a comfortable thing specially in time of sicknes or warrs For there be many men which are afraid to go to war to do the king seruice for they feare euer they shal bee 〈◊〉 Itē 〈◊〉 persons be afraid when there commeth a sicknes in that toune therfore they wer wont cōmonly 〈◊〉 gette 〈◊〉 out of that way sēd a fryer thither which did nothig els but rob and spoile thē which doings of the vicar was dānable for it was a diffidence a mistrust in god Therfore ye 〈◊〉 persons or curates what name so euer you beare whā there cōmeth any sicknes in your toune leaue not your flock 〈◊〉 a pastor but comfort thē in their distresse and beleue certainly that with your wel doinges you cannot shorten your liues Like wise thou subiect whan that art commaunded by the king or his officers to go to war to fight against the kings enemies go with a good heart and courage not douting but that god will preserue thee and that thou canst not shortē thy life with weldoing Peraduēture god hath apointed thee to dye there or to be slain Happy art thou when thon diest in gods quarel For to fight against the kings enemies being called vnto it by the magistrates it is gods seruice therfore when thou dicst in that seruice with a good faith happy arte thou There be some which say whan their friendes are slain in battail O if he had taried at home he shoulde not haue loste his life these sayings are nought For god hath apointed euery man his time To go to war in presumptiousnes wtout an ordinary calling such going to war I allow not but whā thou art called go in that name of that lord and be wel assured in thy heart that thon 〈◊〉 not shorten thy lyfe with wel doing 〈◊〉 forgeue vs Here we sue for our parden and so we acknowledge our selues to be offenders For the vngilty nedeth no pardon This pardon or remission of sinnes is so ne cessary that no man can be saued wtout it Therfore of remissiō stādeth the christian mans lyfe for so sayth Dauid Beati quo rum remissae sunt 〈◊〉 quorū recta 〈◊〉 peccata Who is 〈◊〉 of god Marry he whose iniquities are forgiuen whose synnes ar couered He sayth not blessed be they whiche haue neuer sinned For where dwell such fellowes whi che neuer sinned Marry no where they are not to be gotten Here the Prophet signified that all we be sinners for he 〈◊〉 quorum peccata sūr remissa whose sinnes are pardoned And here we be painted out in our colors els we would be proud so he saith in that gospel Cum sitis mali There he geneth vs our own title and name calling vs wicked and yll There is neither man nor woman that can say they haue no sinne for we be al sinners But how can we hide our sinnes Marie the blood of our sauior Jesus Christ hideth our sinnes and washeth thom away And though 〈◊〉 man had done all the worldes synnes sens Adams time yet he may be remedied by the blood of Jesus Christ if he beleue in him he shal be clensed from all his sinnes Therfore all our comfort 〈◊〉 in hym in his loue and kyndnesse For Sainct Paule saithe Charitas operit multitudinem 〈◊〉 So dooth in 〈◊〉 the loue of our Sauior Jesu Christ His loue towardes vs couereth and taketh away all our 〈◊〉 in so much that the almighty God shall not condemne vs nor the deuil shal not preuaile against vs. Our nature is euer to hide sinne and to cloke synne but this is a wicked hidyng and this hiding wil not serue Videt requiret he seeth our wickednes and he will punishe them therfore our hiding can not serue vs. But if you be disposed to hide your synnes I will tell you howe you shall hide 〈◊〉 Firste acknowleage theim and than beleue in our sauior Christ put him in trust withall he will 〈◊〉 his father for to that ende he came into the worlde to saue synners This is the righte waye to hide sinnes not to go and excuse them or to make them no synnes No no the 〈◊〉 saith Beatus vir cui dominus non imputat iniquitatem Blessed is that man to whom the Lorde imputeth not his sinnes He saith not Blessed is he that dyd neuer sinne but blessed is he to whom sinne is not imputed And so here in this petition we praye for remission of oure sinnes which is so requisite to the beginnyng of the spirituall life that no man can come therto except he pray for remission of his sinnes which standeth in Christ our redemer he hath washen and clensed our sinns by hym we shal be clean But how shall we come to Christ how shall we haue hym I heare that he is beneficiall as scripture witnesseth 〈◊〉 est a pud Deum redemptio There is full and plentuous redemption by him But howe shall I get that How shall I come vnto it Mary by faith Faith is the hande wherwith we 〈◊〉 his benefites therfore we must nedes haue faith But howe shall we obteine faith Faithe in deede bringeth Christe and Christe bringeth remission of sinnes but howe shal we obtain faith Answere S Paul teacheth vs this saying 〈◊〉 ex 〈◊〉 Faithe commeth by hearyng of goddes worde Then if we will come to faith we must heare goddes worde yf we must heare gods word than we must haue prea chers which be able to tell vs gods worde And so it appereth that in this petition we pray for preachers we pray vnto god that he wil send men amongest vs which maye teache vs the way of euerlasting life Truly it is a pitifull thing to see scho les so neglected scholers not mainteined euery true christian ought to lament the same But I haue good hope synce God hath done greater thinges in taking away and extirping out all popery that he will send vs a remedy for this matter to I hope he wil put into the magistrates hearte to consider those thinges for by this office of preachyng GOD sendeth faith This office is the office of saluation for it hath pleased God per stultitiam predicationis saluos facere credentes by the foolishnes of preaching to saue the beleuers So I saye we pray for this office whiche bringeth faithe faithe bringeth to Christ Christ bringeth remission of sinnes remission of synnes bringeth euerlasting life O this is a godly praier whiche we ought at all tymes to say for we sinne dayly therfore we had nede to say daily forgeue vs our trespasses and as Dauid saith Ne intres in iudi cium cum seruo 〈◊〉 lord enter not into iudgement with thy seruant for we be not able to abyde hys iudgement if it wer not for this pardon which we haue in our sauiour Jesu Christ we shold al perish eternally For when this worde Remitte was spoken with a good faithe
day when it shall not be a monye matter but a soule matter for at that day it will appeare most manifestlye who they are that shall enioy euerlastyng lyfe and who shal be 〈◊〉 into hel Now as long as we be in this worlde we haue all one 〈◊〉 we go all to the lordes supper we beare al the names of christians but then itwyll appeare who are the right christians and again who are the Hypocrites or dissemblers Wel I pray god graunte vs such hearts that we may looke diligently about vs make redye against his feareful ioyful commyng fearefull to them that delyte in syn wickednes and wil not leaue them 〈◊〉 vnto them that repent forsake their sinnes and beleue in him which no dout wyll come in great honor glory wil make al his faithfull like vnto him and will say vnto them that bee chosen to euerlasting life Venite benedicti 〈◊〉 mei Come ye blessed of my father possesse that 〈◊〉 which is prepared for you 〈◊〉 that beginning of the world Again to that wicked 〈◊〉 〈◊〉 not liue according vnto his wil pleasure but folow their own appetites he wil say Ite maledicti in ignem aeternum Go ye cursed in to euerlasting 〈◊〉 O what a horrible thing will this be to depart frō him which is the fountain of al goodnes mercy wtout whō is no consolation cōfort nor rest but eter nal sorow 〈◊〉 deth for gods sake I require you let vs cōsider this that we may be amōgest those which shal heare Venite 〈◊〉 to me that we may be amōgest 〈◊〉 which shal shall 〈◊〉 eternall lyfe And no doute we shal be amongest them if we wil be content to leaue 〈◊〉 and wyckednes 〈◊〉 stryue with it and let it not haue the rule and gouernaunce ouer vs when we haue done any man wrong or haue 〈◊〉 〈◊〉 good from hym wrongfully if we 〈◊〉 content to restore it agayne for no doute restitution must be made as I told you many a tyme before Restitutionis famae rerum sunt opera 〈◊〉 Restitution of a mans good or his name must needes bee made for in that poynte agree all the wryters newe and olde they say that restitutions muste needes be made eyther in effect or affect For this is a sure probation that this mā or woman is not right sory for his sinnes and 〈◊〉 that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour Therfore he that is content to leaue his synnes and to make restitution of such thynges which he hath taken away wrongfully from his neighbour sheweth hymselfe to bee a verye 〈◊〉 man So likewise they that liue in sobernes abuse not the 〈◊〉 of god but vse theym with thankes geuyng Item he that liueth chastely kepeth hymselfe from 〈◊〉 and whan he feeleth that he hath not the gyft of chastity maryeth in the feare of god accordyng vnto hys ordinance maketh redy for that daye and as concernyng young folkes al the wryters agree that with a meane 〈◊〉 yong folke may liue chaste when they be well gouerned and ruled and kept from ydelnes then it is no great matter for them to lyue chaste as long as they be in growyng but such young persons must beware aboue all thynges of foule and filthye talkes for it is as S. Paule sayeth Corrumpunt bonos more 's colloquia praua foule and filthy talkes destroy good ma ners good bryngyng vp and then again young folkes must beware of ouer muche eatyng and drinking for S. 〈◊〉 saith he that is a great drynker of wyne sayth he I will neuer beleue that he is a chaste man therfore 〈◊〉 yong vnmaryed folke beware of drynkyng and then againe of idlenes for when the 〈◊〉 fyndeth them ydle it is doone with theym they are soone ouercome Therfore let them euer 〈◊〉 well 〈◊〉 tyl they come to age and then let them bee maryed in the lord for the scripture most highly praiseth mariage S. Paule saith Honorabile coniugium inter omnes Mariage is honorable amōgest all mē Further let vs take hede of swearyng For we may not sweare at al and we may swere by nothing but by god by whom we may not swear except it be a great vrgent cause except I be called thereunto by a magistrate and when I am called so then I must sweare by no body els saue onely by god Therfore they that are so vsed to swearing do very naught no dout gods vengeaunce bangeth ouer theyr heades for certayn it is that he which is a great swerer is also a gret lyer But as I said before they the wyl leaue such wickednes and wil liue conformable vnto gods word and then beleue in 〈◊〉 our sauiour trust and beleue to be cleansed from their syns thorough his deth and passion no doute they shal here this ioyful sentence of Christ our sauior Com to me ye blessed of my father possesse that king dom which is prepared for you frō 〈◊〉 beginning of that world We esteme it to be a great thyng to haue a kingdom in this world to be a ruler to be a lofte and beare the swynge how much more then shoulde we regarde this kyngdome whiche Christ our sauiour offreth vnto vs which kingdom wil be an euerlasting kingdome where there shal be no end of ioy and felicitye therfore all they that will be content to folowe our sauiors steppes to suffer with him here in this worlde and beare the crosse after hym they shall reigne with him in euerlasting glory and honour which grant vs god the father sonne and holy ghost Amen The ix Sermon made by Maister Doctor Latyiner Math 11. Luke 7. VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples and said vnto him art thou he that shall come or doe we loke for another Iesus answe red and said vnto them goe and shew Iohn agayne what ye haue 〈◊〉 and seene c. This is red in the churche this day and it shall serue vs this day for our 〈◊〉 It beginneth this when Iohn beyng in pryson hearde the workes of Christ and here is to bee had in consideration of whome he had heard these wonderfull workes which our sauiour did for he could not heare it without a seller som body tolde him of it The Cuangelist Luke in the 7. cap. doth shew how and by whom Iohn Baptist heard such thinges which our sauiour Christ did namely by hys own disciples For when our sauiour had raised vppe the widowes soune which was deadat Naine the disciples of Iohn came by and by vnto Iohn theyr 〈◊〉 and tolde hym all thyngs name lye how Christ raised vp that same young man whiche had bene dead already And thys is a thynge to be mcruasled at that Iohn had so much libertye that hys disciples could come 〈◊〉 hym and speake with
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
