easy lyfe geueth vs occasion to committe all wickednes and so is an instrument of our damnation Nowe therfore whan we say this praier we require god that he wil be our louyng father and giue vs such thinges which may be a furtherance to our 〈◊〉 and take away those thynges which may let vs from the same Now you haue hearde the Lordes praier which is as I told you the abridgement of al other praiers it is the store house of god For 〈◊〉 we shall fynde all thinges necessary both for our soules and bodies Therfore I desire you most hartelye to resorte hither to this storehouse of God seeke here what you lacke and no doute you shall fynde thinges necessary for your wealthe In the gospel of Mathew there be added these wordes 〈◊〉 〈◊〉 est regnum potentia gloria in secula seculorum for thyne is the kingdome the power and the glorye worlde without ende Amen These wordes are added not withoute cause for like as we say in that beginning Our father signifieng that he wil fulfill our requeste so at the ende we conclude saying thine is the power c. signifieng that he is able to help vs in our distresse and to graūt our requests And though these 〈◊〉 great thyngs yet we nede not to dispaire but consider that he is lord ouer heauen and earth that he is able to do for vs that he wil do so 〈◊〉 our father and being lord and king ouer all thinges Therfore let vs often resorte hither and call vpon 〈◊〉 with this prayer in our Christes name for he loueth Christ and all those which are in Christ for so he saith 〈◊〉 est 〈◊〉 〈◊〉 dilectus in quo mihi bene complacitū est This is my welbeloued son in whom I haue pleasure Seing then that god hath pleasure in him he hath pleasure in that praier that he hath made so when we say this praier in his name with a faithful penitent heart it is not possible but be wil heare vs and graunt vs our requests And truly it is the greatest comfort in the world to talke with god to call vpon him in this praier that Christ himself hath taught vs for it taketh away the bitternes of all afflictions Thorow praier we receiue the holy ghost which strēgthneth and comforteth vs at all tymes in all trouble and perill Quia tuam est regnum potentia gloria For thyne is kingdome the power and the glorye The kingdom of god is generall thoroughout al the world Heauen and earth are vnder his dominion As for the other kynges they are kings in dede but to godward they be but deputies but officers he only is the right king vnto him onely must and shal all creatures in heauen and earth obey and 〈◊〉 〈◊〉 his maiestie Therfore haue euer this in your hearts what trouble calamities so euer shall fal vpon you for gods words sake if you be put in prisō or lose your goods euer say in your hear tes Tuum est regnum Lord god thou only art ruler and gouernour thou only 〈◊〉 and will helpe and deliuer vs from al trouble whan it pleaseth 〈◊〉 thou art the king to whō 〈◊〉 things obey For as I said before all thother kings 〈◊〉 〈◊〉 him and thorough him as scripture 〈◊〉 per me reges regnant thorough me kings rule 〈◊〉 say this prayer with good faith and penitent 〈◊〉 is a 〈◊〉 laudis a sacrifice of thankes geuing We were wont to haue 〈◊〉 〈◊〉 the 〈◊〉 of the masse which was the most horrible blasphemy that could be deuised for it was against the dignity of Christ his passiō but this sacrifice of 〈◊〉 euery one may make that calleth with a faithful heart vpon god in the name of Christ. Therfore let vs at al times wtout intermission offer vnto god the sacrifice of thanke 〈◊〉 that is to say let vs at al times cal vpon him glorifye 〈◊〉 〈◊〉 in al our liuings whā we go to 〈◊〉 let vs cal vpō him whan we rise lette vs do like wise Item whan we go to our meate and drinke let vs not go vnto it like swine and beasts but let vs remember god and be thankful vnto him for al his gifts But aboue al things we must see that we haue a 〈◊〉 heart els it is to no purpose for it is written Nō 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 peccatoris god will not be praised of a wicked man Therfore let vs repent from the bottom of our hartes let vs forsake al 〈◊〉 so that we may say this praier to the honor of god and our commodities And as I tolde you before we may say this praier whole or by parts according as we shall see occasion For when we see gods name 〈◊〉 we may say Our father halowed be thy name When we see the deuil rule we may say Our father Thy kingdom come when we see the worlde inclyned to wickednes we may say Our father thy wil be done Item whā we lacke necessary thinges either for our bodies or soules we may say Our father which art in heauen 〈◊〉 vs this days our dayly bread Item whē I feele my sinnes and they trouble me and 〈◊〉 me than I may say Our father which art in heauen forgiue vs our trespasses Finally whan we wil be preserued from all temptations that they shal not haue the victorye ouer vs nor that the deuil shal not deuoure vs we may say Our father which art in heauen leade vs not into temptation but delyuer vs from euill For thine is the kingdom the power and glory for 〈◊〉 and euer world without end Amen ¶ Here endeth the sermons vpon the Lordes 〈◊〉 made by the right reuerend father in god 〈◊〉 ster Doctour 〈◊〉 before the righte vertuous and honorable Lady Katherine Duchesse of 〈◊〉 at 〈◊〉 the yere of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium Certayn other Sermons preached by the right reuerende father in God master 〈◊〉 Latymer in Lincolneshyre the yere of our Lord. 1553. Collected and gathered by Augustine Bernherre an Heluetian and albeit not so fully and perfectly gathered as they were vttered yet neuertheles truly to the singuler cōmoditie and profite of the simple 〈◊〉 who with seruent 〈◊〉 and diligent redyng desyre to be better taught and instructed The firste Sermon SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo The kyngdome of heauen is lyke vnto a certaine king which maried his sonne And sent forth his seruauntes to call them that c. This is a gospell that conteineth very much matter And there is an other like vnto this in ye. 14. of 〈◊〉 but they be both one in effect for they 〈◊〉 bothe one thyng And therfore I wyll take them both in hand together because they tende to one purpose Mathew sayth The kyngdome of heauen is lyke vnto a certain kyng
CERTAYN GODLY Sermons made vppon the lords Prayer preached by the right reuerende Father and constant martyr of Christ Master Hughe Latymer before the ryght honorable and vertuous Lady Katherine Duches of Suffolke in the yeare of our Lorde 1553. Whereunto are annexed certaine other sermons preached by the sayde reuerende Father in Lincolneshire which were gathered and collected by Augustine Bernher a seruaunt of his though not so perfectly as they were vttered yet faythfully truly to the singuler commoditie profyt of the christē reader faythfully perused alowed according to thorder appointed in the Queens Maiesties Iniunctions ¶ Repent repent for the kingdom of God is at hande Math. 3. ¶ Imprinted at Lōdon by Iohn Day dwelling ouer Aldersgate ¶ Cumgratia priuilegio Regiae Maiestatis per septennium An. 1562. ¶ To the right honorable the Lady Katherine Duches of Suffolke Augustine Bernher wisheth the grace of God 〈◊〉 the increase of all heauenly vertues to her graces eternall comfort in Iesus Christ. THat princely prophet Dauid describing the peruerse nature and wicked properties of the vngodlie and reprobates amongst other crimes wherof he 〈◊〉 accuse them he laith also to theyr charge that they haue not called vpon God By the whiche wordes he doth manifestly teache that they whiche doo not geue themselues to 〈◊〉 and saythfull prayer and 〈◊〉 ge of the name of God are in the number of those whiche doo saye in theyr hartes there is no God For as the Godly by theyr earnest and continuall praying and praysing of the name of God doo declare their reuerend feare they beare towardes his diuine maiestye and theyr vnfayned loue the whiche is grafted in their harts by the gratious and diuine spirit towardes their heauenly and most louing father by the whiche they ar incoraged willingly and chearfully to walke in the waye of Godlynes and to frame their lyues to the will and pleasure of him whom they feare and loue So on the contrarye syde the vngodly in that they doo not call vppon their God neither prayse him most euidently declare that they stand not in awe of him nor loue him but rather despise him as one that is neither able to hurte or pleasure them By thys now that I haue sayed it doth manifestly appeare that as saythfull and trew prayer is the occasion of all goodnes and godlynes so thomitting neglecting of the same is the rote cause of all sinne mischief And that wil be more euident vnto them that doo consider with thē selues these two principall partes wherin trew prayer doth consist The fyrst part of true praier is called in that hebrew tōg Thephilah the which sig 〈◊〉 Iudicij vel cōdēnationis deprecatīonē a harty ernest request suplica tiō made vnto god theternal iudge for the remission pardon of synnes the which request procedeth frō the harte that is anguished by the ougsome sight of his wickednes reueled by the brightnes of the law of God The other part of prayer is called in that same tōg Thehillah Laus a prayse of gods mercies the which doth folow the former request For whē the hart so an guished hath poured out his grief is by the spirit of God certifyed that hys synnes be forgeuen his prayer hearde for Christes sake by and by it bursteth out into a ioyful praysing of the name of the Lord who so graciously hath shewed hymselfe in geuing comfort vnto hys sorowfull conscience In these two partes of prayer the Children of God doo exercise them selues that is in lamenting of their synnes and in reioysing in the forgeuenesse of the same the whiche consisteth in the deathe of Christe Wheruppon the third parte foloweth the which is to craue at their fathers hands suche thynges as be nedefull for them in this worlde Nowe he that beholdeth diligently the state of the worlde shall 〈◊〉 perceaue that the most part of men are geuē vp to theyr owne harts iust because they be 〈◊〉 of that most comfortable spirit of prayer Who doth not see that the principall occasion of this horrible 〈◊〉 the whiche of all states of men is showed towardes the 〈◊〉 God hapneth by the reasō that men do not passe for theyr sinnes do light ly regard them so do not craue 〈◊〉 of them at Gods handes ney ther be 〈◊〉 If men did exercise themselues in faythfull prayer did vse to examine themselues by the rule of the law of God in the which glasse they may sone 〈◊〉 theyr owne fylthines they would no doute with great diligence consider the great and 〈◊〉 benefites of the Lord theyr god shewed vnto them euen in these our dayes Fyrst how gratiously he gaue vs the light of the Gospell in kyng Edwards time for the space of seuen yeares After the whiche tyme by the reason of oure vnthankefulnes he most 〈◊〉 plaged vs and toke the same away agayne and caused by the deuils hangmen the papists I meane darknes blind nes and most pestiferous doctrine to be brought into the churche by reason wherof a greate number that had before no lust to the truth euen by Gods iust iudgement were thē deceaued by lyes and so peryshed eternallye And yet notwithstanding the faythful Lord in al these tormoylings preserued hys seruauntes geuing vnto a number of them suche a princely spirit that they were able to deride laugh to scorne the threatnings of the tyrauntes to despyse the terriblenes of prisons and torments and in the ende moste ioyfullye to ouercome and conquer deathe to the praise of God and theyr owne endles comforte Unto other some the 〈◊〉 same most gratious God gaue suche a 〈◊〉 spirite that they were able by hys grace to forsake the pleasures and commodityes of this worlde and being armed with patience wer content to trauell into far and vnknowē countreyes with theyr familyes and housholdes hauing small worldlye prouision or none at all but trustyng to hys prouidence who neuer forsaketh them that truste in hym Besydes this ' the same God preserued a greate number euen in the middest of their enemyes not onlye from bodely daungers but also from being infected with that poysoned and blasphemous doctrine that then in allopē 〈◊〉 with shameles brags and ostentation was set abrode I will not speake now of that wonderfull work of God who caused his word to be preached and his sacramēts ministred euen in the midste of the enemyes in spyte of the deuill and all hys ministers These thinges the Lorde wroughte most gratiously for hys people But whē the time came that the measure of wickednes of the wicked was full the selfe same God euen of his owne mercy and by his owne power confounded his enemyes by the meanes of our most gratious La dy the Queenes maiestie for whose prosperous estate and preseruation the God of mercye graunte vnto all faythfull Christians grace most instantly to praye her most ioyfull comming to the imperiall croune of this Realm
fraudulenter but it is one in effect Cursed be he saith the prophet Ieremy that doth the worke of the lord negligently or fraudulently take which you wil. It is no light matter that god pronounceth them to be cursed But what is cursed what is it Cursed is as much to say as it shal not go wel with them they shal haue no lucke my face shal be against them Is not this a great thyng Truely consider it as you lyste but it is no light matter to he cursed of God which ruleth heauen and erth And though the Prophete speaketh these wordes of warriours goyng to warre yet it may be spoken of all seruauntes yea of all estates but specially of seruantes For. S. Paule saith Domino Christo seruitis you seruauntes saith he you serue the lord Christe it is his worke Than whan it is the lordes worke take 〈◊〉 how you do it for cursed is he that doth it negligently But where is suche a seruant as Iacob was to Laban how pain full was he how carefull for his maisters profite in so much that whan somewhat perished he restored it agayne of hys owne And where is suche a seruaunt as Eleazar was to Abraham his maister what a iorney had he howe carefull he was and whan he came to his iorneyes ende he woulde neither eate nor drynke afore he had done his maisters message so that al his mynde was geuenonly to serue his maister aud to do accordyng to his commaundementes In so much that he woulde neither eate nor drynke tyll he had done accordyng to his maisters wyll Much lyke to our sauiors sayyng Cibus meus est vt faciam voluntatem eius qui misit me This is my meate to do the will of him that sent me I pray you seruantes marke this Eleazar well consider all the circumstances of his diligent and faithfull seruice and folowe it els if you folow it not you rede it to your owne condemnation Likewise consider the true seruice whiche Iosephe that godly yong man did vnto his maister Potiphar liefetenaunt of the towre hew faithfully he serued without any guile or fraude therfore god promoted hym so that he was made afterwardes the ruler ouer all Egipt Likewise consider how faithfull Daniell was in seruyng kyng Darius Alack that you seruauntes be so stubburne hearted and wyl not consider this you will not remember that your seruice is the worke of the lord you wil not consi der that the curse of god hangeth vpon your heades for your slouthfulnes negligēce 〈◊〉 〈◊〉 therfore loke to your duties Now further whosoeuer 〈◊〉 this praier with a good faithful hert as he ought to do he praith for al plough men husbandmē that God wil prosper 〈◊〉 their labor for except he geue 〈◊〉 al their labor 〈◊〉 is 〈◊〉 Therfore it is 〈◊〉 to pray for them that God may send his benediction by their labour for withoute corne and such maner of sustinance we cannot liue And in that prayer we include all artificers for thorough their labors god giueth vs many commodities which we could not lacke We praye also for wholsome ayre Item we praye for seasonable wether whan we haue to muche rayne we praye sor fayre weather agayne when we lack rayne we pray that god wil send rayne And in that praier we pray for our cattel that god wil preserue thē to our vse from al diseases for without cattell we can not liue we can not till the ground nor haue meate therefore we include them in ou re praier to So you see that this prayer contayneth innumerable thinges For we praye for all suche thynges as bee expedient and needefull for the preseruation of this life And not alone this but we have here good doctrine and admonitions besydes For here we be admonished of the liberality of god our hea uenly father which he sheweth dayly ouer vs. For our sauiour knowyng the liberalitye of god our heauenly father com maundeth vs to pray yf he would not giue vs the thyngs we aske Christ would not haue commaunded vs to praye yf he had born an yll wyl against vs. Christ wold not haue sent vs to him But our sauiour knowyng his liberal heart towards vs commaundeth vs to praye and desyre all thinges at hys handes And here we bee admonished of oure estate and condicion what we be namely beggers For we aske bread of whom marry of god What are we than Marrye beggers the grea test lordes and ladies in England are but beggers afore god Seyng then that we all are but beggers why should we thē 〈◊〉 and despyse poore men 〈◊〉 vs therefore consider that we be but beggars let vs 〈◊〉 〈◊〉 our stomaches for if we consider the matter well we are lyke as they 〈◊〉 afore god for sainct Paule sayth Quid habes quod non accepisti What hast thou that thou hast not receiued of god Thou art but a beggar whatsoouer thou art and though there be some very riche and haue great abundance of whom haue they it of god What saieth he that ryche man 〈◊〉 saith Our father which art in heauen Giue vs this day our dayly breade then he is a begger afore god as well as the poorest man Further how continueth the ryche man in his riches who made hym riche Marry god For it is written benedictio dei facit 〈◊〉 that blessinges of god maketh rych except god blesse it stan deth to no effecte for it is written comedent non 〈◊〉 〈◊〉 they shall eate but yet neuer be satisfyed 〈◊〉 as much as you wyl except god fede you you shall neuer beful So likewise as ryche as a man is yet he cannot augment his riches nor kepe that he hath except god be with him excepte he blesse him therfore let vs not be proude for we be beggers the best of vs. Note here that our sauiour biddeth vs to say Vs this Vs lappeth in al other men with my prayer For euery one of vs prayeth for an other when I say 〈◊〉 vs this day our dayly bread I praye not for my selfe onely yf I aske as he byddeth me but I pray for all other Wherfore say I not Oure father give me this day my daylye breade for because god is not my god alone he is a common god And here we be admo nished to be frendlye louing and charitable one to an other for what god 〈◊〉 I can not saye this is my owne but I must say this is ours For the ryche man can not saye this is mine alone god hath geuen it vnto me for my own vse Nor yet hath the poore man any titel vnto it to take it away from him No the poore man maye not do so for when 〈◊〉 doth so he is a theife afore god and man but yet the poore man hathe 〈◊〉 to the ryche mans good so that the rycheman oughte to let the poore man
