potest saluari I maruayle sayd thys Doctour if any of these Rulers or great Magistrates can be saued He spake it not for the impossibilitye of the thyng God forbyd that all the Magistrates and Judges should be condempned but for the difficultye Oh that a man myght haue the contemplacion of hel that the Deuyl would alow a man to looke into hel to see the state of it as he shewed al the worlde when he tempted Christe in the wyldernes Common strat illi omnia regna mundi he shewed hym al the kyngdomes of the world and al theyr iollity and told hym that he would geue hym al if he would knele down and worshyp hym He lyed lyke a faulse harlot he coulde not gyue them he was not able to giue so much as a Goose wing for they were none of hys to giue The other that he promised them vnto had more ryght to them then he But I saye if one were admitted to view hell thus and beholde it thorowelye the deuil wold say On yonder side are punished vnpreaching prelates I thinke a man should se as far as a kenning and se nothing but vnpreaching Prelates He myght looke as farre as Calice I warrant you And than if he would go one that other side and shew where that bribyng Iudges were I thinke he should se so many that ther were scant roume for any other Our Lord amend it Wel to our matter This Iudge I speak of sayd Though I feare neyther God nor man 〈◊〉 And dyd he thinke thus Is it the maner of wicked Iudges to confesse theyr faultes nay he thought not so And a man had come to hym and called hym wycked he woulde forth wyth haue comaunded hym to warde he woulde haue defended hym selfe stoutly It was God that spake in his conscience God puteth hym to vtter suche thynges as he sawe in his harte and were hyd to hym selfe And ther be lyke thinges in the scripture as Dixit insipiens in corde 〈◊〉 est deus The vnwyse man sayd in hys hart there is no God And yet if he shoulde haue beene asked the question he would haue denyed it Esay the Prophet sayth also Mendatio protecti sumus we ar defended with lyes We haue put our trust in lyes And in an other place he saith ambulabo in prauitate cordis mei I wyl walke in the wyckednes of my hart He vttereth what lyeth in hys hart not knowen to hym selfe but to God It was not for nought that Ieremy describeth mās hart in his coulours Paruum cor hominis et inscrutabile The hart of man is noughty a crooked froward peece of worke Let euery man humble himselfe acknowledge his fault do as S. Paule dyd When the people to whom he had preached had sayde many thinges in his commendation yet he durst not iustify hym selfe Paul would not prayse hym selfe to hys owne iustification and therfore when they had spoken those thinges by hym I passe not at al sayth he what ye say by me I wyl not stand to your reporte and yet he was not froward that when he herd the truth reported of hym he would say it to be false but he sayd I wyl neyther stand to your report though it be good and iust neither yet I wyl saye that it is vntrue He was Bonus Pastor A good shepeheard He was one of them qui bene presunt that discharged his cure and yet he thought that ther might be a farther thing in hym selfe then he sawe in hym selfe And therfore he sayd The Lorde shal iudge me I wyll stand onely to the Iudgement of the Lord. For loke whom he iudges to be good he is sure he is safe he is cocke sure I spake of thys geare the last daye and of some I had litle thanke for my labour I smelled some folkes that were greeued wyth me for it because I speake agaynst temerarious iudgement What hath he to do wyth iudgement saye they I went about to kepe you from arrogant iudgement This is no good argument my frendes A man semeth not to feare death ther fore hys cause is good This is a deceauable argument He went to his death boldly Ergo he standeth in a iust quarell The Anabaptistes that were brent here in dyuers townes in England as I heard of credible men I saw them not my selfe went to theyr death euen Intrepide as ye wyl say without any fear in the world cherefully Wel let them go Ther was in the olde doctours tymes an other kind of poisoned heretikes that were called Donatistes And these heretikes went to their execution as though they should haue gon to some iollye recreacionor banket to some beally chere or to a play And wyl ye argu then He goeth to hys death boldely or cherefully ergo he dyeth in a iust cause Nay that sequel foloweth no more then this A man semes to be afraid of death ergo he dyeth euyl And yet our Sauiour Christ was afrayde of death him selfe I warne you therefore charge you not to iudge thē that be in authority but to pray for thē It becōmeth as not to iudge great maiestrates nor to condemne theyr doinges vnlesse theyr dedes be openly and apparantly wycked Charity requireth the same for charity iudgeth no man but wel of euery body And thus we maye trye whether wee haue charity or no if we haue not charity wée are not gods disciples for they are knowen by that badge He that is his disciple hath the worke of charity in his breast It is a worthy saying of a clarke Charitas si est operatur si non operatur non est If there be charity it worketh omnia credere omnia 〈◊〉 To beleue al thinges to hope all to saye the best of the maiestrates and not to stande to the defending of a wicked matter I wil go farder with you now I was trauailed in that Tower my selfe with the kinges commaundement and the counsayle and there was syr Robert Cunstable the 〈◊〉 Hussy the Lord Darsy And the Lord Darsy was tellyng me of the faythfull seruice that he had don the Kinges maiesty that dead is And I had sene my Soueraign Lord in the fyeld sayd he and I had sene his grace com agaynst vs I would haue lyghted from my horsse taken my sword by the point and yelded it into hys graces handes Mary quod I but in the meane season ye played not the parte of a faythfull subiecte in holding with the people in a commotion a disturbaūce It hath ben the cast of al traitours to pretend nothing agaynst the Kinges person they neuer pretend the matter to the king but to other Subiects may not resist any magistrates nor ought to do nothing contrary to the Kinges lawes And therefore these wordes the King and so fourth are of small effect I heard once a tale of a thing that was done at Oxford xx yeares
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
who caused that filthy dark antichristiā doctryne to vanish out of syght and in steade therof that most glorious lyghte of the Gospell to shyne agayne the whych sorowfully was wished for of all faythful Eng lish harts restoring withall the preachers of the same Gospel the which before wer expulsed as 〈◊〉 by the tyranny of the popish prelates The whiche benefites as they be vnmeasurable so ought they continually with thanckful hartes of all them that beare the name of christians to be considered But as I sayd before the most part of men doo not pas for these thynges The light of the Gospell is not confortable vnto them because they feele not the darknes that is in them they be not troubled with their owne wickednes sinne lyeth lurking and slepyng within thē and they haue fully as it were soide themselues to worldlye busynes to clyme vp to get honors and dignities and the pelfe of worldly 〈◊〉 and these thynges are the cause why they doo not 〈◊〉 vnto the Lorde their God But wo be vnto suche slepers in their owne sinnes and forgetters of Gods benefites A day will come when they shall wish them selus neuer to haue ben borne Thus you see that the neglecting of pray er is the occasyon of that horrible vnthankfulnes forgetfulnes of gods benefytes What is to be sayde vnto them that contrarye to theyr owne hartes and consciences lye in sinne and wickednes and wyll not amende theyr lyues although they heare their synnes accused condemned and Gods vengeaunce pronounced vppon them They bee so drouned with the desyres of theyr owne hartes that they doo not pas for the wayes of the Lorde Of suche kinde of men the world is full whyche haue shameles forheades beyng not abashed of theyr vylenes The