who caused that filthy dark antichristiā doctryne to vanish out of syght and in steade therof that most glorious lyghte of the Gospell to shyne agayne the whych sorowfully was wished for of all faythful Eng lish harts restoring withall the preachers of the same Gospel the which before wer expulsed as 〈◊〉 by the tyranny of the popish prelates The whiche benefites as they be vnmeasurable so ought they continually with thanckful hartes of all them that beare the name of christians to be considered But as I sayd before the most part of men doo not pas for these thynges The light of the Gospell is not confortable vnto them because they feele not the darknes that is in them they be not troubled with their owne wickednes sinne lyeth lurking and slepyng within thē and they haue fully as it were soide themselues to worldlye busynes to clyme vp to get honors and dignities and the pelfe of worldly 〈◊〉 and these thynges are the cause why they doo not 〈◊〉 vnto the Lorde their God But wo be vnto suche slepers in their owne sinnes and forgetters of Gods benefites A day will come when they shall wish them selus neuer to haue ben borne Thus you see that the neglecting of pray er is the occasyon of that horrible vnthankfulnes forgetfulnes of gods benefytes What is to be sayde vnto them that contrarye to theyr owne hartes and consciences lye in sinne and wickednes and wyll not amende theyr lyues although they heare their synnes accused condemned and Gods vengeaunce pronounced vppon them They bee so drouned with the desyres of theyr owne hartes that they doo not pas for the wayes of the Lorde Of suche kinde of men the world is full whyche haue shameles forheades beyng not abashed of theyr vylenes The cause of their miseries as Dauid declareth Is quia deum non in 〈◊〉 because they haue not called vppon God But what kynde of prayer doo those men say trow you whiche call themselues spirituall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the Lorde It is as manifest as the none daye that the most parte of them neyther pray nor know what trewe prayer is For if they did vse to pray as the trew christians doo they coulde not chose but be compelled to amende theyr lynes theyr consciences would be abashed to come before the Lorde without a harty purpose to amende theyr conuersation Doth not the saying of Ose the Prophet take holde vpon the most parte of you that be of the popish clergie and haue ben mossemongers Where as he saythe as theues wayte for a man so the companye of prcests murther in the way by consent for they worke mischief Did not you conspire together at the entry of 〈◊〉 Marye to murther the people of God in casting from you most trayterously the precyous Gospell of Jesus Christe in submittyng your selues to that fylthye beast of Rome and in receauyng the stinckyng I dolatrous masse by the whiche you haue destreyed an inaumerable sorte of people Are you sorye for these your doinges Doo you humble your selues before the maiestye of the terrible God with harty and faythful praier acknowledging your wickednes and intending to eschew the same No suche thynges can be perceaued in you For where as before in the tyme of antichryst boldly and openlye you did deceaue the people of theyr saluation in Chryste now in the lyght of the gospel secretly you whisper in to the eares of the simple and visswade them from receyuing of the truth so that most iustly you may be compared vnto those spyes of whom we reade Nume xiii the whyche with theyr false reportes did hynder the people of I sraell from entryng into the lande of promyse For they beyng sente by Moyses to searche the land and to bryng good tydings vnto the people by the which they myght haue ben incouraged manfully to haue assayed their enemyes and take possession of the land they contraye to Moyses expectation lyke faytheles men came and discomforted the people caused them to mistrust Gods promises And doo not ye the lyke where as god hathe appoynted you to searche the lande of promise in hys holy worde and to bryng tidinges of the same vnto his people by faythfull and dilygent teachers and incourage them to embrace and to lay holde vpon the kyngdome of Christ you lyke false messengers eyther by your false reportes and wicked doctryne doo hinder the people from entring into the promised land or els lyke domme dogges that are not able to barke you lye in your kennels fedpng your bellyes and making good cheare with the laboures and sweate of the poore people not passyng wheather they swymme or synke or what become of them Worthely therfore the Prophet Dauid numbreth you amongst them that say in theyr hartes there is no God And this appeareth vnto all others because ye doo not call vppon God For if you did accastom to cal youre selues to an accompte before the maiestie of God in your faythfull prayers the remembraunce of your horrible murther of Gods people of your idlenes carelesnes bellychere ignoraunce of Gods will and word secret 〈◊〉 and suche other lyke stuffe woulde cause you to water your 〈◊〉 and compell you to showe some token of repentaunce vnto the people of God but nothyng is seen in you but desperatnes wherfore the spirit of the Lorde is departed from you And this is more euidente in your manifold and mamfest periuryes committed by you in king Hen ryes tyme in king Edwards time in Quene Maryes tyme. And what may be sayd of you at thys time but that you be false 〈◊〉 〈◊〉 bearing two faces vnder one hood beyng readye lyke weather cockes to turne at all seasons as the wynde doth cary you can you looke for anye thyng at gods hands but to be punished with his 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 was whose companions you be that all the world may take ensample by you to beware of these horrible crimes with the which you are so 〈◊〉 that no water in the sea is able to make you clean 〈◊〉 kynde of water woulde helpe youre disease if the Lorde of his mercy would geue you grace to call vnto hym for it that is the same water of lyfe the which the Lorde 〈◊〉 to the faythfull and penitente sinners amongst the number of whom as yet ye be not sofar as man can 〈◊〉 And therfore it standeth you in hande to locke aboute you in tyme before the halter be cast about youre neckes as it hapned to 〈◊〉 whose foote steppes you folow in your behauiours in thys worlde that it is to be feared you shal rest together in one place in the worlde to come But of the vyle behauiour of these miserable men it greueth me to speake any further not doub ting but that the magestrates whom god hath charged with his people will euen with speede consider these thynges accordingly and not suffer those waueryng and 〈◊〉 weathercokes to haue
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
hym that strengthneth me he sayde not thorough myne owne self but thorough GOD whyche helpeth me And here appeareth the ryght humiliation and lowlynes whyche oure sausour teacheth vs in thys petition For he woulde haue vs to know our owne impossibilitye and vnablenesse to doe any thyng And than agayn he would haue vs to call for ayde and helpe to God therefore he teacheth vs to say A du eniat regnum tuum Thy kyngdome come So that thoughe we bee not able thorough oure owne selues to do any thyng yet whan we call vpon hym he wyll helpe For Christ knewe his fathers wyll and louing affections towardes vs he knewe that he woulde helpe vs. For he was a perfecte scholemaister els he would not haue commaū ded vs to praye Fiat voluntas tua Thy wyll bee done Here we must vnderstand that the wyll of god is to bee consydered after two sortes First as it is omnipotent vnsercheable and that can not be knowen vnto vs. Nowe we do not praye that hys wyll so consydered be done For his wyll so considered is and euer shal be fulfylled though we would say nay to it For nothyng either in heauen or in earth is able to withstand his wille Wherfore it were but folye for vs to praye to haue it fulfilled otherwise then to shew thereby that we 〈◊〉 oure consent to hys wyll whyche is to vs vnsearcheable But there is an other consyderation of Gods wyll and in that consideration we and all faithfull christians desire that it maye bee done And so consydered it is called a reueled a manifested and declared will and it is opened vnto vs in the Bible in the newe and olde testament There GOD hathe reueled a certayne wille therefore we praye that it maye bee doone and fulfylled of vs. This wyll was opened by Moses and the holye prophetes and afterwarde by our Sauiour himselfe and his apostles which he lefte behynde hym to that ende that they should instructe the worlde and teache them his wyll which Apostles haue done accordyng to theyr maisters commaundement For they not onelye spake it but also wrote it to that ende that it shold remayn to the worldes ende And truelye we are muche bounde to god that he hathe set out this his wyll in our naturall mother tongue In Eng lishe I say So that you may not onely beare it but also rede it your selues which thyng is a great comforte to euery christian hearte For nowe you can no more bee dcceiued as you haue bene in tymes paste whan we did beare you in hande that poperye was the worde of God which falshode we could not haue broughte to passe yf the woorde of God the Bible had bene abroad in the common tongue For then you might haue perceiued your selues our falshode and blyndnes This I speake to that 〈◊〉 to 〈◊〉 you to thankfulnes towardes hym whiche so louingly prouideth all thynges necessarye to oure saluation Nowe to the matter almightye God I saye sette oute 〈◊〉 will by Moses and his Prophetes and thys will is 〈◊〉 in certayne lawes whiche lawes god commaundeth that we should kepe euer before our eyes and looke vpon them as in a glasse and so learne to order oure lyues accordyng vnto the 〈◊〉 And in case that a man swarue from the same and so 〈◊〉 into the daunger of damnation God reueled further hys wyll 〈◊〉 to remedy the matter namely by repentance and saythe So that whosoeuer from the bottom of hys heart 〈◊〉 sorie for his synnes studieth to leaue them lyue vprightly and then beleueth in our 〈◊〉 confessyng that he came into thys worlde to make amendes for our sinnes this man or woman shall not perish but haue forgeuenes of synnes and so obtayn euerlastyng lyfe And this wyl God reueleth specially in the new 〈◊〉 where our 〈◊〉 sayeth Qui credit in me habet vitam aeternam Whosoeuer beleeueth in hath euerlastyng lyfe where we learne that our Sauiour is ordeyned of god to bryng vs to heauen 〈◊〉 we shoulde haue bene all 〈◊〉 worlde without ende So that in this praier when we saye Thy vvill be done We desyre of God that he wyll helpe and strenghthen vs so that we maye keepe his holye lawes and commaundementes And then agayne we desyre of him that he will indue vs wyth the gyfte of faythe so that we maye beleue that all those thynges whiche we doe contrary to his lawes be pardoned and forgiuen vnto vs thorough his sonne for hys passions sake And further we desyre him that he wyl fortify 〈◊〉 vs so that we may with stande the deuyls will and our owne which fyghte agaynste goddes wyll So that we maye be able to beare all tribulations and afflictions willyngly and 〈◊〉 for his sake This is the symple meanyng of this petition when we saye Thy vvill be done I will goe a little further and shewe you some what more of it yet I entende not to tary long for I am not very wel at ease this mornyng therfore I wyl make it short I haue sayde no we many times and I say it yet agayne Quod petimus ardenter 〈◊〉 tanquam cupientes habere whatsoeuer we desyre of god let vs desire it from the botome of our hearts but I feare me there be many which saye thys 〈◊〉 and yet cannot tel what they saye or at the least their hearts ar contrary disposed vnto it Such people I exhort on gods behalf to consider their dueties to consider that god wil not be 〈◊〉 withal he wil not be derided We laughe god to scorne when we say one thing with our mouthe thynke an other thing with our herts Take this for an ensāple Our rebels which rose about 〈◊〉 yere ago in Northfolke 〈◊〉 they considered not this 〈◊〉 thei said it with their lippes onely but not with their heartes Almighty god hath reueled his will as concerning magistrates how he wil haue them to be honoured and obeyed They 〈◊〉 vtterly bent against it he 〈◊〉 this wil in many places of the 〈◊〉 but specially by s. Peter wher he saith Subd re estore nimis humanae creaturae that is thus muche to say in effect Bee ye subiect to all the common lawes made by men of authority by the kinges 〈◊〉 and his most honorable councel or by a common parliament be subiecte vnto them obey them 〈◊〉 god And here is but one 〈◊〉 that is againste god When lawes are made against God and his woorde then I ought more to obey god then man Then I maye refuse to obey with a good conscience yet for all that I may not rise vp against the magistrates nor make any 〈◊〉 For if I do so I synne damnablye I muste be content to suffer whatsoeuer god shall laye vppon me yet I maye not obey their 〈◊〉 lawes to do them Onely in suche a case men maye refuse to obey els in all the other matters we oughte
