them to pacience and to acknowlage their faultes Among other prisoners there was a woman whyche was accused that she had killed her owne childe whiche acte she plainely and stedsastly donyed and coulde not be brought to confesse the acte whyche denyeng gaue vs occasion to searche for the 〈◊〉 and so we dydde And at the lengthe wee founde that her husbande loued her not And therefore he soughte meanes to make her out of the 〈◊〉 The matter was thus A chylde of hers had ben sicke by the space of a yeare and so decayed as it were in a consumption At the lengthe it dyed in haruest tyme. She wente to her neyghboures and other frendes to desyre their healpe to prepare the chylde to the buryall but there was no body at home euery man was in the fielde The woman in a heauynesse and trouble of spirite wente to beeyng her selfe alone prepared the chylde to the buryall her husbande comynge home not hauynge greate loue towardes her accused her of the murther and so she was taken and brought to Cambridge But as 〈◊〉 as I coulde learne through earnest inquisition I thoughte in my conscience the woman was not gilty all the circumstances well consydered Immediately after thys I was called to preache before the kyng whyche was my firste sermon that I made before his 〈◊〉 and it was done at Wyndsore where his maiestye after the sermon was done did most 〈◊〉 talke with me in a gallerye Nowe when I sawe my tyme I kneeled downe before hys Maiestye openyng the whole matter and afterwarde moste humblye desyred his Maiestye to pardone that womanne For I thoughte in my conscience she was not giltye elles I woulde not for all the worlde sewe for a murtherer The kyng moste graciousely hearde my humble requeste in so muche that I had a pardon redy for her at my retourne homewarde In the meane season that same woman was deliuered of a chylde in the toure at Cambridge whose Godfather I was and mystresse Cheeke was godmother But all that tyme I hidde my par don and tolde her nothyng of it onely exhortyng her to confesse the trueth At the lengthe the tyme came whan she looked to suffre I came as I was wonte to dooe to instructe her she made greate mone to me and moste earnestlye requyred me that I would fynde the meanes that she myghte bee 〈◊〉 〈◊〉 her sufferynge For shee thoughte she shoulde haue bene damned yf she shoulde suffer without purification Where mayster Bilney and I tolde her that that that lawe was made vnto the Iewes and not vnto vs and that women lyeng in chyldbedde 〈◊〉 not vncleane afore God neither is purification vsed to that end that it should clense from sinne but rather a 〈◊〉 and 〈◊〉 law made for natural honestie sake signifieng that a woman before the time of her purification that is to say as long as she is a grene woman is not mete to do such acts as other women nor to haue 〈◊〉 with her husband for it is against natural honestie and again the cōmon wealth to that ende purification is kepte and vsed not to make a 〈◊〉 or holynesse of it as some doo whyche thynke that they maye not fetche neyther fyre nor any thynge in that house where there is a greene woman whiche opinion is erronious and wicked For women as I sayde afore be as well in the fauour of god afore they be purified as after So we trauailed with this woman tyl we brought her to a good trade and at the length shewed her the kyngs pardon and let her go ¶ This tale I tolde you by this occasion that though some women bee verye vnnaturall and forgette their chyldren yet when we heare any bodye so reporte we should not be to hastye in beleuynge the tale but rather suspende oure iudgementes till we know the truth And againe we shall marke hereby the great loue and louyng kyndnes of GOD our louing father Who sheweth himselfe so louing vnto vs that notwithstandyng women forget sometymes their owne naturall children yet he wyll not forgette vs he will heare vs whan we call vppon hym as he sayeth by the Euangelist Mathew Aske and it shal be geuen vnto you Seeke and ye shall fynde knocke and it shal be opened vnto you c. Then he commeth and bringeth in a prety similitude saying Is ther any mā amongest you which if his son aske bread wyl offer him a stone yf ye then Cum sitis mali beyng euyll can geue your Chyldren good giftes c. In these woordes where he sayeth Cum sitis mali whiche be euyll he geueth vs oure owne proper name he paynteth vs out he pincheth vs he cutteth of our comes he plucketh doun our stomacks And here we lerne to acknow lege our selues to be wicked to knowe him to be the welspring fountain of al goodnes and that al good things come of him Therfore let euerye man thinke lowly of himselfe humble himselfe and call vpon god which is redye to geus vs not onely bread and drinke or other necessaries but the holye ghoste to whome will he geue the holye ghoste to lordes and ladies to gentilmen or gentilwomen No not so he is not ruled by affections he hath not respecte vnto personages Poscentibus sayeth he vnto those whiche call vppon hym beyng riche or poore lordes or kinghtes beggers or ryche he is redy to geue vnto them whanne they come to him And thys is a greate comforte vnto those whyche bee poore and myserable in this worlde For they maye be assured of the helpe of GOD yea and as boldely goe vnto him and desyre his helpe as the greatest kyng in earthe But we muste aske we must inquyre for it He would haue vs to bee importune to be earnest and diligent in desiring than we shall receiue whan we come with a good fayth and confidence To whom shall we call not vnto the Sayntes poscentibus illum sayeth he those that call vpon him shal be hearde therfore we ought to come to him onely and not vnto hys Sayntes But one worde is lefte whiche we must needes consyder Noster oure he sayeth not my but our wherfore sayeth he our This woorde our teacheth vs to consyder that the Father of heauen is a common father as well my neighbours Father as myne as well the poore mannes Father as the ryche so that he is not a pecultar father but a Father to the hole churche and congregation to all the faythfull be they neuer so poore so vyle so foule and despysed yet he is their father as well as myne and therfore I shoulde not despyse them but cōsyder that God is their father as well as myne Here may we perceiue what communion is betwene vs so that when I praye I pray not for my selfe alone but for all the reste Agayne when they praye they praye not for themselues onely but for me for