lyes they sayd it was doon to a good purpose to make the people afraide to beware of synne and wyckednes But what saieth God by the prophcte Nunquid eget dominus mendatio vt pro illo loquamini mendacium Hathe the Lorde neede of lyes that ye will go and make lyes in his name You maye perceiue now how necessaris a thing it is to be in the truthe to be vpright in our dealyngs For S. Paul requireth truth not only in iudgements that iudges shal iudge accordyng to cquitie and conscicuce but also he requireth that we be true in all our conuersations and doyngs wordes and dedes And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est non non let your sayings be yea yea no no he saith two times yea yea to signifie vnto vs that it shal be with vs so that whan we say yea with our tongue than it shal be in the heart yea too Agayne whan we say No with our tongue that the heart be so to therfore he saith two tymes yea yea no no to signifie that the hearte and mouthe shall go together And therfore it appeareth that we be in a pitifull case farre from that that god wold haue vs to be For there be som that be so vsed to lyes that they can do nothing els And as the common sayeng is A lie is the better whan it cometh in their mouth Well I will shew you an ensample which shal be inough to feare vs from lyeng In the primitiue church whan there was but few which beleued and amongst them there was a great meny of poore people therfore they that were rich vsed to sell their goods and brought the money to the apostles to that ende that the poore might bee relieued There was some that did such thynges sunply and vprightly with a good heart Now there was a certaine man called Anamas and his wife called Saphira they were christians but they sought nothyng but worldly thinges as some of vs do now adayes they thought it should be a world ly kingdome as there be many gospellers now adayes whiche seeke nothyng by the gospel but their owne gaynes and preferments Now this man with his wife seeyng other sell their goods thought they would get a good name too they went and solde their landes yet they were asrayd to brynge all the money to the Apostles mistrustyng left this religion should not indure long therfore they thought it wisdome to kepe som what in store when necessity shold require Wel they go and bryng a parte of the money to Peter and the other parte they kept for themselues 〈◊〉 to Peter that it was the whole money Now Peter hauing knowledge by the holy ghost of this falsehode said vnto him when he cāme with the money Cur Satan impleuit cor tuum vt mentireris spiritui sancto How chaūced it that the diuel hath filled thy heart that thou shouldest lye vnto the holy ghost was it not thy owne good And thou commest and sayest it is all whan it was but a parte Non hominibus thou hast not lyed vnto men but vnto god What foloweth 〈◊〉 hearyng that by and by fell doune and died out of hande so that S. Peter killed him with his wordes After that his wife came tolde the same tale and receiued lyke reward for her lys Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes But what meaneth it that god punisheth not lyes so openly now as he did than Aunswere That god punisheth not lyes now he dothe not because he hath a delite in lyes more at this tyme thē he had at the same tyme for he is an immutable vnchangeable god He taryeth and punisheth not by and by because he woulde haue vs to repent and leaue oure wickednes lyes and falsehode yf we wyll not repente then he will come one daye and make an ende with vs and reward vs according vnto our deseruing And this is commōly our nature that when we haue made one lye we must make twenty other to defende that one This is nowe the 〈◊〉 armour that we shoulde haue namelye trueth S. Augustyne wryteth verye terriblye of lyinges and agaynste those that vse lying There be some that make a dcfēce betwene a gesting lye and an earnest lye But I tell you it is good to abstayne from theim bothe for god is the truthe whenne we forsake the truthe we for sake God Now the seconde weapon is to be Juste to giue euerye man that which we owe vnto hym to the kyng that whithe pertameth vnto hym to oure landelordes what we owe vnto theym to oure curate or person what pertaineth vnto him and though the curate be vnlearned and not able to doe his duetye yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by common authoritye No not so we oughte to lette hym haue his duetye but when he is naught or vnapt to be in the place of a curate than we may complayne to the ordinary and desire a better for hym So likewise beetwene maried folkes there shal be iustice that is to saye they shall do their dueties the man shall loue his wife shall honour her shall not bee rigorous but admonishe her louingly Agayne the wyse shal bee obedient louyng and kynde towardes her husband not prouokyng him to anger with yll and naughtye wordes Further the parents ought to do iustice towardes theyr children to bring them vppe in godlines and vcrtue to correcte them when they do naught likewise the children ought to be obedient vnto their parents and he willing to do according vnto their commaundement Item the maisters oughte to doo Justice vnto theyr seruauntes to let them haue their meate and drinke and theyr wages agayne the seruaunt ought to be 〈◊〉 in their maisters busines to do them truely not to be eye seruantes Likewise the subiectes ought to be obedient to their king and magistrate agayne the kynge ought to do iustice to see that iustice haue place Finally one neigh boure oughte to haue Justice with another that is to geue hym what pertayneth vnto hym not to deceiue hym in anye thynge but to loue him and to make muche of hym when we do so thenare we sure we haue the seconde part of this armour of GOD 〈◊〉 we muste bee shoed we must haue shoen that is to saye we 〈◊〉 bee redy to heare gods holy word we must haue good affectiōs to heare gods worde and we must be redye to make prouision for the furtheraunce of the preachynge of gods holy worde as farre forthe as we be able to do Now all these that haue suche lustes and desyres to gods worde Item all those that are content to maynetayne the office of preachyng to fynde scholers to schole all these
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
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
so long he continued kneeling that he was not able for to rise without helpe amongst other thinges these were thre principal matters he prayed for The first that as god had appoynted him to be a precher and professor of his word so also he would 〈◊〉 him grace to stand vnto his doctrine vntil his death Thother thing the which most instantly with great vi olēce of gods sprite he desired was that god of his mercy wold restore the gospell of his sonne Christ vnto thys realm of England once again and these wordes once agayn once agayn he did so inculcate and beat into the cares of the Lord god as though he had sene god before him spake vnto him face to face The thirde principall matter wherewith in his prayers he was 〈◊〉 was to praye for the preseruation of the quenes maiesty that now is whome in his prayer accustomablye he was wont to name and euen with teares desired god to make her a comfort to this comfortles realm of England These wer the matters he prayed for so earnestly But were these things desired in vayne Did god despise the prayers of this his faythfull souldier No assuredly for the lord did most graciously graunt all these his requests First concerning profession euen in the most extremity the Lord 〈◊〉 assisted him For whē he stode at the stake without Bocardo gare at Oxford the tormen 〈◊〉 about to set the fire vpon him and that most reuerēd father D. Rid ley he lifted vp his eyes towardes heuen with a most amiable and 〈◊〉 〈◊〉 saying these words Fidelis est Deus qui non 〈◊〉 nos tentari supra id quod possumus God is faythful which doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shed his bloud in the cause of christ the which bloud ranne out of his hart in suche aboundaunce that all those that wer presente beyng godly dyd maruell to see the most part of the bloud in his body so to be gathered to his hart and with suche violence to gushe out his body being opened by the force of the fyre By the which thinge God most gratiously graunted his request the which was to shede his harts bloud in the defence of the Gospell How mercifully the Lorde heard his second request in restoring his gospel once again to this realm these present dais can beare recorde But alasse what shal England say for her defēce how shal she auoyd the terrible plages of God for the horrible and deuelish vnthanckfulnes for that treasure The Lorde be mercifull vnto vs. Now concernyng his third request it was also most effectuously graunted to the grent prayse of God the furtheraunce of his Gospel and to the vnspeakenble comfort of this realme For when matters were euen desperate and the enemies mightely florished and triumphed Gods worde banished 〈◊〉 〈◊〉 sodenly the Lorde called to remembran̄ce his mercy and made an end of all these miseries and appoynted her for whom that same gray headed father Latimer so earnestly prayed in hys 〈◊〉 as the true naturall ruler owner of this imperial 〈◊〉 to shew her 〈◊〉 and by the brightnes of Gods worde to confounde the darke 〈◊〉 and 〈◊〉 kingdome of Antichrist and to restore the tem ple of God agayne the whiche thyng not this faithfull prophet only but al the rest whom God made worthy to be his wytnesses did most earnestly requyre and desyre in their faythfull prayers The selfe same God graunt vnto euery faythfull Christiar his spirit that they may be diligēt and watchfull in prayers for her by whom God hath bestowed such vnspeakcable giftes vpon vs that the same God will assyste her with hys grace and holy spirite to procede faythfullye in the building of his house and in plucking downe of all kyndes of synne and 〈◊〉 〈◊〉 Idolatrpe al the monuments of the same to the glory of hys name and her cuerlasting and endles comfort To the whych faythful prayers that all they whiche feare God may be the 〈◊〉 〈◊〉 I haue 〈◊〉 forth these sermons made by this holy man of God and dedicated them to your grace partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp by this reuerend father and faythfull 〈◊〉 of god whom you did norish and whose doctrine you did most 〈◊〉 embrace to the prayse of god vnspeakable 〈◊〉 of al godly harts the 〈◊〉 did 〈◊〉 great admiration maruell at the 〈◊〉 gifts of god 〈◊〉 vpō youe grace in geuing vnto you such a 〈◊〉 spirit by whose power vertue you were able to ouercome the world to forsake your 〈◊〉 〈◊〉 and goodes your worldly 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 highe estate and estimation with the whiche you 〈◊〉 adorned and to become an 〈◊〉 for Christe his gospels sake to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god then to 〈◊〉 the 〈◊〉 of the worlde with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉 then the treasures of Englande where 〈◊〉 the 〈◊〉 are farre otherwyse 〈◊〉 for they haue theyr pleasures amongst the portes of 〈◊〉 they eate and 〈◊〉 and make 〈◊〉 not passing what become of 〈◊〉 or his 〈◊〉 they bee 〈◊〉 dronken with the swete delicates of thys miserable 〈◊〉 that they wyl not tast of that buter morsels which the lord hath appoynted and prepared for his chosen children and especyall frendes Of the whiche he did make you most gratiouslye to taste geuyg vnto youre grace his spirit that you were able in all the tormoyles and greuaunces the whiche you did receaue not only at the handes of those whiche were your professed enemyes but also at the handes of them whych pretended 〈◊〉 and good will but secretly wrought sorow and myschyef to be quyet and 〈◊〉 and in the end broughte youre grace home againe into your natiue countrey no doubt to no other end but that you shoulde be a comfort vnto the comfortles and an instrumente by the whiche hys holy name should be praysed and his gospell propagated and spredde abrode to the glory of hys holy name and your eternall comfort in Christ Iesus vnto whose mercifull hands I commit your grace with all youres eternally Amen From Southam the second of October Certaine sermons made by the right reueren de father in God maister doctor Latymer before the right vertuous and honorable lady Katherine duchesse of Suffolke in the ycre of our Lord. 1552. OVR FATHER vvhich art in heauen I haue entred of late in the wase of preachyng and spoken many thynges of prayer and rather of praier than of any other thing For I thinke there is nothing more necessarie to be spoken of nor more abused than praier was by the craft and suttletie of the deuill for many thynges were taken for prayer whan they were nothyng lesse Therefore at this same 〈◊〉 also I haue thoughte it good to entreate of prayer to thintent that it might bee knowen what a precious thyng ryghte prayer is I tolde
Christ hath so framed this prayer that I muste needes include my neighbour in it Therfore all those which pray this prayer they pray as wel for me as for them selues whiche is a great comfort to euery faithfull heart whan he considereth that all the churche prayeth for hym For amongest suche a great numbre there be some which be good and whose prayer God will heare As it appeared by Abrahams prayer whiche prayer was so 〈◊〉 that God woulde haue pardoned Sodome and Gemorre if he might haue founde but tenne good persons therin Lykewyse Sainct Paule in shipwracke preserued his companie by his praier So that it is a greate comforte vnto vs to knowe that all good and faythfull persons pray for vs. There be some learned men whiche gather oute of scripture that the prayer of saincte Stephen was the occasion of the conuersion of Saint Paule Saint Chrysostom sayth that that prayer that I make for my selfe is the best and is of more efficacie than that whiche is made in 〈◊〉 Which saying I lyke not very well For our sauiour was better learned than sainct Chrysostome He taught vs to praye in common for all therfore we ought to folow him and to be glad to pray one for an other For we haue a common sayeng amongest vs Who so euer loueth me loueth my hounde So who so euer loueth God wil loue his neigh bor which is made after the image of God And here is to be noted that prayer hath one propretie before all other good workes for with my almes I healpe but one or two at ones but with my faithful prayer I help all I desire God to cōfort al men liuing but specially domesticos fidei those which be of that houshold of god Yet we ought to pray with all our heartes for the other which beleue not that God wil turne their heartes and renew them with his spirite yea our prayer reacheth so far that our very capitall ennemie oughte not to bee omitted Here you see what an excellent thyng prayer is whanne it proceedeth frome a faithfull heart it dooth farr passe all the good workes that men can doo Now to make an ende we are monished here of charitie and taught that God is not only a priuate father but a cōmon Father vnto the whole worlde vnto all faithfull bee they neuer so poore and miserable in this worlde yet he is their Father Where we may learne humilitie and lowlynesse specially great and riche men shall learne here not to be loftie or to despise the poore For whan ye despise the poore myserable manne whome despyse ye ye despyse hym whyche called GOD his father as well as you and peraduenture 〈◊〉 acceptable and more regarded in his syghte than you bee Those proude persones maye learne here to leaue their stubbornesse and loftynesse But there be a great meany whych lyttle regarde this they thynke theim selues better than other men be and so despise and 〈◊〉 the poore in so muche that they wyll not heare 〈◊〉 mennes causes nor defende theym from wrong and oppression of the ryche and myghtie Suche proude menne despyse the lordes prayer they shoulde bee as carefull for their brethren as for theymselues And suche humilitie suche 〈◊〉 and carefulnesse towardes our neyghbours wee learne by this woorde Our Therefore I desyre you on Goddes behalfe lette vs cast away all disdainfulnesse all proudenesse ye and all bybble bable Lette vs pray this prayer with vnderstandyng and greate deliberation not folowyng the trade of monkerye whiche was without all 〈◊〉 and vnderstandyng There be but fewe whiche can saye frome the bottome of their heartes Our Father a lyttle numbre Neither the Turkes neither the Iewes nor yet the impenitent synners can call God theyr Father Therefore it is but vayne babblynge what so euer they praye GOD heareth them not he wyll not receaue theyr prayers The promyse of 〈◊〉 is made vnto theym onely whyche bee faythfull and beleue in God whych endeuour them selues to lyue accordyng vnto his commaundementes For Scripture saythe Oculi Domini super iustos The eyes of the Lorde are ouer the ryghtuouse and his eares open vnto theyr prayers But who are those ryghtuous euery penytente synner that is sorye from the bottome of his hearte for his wyckednesse and beleueeth that GOD wyl forgeue hym his synnes for his sonne our 〈◊〉 Iesus Christes sake This is called in Scripture a iust man that indeuoreth hym self to leaue all wickednes In suche forte Peter and Paule were iuste because they dyd repente and beleued in Christe and so endeuored them selues to liue according vnto Gods lawes Therfore like as they were made iust before god so may we too for we haue euen the self same promise Let vs therfore folow their ensample let vs forsake all sinnes and wickednesse than god will heare our praiers for Scripture saithe Dominus facit quicquid volunt timentes eum clamorem eorum exaudit ac seruat eos The Lorde fulfylleth the desyre of theim that feare hym he also wyll heare theyr crye and healpe theym In an other place he saythe Si manseritis in sermone meo verba mea custo diueritis quicquid volueritis petentes accipietis If ye abyde in me and my woordes abyde in you aske what ye will and it shall be done for you So we see that the promises pertain only to the faithful to these which endeuor themselues to lyue accordyng to gods will plesure which can be cōtent to leue their wickednes and solowe godlynesse those God will heare at all tymes whansoeuer they shall call vpon hym Remembre now what I haue sayd Remembre what is ment by this worde Our namely that it admonysheth vs of loue and charitie it teacheth vs to be ware of stubburnesse and proudnesse consyderyng that God loued as well the begger as the ryche man for he regardeth no persones Agayne what is to bee vnderstand by this woorde Father namely that he beareth a good wyll towardes vs that he is redy and willyng to healpe vs. Heauenly that admonisheth vs of his potencie and abilitie that he is ruler ouer al thinges This I say remembre and folowe it then we shall receyue all thynges necessary for this lyse and fynally cuerlastyng ioy and felicitie Amen Let vs pray Our father ¶ The second sermon vpon the Lordes prayer made by maister 〈◊〉 SANCTIFICETVR nomen tuum Halowed be thy name These fewe words contain the firste petition of the Lordes prayer the other wordes which go before this be no parte of this petition but rather an introduction vn to these petitions and they bee like a preface or learned entrance to the matter that the petitions mighte bee the sooner and with more fauoure hearde For oure Sauiour beeynge a perfecte scholemayster as a learned and an experte orator teacheth vs howe we shoulde begynne our prayer that we might be spedily hearde and howe