cause of their miseries as Dauid declareth Is quia deum non in 〈◊〉 because they haue not called vppon God But what kynde of prayer doo those men say trow you whiche call themselues spirituall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the Lorde It is as manifest as the none daye that the most parte of them neyther pray nor know what trewe prayer is For if they did vse to pray as the trew christians doo they coulde not chose but be compelled to amende theyr lynes theyr consciences would be abashed to come before the Lorde without a harty purpose to amende theyr conuersation Doth not the saying of Ose the Prophet take holde vpon the most parte of you that be of the popish clergie and haue ben mossemongers Where as he saythe as theues wayte for a man so the companye of prcests murther in the way by consent for they worke mischief Did not you conspire together at the entry of 〈◊〉 Marye to murther the people of God in casting from you most trayterously the precyous Gospell of Jesus Christe in submittyng your selues to that fylthye beast of Rome and in receauyng the stinckyng I dolatrous masse by the whiche you haue destreyed an inaumerable sorte of people Are you sorye for these your doinges Doo you humble your selues before the maiestye of the terrible God with harty and faythful praier acknowledging your wickednes and intending to eschew the same No suche thynges can be perceaued in you For where as before in the tyme of antichryst boldly and openlye you did deceaue the people of theyr saluation in Chryste now in the lyght of the gospel secretly you whisper in to the eares of the simple and visswade them from receyuing of the truth so that most iustly you may be compared vnto those spyes of whom we reade Nume xiii the whyche with theyr false reportes did hynder the people of I sraell from entryng into the lande of promyse For they beyng sente by Moyses to searche the land and to bryng good tydings vnto the people by the which they myght haue ben incouraged manfully to haue assayed their enemyes and take possession of the land they contraye to Moyses expectation lyke faytheles men came and discomforted the people caused them to mistrust Gods promises And doo not ye the lyke where as god hathe appoynted you to searche the lande of promise in hys holy worde and to bryng tidinges of the same vnto his people by faythfull and dilygent teachers and incourage them to embrace and to lay holde vpon the kyngdome of Christ you lyke false messengers eyther by your false reportes and wicked doctryne doo hinder the people from entring into the promised land or els lyke domme dogges that are not able to barke you lye in your kennels fedpng your bellyes and making good cheare with the laboures and sweate of the poore people not passyng wheather they swymme or synke or what become of them Worthely therfore the Prophet Dauid numbreth you amongst them that say in theyr hartes there is no God And this appeareth vnto all others because ye doo not call vppon God For if you did accastom to cal youre selues to an accompte before the maiestie of God in your faythfull prayers the remembraunce of your horrible murther of Gods people of your idlenes carelesnes bellychere ignoraunce of Gods will and word secret 〈◊〉 and suche other lyke stuffe woulde cause you to water your 〈◊〉 and compell you to showe some token of repentaunce vnto the people of God but nothyng is seen in you but desperatnes wherfore the spirit of the Lorde is departed from you And this is more euidente in your manifold and mamfest periuryes committed by you in king Hen ryes tyme in king Edwards time in Quene Maryes tyme. And what may be sayd of you at thys time but that you be false 〈◊〉 〈◊〉 bearing two faces vnder one hood beyng readye lyke weather cockes to turne at all seasons as the wynde doth cary you can you looke for anye thyng at gods hands but to be punished with his 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 was whose companions you be that all the world may take ensample by you to beware of these horrible crimes with the which you are so 〈◊〉 that no water in the sea is able to make you clean 〈◊〉 kynde of water woulde helpe youre disease if the Lorde of his mercy would geue you grace to call vnto hym for it that is the same water of lyfe the which the Lorde 〈◊〉 to the faythfull and penitente sinners amongst the number of whom as yet ye be not sofar as man can 〈◊〉 And therfore it standeth you in hande to locke aboute you in tyme before the halter be cast about youre neckes as it hapned to 〈◊〉 whose foote steppes you folow in your behauiours in thys worlde that it is to be feared you shal rest together in one place in the worlde to come But of the vyle behauiour of these miserable men it greueth me to speake any further not doub ting but that the magestrates whom god hath charged with his people will euen with speede consider these thynges accordingly and not suffer those waueryng and 〈◊〉 weathercokes to haue
for all the world for all those that will come vnto it he 〈◊〉 his only sonne to be eaten and his blood to be dronken 〈◊〉 he loued his 〈◊〉 well because he 〈◊〉 them with so costly a dish Again our sauior the bride grome offreth him self at his last supper which he had with his disciples his body to he eaten and his blood to be dronke And to the intent that 〈◊〉 should be doone to oure greate comforte and than agayne to take away all cruelty 〈◊〉 and horriblenes he sheweth vnto vs how we shall 〈◊〉 him in what maner and forme 〈◊〉 spiritually to our greate comfort so that who so euer eateth the mysticall bread and drinketh the 〈◊〉 〈◊〉 worthily according to 〈◊〉 〈◊〉 of Christ he receiueth surely the very body and blood of Christ spiritually as it shal be most cōfortable vnto his soule He eateth with the mouth of his soule and digested with the stomacke of his soule the body of Christ. And to be short who soeuer beleueth in Christ putteth his hope 〈◊〉 and confidence in him he eateth and 〈◊〉 him for the spirituall eating is the right catyng to euerlastyng lyfe not the 〈◊〉 all eating as the 〈◊〉 vnderstode it for that same corporall 〈◊〉 on which they set their myndes 〈◊〉 no commodities at all it is a spirituall meate that 〈◊〉 oure soules But I 〈◊〉 you how muche is this supper of Christ 〈◊〉 amongest vs where he himself 〈◊〉 vnto vs his bodye and bloud How much I say is it regarded how many receiue it with the curate or minister O Lord how blynde and dull are we to such thinges which 〈◊〉 to our saluation But I pray you wherfore was it ordayned principally Answere It was ordeyned for our helpe to helpe our memorye withal to put vs in mynde of the great goodnes of god in redemyng vs from euerlasting death by the bloud of our 〈◊〉 Christe yea and to signifye vnto vs that his bodye and bloud is our meate and drynke for oure soules to feede them to euerlastyng life yf we were now so perfect as we oughte to be we shoulde not haue neede of it but to helpe our imperfectnes it was ordeyned of Christ for we be so forgetfull whē we be not pricked for warde we haue soone forgotten all hys benefites Therefore to the intent that we might better keepe it in memory and to remedy this our slouthfulnes our sauiour hath ordeyned this his supper for vs whereby we should remember his great goodnes his bitter passion and death and so strengthen our faith so that he 〈◊〉 this Supper for our sake to make vs to kepe in freshe memorye his 〈◊〉 ble beuefites But as I said before it is in a maner nothyng regarded amongest vs we care not for it we will not come vnto it how many be 〈◊〉 think ye which regard this supper of the lorde as much as a testorne but verye few no dout of it And I will proue that they regarde it not so muche if there were a proclamation made in this toune that whosoeuer would come vnto the churche at such an houre And there go to the communion with the curate should haue a 〈◊〉 whan suche a proclamation were made I thynke truely all the towne would come and celebrate the Communion to get a testorne But they will not come to receyue