde petition of the lordes praier I truste you haue not forgotten your 2. lessons before rehearsed vnto you Fyrste the beginning of the lordes prayer what a treasure of doctrine is contayned in euerye worde Our what it signifieth Father what it meaneth and than this additiō vvhich art in heauen How many thin ges is to be noted by euery one of those wordes and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen 〈◊〉 Halowed bee thy name Here I tolde you wherein standeth the holines of his name what it meaneth namely we requyre that his name may be sanctified in vs that is to say we requyre that all oure conuersati on s maye be to the honour of God which foloweth whan we indeuour our selues to doe his pleasure whan we heare hys worde with great diligence and earnest reuerence and so walke in the workes of our vocation euery man whereunto God hath appointed him And because the worde of God is the instrumente and fountayne of all good thinges we praye to god for the continuance of his worde that he wyll sende godly and well learned men amongest vs which may be able to declare vs his will and pleasure So that we may glorifye hym in the honour of our visitation when god shal visite vs and rewarde euery one according vnto his desert One thing we must well consider and not forget it namelye that our sauiour teacheth vs to praye and desire of God that his name may bee halowed Where he paynteth vs in our owne colour and would haue vs to confesse oure owne 〈◊〉 that we be not hable to doe any thyng accordyng to gods will excepte we receiue it first at his handes Therfore he teacheth vs to praye that god will make vs able to do all thinges according to his will and pleasure Adueniat regnum tuum This is our request Thy 〈◊〉 come thou father we beseche let thy kingdom come to vs. Here we praye that the kingdom of god come not to one onely but to vs al. So that when I say this praier I require god that he wil let his kingdom come to you as well as to me Again when you pray you pray as well for me as for your owne selues Let thy kingdome come You muste vnderstande that to speake properly these wordes are not to bee vnderstande of godnes inferiour kyngdome of his earthlye kyngdome as though it did hange vpon our petitions so that he could not bee Lorde and ruler ouer the earthe excepte we praye for hym No we praye not for his inferiour kingdom to come for it is come alreadye he ruleth and gouerneth all thinges He is called in scripture Rex regum The king aboue al kin ges Dominus dominantium the lord aboue al lordes therfore be reuleth and gouerneth all thinges according to his will and pleasure as scripture saith Voluntati eius quis resi stet who will withstand his will So our saulor reporteth saieng Pater meus operatur vsque mo do My Father worketh hitherto I worke also what wor keth he he worketh the workes of gouernaunce For at the first beginning he did create all thinges But he lefte them not so He assisteth them he ruleth thē accordyng to his wil. Therfore our sauior doth not teach vs to pray for his world ly kingdome to come For he ruleth alreadye as lord kyng yea and all the kynges and rulers rule by him by his permission as Scripture witnesseth per me Reges regnant Thorough me that is by my permission kynges do reigne I would wishe of god that all kynges and potentates in the world would consider this well and so endeuor themselues to vse their power to the honor and glory of god and not to presume in their strength For this is a good monition for them when god saith per me reges regnant Thorough me kynges do reigne yet they bee so vnder gods rule that they canne thynke nothing nor do any thing withoute Goddes permission For it is written Cor regis in manu domini quo vult vertit illud The heart of the king is in the hand of the lord and he turneth the same whether soeuer it pleaseth him This is good to be considered and specially subiectes shoulde marke this texte well whan the rulers bee harde and oppresse the people thinke euer Cor 〈◊〉 in manu domini The kynges hearte is in the gouernaunce of GOD. Yet whan thou art ledde to prison consyder that the gouernoures hearte is in the hande of the Lorde Ther fore yelde obedience make thy mone vnto GOD and he wyll helpe and canne helpe Surelye I thynke there bee no place in scripture more pleasaunte than thys The heart of the kynge is in the hande of GOD. For it maketh vs sure that no man canne hurte vs wythoute the permission of
saye so For it is a longe tyme sence Saincte Peter spake these woordes The worlde was ordeyned to endure as all learned men affirme and 〈◊〉 it with scripture syre thousande yeare Nowe of that number there bee paste fyue thousande fyftie two so that there is no more left but foure hundred and forty eighte And furthermore those dayes shal bee shortened it shall not bee full syxe thousande yeare Nam abbreuiabuntur dies propter electos the dayes shal bee shortened for the elects sake Therfore all those excellent learned men which withoute doute God hath sente into this world in these latter dayes to giue the world war nyng all those men doe gather oute of Scripture that the laste daye cannot be farre of And this is moste certayn and sure that whansoeuer he commeth he cometh not to timelye for all thynges whiche oughte to come beefore are past nowe So that if he come this nyght or to morowe he cometh not to early Therfore good people let vs make ready towardes his commyng And though he commeth not at this tyme yet let vs make ready For we are not sure whan we shal be called to make 〈◊〉 before the Lord. All good and godly people sence the world began 〈◊〉 〈◊〉 to make ready towardes this day But O Lorde howe 〈◊〉 and 〈◊〉 yea and howe carelesse we be Therfore it wyll be lyke as he saythe Cum 〈◊〉 pax 〈◊〉 Whan they saye all thyng is well and quiete Tunc repentious 〈◊〉 illis interitus than they shal be sodenlye taken and 〈◊〉 lyke as Diues epulo that ryche glutton dyd 〈◊〉 eate and dranke he builded a new barne for the olde was to little for hym Than he sayde to hymselfe Nowe my soule Nowe be mery and take thy pleasure for