may do the work wherunto god hath called him There be many vocations The Magistrates vocation is to see that the common welth be wel ordered to see that the scholes be mainteined to see that the vniuersities be well furnished to see that iustice be executed that the wicked be punished and the good rewarded In summa to kepe euerye one in good order This is their duetye Further we praye that the priestes the spiritualtye or the churchemen as they call them doe their dueties to preache goddes worde to liue godly and to giue a good ensample by their conuersation els they doe against the honour of GOD and their owne honesty Lykewise we praye that seruauntes may doe their dueties For to bee a seruaunte is an honest estate and muche commended in Scripture and Scripture speaketh much to the comforte of them And truely those that lyue in the feare of god consydering that they serue not only their carnal maisters but God hymselfe they be in a good case but they may not bee eye seruauntes Saincte Paule noteth this fault and sayeth that they shal not be murmurers nor frowarde answerers Saincte Paule woulde haue them to lyue so that they maye ornate and sanctifye the name of God For that seruaunte that dothe the thyng whereunto he is called he dothe adorne his estate that seruaunte is a good gospeller that wyll not be an eye seruaunt There be some seruauntes whiche doe their dueties as longe as their maister is in syght but as soone as their maister is gone they playe the 〈◊〉 Unto such felowes I say beware for though your bodely maister see you not yet your great maister god seeth you and wyll punishe you Quod agis toto pectore agito What 〈◊〉 doest doe it from the bottome of thy hearte with a good wyll goe not awaye with the deuils Pater no ster as some doe doe all thinges with a good mynde For I tell you you bee not forgotten in Scripture you are muche commended in the same S. Paule speaketh very honourably of you saying Domino Christo 〈◊〉 you serue the lord Christ it becommeth not you to put a difference what busines you be commanded to do For whatsoeuer it be 〈◊〉 it with a good wil and it is gods seruice Therfore you oughte to do it in respect that god wold haue you to do so for I am no more assured in my preaching that I serue god than the ser uant is in doing such busines as he is commaunded to doe skouring the cādelsticks or whatsoeuer it be Therfore for gods sake consider the matter Some of you think if Christ were here you would go with him and serue him I tel you whan you folow your seruice and do such thinges as your maister and maistresse shall commande you you serue hym as wel as if he were here bodily He is not here bodily now but his worde is here Domino Christo seruitis sayth Saint Paule you serue the lorde Christe Therfore I desyre you in goddes behalfe to walke vprightly and godly Consyder what god sayeth vnto you 〈◊〉 qui facit opus domini negligenter Cursed be he that doth the worke of the lord negligently This scripture perteyneth to you as wel as to me For whā ye do your busines negligently you be cursed beefore the face of God Therfore consider the goodnesse of God that he woulde haue you as well saued as youre maisters Surelye me thinketh it is a great benefite of God to be a seruant For those that kepe houses must make a count afore god for their familye they must watche and see that all thinges bee well But a seruaunt when he can discerne what standeth with goddes commaundementes and what is against it it is ynoughe for hym but he must knowe that he ought not to obey his maister or mastresse whā thei wold commaunde him to doe against god in such a case he may re fuse withstand them For it is writen we must more obey vnto god then man we shold not do against god to please our maisters Again masters mistresses are boūd to consider their dueties to pay vnto their seruants their wages meat and drinke conuentent For it is a greate sinne to defraud the laborer of his wages for it is writē the cry of the laborers shal come before the lord it is a great faut afore god to de fraud thē but ther be som seruāts which be so wicked the thei wil cōplain wtout a cause whā they cannot haue that that they wold haue nor beare al the rule thēselues But I saye it is a great thing for a maister to 〈◊〉 his seruāt again that ser uāt which hath his whole wages doth but half his worke or is a sluggard that same fellow I say is a these afore god For lyke as the maister oughte to pay the whole `wages so likewise the seruaunt ought to do his whole worke Here I might haue occasion to shew howe man and wyfe ought to liue together how thei ought to be faithful louing and friendly one to the other how the man ought not to despise the wyse consydering that she is partaker with him of euerlasting lyfe Therfore the mā ought cohabitur to dwel with her which is a greate thing Agayne see how the woman oughte to behaue her selfe towardes her husband how faithfull she oughte to be Now whan they both yelde their dueties the one to the other then they sanctifie the name of god but when they doe contrary to their callyng then they slaunder the holy name of god Therfore let euery man and woman walke in their vocations We muste haue a good and earnest mynde and wyll to sanctify the name of God for that person that prayeth and desyreth of God that his name maye bee halowed and yet hath no will nor plesure to do it in dede this is not the right sanctifieng of the name of god S. Peter teacheth vs howe we shall sanctifie gods name saying Conuersationem 〈◊〉 gentes habentes bonam Haue a good holy conuersation liue vprightlye in your callyng so that your lyghte maye so shyne before men that they may see your good workes and so glorify god I wyll trouble you no longer it is better a littell wel perceiued and borne awaye then a greate deale hearde and 〈◊〉 behynde Consider wherfore our sauiour commaūdeth vs to call god our Father thā afterward way this 〈◊〉 art heauen Than come to the petition halovved be thy name waye and consider this For nowe is the tyme wherein the name of god shold be halowed For it is a pitifull thing to se what rule and dominion the deuil beareth howe shamelesse men be how the name of god is brought in derision Therfore let vs saye from the bottom of our hearte Sanctificetur halowed that is to saye lord God thorough thy goodnes remoue all wickednes giue
let them alone This was a good mynde in Dauid there be but fewe kynges now that wold do so Now at the length god was moued with pitye and sayde vnto the angell Sufficit contine manum it is though leaue of by and by the plague cessed Where you see how redye the aungels of GOD bee to doe the Lordes commaÌ„vemit After that Dauid was minded to be thankfull vn to god offer a great sacrifice vnto him so remoue that wrath of god And therfore he made sute to one of his subiects for cer tain grouÌ„ds to build an altar vpoÌ„ that same maÌ„ was willing to geue it vnto that king frely But Dauid wold not take it at his handes where kings 〈◊〉 learne that it is not lauful for them to take a way other mennes landes to their owne vse This good kig Dauid wold not take it wheÌ„ it was offred vnto him He did not as Achab that wicked 〈◊〉 which did Naboth wroÌ„gin taking away his vinyard against his wil. An other ensaÌ„ple wherin apereth how diligeÌ„ily that angels do gods coÌ„maÌ„demeÌ„ts Senacherib king of that 〈◊〉 hauiÌ„g a capitam called 〈◊〉 which capitaine after that he had besieged HierusaleÌ„ spake 〈◊〉 words against god that almighty sayeÌ„g to that Iewes Think you that your god is able to help you or to defeÌ„d you froÌ„ my haÌ„d Now Ezechias that good kyng hering such blasphemo ' words to be speke agaist god fel to praier desired god for aide sent for the prophet Esai asked him couÌ„sel Th end was god sent his angels which killed an Clxxx. v. thousaÌ„d of that AssiriaÌ„s in one night that king him self scaÌ„t escaped with great daÌ„ger feare gat him home Here you see what a god our god is whose wil we ought to do Therfore let vs endeuor our selues to do his wil pleasure whan we ar not able to do it as we be not in dede let vs call vnto him for helpe and ayde The other heaueÌ„ is called a corporal heueÌ„ where that son the moone the starrs ar which heaueÌ„ doth gods coÌ„mandemeÌ„t to As it appereth in that bokes of Iosue that kings how that son stode at that coÌ„mandemeÌ„t of god IteÌ„ how that shadow went backward like as Job saith Precepisti soli 〈◊〉 noÌ„ oritur Thou gauest coÌ„ maÌ„dement to that sun it arose not therfore at that coÌ„mandement of god thei kepe their ordinaric course as god hath coÌ„manded them in that first beginning IteÌ„ the raine that snowe come at his coÌ„mandemiÌ„ts in suÌ„ma nothing rebelleth in his estate wherin it was set at that first but Man that man will not be ruled by him all other things be obedieut rain cometh whaÌ„ god wil haue it snow at his time We rede in Achabs time that Elias that pro phete 〈◊〉 that raine for iii. yere vi monthes for to punishe the people wherof folowed a great dearth Afterward at that request of the same Elias god sent raine whiche tempered the groud to bring frutes I think there be some Elias abroade at this time which stoppeth the raine we haue not had rayne a good whyle Therfore lette vs praye to God that we maye do his wil and than we shal haue al things necessary to soule body For what was this Elias obnoxiê° affectibê° a sinfull maÌ„ borne coÌ„cesued in sin yet god seing his confideÌ„ce grauÌ„ted his requests For he was a maÌ„ that feared that lord trusted in him therfore god loued him heard his praier Therfore I say let vs do as he did thaÌ„ god wil heare our praiers but we are flesh ly we are carnal we do caÌ„ nothig perfectly as we ought to do wherfore we haue nede to say with s. Augustine 〈◊〉 〈◊〉 preci pis precipe quod uis Lord do thou with in me what thou coÌ„mauÌ„ dest then coÌ„mauÌ„d what thou wilt For we of our own streÌ„gth power are not able to do his commauÌ„demeÌ„ts but that lack oursa uior wil supply with his fulfillig with his perfectnes he wil take away our imperfectnes Now since we haue spokeÌ„ muche of praier I wil desire you let vs pray together so make an end but you must pray with a penitent heart For god wil not heare that praier that procedeth from an impenitent heart it is abominable in his sight I desire you to say after me Our father c. Amen The. v. sermon vpon the Lordes praier made by maister Hugh Latymer PAneÌ„ nostruÌ„ quotidianuÌ„ da nobis hodie Giue vs this day our daily bread This is a very good praier if a body shold say no more at one time but that for as we see our nede so we shall pray whan we see goddes name to be dishonoured 〈◊〉 and yl 〈◊〉 of then a maÌ„ a saithfull maÌ„ should say Our father which art in heauen halowed be thy name Whan wee see the deuill reigne and all the worlde folowe his kingdeme then we maye saye Our father vvhiche art in heauen thy kingdome come Whan we see that the worlde foloweth her owne desyres and lustes and not goddes wyll and his commaundementes and it greeueth vs to see thys we 〈◊〉 sorye for it we shall make oure 〈◊〉 vnto god for it 〈◊〉 Oure father whiche art in heauen Fiat voluntas 〈◊〉 Thy 〈◊〉 be done when we lacke necessaries for the maintenance of this lyfe euery thing is dere then we may say Our father which art in heauen giue vs this day our dayly bread Therfore as we see cause so we should pray And it is better to say one of these short prayers with a good faythe then the whole psalter without fayth By this nowe that I haue sayde you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer the lordes praier I saye is farre from that that it is in deede For it was 〈◊〉 for nothing for whaÌ„ we bee disposed to despise a man and call him an ignoraunte foole we say he can not say his 〈◊〉 noster and so we made it a lighte matter as though euery man knew it But I tell you it is a great matter it conteineth waightie thynges if it be wayed to the very bottome as a learned man coulde doe but as for me that that I haue learned out of the holy scripture and learned mens bookes which expounde the same I wyll she we vnto you but I entende to be short I haue bene very long before in the other petitions which some thyng expounde those that folow therfore I will not tarye so long in them as I haue done in the other Geue vs this day our dayly bread Euery woorde is to be considered for they haue their importance This word bread signifieth all maner of sustinance for the preseruation of this life all thinges whereby man shoulde lyue are contayned in this word Breade
than they wente totheyr busynesse be in his shoppe and she about her houswyferye At dynner tyme they hadde breadde and cheese wherewyth they were welle contente and tooke it thankefully Theyr chyldren were well taught to feare GOD and to saye theyr Pater noster and the Crede and the tenne Commaundementes and so he spente hys tyme in dooynge hys duetie trewely I warraunt you he dyd not so many false stitches as coblers doo nowe a dayes S. Anthony perceiuing that came to knowledge of himself and layd away all pride and presumption By this ensample you may learne that honest conuersation and godly liuing is much regarded before god in so much that this poore cobler doyng his duety diligently was made S. Anthonies fellow So it appeareth that we bee not destituted of religious houses those which apply their busines vprightly and here goddes worde they shal be s. Anthonies felowes that is to say they shal be numbred amongest the children of god Further in this petition the man and wyfe praye one for the other For one is a helpe vnto the other and so necessarye the one to the other Therfore they praye one for the other that god will spare them their liues to liue together qui etly and godly according to his ordinaunce and institution this is good needeful As for such as be not maried you shal know that I do not so much praise mariage that I should think that single lyfe is naught as I haue heard some whith wyll scante allowe single life They thinke in their heartes that all those which be not maried be nought therfore the that haue a 〈◊〉 saying amongest them What say they they be made of such metall as we be made of thinking them to bee naught in their liuing which suspicions ar damnable 〈◊〉 god For we know not what giftes god hath geuen vnto thē therfore we cannot with good couscience condemne them or iudge them Truth it is mariage is good and honorable amongest all men as s. Paule witnesseth 〈◊〉 fornicatores iudicauit dominus And the lord shal and wil iudge that is coudemne adulterers and whoremongers but not those whiche liue in single lyfe when thou liuest in lechery orarte a whore or whoremonger then thou shalte be damned but whan thou liuest godly and honestly in single life it is well allowable afore god yea and better then mariage For s. Paule saith Volo uos absque sollicitudine esse I will haue you to be without carefulnesse that is vnmaried and sheweth the cōmodities saying They that be vnmaried sct their myndes vpon god how to please him and to liue after his cōmandementes But as for the other the man is carefull howe to please his wife and againe the woman how to please hys wyfe and agayn the woman how to please her hus bande and this is S. Paules saying of the one as well as of the other Therfore I will wishe you not to condemne single lyfe but take one with thother lyke as saint Paule teacheth vs not so extolle the one that we shoulde condemne the other For sainct Paule praiseth as well single life as mariage yea and more to For those that bee single haue more liberties to praye and to serue god then the other for they that be maried haue muche trouble and afflictions in their bodies This I speake because I heare that some there bee whiche condemne single lyfe I would haue them to knowe that matrimonye is good godlye and allowable vnto all men yet for al that the singule life ought not to be despised or condemned seyng that Scripture alloweth it yea and he affirmeth that it is better than matrimony if it be cleane without sinne and offence Further we pray here in this petition for good seruantes that god will send vnto vs good faithful and trusty seruantes for they are necessarye for this bodelye lyfe that our businesse may be done and those whiche liue in single lyfe haue more nede of good trustye seruauntes than those whiche are maried Those which are maried can better ouersee their seruanntes For whan the man is from home at the least the wyfe ouerseeth them and kepeth them in good order For I tell you seruauntes must be ouersene and looked to yf they be not ouersene what be they it is a great gifte of god to haue a good seruaunt For the most part of seruantes are but eye seruantes whan their maister is gon they leaue of from their labor and play the sluggardes but such seruauntes do contrary vnto gods commaundement and shal be damned in hel for their slouthfulnes except they repente Therfore I say those that be vnmaried haue more nede of good seruauntes than those which be maried for one of them at the least may alwayes ouersee the family For as I tolde you before the most part of seruāts be eye seruants they be nothing whan they be not ouersene There was once a felowe asked a philosopher a questiō saying quomodo saginatur 〈◊〉 how is an horse made 〈◊〉 the philosopher made answer saying oculo dn̄i with hys maisters eye not meaning that the horse should bee fed with his masters 〈◊〉 but that the maister shuld ouersee the horse take 〈◊〉 to the hors keper that that hors might be wel fed For whan a man 〈◊〉 by the way and 〈◊〉 〈◊〉 his Inne and giueth vnto the hostler his horse to walke and so he himselfe sitteth at table and 〈◊〉 good chere forgetteth his horse the hostler 〈◊〉 and saith Syr how much 〈◊〉 shall I geue vnto your horse he saith geue him ii d. I warrant you this horse shall neuer be fat Therfore a man should not saye to the hostler go geue him but he shoulde see himselfe that the horse haue it In likemaner those that haue seruants must not only commaund them what they shall do but they must see that it be done they muste bee present or els it shall neuer be doone One other man asked that same philosopher this question saying What dounge is it that maketh a mās lande most fruitefull in bringyng forth much corne Marry said he Vestigia domini the owners footsteps not meaning that the maister should come and walke vppe and doune and treade the ground but he would haue hym to come and ouer see the seruauntes tilling of the grounde commaunding thē to do it diligently and so to loke himself vpon their worke this shal be the best donge saycth the philosopher Therefore neuer trust seruauntes except you may be assured of their diligence For I tell you truely I canne come no where but I heare maisters complainyng of their seruants I thinke verely they feare not God they consider not their dueties wel I wyll 〈◊〉 them with this one texte of Scripture and than go forward in my matters the prophet Ieremy saieth Maledictus qui facit opus domini negligenter an other tran slation hath