the bodye and bloud of Christ the foode and nourishment of their soules to the augmentation and strength of their faithe Doe they not more regarde nowe a testorne then Christe But the canse which lettes vs from the celebratyng of the Lords supper is this we haue no mynde nor purpose to leaue sinne and wickednes which maketh vs not to come to this supper because we be not redy nor meete to receiue it But I require you in gods behalfe leaue your wickednesse that ye maye receiue it worthely according to his institution For this supper is ordeyned as I told you before for our sake to our profites and commodities for yf we were perfect we should not 〈◊〉 this outward sacrament but oure sauiour knowyng our weakenes and forgetfulnes ordeyned this supper to the augmentation of our faith And to put vs in remembraunce of his benefites But we will not come there come no mo e at ones but suche as 〈◊〉 the holy loues from house to house whiche folow rather the custome than any thyng els Our sauioure Christ sayth in the gospell of saint John Ego sum panis viuas qui de coelo descendi I am the liuyng breade whiche came downe from heauen Therefore who 〈◊〉 feedeth of our sauiour Christ he shall not 〈◊〉 deathe shall not 〈◊〉 agaynst him his soule shall depart out of his body yet death shal not get the 〈◊〉 ouer hym he shal not be damned he that commeth to that mariage to that banket deathe shal be vnto him but an entrāce or a doore to euerlasting life Panis quem ego dabo caro mea est The breade that I will geue is my fleshe which I wil geue for the life of the world As many as will fede vpon him shall attaine to euerlasting lyfe they shall neuer die they shall preuayle agaynst deathe death shall not hurt them because he hath 〈◊〉 his strengthe if we wold consider this no doubt we would be more desyrous to come to the 〈◊〉 than we be we would not be so cold we wold be content to leaue our naughtle 〈◊〉 and come to the Lordes table Now ye haue heard what shall be the chiefest dishe at this mariage namely the body and blood of Christ. But nowe there be other dishes whiche bc sequeles or hangynges on wherwith the chief dishe is poudred that is 〈◊〉 of synnes Item the holy gost which ruleth and gouerneth our hertes Item the merites of Christ whiche are made ours for whan we 〈◊〉 vpon this dishe worthily than we shall haue 〈◊〉 of our synnes we shall 〈◊〉 the holy ghost 〈◊〉 all the merites of Christ are ours his fulfylling of the 〈◊〉 is ours and so we be 〈◊〉 before God and finally attayn to euerlasting life As many therfore as fede worthily of this 〈◊〉 shall haue all these thynges with it and in the ends euerlastyngelyse S. Baule saithe 〈◊〉 proprio filio suo non pepercir sed pro nobis omnibus tradidit illum 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit He which spared not his owne son but gaue hym for vs all how shall he not with hym geue vs all things also Therfore they that be in Christ are partakers of all his 〈◊〉 and benefites of 〈◊〉 life of 〈◊〉 He that hath Christ hath al things that are Christs He is our preseruation from damna tion he is our comfort be is our helpe our remedie 〈◊〉 we fede vpon hym than we shall haue remission of our synnes the same remission of 〈◊〉 is the greatest and most cōfortable thing that can
bee seduced thorough false religion I woulde wyshe that there were suche a feruente zeale now in vs as was in hym then but it is not so we haue no care for the soules of Christian people And that appeareth moste manyfestly by those vnpreachyng prelates For yf they hadde suche an earnest mynde to the 〈◊〉 of Chryst as Saincte Paule hadde no doute they woulde not bee so lordelye so slouthfull in doyng of theyr oueties but they lacke suche an earnest as saincte Paule had such an earnest zeale they lacke They are the enemy of the crosse of Chryste A man may be an enemy of the crosse of Christe two manner of wayes All the papistes in Englande and speciallye the spirituall men be the enemyes of the crosse of Christe two maner of wayes Fyrste when he is a ryghte papiste geuen to monkerye I warraunt you he is in this opinion that wyth hys owne workes he doth merite remission of hys synnes and satisfieth the law thorough and by his owne workes and so thinketh himselfe to bee saued euerlastynglye This is the opinion of all papystes And thys doctryne was taughte in tymes paste in scholes and in the pulpettes Nowe all these that be in suche an opinion they be the enemies of the crosse of Christe of his passion and bloudshedyng for they thynke in themselues Christe needeth not to dye and so they despyse his bitter passion they doe not consider oure byrth synne and the corruption of our nature nor yet doe they knowe the quantitys of our actuall synnes howe many tymes we fall in synnes or howe muche oure owne power is diminished nor what power might the deuyll hath they consider not suche thynges but thynke themselues able with theyr owne workes to enter into the kyngdome of God And therfore I tell you this is the peryllous doctryne that canne be deuysed For all faythefull and true Christians beleue onelye in hys deathe they long to bee saued thoroughe his passion and bloudeshedyng thys is all theyr comforte they knowe and most stedfastly beleue that Christ fulfylled the lawe And that his fulfyllynge is 〈◊〉 so that they attribute vnto Christ the gettyng meriting of euerlasting lyfe And so it foloweth that thei which attribute the remission of synnes the getting of euerlasting life vnto thēselues or their works they denie Christ they blaspheme and 〈◊〉 him For for what other cause did Christ come but onely to take away our synnes by his passion and so deliuer vs frome the power of the deuill But these merites mongers haue so many good workes that they be able to sell them for money and so to bryng other men to heauen to by their good workes which no doubt is the greatest contempt of the passion of Christ that can be deuised For Christ onely and no man 〈◊〉 merited remission iustification and eternall felicitie for as many as will beleue the same they that will not beleue it shall not haue it for it is no more but beleue and haue For Christ shed as much blood for Iudas as he dyd for Peter Peter beleued it and therfore he was saued Iudas would not beleue and therfore he was condemned the faulte beyng in hym onely in no body ells But to say or to beleue that we should be saued by the law this is a great dishonoring of Christes passion for the lawe serued to an other purpose it bringeth vs to the knowlege of our sinnes and so to Christ for whan we be come through the law to the knowlege of our syns when we perceiue our filthines then we be redy to come to Christ and fetch remission of our synnes at hys handes But the Papistes fetch the remission of their synnes not in the passion of Christ but in their own doings they thinke to come to heauen by their own works which is naught We must do good workes we must endeuour our selues to lyue accordyng to the commandementes of God yet for all that we must not trust in our doynges For though we doo the vttermost yet is it al vnperfect whā ye examine them by the rigor of the law which law serueth to bryng vs to the knowlege of our sinnes and so to Christ and by Christ we shall com to the quietnes of our conscience But to trust in our good workes is nothing but a robbing of Christ of his glorie and maiestie Therfore it is not more necessarie to doo good workes than it is to beware howe to esteme them Therfore take heede good christen people deny not Christe put not your hope in youre dooynges for 〈◊〉 〈◊〉 ye shall repent An other denyinge of Christ is thys masmonging for all those that be massemongers be deniers of Christe which beleue or truste in the sacrifice of the masse and seke remission of theyr sinnes therin for this opinion hath done very much harme and brought innumerable soules to the pytte of hell for they beleued the masse to be a sacrifice for the dead and liuynge and this opinion hath gotten all these abbeyes and chauntries almost the halfe