satisfie our 〈◊〉 but we shold fyght against the yll motions which rise vp in our hearts against the lawe of God Therfore remembre that our life is a warfare let vs be contented to be tempted There be some whan they fall into temptations they be so yrkesom that they geue place they wyll fight no more Agayn there be some so wery that they ryd them selues out of this life but this is not well done they doo not after saint James mynde for he saith Blessed is he that suffreth temptation and taketh it 〈◊〉 Now if he be blessed that suffreth tentatiō than it foloweth that he that curseth murmureth against God beyng tempted that that man is cursed in the syght of God and so shall not enioy coronam vitae euerlastyng lyfe Further it is a necessary thyng to be tempted of God for how shold we know whether we haue the loue of God in our heartes or no except we be tryed except God tempt proue 〈◊〉 Therfore the prophete Dauid sayth Proba me Domine renta me Lorde sayth he proue me and tempt me This prophete knew that to be tempted of God is a good thynge For temptations minister to vs occasion to runne to god and to begge his helpe Therfore Dauid was desirous to haue some thing wherby he mighte exercise his faith For ther is nothing so dangerous in the world as to be without trouble without temptation for looke when we be beste at ease whā all thinges go with vs according vnto our will and pleasure then we ar commenlye most farthest of from God For oure nature is so feble that we can not beare tranquilitie we forgette god by and by therfore we should say proba me Lord proue and tempt me I haue red ones a storie of a good bishop which rode by the waye and was werie being yet far of frō any toun therfore seyng a faire house a great mans house he went thither and was verie well and honorably receiued there was great preparations made for him and a great banket all thinge was plentie Then the man of the house set out his prosperitie and told the bishop what richesse he had in what honour and dignities he was how many faire children he had what a vertuouse wife god had prouided for hym so that he hadde no lacke of any maner of thing he had no trouble nor verations neither inward nor outward Now this holy man hering the good estate of that man called one of his seruantes and commanded him to make ready the horses for the bishop thought that God was not in that house because there was no tempta tion there he toke his leaue and went his 〈◊〉 Now whan he came a two or thre mile of he remembred his boke which he had left behynde him he sent his man back again to fetche that booke and whan the seruant came again the house was sonkē and al that was in it Here it appereth that it is a good thyng to haue temptation This man thought himself a toly felow because all thinges went with him But he knew not S. James lesson Beatus qui 〈◊〉 〈◊〉 Let vs therfore learne here not to be 〈◊〉 whan God lateth his erosse vpon vs. Let vs not despaire but call vpon hym let vs think we be ordeined vnto it For truely we shall neuer haue done we shall haue one 〈◊〉 or other as long as we be in this world But we haue a great comfort which is this Fidelis 〈◊〉 deus 〈◊〉 non 〈◊〉 nos tentari 〈◊〉 quà m 〈◊〉 〈◊〉 If we mystrust God than we make him a lyar for God will not suffre vs to 〈◊〉 further thā we shal be able to beare again he wil reward vs we shal haue 〈◊〉 vitae euerlasting life If we cōsider this pōder it in our harts wherfore shold we be troubled Let euery man whan he is in trouble call vpon God with a faithfull and 〈◊〉 〈◊〉 Lord let me not be tempted further then thou shalt make me able to 〈◊〉 And this is 〈◊〉 of 〈◊〉 christen man and loke 〈◊〉 no better chere as long as thou art in this world but trouble and verations thou shalt haue Vsque ad 〈◊〉 thy bellie full And therfore our sauiour beyng vpon the mount Oliuete knowyng what shuld come vpon hym and how his disciples wold forsake him and mistrust him taught them to fight against iētation saying Vigilate orate As who say I tell you what you shall doo resort to God seke comfort at him cal vpon him in my name and this shal be the way 〈◊〉 to escape tentations without your perill and losse Now 〈◊〉 vs folow that rule whiche our Sauiour 〈◊〉 vnto his disciples Let vs watch and pray that is to say let vs be ernest and feruent in calling vpon hym and in desyryng his help and no doute he will order the matter so with vs that 〈◊〉 shall not hurt vs but shall be rather a furtherance and not an impediment to euerlastyng 〈◊〉 And this is our onely 〈◊〉 to 〈◊〉 helpe at his handes Let vs therfore watche and pray lette not temptations beare 〈◊〉 in vs or gouerue vs. Nowe yeraduenture there be some amongst the ignorant vnlearned sort which wyll say vnto me You speake much of temptations I praye you tell vs howe shall we knowe whan we be tempted Answere Whan you feele in youre selues in your heartes some concupiscence or lust towardes any thing that is agaynst the law of god rise vp in your hertes that same is a temptyng For all maner of 〈◊〉 motions to wyckednesse are 〈◊〉 And we be tempted most commonly two maner of waies A 〈◊〉 à 〈◊〉 on the right hand and on the lefte hand Whensoeuer we be in honours wealth and presperityes then we be tempted on the righte hands But when we bee in open shame outelawes or in greate extreeme 〈◊〉 and penuries then that is on the left hande There hath bene many that whenne they haue ben tempted à 〈◊〉 on the left hande that is with aduersities and al kynde of myscries they haue bene hardye and moste godlye haue suffered such calamyties 〈◊〉 GOD thankes 〈◊〉 all their troubles and there hathe bene many whyche haue written most godlye bookes in the tyme of their temptations and miseries Some also there were whiche stoode heartilye and godlye 〈◊〉 temptations as long as they were in trouble but afterwarde when they came to reste they could not stande so well as before in their trouble yea the moste parte goe and take out a new 〈◊〉 of discretion to slatter theimselues the world withall and so they verify that saying Honores mutant 〈◊〉 For they can fynde in their heartes to approue that thing now which before time they reproued Afore time they sought the honour of GOD now they seeke their own plesure Like as the rich man did saying 〈◊〉 〈◊〉 ede 〈◊〉 c But it foloweth Stulte Thou foole Therfore
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
bee seduced thorough false religion I woulde wyshe that there were suche a feruente zeale now in vs as was in hym then but it is not so we haue no care for the soules of Christian people And that appeareth moste manyfestly by those vnpreachyng prelates For yf they hadde suche an earnest mynde to the 〈◊〉 of Chryst as Saincte Paule hadde no doute they woulde not bee so lordelye so slouthfull in doyng of theyr oueties but they lacke suche an earnest as saincte Paule had such an earnest zeale they lacke They are the enemy of the crosse of Chryste A man may be an enemy of the crosse of Christe two manner of wayes All the papistes in Englande and speciallye the spirituall men be the enemyes of the crosse of Christe two maner of wayes Fyrste when he is a ryghte papiste geuen to monkerye I warraunt you he is in this opinion that wyth hys owne workes he doth merite remission of hys synnes and satisfieth the law thorough and by his owne workes and so thinketh himselfe to bee saued euerlastynglye This is the opinion of all papystes And thys doctryne was taughte in tymes paste in scholes and in the pulpettes Nowe all these that be in suche an opinion they be the enemies of the crosse of Christe of his passion and bloudshedyng for they thynke in themselues Christe needeth not to dye and so they despyse his bitter passion they doe not consider oure byrth synne and the corruption of our nature nor yet doe they knowe the quantitys of our actuall synnes howe many tymes we fall in synnes or howe muche oure owne power is diminished nor what power might the deuyll hath they consider not suche thynges but thynke themselues able with theyr owne workes to enter into the kyngdome of God And therfore I tell you this is the peryllous doctryne that canne be deuysed For all faythefull and true Christians beleue onelye in hys deathe they long to bee saued thoroughe his passion and bloudeshedyng thys is all theyr comforte they knowe and most stedfastly beleue that Christ fulfylled the lawe And that his fulfyllynge is 〈◊〉 so that they attribute vnto Christ the gettyng meriting of euerlasting lyfe And so it foloweth that thei which attribute the remission of synnes the getting of euerlasting life vnto thēselues or their works they denie Christ they blaspheme and 〈◊〉 him For for what other cause did Christ come but onely to take away our synnes by his passion and so deliuer vs frome the power of the deuill But these merites mongers haue so many good workes that they be able to sell them for money and so to bryng other men to heauen to by their good workes which no doubt is the greatest contempt of the passion of Christ that can be deuised For Christ onely and no man 〈◊〉 merited remission iustification and eternall felicitie for as many as will beleue the same they that will not beleue it shall not haue it for it is no more but beleue and haue For Christ shed as much blood for Iudas as he dyd for Peter Peter beleued it and therfore he was saued Iudas would not beleue and therfore he was condemned the faulte beyng in hym onely in no body ells But to say or to beleue that we should be saued by the law this is a great dishonoring of Christes passion for the lawe serued to an other purpose it bringeth vs to the knowlege of our sinnes and so to Christ for whan we be come through the law to the knowlege of our syns when we perceiue our filthines then we be redy to come to Christ and fetch remission of our synnes at hys handes But the Papistes fetch the remission of their synnes not in the passion of Christ but in their own doings they thinke to come to heauen by their own works which is naught We must do good workes we must endeuour our selues to lyue accordyng to the commandementes of God yet for all that we must not trust in our doynges For though we doo the vttermost yet is it al vnperfect whā ye examine them by the rigor of the law which law serueth to bryng vs to the knowlege of our sinnes and so to Christ and by Christ we shall com to the quietnes of our conscience But to trust in our good workes is nothing but a robbing of Christ of his glorie and maiestie Therfore it is not more necessarie to doo good workes than it is to beware howe to esteme them Therfore take heede good christen people deny not Christe put not your hope in youre dooynges for 〈◊〉 〈◊〉 ye shall repent An other denyinge of Christ is thys masmonging for all those that be massemongers be deniers of Christe which beleue or truste in the sacrifice of the masse and seke remission of theyr sinnes therin for this opinion hath done very much harme and brought innumerable soules to the pytte of hell for they beleued the masse to be a sacrifice for the dead and liuynge and this opinion hath gotten all these abbeyes and chauntries almost the halfe parte of all England and they should haue gotten more yf they had not bene restrained by certayne lawes For what would folkes not do to case them selues from the burthen of theyr sinnes But it was a false easment a deceitful thing Therfore how much ar we bound vnto god which hath delyuered vs from thys bondage from this heuye yoke of popery which woulde haue thurst vs to euerlasting damnation For now we know the verye waye howe we shal bee deliuered we knowe that Christe is offered once for vs And that this one offring remedieth all the synnes of the whole worlde for he was Agnus occisus ab origine 〈◊〉 He was the lambe which was killed from the beginning of the worlde That is to saye all they that beleued in him sence Adā was created they were saued by him They that beleued in Abrahames seede it was as good vnto them and stoode them in as good effecte as it dothe vnto vs now at this day So that his oblation is of suche efficacye that it purifieth and taketh away all the synnes of the whole world They now that wyl be content to leaue theyr synful lyfe 〈◊〉 with sinne and then beleue in our sauior Christ they shal bee partakers of euerlastyng 〈◊〉 Here ye maye perceiue that Christe hathe manye 〈◊〉 in the whole worlde he hathe many that slaunder him that diminish hys glorye namelye all the papistes that truste in their owne merites or seeke remission of their sinnes by the sacrifice of the masse all these nowe are enemies to the crosse of Christ. In summa al those that seke remission of their sinnes other wayes then in the passion of Christe they be 〈◊〉 to God and shal bee damned worlde withoute 〈◊〉 vnlesse they repent But here I muste sate some thinge vnto you and I speake it to the satisfienge of some of you For I think there be
vnto Moses he burned in the fyre and yet he was not consumed 〈◊〉 was the cause Mary gods power We rede also in the 3. Chap. of Daniell how that Nabuchadonozcr the king caused a golden image to be made And so called all his lordes and his people to come and worship his Idole which he had set vp threatning further that whosoeuer wold not fall doune and worship the said ydole should be caste in a hote ouen Now there were three young men Sydrach Mesach and Abdenago which refused to worship the said ydole saienge O Nabuchadonozer we ought not to consente vnto thee in this matter for why our god whom we serue is able to kepe vs from the hote burnyng ouen and can righte well delyuer vs oute of thy handes and thoughe he will not yet shalte thou know that we will not serue thy gods nor doe any reuerēce to that ymage which thou hast set vp Then was Nabuchadonozer exceding full of indignation against them and commaunded by and by that the ouen should be made se uen tymes hoter than it was wonte to bee and spake vnto the strongest men that were in his hoste to bynde Sydrach Mesach and Abdenago and cast them in the burnyng ouen So these menne were bounde in theire coates hosen shoes with theirother garments and cast in to an hote burning ouen for the kinges commaundement was so strayght and the ouen was exceding hote and these three men Sydrach Mesach and Abdenago fell doune in the hote burning ouen beyng fast bound Then Nabuchadonozer the king merueyled and stode vp in all hast and spake vnto his councell saying did ye not cast these three men into the fyer they answered 〈◊〉 yea O king he answered and sayd lo for al that I do see fowre men goyng lose in the myddest of the fyre and nothyng corrupte and the fourth is like the sonne of GOD to looke 〈◊〉 Here in this storie you se that though the nature of the fire is to consume yet these three men were not consumed wyth the same for not a heare of their heade perished but rather the fyre brake oute and consunied them that put them in the ouen so the fyre of his nature woulde haue consumed them