as his father began with nothing it is a wicked happynesse if the father gate those goodes wyckedly And there is 〈◊〉 doubt but many a father gothe to the deuyll for his childes 〈◊〉 in that he neglected gods 〈◊〉 scraped for his child and forgat to relieue his poore miserable neighbor We haue in Scripture Qui 〈◊〉 pauperis 〈◊〉 Deo Who so euer hath pitie ouer the poore he lendeth vnto god vpon vsurie that is to say God will geue it vnto him againe with increase this is a laufull and godly vsurie Certain it is that vsurie was allowed by the lawes of this 〈◊〉 yet it 〈◊〉 not that vsury was godly nor allowed before god For it is not a good argument to say it is forbidden to take x. li. of the hūdred 〈◊〉 I may take fiue Like as a thefe can not say it is forbiddē in that law to steale xiii d. ob ergo I 〈◊〉 〈◊〉 vi d. or iii. d. or ii d. No no this reasoning will not serue afore god For though the lawe of this realme hangeth him not if he steale iiii d. yet for al that he is a thefe before god and shal be hanged on the fyry galowes in helle So he that occupieth vsurie though by the lawes of this realme he myght doo it without punishment for the lawes ar not so precise yet for all that he dothe wickedly in the sight of god For vsurie is wicked before god be it smal or great like as theft is wicked But I wil tel you how you shalbevsurers to get muche gayne Geue it vnto the poore than God wyll geue it to the with gain geue xx d. and thou shalt haue xl d. It shall come againe thou shalt not lose it or els God is not god What nedeth it to vse suche deceitfulnesse falshode to get richesse Take a lauful way to get them that is to scatter this abrode that thou hast thā 〈◊〉 shalt haue it again with great gains quadruplū 4. times saith scripture Now gods word saith that I shal haue again that which I laid 〈◊〉 with vsurie with gain Is it true that god saithe yes than let me not think that geuing vnto the poore doth 〈◊〉 〈◊〉 stock 〈◊〉 god saith the contrarie namely that it shall increase or els we make God a liar For if I beleue not his sayings thā by myne 〈◊〉 I make him a lyar as much as is in me Therfore learne here to commyt bsurie and specially you ryche men you must learne this lesson well for of you it is written Who 〈◊〉 hath muche muste make accompt for much and you haue much not to that end to do with it what you luste but you muste spende it as God appointeth 〈◊〉 in his word to do For no rich man can say before god this is my owne No he is but an officer ouer it an almener gods treasurer Our sauior saith Omnis qui reliquerit agrū c. centuplum accipiet Who soeuer shall leaue his fielde shall receiue it agayne an hundred folde As if I should bee examined now of the papistes if they should aske me beleue you in the masse I say No according vnto gods word and my conscience it is naught it is but deceiptfulnesse it is the 〈◊〉 doctrine Now I must go to prison I leaue al thynges behynde me wife and children good and land and all my frendes I leaue them for Christes sake in his quarell What saith our sauior vnto it Centuplum accipiet I shall haue an hundred tymes so much Now though this be spoken in such wise yet it may be vnderstanden of almes giuing to For that mā or womā that can find in their hertes for gods sake to leaue r. s. or r. li. they shal haue an hundred fold again in this life in the world 〈◊〉 come life euerlasting If this will 〈◊〉 moue our hertes than they are more than stome and slintie then our 〈◊〉 is iust and wel deserued For to geue almes it is like as whan a man cometh vnto me desireth an emptie purse of me I lend him the purs he cometh by and by and 〈◊〉 it full of money geueth it me So that I haue now my purse again the money to So it is to geue almes we lend an emptie purse and take a ful purse for it Therfore let vs persuade our selues in our heartes that to geue for gods sake is no 〈◊〉 vnto vs but great gaine And truly the poore man doth more for the rich man in taking thinges of him than the riche doothe for the 〈◊〉 in geuing them For the rich giueth but only 〈◊〉 goods but the poore geueth him by the promise of god al 〈◊〉 Quotidianū Daily here we learne to caste awaye all carefulnesse and to come to this storehouse of god where we shall haue all things competent both for our soules and bodies Further in this petition we desire that god will feede not onely our bodies but also our soules and so we praye for the 〈◊〉 of preaching For lyke as the body must be fedde daily with meate so the soule requireth her meate which is the word of god Therfore we pray here for all the clergie that they may doo their dueties and fede vs with the worde of god according to their calling Nowe I haue troubled you long therfore I will make an end I desire you remembre to resort to this storehouse whatsoeuer ye haue nede of come hither here are all things necessarie for your soule and body only desire them But you haue hearde how you must be apparelled you must labor and do your dueties and than come you shall find all things necessarie for you And specially now at this time let vs resort vnto god for it is a great brought as we thinke and we had 〈◊〉 of rain Let vs ther fore resort vnto our louing father which promiseth that whā we call vpon him with a faithfull heart he wil heare vs. Let vs therfore desire him to rule that matter so that we may haue our bodily 〈◊〉 we haue the ensāple of Elias whose praier god heard therfore let vs pray this 〈◊〉 which our sauior and redemer Jesus Christ himself taught vs saying Our father which art in heauen c. Amen The. vi Sermon vpon the Lordes praier made by mayster Hugh Latymer ET remitte nobis debita nostra sicut nos re mittimus debitoribus nostris And forgeue vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert There was neuer none that did say it with the heart but̄ he had forgeuenes and his trespasses and al his sinnes were pardoned taken from him As touching that former petitions I told you that many thin ges wer cōteined in thē which you may perceue 〈◊〉 by that that I haue said 〈◊〉 partly by
was solde to 〈◊〉 that great man he was a fayre young 〈◊〉 now his 〈◊〉 Potiphars wife seyng his beauty 〈◊〉 her loue vpon hym in so much that he could be no where but she came after him but Iosephe 〈◊〉 God 〈◊〉 her and would not committe with her the filthye acte of 〈◊〉 What foloweth she wente by and by and made an oute crye accused hym as thoughe he would haue 〈◊〉 her So at the length Ioseph was cast into prison where he hungerd thurst after rightuousnes after 〈◊〉 that is he was desiroê° to haue his right yet for al that he toke the mater wel godly he sought not for vengeance we in our own folishnes mother wittes esteeme them blessed that can 〈◊〉 the matter so that the law may go with them that they may haue theouer 〈◊〉 they are called blessed which 〈◊〉 the swinge which are not exercised with trouble I remember I red once a 〈◊〉 of a bishop which came to a rich mans house where he had good 〈◊〉 and the goodman in the house she wed hym all his ryches and prosperities his goodly wife his faire children in 〈◊〉 they lacked nothing at all he himselfe hadde 〈◊〉 bene sicke the 〈◊〉 hearyng that thought in hys mynde no doute god is not here and so commaunded his seruaunte to make redy the horses and by and by wente 〈◊〉 way when he came a little far of from the house he sendeth his maÌ„ back again to fetch a booke which was forgotten behynde when the seruant came the house was sunke So we see that worldly prosperity maketh vs to forget god and in the ende to bee 〈◊〉 〈◊〉 that holy man when he serued Laban his vn cle and father in lawe what wronges had he how vniustelye delte Laban with him No dout he had great hunger and thurste after rightuousnes therfore God satisfied hys appetite for he blessed hym and enriched hym wonderfullye againste 〈◊〉 mynde There be few of suche seruauntes now a dayes as 〈◊〉 was and though he had a wicked maister yet he serued hym 〈◊〉 I woulde wishe all seruauntes would follow the ensample of 〈◊〉 This I speake to make you patient in tribulation and to 〈◊〉 vp in you a hunger and thurst after rightuousnes you heare howe 〈◊〉 was blessed in bearyng godly the 〈◊〉 which that foolish woman did vnto him Dauid also 〈◊〉 what good 〈◊〉 dydde he vnto kynge Saule yet Saule wente aboute to destroye hym thynke ye not Dauid 〈◊〉 and thirsted after rightuousenes 〈◊〉 〈◊〉 he dydde yet he might haue 〈◊〉 himselfe but he wold not for he had this 〈◊〉 of which Christ our 〈◊〉 speaketh here And so consequently 〈◊〉 the land accordyng vnto his promise Beati 〈◊〉 quoniam ipsi 〈◊〉 〈◊〉 Blessed be the mercifull for they shall obtayne mercye I wyll not tarye longe herein you knowe whyche bee the workes of mercye I was hungry sayeth Christe I was naked Mathew 25. There is a ghostely mercy whiche is to admonish them that bee in erroures to brynge theym to the righte waye Item to forgeue them that doe me wronge this is a mercye and a needefull mercye and therefore they that wylbee cruell here so that they wyll not forgeue vnto theyr neyghboures theyr faultes lette theym not looke for 〈◊〉 at Goddes 〈◊〉 For we muste bee mercyfull louynge and comfortable towardes our neighbour whan we will obtain mercy at gods hands But this semeth now as though malefactors ought not to be put to death because god requireth mercye Syr you muste vnderstand that god requireth priuate mercye so that priuate men one shall forgeue vnto the other but it is an other matter with the magistrates the kyng and all other magistrates are goddes officers they must do accordyng as god requireth them to do he saith Auferes 〈◊〉 〈◊〉 medio populi nec mise reberis ei thou shalt take away thou shalte roote out the yll them that bee malefactours from amongest the people and shewe not mercy vnto them Here were a place to intreat of ministring of iustice if the audience were thereafter how iustices of peace and other magistrates ought not to be bolsterers and 〈◊〉 with wickednes but punish the malefactours accordyng to their deserts Vae qui iustificatis impium wo be vnto you that iustifye the wicked to iustifye the wicked is not to punishe the 〈◊〉 Et qui iustificat impium que 〈◊〉 iustum am 〈◊〉 abominabiles coram domino he that iustifieth the wycked and he that condemneth the iuste they are bothe wicked and abhominable before the lord So that magistrates ought to punish sinne and wyckednes but priuate men one ought to shew mercy vnto another that is he ought to forgeue 〈◊〉 any man hathe done him harme and so he shall haue mercy at gods hande 〈◊〉 mundi corde quoniam ipse videbunt deum Blessed be the cleane of heart for they shall see god By these words we may perceiue that we shall not looke to see god to see our felicity whan we be impure of hearte We can not come to that inspeakable ioy and felicity which god hath prepared for his except we be cleane in our hearts therfore Dauid know yng that lesson saith vnto god Cor mundum crea in me deus O god make cleane my hearte within me But ye wyll aske howe shall our heartes be purified and cleansed Aunswer Fide purificantur corda thorough faithe the heartes of menne muste be cleansed They that heare God des woorde and beleue that same to be true and lyue after it theyr heartes shal bee purified and so they shall see GOD. There be two manner of seeyng of GOD as longe as we bee here we muste see hym by saythe in beleuynge in hym 〈◊〉 we shall see hym face to face howe 〈◊〉 is therfore 〈◊〉 here and see there And so it appeareth that he that wyll not heare goddes word and beleue the same that hys hearte 〈◊〉 be 〈◊〉 he shal not see god Beati 〈◊〉 quoniam ipse 〈◊〉 Dei vocabuntur Blessed be the peacemakers for they shal be called the chyldren of God Here is an other iourney There is a law in 〈◊〉 where god sayeth Non erit susurro nec 〈◊〉 in popu 〈◊〉 There shall not bee a slaunderer or whisperer amongest you whiche are my people But I tell you thys lawe is not kepte for there bee a greate number of those whyche 〈◊〉 〈◊〉 wyth theyr tongues as thoughe they woulde 〈◊〉 into a mans bosome but behynde hys backe or before other men they betraye hym they lye vppon hym and doc all they canne to bryng hym out of estimation these whisperess bee peacebreakers and not peacemakers for the 〈◊〉 〈◊〉 his 〈◊〉 to passe thorough suche fellowes there be many suche in Englande whiche tell false tales of others to promote 〈◊〉 withall these be the 〈◊〉 of the diuell and no doute the 〈◊〉 〈◊〉 many children in the
accordyng as he teacheth vs than all these blessyngs of which mencion is made shal lyght vpon vs and in the ende we shall obteyne euerlasting life which graunt both you and me God the father through his onely sonne our sauior Iesus Christe Amen ¶ The third Sermon of master Latymers Ephes. 6. cap. DE caetero Fratres confortamini in Domino in potentia virtutis eius induite vos armaturam Dei My bretherne be strong in the Lorde and thorough the power of his myghte put on all the armour of GOD that ye maye stande agaynst all the assaultes of the deuyll For wee wrastle not against blood and fleshe but against rule against power against worldly rulers Saint Paule that elect instrumente of God taketh muster of gods warriors and 〈◊〉 christen people to warre telleth them plainely that they must be warriors as it is written in the boke of Iob Militia est vita hominis super terram The life of a man or womā is nothing ells but a warfare it is nothing but a continuall battailyng warring Not very long agoe I entreated of a pilgremage I told you at that tyme of that very godly gostly pilgremage such a pilgremage which all saints whilst they were in this world walked they went al to that pilgremage but it is a 〈◊〉 〈◊〉 an vneasy way to walke but we must nedes go it there is no remedie either we must go that peinful pilgremage or els neuer go to heauen for we may not go frō 〈◊〉 to 〈◊〉 and pleasure but from sorow and miserie to 〈◊〉 we may not looke to haue here good cheere and yonder euerlalasting life for we may not looke for ioy and ioly cheere at bothe sydes We haue no such promise of Christ our sauior he promised vnto vs that we should be sufferers here in this world and than in the world to come we shal haue life euerlasting therfore lett vs be content for though it be a harde 〈◊〉 yet there shal be a good end of it Like as whan a mā goeth a great iourney and laboreth very sore but in the end he cometh to good chere than all his labour is forgotten So we shall come at the end to that 〈◊〉 whiche no 〈◊〉 hath sene no eares hathe heard nor hart perceiued whiche God hath prepared for his elect Now here in this epistle S. Paule telleth vs of a certayne 〈◊〉 he taketh mustre not only of the Ephesiās to whō this epistle is written but also of vs which be christians for all that is required of them is required of vs. The first point that pertaineth to this warfare is to be strong and bardye this is a cōmandement as who say you that be christiās that be baptised in his name that loke to be saued thorow Christ I cōmand you be strong ye may not be weaklynges for ye must fight hard there is neither man nor woman but they must fyght they must come to that battaile and we may not be weaklings because we haue a strong 〈◊〉 nowe he that hath a strong and mighty enemie ought not to be weak and fearfull For if he be he shal be soone ouercome and vāquished Therfore saint Paule woulde haue vs strong that we may be able to fight against that fearefull enemie the deuill But for all that saint Paule wold not haue vs to stand to our owne strength to think to vanquish this mighty enemie by our owne power or might No not so for when we put oure hope in our owne strength we shal soone 〈◊〉 〈◊〉 he shall haue the victorie by and by we shall put oure hope truste and confidence in god and truste thorow Christ our sauior to ouercome this ennemie We maye not doo as one Aiax did whom his father sendeth foorth with a company of men to warfare geuyng him good and holsom lessens and instructions that he should put his hope and trust in god at all times then he should haue lucke Aiax 〈◊〉 and sayd vnto his father It is not a great matter to get the victorie with the helpe of god yea the fearefullest and weakest man can get the victorie whan god helpeth hym But I wil gett the victorie with my owne strength without the helpe of god I am able to fight such 〈◊〉 spake this 〈◊〉 But we shall not doo so as he dydde 〈◊〉 in our owne strength for whan we doo we shall come to short we shal lose the victorie to our eternall destruction 〈◊〉 〈◊〉 saith 〈◊〉 in domino Be strong in the Lord we 〈◊〉 be strong by a borowed strength for we of our owne 〈◊〉 are to weake and feble Therfore lette vs learne 〈◊〉 〈◊〉 shall 〈◊〉 our strength namely from aboue for we 〈◊〉 it not of our owne selues Nowe he sayeth Put on all the 〈◊〉 of God you know that whā a man goth to warre and is harnessed all 〈◊〉 except at 〈◊〉 place If his enemy 〈◊〉 this bare place he woundeth hym as soone as though he had no harnesse at all therfore S. Paule cōmanded vs that we shall haue the whole 〈◊〉 nothyng 〈◊〉 for we may not go with pieces hauing one thyng and lackyng the other For whan we be wounded we shal do but 〈◊〉 good after Wherfore doth S. Paule require such strength such weapons teacheth vs to fight Answer to that end that we may 〈◊〉 pull downe that deuill that we may striue against hym lest peraduenture he ouercome vs and bring vs in danger of our soules for ye know in battail as long as a mā stādeth he is well he hath hope to escape but as soone as he is down then he is in ieopardy of his lyfe So likewise as long as we stand and fight against the diuell we are wel but whā we fall then we are in danger lest he get the victory ouer vs therfore he would haue vs to stand agaynste the assaultes of the diuell Now you must consider what maner an enemy he is that fighteth against vs and first consider his power scripture saith Non est potestas there is no power in earth whiche may be compared vnto hys power Nowe that stronge felow is gods enemy and oures therfore 〈◊〉 Paule biddeth vs to be strong armed round about but to do on our own harneis that we may not but we must do on the armour of god which he hath apointed for vs therfore we must not learn of the deuill to fight he shall not teache vs to battail for it were like as whan we would fight against the Scottes and hadde none other harneis but as they apointed vnto vs. No doute yf we were in that case they woulde appoint suche weapons for vs that they might get the victory and geue vs an ouerthrowe So whan we shoulde fyghte against the diuel and had none other weapons but as he appointed vnto vs. No doute he would soone geue vs an ouerthrow for