many lord deputies lord presidentes lieue tenāts vnder him It is a great while a goo syth I red the history It chāced he had vnder him in one of his dominions a briber a gifttaker a gratifier of rich men he folow ed gifts as fast as he that folowed the pudding a hādmaker in his office to make his sonne a great man as thold laying is Happy is the child whose father goth to the deuil The cry of the pore widow came to them perors eare and caused him to flay the iudge quick and laid his skin in his chair of iudgement that al iudges that shuld geue iudgemēt afterward shuld sit in the same skin Surely it was a goodly sygne a goodly monument the sign of the iudges skin I pray God we maye once se the signe of the 〈◊〉 in England Ye wil say peraduēture that this is cruelly vn charitably spoken no no I doo it charitablye for a loue I bear to my country God sayeth Ego visitabo I will visyte God hath ii visitatiōs The first is when he reueleth hys word by prechers where the fyrst is accepted the second cōmeth not The second visitation is vengance He went a visitation when he broughte the iudges skin ouer hys eares If his word be despised he cōmeth with his secōd vi sitation with vengance Noe preached gods word an 〈◊〉 yeres was laught to skorn called an old doting fole because they would not accept this first visitation God visited the secōd time he poured down shours of rain til al the world was drowned 〈◊〉 was a visitor of Sodome Gomorre but because they regarded not his preaching God visyted them the second time and brent them al vp with brimston sauing Loth. Moses came first a visitation into Egypte with Gods word and because they would not heare hym God visited them agayne and drowned them in the redde Sea GOD likewyse with his firste visitation visited the Israelites by his prophets but because they wold not heare his Prophetes he visited them the second tyme and disper sed them in Assiria and Babilon Iohn Baptist likewise and our Sauiour Christ visited them afterward declaring to them Goddes will and because they despysed these vysitours he destroyed Hierusalem by Titus and Uespasianus Germany was visited xx yeares with Goddes word but they did not earnestly embrace it and in lyfe folowe it but made a mingle mangle and a hotchpotch of it I can not tell what partely popery partely true religion mingled together They say in my countrey when they call theyr hogges to the swyne trough Come to thy mingle mangle come pyr come pyr euen so they made mingle mangle of it They could clatter and prate of the Gospell but when al commeth to all they ioyned popery so with it that they marde all together they scratched and scraped al the liuinges of the churche and vnder a coloure of religyon turned it to theyr owne proper gaine and lucre God seyng that they would not come vnto his worde now he visiteth them in the seconde time of his visitacion with his wrath For the taking awaye of Goddes worde is a manifest token of his wrath We haue now a fyrst visitation in England let vs beware of the second We haue the minisiracion of his worde we are yet well but the house is not cleane swept yet God hath sent vs a noble king in this his visitaciō let vs not prouoke him against vs let vs beware let vs not displease him let vs not be vnthankfull and vnkind let vs beware of bywalkyng contemnyng of Gods word let vs pray diligētly for our king let vs receyue with all obedience and prayer the word of God A word or two more and I commit you to God I will monish you of a thing I heare say ye walke in ordinately ye talke vnsemely otherwaies then it becommeth Christian subiectes Ye take vpon you to Iudge the iudgements of Iudges I will not make the king a Pope for the Pope will haue all thinges that he doth taken for an Article of our sayth I will not say but that the Kynge and his councell may erre the Parliamente houses bothe the highe and lowe may erre I pray dayly that they may not erre It becommeth vs what soeuer they decree to stande vnto it and receyue it obediently as far forth as it is not manifest wicked and directly against the worde of God It pertaineth vnto vs to think the best though we can not reder a cause for that doing of euery thing For Charitas omnia credit omnia sperat Charitie doth beleue and trust all things We ought to expoūd to the best all things although we can not yelde a reason Therfore I exhorte you good people pronounce in good parte all the factes and dedes of the magistrates and iudges Charitie iudgeth the best of all menne and specially of magistrates S. Paule sayth Nolite iudicare ante tempus donec Dominus aduenerit Iudge not before the time of the Lords comming Prauum cor hominis Mans hart is vnserchable it is a ragged pece of worke no man know eth his owne hart and therfore Dauid prayeth and sayeth Ab occultis meis munda me Deliuer me from my vnknowen faultes I am a further offēder then I can see A man shal be blinded in loue of himself cannot see so muche in 〈◊〉 selfe as in other men let vs not therfore iudge iudges We are comptable to God and so be they Let them alone they haue their countes to make If we haue charitie in vs we shall do this For Charitas operatur Charitie worketh What worketh it mary Omnia credere omnia sperare To accept all thiugs in good part Nolite iudicare ante tempus Iudge not before the Lordes comming In this we learne to know Antichrist whiche doothe eleuate him selfe in the churche and iudgeth at his pleasure before the time Hys canonizations and iudging of men before the Lords iudgment be a manifest token of Antichrist How can he know Sainctes He knoweth not his owne hart and he can not knowe them by myracles For some miracle workers shall go to the deuill I will tell you what I remembred yesternight in my bed A meruaylous tale to perceyue howe inscrutable a mans hart is I was once at Oxford for I had occasyon to come that way when I was in my office they tolde me it was a gainer way and a fayrer way and by that occasion I lay there a night Being there I harde of an ex ecution that was done vppon one that suffered for 〈◊〉 It was as ye knowe a daungerous worlde for it myghte sone cost a man his lyfe for aworde speaking I cannot tell what the matter was but the iudge set it so out that the man was condemned The. xii men came in and said giltye and vpon that he was iudged to be hanged drawen quartred When
you first what prayer is Secondarily to whom we ought to praye Thirdely where and in what place we ought to pray And fourthely I tolde you the diuersitie of prayer namely of the common prayer and the priuate These and such lyke thynges I haue dilated and cxpounded vnto you of late in the open pulpet Nowe at this present tyme I 〈◊〉 as by the way of a lecture at the request of my most gracious Lady to expoūd vnto you her housholde seruantes and other that be willing to heare the right vnderstandyng and meaning of this most perfect prayer which our sauior hymself taught vs at the request of his disciples which prayer we call the Pater noster This prayer of our lorde maye be called a prayer aboue all prayers the principall and moste perfect prayer whyche prayer ought to be regarded aboue all others consideryng that our Sauior hym selfe is the author of it he was the maker of this prayer beeyng very God and very man He taught vs this prayer whiche is a moste perfecte scholemaister and commanded vs to 〈◊〉 it whiche prayer conteineth great and wonderfull thinges if a learned man had the handlyng of it But as for me suche thynges as I haue conceiued by the readyng of learned mens bookes so 〈◊〉 foorth as GOD will geue me his grace and spirite I will shewe vnto you touchyng the 〈◊〉 meanyng of it and what is to bee vnderstand by euery worde contained in that prayer For there is no worde ydle or spoken in vaine For it must nedes be perfect good and of great 〈◊〉 〈◊〉 our sauiors teachyng which is the wysedom of God it self There be many other psalmes prayers in scripture very good and godly and it is good to know 〈◊〉 But it