yet thorow the power of god the strength of the fyre was 〈◊〉 quished and the menne were preserued from it Euen so is it with the 〈◊〉 with the false doctryne the nature of itis to consume to corrupt and bryng to euerlastyng sorow yet let vs hope that our forefathers were not damned for god hath many ways to preserue them from perishing ye a in thelast houre of death god can worke with his holy ghost and teach them to know Christ his sonne for theyr sauior though they were taught other wayes before yet god can preserue theym from the poyson of the false doctryne I wyl shewe you a notable story done in kyng Achabs ryme written in the 〈◊〉 boke of the kynges 18. Chap. At the tyme when Achab that wycked kyng and his wife Iezabel more wickeder then her husbande when they had the rule they abolished the worde of god cleane and set vp false doctryne killed the true prophets of god in so much that Elias saith vnto god with cryeng and great lamentations sayeng Lord the children of Israel haue forsaken thy couenaunte broken doune thyne altars and 〈◊〉 thy prophetes with the sworde And I only am lefte and they seke my life to take it away Here it appereth that the pulpets at that tyme were occupied with false teachers with false religion lyke as it was in the tyme of our forefathers in so much that Elias crieth out and faith plainly that there were left no more but he oncly But what saith god I haue lefte me seuen thousande which haue not bowed their knees vnto Baal when Elias thought that there was lefte more but he only then god shewed hym a great many which were left and not infected with the poyson of the false doctryne Therfore lyke as god could preserue a greate number of the Israelites at the same tyme so he could preserue oure forefathers from the poyson of poperye which was taught at that tyme for the Lorde knoweth whyche arc hys Item Christe hymselfe sayeth Quos mihi dedit Pater No man shall take these from me whiche my father hath geuen vnto me that is to say which are ordeyned to euerlasting lyfe Non repellet dominus 〈◊〉 suam haereditatem suam non relinquet the Lorde wyll not caste away hys people and hys inheritaunce he wyll not forsake therfore lette vs hope that thoughe the doctryne at that tyme was 〈◊〉 and poysoned yet for all that God hathe had his he hathe 〈◊〉 seuen thousand that is to say a great number amongest theim whyche 〈◊〉 no harms by the false 〈◊〉 for he wonderfully preserued them lyke as he dydde in the greate dearthe when all thynges were so dere whenne the ryche frankelinges would not sell theyr corne in the markets then at that time the poore was wonderfullye preserued of god for after mans reason they could not lyue yet god preserued them in so muche that theyr chylden were as fat and as wel lykyng as yf they had ben gentilmens children So lyke as god could preserue the poore with his chyldren in that great derthe so he could preserue our forcfathers from euerlasting perdition thoughe they lacked the foode of theyr soules yet he could fede them inwardly with the holy ghost But now ye will say seeyng then that God can saue 〈◊〉 and bryng them to euerlasting lyfe withoute the outwarde hearyng of the woorde of God then wee haue no neede to heare the word of GOD we nede not to haue preachers amongest vs. For lyke as he hath preserued them so he will pre serue vs to with out the hearinge of gods worde This is a folishe reason I will aunswere you this I wyll make you thys argument God can and is able to preserue thyngs from fyre so that they shal not burne or consume and therfore I wyll go set my house a fyre and it shal bee preserued Or this god prescrued these three men from fyre so that thei toke no harme ergo I wyll goe and caste my 〈◊〉 into the fyre and I shall take no harme Is this nowe a good reason No no for these thrce men had their vocation to goe in the fyrc they were caste in by violence so if god wyll haue thee to goe into the fyre by violence for hys wordes sake 〈◊〉 go with a good wyll and no doute either he wil prescrue thee as he dyd them or els he will take thee oute of thys myserable lyse to euerlastyng felicitie but to caste my selfe into the fyere with oute anye 〈◊〉 I mase not for it is written Non tentabis dominum 〈◊〉 tuum Thou 〈◊〉 not tempte the Lord thy God So lykewyse in oure tyme GOD hath 〈◊〉 light
euery oneshal do accordyng vnto his callyng as god willeth him to do Now to fulfyll thys wyll of god we should be moued by the great loue and fatherly affections which god 〈◊〉 〈◊〉 towardes vs this loue should moue vs to obey him like as the good chylde obeyeth his father and mother Now commeth an other matter for as oure sauiour was goyng to the house where thys younge mayde laye sycke there commeth a good faythfull woman 〈◊〉 thorough the people for oure sauiour was tossed and tormoyled in the multitude for ye must vnderstande that thys Iairus was a great man a man of great estimatiō therfore the people hea ring that his daughter was sycke or dead came vnto hym to go with the corse Here I must take occasion to speake somewhat there bee many now a dais very hasty to bury their frendes yea somtymes before they be well dead I heard say 〈◊〉 that a yong woman was sicke and fell in a sounde her frendes whyche were with her by and by made her redye to be buried and when they went with the corse and were commyng into the church yarde the corse stirred and the vicar commaunded thē that bare her to set her doune and so finally the womā recouered I tell this tale to the ende to 〈◊〉 you warnyng not to be to hasty with sick folkes I haue red in S. Augustine that there was once a man which lay 〈◊〉 dayes 〈◊〉 neither secyng nor hearing nor yet receiuyng any sustinaunce except some lycour whiche they poured in hys throate with a quill Now that same man after seuen dayes spake agayne And the first word that he spake was this what is the clock he thought he had lyen but a litlewhyle Now yf his 〈◊〉 had ben so hasty with him he should haue ben buried before that tyme. Therfore I admonish you be not to hasty with deade corses as long as they bee warme kepe them in the bed for when a man is dead in dede he wyll soone be cold When our sauiour was goyng amongest this great multitude to Iairus house there commeth a woman thorough the people desirous to touche his garment The Euangelist Marke setteth out this story more plainly thē Mathew doth he 〈◊〉 There was a certayne woman which had bene disea sed of an yssue 12 yeres and hadde suffred many thynges of many phisitions and 〈◊〉 spent all that she had and felte no amendment at all but rather was worse and worse Whan she had hearde of Iesus she came in the prease of the people behynde him and touched hys garment for she said yf I on ly may touche that 〈◊〉 of hys clothes I shal be whole 〈◊〉 woman was sicke of a shamefull disease and had bene 〈◊〉 of it 12. yeres Passa 〈◊〉 multa she had suffred much sorow 〈◊〉 it For no dout whosoeuer hath adoe with phisitiōs he 〈◊〉 bee a sufferer it is an yrkesome thyng to goe to phisike A man must receiue many bitter medicines and 〈◊〉 Ther fore Mark saith She suffred much they had put her to great payne and she had besto wed all her 〈◊〉 vpon them and was neuer the better but rather the worse Belyke she hadde bene a woman of great ryches of greate 〈◊〉 els she shold not haue 〈◊〉 able to wage phisitions so long This place of scripture reproueth not phisicions as though phisike were a superstuous thyng and not necessary because this woman was not healed As when ye woulde reason of this maner What shall I go to phisike No that I wyll not for I reade in scripture that a woman spente all her good vpon phisitions and yet was neuer the better But thys texte maketh no more agaynste phisike then thys texte doth agaynst labour where Peter saith Per totam noctem laborauimus nihil coepimus we haue laboured the whole night and haue gotten nothyng Now a rashe felow wil say what hath S. Peter laboured al nyght and cought nothing then I wyll not labour at all For I shall get nothyng with my labour but this is a folishe reasonyng For thoughe the woman spent all vpon phisitions and yet was not healed And though Peter laboured all nyght and catched nothing yet for all that we are allowed to vse phisike and commaunded to labour For so saith scripture Hon ora medicum prop ter 〈◊〉 Honour the phisition for nedes sake Item à deo est omnis medel a from God is all cure and the hyghest hath created that medicyne If we knew the vertue of euery 〈◊〉 we myghte be oure owne 〈◊〉 but we know theym net therefore God hathe ordeyned that some shoulde geue theymselues to the knowledge of suche thynges and then teache others We reade in the 4. Regum 20. when 〈◊〉 the king was sycke god 〈◊〉 Esay the Prophete vnto hym say 〈◊〉 dispone domui tuae quia morieris Putte thy house in an order for thou shalt dye but here note by the waye that god required the king to set his thinges in an order to make his testament so we shall folowe thys ensample When we perceyue that god 〈◊〉 call vs oute of this lyfe we shall order all thynges so that there be no 〈◊〉 after oure departure that men may knowe what euerye body shall haue For that whych was said 〈◊〉 Czechia is said to euery one of vs for god loueth not 〈◊〉 nor contentions he is a god of vnitye and concorde therfore to auoyde all contentions we ought to set our thynges in good order Now although God sendeth Esay thither to tell him that he shall dye yet it was not such a straight sentence that it should be done out of hād by and by but rather god would moue hym by this message that Esay brought to make sute for longer lyfe Lyke as he sendeth Ionas to 〈◊〉 with a straight commaundement whereby god woulde moue them to make sute and mone to hym and so to leaue their sinnes and wycked lyfe Now Ezechiashearyng such a message of the Prophet what did he Mary he fell to prayer rehearsyng howe beneficiall god had bens vnto hym saying I be seche the now O lord remember how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight and Hezechia 〈◊〉 very sore so god sendeth the prophet vnto hym againe promisyng hym that he should lyue yet 15. yeares more Now did he nothing els after 〈◊〉 had this 〈◊〉 of 〈◊〉 he vsed phisike he toke a lumpe of sygges and layde it vppon the sore lyke as we in sicknes tyme laye plasters vpon it So ye see by the ensaple of Hezekia that it is laufull to vse phisike But now at oure tyme phisike is a remedy prepared only for riche folkes not for poore for the poore man is not able to wage the phisicion GOD in dede hathe made phisike for ryche and poore but phisitions now a dayes seeke onelye
will helpe when it is the verye tymc Expecta dominum sayth Dauid tary for the Lorde 〈◊〉 non tardabit he wyll come and not tary and when he com meth he wyll sett all thynges in good order Nowe he sayeth to the people Quid ploratis what weepe 〈◊〉 You musse vnderstand that our 〈◊〉 condemneth not all manner of weepyng but onelye that whyeh is without hope of whyche 〈◊〉 Paule speaketh tanquam qui spem non habent as they that haue no hope but charitably wepyng is alowed 〈◊〉 〈◊〉 for S Paule saieth Flete cum flentibus weeye with them that wepe be sorowfull with them that be sorowfull yet do it measurably as it becommeth 〈◊〉 In the time of popery before the gospel came amongest va we went to buriales with wepyng and wailing as thoughe there wer no god but sence the gospell came vnto 〈◊〉 I haue heard saye that m some places they go with the corses girnyng and 〈◊〉 as though they went to a bearevaiting which thing no ddute is naughte for lyke as to muche weeping is naught so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 is naught to we shold kepe a meure in al things We read in holy scripture that the holy Patriarch Abraham mourned for his wise Sa ra So like wise did Joseph for his father Jacob therefore to wepe charitably and measurably is not yll but good and allowed in gods worde So likewise in the new testamēt whā that holy man S. Stephen was stoned to death the tert saith that the church fecerunt planctum magnum they made a great lamēation weping ouer him Here I might haue occasion to speake against those women which so soone 〈◊〉 their husbandes that be departed which thing I can not very wel allowe for it is a token of an vnperfect loue It was a lawe among the Romaines that no woman should mary agayne before twelue monthes were expired which no dout was an honest lawe but to auoide 〈◊〉 let the christian 〈◊〉 man vse her libertye Now when our sauiour was come to the house he suffred no man to go in with hym but Peter James and John and the father and mother of the chyld al the other he thrust out and toke the mayde by the hande saying tabita cumi that is to say 〈◊〉 I say vnto the 〈◊〉 And her spirite came agayne and she arose strayghte wayes what shall we learne 〈◊〉 mary we shal learn here that our sauiour did ouercom deth that he is the lord 〈◊〉 deth that he hath the victory ouer him Secundarily we learne here that our sauiour is verie god because he commaundeth death For I tell you death is such an arrogante and stubburne felow that he will obey no bodye but onely God Nowe he obeyed our sauiour whereby 〈◊〉 appeareth that he 〈◊〉 lorde ouer deathe He sayd Mayde I say vnto thee arise by and by she was perfectly 〈◊〉 for she cate to 〈◊〉 that she was right whole here our 〈◊〉 show ed hymself to be very god so the lord ouer death fulfilling the saying of S. Paul 〈◊〉 mors tua 〈◊〉 mors O 〈◊〉 I shal be thy death this is now a comfortable thing that wc know that Christ hath 〈◊〉 death and not for himself but for vs for our