many which will reason very sore they thinke it to be no matter though the curate be erronious and naught in his doctryne they care not for that for they wyll say I wil here hym and doe accordyng as he commaundeth vnto me to doe when he teacheth false doctryne and leadeth me the wronge way he shall make answer for me before god his false doctrine shall do me no harme though I folow the same Thys is a naughty reason and contrarye to Christes our sauiours doctrine for so he sayeth yf the blynde leade the blynde they shall fall bothe into the pytte Marke here he saieth not the leader shall fall into the pytte but they shall fall both that leader he that is led the blynd curate and his blynd parishners and so it was at S. Paules tyme not onely the leaders the false teachers went to the deuyll but also they that folowed theyr false doctrine And therefore S. Paule is so earnest in admonishyng them to be ware and take hede to themselues yea with weepyng eyes he desyreth them to refuse the false prophetes So lykewise God himselfe geneth vs warnynge in the 3. Chapter of the prophet Ezechiel saieng yf I say vnto thee concernyng the vngodly man that without dout he must dye and thou geuest not hym warning nor speakest vn to him that he may turne from his euill way and so to lyue then shall the 〈◊〉 vngodly man die in his owne vnrightuousnes but his bloud wyll I requyre of thy handes Again in the 33. Chap. he saieth When I sende a sworde vppon a land yf the people of the land take a man of theyr countrey and set him to be theyr watcheman the same man when he seeth the sword come vpon the lande shall blow the trompet and warne the people if a man nowe heare the noyse of the trompet and wil not be warned and the sword come take hym awaye hys bloude shal bee vpon his owne heade for he hearde the sounde of the trompet and would not take heede therfore his bloud be vpon him but yf he wyll receyue warnyng he shall saue hys lyfe Agayne yf the watcheman seeeth the sworde come and shew it not with the trompette so that the people is not warned yf the sworde come 〈◊〉 and take any manne from amongest them the same shal bee taken awaye in his owne synne but hys bloud wyl I requyre of the watchmans handes In these places of Scripture it appeareth moste manifestly that not onely the naughty curate shall go to the deuyll but also all those that folowe hys naughtye doctryne The wicked shall dye in his wickednes for thoughe God doe require the bloude of the parishners at the curates hands yet for all that they shal be damned in the meane season But I praye you be not offended with me whan I tell you one thynge manye tymes for I do it to that ende that ye might perceiue what daunger it is to haue an yll curate this maketh me to put you manye tymes in remembraunce of it I wyll tell you nowe a prety storye of a 〈◊〉 to refresh you withall A limitoure of the graye fryers in the tyme of his limitation preached manye tymes and hadde but one Sermon at all tymes Whiche Sermon was of the tenne commaundementes And because this fryar hadde preached thys sermon so often one that hearde it before told the friars seruaunte that his maister was called friar Iohn ten commaundement wherfore the seruaunte shewed the fryar hys maister thereof and aduysed him to preach of some other maters for it greeued the seruaunte to here his maister deryded Now the fryar made answere sayeng Belyke then thou canste the x. commaundements well seeyng thou hast heard them so many a time yes said the seruaunt I warraunt you lette me heare them saith the maister then he beganne pride 〈◊〉 lecherye and so numbred the deadly sinnes for the ten commaundements And so there be many at this time whiche be werye of the olde gospel they would sayne heare some newe thynges they thinke themselues so perfecte in the olde when they be no more skilfull then this seruaunte was in hys tenne commaundementes Therfore I saye bee not offended with me whenne I tell you one thynge twoo or three tymes And specially marke thys well that the parisheners are not excused before GOD by the wickednesse and blyndenesse of the prieste For GOD sayeth not I wyll require the bloude of the people at the curates hande and the people shal bee withoute blame No not so but the wycked shall perishe beecause of his wickednes so that the blynde people and the blynde curate shall go to hell together I would wishe that all England were persuaded so for the moste part of the people think themselues to be excused by their curates But it is not so for yf there bee any man wicked because his curate teacheth hym not his bloud shal be required at the curates hands yet for all that the parishner shall goe to the diuell withall that shal be his end Therfore beware of that opinion thinke not to be excused by your curate for when ye do ye do not well and so you shall repente in the ende S. Paule therfore is so diligent to geue vs warnyng of the false prophetes 〈◊〉 we should be deceiued by them In an other place S. Paule com pareth their doctrine vnto a sycknes which is is called a canker which sickenes when she once beginneth at a place of the bodye excepte it be withstanden wyll runne ouer the whole body and so at the length kil so it is with this false doctrine Now I must answer vnto you to an obiection or doute that peraduenture some of you may haue you will thinke when ye heare what is the nature of false doctrine ye will thinke I say Alas what is done with our graūdfathers no dout they are lost euerlastyngly if this doctrine bee true for after your saying they haue had the false doctryne therfore they be 〈◊〉 ned for the nature of false doctryne is to condemne Suche doutes some will make yea and there bee some whiche in no wise wil receiue that gospel and that only for thys opinions sake for they thinke that whan they should receiue the gospel it were in as much as to thynke theyr forefathers be damned Now to this obiection or doutefulnes I will make you aunswere It is with the false doctryne like as it is with fyre the nature of syre is to burne and consume all that which is layed in the syre that may be burned So the nature of false doctrine is to condemne to bring to euerlasting damnation that is the nature of the false doctrine But yet for all that thoughe the nature of the fyre be to burne and consume all thinges yet there hath bene many thyngés in the fyre whiche haue not bene burned nor consumed as the bushe which áppeared
sake hath bestowed his onely natural sonne vnto the death to the ende that we should be made thorough him his chosen children Now therfore all that 〈◊〉 in Christ and trust thorow his passion to be saued all they are the childrē of god And god loueth them more than any naturall father loueth his childe For the loue of God 〈◊〉 vs is more ernest and more 〈◊〉 towards vs than is the fatherly loue towardes his natural childe which thyng shall comfort vs in all our distresse in what perill or danger soeuer we be we shall beleue that god is our father And therfore we shall come vnto him in the name of Christ his naturall sonne our 〈◊〉 therfore we 〈◊〉 not to despaire in any maner of thinges but rather what soeuer we haue in hand let vs run to him which beareth such a fatherly affection towardes vs more a great dele than our naturall fathers and mothers can 〈◊〉 As for oure carnall or temporall fathers and mothers sometymes they be vnnaturall so that they will not healpe their children in their distresse sometimes agayne they wold fayne helpe but they ar not able to helpe them But our heuenly Father he is louyng and kynde towurdes vs so that he will helpe And then agayn he is mightie he is almighty he can and may helpe so that there lacketh neither good will in hym neither power Therfore let vs not dispeyre but rather come vnto hym in all tribulation and no doubt we shal be eased by him For certaine it is that the almyghtye God hath greater affection towards vs than our naturall fathers and mothers can haue And this appeareth by that that he hath geuen his natural sonne the highest treasure that euer he had in 〈◊〉 or in earth for vs euen vnto the deathe in his bytter passion Further in the prophets euery where he setteth out his great loue which he hath towards vs saying Nunquid potest 〈◊〉 〈◊〉 c. Can a woman forgette her owne child which 〈◊〉 hath born into this world yea and though she doo forget the same yet wyll not I forget the. It is a rare thyng whan the deuill so muche preuatleth in parentes that a mother shold neglect or forget her own child yet saith God though it were so that she woulde forget her child yet wil not I forget thee whā thou beleuest in my 〈◊〉 Christ. For the 〈◊〉 can not preuaile agaynst me though he preuail against womē so that somtimes they forget their own children or kil thē yet shal he not preuaile against me for I am 〈◊〉 than he is Further his loue which he be a reth towards vs is expressed in yt. 7. cap. of Mat. wher Christ saith Is there any man amongst you which if his sonne ask bread wil he offer him a stone or if he asketh 〈◊〉 wil be offer him a serpent If ye than beyng euil can geue your children good gifts how much more shal your father which is in heuen geue good things if ye aske them of him As who say though you be euyll yet whan your children wold haue any thing that might hurt thē yet you beyng fathers mothers do gene them good things which shal not hurt them Nowe sayth he seyng ye whose nature is yll corrupt and poisoned with wickednes for ther is no saint in heuen neither S. Peter or Paul but whan they were here their nature was corrupt and geuen to wickednesse and so they myght be called yl can giue good gifts vnto your children how much more wyll God which is the fountaine of all goodnes geue you good thynges whan ye desire them of hym Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue and that he is redy to giue vnto euery one that commeth to him for helpe yea the verye holy ghoste 〈◊〉 wyll geue vs whan we wyll desyre it Now to the matter This Iairus is a good and louyng father towards his child be cometh desireth help of Christ that his daughter may be heled A conetous mā wold haue passed on he wold not haue takē so much pain as to com to Christ desire his help Therfore by this 〈◊〉 we may lern to haue a good faith towards god a right natural loue towards our children But it is a cōfortable thing to consider this fatherly affection of god towardes va if we wold wel cōsider that same it wold stirr vp a childly loue in our harts towards him so that we wold be content to be ordered by 〈◊〉 ruled acording to his pleasure like as a good godly child is cōtent to be ruled by his father mother wil in no wife do against them so we shold be obedset vnto god like as that child is vnto his parēts But ye wil say I pray you tell vs what is the wil of 〈◊〉 Answere The general will of God is expressed in the 〈◊〉 commaundementes there we shall fynde what we shall doe and what we shall leaue vndone But there is a speciall wyll of god whiche is euery mans callyng for it is the will pleasure of god that euery one shall do accordyng vnto his cal ling wherunto god hath appointed hym as the magistrates theyr callyng is to 〈◊〉 that all thynges be well that Iustice be 〈◊〉 that the wycked be punished and the good be re warded Item that the good and godlye lawes be mayntayned and executed and most specially that the word of god be taught that the people be not ignoruant in that and thys is the will of god when the magistrates do so when they endeuor themselues that gods honor and glory be set abroade and wyckednes bee abolished then they do accordyng vnto theyr callyng So likewise the callyng of the subiectes is to bee obediente vnto the magistrates not to rebell agaynste them for when they do they striue against GOD himselfe and shal bee punished of him Item the maried man oughte to doe his duetye towardes his wyfe that is the wyll of GOD to loue his wyfe to prouyde for her c. Lykewise the woman 〈◊〉 to doe her duetye towardes her husbande in obeying hym in all thynges that be not against god For she may not obey her 〈◊〉 in wicked thin ges which be against god but els there is no exception but obey she must For so it is writē so saith god vnto her In sorow shalte thou bring 〈◊〉 thy children and thy 〈◊〉 shall pertayne vnto thy husband and he shall haue the rule of the Now when the woman doth so then she doth accordyng vnto her callyng Further maisters ought to do theyr dueties towards their seruauntes and householde to instruct them in gods word to let them haue theyr meate and drynke Lykewise seruantes oughte to obey theyr maisters with al hūblenes to serue them vprightlye and diligentlye accordyng as god willeth them to do Now this is the special wyll of god namely that
and do nothing but play the sluggardes whē we do so then we do naught and sinne against god Therfore we must awake from the 〈◊〉 slepe we must set aside slouthfulnes with all other vyces and sinnes But I praye you what is syn I thinke there be many which can commit sinne and do wickedly but I think there be but few of those which know what is sin Therfore I wil tel you what is sin al that that is done against the lawes of god cōtrary to his wil and plesure that is sinne and wickednes Now there be two maner of lawes There be general lawes pertaining to euery man and woman and there bee speciall lawes the generall lawes are comprehended in the ten commandementes which ten commaundementes are comprehended in the lawes of loue Thou shalt loue god with al thy heart c. And thy neighbour as thy selfe these be generall lawes Now then there be special lawes which teach vs how euery man and woman shall liue in their callyng whereunto god hath called them These 〈◊〉 teach how magistrates shall do their duety execute iustice punish the wicked defend the good to see that the common welth bee well ordred and gouerned that the people lyue godly euery mā in his calling So lykewise maried folke haue their speciall callyng and lawes There is appointed in scripture how the man shall nourish his wife rule her with al lenity and 〈◊〉 the woman likewise shall obey her husband be louing kynde towardes him So masters ought to do according vnto their callyng that is to rule their house well and godly to see that their 〈◊〉 be well occupied and to let them haue their meate and drynke and wages So seruauntes haue theyr lawes 〈◊〉 is to obey their maisters to do 〈◊〉 all busines whatsoeuer their masters commaund vnto them so far as it is not against god For when a maister will commaund vnto his seruaunts to do such thinges whiche are agaynste god then the seruaunt ought not to obey to do those things Now whosoeuer transgresseth these lawes eyther the generall lawes or the speciall lawes he sinneth and that whiche is done contrary to these lawes is synne When ye will know now whether ye haue sinned or not see and consider these lawes and then go into thy heart and consider thy lyuyng how thou hast spent al thy dayes when thou doest so no doute thou shalt finde innumerable sinnes done against these lawes for the law of god is a glasse wherin a man may see his spottes and filthines therfore when we see them let vs abhorre them and leaue them let vs be sory for that which is passed and let vs take a good purpose to leaue all sinnes from hence forward And this is it that S. Paule saith let vs arise from the slepe of sinne and wickednes for our saluation is come 〈◊〉 our sauiour he is clerely opened vnto vs he hath suffred for vs alredy and fulfylled the lawe to the vtter 〈◊〉 and so by hys fulfylling taken awaye the curse of the lawe But there be two 〈◊〉 of sinnes there is a dradlye sin and a veniall 〈◊〉 that is sinnes that bee pardonable and sinnes that be not pardonable Nowe howe shall we knowe whyche bee veniall synnes or whyche bee not for it is good to knowe theym and so to keepe vs from theym when ye wyl know which be deadly sinnes or not you must 〈◊〉 vnderstand that there be two maner of men when I say men I vnderstand women too that is all mankynde and so dothe scripture too vnderstanding the women too by thys worde men for els we should not fynde in scripture that we should baptise women for the scripture saith Baptizate eos baptise them he speaketh in the masculine gender 〈◊〉 Item 〈◊〉 quis renatus fuerit ex 〈◊〉 aqua Except a man be borne againe thorough spirite and water here is made no mention of women yet they be vnderstanded in it to for the saluation and euerlasting life pertaineth as well vnto faithfull women as it doth vnto faithfull men for he suffered as well for the women as he did for the men God woulde haue them both to be saued the men and the women So ye see that this worde men signifieth or conteyneth both the 〈◊〉 the men and the women at sometimes not alwaies But I say there be two maner of men some there be the be not iustified not regenerate nor yet in the state of saluation that is to say not gods seruants they lacke the renouation or regeneration they be not come yet to Christ. Now these persons that bee not come yet to Christe or yf they were come to Christe be fallen agayne from 〈◊〉 and so loste theyr iustifi cation as there be many of vs which when we fall willingly in to sin against conscience we lose the fauour of god our saluation and finally the holy ghost al they now that be out of the fauour of god and are not sorye for it sinne 〈◊〉 them not they purpose to go forwarde in it all those that intend not to leaue their sinnes are out of the fauor of god and so all their workes whatsoeuer they do be deadly stunes for as long as they be in purpose to sinne they sinne deadly in all their doynges Therfore when we wyll speake of the 〈◊〉 of synnes we must speake of those that be faytheful that be regenerated and made newe and cleane from their sinnes thorough Christ Now this I say I haue veniall sinnes and deadlye sinnes which be veniall synnes Euerye syn that is cōmitted against god not wittingly not willyngly not consenting vnto it those be veniall sinnes As for an ensample I see a faire woman I am moued in my heart to sin with her to commit the acte of lechery with her such though 〈◊〉 rise out of my heart but I consent not vnto them I with stand these yll motions I folow the ensample of that godlye yong man Ioseph I consider in what estate I am namely a temple of god and that I should lose the holy ghost on suche wise I withstand my yll lustes and appetites yet this 〈◊〉 in my heart is sinne this yll lust whiche riseth vp but it is a veniall sinne it is not a mortall sinne because I consent not vnto it I withstand it and such veniall sinnes the iust man committeth daily For scripture saith septies cadit iustus the rightuouse man falleth 7. tymes that is often times for his workes are not 〈◊〉 perfect as they ought to be 〈◊〉 I praye you who is he that loueth his neighbour so perfectly and vehemently as he ought to do Now this imperfection is sinne but it is a veniall sinne not a mortall therefore he that feeleth his imperfections seeleth the yll motions in his hearte but foloweth them not consenteth not vnto wyckednesse to doo them these be venial sinnes which shall not be impuied vnto vs to
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