is with this prayer the Lordes prayer I say lyke as with the lawe of loue All the lawes of Moses as concernynge what is to be done to please God how to walke before him vprightly and godly All such lawes are 〈◊〉 in this lawe of Loue Diliges Dominum Deum 〈◊〉 ex toto corde tuo in tota anima tua in tota mente 〈◊〉 proximum sicut reipsum Thou shalt loue the lorde thy God with all thy hart with all thy soule and with all thy mynde and thy neighbor as thy self euen so is it with this prayer For like as the law of Loue is the sūme and 〈◊〉 of thother lawes so this prayer is the 〈◊〉 and abridgement of all other prayers all the other prayers are conteined in this prayer yea whatsoeuer mankynd hath nede of to soule and body that same is conteyned in this prayer This prayer hath ii partes it hath a preface which some call a salutation or a louing entrance secondarily the praier it self The entrance is this 〈◊〉 〈◊〉 〈◊〉 Pater noster qui es in coelis Our father which art in heauen as who say you christen people you that beare the name of christians you must pray so Before I go any further I must put you in remembrance to consider how much we be bound to our sauior Christ that he wold vouchsafe to teache vs to pray in this prayer to signifie vnto vs the good will whiche oure heauenly father beareth towardes vs. Now to the matter Our Father These wordes 〈◊〉 not to the petitions they be but an entring a sekyng fauor at Gods hande yet if we well way consider them thei admonish vs of many things and strenghthen our faith wonders well For this worde Father signifieth that we be Christes brothers and that God is oure Father He is the eldest sonne he is the sonne of GOD by nature we be his sonnes by adoption thorough his goodnesse therefore be biddeth vs to call hym our Father which is to be had in freshe memory and great reputation For here we are admonished howe that we bee reconciled vnto God we which before tymes were his enemies are made nowe the children of GOD and inheritoures of euerlasting lyfe Thus we be admonished by this woorde Father So that it is a woorde of muche importance and great reputation For it confyrmeth our fayth whan we call him 〈◊〉 Therfore our Sauiour whanne he teacheth vs to call God father teacheth vs to vnderstande the fatherly affeccion which God beareth towardes vs whiche thing maketh vs bolde and hearty to call vpon him knowyng that he beareth a good wil towards vs and that he wil surely heare our praiers Whan we be in trouble we doute of a straunger whether he wil helpe vs or not but our sauiour commaundyng vs to call God father teacheth vs to be assured of the loue and good will of GOD towarde vs. So by this woorde Father we learne to stablish and to comforte oure saythe knowyng moste assuredlye that he wyl be good vnto vs. For Christ was a perfecte schoolemaister he lacked no wysedome he knewe his Fathers wyll and pleasure he teacheth vs yea and moste certainely assureth vs that GOD will be no cruell iudge but a louyng Father Here we see what commodities we haue in this word Father Seyng no we that we fynde suche commodities by this one word we ought to consider the whole praier with great diligence and earnest mynde For there is no worde nor letter conteined in this prayer but it is of great importance and waighte therfore it is necessarye for vs to knowe and to vnderstande it thoroughlye and thanne to speake it consideratelye wyth greate deuotion elles it is to no purpose to speake the woordes withoute vnderstandyng it is but lyplabour and vayne bablying and so vnworthy to bee called prayer as it was in tymes 〈◊〉 vsed in Englande Therefore whenne you saye thys prayer you muste well consyder what you saye For it is better once sayde deliberately with vnderstandyng then a thousand times without vnderstanding which is in very dede but vain babling and so more a displeasure than pleasure vnto God For the mat ter lyeth not in muche sayeng but in well saying So if it be sayd to the honor of God than it hath his effect and we shall haue our petitions for God is trewe in his promises and our Sauior knowing him to be well affected towardes vs commaundeth vs therefore to calle hym Father Here you must vnderstande that lyke as our Sauior was most earnest and feruent in teachyng vs 〈◊〉 to pray and call vpon God for ayde and helpe and for thynges necessarie both to our soules and bodies So the deuill that old serpent with no lesse diligence endeuoreth himselfe to let and stoppe our prayers so that we shall not cal vpon god And amongest other his lettes he hath one especially where with he thynketh to keepe vs from prayer whiche is the remembraunce of our synnes When he perceiueth vs to be disposed to praye he commeth with his crafte and suttle conueiaunces saying What wylte thou praye vnto god for aide and helpe knowest thou not
to gette fauour at gods hande I haue a maner of teaching which is very tedious to them that bee learned I am wonte euer to repete those thynges whiche I haue sayed before which repetitions are nothing pleasaunte to the learned but it is no matter I care not for them I seke more the profite of those whiche be ignorant than to please learned men Therfore I often times repete suche thinges whiche bee nedefull for them to knowe for I would speake so that they might be edified withall I spake some thinges this day in the cōmendation of 〈◊〉 prayer And first I told you that it was our 〈◊〉 owne making and handworke which is a perfecte scholemaister put in authoritie by God the heuenly father himself which saith Hic est filius meus dilectus in quo mihi bene 〈◊〉 〈◊〉 ipsū audite This is my wel beloued sonne in whome I haue pleasure heare hym This prayer is a perfect prayer an Abridgemente and compendious 〈◊〉 of all other prayers There is nothing that we haue nede of neither to our soules or bodies but it is conteined in some of these petitiōs nor nothing that god promiseth in his word to geue vs but it is expressed in one of these vii petitions I shewed you this daye why we call God 〈◊〉 namely because he beareth a louyng and fatherly hearte towardes vs. It is a sweete woorde Father and a woorde that pleaseth GOD muche whan it is spoken with a faithful heart which aboue all thynges God requyreth This woorde Father moueth Goddes affection in a maner towardes vs so that he hearynge the woorde Father canne not choose but she we hymselfe a Father in deede So that it is a woorde profytable to vs in goddes behalfe and agayne for oure owne selues For it moueth GOD to pitie and also helpeth our faith So that wee doubte not but that we shall fynde hym a Father whyche wyll graunte oure requestes and petitions made vnto hym in the name of Christe Nowe what craftes and conueyaunccs the deuyll vseth to withdrawe and lette vs from prayer I tolde you to daye afore noone If you 〈◊〉 prayers you shall fynde the temptations of the deuyll for he sleapeth not he euer intendeth to withdrawe vs from prayer But I tolde you what remedye you shall vse agaynste hym howe you shall stryue agaynste hym namely with Faythe 〈◊〉 that oure Sauiour hath taken awaye our synnes 〈◊〉 that they can not 〈◊〉 vs. For they bee no 〈◊〉 in the sight of GOD for he hath taken away bothe the giltinesse of