parte of all England and they should haue gotten more yf they had not bene restrained by certayne lawes For what would folkes not do to case them selues from the burthen of theyr sinnes But it was a false easment a deceitful thing Therfore how much ar we bound vnto god which hath delyuered vs from thys bondage from this heuye yoke of popery which woulde haue thurst vs to euerlasting damnation For now we know the verye waye howe we shal bee deliuered we knowe that Christe is offered once for vs And that this one offring remedieth all the synnes of the whole worlde for he was Agnus occisus ab origine 〈◊〉 He was the lambe which was killed from the beginning of the worlde That is to saye all they that beleued in him sence Adā was created they were saued by him They that beleued in Abrahames seede it was as good vnto them and stoode them in as good effecte as it dothe vnto vs now at this day So that his oblation is of suche efficacye that it purifieth and taketh away all the synnes of the whole world They now that wyl be content to leaue theyr synful lyfe 〈◊〉 with sinne and then beleue in our sauior Christ they shal bee partakers of euerlastyng 〈◊〉 Here ye maye perceiue that Christe hathe manye 〈◊〉 in the whole worlde he hathe many that slaunder him that diminish hys glorye namelye all the papistes that truste in their owne merites or seeke remission of their sinnes by the sacrifice of the masse all these nowe are enemies to the crosse of Christ. In summa al those that seke remission of their sinnes other wayes then in the passion of Christe they be 〈◊〉 to God and shal bee damned worlde withoute 〈◊〉 vnlesse they repent But here I muste sate some thinge vnto you and I speake it to the satisfienge of some of you For I think there be
say this day is hydden from vs to the intente that we euer should be readye For yf we shoulde knowe the daye or the houre at what tyme he woulde come No doute we would bee carelesse we woulde take oure pleasure as longe as we myght tyll at suche tyme as we shoulde departe And therfore leaste we shoulde bee made carelesse this day is hydden from vs. For the Aungelles of GOD theymselues knowe not the houre or momente of thys greate and fearefull daye Neyther dydde Christe hymselfe knowe it as he was man but as he is God he knoweth all thynges nothyng canne bee hydde from hym as he sayeth hymselfe Pater commonstrat mihi omnia The father sheweth me all thynges therefore hys knowledge is infinite elles he were not verye God But as concernyng hys manhode he knewe not that tyme for he was a verye naturall man synne excepted therefore lyke as he was contente to suffer heate and colde to bee wearye and hungrye lyke as he was contente to suffer suche thynges so he was contente as concernyng his manheade to be ignoraunte of that daye He had perfecte knowledge to dooe hys fathers commission to instructe vs and teache vs the waye to heauen but it was not hys commission to tell vs the houre of thys daye Therfore he knewe not this day to tell vs of it anye thynge as concernyng when it shoulde bee For as farre forth as ignorancye is a paynefull thyng vnto man so farre forthe he was contente to be ignoraunt lyke as he did suffer other thynges I wyll rather spend the tyme in exhortyng you to make re dye against that day to prepare your selues then 〈◊〉 recyte or expound the sygnes thereof whyche shall goe before this fearefull day And there shal be sygnes in the 〈◊〉 and Moone There be some learned men which expounde those tokens of the 〈◊〉 of Ierusalem but that is not the matter yf thei haue gone beefore the destruction of Ierusalem then they haue gone before the ende of the world so admonish vs to make readye to leaue synne least we be taken with it As touchyng the Iewes our sauiour Christe wept ouer them and threatened them what should come vpon them be cause they dispysed hym and woulde not receyue gods holy worde and leaue theyr synnes lyke as we doe whiche take our pleasure care litle for hym or his word we cannot suffer when oure faultes are told vs we repyne and grudge at it lyke as that Iewes dyd Therfore our sauiour knowyng what should come vpon them wept ouer the city prophecying that it should so be destroyed that one stone should not be left vpon another and so it came to passe accordyng vnto hys 〈◊〉 for Titus the sonne of Uespasian which was Emperor at that tyme destroyed that same city Ierusalem vtterly lyke a fourtye yeres after the death of oure sauiour Christe But wherefore were they so destroyed because they woulde not beleue the sayinges of our fauiour Christ they woulde take theyr pleasures they would folowe theyr forefathers as our papistes are wonte to say When they cannot defende them selfes with Scripture then they wyll defende them selfes with the ignorauncye of theyr forefathers muche lyke vnto the Iewes which coulde not away with the doctryne of our Sauiour because it was disagreyng from the customes and traditions of their forefathers But what hapned theyr destruction fell vpon them before they perceiued it destroied the most paete of them full miserably god knoweth and not only that but as the storye dothe shewe they that were lefte and not broughte to destruction were so 〈◊〉 handled and so despised amongest all menne that thirty were solde for a penye and so by that meanes they were scattered throughout all the worlde and in euery countrey where they came they were made slaues and Tributaries and shal be so til to the ende of the worlde for Scripture saieth Hierusalem calcabitur a gentibus donec implebuntur tempora 〈◊〉 Hierusalem shal bee troden vnder the feete tyll the tymes of the gentiles be fulfylled By this prophecye is signified that the Iewes neuer shall come together agayne to inhabite Ierusalem and Iurye and to beare rule there as they haue done for by this woorde calcabitur is signified as muche as it shal bee inhabited it shal bee vnder the dominion of the gentyles Nowe whiche are gentiles Answere all the people in the whole world are gentiles be it whatsoeuer they wyll except the Iewes all other are gentiles We Englishmē are gentiles so likewise the Frenchmē Dutchmen and other nations all are gentiles Now the Prophet saieth that Ierusalem shall not bee inhabited Donec implebuntur tempora gentium tyll the tymes of the gentyles bee fulfylled that is to say tyll all they are come into the world which are appointed of god to come that is to say they shall neuer come together aḡayn tyll to the ende of the worlde Wherefore because they were 〈◊〉 that they woulde not bee ruled by goddes moste holye woorde but despised it and lyued according vnto theyr owne phantasies and vanities Lyke as we doe nowe adayes the moste part of vs. Therefore we maye recken that it shall goe with vs one day lyke as it wente with them whyche are made nowe outecastes of the whole worlde euerye manne despiseth theym and regardeth theym for nothyng for they haue no dominion more no kynge nor ruler no cities nor pollicye And thoughe Ierusalem bee builded agayne yet the Iewes shall haue it no more they shall neuer haue dominion ouer it but the gentyles they shall haue it it shal be in theyr handes And this is the meanyng of this pro phecye against the Jewes and thys God hath performed hitherto for the Jewes haue many tymes attempted to builde it agayne yet for all that they were not able to brynge it to passe for goddes worde wyll not nor can not bee falsifyed for the wrathe of GOD hangeth vppon theyr beades beecause of theyr wyckednesse wherewyth they baue prouoked God Further you muste vnderstande that not onely Jewes were at Jerusalem but they were scattered thoroughout all the worlde in euery countrey were some and therfore they were not all destroyed when Jerusalem was destroyed but for all that they were cursed in the sight of god so that they should not inhabite any more that citye We reade in stories that in the days of the Emperour Adzian the Jewes gathered themselues together out of al cities a wonderfull number of men al the Jewes which could be gotten to the intente that they myght get Jerusalem agayne which Jerusalem was at that tyme in the Emperors handes and therfore they made greate preparations to haue it agayne but what dothe the Emperour he gathered together a great and stronge heste and made agaynste 〈◊〉 and in the ende scattered them so that they were withoute anye hope afterwarde to recouer that citye agayne after whyche thynges the