morrice daunce then to bee admitted to preache I praye God amende suche worldelye felowes for 〈◊〉 they bee not meete to be preachers 〈◊〉 I wyll make an ende as concernyng offences peraduenture ye wyll saye howe chaunceth it that God suffereth suche 〈◊〉 in the 〈◊〉 Aunswere 〈◊〉 sunt iuditia altissimi The 〈◊〉 of the most highest are inscrutable god can vse them to 〈◊〉 purpo ses therfore he sayth 〈◊〉 est vt scandala veniant thē ye wyll say why should we then be damned for offences when offences are nedefull Answer When we do yl we shal receiue our reward for our ylnes for it is no thanks to vs whē god can vse them to good purposes we ought to be punished when we do naught Therfore the best is to beware and take heede of offences all other vngodlines and liue vprightlye in the feare of god So that we may inherite the lyfe 〈◊〉 which he hath prepared for vs from the beginnyng of the world whiche graunte vs god the father god the Sonne and God the holy ghost one god and three per sons now and euer worlde without ende Amen FINIS 27 SERMONS PREAched by the ryght Reuerende father in God and constant Matir of Iesus Christe Maister Hugh Latimer as well such as in tymes past haue bene printed as certayne other commyng to our handes of late whych were yet neuer set forth in print Faithfully perused allowed accordyng to the order appoynted in the Quenes Maiesties Iniunctions 1. Hys sermon Ad clerum 2. Hys fourth sermon vpon the plough 3. Hys .7 sermons before kyng Edward 4. Hys sermon at Stamforde 5. Hys last sermon before kyng Edward 6. Hys .7 sermons vpon the Lordes prayer 7. Hys other 9. sermons vpon certayne Gospels and Epistles ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate ¶ Cum gratia priuilegio Regiae Maie statis per septenium Anno. 1562. The Sermon that the Reuerende Father in Christ Hugh Latimer Bishop of worcester made to the Clergye in the 〈◊〉 before the Parliament began the. 9. day of Iune the. 18. yeare of the raygne of our 〈◊〉 Lord King 〈◊〉 the. viii Now translated out of latin into English to 〈◊〉 that thinges wel sayd to a 〈◊〉 maye be vnderstand of many and do good to al them that 〈◊〉 to 〈◊〉 the truth Filii huius seculi c. Luc. 16. 〈◊〉 ye be come together 〈◊〉 day as far as I perceiue to heare of great 〈◊〉 waightye matters Ye be come together to intreate of thinges that 〈◊〉 appertayne to the common wealth This beyng thus ye looke I am assured to heare of me which am commaun ded to make as a preface this exhortacion albeit I am vnlearned and vnworthy such thynges as shal be muche meete for thys your assemble I therfore not onely very desirous to 〈◊〉 the commaundement of our primate but also right greatlye coueting to serus 〈◊〉 all your expectacion lo briefely and as 〈◊〉 as I can wyl speake of matters both woorthy to be heard in your Congregation and also of such as best shall become myne office in this place That I maye doo thys the more 〈◊〉 I haue taken that notable sentence in which our Lord was not afrayd to pronounce The children of this world to be muche more prudent and politicke than the chyldren of lyght in theyr generacion Neyther I wyl be afrayde trustinge that he wil ayde and guyde 〈◊〉 to vse thys sentence as a ground and foundation of al such thinges as hereafter I shall speake of Now I suppose that you see ryght wel beyng men of such learning for what purpose the Lord sayde thys and that ye 〈◊〉 no 〈◊〉 to be holpē with any part of my labour in thys haue no neede to be holpē with any part of my labour in this thing But yet if ye wyl pardon me I wyll wade somewhat deeper in this matter and as nigh as I can fetch it from the fyrst original beginning For vndoutedly ye may much maruayl at this saying if ye wel ponder both what is sayde and who sayth it Define me 〈◊〉 these three thynges what prudence is what the world what lyght and who be the Chyldren of the world who of the lyght see what they signifye in scripture I maruail if by by ye al agree that the children of the world should be wiser then the Children of the lyght To com somwhat nighec the matter thus the Lord 〈◊〉 ¶ There was a certayne ryche man that had a Stewarde whych was accused vnto hym that he had 〈◊〉 and wasted his goodes This ryche man called his Steward to hym and sayde What is this that I heare of thee Come make me an accompt of thy steward shyp Thou mayest no longer beare thys office Brethren because these woordes are so spoken in parable 〈◊〉 are so wrapped in wrynkels that yet they 〈◊〉 to haue a face and 〈◊〉 of a thing done in dede and lyke an hystory I thinke it much profitable to tary somwhat in them And though we may perchaunce synde in our hartes to beleue al that is there spoken to be true yet I doubt whether we may abyde 〈◊〉 that 〈◊〉 woordes of Christ do pertain vnto vs and 〈◊〉 vs of our duty whych doo and lyue after suche sort as though Christ when he spake any thing had as the tyme serued hym serued his turne and not regarded the tyme that came after hym neyther prouided for vs or anye matters of ours as some of the Philosophers thought which said that God walked vp and downe in heauen and thinketh neuer a 〈◊〉 of our affaires But my good 〈◊〉 erre not you so stycke not you to such your imaginacions For if ye in wardly beheld these woordes if ye diligētly role them in your myndes and after explicate and open them ye shall see our 〈◊〉 muche touched in these misteries Ye shall 〈◊〉 that god by this example shaketh vs by the noses and pulteth vs by the eares Ye shall perceyue very playne that God setteth before our eies in this similitude what we ought most to flee and what we ought sonest to folow For Luke sayth the Lorde spake these wordes to his disciples Wherefore let it be out of al doubt that he spake them to vs which euen as we wyll be compted the successours and 〈◊〉 of Christes disciples so we be if we be good dispensers and do our duitie He said these thinges partly to vs whych spake them partly of hym selfe For he is that riche man which not onelye bad but hath and shal haue euermore I saye not one but manye Stewardes euen to th end of the world He is man seing that he is god man He is rich not onely in mercy but in all kinde of ryches For it is he that giueth vs al thinges abundantly It is he of whose hand we receyued both our lyues other thinges necessary for the conseruation of the same What man hath any thing
it is sene that few go on pilgremage but vowe makers and such as by promise bynde them selfe to go And when I pray you should a mans wife go on pilgremage if she went not before she had wel debated the matter with her selfe and obteined the consent of her husband being a wyse man and were also counselled by a learned Priest so to do When should she go 〈◊〉 of to these famous Images For this the common people of England thinke to be going on pilgremage to go to som dead and notable image out of towne that is to say far from theyr house Now if your forefathers made this constitution and yet thereby dyd nothing the abuses euery daye more more encreased what is left for you to do Bretherne and fathers if ye purpose to do any thing what should ye soner do then to take vtterly away these deceytful and iugling Images or els if ye know any other meane to put away abuses to shewe it if ye intend to remoue abuses Me thinke if should be grateful and pleasant to you to marke the ernest mynd of your forefathers and to loke vpon their desire wher they saye in theyr constitution We commaund you and not we counsel you How haue we ben so long a cold so long slacke in setting forth so holsom a precepte of the church of Englād where we be so hot in all thinges that haue any gaynes in them all be it they be neyther commaunded vs nor yet gyuen vs by counsell as though we had leauer the abuse of thinges should tary styll then it taken away lose our profit To let passe the solemyne and 〈◊〉 bacchanals the prescript myracles that are done vpon certayne dayes in the Weste parte of England who hath not hard I thinke ye haue heard of sainte Blesis hart which is at Maluerne and of saynt Algars bones how long they deluded the people I am afrayd to the losse of many soules Wherby men maye wel coniecture that al aboute in this realme there is plenty of such iuglinge deceites And yet hytherto ye haue sought no remedy But euen styll the myserable people is suffered to take the false myracles for the true and to lye styll a sleepe in al kynde of superstition God haue mercy vpon vs. Last of al how thinke you of matrimony Is al well here What of baptisme Shall we euermore in ministring of it speake latine and not englyshe rather that the people maye knowe what is sayd and done What thinke ye of these masse priestes and of the Masses them selues What say ye Be al things here so without abuses that nothing ought to be amended Your forefathers sawe somwhat which made this constitution against the venality and sale of Masses that vnder paine of suspending no priest shuld sel his saying of tricennals or annals What saw they that made this constitution What Priestes saw they what maner of masses sawe they trow ye But at the last what becā of so good a constitution God haue mercy vpō vs. If there be nothing to be amended abrod cōcerning that whole let euery one of vs make one better If ther be neither abrod nor at home any thing to be amended redressed My lordes be ye of good chere be mery at the least because we haue nothing els to do let vs reasō the matter how we may be richer Let vs fal to some pleasaunt communication after let vs go home euen as good as we came hyther that is right begotten thildren of the world vtterly worldlynges And while we lyue here let vs al make bone chere For after this life there is small pleasure lyttel myrthe for vs to hope for if now there be nothing to be chaunged in our facions Let vs say not as Saint Peter dyd Our end approcheth nigh this is an heauy hearing but let vs say as the euil seruaunt said It wyl be long ere my maistere come This is pleasant Let vs beate our felowes 〈◊〉 vs eate drynke with dronkerds 〈◊〉 as oft as we do not take away the abuse of thinges so ofte we beate our felows As oft as we gyue not the people their true fode so oft we beate our felowes As oft as we let them 〈◊〉 in superstition so oft we beate thē To he short as oft as we blind lead them blinde so oft we beate and greuously strike our felowes When we walter in plesures and idelnes then we eate and drinke with drunkards But God wyl come God wyl com he wyll not tary longe away He wyl come vpon such a day as we nothing loke for hym and at such houre as we know not He wyl come and cut vs in peeces He wyl reward vs as he doth the hipocrites He wil set vs where wayling shal be my brethren where gnashing of teeth shal be my brethren And let here be the ende of our tragidie if ye wyl These be the delycate dishes prepared for worldes wel beloued children These be the wafers and ionketes prouided for worldly prelates wayling and gnashing of teth Can there be any mirth where these two courses last al the feast Here we laugh there we shal weepe Our teeth make mery here euer dashing in delicates there we shal be torne with teeth and do nothing but gnash grind our own To what ende haue we now excelled other in policy What haue we brought forth at the last Ye se brethren what sorow what punishment is prouided for you yf ye be worldlynges If ye wyl not thus be vered be not ye the children of the world If ye wyl not be the children of the world be not stryken wyth the loue of wordly thynges leane not vpon them If ye wyll not dye eternallye liue not worldlye Come go to my brothers go to I say againe once agayne go to leaue the loue of your profit study for the glory profite of Christ seke in your consultations such thinges as pertayne to Christ and bring forth at the last sōwhat that may please Christ. Feede ye tenderly with all diligence the flock of Christ. 〈◊〉 truely the word of God Loue the lyght walke in the lyght and so be ye the children of lyght whyle ye are in this world 〈◊〉 ye may shine in the world that is to come bright as the sonne with the father the sonne and the holy ghost to whom be all honour praise and glory Amen ¶ A notable sermon of the reuerend father Maister Hugh Latimer preached in the Shroudes at Poules churche in London on the xviii day of January Anno. 1548. * Quecunque scripta sunt ad nostram doctrinam scripta sunt Roma xiiii AL things which are written are writtē for our erudition and knowledge Al thinges that are written in gods boke in the Byble boke in the boke of the holy scripture are writtē to be our doctrine I told you in my fyrst sermon honorable audiēce that I purposed to declare vnto
now but a shepheard and his dog so they hinder the kynges honour most of all My Lordes and maysters I say also that al such procedings which are against the kinges honor as I haue a part declared before and as far as I can perceyue doo intend plainly to make the yomanry slauery and the clergy shauery For such workes are al singular priuate wealthe and commodity 〈◊〉 of the cleargye had to much but that is taken awaye and nowe we haue to litle But for myne owne part I haue no cause to complain for I thanke God and the kynge I haue suffycient and God is my iudge I came not to craue of any mā any thing but I know them that haue to litle There lieth a great matter by these appropriations great reformation is to be hadde in them I know wheris a great market town with diuers hamelets inhabitants wher do rise yerely of their labours to the va lue of l. pound and the vicar that serueth being so great a cure hathe but xii or xiiii markes by yeare so that of thys pensyon he is not able to bie him bokes nor geue his neigh bor drinke al the great gain goeth another way My father was a 〈◊〉 and had no landes of hys own only he had a farme of iii. or iiii pound by yere at the vttermooste and here vpon he tilled so much as kept halfe a dosen men He had walke for a hundred shepe and my mother milked xxx kyne He was able and did finde the kyng a harnesse with himselfe and his horse whyle he came to the place that he shoulde receiue the kynges wages I can remembre that I buckled hys harnesse when he wente vnto Blacke heathe felde He kept me to schole or els I hadde not bene able to haue preached before the kinges maiesty now He maryed my systers wyth v. pounde or xx nobles a piece so that he brought them vp in god linesse and fear of God He kepte hospitality for his pore neighboures And some almesse he gaue to the pore and al thys dyd he of the said farm Where he that now hath it payeth xvi pound by yere or more and is not able to do any thing for his prince for him selfe nor for his children or geue a cup of drink to the pore Thus al then hansyng rearing goth to your priuate commodity welth So that where ye had a single to much you haue that sins the same ye haue enhansed the rent so haue encresed an other to muche So nowe ye haue double to muche which is to to much But let the precher preach til his tōg be worn to that stomps nothing is amended We haue good statutes made for the common wealth as touching comme ners enclosers many metings and 〈◊〉 but in the 〈◊〉 of the matter there commeth nothing forthe Well well thys is one thing I wil say vnto you from whence it commeth I know euen from the deuil I know his 〈◊〉 in it For if ye bring it to passe that the yomanry be not able to put their sonnes to schole as in dede vniuersities do wonderously decay al redy and that they be not able to marrye theyr daughters to the auoidynge of whoredome I say ye plucke saluation from the people and vtterly destroye the realme For by yemans sonnes the faith of Christe is and hath bene maintayned 〈◊〉 Is this realme taughte 〈◊〉 rich mens sonnes No no read the chronicles ye shall finde somtime noble menues sonnes whych haue beue vnpreaching bishops and prelates but ye shal fynde none of them learned men But verily they that shoulde looke to the redresse of these thinges be the greatest againste them In thys realme are a great many of folkes and amongest many I knowe but one of tender zeale at the motyon of his pore tenauntes hath let down his landes to the old rentes for their relief For gods loue let not him be a Phenix let him not be alone let him not be an hermite closed in a wal some good man folow him and do as he geueth example Surueyers there be that gredely gorge vp their couetous goodes handmakers I meane honest men I touche not but al such as suruey they make vp their mouthes but the commens be vtterlye vndone by them Whose bitter crye ascending vp to the eares of the God of Sabaoth the gredy pit of hel burning fire without great repentance do ta ry and loke for them A redresse God graunt For furelye surely but that two thinges do comforte me I would despair of the redresse in these matters One is that the kings maiesty when he commeth to age wil se a redresse of these things so out of frame 〈◊〉 example by 〈◊〉 down his own lands first and then enioyn his fubiects to folow him The second hope I haue is I beleue that the generall accompting day is at hand the dreadful day of 〈◊〉 I mean which shal make an end of all these 〈◊〉 and miseries For as the scriptures be Cū dixerint pax pax whē they shal say peace peace Omnia tura all thynges are sure Then is the day at hand a mery day I say for al such as do in this world study to serue please God and continue in his faith fear loue and a dreadful horrible daye for them that decline from God walkinge in their owne wayes to whome as it is wrytten in the xxv of Mathew is said Ite maledicti in ignem eternum Go ye cursed into eueriasting pu nyshment Wher shal be wailinge and gnashing of teethe But vnto thother he shal say Venite benedicti Come ye bles sed children of my Father possesse ye the kingdome prepared for you from the beginnyng of the world of the which God make vs al partakers Amen ¶ The second Sermon of Maister Hughe Latimer which be preached before king Edward QVecunque scripta sunt ad nostram doctrinam c. Al thynges that are wrytten in Gods boke in the holy Bible they were wrytten before our time but yet to cōtynue from age to age as long as the world doth stand In this boke is contained doctryne for all estates euen for kinges A king herein may learne howe to guid himself I told you in my last sermon much of the duty of a king And there is one place behind yet and it folow eth in the text Postquam autem sederit in solio regni sui c. And when the kinge is set in the seate of his kingdome he shal wryte him out a boke and take a copye of the priestes or Leuites He shall haue the boke with him and why to reade in it al the daies of his life to learn to fear god and learne hys lawes and other things as it foloweth in the text with the appurtenances and hangings on that he turn not from God ne ther to the right hand nor
taken as an intollerable thing tho Turk wold not suffer it in his com mon welth Patrons be charged to se that office don not to seke a lucre a gayn by his patronship Ther was a patrō in England when it was that had a benefice fallen into his hand and a good brother of mine cam vnto him brought him xxx apls in a dish gaue 〈◊〉 his man to cary them to his mayster It is like he gaue one to his mā for his labour to make vp that game so ther was xxxi This man cōmeth to his maister presēted him 〈◊〉 the dish of apels saying Syr such a man hath sent you a dish of fruit desireth you to be good vnto him for such a benefice 〈◊〉 tush quoth he this is no aple mater I wil none of his apels I haue as good as these or as he hath 〈◊〉 in 〈◊〉 own orchard The man cam to the priest agayne tolde hym what his maister said Then quod the 〈◊〉 desire hym yet to proue one of 〈◊〉 for my sake he shall finde them muche better then they loke for He cut one of them found x. peces of gold in it 〈◊〉 quod he this is a good apple The priest standyng not far of hearing what the gentlemā said cried out 〈◊〉 they ar alone aples I warrāt you syr thei 〈◊〉 al on one 〈◊〉 haue al one 〈◊〉 Wel he is a good felow let him haue it quod that patron c. Get you a 〈◊〉 of this tre I warrant you it shal stand you in better sted then al S. Pauls learning Wel let patrons take heede for they shall answer for al the soules that perish through their defaut Ther is a saying that ther be a great many in England that say ther is no soule that beleue not in that im mortality of mans soule that thinke it is not eternal but lyke a dogs soul that thinke ther is neither heauen nor hel Oh Lorde what a waighty matter is this What a lamentable thing in a Christen cōmon welth I cānot tel what they say but I 〈◊〉 〈◊〉 their workes that they think so or els they would neuer do as they do These sellers of offices shew that they beleue that ther is neither hel nor heauen It is taken for a laughing mat ter wel I wil go on Now to the chapter The children of Israel cam to Samuel said Senuisti thou art growen into age geue vs a king Thy sons walk not in thy waies What a beuines was this to father Samuels hart to heare that hys sonnes whō he had so wel brought vp shuld swarue frō his wayes that he had walked in Father Samuel goeth to God to knowe his wil pleasure in this matter God answered let them haue a king Thei haue not cast the awai but me that I shuld not raign 〈◊〉 them This is their ground that say a kyng is anodious thing not acceptable before that sace of God Thus thei force 〈◊〉 this place 〈◊〉 make for their purpose wher no such thing is ment Shew that Istaelites saith God testify to thē a kings autority what a hing is what a king wil do If that wyl not perswade them I wil not hear thē hereafter when they shal cry vnto me I must needes confes that the Iewes trespassed against God in asking a kyng but 〈◊〉 is the matter in what thing their offence stode whither absolutely in asking a king or in any other circūstance It was in a 〈◊〉 Thei said not aske vs a kyng of God but make vs a kyng to iudge vs as al other nacions haue They woulde haue a kyng of theyr owne swinge and of theyr own 〈◊〉 as though they past not of God In a nother poynt ther was pride They woulde he lyke the Heathen and iudges vnder kynges as they 〈◊〉 Thirdly they offended God because they asked a kyng to the 〈◊〉 wrong of good father Samuel to depose 〈◊〉 so 〈◊〉 was a wrong toward Samuel It was not with 〈◊〉 and hys children 〈◊〉 and Phinies lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God brought that people into a contempt of Gods word They were lecherers Theyr synne were manyfestly and notoriously knowen but theyr father Ely knowing and hearing of it dyd blame thē but nothing to the purpose be dyd not earnestly and substancially chastise them and therfore he was 〈◊〉 deposed of God The synnes of Samuels Sonnes were not knowen they were not so notorious wherefore it was not 〈◊〉 father Samuel as it was wyth Elye hys sonnes fautes were taking of bribes and peruerting of iudgementes Ye know that bribery is a secret faut and therfore it was not knowen It was done vnder a 〈◊〉 and a pretence of iustice hidly and couertly done Therfore because it stod in brybes it was not like in Samuel as in Ely It is a daungerous thyng to be in office for qui attingit picem coinquinabitur ab ea He that medleth wyth pitch is lyke to be spotted with it Bribes may be assembled to pitch for euen as pitch doth polute theyr handes that 〈◊〉 with it so brybes wyll bryng you to peruerting of iustyce Beware of pytch you iudges of the world brybes wyl make you peruert iustice Why you wyl say We touch none No mary But my Mistres your wyfe hath a fyne finger she toucheth it for you or els you 〈◊〉 a seruaunt a Muneribus he wyll say yf you wyll come to my Maister and offer hym a yoke of oxen you shal spede neuer the worsse but I thincke my Maister wyl take none when he hath offered them to the Maister then commes a nother seruante sayes If you wyll bring them to the Clarke of the kitchen you shal be remēbred the better This is a 〈◊〉 fassiō that wil receyue no mony in theyr hands but wyl haue it put vpon theyr sleues A goodly rag of 〈◊〉 religiō They be lyke gray friers they wyl not be sene to receyue no brybes them selues but haue other to receyue for thē Though Samuels sons wer 〈◊〉 bribers kept the thing very close yet that cry of that people brought it to Samuel It was a hid kind of sin For mē in this poynt wold face it brace it make a shew of vpright dealing whē they be most gilty Neuertheles this geare cam out Oh wicked sons that brought both their father to deposicion thē selues to shame When Samuel heard of their fault he went not about to excuse their fautes He would not beare with his sons he would not communicare peccatis alienis be partaker with his sonnes of fēces he said ego senui ecce filii mei uobiscum sunt As sone as he heard of it he deliuered his sōnes to