sinnes and the paines and punishementes which folow synnes Christ hath deserued that those whiche beleeue in hym shall be quite from all theyr synnes These benefites of Christe are 〈◊〉 oute in Scripture in many places and these be the weapons wherwith we must fighte agaynst the deuill and his illusions not with holy water for I telle you the deuill is not afrayde of holye water It is Christe that hath gotten the victorie ouer hym it is he that vanquisheth the serpentes head and not holy water Further in that we call hym Father his will and fatherly affections ar expressed that we call hym Heauenly Father his might and power his 〈◊〉 is expounded vnto vs. So that you perceyue that he is bothe louyng and kynde towardes 〈◊〉 that he heareth a good wyll also is able to helpe able to defende vs frome all oure ennemies spirituall and temporall Therefore lette vs put our truste and confidence in hym lette vs not despayre of his healpe seyng he is so louyng kynde and gentill towardes vs and than so mightie that he hath all thynges in his handes This affection and loue towardes vs passeth all motherly affections And here I broughte in to daye a womanne whyche was accused that she shoulde haue kylled her chylde I tolds you what busynesse good mayster Bilney and I had with her afore we coulde brynge her to a good trade For she thought her selfe to bee 〈◊〉 if she shoulde suffre before her 〈◊〉 There I tolde you that purification is continued in the Churche of GOD for naturall honestles sake that manne and wyfe shoulde not companye together asore that tyme and not to that ende that it shoulde clcanse frome synne For there is nothynge that cleanseth frome synne neyther in heauen nor in earthe sauyng onely the bloode of oure Sauiour Iesu Christe For howe can a woman hauyng company with her husbande and bryngynge foorthe chyldren accordynge vnto Goddes Iniunction Howe canne she be made an heathen woman dooynge nothyng but that GOD hathe commaunded her to doo Therefore agaynste suche foolyshe opinions that women baue haue thynkyng theym selues oute of the fauoure of GOD lyenge in chyldebedde I spake to daye and tolde you howe that it is no offence afore GOD onely let euerye manne and wyfe take heede and vse themselues honestlye for a man maye sin deadly with his own wife if he 〈◊〉 to Gods ordre mysuse her Further you haue heard how that good wil of god towards vs is sett out by this worde Father and his power and omnipotencie by this woorde Heauenly But I would haue you to consider well this woorde Oure For it is a great helpe vnto vs and strengtheth muche our faithe so that we may be assured that euery good mā in the whole world wil pray for vs and with vs whiles we haue one father and one maner of prayer And this woorde Our putteth vs in remembrance that we bee bretherne in Christe where we be admonished to despise no man be he neuer so miserable or poore for we haue all one Father which hath made vs all of one mettall of earth So that the hygheste prince in the world is made as wel of earth as the poorest and so shal turne into the same again as well as the poorest shepard Let these proude persons marke this well which be euer ready to despise euery man Suche proude persons say neuer the Lordes prayer with good mynde yea God is not their Father For he abhorreth all prowdnes therfore suche stubborne folowes whan they wyll praye they should not say Our father which art in heauen but rather Oure father whiche art in helle God is their Father as concernyng their substaunce for he geueth them soules and bodies but they make theim selues the membres of the deuyll contrarye vnto goddes will and pleasure Therefore sette asyde all arrogancie and proudenesse Lyke wyse all superstitious and hypocriticall babblyng speakyng many wordes to littel purpose As I heard saye of some lawyers which babble and prate and pretende a great diligence and earneste desyre to defende the 〈◊〉 mannes cause but in theyr heartes they bee false they sceke moneye and nothynge elles so that theyr hartes and mouthe disagree Lette vs I saye not folowe suche Lawyers lette vs not make a shewe of holynesse with muche babblynge for GOD hathe no
heauenly father 〈◊〉 voluntas 〈◊〉 Thy wyll bee doone This is the prayer of all christian people whiche haue a wyll to doe goddes wyll but those impenitent sinners whiche are not yet wery of their sinnes do neuer praye for though they say the wordes yet it is to no purpose they saye them without vnderstandyng therefore it is but lyplabor it is no prayer it is but the deuils seruice For a man maye serue the deuill with sayeng the Pater noster when he sayeth it with a defyled mynde Let vs therfore order our selues so that we maye saye it worthely as it ought to be Let vs laye away al wickednes and yll liuyng so that we may say from the bottome of our heart Our father vvhich arte in heauen Thy vvill be done And so did Susanna that godly woman So did lady Iudith So did Queene Esther So did all good sainctes of god And though this praier was not made at that tyme by the reason they were a great while 〈◊〉 Christes commyng yet they had this prayer in effecte For they beleued in almightye god they beleued in Abrahames sede which was promised which saith stoode them in as good stede and they were as well saued thorough that same belief as we now thorough our beliefe For it is no difference betweene their beliefe and oures but this They beleued in Christ which was to come and we beleue in Christ which is come already Now their belefe serued them as well as ours dothe vs. For at that time God required no further at their handes than was opened vnto them we haue in our tyme a further and more perfect knowledge of Christ then they had Now Susanna whā the iudges the same wicked men came vnto her and moued her with fearefull 〈◊〉 to doe their willes that is to sinne against god in doyng that filthy acte of lecherye for the same wicked Iudges bare a wicked 〈◊〉 loue towardes her thinke you not she resorted vn to god Yes yes without doute she said these wordes in effect Pater noster Fiat voluntas tua Our father thy wyll be done and not the will of the wicked men Therfore she putting her hope and trust in god hauing a respecte that his will mighte be done and not the deuils will god whiche is euer true 〈◊〉 not fayle her for you know how she was deliuered thorough yonge Daniell This is written to our instruction For he is now the selfe same god that he was at tyme he is as 〈◊〉 as he was he is as ready as he was she was in anguishe and great distresse she sought to halow his holy name therfore he 〈◊〉 helpe her he suffered her not to perishe 〈◊〉 certainlye he wil do vnto vs too Therfore whā 〈◊〉 be in trouble let vs halow his name and then we shall fynde his helpe lyke as Susaune did In such wise did Iudith whan she was prouoked of Holofernes to do wickedly She sought rather to sanchfye goddes name to doe his will then the wil of the deuill therfore God gaue her such a 〈◊〉 victory So did queene 〈◊〉 whā Hanian that wicked fellow had power ouer her she committed all the matter vnto god with 〈◊〉 and prater But S. Peter what did he Mary he forgate his 〈◊〉 noster for 〈◊〉 there came but a 〈◊〉 wenche askyng him arte not