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
due to all the synnes of the world and not to one mannes synnes Well this passyon is our remeadye it is the satisfaction for oure synnes Hys soule descended to hel for a time Here is much a doo these new vpstarting spirites say Christe neuer descended into hel neyther body nor soule In 〈◊〉 they wil aske was he there what did he there what if we cannot tel what he did there The Crede goth no further but sayth he descended thither what is that to vs if we cannot tell seing we were taught no further Paul was taken vp into the thirde heauen aske likewise what he sawe when he was caryed thyther you shal not finde in scripture what he sawe or what he did there shal we not therfore beleue that he was ther. These arrogant spirites spirites of vaine glorye because they knowe not by any expresse scripture the order of hys doinges in hel they will not beleue that euer he descended into hell In dede thys article hath not so full scripture so manye places and testimonies of scriptures as other haue yet it hathe inough it hath ii or iii. textes and if it had but one one texte of scripture is of as good and lawful authoritye as a 〈◊〉 and of as certayne truth It is not to be wayed by the multitude of textes I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word as anye natyon in all the worlde it maye be gathered by two textes one of them is thys Ite in vniuersum mundum predicate euangeliū omni creature Go into the whole world preach that gospel to al creatures Again Deus vult omnes hoīs saluos fieri God wyll haue all men to be saued he exceptes not the English men here nor yet expresly nameth them and yet I am as sure that thys Realme of Englande by this gathering is allowed to hear Gods word as though Christ had sayed a thousand times go preach to Englysh men I wyl that English men be saued Because this arti cle of his descending into hel cannot be gathered so direct ly so necessarily so formally they do vtterly deny it This article hath scriptures two or thre inough for quiet minds as for curiouse braines nothinge can content them Thys the deuils sturring vp of suche spirites of sedityon is an euident argumente that the lighte is come forthe for hys word is a brode when the deuil rusheth when he roreth when he stirreth vp such busy spirites to sclaunder it My entente is not to entreate of this matter at this time I trust the people wil not be caryed awaye with these newe arrogant spirites I dout not but good preachers will labour against them But now I wil say a word and herein I protest first of al not arrogantly to determin and define it I wil contend wyth no man for it I wil not haue it be preiudice to any body but I offer it vnto you to consider way it There be some great clarkes that take my parte and I perceiue not what euill canne come of it in sayinge that our sauiour Christ did not only in soule descend into hel but also that he suffered in hel such paines as the dam ned spirites did suffer there Surelye I beleue verelye for my part that he suffered the pains of hel proporcionably as it correspondes and answers to the whole synne of the world He wold not suffer only bodelye in the garden and vpon the crosse but also in hys soul when it was from the body which was a paine due for our sinne Some wryte so and I canne beleue it that he suffered in the verye place and I cannot tell what it is cal it what ye wil euen in the skalding house in the vgsomnesse of the place in the presence of the place such pain as our capacity can not attain vnto it is somwhat declared vnto vs when we vtter it by these effectes by fyre by gnashynge of teth by the worme that gnaweth on the conscience What so euer the pain is it is a great pain that he suffered for vs. I see no inconuenience to saye that Christ suffered in soule in hell I singularly commende the exceding great charitie of christ that for our sakes would suffer in hel in his soule It settes oute the vnspeakeable hatred that God hathe to sinne I perceyue not that it doth derogate any thing from the dignitie of Christes death as in the garden whē he suffered it derogates nothing from that he suffred on the cros Scripture speaketh on this fashion Qui credit in me habet vi tam aeternam He that beleueth in me hath life euerlasting Here he settes furth fayth as the cause of our 〈◊〉 in other places as high commendation is geuen to works and yet are the workes any derogation from that dignitie of faythe No. And againe scripture sayeth Traditus est propter peccata nostra et exuscitatus propter iustificationem c. It attributeth here oure iustification to his resurrection doth this derogate any thing from his death not a whyt It is whole Christe What with his natiuitie what with his circumcisiō what with his incarnation and the whole proces of hys lyfe with his preaching what with his ascen ding descending what with his deathe it is all Christ that worketh our saluatiō He sitteth on that right hand of that father al for vs. All this is the work of oure saluatiō I would be as lothe to derogate any thing frō Christes death as that best of you all How vnestimably are we bound 〈◊〉 him what thāks ought we to geue him for it We must haue this cōtinually in remembraunce Propter te morti tradimur tota die For the we are in diyng continually The life of a christen man is nothing but a readines to dye and a remembraūce of deathe If this that I haue spoken of Christes sufferyng in the gardeine and in hell derogate any thing from Christes death and passion awaye with it beleue me not in this if it doo not it commendes and settes fourth very well vnto vs the perfection of the satisfaction that Christe made for vs and the worke of redemption not onely before witnes in this worlde but in hell in that vgsome-place where whether he suffered or wrastled with the spirites or comforted Abraham Isaac Iacob I will not desier to know If ye like not that whiche I haue spoken of his sufferyng let it goo I will not stryue in it I will be preiudice to no body wey it as ye list I doo but offer it you to consider It is like his soule did somwhat the thre dayes that his bodye lay in the graue To say he suffered in hel for vs derogats nothing from his death For all thinges that Christ did before his suffering on the crosse and after doo worke oure saluation Yf he had not bene
the roote down withal couetousnes So thys place of Paule brought me to thys text of Luke See and beware of couetousnes Therfore you Preachers out with your swordes and strike at the roote speake agaynst couetousnes and crye out vpon it Stand not tyckyng and toying at the braunches nor at the boughes for then there wil new boughes and braū ches spryng agayne of them but strike at the roote and feare not these Giauntes of Englande these great men and men of power these men that are oppressours of the poore Feare thē not but strike at the roote of all euyll whych is myscheuous couetousnes For couetousnes is the cause of rebellion I haue forgotten my logyke but yet I can iumble at a Silogisme and make an argumēt of it to proue it by Couetousnes is the roote of al euyl Rebellion is an euil Ergo Couetousnes is the roots of rebellion And so it was in dede Couetousnes was the cause of rebellion this last Sommer and both parties had couetousnes as well the Gentlemen as the Commous Both parties had Couetousnes for both parties had an inordinate desyre to haue that they had not and that is 〈◊〉 an inordinate desyre to haue that one hath not The Commons would haue hadde from the Gentlemen suche thynges as they desyred The Gentlemen would none of it and so was there