thou 〈◊〉 riches 〈◊〉 for many yeares But what sayde God what sayde he 〈◊〉 hac 〈◊〉 Thou 〈◊〉 this nighte they wyll fetche thy soule from thee whose shall those riches bee then whiche thou haste heaped vppe And so shall all those bee taken and trapped lyke this epulo whiche will not make redy which 〈◊〉 the warnynges of God they shal be taken so sodenlye to their 〈◊〉 woo For Scripture geueth warnyng vnto euery one sayeng Sicut in diebus Noeh c Like as in the days of Noeh they will eate and drynke and mary c. To eate and to drynke and marye is godlye and lawfull but to do it otherwise then god hath commauÌ„ded it is wicked and damnable To eate without thanksgeuyng or to eate either mans fleshe or to playe the glutton more than 〈◊〉 nature this is wycked Item to marye vppon other respectes then god hath appointed expressed in his moste holy lawes is wicked and damnable Els Honorabile coniugium inter omnes Mariage is honorable amongest all men but to marrye for wantonnes sake that is wycked Viderunt filii Dei fili as hominuÌ„ The somes of God sawe the daughters of men This did Noch rebuke in his time but they laughed at it he prepared the arke and wente into it at the lengthe the flouds fell vppon theyr heades Sicut in diebus Loth. As in the days of Loth What did they Ingressus es aduena Thou art come 〈◊〉 a stranger regardyng nothyng gods word which was shewed vnto them thorough that good man Loth they were wicked whormongers drunkardes couetouse persons But what foloweth What foloweth I saye consyder the 〈◊〉 The fyre from heauen fell vpon them sodenly and consumed them al. At nos non sumê° in tenebris we be not in darkenes we haue the worde of god we know what is his wyll Ther fore lett vs watche for he wil come like a thefe in the night happy are we if he shall fynde vs watchyng This is the effecte of this 〈◊〉 wherein we desire that god wyll sende downe faythe from heauen that he will continue in me my faith and euery mans so that we may be rea dye to goe with him whan his kyngdome shall come Now as many as pertayne to this kyngdome of god shall haue one propertye amongest other thinges They shal haue an earnest mynde and stedfast purpose to leaue synne accordyng to S. Paules sayeng Ne regnet igitur peccatum in vestro 〈◊〉 〈◊〉 Let not sinne therfore reign in your mortal bodies Goddes kingdome shall reigne in vs and not the deuilles Therfore when the deuyll tempteth thee wyth stand him geue not ouer lette him not haue the victorye as for an ensample When thou seest a faire woman an yll desire ryseth vp in thy 〈◊〉 towardes her this luste is of the deuyll call therfore for helpe let him not occupy thy hearte then surely god wil helpe For he hath promised Nulla condemnatio 〈◊〉 qui 〈◊〉 in Christo. There is no condemnation to suche as are in Christe Iesu When we doe not allowe synne 〈◊〉 agree vnto it Therfore dispose youre selues so to liue accordyng vnto his will whych can and wil preserue vs from the 〈◊〉 and brynge vs into his kyngdome whyche graunt vs god the Father god the Sonne and god the holy ghoste Amen The fourth Sermon of M. Latymer made vpon the Lordes prayer FIat voluntas tua thy wyl be done After thys forme oure sauiour a perfecte scholemaister taughte Christen people to praye Our father whych arte in heauen thy wyll be done And here he teacheth vs two thynges as he dyd afore in the other petitions Fyrst he teacheth vs to vnderstande what we bee of oure selues namelye nothyng at all not able to doe anye thyng pleasaunte vnto god and so he 〈◊〉 vs downe cutteth of oure combes bryngeth vs lowe whiche elles 〈◊〉 be proude as though we could do somewhat that we caÌ„not do in deede like as these merites mongers doe which esteme themselues after theyr merites thynke themselues perfecte in so muche that theyr workes shall not onelye helpe themselues but also others therfore they take in hande to sell theym for money These felowes knowe not themselues and therfore they doe contrary vnto this petition Where oure sauiour 〈◊〉 vs that we can do nothyng of our selues They contrary to that petition wyll doe all thynges alone and with their merites bryng to passe all matters But our sauiour contrary to that teacheth vs two thynges in thys petition Fyrste he pulleth downe our stomackes and teacheth vs to knowe oure selues Secondarely he sheweth vs what we shall doe namelye call vpon god oure heauenly father that he wyl helpe vs that we may be able to doe his wyll For of oure owne selues we are not able to doc any thing acceptable vnto hym And thys is a good doctryne whyche admonisheth vs to geue all praise vnto God and not to ascribe it to our owne selues For so dyede saincte Paule when he sayde omnia possum in eo qui comfortat me I am able to doe all thynges that pertayne to Goddes honour and glorye thorough
desire of God that he will helpe vs to this perfecte kingdome that he will deliuer vs out of this troublous worlde and geue vs euerlasting rest I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes Thy kingdome come they wold neuer say them For they ar so geuen to the world and so set their mynde vpon it that they could be content that there should neuer be any ende of it Such worldlings whan they say these words Thy kyngdom com they praye against them selues For they desyre god to take them out of this world spedily yet they haue all their delite in it Therfore suche worldlyngs whan they say Thy kyngdome come either they mocke GOD or 〈◊〉 they vnderstande not the meanyng of these woordes But we oughte not to 〈◊〉 with GOD we shold not mocke hym he will not be despised Quicquid petimus ardenter petamus tanquam cupientes 〈◊〉 Lette vs praye hartily vnto him desirous to haue the thing wherfore we pray But the customable impenitent synner can not 〈◊〉 from the bottome of his heart this praier For he would haue no ende of this worldly lyfe he would haue his heauen here Such felowes are not mete to say Thy kyngdom come for when they do they pray against them selues Therfore none can say this petition but suche as be a 〈◊〉 of this worlde Such faithfull folke woulde haue hym to comme spedily