sake So that when we beleue in Christe death shall not hurte vs for he hath lost his strength and power in so much that it is no more a death but rather a sleepe to all them that be faithfull and feare god From which slepe they shall ryse to 〈◊〉 lyfe Also the wicked truly shal rise but they shall ryse to their 〈◊〉 so that it were better for them ncuer to ryse There be two kinde of people whiche will not sleepe the first be the children whiche wepe and greue when they shall goe to bedde for because they knowe not the commodityes that be in the slepe they know not that the slepe refresheth a mannes body and make th him to forget all the labours whiche he hath had before this the children knowc not therfore they go with an yll wyll to bedde The other be 〈◊〉 whiche bee giuen to greate drinking they care not thoughe they be all nighte at it and commonly the sleepe dothe 〈◊〉 harme for be maketh them heauy forheades So like wyse there be two kynde of men that feareth death which deathe in very dede ought not to be feared for he is the bcste phisition that euer was he 〈◊〉 at a clappe from all miseries and diseases therfore he ought not to be 〈◊〉 but as I told you two kynde of men there be that feare hym the children that is to say they that are childish to god wards that are ignoraunt in scripture that knowe not what greate 〈◊〉 we shal receiue at goddes handes after this life but they are all whollie set and bent vpon this worlde and these are the children that will not goe to 〈◊〉 that is to saye that 〈◊〉 deathe that are 〈◊〉 to goe oute of this world The 〈◊〉 be drunkardes that be 〈◊〉 sinners that wyll not 〈◊〉 their liues that are drunke or drouned in sins 〈◊〉 that regard sinne nothing they are not wery of it Like as it is 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commeth in the middest of his sinne thenne he careth no more for it he 〈◊〉 it he is not sory for it what remedy now Mary this they that be in case as chyldren be that is to say they that be ignoraunte let them gette knowledge lette them indeuour themselues to vnderstand gods holye worde wherin is sette out his will what he would haue vs to doe Now when they haue heard goddes worde and beleued that same no doute all the feare of death wil be vanished gone quite a way For they shall fynde in gods worde that deathe hath loste his strength that he can not hurte any more Likewise they that be dronkardes that is to say that be 〈◊〉 sinners let them repent here where the tyme of grace is lette theym amende their lyues bee sorye for that they haue done and take hede hence forwarde and beleue in Christe to bee saued by and thoroughe his passion For I tell you drunkardes you customable synners as longe as you lye in sinne and wickednesse and haue a delyte in them so longe you are not in the fauoure of GOD you 〈◊〉 before hys face for we muste wrastle wyth sinne we muste hate synne not agree vnto it when ye doe so then ye oughte not to bee afrayde of deathe for the deathe of Christ our sauiour hath kylled our death so that he can not hurte vs. Not withstandyng death hath bitter 〈◊〉 but what then as soone as he hath done his office we ar at liberty and haue escaped all perill I wyll aske here a great clearkly question where was the soule now after it went oute of this yong mayde it was
our damnation So all the yll thoughtes that ryse vp in our heartes are veniall as long as we consent not vnto them to fulfyll them with the deede I put the case Iosephe had not resisted the temptations of his maisters wyfe but had folowed her and fulfilled the acte of 〈◊〉 wyth her had wayed the matter after a worldlye 〈◊〉 thinking I haue my mistresse fauour alreadye and so by that meane I shall haue my maisters fauour to no body knowyng of it Now when he had done so this acte had ben a deadly sinne for any acte that is done agaynste the law of god willynglye and wittingly is a dedly sinne And that man or womā that committeth 〈◊〉 an acte loseth the holye ghost and the remission of sinnes and so becommeth the childe of the diuell being before the childe of god For a regenerate man a woman that beleueth ought to haue dominion ouer sinne but as soone as 〈◊〉 hath rule ouer him he is gone for she leadeth hym to delectation of it and from delectacion to consen ting and so from consenting to the acte it selfe Now he that is led so with sinne he is in the state of damnation and synneth damnably And so ye may perceiue which 〈◊〉 they that sinne deadly and what is the deadly sin namely that he sinueth deadly that wittingly falleth in sinne therfore it is a pe 〈◊〉 thing to be in such an 〈◊〉 to be in the state of damnation and euerlastyng perdition let vs folow therfore this good warnyng which S. Paule geueth vs here let vs ryse from the slepe of sinne let vs take a hearty purpose to leaue all wickednes But may we do 〈◊〉 May we ryse from sinne yes that we may for god hath prouided a remedy for vs what is that Mary penaunce we must haue the staffe of penance and rise vp withall and this penance is suche a salue that it healeth all sores yf a man haue done all the worldes synne yet when be taketh this staffe of penance in his hand that is to say when he is sory for it and intendeth to leaue them no doute he may recouer and god is that same phisition which vseth but one maner of salue to all maner of sores We reade in the gospel of Luke that when Pilate had done a notable murther and had mingled the bloude of certaine 〈◊〉 with their owne sacrifices Now some came and told Christe what Pilate had done Oure samour maketh them answere sayeng I tell you excepte ye repent ye shal al likewise so perish As who say whatsoeuer Pilate hath done see you that ye do penaunce and amend your naughty lyuynges or els ye shall all be destroyed This was a good quippy that he geueth vnto the Iewes whiche were redy to speake of other mens faultes but of theire own faultes they made no mention as it is our nature to bee more redier to reproue other mens faultes then our own but our sauior he cōmaundeth them to looke home to see to thēselues and this 〈◊〉 is the chiefest thing in al the scripture John Baptist whe he began to preach his sermō was 〈◊〉 agite do penance so likewise Christ saith 〈◊〉 agite credite Euangelio doe penaunce and 〈◊〉 the gospell But wherin standeth the right penance and what is penaunce Answer penance is a turning from synne vnto god a waking vppe from this slepe of which S. Paul speaketh here But 〈◊〉 consisteth this penance The right penance consisteth in three points The first is 〈◊〉 that is I must acknowledge my selfe that I haue transgressed gods most holy 〈◊〉 commaund 〈◊〉 I must confesse my selfe to be faultye and gyltye I muste be sorye for it 〈◊〉 my selfe and my wickednesse When I am nowe in that case then I shall see nothing but helle and euerlastyng damnation before me as long as I looke vpon my selfe and vpon the law of god For the lawe of God when it is preached bryngeth vs to the knowledge of oure synnes For it is lyke as a glasse whiche sheweth vs the spottes in our faces that is the sinnes in our heartes But we may not tary here onely in the law and oure selues For if we do we shall come to desperation Therfore that first pointe is to acknowledge our sinnes and to bee sory for the same but as I said before we must not tary here for Iudas was come so farre he had this poynte he was no doute a sorowfull man as any can be in the world But it was to no purpose he was lost for al his sorowfulnes therfore we must haue an other pointe what is that Mary saithe beliefe we must beleue Christ we must know that our sauiour is come into this worlde to saue synners therefore he is called Jesus because he shall saue his people frome theyr synnes As the angell of God hymselfe wytnesseth And this faith must not be onely a generall faith but it must be a speciall faith for the deuyll hymself hath a generall faythe he beleueth that Christ is come into this world and hath made a reconciliation betwene God and manthe knoweth that there shal be remission of oure synnes but 〈◊〉 beleeueth not that he shall haue parte of it that his wickednesse shall bee forgeuen vnto hym this he beleueth not he hath but a generall 〈◊〉 but I say that euery of one of vs must haue a speciall faith I must beleue for my selfe that his blood was shed for me I must beleue that when Christ saith Come to me all ys that labour and are laden and I will ease you Here I must beleue that Christ calleth me vnto hym that I should come and receyue euerlastyng lyfe at his handes With such a special faith I do apply his passion vnto me In that prayer that our Sauiour made when he was goyng to his deathe 〈◊〉 sayth I pray not for them alone saith 〈◊〉 but for them 〈◊〉 which shal beleue in me through their preching that they 〈◊〉 may be one as thou father art in me I in thee and that they also may be one in vs. So that Christ praieth for vs as well as for his apostles if we 〈◊〉 in hym and so Christes praier and our beliefe bringeth the salue vnto our soules Therfore I oughte to beleue and so thorough faithe apply Christes merites vnto me for God requireth a speciall faith of euerie one of vs as well as he didde of 〈◊〉 when the prophet Nathan came vnto him and 〈◊〉 Abstulit 〈◊〉 tuum The Lorde hath taken awaye thy wickednes which words of the prophet Dauid he beleued so according vnto his belief it hapned vnto him For Dauyd had not such a contrition or penaunce as Iudas had for Iudas in dede had a contricion he was sorye for his sinnes but without faith Dauid was sorye for his sinnes but he ioyned 〈◊〉 vnto it he beleued stedfastly without all douting that
god would be merciful vnto him 〈◊〉 dominus the lord hath taken awaye thy sinnes and god required of him that he shold beleue these words Now like as he required of Da 〈◊〉 to beleue his words so also he requireth of vs to that we shoulde beeleue him for like as Dauid was remedied thorough his faithe in GOD so shall we be remedied to if we beleue as he did and god will bee as glad of vs when we repente and leaue oure sinnes as 〈◊〉 was of Dauid and will also 〈◊〉 should be partakers of the merites of Christ. So ye haue heard nowe these two poyntes whiche pertayne to the right penance the first is contrition when we acknowledge our synnes be 〈◊〉 for them they 〈◊〉 vs very sore The second pointe is faith when we beleue that god wil be mercifull vnto vs and thorough his sonne forgeue vs our wicked nes not 〈◊〉 the same to oure eternal destruction But yet there is an other point left behind which is this that I must haue an earnest 〈◊〉 to leaue sinne to auoide al wicked nes as far forth as I am able to do I must wrastle with sin I mustnot suffer that diuel to haue the victory ouer me though he be very suttle and crafty yet I must withstand him I muste 〈◊〉 his 〈◊〉 and suggestions I muste not suffer synne to beare rule ouer me for no doute yf we wyll syght and striue 〈◊〉 may haue the victorye ouer this serpent for Christ our sauiour he hath promised vnto vs his help cōfort therfore s. Iames saith Resistite diabolo fugiet a vobis withstand the diuel and he shal flye fro you For at hys first cōming he is very weake so that we 〈◊〉 able if we wil take hede 〈◊〉 to ouercome hym but if we suffer him to enter ones to possesse our hearts then he is very 〈◊〉 so that he with great labour can 〈◊〉 he brought out agayne For he entreth first by yll thoughtes then when he hath cast vs in yll thoughtes yf we withstand not by and by then foloweth de lectation yf we suffer that then commeth consentyng and so from consentyng to the verye acte and afterwarde from one mischiefe vnto another therfore it is a common saying principiis obsta resist the beginninges for when we suffer hym once to enter no dout it is a perylous thing we are thē in ieoperdye of euerlasting death So ye haue hearde now wherin standeth right penaunce fyrst we must knowe and acknowledge our sinnes be sorie for them and lament them in our heartes Then the second point is faith we must beleue that Christ wil be merciful vnto vs and forgeue vs our sinues not impute them vnto vs. Thirdelye we must haue an earnest purpose to leaue all sinnes and wickednes and no more commit the same And thē euer be 〈◊〉 in thy heart that they that haue a good will and an earnest minde to leaue synne that god will strengthē them he wil helpe them But and if we by and by at the first clappe giue place vnto the diuel and folow his mischeuous suggestions then we maie be sure that we highlye displease god our heauenly father when we forsake him so soone Therfore S. Paule saieth Ne regnet igitur peccatum in vestro mortali corpore let not synne beare rule in your 〈◊〉 bodies be not led with synne but fight agaynste it whē we do so it is impossible but we shall haue helpe at goddes hande As touchinge confession I tell you that they that can bee content with the generall absolution which euerye minister of gods worde geueth in his sermons when he pronoūceth that all that be sorye for their sinnes and beleue in Christe seeke helpe and remedy by him and afterwarde intend to amende theyr liues and 〈◊〉 sinne and 〈◊〉 al these that be so mynded shall haue remission of their sinnes Now I say they that can be content with this general absolutiō it is well but they that are not 〈◊〉 with it they may go to some godly learned minister whiche is able to instructs and comforte them with the worde of god to minister that same vnto them to their contentation and quieting of their consciences As for satisfaction or absolution for our 〈◊〉 there is none but in Christ we can not make amends for