thou a Gallilean art not thou one of this new learning art not thou a gospeller what did Peter he was gone quite he denied it he forgate his 〈◊〉 For if he had had grace to consider that he ought rather to suffer death than to forsake his ma ster Christ then he would haue said Pater noster Fiat volun tas tua Our father Thy vvill be done I am redy to suffer for thy sake whatsoeuer thou shalt lay vpon me but he did not so he 〈◊〉 himselfe What did our sauiour he turned backe and looked vpon him Happy was Peter that our sauiour 〈◊〉 ked vpon him againe for it was a gracious token Iudas that false man that traitour forgotte this same peti tien and remained so in his errour still to the ende Surelye he was a sorowfull and a heauy man in so much that he made restitution He was much better than a great many of vs be which whan they haue iniuried and wronged poore men wil make no restitution I tell you truth Iudas was much better than suche fellowes be Poenitentia ductus sayth the text but he lacked faith And so betweene Peter and him whiche wer both two sorowfull mē this was that difference 〈◊〉 had faith Iudas lacked it 〈◊〉 he was excedyng sorowfull for his wickednes in somuch that he went and hanged himself therfore he forgate this petition So likewise all voluntarie synners all vnrepentant synners none of them all 〈◊〉 this petition as they ought to do they say it not worthily nor profitably For they haue no wyll to doo his will theyr will is to do their own will and pleasure But aboue al things these questmongers had nede to take hede for there all thynges go eth by othe They had neede to saye Our father thy wyll be doone For they shal be moued to doo this and that whiche is againste God They muste iudge by their othe accordyng to conscience giltie or not giltie Whan he is giltie in what case are those which say not giltie Scripture doothe shewe what a 〈◊〉 it is whan a man is a malefactor and the quest mongers iustifie hym and pronounce him not giltie saying Et qui iustificat impium 〈◊〉 condem nat iustum ambo abhominabiles coram 〈◊〉 He that 〈◊〉 the wicked and he that condemneth the iust man they are both abhominable before the lord Who is 〈◊〉 he that doth not the will of god the wil of god is that the wicked shold be punished I my self did ones know where there was a mā slain of an other man in an anger it was done openly the manqueller was takē put in prison Sute was made to that questmongers for it was a riche man that had done that act At the length euery man had a 〈◊〉 for his good will and so this open mankiller was pronounced not giltie Lo they solde their soules vnto the deuil for v. shillings For which 〈◊〉 Christ suffred deth And I dare 〈◊〉 except they amēd be forye for their faultes they shal be damned in hell 〈◊〉 without ende They had cleane forgotten this petition Thy vvill be done For they did the wyll of the deuyll It had bene a good dede to cut of their crounes by their neckes to the ensample of all other Therfore I saye these questmongers had neede to saye Our father vvhich art in heauen Thy vvill bee done For truely it is maruel that this realme synketh not 〈◊〉 to hell hedlong what periuries swearing cursyng is euerye where in euery corner Therfore I saye we had nede to pray earnestly
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
for all the world for all those that will come vnto it he 〈◊〉 his only sonne to be eaten and his blood to be dronken 〈◊〉 he loued his 〈◊〉 well because he 〈◊〉 them with so costly a dish Again our sauior the bride grome offreth him self at his last supper which he had with his disciples his body to he eaten and his blood to be dronke And to the intent that 〈◊〉 should be doone to oure greate comforte and than agayne to take away all cruelty 〈◊〉 and horriblenes he sheweth vnto vs how we shall 〈◊〉 him in what maner and forme 〈◊〉 spiritually to our greate comfort so that who so euer eateth the mysticall bread and drinketh the 〈◊〉 〈◊〉 worthily according to 〈◊〉 〈◊〉 of Christ he receiueth surely the very body and blood of Christ spiritually as it shal be most cōfortable vnto his soule He eateth with the mouth of his soule and digested with the stomacke of his soule the body of Christ. And to be short who soeuer beleueth in Christ putteth his hope 〈◊〉 and confidence in him he eateth and 〈◊〉 him for the spirituall eating is the right catyng to euerlastyng lyfe not the 〈◊〉 all eating as the 〈◊〉 vnderstode it for that same corporall 〈◊〉 on which they set their myndes 〈◊〉 no commodities at all it is a spirituall meate that 〈◊〉 oure soules But I 〈◊〉 you how muche is this supper of Christ 〈◊〉 amongest vs where he himself 〈◊〉 vnto vs his bodye and bloud How much I say is it regarded how many receiue it with the curate or minister O Lord how blynde and dull are we to such thinges which 〈◊〉 to our saluation But I pray you wherfore was it ordayned principally Answere It was ordeyned for our helpe to helpe our memorye withal to put vs in mynde of the great goodnes of god in redemyng vs from euerlasting death by the bloud of our 〈◊〉 Christe yea and to signifye vnto vs that his bodye and bloud is our meate and drynke for oure soules to feede them to euerlastyng life yf we were now so perfect as we oughte to be we shoulde not haue neede of it but to helpe our imperfectnes it was ordeyned of Christ for we be so forgetfull whē we be not pricked for warde we haue soone forgotten all hys benefites Therefore to the intent that we might better keepe it in memory and to remedy this our slouthfulnes our sauiour hath ordeyned this his supper for vs whereby we should remember his great goodnes his bitter passion and death and so strengthen our faith so that he 〈◊〉 this Supper for our sake to make vs to kepe in freshe memorye his 〈◊〉 ble beuefites But as I said before it is in a maner nothyng regarded amongest vs we care not for it we will not come vnto it how many be 〈◊〉 think ye which regard this supper of the lorde as much as a testorne but verye few no dout of it And I will proue that they regarde it not so muche if there were a proclamation made in this toune that whosoeuer would come vnto the churche at such an houre And there go to the communion with the curate should haue a 〈◊〉 whan suche a proclamation were made I thynke truely all the towne would come and celebrate the Communion to get a testorne But they will not come to receyue the bodye and bloud of Christ the foode and nourishment of their soules to the augmentation and strength of their faithe Doe they not more regarde nowe a testorne then Christe But the canse which lettes vs from the celebratyng of the Lords supper is this we haue no mynde nor purpose to leaue sinne and wickednes which maketh vs not to come to this supper because we be not redy nor meete to receiue it But I require you in gods behalfe leaue your wickednesse that ye maye receiue it worthely according to his institution For this supper is ordeyned as I told you before for our sake to our profites and commodities for yf we were perfect we should not 〈◊〉 this outward sacrament but oure sauiour knowyng our weakenes and forgetfulnes ordeyned this supper to the augmentation of our faith And to put vs in remembraunce of his benefites But