couetousnes on both sides The Commons thought they had a ryght to the thynges that they inordinatly sought to haue But what then they must not come to it that waye Nowe on the other side the Gentlemen had a desire to keepe that they had and so they rebelled to agaynste the kynges commaundement and agaynst suche good order as he and hys counsel woulde haue set in the realme And thus both parties had couetousnes and both parties dyd rebell I hearde saye that there was godlye ordinaunces deuised for the redresse of it But the Giauntes would none of it in no sauce I remember myne owne selfe a certayne Giaunt a great man who sat in commission about such matters And when the tounsemen should bryng in what had beene inclosed he frouned and chafed and so nere looked and threatened the poore men tha they durst not aske theyr ryght I red of late in an Act of Parliment and thys Act made mencion of an act that was made in kyng Henries dayes the 〈◊〉 I trow it was yea and such an other busynes there was in kyng 〈◊〉 tyme the seconde also In this parliment that I speake of the Gentlemen and the Cōmons were at variaunce as they were now of late And there the Gentlemen that wer Landlordes would nedes haue away muche landes from theyr tenauntes and would needes haue an Act of parliment that it myght be lawfull for them to enclose and make seuerall from theyr tenauntes and from the Commons suche porcions of theyr landes as they thought good muche a dooe there was about thys Act. At last it was concluded and graūted that they myght so do Prouided alway that they shoulde leaue sufficient to the tenaunt Wel it was wel that they wer bounde to leaue sufficient for theym But who shoulde bee the Judge to lymite what was sufficient for theym Or who shall nowe iudge what is sufficient Wel I for my part can not tell what is sufficient But me thought it was well that the tennaunts and poore commous should haue sufficient For if they had sufficient thought I they had cause to be quiet And thē 〈◊〉 I to make thys argument within my selfe If at that time it were put in theyr will and power that they myght enclose leauing to the tennaunt that were sufficient for hym yf they had it then in theyr power thought I that they myght thys doo they woulde leaue no more then sufficient If they lest to the tenauntes and poore commons no more in those dayes but sufficient then if they had anye more taken from them since that time then had they now not sufficient They in Christ are equal with you 〈◊〉 of the realm must nedes be The poorest plowman is in Christ equall with the greatest Prince that is Let them therefore haue sufficient to maintaine them and to fynde them theyr necessaries A plow 〈◊〉 must haue sheepe yea they must haue sheepe to dunge theyr grounde for bearinge of corne for if they haue no shepe to healpe to fat the grounde they shall haue but bare corne thyn They must haue swyne for theyr foode to make theyr veneryes or bacon of theyr bacon is theyr venison for they shall now haue hangum tuum if they get any other veneson so that bacon is theyr necessary meate to 〈◊〉 on whych they may not lack They must haue other catels as 〈◊〉 to draw their ploughe and for cariage of thinges to the markets and kine for their mylke and chese whych they must lyue vpon pay theyr 〈◊〉 These cattell must haue pasture whych pasture if they lacke the rest must nedes fayle them And pasture 〈◊〉 can not haue if the 〈◊〉 be taken in inclosed from thē So as I sayde ther 〈◊〉 in both pactes rebellion Therfore for Gods loue restore theyr sufficient vnto them and searche no more what is the cause of rebelliō But se and 〈◊〉 of couetousnesse for couetousnes is the cause of rebellion Wel now if couetousnes be the cause of rebellion then preaching against couetousnesse is not the cause of rebellion Some say that the preaching now a daies is the cause of all 〈◊〉 〈◊〉 rebellion for since thys 〈◊〉 preachinge hath come in there hath bene much sedicion and therefore it must nedes be that that preaching is the cause of rebellion heare in Englande 〈◊〉 our preaching is the cause of rebellion much like as Christ was cause of the destrucion of Jerusalem For saith Christ Si non uenisse locutu fuissem eis 〈◊〉 non haberent c. If I had not com sayth Christ and spoken to them they shoulde haue no synne So we preachers haue come spoken to you we haue drawē ourswerdes of Gods word and stryken at the rootes of al 〈◊〉 to haue them cut downe and if ye wyll not amende what can we do more And preaching is cause of sedicion beare in England much like as Ely was the cause of trouble in Israel for hee was a preacher there and tolde the people of all degres theyr faultes and so they wynched and kycked at hym and accused hym to Achab the King that he was a sedicious fellow and a troublous preacher and made much 〈◊〉 in the Realme So the King sente for hym and he was brought to Achab the King who sayd vnto hym Art thou he that troubleth al 〈◊〉 and Ely answered and sayd naye thou thy Fathers house are they that trouble al Israell Ely had preached Gods word he had playnly told the people of theyr euill doinges he had shewed them Gods threateninges In gods behalfe I speake
odio God hath ordained all thinges to be good And the deuil laboreth to turn al thinges to mans euil God geueth men plentye of richesse to exercise theyr faith and charity to confirm them that be good to drawe them that be nought and to bring thē to repentance and the deuil worketh al together to the contrary And it is an old prouerbe the more wicked the more fortunate But that 〈◊〉 of this couetous rich man declareth thunqui etnes of the mind that richesse bringeth with it First they are al in care howe to get richesse then are they in more 〈◊〉 how to kepe it stil. Therfore the 〈◊〉 saith Qui volunt ditescere incidunt in tentationes varias They that study to get great richesse do fal into manye diuers temptatyons But the rote of al euil is couetousnesse What shal I doo saith this riche man He asked his owne brainlesse heade what he shuld do he did not aske of the scripture For if he had asked of the scripture it wold haue told him it would haue said vnto hym Frange esurienti panem tuum c. Break thy bread vnto the hungry Al the affection of men now a dais is in building gay and 〈◊〉 houses it is in setting vp pulling down ueuer haue they done building But th end of al such great ritchesse couetousnes is this This night thou fole thy soule shal be taken from thee It is to be vnderstand of al that rise vp from litle to much as this ritch man that the gospel spake of did Ido not despise richesse but I 〈◊〉 that men shuld haue ritchesse as Abraham had and as Ioseph had A man to haue ritches to help his neighbor is a godly riches The worldlye richesse is to put al his trust confidence in his worldly richesse that he may by them liue here gallantly plesantlye and voluptuouslye Is this godly richesse No no this is not godlye rychesse It is a common saying now a dais amonge many Oh he is a ritch man he is wel worth fiue C. poundes He is wel worth v. C. poundes that hath geuen v. 