the people to be punished He went not about to excuse them nor said not this is the first time bear with them but presented them by by to the people saying Lo here they be take them do with them according to their desertes Oh I wold ther wer no more bearers of other mens syns then this good father Samuel was I heard of late of a notable boodshed Audio saith S. Paul so do I. I know it not but I heare of it Ther was a searcher in London whych executing his office displeased a marchaunt man in so much that when he was doing his office they wer at words the mar chant man threatned him the searcher said the king shuld not lose his custome The marchant goes me home sharpes hys woodknife comes againe knockes him on the head kyls hym They that tolde me the tale saye it is wyncked at they looke thorow their fingers wil not se it Whether it be taken vp with a pardon or no I cānot tel but this I am sure if ye beare with such matters the diuel shal beare you away to hel Bloodshed murder would haue no bearing It is a haynous thing bloudshedding especially voluntary murder 〈◊〉 murder For in 〈◊〉 God saith it poluteth the whole realme Poluitur illa terra c. et non potest expiari fine sanguine The lād cānot be purged nor clensed again til his blud be shed that shed it It is the office of a king to see suche murderers puni shed with death non frustra gest at gladiū What wil you 〈◊〉 of a king he beareth a swearde before him not a Pecockes fether I go not about to styr you now to cruelty but I speake a gainst bearing of bloodshed This bearing must be looked vpō In certain causes of murther such great circumstaūces may be that the king mai pardon a murther But if I wer worthy to be of counsail or if I wer asked myne aduise I would not haue the king to pardon a velūtary murther a pretensed 〈◊〉 ther. I can tel where one man 〈◊〉 an other in a townshyp was attached vpon the same 〈◊〉 men wer impaneled the 〈◊〉 had frendes the Shriue laboured the bench the. 〈◊〉 men stack 〈◊〉 it said except he would disburs 〈◊〉 〈◊〉 they woulde finde him gilty Meanes wer found that the. 〈◊〉 crownes was paid The quest comes in saies not gilty Here was not gilty 〈◊〉 〈◊〉 crownes This is bearing some of the bench wer hāged thei wer wel serued This makes men bold to do murder slaughter We should reserue murdering tyl we come to our enemies the kyng byd vs fight He that woulde bestur hym then were a prety felow in dede Crownes If theyr crownes wer thauen to she shoulders they wer serued well ynough I knew wher a woman was got with child was a shamed at the matter went into a secret place wher she had no womē at her trauel was deliuered of three children at a birth She wroung their neckes cast them into a water so kylde her children Sodaynly she was gaunt agayne her neyghbours suspecting the matter caused her to be examined she graunted al. Afterward she was rained at the bar for it dispatched found not gilty through bearing offrienoes bribyng of that Judge Wher at the same Sessions another poore womā was hanged for stealing a few rags of a hedge that wer not woorth a crowne Ther was a certayne gentleman a professour of the woorde of God he sped neuer the better for that ye may be sure who was accused for murthering of a mā wherupon he was cast into prison And by chaūce as he was in prison one of his frendes cam vnto him for to visit him he declared to his frēd that he was neuer gilty in the murthering of the mā So he wēt his waies the gentleman was arained 〈◊〉 as he went to his execution he saw his frendes 〈◊〉 sayd vnto him Cōmend me to thy maister I pray thee tel him I am that same man 〈◊〉 I was when he was with me And if thou tarye a whyle thou shalt se me die Ther was sute made for this mās par don but it could not be gotten Belike the Shriues or some other bare him no good wyl But he died for it And afterward I being in the Tower hauing leaue to com to the Lieutenāts table I heard 〈◊〉 say that ther was a mā hanged afterward that killed the same man for whom this Gentleman was put to death O lord what bearing what bolstering of naughty matters is this in a Christen realm I desire your Maiesty to reme dy the matter God graunt you to se redres in thys 〈◊〉 in your own person Although my Lord Protector I dout not the rest of the counsail do in the mean while al that lieth in them to redres things I would such as be rulers noble men maisters shuld be at this point with their seruaunts to certify 〈◊〉 〈◊〉 this sort If any man go about to do you wrong I wyl do my best to help you in your right But if thou breake the law thou 〈◊〉 haue iustice If ye wil be māquellers murderers transgressours looke for no bearing at my handes A straunge thyng What nede we in the vengeaunce to burden our selues wyth other mēs syns Haue we not syns ynowe of our own What nede haue I to burden my self with other mens syns I haue bur dens 〈◊〉 heapes of syns One heape of knowen syns an other of vnknowen 〈◊〉 I had nede to say Ab occultis meis munda me domine O lord deliuer me frō my hidden my vnknowē sins Thē if I beare with other mens sins I must say Deliuer me frō 〈◊〉 mens syns A straunge saying from my other mens syns Who beareth wyth other folkes offences he cōmunicateth with other folkes syns Men haue sins inough of their own although they bear not bolster vp other men in their noughtines thys bearing this bolstering lookyng thorow their singers is naught What that 〈◊〉 hap shuld I or ani els encrease my burden My other mens synnes forgeue me O Lorde A straunge language they haue hyd syns of theyr own ynough although they bear not with giltines of other mens syns Oh father Samuel would not beare hys owne sonnes He offerd his own sons to punishmēt said Ecce filij 〈◊〉 〈◊〉 sunt euen at the fyrst tyme he said Lo here they be I discharge my self take thē vnto you as for my part presto sū loqui corani domino et Christo eius I am here redy to answer for selfe my before the Lord his anointed Behold here I am recorde of me before the Lord Vtrum cuiusquam bouem c. Whether I haue taken any mans Oxe any mans Asse or whether I haue don
prophet saith Nunquā vidi iustū 〈◊〉 〈◊〉 eius querēs panē I neuer saw the rightuous 〈◊〉 forsaken nor his 〈◊〉 to 〈◊〉 his bread It is infidelity infidelity that 〈◊〉 al together Well to my texte Labores 〈◊〉 tuarum quia manducabis beatus 〈◊〉 bene tibi 〈◊〉 Because thou eatest thy labors of thy handes that that God sendes the of thy labour Euery man must labour yea though he be a king yet he must labour for I knowe noman hath a greater labour then a king What is his labour To study gods booke to see that there be no vnpreaching prelates in his realme nor 〈◊〉 iudges to se to all estates to prouide for the poore to see vitailes good chepe Is not this a labor trowe ye thus if thou doest labor exercisyng that workes of thy vocation thou eatest the meate that god sendes the thē it foloweth Beatuses Thou art a blessed man in Gods fauour Et bene tibi erit And it shal go well with the in this world both in body and souls for God 〈◊〉 for both How shalt thou prouide for thy soule go here sermons How for the body Labour in thy vocation then shall it be well with the both here and in the worlde to come through the faith and merites of oure Sausour Iesus Christe To whome with the father and the holy ghosse be prayse for euer and euer world without end Amen The seuenth Sermon of Maister Hugh Latymer which he preached before king 〈◊〉 the. 19. day of Aprill QVaecunque scripta sunt ad nostrā doctrlnam 〈◊〉 sunt 〈◊〉 thinges that bee written they bee written to be our doctrine By occasion of this text 〈◊〉 be norable audience I haue walked this 〈◊〉 in the broad field of scripture and vsed my liberty and intreated of such maters as I thought 〈◊〉 for this auditory I haue had adoe with many estates euen with the highest of all I 〈◊〉 〈◊〉 of the duety kinges of the duety of magistrates iudges of the duety of prelates and alowing that that is good and disallowyng the contrary I haue taught that we are al sinners I thinke there is none of vs al neither preacher nor hearer but we may be amended and redresse our Iyues we may all say yea all the packe of vs Peccauimus cum patribus nostris We haue offended and synned with our forefathers In multis offendimus 〈◊〉 There is none of vs all but we haue in sondrye thinges greuouslye offended almightys God I here 〈◊〉 of many sautes and rebu ked manye kindes of sinnes I intende to daye by goddes grace to shewe you the remedye of sinne We bee in the place of repentance now is the time to call for mercy whiles we be in this world we be all sinners euen the best of vs all Therfore it is good to here the remedy of sin This daye is commonly called good friday although euery day oughte to be with vs good friday Yet this day we ar accustomed spe cially to haue a commemoratiō and remembrance of the passion of our sauior 〈◊〉 Christ. This day we haue in memory his bitter passion and death which is the remedy of our syn Therfore I entend to entreat of a piece of a story of his passion I am not able to entreate of all That I may do that that better and that it may be to the honor of god the edificatiō of your soules and myne both I shall desire you to pray c. In this prayer I will 〈◊〉 yon to remembre the soules departed with laudes and praise to almightie God that he would vouchsafe to assist them at the houre of their 〈◊〉 In so doyng you shal be put in remebrance to pray for your selues that it may please god to assist and comfort you in the agonies and paynes of deathe The place that I wyll intreate of is the. xxvi Chapter of Sainet Mathew How be it as I intreate of it I will borow parte of Sainet Marke and Sainct Luke for they haue som what that sainet Mathew hath not and especially Luke The 〈◊〉 is Tunc cum venisset Iesus in villam quae 〈◊〉 Gethsemani than when Iesus came some haue in 〈◊〉 some in agrum some in praedium But it is all one When Christ came into a grange into a piece of lande into a 〈◊〉 it makes no matter calle it what ye will At what tyme he had come into an honest mans house and there eaten his pascal lambe and instituted and celebrated the Lordes supper and set forth the blessed communion then when this was done he toke his waye to the place where he knew Iudas would come It was a solitarie place and thyther he went with his eleuen apostles For Iudas that twelfth was aboute his busynesse he was occupied about his marchandise and was prouidyng among the by shops and prtestes to come with an imbushement of Iewes to take oure sauior Iesu Christ. And when he was com into this 〈◊〉 or graunge this village or serme place whiche was called 〈◊〉 there was a garden saith Luke into the which he goeth leaues viii of his disciples without howbe it he appointed them what they should 〈◊〉 He saith Sedete hic donec vadā illuc orē Sit you here whiles I go yonder pray He told them that he went to pray to monish thē what they shuld do to fall to prayer as he did He left them there toke no more with him but. iii. Peter Iames Iohn to teach vs that a solitarie place is mete for prayer Then whē he was com into this garden caepit expauescere he began to trē ble in somuch he said Tristis est 〈◊〉 mea vsque ad 〈◊〉 My soule is beauie and pensiue euen vnto 〈◊〉 This is a notable place one of the most especial chefest of all that be in the story of the passion of Christ. Here is our remedie Here we must haue in consideration all his dooynges and sayenges for our learnyng for our edification for our comforte and co 〈◊〉 Fyrst of all he set his thre disciples that he toke with him in an order and 〈◊〉 them what they should doo 〈◊〉 Sedete hic 〈◊〉 〈◊〉 〈◊〉 Sit here and pray that ye enter not into temptation but of that I will 〈◊〉 afterward Now 〈◊〉 he was in the 〈◊〉 Coepit 〈◊〉 〈◊〉 He began to be heauy pensiue 〈◊〉 hearted I lyke 〈◊〉 〈◊〉 playing with this worde 〈◊〉 it was a perfect heauynesse it was suche a one as was 〈◊〉 seene the the greater it was not onely the beginning of a 〈◊〉 〈◊〉 These doctours we haue great cause to thank God for them but yet I would not haue them alwais to be allowed They haue handled many pointes of our faith very godly and we may haue a great stay in thē in many thinges we myght not wel lacke them but yet I would not haue men
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
Councel in his Court at Westminster by the reuerend Father Mayster Hughe Latymer Anno Domini M. D. L. Videte cauete ab auaricia TAke hede and beware of couetousnes take heede and beware of couetousnes take heede beware of couetousnes take heede beware of couetousnes And what and if I should saye nothing els these iij. or iiij hours for I know it wyll be so long in case I be not cōmaunded to the contrary but these wordes Take heede and beware of couetousnes it would be thought a straunge Sermon before a King to saye nothyng els Cauete ab 〈◊〉 Beware of Couetousnesse And yet as straunge as it is it would be lyke the Sermō of Ionas that he preached to that 〈◊〉 as touching the shortnes and as touching the paucity or fewenes of the words For his Sermon was Ad huc quadraginta dies et Niniue subuertetur There is yet fourty dayes to come 〈◊〉 shal be destroied Thus he walked from streete to streete loue beware where you marrye chuse your wyfe in a faythfull stocke Beware of thys wordly policy mary in god mary not for the great respect of alyaunce for therof commeth all these euyls of breakyng of wedlocke whych is amonge Princes and noble men And here I would be a Suter vnto your Maiestye for I come now rather to be a Suter and a peticioner then a Preacher for I come nowe to take my leaue and totake my Vltimum uale at least wise in thys place for I haue not long to lyne so that I thinke I shall neuer come here in to thys place againe and therefore I wyll aske a peticion of your hyghnes For the loue of God take an order for meryages here in Englande For here is mariage for pleasure and 〈◊〉 and for goodes and so that they maye ioyne lande to land and possessions to pessessions they care for no more here in Englande And that is the cause of so muche adultrye and so muche breache of wedlocke in the noble men and gentle men and so muche deuorcynge And it is not now in the noble men onely but it is come now to the inferior sort Euery man if he haue but a smal cause wyl cast of his old wyfe and take a newe and wyl mary agayne at hys pleasure and ther be many that haue so done I would therfore wysh that there were a lawe prouided in thys behalfe for adulterers and that adultry shoulde bee punyshed wyth deathe and that myghte be a remedye for all thys matter There would not then be so much adultry whordome and lechery in England as ther is For the loue of God take heede to it and se a remedy prouided for it I woulde wyshe that adultry shoulde be punyshed with death And that the woman beynge an offender if her husbande woulde be a suter for her she shoulde bee pardoned for the fyrst tyme but not for the second time And the man being an offender shoulde be pardoned if his wife be a suter for him for the fyrst tyme but not for the second tyme not if he offended twyse If thys lawe were made there woulde not be so muche adultryenor lecherye vsed in the Realme as ther is Well I trust once yet as old as I am to se the day that lechery shal be punished It was neuer more neede for ther was neuer more lechery vsed in England as there is at this day maintained It is made but a laughynge matter and a trifle and it is a sad matter and an earnest matter For leacherye is a great synne Sodom and Gomore was destroyed for it And it was one of the syns raygning in Niniue for which it should haue bene destroyed But thinke you that lechery was alone No no couetousnes was ioyned with it Couetousnes foloweth leche ry and commonly they go together For why they that be geuen to voluptuousnes and to the vice of lechery must haue wherewith to maintayne it and that must be gotten by coue tousnes For at the fyrst when men fel to synne and cheifelye to lechery wherfore the world should 〈◊〉 destroyed the booke sayth ther wer Giauntes in th earth in those dayes And after that that sons of God had come to the daughters of men 〈◊〉 had engendred with them The same became mighty men of the world and men of renoune c. Thys is couetousnes for that booke sayth terra erat repleta iniquitate the earth was repleate with iniquity for they oppressed the poore They made them 〈◊〉 pesauntes villains and bondmen vnto them These were Giauntes so called of the property of Giauntes for they oppres the weake and take 〈◊〉 them what they lyste by force vyolence and oppressyon They were Giauntes of the property of Giauntes not that they were greater men of stature and strength of body then other men were For 〈◊〉 wryters speaking of thys matter say that they were Gyātes for theyr cruelty and couetous oppression and not in stature or procerity of body For there is no reason why Sethes children could beget on Caines daughters greater men then others were in stature of body But they were Gyauntes in that property of Giauntes for oppressing of others by force and vi olence And thys was couetousnes wherwith God was so displeased that hee repented that he had made men and resolued vtterly to destroye the worlde and so called to Noe and told hym of it And I wyll not dispute the matter with them sayth God from daye to daye and neuer the neare but if they wyll not amends wythin an hundreth and twentye yeares I shall bryng in an vnyuersall floudde ouer theyr eares and destroy them all such a nother in comparison of London Suche a Cytye was Niniue it was three daies iourny to go through ouery streete of it and to go but from streete to streete There was noble men richmen welthy men ther was vicious men and couetousmen and men that gaue them selues to all voluptuous liuing and to worldlynes of getting riches Was this a time well chosen and discritely taken of Ionas to come reproue them of they synne to declare vnto them the threatninges of God and to tell theym of theyr Couetousnes and to say plain ly vnto them that except they repented amended theyr euyl lyuynge they theyr City should be destroyed of Gods hand within xl dayes And yet they hearde Ionas and gaue place to his preaching They hearde the threatninges of God and 〈◊〉 hys stroke and vengeaunce and beleued God that is they beleued Gods Preacher and Minister they beleued that God would be true of his word that he spake by the mouth of his prophet and ther vpon did pennaunce to tourne a waye the wrath of God from them Well what shall we say I wil saye thys and not spare Christ sayeth Niniue shall aryse agaynst the Iewes at the last day and beare wytnesse agaynste them because that they hearing Gods