we will not come there come no mo e at ones but suche as 〈◊〉 the holy loues from house to house whiche folow rather the custome than any thyng els Our sauioure Christ sayth in the gospell of saint John Ego sum panis viuas qui de coelo descendi I am the liuyng breade whiche came downe from heauen Therefore who 〈◊〉 feedeth of our sauiour Christ he shall not 〈◊〉 deathe shall not 〈◊〉 agaynst him his soule shall depart out of his body yet death shal not get the 〈◊〉 ouer hym he shal not be damned he that commeth to that mariage to that banket deathe shal be vnto him but an entrāce or a doore to euerlasting life Panis quem ego dabo caro mea est The breade that I will geue is my fleshe which I wil geue for the life of the world As many as will fede vpon him shall attaine to euerlasting lyfe they shall neuer die they shall preuayle agaynst deathe death shall not hurt them because he hath 〈◊〉 his strengthe if we wold consider this no doubt we would be more desyrous to come to the 〈◊〉 than we be we would not be so cold we wold be content to leaue our naughtle 〈◊〉 and come to the Lordes table Now ye haue heard what shall be the chiefest dishe at this mariage namely the body and blood of Christ. But nowe there be other dishes whiche bc sequeles or hangynges on wherwith the chief dishe is poudred that is 〈◊〉 of synnes Item the holy gost which ruleth and gouerneth our hertes Item the merites of Christ whiche are made ours for whan we 〈◊〉 vpon this dishe worthily than we shall haue 〈◊〉 of our synnes we shall 〈◊〉 the holy ghost 〈◊〉 all the merites of Christ are ours his fulfylling of the 〈◊〉 is ours and so we be 〈◊〉 before God and finally attayn to euerlasting life As many therfore as fede worthily of this 〈◊〉 shall haue all these thynges with it and in the ends euerlastyngelyse S. Baule saithe 〈◊〉 proprio filio suo non pepercir sed pro nobis omnibus tradidit illum 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit He which spared not his owne son but gaue hym for vs all how shall he not with hym geue vs all things also Therfore they that be in Christ are partakers of all his 〈◊〉 and benefites of 〈◊〉 life of 〈◊〉 He that hath Christ hath al things that are Christs He is our preseruation from damna tion he is our comfort be is our helpe our remedie 〈◊〉 we fede vpon hym than we shall haue remission of our synnes the same remission of 〈◊〉 is the greatest and most cōfortable thing that can
vntill they bee iudged and after that they haue receiued theyr sentence they shall go to hell with the diuell and all his aungelles and there be punished for theyr sinnes in hellish fire world without end for so it is written Vermis corum nōmoritur Theyr worme dieth not The Sunne shal be darkened and the Moone shall not geue her light ye shall not take these woordes so as thoughe the Sunne and Moone shold be obscured or darkened their light beyng taken from them But it is to be vnderstand that tho rough the brightnes of his glorye they shall be obscured and darkened The Sunne no doute wyll shyne but her lighte shall not be sene because of the bryghtnes of his glorye lyke as when ye sette a burnyng candell in the Sunne the 〈◊〉 burneth in deede but her lighte is not seene because of the bryghtnes of the sunne So it wil be at that tyme with the Sunne for though she be the bryghtest and clearest creature aboue all others yet for al that Christe with his glorye and 〈◊〉 wil obscure her for his light that he shal bring with hym shall be so bryght that the other shall not be sene And this hys commyng shal be wonderfull confortable and ioyfull vnto them which are prepared or chosen to euerlastyng lyfe Unto them I say that be content to leaue their sinnes and wickednes here in this worlde and lyue conformable to god and his holy woorde whiche are not proude or stoute not couetous or whoremongers or if they haue ben so they will leaue it and doo no more so they are sorie for it frome the bottom of their hertes Item they that for sake all maner of falsehod of 〈◊〉 and all maner of vices as gluttonie lecherie swearing They I say that 〈◊〉 contente to wrastle with sinne they shall 〈◊〉 at that tyme and bee merie beyonde all measure And this is the thyng wherefore all godly and faithfull people praie in this petition Adueniat regnum tuum Thy kingdome come they desire of God the almightie that his kingdome that is to saye the laste day may come that they may be ones deliuered frome theyr sinnes and liue with him euerlastyngly world without end As for the other part this shal be a heauy and feareful commyng vnto them that intend not to leaue theyr sinnes 〈◊〉 but rather wyll take their pleasures here in this 〈◊〉 it shal bee a heynous sentence vnto them when he shall say vnto them Ite 〈◊〉 in ignem 〈◊〉 Go 〈◊〉 cursed into euerlastyng 〈◊〉 which is prepared for the deuill and all his aungels gette you hence from me for ye myghte haue ben saued but ye would not ye despised my words and commaundementes ye regarded more your owne pleasure than that whyche I hadde commaunded you Hense therfore gette you hence to the deuyll and all hys aungelles after whose wyll and commaundementes ye haue lyued his rewarde therfore ye shall haue Of suche maner Christ our Sauiour wyll talke with the vngodly and in the end send them to euerlastyng damnati on And this shal be an heause burthen for them and though they can cloke and hide their synnes in this worlde yet for al that god will open their wickednes and filthy 〈◊〉 at that 〈◊〉 where al the worlde shall know it and where they shal not bee able to hyde themselues or theyr synnes This 〈◊〉 wylbe lyke vnto a parliament ye knowe when thynges are amysse in a realm or out of order all they that be good hearted that loue godlynes they wyshe for a parliament these woulde fayne haue that all the rulers of the realme shoulde come together and bring all thinges in good order agayns For ye know that parliamentes are kept only for this purpose that thynges which be amysse maye 〈◊〉 amended and 〈◊〉 it wyll be at this last day at this general parliament where god himselfe with all his heauenly power wylbe present ouersee al thinges and heare all causes so that nothing shal escape hym for than all these thinges which the deuill 〈◊〉 brought oute of order they shall be amended and the deuyll shal not be able afterwarde to corrupt them any further but all thinges shal be wel for euer Let vs therfore euer haue in fresh remembrance this day that it wylbe a heuy day vnto them that be wycked And agayn a ioyful pleasant day vnto them that 〈◊〉 no delite in wickednes Therfore Christ saith 〈◊〉 capita vestra 〈◊〉 ye see these thinges than holde vp your heades that is to saye be merye and reioyce for ye know when we be merily disposed we holde vp our heades and laughe So Christe 〈◊〉 vs to holde 〈◊〉 oure hea des that is to saye to be mery for our redemption is come neere So Christe comforteth vs and maketh vs to holde 〈◊〉 oure heades for oure redemption is come nerer then it was before What 〈◊〉 〈◊〉 not redeemed vs before by his death and passion 〈◊〉 chaunceth it then that our redempti on is come nerer Mary Christe hathe redemed vs before in 〈◊〉 by his death and passion yet it appeareth not vnto vs 〈◊〉 it is that shal bee