〈◊〉 pounde 〈◊〉 the pore otherwise it is none of his Yea but who shal haue this v. C. pounds For whom hast thou gotten that fiuehundred poundes What sayeth Salomon 〈◊〉 v. Est alia infirmitas pessima quam vidi sub sole diuitioe conseruatoe in malum domini sui Another euil saith he and an other very naughtye imperfection richesse horeded vp and kept together to the owners owne harm for many times such richesse do perish consume away miserably Such a one shal somtime haue a sonne saith he that shal be a very begger and liue al in extreme penury O goodly riches that one man shal get it an other come to deuour it Therfore Videte cauete ab auaritia See beware of couetousnesse Beleue Gods wordes for they will not deceyue you nor lie Heauen and earth shall perish but Verbum domini manet in oeternum The wordof the Lorde abydeth and endureth for euer Oh this leauened faith this vnseasoned faith Beware of this vnseasoned faith A certain mau asked me this question 〈◊〉 thou euer see a manne lyue long that had great richesse Therfore sayth the wise man if God send thee richesse vse them If God send thee aboū daunce vse them accordynge to the rule of Goddes word and study to be rych in oure sauiour Iesus Christe To whome wyth the father and the holy ghoste be al honoure glory and prayse for euer and euer Amen Imprinted at London by Iohn Daye dwellinge ouer Aldersgate beneath S. Martyns And are to be sold at his shop vnder the gate Cum gratia priuilegio Regiae Ma. iestatis perseptennium The congregation of the faith full at London in Quene Ma ryes tyme. Ose. vt Nume 〈◊〉 Psalme lxxix D. Latiuier withstode the sixe articles although they were confirmed by lawes The Abridgemēt of the lavv of god Mat. 22. The 〈◊〉 of al praiers Mat. 6. Lu. II. The entrance into praier VVhat it is to call God Father VVhae Christ 〈◊〉 by 〈◊〉 vs to call god father No vvorde in this prai er 〈◊〉 his vvaight Note what lyplabour is The deuill is diligēt to let praier The slights of the deuil 〈◊〉 53. 1 Ioh. 2. One 〈◊〉 not many Iohn 1. 2. Iohn 3. Christ suffe red not for 〈◊〉 〈◊〉 Hebr. 4 Christ is an highe bishop Esa 53 Act. 10 All the pro phetes testi fie of Christ. Vvhat these woordes vvhich arre in heauen do teach vs Hie. 23. Esa 66. VVhy god is not appa rantly vpō earthe Psal 53. The 〈◊〉 see not loun from heauen Gene 4 God heard the crye 〈◊〉 Abels bloude 〈◊〉 Para. 24 Iohn 22. An other commoditie of this worde Father The loue of god tovvardes vs excedeth the natural loue of parentes to their ovvn children Esa. 49. A 〈◊〉 〈◊〉 the mid vvife 〈◊〉 vvas gods instrument to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing 〈◊〉 〈◊〉 〈◊〉 Bilneys ex ercise Note this 〈◊〉 He 〈◊〉 king Henry the eighte 〈◊〉 is godfather to a childe borne in prison Note one of the 〈◊〉 of ignorance Note here one other 〈◊〉 of ignorance Thus hath God vvrought a double 〈◊〉 uerance at one tyme. The purpos of Latimers tale Mat. 7. A similitude The mea ning of these 〈◊〉 des Cum 〈◊〉 t is mali God ge ueth his 〈◊〉 〈◊〉 respecte of persons He that vvil receiue at go 〈◊〉 hande any thinge muste aske vvith faith VVe muste pray to god only 〈◊〉 vvhat is to be lear ned by this vvorde our Christvvold haue oure praiers cōmon to vs all 〈◊〉 18. Act. 27. Act 7 Chrisost. 〈◊〉 is not to be 〈◊〉 in this pointe A prouerbe loue me loue my hounde The propertie of praier The excellency of praier VVhat it is to despise the poore A lesson for them that 〈◊〉 aloft The number ofthem that may call god Fa ther is but smal Psal. 33. VVhat it is to be iust Psal. 145. VVho they be vvhomo God vvill heare Repetitiōs are more 〈◊〉 then pleasant 〈◊〉 is the 〈◊〉 that preachers ought chief ly to 〈◊〉 〈◊〉 17. The lordes 〈◊〉 is the sūme of all 〈◊〉 praiers The cause vvhy vve call god fa ther. To cal god our father is profita 〈◊〉 for vs two vvais VVith faith vve must fighte 〈◊〉 the 〈◊〉 Christ hath 〈◊〉 avvay oure sinnes and the 〈◊〉 due 〈◊〉 sinnes The diuel is not afraid of holy vva ter God is both vvilling and able to help 〈◊〉 VVe haue no cause to dispeir of helpe at his hande that is both able and vvil 〈◊〉 to help 〈◊〉 Good Bil ney and good 〈◊〉 〈◊〉 to 〈◊〉 a poore vvo man Onely the 〈◊〉 of 〈◊〉 〈◊〉 sethe from sinne To do that god com mauudeth is not sinne A man may syn deadlye vvith his ovvne vvise To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs 〈◊〉 Princes and plovvmen are al made of one matter
things Princes cōpanions of theues Few folow Zache in this point Restitution is 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 We 〈◊〉 for 〈◊〉 c 〈◊〉 ges to 〈◊〉 〈◊〉 〈◊〉 for other some we pray to bee deliue red frome them Novve vve come to de sre god to take things from vs. Our good nes stādeth in gods goodnes Why god 〈◊〉 from vs our laste day God hath 〈◊〉 〈◊〉 hour of our death An 〈◊〉 tion to cu rates A man can not shortē his life by well doing VVe suefor a pardon They that 〈◊〉 〈◊〉 ned 〈◊〉 no vvhere The blood of Christ is 〈◊〉 〈◊〉 the sinnes of all the 〈◊〉 Our nature is to cloke sinne Psal. 71. VVho it is that is blessed The vvaye to come to 〈◊〉 〈◊〉 neglected 〈◊〉 commeth by preaching 〈◊〉 142. 〈◊〉 might haue bene saued if 〈◊〉 had saide this 〈◊〉 〈◊〉 a good 〈◊〉 the. Our forgeuing other deserueth not forge 〈◊〉 at Gods hand 〈◊〉 a gainste Christ. Oure do inges are all vnperfect VVe come to 〈◊〉 by Christ. Christe vvold 〈◊〉 no vvordes in vaine The 〈◊〉 beleueth the hystories The true belefe Learne 〈◊〉 〈◊〉 a linely faith The more godly the sooner 〈◊〉 〈◊〉 Heb. 10 Deut. 〈◊〉 1. Ioh. 4. Loue bothe or neither Mat. 18. A naughty saying Christ must satisfye Only Mat 〈◊〉 〈◊〉 tion must first be 〈◊〉 〈◊〉 uen to the 〈◊〉 The absolu tion 〈◊〉 Latymer 〈◊〉 giue The maner of binding Man is not bounde to forgiue ehe impenitent The 〈◊〉 〈◊〉 opinion A remedy for the sin against the holy ghost Someleaue out this petition The cause why god punisheth sepentant sinners Al mankynd must 〈◊〉 pardō The 〈◊〉 of 〈◊〉 mission He that 〈◊〉 to sin loseth his former 〈◊〉 The 〈◊〉 is ancient A similitude Richesse Psal. 〈◊〉 〈◊〉 Honour The deuill is an olde doctor Ignominie Youthe A 〈◊〉 of the 〈◊〉 inuen 〈◊〉 Age The deuils inspiration The cōmo ditie of 〈◊〉 Health Sicknesse The deuill is able to make wea 〈◊〉 of 〈◊〉 thing This petitiō is most nedefull VVe cā not 〈◊〉 without synne A good mornyng prayer It is a blessednes to endure 〈◊〉 〈◊〉 Tentatiōs declare gods 〈◊〉 Iames. 〈◊〉 The roote of mischief Learne against 〈◊〉 〈◊〉 hould 〈◊〉 〈◊〉 temp 〈◊〉 vs for our 〈◊〉 Psal. 25. An history of a bishop 1. Cori. 10 VVe shall neuer lack 〈◊〉 VVhat tentation is Two maner of tentations VVold god this vvere printed in all mennes 〈◊〉 God and the 〈◊〉 doo 〈◊〉 to 〈◊〉 〈◊〉 The deuils power is nothing without gods 〈◊〉 Our 〈◊〉 〈◊〉 〈◊〉 Vse the sword of the spirite The 〈◊〉 〈◊〉 be 〈◊〉 led 〈◊〉 to heape 〈◊〉 thine enemies head He that 〈◊〉 is 〈◊〉 Rom. 〈◊〉 An history of a Londo ner Doctour Colette 〈◊〉 haue 〈◊〉 The zeale of a papist 〈◊〉 ble 〈◊〉 are not much temp ted The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 6. Prouer 30 The roote of all euill An example To liue 〈◊〉 〈◊〉 is dangerous The lordes praier is gods store-house Note this reason and be not 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 vse to ende the 〈◊〉 praier so Math. 3. Kinges are but gods 〈◊〉 Prouer. 8. The sacri 〈◊〉 of the 〈◊〉 〈◊〉 15 VVe may say this praier by 〈◊〉 Math. 22. 〈◊〉 14. Tvvo parables mea ning al one thing Seuen 〈◊〉 ges to be 〈◊〉 in this para 〈◊〉 Thinges to be asked at gods hand VVho vvas this mariage maker Only the sonne became man God is cal led a 〈◊〉 but is not so Christ is the bridegroome The church is the 〈◊〉 The mari age hath la sted euer sence the world begā The bridegroome himselfe vvas the best dish of the feast The history of Astiages and Harpa gus An eusample of cruel 〈◊〉 An 〈◊〉 of a 〈◊〉 〈◊〉 A signe of gods loue towardes man 〈◊〉 〈◊〉 dye and 〈◊〉 is ea 〈◊〉 and 〈◊〉 ken 〈◊〉 The 〈◊〉 all eating of Christ 〈◊〉 the right ea 〈◊〉 The 〈◊〉 〈◊〉 is not 〈◊〉 ded VVhy the 〈◊〉 sup per was or deined 〈◊〉 be both 〈◊〉 and forgetfull For a 〈◊〉 〈◊〉 a pece we should haue communicants 〈◊〉 The cause why wee 〈◊〉 no mynde to com to the cōmunion Men come to the communion of custome Iohn 6. VVho so ea teth 〈◊〉 sles fleshe shall 〈◊〉 〈◊〉 Death hath 〈◊〉 his 〈◊〉 The 〈◊〉 of dishes that are 〈◊〉 this supper Rom 8. The cōmodities that 〈◊〉 ne ot cō 〈◊〉 〈◊〉 〈◊〉 Math 8 〈◊〉 generall prodamati on Nothing is so 〈◊〉 as 〈◊〉 There is a sin 〈◊〉 〈◊〉 holy ghoste VVe can not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the holy ghost Christe 〈◊〉 the heartes of the phariseis Christs pro mises are generall Math. 11. Christ calleth all 〈◊〉 go him To conty 〈◊〉 in syn to the ende is to synne against the holy ghost 〈◊〉 me at 〈◊〉 haue 〈◊〉 sauce He that wil 〈◊〉 to 〈◊〉 must bee 〈◊〉 VVe must 〈◊〉 〈◊〉 selues VVe must leaue the reuenge to god The crosse 〈◊〉 vs 〈◊〉 〈◊〉 The 〈◊〉 that men lay vpon themselues is 〈◊〉 Christes 〈◊〉 〈◊〉 us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods hād is 〈◊〉 Thecause 〈◊〉 Christ laieth 〈◊〉 〈◊〉 those that be his The 〈◊〉 vvicked the more lucky