and make an ende of their miseries It is with the Christians lyke as it is in a realme where there is a confusion and no good order those whyche are good woulde fayne haue a parliament For than they thynke it shal be better with them they trust all thynges shall be well amended Sommetimes the councelles be good but the constitutions lyke not the wicked and so they begyn to cry out as fast as they dyd before Sometimes the councels be naught than the good people crieth out and so they bee neuer at reste But there is 〈◊〉 parliament that will remedy all the matters be they neuer so 〈◊〉 or heauie it wil dispatch them cleane And this parliament will be sufficient for all realmes of the wholle worlde which is the laste day Where our sauior hymselfe will beare the rule there shall be nothing doone amisse I warrant you but euery one as he hath deserued so he shal haue The wicked shall haue helle the good shall possesse heauen Nowe this is the thing that we pray for whan we say Thy kyngdome come And truly the faithfull 〈◊〉 sinners doo desyre that parliament euen from the botome of theyr heartes For they know that therin reformations of all thynges shall be had they knowe that it shall be well with theym in that daye And therefore they saye from the bottome of their heartes Thy kyngdom come They know that there shall be a great difference betweene that parliament that Christ shall keepe and the parliamentes of this worlde For in this worlde this is the common rule Quo sceleratior eo fortunatior the more wicked the better luck Whiche is a wonderfull thynge to consyder howe it commeth to passe that for the most part wicked bodies haue the best lucke they are in wealth and health in so muche that a man maye muche meruayle at it as Esdras Dauid and other doo specially considering that God curseth 〈◊〉 in his lawes and threatneth them that they shall haue none of his benefites Sinon audieris vocem Domini maledictus in agro If thou wylte not heare the voyce of the Lorde thy GOD thou shalte be cursed in the fielde c. These bee the wordes of God whyche he speaketh agaynst the wycked and it must nedes be so but yet we see by experience dayely the contrary Wherfore dooth God suffre the wicked to subuerte his ordre the order is that those whiche dooe welle shall receaue good thynges at goddes hande they shall be blessed and all thynges shall goe welle with them Nowe howe chaunceth it that we see dayly the wycked to be blessed of God to haue and possesse his benefites and the good to bee cursed whyche is a wonderfull thyng GOD the almyghtie whyche is moste 〈◊〉 yea the truthe it selfe doothe it not without a cause One cause is that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good For he letteth theim haue theyr pasty ne here as it is 〈◊〉 Solem 〈◊〉 〈◊〉 sinit super iustos iniustos He letteth his 〈◊〉 shyne as well ouer the wycked as ouer the good And I telle you this is for the exercyse of those whyche serue GOD with godlye lyuyng they are promysed that it shall go wel with them and yet haue they all the yll This maketh 〈◊〉 to thinke that there is an other worlde wherein they 〈◊〉 be rewarded And so geueth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other worlde where as otherwyse they woulde forgette GOD if they shoulde haue all thynges accordyng to their heartes desyre as the wycked haue whyche in verye deede doo forgette God theyr mynde 〈◊〉 so occupyed with other 〈◊〉 that they can haue no leysure 〈◊〉 inquire for God or his kyngdome Agayne he 〈◊〉 them to turne his 〈◊〉 to the intente that they may be broughte to 〈◊〉 〈◊〉 when they see his great goodnesse 〈◊〉 vnto them in that not 〈◊〉 all 〈◊〉 wyckednesse he 〈◊〉 〈◊〉 to enioy the good thynges of the 〈◊〉 And so by his 〈◊〉 he wold 〈◊〉 them occasion to leaue 〈◊〉 and 〈◊〉 As S. Paul saith 〈◊〉 〈◊〉 read poenitentiā adducit The goodnes of god allureth 〈◊〉 to amendment of our lyfe but whan they will not amende then 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heape vp to 〈◊〉 the wrath of god in the day of wrath Now you haue hearde the causes wherfore god suffereth the wicked to 〈◊〉 his gyftes But I would wyll and desire you moste heartely for goddes sake to consyder that the iudgement of GOD at the latter daye shal bee ryghte accordyng vnto iustice It wyll then appeare who hathe bene good or badde And thys is the onelye comeforte of all 〈◊〉 people that they know that they shal be deliuered from all theyr troubles and vexations Lette vs therefore haue a besyre that this daye maye come quicklye lette vs hasten GOD forwarde Lette vs crye vnto hym daye and nyght Adueniat regnum tuum moste 〈◊〉 father thy kyngdome come Saincte Paule sayeth Non veniat dum nisi veniat defectio The Lorde wyll not come tyll the swaruyng from faythe commeth whyche thyng is alreadye done and past Antichrist is knowē thoroughout al the world Wherfore the daye is not farre of Lette vs beware for it wyll one daye fall vppon oure heades Saincte Peter sayeth Finis omnium appropinquant The ende of all thinges draweth very nere Yfs. Peter sayd so at his tyme how muche more shall we
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
accordyng vnto his callyng and estate but he that wil be a christen man that intēdeth to come to heauen must be a sausye felow he must be well poudered with the sause of affliction and tribulation not with proude nes and stoutenes but with miseries and calamities for so it is written omnes qui ple volunt 〈◊〉 in Christo persecutionem patientur whosoeuer will liue godly in Christ he shal haue persecution and miseries he shall haue sause enough to his meate Agayn our sauiour saith qui vult meus esse discipulus abnegat semetipsum tollat crucem suam 〈◊〉 me He that will be my disciple must deny himselfe and take his crosse vpon hym and followe me Is there anye man that wyll seede vppon me that wyll eate my 〈◊〉 and drynke my bloude Abnegat semetipsum Lette hym forsake hymselfe O thys is a greate matter thys is a bytyng thynge the deniyng of my owne wyll As for an ensaumple I see a faire woman and 〈◊〉 in my hearte an yll appetite to commit