saued or damned for we see the good and the bad beare both the name of Christiās good and bad faithfull and vnfaithfull are baptised in the name of Christ so lykewise they 〈◊〉 to the communion so that there is no greate difference here in this worlde betwene the electe and reprobate for the very vnfaithfull geue almes and doe such out 〈◊〉 actes which seeme vnto vs to bee good be done with a good hearte when it is nothyng lesse So that I say 〈◊〉 can not tell as long as we be here in this world which 〈◊〉 electe and which not but at the last day than it shal appeare who is he that 〈◊〉 saued and agayne who shal bee damned And therfore Christe sayeth our redemption dralt 〈◊〉 necre that is to saye it shall appeare vnto the whole world that we be the chyldren of god Therfore his commyng wyll be a glad and ioyfull commyng vnto the faythfull for they shal be the chyldren of god they shal be deliuered and rydde out of all miseries and calamities But the vnfaithfull shall 〈◊〉 to desperation at that day they that take theyr pleasures here they that remember not this day they shal bee condemned with the 〈◊〉 and vnchangeable iudgemente of god And they shall not 〈◊〉 any men of lawe to go 〈◊〉 to defende or 〈◊〉 theyr causes 〈◊〉 no the men of lawe shall not be troubled at that day in defendyng of other mens causes but rather they themselues shal be called to make an accompt for theyr doynges and there they shal bee iudged so that they shall not be able to speake any thynge againste it for theyr owne 〈◊〉 and consc ences shall and wyll condomne them And though this great and generall day come not in our tyme yet lette vs consider
other such their figmentes they can not fynd they can not find No these be so lost as they them selfes graunt that though they seke them neuer so diligently yet they shal not find them except perchance they hope to se them come in agayn with their names And that then money gathering may returne agayne and deceite walke a boute that country and so stablysh theyr kingdom in al kingdoms But to what end this chiding betwene the children of the world the children of lyght wyl come onely he knoweth that once shal iudge them both Now to make hast and to come som what nygher the end go ye to good brethren and fathers for the loue of God go ye to and seyng we are here assembled let vs doo some thyng 〈◊〉 〈◊〉 we may be knowen to be the children of lyght Let vs do somwhat lest we which hitherto haue ben iudged children of the world seme euen styl to be so All men cal vs 〈◊〉 lates then seing we be in counsel let vs so order our selfes that as we be prelates in honour and dignity so we maye be prelatcs in holynes beneuolence diligence sincerity All men knowe that we be here gathered and with most feruent desyre they anheale breath and gape for the fruit of our conuocation as our actes shal be so they shal name vs so that now it lyeth in vs whether we wil be called children of the world or children of light Wherfore lyfte vp your heades brethren and loke about with your eyes spye what thinges are to be reformed in the church of England Is it so hard is itso great a matter for you to se many abuses in the clergy many in the laity What is done in the arches Nothing to be amendedWhat do they there Do they euermore ryd the peoples busy nes and matters or combre and ruffle them Do they euermore correct vice or elles defend it somtime being well corrected in other places How many sentences be gyuen there in time as they ought to be If mensay truth how many with out brybes Dr if all thinges be wel done there what do men in byshops Consistories Shal you ofter se the punishmentes assigned by the lawes executed or els mony redemptiōs vsed in their stede How thinke you by the Ceremonies that are in England ofte times with no litle offence of weake consciences contempned more oftener with superstition so desyled and so depraued that you maye doubte whether it were better some of them to tary styll or vtterly to take them away Haue not our forefathers complayned of the nombre of ceremonies of the superstition and estimation of them Do ye se nothing in our holy dayes of the which very few were made at the fyrst and they to set forth goodnes vertue honestie But sithens in some places there is neyther meane nor measure in making newe holy dayes as who should say this one thing is seruing of God to make this lawe that no man may woorke But what doth the people on these holy dayes Doo they gyue them selfe to godiynes or els vngodlynes See ye nothing brethren If you se not yet God seeth God seeth all the whole holye dayes to be spent miserablye in dronkennes in glossing in strife in enuye in daunsing dicing ydelnes and glottonye He seeth al this and threateneth punishment for it He seeth it which neither is deceyued in seeing nor deceyueth when he threateneth Thus men serue the Diuel for God is not thus serued al be it ye say ye serue god No the diuel hath more seruice done vnto hym on one holy day then on many working daies Let al these abuses be compted as nothing who is he that is not sory to se in so many holy dayes rytch and welthy persons to flowe in delicates and men that lyue by theyr trauayl poore men to lacke necessary meate and drink for theyr wyues and theyr children and that they can not labour upon the holy dayes except they wyl be cited brought before our officials Were it not the office of good prelates to consult vpon these matters and to seke some remedy for them Ye shall se my brethren ye shal se once what wyl come of this our wynking What thinke ye of these images that are had more thē theyr felowes in reputation that are gone vnto with such labour and werines of the body frequēted with such our cost sought out and visited with such confidence What say ye by these images that are so famous so noble so noted being of them so many and so dyuers in England Do you thynke that this preferring of picture to picture image to image is the righte vse and not rather the abuse of ymages But you wyll saye to me why make ye al these interrogatiōs And why in these your demaundes do you let and withdraw the good deuotiō of the people Be not al thinges weldon that are done with good intent whan they be profitable to vs So surely couetousnes both thinketh and speaketh Wer it not better for vs more for estemation more meeter for men in our places to cut away a 〈◊〉 of this our profyt if we wyl not cut awaye al then to wynke at such vngodlynes and so long to winke for alyttel lucre specially if it be vngodlynesse and also 〈◊〉 vnto you vngodlynes These be two thinges so oft to seke mere images and sometyme to visite the relikes of saintes And yet as in those there maye be much vngodlynes committed so there may here som superstiti ōbe hyd if that sometime we chaunce to visit pygges bones in steede of sayntes relyques as in tyme past it hath chaunced I had almost sayd in England Then this is to great a blindnes a darkenesse to sensible that these should be so cōmended in sermons of some men preached to be don after such maner as though they could not be euil done which not withstanding are such that neyther God nor man commaundeth them to be don No rather men commaunded them either not to be done at all or els more slowlyer seldomer to be don for as much as our aūcetours made this constitution We commaunde the Priestes that they oft admonish the people and in especial women that they make no vowes but after long deliberation conse nt of their husbandes and counsell of the Priest The church of Englād in time past made this constitution What sawe they that made this decre They sawe the intollerable abuses of Images They sawe the peryls that might ensue of going on pilgremage They sawe the superstitious difference that men made betwene image and image Surely somwhat they sawe The constitution is so made that in maner it taketh away al such pilgrimages For it so plucketh away the abuse of them that it leaueth eyther none or els seldome vse of them For they that restreine making vowes for going of pilgrimage restreine also pilgrimage Seing that for the most parte