their 〈◊〉 〈◊〉 to bring things to their purposes woork they neuer so priuely neuer so couertly Yet at that last day their doings shal be openly reuealed vsque ad sacietatem 〈◊〉 〈◊〉 the Prophet 〈◊〉 that is tyll all the world shall see it to theyr shame and confusyon that are the doers of it As the Phrophete 〈◊〉 saith Sicut confunditur fur qui 〈◊〉 c. Euen as a thefe that is taken with the manner when he 〈◊〉 So shall 〈◊〉 be openlye confounded and theyr euill doinges opened Yea and thoughe it be not knowen in this world yet it shal be kno wen at the last day to their dampnacions In deede God hathe 〈◊〉 hys 〈◊〉 from time to tyme. Nothing is so preuy the which shall not be 〈◊〉 When Cayne had kylled hys brother Abell he thought he had conueied the matter so 〈◊〉 and so closelye that it shoulde neuer haue bene knowen nor haue come to light but first God knewe it well inough and called vnto him sayinge Cayne wher is thy brother Abel tut he thought he could haue begyled God to And therefore he aunswered I can not tell what quod Cain am I set to kepe my brother I cannot tell wher he is But at last he was confounded and his murther brought to lyght And now all the world readeth it in the Bible Iosephes brethren had solde him a waye they tooke hys motely 〈◊〉 and be sprinckled it ouer and ouer wyth bloude they thoughte al was cocke sure they had 〈◊〉 the matter so secretly that they thought al the 〈◊〉 〈◊〉 neuer haue espied it And yet oute it came to theyr greate benefite And nowe it is knowen to vs all as manye as can read the Byble Dauid 〈◊〉 a fayre woman washe her 〈◊〉 Though he 〈◊〉 strayght 〈◊〉 rauished he 〈◊〉 cleane gon by and would 〈◊〉 haue her He sent for her Yea he had gentlemen of hys chamber about hym that went for her by and by and fet her And here I haue an other sute to your highnes When you come to age beware what persons ye haue a boute you For if ye be set on pleasure or dysposed to wantonnesse Ye shall haue ministers 〈◊〉 to be furtherers and instrumentes of it But Dauid by hys wysdome and pollicye thought so to haue cloked the matter that it shoulde 〈◊〉 〈◊〉 bene knowen He sente for for her husbande Urias and shewed hym a 〈◊〉 countenaunce and loked merely on him and sent hym foorth to 〈◊〉 that he myght doo hys pleasure wyth 〈◊〉 afterwarde and he thoughte he had wroughte wonderous 〈◊〉 He thought al the matter cocke sure But the Prophet of God Nathan came and layde hys faulte 〈◊〉 before hys face and who is nowe that knoweth it not 〈◊〉 seruaunt 〈◊〉 a brybing brother he 〈◊〉 coulourably to Naaman the Sirian he fained a tal of his Mayster Elie 〈◊〉 as all brybers wyll do and tolde hym that his Mayster had 〈◊〉 of thys and that and tooke of Naaman certayne things and brybed it a waie to his owne be hoofe secretly and thought that it shoulde neuer haue come oute but Elizeus knewe it well inoughe The seruaunt had hys bribes that he sought yet was he stricken with the 〈◊〉 so openly shamed Thinke on this ye that are brybers when ye go secretly about suche thinges haue thys in your myndes when ye deuise youre secreate fetches and conuciaunce how Elizeus seruaunte was serued and to be openly knowen For Gods prouerbe wyll be true ther is nothing hidden that will not be reuealed He that tooke the syluer basen and 〈◊〉 for abrybe thinketh that it wyl neuer come oute but he maie now know that I knowe it and I knowe it not alone there be mo beside me that knowe it Oh bryber and 〈◊〉 he was neuer a good man that wyll so take brybes Nor I can neuer beleue that he that is a bryber shal be a good Iustice. It wyl neuer bee mery in England tyll wee haue the 〈◊〉 of suche For what needeth brybynge where menne doo theyr thinges vprightly as for men that are offycers and haue a matter of charge in theyr handes But nowe I wyl playe Saint Paule And translate the thing on my selfe I wil become the Kings offycer for a whyle I haue to laye out for the Kinge twentye thousandes poūdes or a great summe whatsoeuer it bee wel when I haue layde it oute and do bring in myne accompte I must geue iii. hūdreth markes to haue my bils 〈◊〉 If I haue done truly 〈◊〉 vprightly what should nede me to geue a peny to haue my qylls 〈◊〉 if I haue done my office truly and do bring in a true accompt 〈◊〉 〈◊〉 should 〈◊〉 〈◊〉 be 〈◊〉 one 〈◊〉 for 〈◊〉 of my 〈◊〉 〈◊〉 nothing in this what nedeth any 〈◊〉 geuyng except the 〈◊〉 be false No man geueth brybes for warrantyng of hys bylles excepte they be false 〈◊〉 Well such practise hath bene in England but beware 〈◊〉 wylout one 〈◊〉 Beware of Gods prouerbe there is nothing hydden that shall not be opened Yea euen in thys world 〈◊〉 ye be not the children of dainpnacion And here now I speake 〈◊〉 you my masters Minters Augmentacioners Receiuers 〈◊〉 and Auditours I make a peticion vnto you I besech you al be good to the King Be good to the King he hath bene good to you therfore be good to hym vea bee good to your owne soules Yeare knowen well inough what ye were afore ye came to 〈◊〉 offices and what landes ye hadde then and what ye haue purchased since and what buyldinges ye make dayly Well I pray you so build that the Kinges workmen maye be payed They make their mone that they cannot get no mony The poore Labourers Gunmakers Poudermen Bowmakers Arrowmakers Smithes Carpenders Souldiers and other craftes 〈◊〉 oute for theyr dutyes They be vnpayed some of them thre or iiii monethes yea some of them halfe a yeare yea and some of them 〈◊〉 vp 〈◊〉 thys tyme. xii monethes for theyr monye and canne not be payed yet They crye oute for theyr monye and as the Prophete sayth Clanior operariorum assendit ad aures meas The cry of the workemanne is come vp to myneeares Oh for Gods 〈◊〉 let the workemen be payd if there be money ynough or els there wyll whole showers of Gods vengeaunce raine downe vpon your heades Therefore ye Mynters and ye Augmentacioners serue the Kynge truly So buylde and purchase that the Kinge maye haue mony to paye his 〈◊〉 It semeth euill fauouredly that ye should haue inough wherewith to build superfluously and the Kinge lacke to paye hys poore laborers Well yet I doubte not but that there be some good offycers But I wyll not sweare for all I haue now preached three Lentes The 〈◊〉 〈◊〉 I preached restitucion restitucion 〈◊〉 som what should he preach of restitucion let him preach of 〈◊〉 sion quod they and let restitucion alone We canne 〈◊〉 make
The proud mās father is in hell 〈◊〉 〈◊〉 in prayer is compared to the 〈◊〉 of a false aduocate at a 〈◊〉 As vve com municate so vvhē vve pray vve must be pre pa 〈◊〉 VVhat maner of per sons they be 〈◊〉 god vvill not heare One praier vvith vnder standing is better then 〈◊〉 〈◊〉 vvithout Musculus The mea ning of the second peti 〈◊〉 VVhat the name of god is Exo. 9. 〈◊〉 9. Rom. 3. 〈◊〉 10. Iosu. 4. Deut 4. Psal. 49. Ne 9. Exod. 22. Hie. 50. Gene. 18. Exod. 15. Psal 18. Psal. 7. Psal. 46. Esa 〈◊〉 VVhat per sons they be that 〈◊〉 lovv not gods name Sapie 〈◊〉 To be bap tised and not to 〈◊〉 gods com 〈◊〉 is to bee vorse then a 〈◊〉 These fel lovves be to 〈◊〉 Mat. 7. Psal 49. 1. Cor 10. To geue 〈◊〉 praier in trouble is to 〈◊〉 god a lyar Psal. 49 Nume 20 VVhat 〈◊〉 is to halovv the name of god Esd 8. The Apo stles and 〈◊〉 did 〈◊〉 gods name 〈◊〉 〈◊〉 VVe may not 〈◊〉 god the maner and vvay hovv he 〈◊〉 helpe vs nor 〈◊〉 To suffer death is to be deliue red from trouble Achior did sanct fie gods name Iudith 4. Dani. 4. 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 8. Iudith did 〈◊〉 gods name Iudith 13 Iudith 8 The 〈◊〉 did vvicked ly in apoin ting god a time In gods qua rell vve ought to be 〈◊〉 To be 〈◊〉 full to God is to sancti fy his name Suche as maintayne learning 〈◊〉 lovv gods name 1. Cor. 1. The office of saluatiō Preachers are Christs vicares and embassadours Sorcerers dishonor the name of god The magi strates of 〈◊〉 For church men For seruan tes Seruantes that serue not vvith eie seruice are in good case Colos 3 The deuils Pater no ster Seruants ar not forgot ten in the scripture Colos. 3. This is to be vnderstā ded of all thinges lau ful and god lye Hie. 48. It is a greet 〈◊〉 to be a seruāt Act. 5. A seruant may vvith stand his maister in deniyng to do vvicked ly but not in refusing to suffer at his hande A thing to be marked both of mai sters and seruantes VVho so doth vvalk in his cal 〈◊〉 sancti fieth the name of god He that vvill sancti fie goddes name must haue an ear nest de 〈◊〉 〈◊〉 short les son vveli learned Euerye vvord must be vveigh ed. Faithful me make shorr praiers Mat. 25. Act. 7. Lu. 18. Lu. 23. A short and plain expo sition of this 〈◊〉 A necessary lesson pla ced vvhere it may best 〈◊〉 in memory A short re hersall of that is raught in the other 〈◊〉 VVe must not forget that vve are able to do nothing of our selfe ac cording to gods vvill VVe praye not for 〈◊〉 selues a lone VVhat king dome it is that we 〈◊〉 for Ezech. 26 1. Tim. 6. Rom. 9. Ioh. 5. Prouer. 8. A good ad monitiō for 〈◊〉 and rulers Prouer. 2. A good les son for sub iectes Poure mo 〈◊〉 haue 〈◊〉 in the vvorld The cause 〈◊〉 the monar chies vvere pulled doune Eccle. 3. The cry of the 〈◊〉 is a great matter The deuill is not the right lorde of the worlde Like to like that is 〈◊〉 delite 〈◊〉 〈◊〉 the great vsurper 〈◊〉 than God onely 〈◊〉 rule in his kingdome Gods kingdome 〈◊〉 〈◊〉 vs from all mi 〈◊〉 Rom. 8. L 117. The king dome of god begin neth here Preachyng is the instrument to cal vs to gods kyng dome Iohn 8. 〈◊〉 Iohn 3. This is a nedefull petition Christe 〈◊〉 〈◊〉 his father is de lited vvith Exhibitors to scholers It is better to lack liue lode than gods vvord Luc 10. Luc 9. The 〈◊〉 of 〈◊〉 what vvic ked 〈◊〉 doo Psal. 54. Tvvo com modities that come of casting our care vp pon God 2. Tess 3. Psal. 127. w hiles vve shall be in this lifevve must labor and 〈◊〉 Christ 〈◊〉 not of the king dom of this world Ioh. 18. VVe must flye to god for reskue Prouer 21 None can 〈◊〉 a 〈◊〉 god The deuils triumphe is 〈◊〉 to 〈◊〉 A note 〈◊〉 〈◊〉 Carnal gos pellers The bloud of 〈◊〉 is the seede of the 〈◊〉 of the gospell To dye for Christ is the greatest promotiō Mat. 5. He that en 〈◊〉 shal be saued Math. 〈◊〉 The kingdome of 〈◊〉 is 〈◊〉 〈◊〉 The mea ning of this 〈◊〉 〈◊〉 〈◊〉 vvords VVorldlin ges pray a gainst thē selues 〈◊〉 they say this praier VVe muste be desirous to 〈◊〉 vve pray for Vve cā not praye truly this petitiō 〈◊〉 〈◊〉 vvery of this vvorld A parlia ment thae vvilieme die all mat ters The faith full and pe nitent sin ners make this petitiō from the bottome of their hear tes The more vvicked the more lucky God cur seth the vvicked and yet they haue the blessinges of god in this vvorld One 〈◊〉 why ged 〈◊〉 〈◊〉 〈◊〉 of this 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 A thyrde cause Gods iuge 〈◊〉 〈◊〉 be 〈◊〉 ous The comforte of all christians Antichrist is alreadie knowen in all the worlde The tyme of the vvorlde The dayes shall bee shortened for the cho sens 〈◊〉 〈◊〉 doo make 〈◊〉 sion for ple sure in this life The 〈◊〉 shal be 〈◊〉 the day of Noah He eateth other n 〈◊〉 flesh that oppresse other men to maintaine his ovvne delicious diet 〈◊〉 〈◊〉 of god are the good men and the childrē of men the 〈◊〉 Vve are not in darknes The effect of this peti tion A note vvhereby vve maye 〈◊〉 oure selues to ap pertain to gods 〈◊〉 God vvill helpe 〈◊〉 vve call Christ is a perfecte scholemaister Christ teacheth vs 〈◊〉 things in this 〈◊〉 〈◊〉 Merltes mongers To knovve oure 〈◊〉 is the first And vvhat vve shal do the second Paule gaue 〈◊〉 the praise to God Gods vvill must be con sidered after 〈◊〉 sor c. s. Gods will was ope ned by Mo ses the Pro phetes Christ and the Apostles A blessing of god They can not be 〈◊〉 that haue Bible 〈◊〉 their mo ther tōgue 〈◊〉 law of god 〈◊〉 be our loking 〈◊〉 The vvaie to arise frō 〈◊〉 The mea 〈◊〉 of this petition VVe muste praye vvith the hearte VVho they bee that laugh God to scorne The rebels vvere of this sorte that laugh ed God to 〈◊〉 There is no obedience against god God vvyll punishe princes Ignorance is the cause of rebelliō 〈◊〉 〈◊〉 from flesh A law for 〈◊〉 A law for gaming All subiects ought to 〈◊〉 〈◊〉 heate their 〈◊〉 actes or lawes 〈◊〉 to doe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to doe a gainst gods 〈◊〉 Suche as 〈◊〉 in 〈◊〉 tie vnder princes must bee obeyed as wel as 〈◊〉 ces The offices of maiestra tes Lette 〈◊〉 〈◊〉 〈◊〉 The mouthes of the 〈◊〉 〈◊〉 〈◊〉 stopt Vvicked do 〈◊〉 woulde stop prea chers mou 〈◊〉 Learne to stoppe the preachers mouthe Mankynde is gods lief tenaunt 〈◊〉 The deuill 〈◊〉 〈◊〉 The deuill 〈◊〉 〈◊〉 The 〈◊〉 is a 〈◊〉 ruler and 〈◊〉 hath
mile VVhit mourning it is that maketh blessed VVe must go frome sorovve to ioy and not from one 〈◊〉 〈◊〉 to an other The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 The third mile or dais iourney 〈◊〉 maner of 〈◊〉 the one lauful and the other 〈◊〉 VVe must goo to god 〈◊〉 〈◊〉 A 〈◊〉 man may go to the law but how The 〈◊〉 ple of 〈◊〉 seph to be folowed of vs. The 〈◊〉 mile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue 〈◊〉 〈◊〉 sell. This sense 〈◊〉 to 〈◊〉 and i ther fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gred 〈◊〉 righteous 〈◊〉 〈◊〉 〈◊〉 bisshop 〈◊〉 thir 〈◊〉 after 〈◊〉 〈◊〉 Dauid hū 〈◊〉 〈◊〉 〈◊〉 nes The 〈◊〉 mile or dais iour ney 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be merciful Magistrats may not 〈◊〉 mercy in iudge ment Alesson for iustices The sixt mile ordais iourney Faithe puri 〈◊〉 the heart God is sene here by 〈◊〉 〈◊〉 this 〈◊〉 face to face The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 The history of 〈◊〉 the 〈◊〉 〈◊〉 Reg. 22 Doeg was a peace-breaker A 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 for al 〈◊〉 Peace in po 〈◊〉 not the right peace Be not de 〈◊〉 by the faire 〈◊〉 of peace VVe may not lose truth for peace The eight 〈◊〉 〈◊〉 iourney A questmōger may be happy An itineral vvherin the way to hea uen is set forth plain 〈◊〉 Christ hath merited for vs. Paule 〈◊〉 keth 〈◊〉 of goddes people Iob. 7. VVe may not looke for ioye here and hense to A similitude The 〈◊〉 〈◊〉 of a 〈◊〉 〈◊〉 VVe must not trust in our 〈◊〉 strength The 〈◊〉 of Aiax 〈◊〉 strēgth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 no 〈◊〉 of 〈◊〉 our The cause vvhy 〈◊〉 Paul 〈◊〉 〈◊〉 vs to be 〈◊〉 and 〈◊〉 Iob. 41. It must be gods armour that we muste put on VVe may not take such weapons as the deuill vvill appoint vs. 1. Peter 5. The deuill 〈◊〉 matters Gene. 3. The 〈◊〉 hath had 〈◊〉 Diuelles vvere Angels Note what the deuils nature is Diuels re 〈◊〉 whē they do 〈◊〉 〈◊〉 men and 〈◊〉 must fight Math. 〈◊〉 The deuils pow 〈◊〉 is 〈◊〉 ed. The diuil les haue not their full 〈◊〉 tes before the last day VVe nede not to feare the diuels VVhat it is to haue Christ vvith vs. Math 28 Anabapti stes mis. take this place The priuate 〈◊〉 is 〈◊〉 The lord 〈◊〉 〈◊〉 Cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sub 〈◊〉 may not rebel Iere 48 VVho so refuseth to 〈◊〉 〈◊〉 some case is a 〈◊〉 of god The diuel 〈◊〉 〈◊〉 Psalm 〈◊〉 The deuill loseth no time To vvhat end saint Paule geueth such names to the diuell The weapons that the deuill vs vse haue vs vse The sutteltie of the deuill A good me 〈◊〉 for a sicke man The rin ging of ho 〈◊〉 belles The deuill taught vs 〈◊〉 ho ly belles VVe desire 〈◊〉 more then the vvorde of god An history It vvas pi 〈◊〉 〈◊〉 La 〈◊〉 had gone so lōg to sehole The partes of armour and 〈◊〉 Iob vvas 〈◊〉 armed Vvith lying 〈◊〉 deuil deceiued man The deuil is father 〈◊〉 lyers Many sore sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All estates are full of lyeng Note this 〈◊〉 ye 〈◊〉 〈◊〉 〈◊〉 thers 〈◊〉 〈◊〉 make children leaue lying 〈◊〉 master 〈◊〉 man God 〈◊〉 not our lyes God requireth all to be 〈◊〉 in the 〈◊〉 con uersations Math. 5. vvhy Christ saide yea yea nay nay A prouerb to true 〈◊〉 al liers 〈◊〉 this storie 〈◊〉 〈◊〉 as a car nal 〈◊〉 VVould to god this 〈◊〉 not prouedtrue in a great number of vs. Kepe some vvhat for a fonle day A 〈◊〉 example for lyers to 〈◊〉 hede 〈◊〉 The cause why 〈◊〉 nis 〈◊〉 not lyars 〈◊〉 as he did in Anadias A gesting lye maked v to for sake god A great 〈◊〉 〈◊〉 keth that nothing is so euill pēt as that the person or curate 〈◊〉 VVe may not requit 〈◊〉 〈◊〉 vvrong Iustice bi deth 〈◊〉 〈◊〉 es to d. their dutie one to an other The thirde arm ouris 〈◊〉 shoes that is a 〈◊〉 dines to heare the vvorde of god The buck ler of 〈◊〉 VVho they bee that haue this buckler The hel met of 〈◊〉 VVe may not lack this sword Only gods worde is our weapō against the deuil Christ ouer came the with this 〈◊〉 Say the truth and shame the 〈◊〉 〈◊〉 〈◊〉 preacher hath 〈◊〉 to strike 〈◊〉 〈◊〉 sworde of gods vvord Prayer is the 〈◊〉 〈◊〉 〈◊〉 The mynd must pray if vve shal be heard Al 〈◊〉 are saints Saint Paul did not hūt for benefices A faint 〈◊〉 ted souldiour is not mete 〈◊〉 be a preachers All estates haue 〈◊〉 to 〈◊〉 Prayer is no 〈◊〉 〈◊〉 It is damnable not to pray vato God in trouble Al this god granted for his 〈◊〉 sake VVe must pray at all times Luke 18. A shorte 〈◊〉 is of great 〈◊〉 Pre 〈◊〉 may strike Emperours and 〈◊〉 Philip 3. A sermon made at Stamford The 〈◊〉 〈◊〉 are 〈◊〉 pointed This 〈◊〉 is 〈◊〉 to vs 〈◊〉 as to the 〈◊〉 The prince must be o beyed in things not against god This realm is ful of 〈◊〉 ues Gods mat ters 〈◊〉 not be tri fled v vithal Two thinges conside 〈◊〉 we shal be vvel coutent He that pai 〈◊〉 his due tie shal haue neuer the lesse Deut. 28 VVe shall 〈◊〉 our goods 〈◊〉 〈◊〉 to the king God loueth a cherefull 〈◊〉 〈◊〉 〈◊〉 seme 〈◊〉 gant but 〈◊〉 not so It is a 〈◊〉 gerous thing to 〈◊〉 〈◊〉 Learne hovv long men 〈◊〉 be 〈◊〉 ed. VVe are 〈◊〉 〈◊〉 〈◊〉 be sainctes apes 2 Machbeus 12. Iudas 〈◊〉 〈◊〉 is 〈◊〉 to be 〈◊〉 ed. Maryvvas 〈◊〉 arrogant 〈◊〉 4. To 〈◊〉 our 〈◊〉 on is dam nable Num. 〈◊〉 That only is vvell done that god wil leth vs to do VVe must 〈◊〉 in oure 〈◊〉 〈◊〉 the sain 〈◊〉 did in 〈◊〉 Apo. 2 Sathan is lose 〈◊〉 Saint Paul vvas a vve per. Vve vvepe not as S. Paul did 2. Tim. 2 VVhat sla undering is A fable of S. Bernhard and his hostes Theues sworue to be true A good wishe Vn preaching pre lates haue 〈◊〉 〈◊〉 zeale All the pa pistes in 〈◊〉 are enemies to Christe 〈◊〉 mongers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 fore 〈◊〉 not be sa ued VVe must work but not trust in our workes 〈◊〉 〈◊〉 deny Christ. A man vvil spare no 〈◊〉 〈◊〉 〈◊〉 his soule Apoc. 13 Christe hath 〈◊〉 ny ene mies Not the blynde guide a loue but he and his 〈◊〉 together Ezech. 3 Ezec 33. Only he that recei ueth war ning shal be salfe It is daun gerous to haue an 〈◊〉 cu rate An history of a 〈◊〉 limitor Some be wery be fore the haue lea ned A good vvish for England False doc trine com pared to a 〈◊〉 An 〈◊〉 ction or doubt An aun swere to that obie ction 〈◊〉 fyre 〈◊〉 not althat is 〈◊〉 in to it Danie 3. God suf frednot he fyre to do his nature God hath manye vvayes to saue 〈◊〉 Reg. 18 God had hys num ber in Eli as tyme. Iohn 6. 〈◊〉