lecherye with her I desyre to fulfyll my wanton luste wyth her Here is my aypetite my luste my wyll but what muste I doe Marye I muste denye my self and folow Christ. What is that I must not followe my owne desyre but the wyll and pleasure of Christe Nowe what sayeth he Non fornicaberis non adulte raberis Thou shalt not be a hoore 〈◊〉 Thou shalt not be a wedlock 〈◊〉 ker Here I must 〈◊〉 my self and my wyll and geue place vnto his wil abhorre and hate my own wil yea and further more I must ernestly cal vpō him that he wil geue me grace to withstande my owne luste and appetite in all maner of thynges whyche maye 〈◊〉 agaynste 〈◊〉 wyll as when a manne do the me wronge taketh my lyuyng from me or hurteth me in my good name and fame my wyll is to auenge my selfe vpon hym to doe hym a foule turne agayn but what sayeth god 〈◊〉 vindictam ego retribuam Unto me saith god belongeth vengeance I wyl recompence tho same Nowe here I muste geue ouer my owne wyll and pleasure and obey hys wyll thys I muste doe yf I wyll feede vppon hym yf I wyll come to heauen but thys is a bytter thynge a soure sause a sharpe sause Thys sause maketh a stomacke for when I am 〈◊〉 or wronged or am in other tribulation then I haue a greate desyre for hym to feede vpon him to be deliuered from trouble and to attayne to 〈◊〉 and ioye There is a learned man whiche hathe a saying whiche is moste true he sayeth Plus crux quam 〈◊〉 〈◊〉 ad Christum The crosse and persecution brynge vs 〈◊〉 to Christe then prosperitie and wealthe Therfore Saint Peter sayeth 〈◊〉 sub 〈◊〉 manum Dei Humble your selues vnder the myghtye hande of GOD Looke what GOD layeth vppon you beare it wyllyngly and humblye But you wyll saye I praye you tell me what is my 〈◊〉 Aunswere This that God layeth vppon you that same is your crosse not that whiche you of your owne wylfulnesse laye vpon your selues As there was a certayne secte whyche were called Flagellarii whyche scourged themselues wyth whyppes tyll the bloude ranne from their bodies thys was a crosse but it was not the crosse of God No no he layde not that crosse vpon theym they 〈◊〉 it of theyr owne heade Therfore looke what God layeth vppon me that 〈◊〉 is my crosse whiche I oughte to take in good parte as when I fall in pouertye or in miseries I oughte to bee contente withall whan my neighbour doth me wronge taketh a waye my goods robbeth me of my good name and fame I shall beare it wyllynglye considerynge that it is Goddes crosse and that nothynge canne bee doone agaynste me wythoute hys permission There falleth neuer a sparrow to the grounde withoute his permission yea not a heare falleth from oure heade withoute hys wyll Sceyng then that there is nothyng done wythoute hys wil I oughte to beare this crosse whyche he layeth vppon me wyllynglye withoute anye 〈◊〉 or grudgynge But I praye you consider these woordes of Saincte Peter well Humiliamini sub potenti manum Dei Humble your selfes vnder the mighty hande of GOD. Here Sainct Peter signified vnto vs that GOD is a mighty GOD which can take awaye the crosse from vs whan it 〈◊〉 hym good yea and he canne sende patience in the myddes of all trouble and miseries Saincte Paule that electe instrumente of God shewed a reason wherefore GOD layeth afflictions vpon vs saying Corripimut à domino ne cum mundo condemnemur We are chastened of the Lorde leaste we should bee condemned wyth the worlde for you see by daylye experience that the moste parte of wycked menne are luckye in thys worlde they beare the swynge all thynges goeth after theyr myndes for GOD letteth them haue theyr pleasures here And therfore there is a common sayinge The more 〈◊〉 the more lucky but they that pertayne to God that shall inherite euerlastyng lyfe they must goe to the potte they muste suffer here accordyng to that scripture Iuditium à domo 〈◊〉 incipit the iudgemente of god beginneth at the house of God therefore it commeth of the goodnes of god whan we bee put to taste the sause of tribulation for he doth it to a good end namely that we should not be cōdēned with this wicked world for these sauses are very good for vs for they make vs more hūgry lusty tocome to Christ and fede vpon him And truely when it goeth well with vs we forget Christ our hearts and mindes are not vppon him therfore it is better to haue affliction then to be in prosperity for ther is a comon 〈◊〉 Vexatio dat intellectum vexation geueth vnderstanding Dauid that excellent king and Prophet saith Bonum est mihi quod 〈◊〉 me domine Lord saith he it is good for me that thou hast pulled doune my stomake that thou hast hūbled 〈◊〉 But I pray you what sause had Dauid how was he humbled Mary this his owne 〈◊〉 〈◊〉 his daughter After that Absalon one other of his 〈◊〉 killed his owne brother And this was not inough but his own sonne rose vp against him and traiterously cast him out of his kingdome and 〈◊〉 his wife in the syght of all the people Was not he vered had he not sausses Yes yes yet for all that he cryeth not out agaynst God he murmured not but saith Bonum est mihi quod humiliasti me Lorde it is good for me that thou haste humbled me that thou haste brought me lowe therfore whan we bee in trouble let vs be of good comfort knowyng that God doothe it for the best But for all that the deuyll that olde serpent the ennemye of mankynde doothe what he can daie and nyghte to bryng vs to this sause to caste vs into persecution or other myseries as it appered in the Gospell