will ye thinke it shall not be contraryed now when charitie is so cold and iniquitie so stronge Thus these backebyters sclaunderers must be conuinced Saint Paule said There shall be intractabiles that will whimpe and whine there shall be also Vaniloqui vayn speakers For the which S. Paule appointeth the preacher to stop their mouthes it is a preachers office to be a mouth stopper This day I must somwhat do in the second offyce I must be againe sayer and I must stop theyr mouthes conuince refell and confute that they speake sclaunderously of me There be some gainesaiers gainsayers for there be some sclaunderous people vayne speakers intractabiles whiche I must nedes speake against But first I will make a short rehersall to put you in memory of that that I spake in my last Sermon And that done I 〈◊〉 confute one that sclaūdereth me For one there is that I must nedes aunswer vn to for he sclaundreth me for my preachring before 〈◊〉 kinges 〈◊〉 There be some to blame that when a preacher is weary yet they will haue him speake all at once Ye must tary till ye heare more Ye must not be offended till ye here the rest Here all and then iudge all What ye ar very hastie very quick with your preachers But before I enter further into this matter I shall desier you to pray c Frst of all as touching my first 〈◊〉 I will runne it ouer cursorie rypping alitle the matter I brought in an historie of the Bible exciting my audience to beware of by walkings to walke ordinatly plainly the kings high way a gre to that which standeth with the order of a Realm I shewed you how we were vnder the blessing of God for our king is Nobilis I shewed you we haue a noble kinge True inheritour to the crowne with out doubte I shewed furthermore of his godly education He hath suche scholemasters as can not be gotten in all the Realme againe Wherfore we may be sure that God blessed this realm all though he curssed the realme whose ruler is a child vnder whome the officers be climing and gleyyng sturyng scratching and scraping and volupteously set on banketyng for the maintenaunce of their volupteousnes go by walks And althoughh he be yong he hath as good and as sage acounsayle as euer was in Englande whiche we may well knowe by their godly procedinges and setting fourthe of the word of God Therefore let vs not be worse then the stiffe necked Iewes In king Iosias time who being yong did alter chaunge and correct wonderfully the religion it was neuer heard in Iewry that the people repyned or said The king is a child This geare will not last long It is but 〈◊〉 or two mens doinges It will not but for a tyme. The king knoweth it not Wo worth that euer suche men were borne Take hede lest for our rebellion God take his blessing a way from vs. I entred into the place of the kings pastime I tolde you howe he must passe his tyme in readinge the booke of God for that is the kinges pastime by Gods appointmente in the whiche boke he shall learne to feare God Oh howe carefull God is to set in an order all thinges that belonge to a king in his chaumber in his stable in his treasure house These peuish people in thys realme haue nothing but the kinge the king in their mouthes when it maketh for their purpose As there was a doctor that preached the kinges maiestye hathe his holy water he crepeth to the crosse and then they haue nothing but the kinge the kinge in their mouthes These be my good people that muste haue their mouthes stopte but if a man tell them of the kinges proceadinges now they haue their shifts and their putofs say ing we may not go before a law we may breake no order These be the wicked preachers their mouths must be stopt these be the gainsaiers 〈◊〉 other thing there is that I tolde you of Ne eleuetur cor regis c. The king must not be proud ouer his brethren He must order his people with brotherly loue and charitie Here I brought in examples of proud kynges It is a great pride in kings and matestrates when they will not heare nor be conformable to the sound doctrine of God It is an other kind of pride in kinges when they thinke them selues so high so lofty that they disdayne and think it not for their honour to heare poore mens causes themselues They haue claubackes that say vnto them What sir what nede you to trouble youre selfe take you your pleasure hunt hauke daunce and dally let vs a lone we will gouerne and order the commune weale matters 〈◊〉 Wo worth them they haue ben the root of al mischief and destruction in this realme A king ought not only for to reade and study but also to praye Let him borow example at Srlomon who pleased God highly with his peticion desiring no worldly things but wisdō whiche god did not only graūt him but because he asked wisdō he gaue him many mo things 〈◊〉 riches honoure such like Oh how it pleased God that he asked wisdom And after he had geuen him this wisdom he sent him also occasion to vse that same by a couple of strūpets Here I told an exāple of a meke king who so continued vntill he came into the cōpany of straunge women He heard them not by meanes or by any other but in his owne perso I think verely the naturall mother had neuer had her owne childe if he had not herd the cause him self They were Meritrises Hoores al though some excuseth the matter and say they were but tipplers such as kepe alehouses But it is but foly to excuse them seing the Jewes were suche and not vnlike but they had their stewes and the maintenaunce of whordome as they had of other vices One thinge I must here desier you to reform my Lords you haue put downe the stewes But I pray you what is the matter a mended what a vayleth that ye haue but chaunged the place and not takē the whordom away God should be honored euerywhere For the scripture sayth Domini est terra et plenitudo eius The earth and the lande is the Lordes What place shoulde be then within a christian realme left for to dishonour God I must nedes shew you such newes as I here For thoughe I see it not my self not withstanding it cometh faster to me then I would wish I doo as S. Paule doth to the Corinthians Auditur interuus stuprum There is such a wordom among you as is not among the gentils So likewise Auditur I here say that there is suche whordom in England as neuer was sene the lyke He charged all the Corinthians for one mannes offence saying They were all gilty for one mans