our sinnes but onely by beleuyng in him which suffered for vs. For he hathe made the mendes for all oure sinnes by his paynefull passion and bloudshedyng And berein standeth our absoluti on or remission of our sins namely when we beleue in him and looke to be saued thorough his death none other 〈◊〉 tion are we able to make But I tell you that yf any manne hath stolen or parloyned away somwhat from his neighbor that man or woman ought to make restitution and amends And this restitution is so necessary that we shall not loke for forgeuenes of our sinnes at Christes hand 〈◊〉 this restitution be made fyrst elles the satisfaction of Christ wyll not serue vs for god wil haue vs to restore or make amends vnto our neighbour whom we haue hurte deceiued or haue in any manner of wayes taken from him wrongfully his goods whatsoeuer it be By this now that I haue said ye may perceiue what 〈◊〉 of slepyng is this of which S. Paul speaketh 〈◊〉 name lye the slepe of sinne 〈◊〉 we 〈◊〉 and spend our time in wickednes than we slepe that deadly slepe which bringeth eternall damnation with him and agayne ye haue heard how you shall ryse vp from that slepe how ye shall fight and 〈◊〉 stle with synne not suffer her to be the 〈◊〉 ouer you 〈◊〉 〈◊〉 therfore begyn euen now while god geueth vs so good and conuenient a time let vs tary no longer let vs awake from this deadly sleepe of sin it may wel be called a deadly sleepe for this slepe of sin bringeth eternal deth and euerlasting 〈◊〉 nes and sorowes Let vs therfore rise to a godly life and continue in the same til to th end These thinges S. Paul 〈◊〉 generally to al men and against al maner of 〈◊〉 but 〈◊〉 he cōmeth to 〈◊〉 And first he sheweth what 〈◊〉 shall not do then afterwarde he telleth vs what we shall do Not in eatyng and drinking neither in chambering and wātonnes neither in 〈◊〉 and cnuying I maruel that the English is so translated in eatyng and drinking the latine Exampler hath Non in commessationibus that is to say not in to much eatyng and drinkyng for no dout god alloweth eatyng and drinking so that it be dene measurably and thankfully In the beginning of the worlde before god punished the worlde wyth the 〈◊〉 when he destroyed al 〈◊〉 and beastes saue onelye Noah that good father In the beginning I saye mankinde eate nothyng but herbes and 〈◊〉 and salettes and suche geare as they could 〈◊〉 but after the floude god gaue
Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
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
let vs lern to know Christ to beleue in him for knowledge must goe before the beleue we muste first heare that word of god know it And afterward we must beleue the same then we must wrastle and striue with sinne wickednes as much as it is possible for vs and so liue well and godly do al maner of good works which god hath 〈◊〉 vs in his holy lawes then we shal be rewarded in euerlasting life but not with euerlasting life for that 〈◊〉 life is a gift of god a 〈◊〉 gift 〈◊〉 〈◊〉 vnto men through Christ. Now whē the disciples of 〈◊〉 were come to Christ had done theyr 〈◊〉 had asked him whether he wer Christ or not our 〈◊〉 said vnto thē Go shew Iohn again what ye haue heard 〈◊〉 〈◊〉 we may learn by the way what a paciēt mā our sauior Christ was which could so wel beare with the grosenes of Iohns disciples for they had 〈◊〉 before many times of Iohn theyr 〈◊〉 that Christ was the sauior 〈◊〉 the worlde yet they could not 〈◊〉 it and so with theyr 〈◊〉 thei came to Christ which refused thē not nor yet re uiled thē but entreating thē most louingly gently beareth with their weakenes leauing vs an 〈◊〉 to do so to For we may 〈◊〉 here by his 〈◊〉 not to be hasty but to 〈◊〉 with our neighbors though they be not by and by 〈◊〉 we wold haue them to be yet we 〈◊〉 not by and by reuyle them or 〈◊〉 them out of our companye as 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 with their weakenes like as Christ beareth with the disciples of John Now to my question which I moued before how could the workes whiche our Sauior dyd in raising vp the 〈◊〉 how could they proue him to be that sauior of the world which was promised of God by his holy prophets when other holy 〈◊〉 didde the same workes as well as he And this must be aun swered to we may haue no doutes in that matter for when we doute whether he be the very sauiour or not then we cast doune the foundation of our fayth and so brynge our selues to the very pytte of hell Therefore this shal be my answere Elias and Elisa raised vp dead bodies to proue by suche myracles that they were the right ministers of the 〈◊〉 god and that theyr doctrine was the true doctryne and the 〈◊〉 worde of god to that end dyd they theyr miracles but they neuer said we be Christes or we be the sonnes of God yea and very gods No no they neuer toke vpon them suche thynges But our sauiour when he dyd the same workes he toke vpon hym to be Christe to be the sauiour of the world to be the naturall sonne of god and so to the confirmation of such his sayinges he dyd such workes therefore he saieth I am the bread of life Item Ego sum resurrectio vita I am the resurrection and the lyfe Item Ego sum via veritas vita I am the waye the truth and the life yea and when he talked with the woman at the well she 〈◊〉 vnto hym when the Messias commeth he shall teache vs all thynges Then he saith vnto her I am he that speaketh vnto thee I am that same Messias whiche was to come and promised of God I am he Further he saith Venite ad me omne qui laboratis Come to me al ye that labour and are laden and I wil ease you So it appeareth that Christ is the very sauiour of the world because he dyd the dedes of our sauiour and then again he toke vpon hym to be he in dede and openly confessed it Further the time giueth it that Christ shoulde come for so it was prophecied of the good holye father and 〈◊〉 Iacob when he blessed his sonnes he said The scepter shal not departe from Iuda and a law geuer from betwene hys feete vntill Schilo come and vnto hym shall the gatheryng of the people be Now at that tyme when our sauiour was come the scepter was taken from Iuda for all Iurye was vnder the domini on of the 〈◊〉 therfore Schilo must needes come So it appereth that by the reason of the tyme Christ muste needes come at the same season So lykewise Daniell in his vision shewed that after 62. wekes should Christ be 〈◊〉 〈◊〉 〈◊〉 shall haue no pleasure in him So ye see that by the reasō of that time he must nedes be the right sauior of al mankind again Christ raised vppe the dead and healed the 〈◊〉 in his own name by his own authority So did not the prophets or the apostles for they did it not in their own strength but by the help of god S. Peter raised vp Dorkas that good godly womā but not by his own power but Christ our 〈◊〉 he did all things tanquā authoritatē habēs as he that had authoritye 〈◊〉 tibi dico surge yong man I saye vnto thee arise So his works which he did by his own diuyne power proue him to be very god and that same 〈◊〉 which was promised vnto the world Now when our 〈◊〉 had told the disciples of 〈◊〉 his wor kes and miracles which he did he addeth a prety clause and geueth them a goodly 〈◊〉 〈◊〉 saying Et beatus qui nō fuerit offensus in me And blessed is he that is not offēded by me here he toucheth them he rubbeth thē at the gall he did not meane Iohn for Iohn was not offēded but he did mean thē thēselues for they were offended because of his familiar and meane conuersation But ye will say how can a mā be hurt by him from whom commeth no hurt at all Mary I tel you Iohns disciples were hurte of Christ and yet the faulte was not in Christ but in them Christ lyued a common lyfe he was a good familiar man he eate and dranke as other did he came to mens tables when he was called in so much that some called hym a gloser therfore the disciples of Iohn 〈◊〉 his symple life were offended with him But I praye you should Christ haue forsaken his maner of 〈◊〉 and folow the lyfe of Iohn because some were offended with him No not so It was scandalum acceptum non datum they toke offences themselues he gaue thē none he did according vnto hys calling as he was appointed of his father Here I haue occasion to speak of offences Scandalum is slaūder 〈◊〉 it hath an other signification with vs it is taken for an 〈◊〉 or hurt ye may define it so An offence is when I say order any thing great or smal or speak any word wherby my 〈◊〉 is made the worse but this offence is of two maner of 〈◊〉 first when I do well and an other man is offended with my well doinges this is Scandalū acceptū he taketh offence I 〈◊〉 〈◊〉 none again
incarnate he had notdied he was beneficiall to vs with althinges he did Christen people should haue his suffering for them in remembraunce Let your gardaynes monish you your pleasaunt gardains what Christ suffred for you in the Gardaine and what com moditie you haue by his sufferyng It is his will ye should so doo he would be had in remembraunce 〈◊〉 youre pleasures with the remembraunce of his bitter passion The whole passion is satisfaction for oure sinnes and not the bare death considering it so nakedly by it selfe The 〈◊〉 of speaking of scripture is to be considered It attributeth oure saluation nowe to one thinge nowe to a nother that Christ did where in dede it pertayned to all Oure Sauiour Christ hath left behind him a remembraunce of his pas ssion the blessed communion the celebration of the Lordes supper a lack it hath ben long abused as the sacrifices wer before in the olde law The Patriarks vsed sacrifice in the fayth of the seade of the woman whiche should breake the serpents head The Patriarks sacrificed on hope and after warde the worke was estemed There comes other after and they consider not the faythe of Abraham and the patriarkes but doo their sacrifice according to their owne imagi nacion euen so came it to pas with our blessed communiō In the primatiue church in places when their friendes were dead they vsed to come together to the holy communion What to remedye them that were dead No no. A strawe it was not instituted for no such purpose But then they would call to remembraunce goddes goodnes and his passion that he suffered for vs wherein they cōforted much their faith Other came afterwarde and settes vp all these kindes of massyng all these kindes of iniquitie What an abhomination is 〈◊〉 the foulest that euer was to atribute to mans work our saluatiō God be thanked that we haue this blessed communion set forth so now that we maye comfort encrease and fortify our fayth at that blessed celebration If he be giltie of the bodye of Christe that takes it vnworthely he fetcheth great comforte at it that eates it worthely He doth eate it wortely that doth eate it in fayth In fayth in what fayth not long a go agreat mā said in an audience They babble much of faythe I will go lye with my whore all night and haue as good a fayth as the best of them all I thinke he neuer knew other but the whoremongers fayth It is no suche fayth that will serue It is no 〈◊〉 Iudges or iustices faythe no rentraisers fayth no whoremongers fayth no leas mongers fayth nor no seller of benefices fayeth but the fayth 〈◊〉 the passion of oure Sauiour Christe We must beleue that our Sauiour Christ hath taken vs againe to his fauour that 〈◊〉 hath delyuered vs his owne body and bloud to plead with the deuil and by merite of his owne passion of his owne mere liberalitie This is the faythe I tell you that we must come to the communion with and not the whore mongers faith Loke where remission of sin is there is ackowleding of sin also Fayth is a noble dutches she hath euer her gentlemā vsher going before her the confessing of sinnes she hathe a trayne after her the frutes of good workes the walkyng in the commaundementes of God He that beleueth wyll not be idle he will walke he will doo his busines haue euer the gentelman vssher with you So if ye will trye fayth remember this rule consider whether the trayne be wayting vpon 〈◊〉 If you haue another fayth thē this a whore mongers fayth you are lyke to go to the Scalding house and there you shal haue two dishes weping and gnashing of teeth much good doo it you you see your fare If ye wyll beleue and acknowledge your sinnes you shal come to the blessed communion of the bitter passion of Christ worthely and so attayne to euerlasting life to the whiche the father of heauen brynge you and me Amen ¶ The ende of the seuen Sermons that M. Latimer Preached before King 〈◊〉 ¶ A Sermon of Master Latimer preached at Stamforde the. ix day of October Anno. M. CCCCCL Reddite ergo quae sunt Caesaris Caesari et quaesunt dei deo Geue that that is Cesars to Cesar and that that is Gods to God THys doctrine is greuous heuy and irkesom to couetous hartes rebellious and seditious heartes Geue geue they cā not awaye with it it cannot sticke in their mindes nor settle in their stomakes they would rather be taking scraping and catching then geuing But godly persons will well accept and take it for it is to them a greate pleasure Joye and comforte For the better vnderstanding of this place ye shall vnderstande Christe came to bring vs out of bondage and to set vs at libertye not from ciuill burthen as from obaying the magistrates from payng taxe and tribute but from a greater burthen and a more greuouser burthen the burthen of sin the burthen not of the body but of the soule to make vs free from it and to redeme vs from the curse and malediction of the lawe vnto the honourable state of the children of God But as for the ciuill burthens he delyuered vs not from them but rather commaunded vs to pay them geue geue sayth he to Cesar obedience tribute and all thinges dewe to Cesar. For the vnderstanding of this text it shall bee nedefull to consider the circumstance going before whiche thing dewly considered geueth a great lighte to all places of the scripture who spake these wordes to whom they were spoken vpon what occasyon and afore whom Therfore I will take the whole fragemente and shred taken out of goddes 〈◊〉 for the gospell of this day wrytten in the gospell of Mathew the. xxii 〈◊〉 Tunc abierunt Pharisoei Then went the Pharisies and toke a counsel Luke hath Obseruantes marking spying looking tooting watching like suttel crafty sleightie felowes they toke a councel sent to him their disciples which shoulde fain thē selues iust mē godly men glad to learne his doctrine And with them Herodes seruaunts to trap him in his words they sayd to him M. we know that thou arte a true man teachest the way of god in veritate truly carest for no mā For thou regardest not the personage of man Tel vs ther fore what thinkest thou Is it lawefull to geue Cesar tribute mony or no This was their question that they wold haue 〈◊〉 him with In 〈◊〉 to this they would haue caught him by the fote But Iesus cognita malitia 〈◊〉 knowing their malice their wickednes their 〈◊〉 nes he sayd to them hipocrits why do ye tempt me Shew me a piece of the tribute mony And they brought him a peny And he sayd to them whose image is this and the writing They aunswered Cesars He sayd to 〈◊〉 Geue to 〈◊〉 that that belongeth to Cesar and to god that that