feared least Esaü his brother shold haue kild him Nowe when he wente thyther he confessed that he had nothing but a staffe vpon his backe but folowyng his calling God brought him againe with greate droues of all maner of cattell These thynges are written for our sake to make vs lustie to folowe oure vocation and to doo as we are appointed of God to doo Further when the people of Israel were in the wildernes they had a vacation for God commaunded Moses to bryng theym out of Egypte Nowe he brought them in the wildernes where there was no corne nor any thing to 〈◊〉 vpon what doth God the sendeth them bread from heuen rather then that they shold lacke and water out of the rocke And this is written to our instruction Therefore God sayth Non solo pane Man shall not lyue by breade onely but by euery woorde that procedeth oute of the mouthe of GOD. For whan so euer a man applyeth that vocation whyche GOD hath appoynted for hym No doubte he shall not bee disappointed of lyuing he shall haue inoughe Therfore oure Sauiour Christe saithe Querite primo regnum 〈◊〉 iustitiam eius caetera 〈◊〉 adiicientur vobis Seeke fyrste the kyngedome of god and his rightuousnes and all the other thynges shal be ministred vnto you That is to say let vs liue godly as he hath appointed vnto vs as for other thynges iacta super do 〈◊〉 minum curam 〈◊〉 Caste thy care vppon the lorde and he wyl make it he will fynish all thynges for he is able to make a good ende of all matters therfore sayeth the Prophete Timete dominum omnes sanctieius feare the lord all ye his sayntes Non est inopia timentibus eum they that fear the lorde they shall not come to any pouerty Alacke what a pytifull thyng is it that we will not beeleue these fatherly promises which god hath made vnto vs in his worde what a great synne is it to mistrust gods promises for to mistrust his promises is as muche as to make hym a lyar when we wyll not beleue him euery man hath his vocation as these men here were fyshers so euery man hath his faculty wherin he was brought vp but and yf there come a speciall vocation then we must leaue that vocation whiche we haue 〈◊〉 before and applye that whereunto we be called specially 〈◊〉 these apostles did they were fishers but as sone as thei 〈◊〉 called to another vocation they lefte theyr fishings but euer remember that when we haue a vocation we regard most aboue all the speciall poyntes in the same and see that 〈◊〉 do them rather than the accidentes As for an ensample vnto greate men god alloweth huntyng and haukyng at sometymes but it is not their chiefest duety wherunto God 〈◊〉 called them for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng and to do nothyng elles Do not so but rather 〈◊〉 oughte to consider the chiefest poynte then the accidentes haukyng and huntyng is but an accessarye thynge but the chiefest thyng to whiche God hath ordayued them is to execute Justice to see that the honour and glorye of god bee set abroade thys is the chiefest poynte in theyr callyng and not haukyng and huntyng whiche is but an accidente So lykewyse a scruyng man maye vse shootyng or other pastymes but yf a seruyng manne woulde doe nothyng elles but to shoote settyng asyde hys maysters busynes thys manne no 〈◊〉 shoulde not doe well for a seruyng mans duetye is to wayte vpon his mayster and though he may shoote sometymes yet his speciall and chiefest duetye is to serue hys maister in hys busines Our sauiour wente ones abroade and by the waye as he went be sayde to one Folow me the felow made answere saying let me fyrste bury my father our sauiour saide vnto hym agayn let the dead bury their dead and come thou fo low me where our sauior teacheth vs that when we haue a speciall vocation we shall forsake the generall for to burye fatherand mother is a godly deede for god commaunded to honour father and mother yet when we haue such a speciall callyng as this man had we must leaue al other vocations for our sauiour wold rather haue the dead to bury the dead thē that this man shoulde forsake or set asyde his vocation But our spiritualtie what doe they Mary some be occupied with worldly businesses som be clearkes of the kitchine surueigbers or receiuers which no doute is wicked and they muste make a heauy accompte for it For their special callyng is to fishe to preache the worde of God and to bryng the people from ignorance vnto the knowledge of gods word this they ought to do Abraham the Patriarke hadde a vocation when god called hym oute of hys countree this was a vocation So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it for because god had commaunded hym he made no excuses but wente and folowed his vocation most diligently and earnestly But this I wold haue you to note wel that they that hauebut general vocati ons may not folow those which haue special vocations As whē we wold folow the ensample of Abrahā we may not Abrahā had a special vocation of god to offer his son therfore they that afterward folowed the ensample of Abraham and burned their children they did naughtly for they had no cōmaundement of god to do so Phinees that godly mā seeyng one of the great men of Israel do wickedly with a naughtye womā went thither and killed them both whilest they wer yet doyng the act of lecherye Nowe in so doyng he pleased god and is highly commended of god for it shal we now folow the ensample of Phinces shal we kil a man by and by when he doth wickedly No not so we haue no such commaū dement of god as Phinees had for he had a special callyng a secrete inspiration of god to do such a thing we which haue no such calling may not folowe hym for we ought to kyl no body the magistrates shall redresse all matters So to preache gods worde it is a good thyng and god wil haue that there shal be some which shall doe it but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it when he doth it he doth not well though he haue learnyng and wisedome to be a preacher yet for all that he ought not to come hymselfe without any laufull callyng for it was no doute a good thyng to kepe the arke from fallyng yet for all that Oza was striken to deathe because he toke in hand to medle with it without any commission We haue a generall vocation which is this in sudore vultus tui vesceris pane tuo In the sweate of thy face thou shalt eate thy bread tyl thou