tis be tertaha 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 Dauid sauce to his meate The 〈◊〉 〈◊〉 stil to make 〈◊〉 for vs. To consider this is comfortable The 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 This mariage vvas made in pa radise Abraham vvas biddē to this ma riage Iohn Baptist pointed to this meat with his 〈◊〉 Math. xi The 〈◊〉 that they haue which be the callers of 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 les 〈◊〉 The excu ses that such vse to make as are loth to leaue their 〈◊〉 〈◊〉 hede ye vnder this aright Husbandry must not hold 〈◊〉 from god Themaried man saith he can not come The revvarde of them that refuse to come Saint Paules 〈◊〉 on The com 〈◊〉 of the 〈◊〉 〈◊〉 of prea ching 〈◊〉 3. The vvorld 〈◊〉 vvord of god to bee foolishnes Dauid 〈◊〉 〈◊〉 not his 〈◊〉 vvittes The right vse of the holy daies Holydaies 〈◊〉 All mis 〈◊〉 begin 〈◊〉 on the holy 〈◊〉 Nume 15. God vvil pu 〈◊〉 one day Hie. 17. Plagues 〈◊〉 〈◊〉 such as 〈◊〉 〈◊〉 The saboth day is gods plowing day 〈◊〉 〈◊〉 〈◊〉 ser. mōs vvher in is contei ned the summe of a christians life 〈◊〉 prela tes be not 〈◊〉 than 〈◊〉 Christ teacheth men to 〈◊〉 on 〈◊〉 mage VVe must not lightly regarde 〈◊〉 doctrine A pilgremage of 〈◊〉 dayes 〈◊〉 or 〈◊〉 miles To saye that po 〈◊〉 is a blessednes is a paradox The king dome of heauen ta ken for the office of preaching The pore be 〈◊〉 〈◊〉 to heare the worde of God It is met 〈◊〉 that men be so desirous to be rich A good similitude and mere to be mar ked Marke this you riche men The ende vvhy 〈◊〉 is ge uen to me There be theues that get their good des 〈◊〉 what sort of poore be blessed How pouerty is a blelsing and how not Hovv rich men are 〈◊〉 The 〈◊〉 dais 〈◊〉 or
shepherde Luke 10. Saule sought not to be made king 〈◊〉 the ende 〈◊〉 a 〈◊〉 〈◊〉 vvas 〈◊〉 〈◊〉 God vvyll 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉 Num. xvi An 〈◊〉 〈◊〉 2. Reg 6. 2. Par. 〈◊〉 The 〈◊〉 that commeth of ambition Ambition 〈◊〉 the Rhodes Math. 〈◊〉 God defen 〈◊〉 them that he 〈◊〉 to office Iuc 4. Ioh. 10 8. The cause vvhy Paul vvas so often 〈◊〉 No 〈◊〉 〈◊〉 〈◊〉 hys life by doing his dutye Iohn xi The com modities 〈◊〉 vve shall haue by vvalkingin 〈◊〉 calling Iacob folovved his vo cation in flying frō 〈◊〉 Math. 4. Deute 8 Math. 6. Peter 〈◊〉 Psalm 〈◊〉 To distrust the promis of god is to make him a 〈◊〉 Huntyng and 〈◊〉 is 〈◊〉 the 〈◊〉 〈◊〉 of great mens calling The chief point of a seruing mās office Math. 8. One speciall vocatiō must bee folovved A note for the spiritu alty Abraham did folovv his calling The 〈◊〉 in that 〈◊〉 but a gene ral callyng may not fo lovv his ex ample that had a speci al vocatiō Nume 25 Gene 〈◊〉 Holy dais 〈◊〉 All Adams children must labor Luca. 5. Labour is the 〈◊〉 〈◊〉 〈◊〉 vvhereby vve liue Proue 10 God will encrease our labour 2. 〈◊〉 3 Two thin ges noted in S Paules vvords A precher may speak by heresay Esay 25. Rab a gald horse and he will kicke Esay 1. A great number is ment vvhē we speake by the vniuersall Restitutiō of tv vo 〈◊〉 tes Some think that their encrease com meth of the deuill Math. 4. The diuell is not vvorthe a goose 〈◊〉 〈◊〉 Many set their soules behind the dore Esay 1. Prouer. x. Psalm xiiii He that hath much must accompt for much Tim. 6. 〈◊〉 Cor. 〈◊〉 I is 〈◊〉 〈◊〉 Christ shal come The cause 〈◊〉 the day of 〈◊〉 is hid from vs. The angels knovv not that day Iohn 5. Christe knew his commissiō The causes of the destructiō of Ierusalem Titus de stroyd the Citie Ieru salem A note 〈◊〉 papistes Thyrtie 〈◊〉 for a peny Luke 〈◊〉 VVhoe be the 〈◊〉 Like sinne like punishment The cause why the 〈◊〉 can no 〈◊〉 〈◊〉 The ievve vain 〈◊〉 prise 〈◊〉 an Aposta ta and per secutour God can blovv whā he vvill Math. v. God is 〈◊〉 almighty God vvill performe his promesse Deferring of punishment maketh it gre tes Iohn 3. Excc xviii The cause vvhy God sware The reward of the suffe necked Sunnes that haue 〈◊〉 〈◊〉 Good 〈◊〉 shall by mour nyng fore 〈◊〉 the ende 〈◊〉 bare a fagotte 〈◊〉 Lu ther felte 〈◊〉 〈◊〉 〈◊〉 the end Before the 〈◊〉 men 〈◊〉 carelesse i. Regū ii A vvoman 〈◊〉 in conscience The tyme of the world The ende compared 〈◊〉 a mans deathe Thess. 4. The maner of our 〈◊〉 The iuste 〈◊〉 come vvith Christ to udge the 〈◊〉 〈◊〉 inter pretation is true but not the 〈◊〉 of the 〈◊〉 The ende shall bee fearefull Mat. xxv At the end all shal be open The ende 〈◊〉 to a 〈◊〉 〈◊〉 The ende shall 〈◊〉 〈◊〉 to the 〈◊〉 Luc. 〈◊〉 〈◊〉 〈◊〉 of Christes vvorde Men of 〈◊〉 shall notbe 〈◊〉 bled 〈◊〉 〈◊〉 〈◊〉 matters 〈◊〉 the 〈◊〉 There is 〈◊〉 〈◊〉 〈◊〉 Math. 25. He that vvill fyght shall haue helpe Some doo not knovv what 〈◊〉 aske in prayer He vvill come 〈◊〉 〈◊〉 by deth The masse is but a 〈◊〉 The surest 〈◊〉 1 Cor. a. Our ends shal be 〈◊〉 certayne 1. Thes. 4. S. Paule thought the last dayes might com in his 〈◊〉 The laste day 〈◊〉 〈◊〉 to a theefe S. Hierom loked for the 〈◊〉 The right vvaye to make readie for the 〈◊〉 〈◊〉 〈◊〉 allo 〈◊〉 at 〈◊〉 han des A forme of prayer Hypocrites cā no be well espied in this vvorld The co 〈◊〉 ye 〈◊〉 commeth of leauing 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 therof 〈◊〉 is a dore for the diuell to come 〈◊〉 Nonemust be svvorn by but god onely Swearing and lying go together Luke 7 〈◊〉 dis ciples told him of the workes of Christ. The heathenrulers more mer cifull then the 〈◊〉 Act. xxviii A note 〈◊〉 〈◊〉 ru lers Luke 7. Buriall without cities Manytake their 〈◊〉 〈◊〉 Paules churche 〈◊〉 A comfort for al 〈◊〉 Christ is lord ouer death Iohn xi An 〈◊〉 Ansvver by an other question Iohns dis ciples vvo'dhaue had hym Christ. Math. ix Iohns dis ci ples dyd naught Iohn plai eth a wisepart Iohn knevve Christ in his mothers vvombe Math. 3. Iohn i. Christe shevved himself by dedes VVe shevv not oure faith by ourvvorks 〈◊〉 vvorkes vvher by 〈◊〉 is 〈◊〉 The cause 〈◊〉 〈◊〉 che men contemne the gospell The poore are most mee 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 35. Es. y. lx i. 〈◊〉 vvorkes make 〈◊〉 〈◊〉 for 〈◊〉 Iohn xx A comfor 〈◊〉 〈◊〉 An histo rie VVe must not put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is the gift of god An example of 〈◊〉 〈◊〉 Christe The aunswere 〈◊〉 〈◊〉 before Iohn 6. Iohn 〈◊〉 Iohn 〈◊〉 Iohn 4. Math. xi Gene. 49 〈◊〉 fig. 〈◊〉 th 〈◊〉 of 〈◊〉 Christ 〈◊〉 〈◊〉 i the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the galle 〈◊〉 taken and 〈◊〉 geuen Offence is of 〈◊〉 for 〈◊〉 Math xv 〈◊〉 〈◊〉 A good thing 〈◊〉 not be lef vndone 〈◊〉 〈◊〉 al 〈◊〉 Math. 〈◊〉 Agre vvith gods vvord and passe 〈◊〉 for offence The 〈◊〉 are not hasty fo 〈◊〉 en sample Swering and lying 〈◊〉 Agaeat 〈◊〉 to be sone offen ded 1 Cor. 6 Thessa. v 〈◊〉 〈◊〉 of 〈◊〉 Refraining of flesh is a matter of pollicy i Peter 〈◊〉 Rash 〈◊〉 ces must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councel 〈◊〉 by an old 〈◊〉 Many re des in he 〈◊〉 〈◊〉 God ge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleargy menought not to 〈◊〉 fine 〈◊〉 Men 〈◊〉 stand by the 〈◊〉 〈◊〉 and contra Rom. xi Luke 〈◊〉 God is no 〈◊〉 〈◊〉 Christ is rytch Christes treasure cā not be spet The office of Ministers Mark maister person A faythfull Steward Counter fai ters of gods coyne A proofe of 〈◊〉 Dead yma ges 〈◊〉 More 〈◊〉 if thei preached neuer God is redy to chide Luke x. Math. xvi Luke 〈◊〉 Two thyn ges to bee 〈◊〉 for Prince of the worlde the dyuel Iohn 10. A 〈◊〉 petigree A description of the diuel The Mothers of the 〈◊〉 chil dren Math. v. I. Peter ij Worldligs ashamed of their father The lyuely ymages of the world 〈◊〉 of 〈◊〉 opinions agrce 〈◊〉 〈◊〉 they be togcther Worldlye engendred must ingen der worldli 〈◊〉 spcaketh la tine Twoo noble actes Children of lyghts policye Armour of the childre of lyght Armour of worlds chil dren Fat feastes banquets Thynges engendred at Rome The coule cōmeth to late that syns be gone before wyth the soule 〈◊〉 the 〈◊〉 〈◊〉 worldlynges Fynders of thinges not lost The Arches Bishops 〈◊〉 〈◊〉 Ceremonies Holydaies The day is holye yf we be holy Images 〈◊〉 of Sayntes Pigges bones honoured 〈◊〉 〈◊〉 Tligils and nyght wat chynges Matrimoni 〈◊〉 Peter 4. Math. 24. 〈◊〉 12. The rest of these sermones of that plough are not ye 〈◊〉 to our