man he preached but one sermon it was but a short sermon neyther as touching the number of words yet he turned 〈◊〉 the whole City great and 〈◊〉 rich poore king al. We be many prea 〈◊〉 here in England we preach many long sermons and yet the people wil not repet nor conuert This was that frut the 〈◊〉 the good that his sermon did that all the whole City at 〈◊〉 preaching conuerted and amended theyr euill lyuing and dyd 〈◊〉 in sakcloth And yet here in thys Sermon of Ionas is no great curiousnes no great clerklines no great 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 of painted eloquence it was none other bat Ad huc quadraginta dies 〈◊〉 subuertitur Yet fortye dayes et Niniue subuertitur and Niniue shall be destroyed it was no more This was no great curious Sermon but thys was a nypping Sermon a pinching Sermon a biting 〈◊〉 it had a ful byte it was a 〈◊〉 Sermon a rough Sermō and a sharpe biting Sermon Doo you not here maruayle 〈◊〉 these Niniuites cast not Ionas in pryson that they did not 〈◊〉 hym and rebuke hym They did not 〈◊〉 him nor rebuke him but God gaue them grace to heare him and to conuert amend at this preaching A straunge matter so noble a Citye to gyue place to one 〈◊〉 Sermon Nowe England cannot a byde thys geare they cā not be content to heare Gods Minister and hys threatnyng for theyr sinne Though that Sermon be neuer so good though it be neuer so true It is a naughty fellowe a sedicious fellow he maketh trouble and rebellion in that 〈◊〉 he lacketh discression but the Niniuites rebuked not Ionas that he lacked dyscression or that he spake out of tyme that his Sermon was out of season made But in England if Gods Preacher Gods minister be anyething quicke or doo speake sharpelye then he is a foolysh fellow he is rash he lacketh discression Now adaies if they can not reproue the doctrin that is preached then they wyll reproue the preacher that he lacketh dew consideration of the tymes and that he is of learnyng sufficient but he wanteth discression What a tyme is this picked out to 〈◊〉 such thinges he should haue a respect and a 〈◊〉 to the tyme and to the state of thinges and of the Common weale It rewyceth me som times when my frende 〈◊〉 and telleth me that they fynde faute wyth my dyscression for by lykelyhood thinke I the doctrine is true for if they could finde faut wyth the doctrine they would not charge me with the lacke of discression but they woulde charge me wyth my doctrine and not with the lacke of discression or with that incōueniency of the tyme I wyll now aske you a question I pray you when shoulde Ionas haue preached agaynst that Couetousues of Niniue if that couetous men should haue appoynted him his tyme I know that preachers ought to haue a discression in theyr preaching that they ought to haue a consideracion and respecte to the place to the tyme that he preacheth in as I my selfe wyl say here that I wold not say in the country for no good But what then syn must be rebuked sinne must be playnly spoken agaynst And when should Ionas haue preached agaynst Niniue if he shoulde haue forborne for the respectes of the tymes or the place or the state of thinges there For what was Niniue a noble a rytche and a welthy Citye What is London to 〈◊〉 lyke a village as 〈◊〉 or 〈◊〉 burning if I wer in the fire shal I run into it therfore no no I must kepe that way that God hath ordayned vse the ordinary meanes that God hath assigned not seke new waies This office of preaching is the onely ordinary waies that god hath appoynted to saue vs al 〈◊〉 Let vs maintayne thys for I know none other neither thinke I God wyll appoynt or deuise any other Pay therefore to Ceasar that which is dewe to Ceasar And thys sayd Christ by an heathen king a painym how much more ought we to paye to our Ceasar our leige Lord and king a Christen King aud so Godly and vertuous a learned King And pay to God that is due to God tithes and al duties longing to the ministers and preachers of thys office of saluacion geue it them without 〈◊〉 without withdrawing or abridging of theyr dutyes Take hede of lying and setting thy selfe at les then thou art Marke the example of Ananias and 〈◊〉 hys wyfe They dyed sodenly for theyr lying and dissimulaciō in the like matter well this was Christes doctrine This was his aunswer giue to Cesar that which is Cesars and to God that which is Gods Et non potuerunt reprehendere uerbū eius coram populo and they could not finde faulte in hys word before the people it was so 〈◊〉 so consonaunt wyth scriptures and with reason Yet afterward they falsyfied his woord before Pilate accusing him Hune deprehendimus euertentem gentem et uetantem tributa dari Cesari We fonnd this felow turning a way the peoples harts 〈◊〉 the tribute to be geuen to Cesar. These be 〈◊〉 people to meddle withal malicious ond vncharitable that 〈◊〉 not what slaunder they accuse a man of deny they are ready to accuse affirme they wyll yet falsify hys word Then it is best to say nothing at al nay not so Let vs speake Gods truth and lyue according to hys commaundement he shal delyuer vs from the handes of our aduersaries and make vs safe in hys heauenly kingdom Let vs I say do Gods bidding and commaundement gyue to our Kinge our dutyes truly we shal haue neuer the lesse it shal not 〈◊〉 our stock we shall rather haue the more For God is true of his promyse let vs mayntayne the necessary office of saluacion pay to the ministers the thinges appoynted them mayntayne scholers and 〈◊〉 helpe the poore widowes and fatherles children study to do good whyle we haue tyme in thys present lyfe so shal the Lord in thys lyfe blesse vs and after thys lyfe geue vs eternal life through Iesu Christ. To whom wyth the Father and the holy Ghost be al laude and honour Amen Meruel not that I vse at the sermons end to make praier for I do it not of syngularyty but when I am at home and in the country where I go sometime when the poore people come and aske at me I appose them my selfe or cause my seruaunt to appose them of the Lordes prayer and they answer som I can my latin pater noster some I can the old pater noster but not the newe Therefore al that canne it not may learne I vse before the Sermon and after to say it Wherfore now I besech you let vs say it together Our Father which art c. A most fayth full Sermon preached before the Kings most excellent Maiesty and his most honorable
many serue hym VVho so re 〈◊〉 his 〈◊〉 quarrel doth the vvil of the diuell He that vvill not serue the diue ll must restore 〈◊〉 ges vvrong 〈◊〉 gotte Sturdy beg gars doe serue the di uell The beggers 〈◊〉 that they la bour Thenes say that they la bour Drunkards Lecherous persons God hathe 〈◊〉 ser uantes A Symilitude taken of the Rebelles Math. x. Howe Christ sendeth not peace but a sworde They that call the gof pell 〈◊〉 ous are 〈◊〉 〈◊〉 God vvilhis flock segregated from the vvicked The deuil serued by saieng the 〈◊〉 The salucts before the comming of Christ vsed this petition The difference betvvene the fathers such and 〈◊〉 Susanna de fired that gods will be done God is euen 〈◊〉 Iudith 〈◊〉 to 〈◊〉 lovve the name of god and to his vvill Peter forgat his Pater noster Christ loo ked oa Peter Iudas for gate this same peti tion Iudas vvas better then some that novv liue The difference be twene Pe 〈◊〉 and 〈◊〉 das Questmon gers must marke c. 〈◊〉 Marke this historie A dousen 〈◊〉 for v 〈◊〉 a piece To lose life is to find it Ioab loked thorovv his fingers Chaplaines about the 〈◊〉 A meane vvherbyma gistrates may kepe themselues in estimatiō The good preacher must strike with his svvorde Chaplaines vvil not 〈◊〉 their due 〈◊〉 Flatterers call men of might bene factours 〈◊〉 Bap t ist said this pet tion a right Chaplains vvinke I say is a 〈◊〉 sel 〈◊〉 I say percei ued thinges amisse The hunger that prea chers shold haue Christ had money The cause 〈◊〉 Christ 〈◊〉 vvith the vvoman alone Rash iudge ment Christes 〈◊〉 is to do his fa thers vvill A lesson sopriestes Our lady vvas a 〈◊〉 prie ked 〈◊〉 vaine glory He that doth gods vvilis 〈◊〉 stes mother Mary vvas saued be cause she beleued in Christ. VVe muste first know and then do the vvill of god VVilfull lg norance ex ouseth not The very ig norant is no. excused Despisers of goddes worde Two ma ner of hea uens The mea ning of this pention Ioab dydde naughte in obeying to do that the kynge com maunded An exāple to be folo wed of all men An exāple for kings to 〈◊〉 Another ex ample for kings to fo lovv 4. Re. 19. Iob. 9. The corpo rail heauen doth gods commande ment Nothynge disobeyeth god sauyng onely man If vve doo gods vville vve shall haue all thinges ne cessarie God muste do in vs that he cō 〈◊〉 to doo God hea reth not 〈◊〉 penitente 〈◊〉 VVe shold praye for those thyn ges that 〈◊〉 lackyng One of the se short pra yers with faith is bet ter thā the vvhole psal ter without This praier is not so light a mat ter as it is made Bread doth siguifie all maner susti nance Gods name can not 〈◊〉 sanctified 〈◊〉 〈◊〉 〈◊〉 be maintained The meaning of this petitions In this peti tiō vve pray for the king and all his officers To pray for rulers is to pray for our selues also Good men lacke no so 〈◊〉 amōg 〈◊〉 God respe cteth no persons The educa tion of chil dren Religious howles are not pulled dovvne True Religion Pro. 14. The madnesse of suche as dyd bye their 〈◊〉 〈◊〉 in abbeys It is better to lyue in the feare of God thā to be a monk A Cobbler Thalbe saint Anthonies fellovve in heauen The cobblers matteus Such scholers 〈◊〉 bereligious houses Man 〈◊〉 〈◊〉 praye one fot an other Som alovve no single lyfe God vvylle iudge adul 〈◊〉 and vvhore kepers Loue lyfe is better than mariage Saint Paule doth 〈◊〉 loue life aboue mariage VVe praye for trustye and true ser uantes Seruauntes must bee ouerseene The masters 〈◊〉 maketh the 〈◊〉 fatte The foote steps of the owner do 〈◊〉 the lande Iere. 48 〈◊〉 〈◊〉 are cursed of god Seruantes serue the lord Christ. Iacob was a painfulser uant 〈◊〉 Ab 〈◊〉 seruant Potiphar was liefetenant of the toure in Egipt Daniel ser ued king Darius This petition 〈◊〉 〈◊〉 This petition doothe 〈◊〉 vs in 〈◊〉 of gods libera litie 〈◊〉 wee leasne that we are beg gers 1. Cor 4. The riche mā is a begger before God Prouer the Gods blessing maketh riche No manne 〈◊〉 sayth is is myne ovvne to do doo vvith it what I 〈◊〉 Poore 〈◊〉 〈◊〉 held rich men to goodes The riche man is gods treasurer God sēdeth the poore to the ryche Many say they loue god This petitiō is god store house A remedy against 〈◊〉 ked careful nes God promi seth to sede vs dayly A fals prac tise much v sed among the men of the coūtrey The 〈◊〉 de of these wittie felllovves is damnation except 〈◊〉 〈◊〉 An other countreye deceipt The gaines that he shal haue that sell euyl for good God wold haue vs to com to him for all 〈◊〉 ges The mynd of some 〈◊〉 ned men The vvaye to be sure of lyuinge The 〈◊〉 〈◊〉 man dothe but mocke god 〈◊〉 he prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew not vvho are in Gods fauour 1. Cor. 3. VVhat they be that com not to gods storehouse God hateth almes of 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ziche is an exāple for all 〈◊〉 to 〈◊〉 〈◊〉 vvil not reade 〈◊〉 second lesson 〈◊〉 go to bedde in the deuyls name It is not e nough to be 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 Ther is 〈◊〉 in thinges He 〈◊〉 hath things by the 〈◊〉 of his 〈◊〉 trey hath well 〈◊〉 〈◊〉 The cause why che 〈◊〉 had things in 〈◊〉 〈◊〉 and Saphi 〈◊〉 his 〈◊〉 It is good 〈◊〉 wise I 〈◊〉 to bevvare of falsehod Ananias vvas punished for his 〈◊〉 VVe maye not dooe what wee 〈◊〉 vvith our goodes He rhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 that vvylle not labor VVe muste labour that vve maye haue vvher vvith to 〈◊〉 leue the poore 〈◊〉 menne 〈◊〉 like vnto Cain Geue geue is a 〈◊〉 leus 〈◊〉 〈◊〉 to the 〈◊〉 man No man co meth 〈◊〉 po 〈◊〉 by 〈◊〉 the poore Geuing is gainyng if we gene as vve shold Loth was a large 〈◊〉 Abraham vvas a liberall man 〈◊〉 VVe cā not avvay with this 〈◊〉 〈◊〉 VVho the bee that rey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god Happy is the childe whose 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both 〈◊〉 If god be 〈◊〉 we can not lose 〈◊〉 〈◊〉 To 〈◊〉 〈◊〉 〈◊〉 we haue 〈◊〉 the 〈◊〉 way 〈◊〉 〈◊〉 A lessó for riche men The masse is the 〈◊〉 doctrine Stonie and 〈◊〉 her 〈◊〉 A good si 〈◊〉 Scarce auy riche man vvill beleus this 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 gie VVhat apparell they muste haue that vville comme to Gods store house God heard Elias 〈◊〉 Neuer mā said this 〈◊〉 vvith his hearte but he had forgeuenes It is a great thing to 〈◊〉 the lordes praier 〈◊〉 he best of 〈◊〉 is 〈◊〉 a begger Euery man helpeth to get others 〈◊〉 〈◊〉 men 〈◊〉 pro 〈◊〉 in