that we shall dye and that we haue but a shorte tyme to lyue here in this worlde And as we dye so we shall rise agayne If we dye in the state of damnation we shall rise in that same 〈◊〉 againe yf we dye in the state of saluation we shal rise agayne in that same estate and come to euerlastyng 〈◊〉 bothe soule and bodie For if we dye now in the 〈◊〉 of saluation then at that last generalday of iudgement we shal heare this ioyful sentence procedinge out of the mouth of our sauiour Christ when he wil saye Venite 〈◊〉 dicti patris 〈◊〉 〈◊〉 〈◊〉 paratum 〈◊〉 ab exordio mundi Come ye blessed of my father possesse that kyngdome whiche is prepared for you from the the beginnyng of the worlde And thoughe we haue muche misery here in thys worlde thoughe it goeth harde with vs though we muste 〈◊〉 in the brydell yet for al that we must be contence for 〈◊〉 shal be sure of our deliuerance we shalts sure that our saluation is not farre of And no dout they that 〈◊〉 〈◊〉 wyth synne stryue and fight with it they shall haue the assistaunce of god he will helpe them he wyll not forsake them 〈◊〉 wyll strengthen them so that they shal be able to liue vp rightlye and thoughe they shall not be able to fulfyll the lawes of god to the vttermost yet for al that god will take theyr doings in good parte for Christes his sonnes sake in whose name all faythefull people dothe their good workes and so for 〈◊〉 sake they be acceptable vnto god and in the ende they shal be deliuered out of all miseries and trou bles and come to the blisse of euerlasting ioy and felicity I pray god that we may be of the nūber of those which shall here this 〈◊〉 most comfortable voice of Christ our sauior when he wil say Venite benedicti patris 〈◊〉 ye blessed of my father possesse the kingdom which is 〈◊〉 for you 〈◊〉 fore that foūdatiō of the world was layed There be a great nūber 〈◊〉 that christian people which in that lords 〈◊〉 whē they pray thy kingdom come pray that this day may come but yet for all that they are drowned in the world they saye the woordes with theyr lyppes but they cannot tell what is the meanyng of it they speake it onely with theyr tongue which saying in dede is to no purpose But that man or woman that saieth these woordes thy kingdome come wyth a faythfull heart no doute he desyreth in very dede that God wyll comme to iudgement and amend all thynges in this world to pul doune Satan that old serpent vnder our fete But there be a great number of vs which be not 〈◊〉 Some haue liued in this worlde 50. yeres som 60. yet for al that they be nothyng prepared towardes his commyng they thinke euer he wil not come yet but I tell you that though his generall cōmyng be not yet yet for al that be wyll come one day and take vs out of this worlde and no doute as he fyndeth vs so we shall haue yf he 〈◊〉 vs redy and in the state of saluation no doute we shal be 〈◊〉 for euer worlde without ende Agayn yf he 〈◊〉 vs in the state of damnation we shal be damned world without ende there is no 〈◊〉 after we be ones past this world no 〈◊〉 wil help than nor nothing that man is able to do for vs. Therfore it is 〈◊〉 for euery one of vs to take 〈◊〉 betymes let vs not 〈◊〉 to long with our amendement least peraducnture we shall com to short for no dout we 〈◊〉 rewarded accordyng vnto our desertes But there be some and hath bene a greate number of vs which haue trusted in masses and pilgrimages in setting vp 〈◊〉 and such like 〈◊〉 but I tel you al this geare wil not help it is to no purpose for if al that masses which 〈◊〉 said in all 〈◊〉 sence the masse beganne if all these masses I say were bestowed vpon one man to bryng hym out of the state of damnation it were all to no purpose and to no effect Therfore let vs not put our hope trust in suche 〈◊〉 for if we do no doute we shall deceiue our selues Again ther be som people which differre delay their amēdmentes of lyfe 〈◊〉 such tyme as they shall dye thenne they take in hande to leaue sin when they are not able to do any more They wil take their pleiures as long as 〈◊〉 be able to haue 〈◊〉 they thinke it be tyme enough to repente at the laste houre when they shall depart and forsake this worlde Suche people dothe very naughtely and no doute they be in a daunger ous estate for they are not sure whether they shall haue at that same laste tyme gracc or not to repente and 〈◊〉 〈◊〉 for theyr synnes Peraduenture their heartes shal be so hardened in synne and 〈◊〉 that they shall not be able to repent or be sorye for theyr fauites Therefore the beste and surest 〈◊〉 is to repent betymes whyle we haue tyme and to be sory for our wyckednes and to take an earnest mynd and purpose to leaue synne when we do so then no doute we shal bee taken vp with Christe and dwell with him in heauen euerlastingly in great honor and glory where we shal haue such ioy which no tonge cā expresse no eies hath 〈◊〉 nor eares hath heard that inestimable felicities 〈◊〉 which god hath laid vp for his faithful And lyke as our pleasure ioy shal be inestimable if we repēt betymes leue sins so like wise the 〈◊〉 of thē that wil not leaue sin but euer go forward in 〈◊〉 shal be inestimable 〈◊〉 ble to their pain shal be 〈◊〉 yet thei shal beare thē Therfore let euery man take hede how he spēdeth his tune how he taketh his plesure in this world sor 〈◊〉 as that general gret day shal be vncertai so also our particuler day wher we shal depart this world shal be 〈◊〉 peraduēture some of vs shal die to 〈◊〉 or that next day therfore it shal be meete 〈◊〉 for vs to make ready leste we be taken sodeinly vnwares And then shall they see the sonne of man come in a cloude with power and great glory Saincte Paule to the Thessalonians setteth out the commyng of Christe and our resurrection but he speaketh in the same place onely of the rysynge of the good and 〈◊〉 that shall bee saued But the holye Scripture in other places wytnesseth that the wycked shall ryse to and shall receyue their sentence of Christ and so go to hell where they shal be punished world without ende Now S. Paules wordes be these This saye we vnto you in the word of the Lord that we which shal liue and shall remayn in the comyng of the lord shal not come be fore them which slepe For the
hym Herode the kyng beyng a cruell man a 〈◊〉 kyng a miscreaunte a man of vnbeliefe No doute it is a greate matter that his disciples coulde haue libertye to speake with him for a man would thynke that no man shoulde haue bene permitted to come nere hym For I knowe that in christian 〈◊〉 some beyng 〈◊〉 into pryson for the 〈◊〉 for gods wordes sake haue not bene 〈◊〉 that their frendes should haue come nere vnto them and here it appeareth moste manifestly that christian princes haue some tymes more cruellye and extremely vsed goddes preachers then the gentiles the heathen vsed theyr preachers sente vnto them from God to teache theym they were more straightlye holden and more extremely handeled then 〈◊〉 was So we reade lykewise of S. Paule which was cast into prison at Rome 〈◊〉 that wicked and cruell tyraunt the em 〈◊〉 〈◊〉 whiche Emperour though he was a cruell tyraunt a wycked man and a venemous persecutour of gods church and his holy worde yet for all that Paule had libertie to speake with euery one that would come vnto him and cōmune with 〈◊〉 So that there came vnto him which 〈◊〉 and 〈◊〉 might speake with him what they wold for s. Luke 〈◊〉 in the last chapter of the 〈◊〉 these wordes And Paul 〈◊〉 two yeres ful in his lodgyng 〈◊〉 all that came in vnto him preaching the kingdō of god and teaching those thinges which concerne the lord Iesus with all confidēce no mā forbidding him Here by these words we may perceiue that Paule had liberty to say his mynde and to commune with hys frends he was not so straightly kept But we see 〈◊〉 haue had experience that preachers whiche professe that same worde which Paul taught are more straightly handled in christian realms then in 〈◊〉 past they wer when that rulers 〈◊〉 princes were not christians christen princes be 〈◊〉 earnest to extin guish gods word and his true religion thē the heathen were which knew not or would not know god But now ye might aske what maner of workes were these which oure sauiour 〈◊〉 done in the presence of Iohns disciples which by and by afterward 〈◊〉 and told their maister of it what special thinges had our sauior 〈◊〉 Answer Luke the Euangelist she 〈◊〉 a gret meruelous act which Christ our sauior had done immediatly as Iohns disciples came vnto him The sto ry is this when Christ went into a city which is called Nain and many of his disciples folowyng him and muche people when he was come 〈◊〉 to the gate of the city beholde there was a ded mā caried out which was that only son of his mother 〈◊〉 she was a widow 〈◊〉 much people of that city wēt with her 〈◊〉 here you may note by the way that these citisens had their burying place wtout the city which no dout is a laudable thing and I do much maruel that London being so rich a city hath not a burieng place without for no dout it is an vnwholsome thing to bury within the city specially at such a time when there be great sicknesses so that many 〈◊〉 together I think 〈◊〉 〈◊〉 many a mā taketh his deth in Paules churchyarde 〈◊〉 thys I speak of experience for I my self when I haue bene there in some mornings to heare that sermons haue felt such an yl faud red 〈◊〉 sauor that I was the worse for it a gret while after And I think no lesse but it be the occasion of much sick nes 〈◊〉 diseases therfore the citisens of Nain had a good and laudable custome to bury the corses wtout that city which ensā ple we may 〈◊〉 Now 〈◊〉 our sauior saw this corse 〈◊〉 the widow which was now a miserable 〈◊〉 sorowful womā for she had lost first her husband 〈◊〉 afterward her son in whō she had all her hope and comfort in this world hym she had loue no we therfore she was sorowfull and not without cause But what doth our sauiour Mary he comforted her saying wepe not Here may al widowes which are destitute of com forte in this worlde here I say they may learne to truste in Christe and to seeke ayde and helpe by him For no doute like as he hath comforted this miserable widowe so he wyll comfort and helpe all them that call vpon him in their nede and necessity For his hand is not abbreuiated or his power diminished he is as strong as ryche as mighty as euer he was therfore let wydowes learn here to seeke ayde and help by him Now when he had comforted her with his words he came nye and touched the coffyne and they that bare the cof fyne 〈◊〉 styll And he said A dolescens tibi dico surge yong man I say vnto thee aryse And he that was dead sate vppe and began to speake Now vpon this there went suche a rumour thoroughout all the countreys so that euery mā merueiled at it And Johns disciples went to theyr maister told him of it what wonderfull thynges he dyd Note here that when we heare that our sauiour is a doer of such wonderful su pernatural works it shal be a wonderous great comfort vnto vs. For by this his dede it appeared manifestly that he is a maister ouer deathe and hathe power to commaunde him so that death is in his dominion For to raise a man vp whom 〈◊〉 〈◊〉 hath deuoured already is as muche as to commaunde death But I tell you death is such an arrogant fellow and so proude yea and of so great might strength that he wyll geue no man place nor submit himself to any man saue onlye vnto god vnto him he must obey and humble himself before his diuyne maiesty And therfore it appeareth here that our sauiour is very god because deathe that stoute felowe muste obey hym he is not able to withstandfor disobey hys commaundementes whiche is a most comfortable thing vnto vs which beleue in suche a sauioure which hath power ouer deathe And therfore yf he hath power ouer death then we shal bee sure that death shall or can not hurte vs whyche beleue in hym for when we beleeue in him he is able to de sende vs from deathe hell and deuyll So that they shal beable with all theyr myghte or power to hurte vs or doe 〈◊〉 mischiefe but we shall haue lyfe 〈◊〉 For he saith Qui credit in me et si mortuus fuerit viuet He that beleueth in me and though he dye yet he shall liue that is to saye though he departe oute of this naturall bodely lyfe yet for all that he shall lyue euerlastingly with me worlde without ende This is now an ercedyng comforte to all chri stian people for they may be assured that when they beleue in Christe when Christe taketh theyr partes there shal bee nothyng neyther in heauen nor in earth that shal bee able to hurte them or lette theym of theyr saluation and so we