to obey What lawes soeuer they make as concernyng 〈◊〉 thinges we ought to obey and in no wise to rebell although they be neuer so hard noisome and hurtfull our duetye is to obey commit all the maters vnto god not douting but that god will punish them when they do contrary to their office callyng Therfore tary till god correct them we may not take vpōvs to reforme them For it is no part of our duety Yf the rebels I say had considered this thinke you they wold haue preferred their own wil afore gods wil For doing as they did they praied against thēselues But I thinke that ignoraunce was a great cause of it truly I thinke if this had bene opened vnto thē they wold neuer haue takē such an enterprise in hād and here we haue occasiō to cōsider how much we be boūdē vnto god that he openeth vnto vs his word so plainly 〈◊〉 vs so truly how we shuld behaue our selues towards that 〈◊〉 their lawes but for al that I fear there be som of vs which litle regard their lawes statutes such despisers of magistra tes when they pray they praye agaynste 〈◊〉 There bee lawes made of dyete howe we shall feede oure bodies what meate 〈◊〉 shall 〈◊〉 at all tymes and thys lawe is made in policy as I suppose for vitailes sake that fish might be vttered as wel as other meate Nowe as long as it goeth so in pollicye we oughte to keepe it Therfore all excepte those that be dispensed with al as sicke impotent persons women with chylde or olde folkes or licensed persons all the reste oughte to liue in an ordinary obedience to those lawes and not doe agaynste the same in any wyse There 〈◊〉 〈◊〉 made of apparell how we shall couer our nature Is there not many which goe otherwyse then god and the magistrates com maunde them to go There is made a lawe for 〈◊〉 how we shall recreate oure bodies For we must haue some recreation because of the weakenes of oure nature In that lawe we be inhibited cardyng dicyng tablyng and boulyng and such manner of games which are expressed in the same 〈◊〉 you may reade it and you ought to reade it and to know the acts For how can you kepe them when you know them not euerye faythfull subiecte will not disdayne to 〈◊〉 the actes and the kynges maiesties procedynges so that he may know what is allowed or forbidden in the same actes And I my self rede the actes for it is mete so for vs to do Now agayne this is a greate matter that God is so kynde towardes vs that he disdayneth not to reuele his will what order we shall kepe in our dyet 〈◊〉 our refreshing and garments Therfore it is most mete for vs to liue in subiection and not to prefer oure owne wyll before gods wyll For when I doe stubburnely against those acts set out by our natural kyng and his most honorable counsellers than I prefer my wyll afore Goddes will and so 〈◊〉 damnably These thynges oughte well to be noted for it is not a 〈◊〉 matter there hangeth damnation or saluation vpon it Therfore as I sayde before it is good to know the lawes and I call him a good man and her a good womā that are contente to be ruled by the lawes and so declare their subiection and obeoience vnto GOD and the magistrates There be some men that saye when the kynges maiesty him selfe 〈◊〉 me to do so then I wyll do it not afore this is a wycked sayeng and damnable For we maye not so be excused Scripture is playne in it and she weth vs that we oughte to obey his 〈◊〉 hauyng authoritie from the king as well as vnto the kyng himselfe Therfore this excuse wyll not nor can not serue afore GOD. Yet lette the magistrates take hee de to their office and dueties For the magistrates maye not 〈◊〉 all thynges accordyng to their pleasures and myndes they haue authoritye of GOD to do well and not harme to edifie and not to destroy to 〈◊〉 the wicked obstinate and to comfort those which liue wel and godly to defende thesame from wrong and iniuries of the wycked So it appeareth that euery one in his order in his degree and callyng ought to do the will of god and not our owne wyll and pleasure Thys is oure duetye happy are we if we doo it in deede O that men in authoritye woulde consider whereunto God hath ordeined them Sainct Paule sayeth The magistrate is Vltor ad iram He is Gods ordinarie 〈◊〉 to punishe malefactors and yll doers god sayeth Mihi vindictam ego 〈◊〉 I will auenge my selfe sayeth God and so he dothe by 〈◊〉 magistrates For that is his ordinary way wher by he punisheth malefactors But magistrates muste take heede they goe no further then god alloweth them to doe Yf they do they themselues shal be punished As there be many ensamples in Scripture whereby 〈◊〉 how 〈◊〉 god hath punished wicked magistrates In summa s. Peter giueth a rule not onelye vnto the magistrates but also vnto the subiectes saying Haec est voluntas Dei vt obcuretis os ad 〈◊〉 bene agendo it is the wyll of god sayth Peter that you with your good godly and honest conuersation shall stoppe the mouthe of your aduersaries What called s. Peter well doyng well doing is to liue according to goddes lawes and 〈◊〉 Gods commaundement is that we shall obey magistrates therfore those which disobey and trasgresse the lawes of the magistrates they doe not accordyng to gods wil and pleasure 〈◊〉 doo but 〈◊〉 〈◊〉 they 〈◊〉 not the mouthe of the adue saries 〈◊〉 S. Peter would haue them to doe but they geue 〈◊〉 occasion vnto the wicked to 〈◊〉 and 〈◊〉 the holye worde of God S. Peter woulde haue vs to stop their mouthe with well 〈◊〉 Many 〈◊〉 en whan they haue bene 〈◊〉 of preachers 〈◊〉 of 〈◊〉 wicked 〈◊〉 they haue gone about to stoppe 〈◊〉 monthe with daunderous wordes this stopping is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter 〈◊〉 haue vs to stoppe with wel doing Nowe 〈◊〉 magistrates not be spoken yll of and reproued of preachers Let them do well Likewise sayth S. Paule of the subiectes Vis non timere potestatem benefac habebis laudem Wilt thou not fear the higher power do 〈◊〉 thou shalt be commē ded Now euē as it is with the 〈◊〉 sword so is it with the spirituall There be some men which cannot away withall yf they bee rebuked they cannot beare when the preacher speaketh against their wickednes vnto them I say 〈◊〉 non timere predicatore benefac will you not bee rebuked of the preacher thē do wel leaue of your couctousnes your am 〈◊〉 your yrefulnes vengeaunce and malice your lechery and 〈◊〉 your bloudsheading and such like sinnes leaue them amend your lyfe or elles the preacher accordyng to his office will rebuke
and reproue you be you neuer so great lordes or Ladies he wyll rubbe you on the galle For a good and godly preacher can do no lesse seing god dishonoured per ceiuing him to be blasphemed 〈◊〉 wil to be neglected and not executed of them that ought withall their study and indeuour to applye them selues that his will mighte be done For he is wel worthy he is the lord he created heauen and earthe and is therfore the right natural lorde ouer it But for al that the 〈◊〉 is lord more than he is not by right or inheritance but by conquest by vsurpation he is an vsurper God as I sayde before is the natural laufull lorde ouer the earthe be cause he made it yet it pleased his 〈◊〉 〈◊〉 to make mankynde as ye would say liefetenant ouer it so that mankynde should beare the rule ouer the 〈◊〉 Therfore GOD said vnto him Dominaris be ruler ouer it Item replete 〈◊〉 〈◊〉 illam Also replenishe the earth and subdue it Here Adam and his wife and so al his posteritie were by god made rulers ouer the exth as gods high debities or his liefe tenantes So as concerning gods ordenance mankynde was the lawfull inheritour of this kingdome But now 〈◊〉 in the deuyll with his 〈◊〉 〈◊〉 and with his false suttelties he inueigled fyrst the 〈◊〉 and afterwarde the man persuadyng them to transgresse gods holy 〈◊〉 mentes with which 〈◊〉 doyng they lost the 〈◊〉 of god and theyr dignities and so the deuyll thorough his 〈◊〉 〈◊〉 substituted himselfe as an vsurper or conquerour and so he is a 〈◊〉 non per fas sed nefas not laufully but wrongfully Though he did say to our sauiour shewyng him all the king domes of the world Cuicunque volo do 〈◊〉 I may giue 〈◊〉 to whom soeuer I will He lyeth falsely god will destroy him at the length for at his 〈◊〉 and lyes they shall not saue him Yet for all 〈◊〉 he is a great ruler For this is most certain and true a great 〈◊〉 more do the will of the deuil thā of god whatsoeuer they babble with their mouthes loke vppon their workes and you shall fynde it so For all proude persons all ambitious persons which be euer clymyng vp and yet neuer bee well all suche doe not 〈◊〉 wyll of god and therfore pertayne not to his kingdome all 〈◊〉 rebellious persons all quarellers and wranglers all bloudsheders doe the will of the deuill and not goddes wyll God sayeth Mihi vindictam ego retribuam I will auenge my selfe whiche he dothe thorough the magistrate and whan the magistrate is slacke he doth it himselfe Nowe those yrefull 〈◊〉 persons that hate their neighbors they do not the wil of god but of the deuyll Also these suttell deceitful persons which haue no conscience to 〈◊〉 and beguile their neighboures that care not for breaking their promises nor are not ashamed to vtter false ware they pertaine al to the deuil Item these that wyll not make restitution of gooddes yll gotten they serue the deuyll Scripture sayth Qui peccat ex diabolo est Who soeuer sinneth is of the deuyll whiche is a very harde worde to be spoken of the holy ghoste and a fearefull worde able to withdraw vs from synne if we had anye feare of god in oure heartes Amongest those maye be noumbred all slouthfull persons whiche wyll not trauayle for theyr lyuynges they 〈◊〉 the wyll of the deuyll GOD byddeth vs to 〈◊〉 oure lyuyng with labour they wyll not labour but goe rather aboute a beggyng and spoyle the verye poore and nedye Therefore 〈◊〉 〈◊〉 beggers are theues before GOD. Some of these valiaunt 〈◊〉 when they came to my house I commoned wyth them burthenyng them wyth the transgression of goddes lawes Is this not a great labour say they to runne from one toune to an other to gette oure meate I thynke we labour as harde as other men do In such wise they goe aboute to excuse their vnlawfull beggerye and 〈◊〉 but suche ydle lubbars are much deceiued For they consider not that such labour is not allowed of god We must labour so as may stande with godlynes accordyng to hys appiontment cls theues which rob in the night tyme do they not labour ye sometimes they labour with great care peryll and daunger of their liues Is it therfore godly because it is a labour No no we must labour as god hath apointed vs euerye man in hys estate Further these drunkardes whiche abuse the giftes of god Item these lecherers and who or 〈◊〉 that liue in adultery These violaturs of holy matrimo nye which line not accordyng vnto goddes lawes Item these swearers for 〈◊〉 lyars all those do not the will of god Therfore it is to be lamented of euery christen hearte when they see howe manye seruauntes the deuill hathe and god so fewe But all those which serue the deuill are rebels agaynst God God was their lorde they swarue from him thorough wicked lyuing and so become seruantes of the deuyll Therfore those christian people that haue a desyre to liue after goddes will and commaundementes they liue amongest the wic ked euen as it were amongest the rebels They that dwelled in Northfolke or Deuonshtere at the tyme of rebellion they which were faithfull to their king and prynce howe thinke you they were intreated full miserably god knoweth either they were constrayned to helpe their wicked purposes or els they muste suffre all calamities which coulde be deuised Euen so shall all those be intreated which intende to liue well accordyng to gods commaundementes For the rebells that is the wicked which haue forsaken their lorde god and taken the deuill to be ruler ouer them they shall compell them to folow or els to suffer al calamities and miseries And so shal be verified the saying of our sauiour Christe Non veni vt mittā pacem sed gladiū I am not come sayth he to send peace but the sword which is in dede a strange saying but it hathe his vnderstandyng god is a god of peace and concord he loueth vnitie and concorde but when he cannot haue peace by the reason of the deuyll than he will haue the sworde that is to say 〈◊〉 loueth vnitye he would haue vs all agree together but because of the wicked we cannot Therfore he wyl father haue vs to chuse the sworde that is to 〈◊〉 and withstande their wickednes then to agree vnto them And therfore thys doctrine is called a seditious doctrine but who are those rebelles euen they them selues which call this doctrine seditious they themselues I saye are traitours against GOD. Wherfore our sauiour seeyng he can haue no peace with the wicked he wyll haue vs rather to withstande theyr wickednesse and so bring them to reformation and this is the cause wherfore he will haue his flocke segregated from the wicked Therfore let vs praye vnto god oure