England 〈◊〉 go about to take away all but this priest had had his glebelande taken from him by a great man Well first wente out letters for this man to appeare at a day processe went out for hym according to the order of the law and charged by vertue of those letters to appeare afore the 〈◊〉 at suche a daye The daye came The 〈◊〉 sat in his hall ready to minister iustice The priest was there presente The gentleman this Lord thys great man was called and commaunded to make his appe raunce according to the write that had ben directed out for hym And the Lorde came and was there but he appered not No quod the kynge was he sommoned as he shoulde be had he any warning to be here It was answered yea and that he was there walkinge vp and downe in the hall and that he knew wel inough that that was his daye and also that he had al ready bene called but he said he would not come before the king at that time allcoginge that he neaded not as yet to make an aunswer because he had had but one summoning No quod the kyng is hehere present yea forsoth sir said the priest The king commaunded him to be called and to come before him And the end was this He made this Lord this great man to restore vnto the priest not only the glebeland which he had taken from the priest but also the rent and profit therof for so longe time as he had withholden it frō the priest whiche was viii yeares or therabout saith he when ye can shewe better cuidence the the priest hath done why it ought to be your land then he shal restore it to you again and the profyts therof that he shal receiue in the meane time But till that daye come I charge ye that ye suffer him peaceably to enioy that is his Thys is a noble king and this I tel for your example that ye may do the lyke 〈◊〉 vpon the matter your selfe Pore men put vp bils euery day and neuer the nere Confyrme your kingdome in iudgemente and begin doinge of your own office your self euen nowe whyle you are yonge and sytte once or twise in the weeke in councell amonge your Lordes it shal cause things to haue good successe and that matters shal not be lingred for the from daye to daye It is good for euery man to do hys own office to se that well executed discharged Ozias king in Iuda he wold nedes do thoffice of the priest he wold nedes offer incense in that sanctuary which to do was the priests office But he was so dēly 〈◊〉 with the lepry for his labor so cōtinued a lepre al dais of his life S. Jhons disciples would haue had theyr master to take vpon him that he was Christ. But what sayd Jhō Nemo sibi assumit quicquā nisi datū fuerit ei desuper No man may take any thing vpon him self except it be geuen vnto him from aboue If the Deuonshire men had wel 〈◊〉 sidered this they had not prouoked the plages that they haue had light vpon them But vnpreching prelacy hathe bene the chyefest cause of al this hurly burly and commotyons But if Christ may chalenge any kinde of men for takynge his office vpon them he may say to the massemōgers Who gaue you commissyon to offer vp Christ who gaue you au tority to take mine office in hande for it is only christes of fice to do that It is a great matter to offer christ if Christ had offred his body at that last supper then shuld we so do to who is worthy to offer vp Christ an abhominable presum cyon Paule sayth Accepit panem postquam gracias egissit fregit ac dixit Accipite edite He tooke bread and after that he had geuen thankes he bralie it and saide Take ye eate ye c. and so sayd Hoc est corpus meum He gaue thankes well thē in thanks geuing there is non oblation and when he gaue thankes it was not hys bodye When I was in examination I was asked many questiōs and it was sayd to me what Christ did that should we do a bishop gathered that vpon these wordes Hoc facite inmei recordacionem Then said he to me how knowe ye that they eate it before he sayde Hoc est corpus meum I answered agayne and sayd how know ye that they did not eate it c. So I brought into him the place of Paul aboue sayd and that in thankes geuing is none oblation and when he gaue thankes it was not his body for he gaue thankes in the beginnyng of supper before they eate any māner thing at all as his accustomed maner was to do I wonder therfore that they will or dare by this text take vppon them to offer Christs body They should rather saye Quis me constituit oblatorem Who made me an offerer But when Christ sayd Quis me constituit iudicem aut diuisorem super vos Who hath made me a Iudge or a deuider of landes among you Christ did refuse an other mansoffice an office that he was not of his father deputed vnto Christes 〈◊〉 was a spirituall kingdom his office was a spiritual office he was a spiritual iudg And therfore when the woman 〈◊〉 in ad ultery was brought befere him he refused not to playe the iudge but said Quis te accusat and she sayd agayn Nemo domine No man lord saith she then said he Nec ego te condēno Nor I 〈◊〉 thee not Vade et noli amplius peccare 〈◊〉 thy waies sin no more Here he toke vpōhim his owne office did his office for his office was to preach to bid sinners a mēd their euil liuing not to be a tēporal iudge in tēporal causes And here is an other occasiō of a suit to your highnes for that punishmēt of lechery For lechery 〈◊〉 in Eng lād like a floud But now to make an end in tēporal causes he said Quis me constituit iudicem c. Who made me a iudge of tēporall causes among you of worldly matters Thus came this felow in here with interrupting of Christes sermon receiued the answer which I haue rehearsed Thou man thou felow quod he who hathe made me a iudge among you And he said vnto all the audience Videte et caue te ab auaricia See and beware of couetousnes Whye so Qui a non in abundancia cuiusquoem vita eius est ex his que possidet For no mannes life standeth in the habundaunce of the thynges whyche he possesseth we may haue thynges necessarye and we may haue habouudaunce of thinges but the haboundance doth not make vs blessed It is no good argumēt Quo plus quisque habet tanto beatus viuit The more riches that a man hath the more happelly the more blisfullye he lyueth For a certayne greate man that had purchased much lands