Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
hym Herode the kyng beyng a cruell man a 〈◊〉 kyng a miscreaunte a man of vnbeliefe No doute it is a greate matter that his disciples coulde haue libertye to speake with him for a man would thynke that no man shoulde haue bene permitted to come nere hym For I knowe that in christian 〈◊〉 some beyng 〈◊〉 into pryson for the 〈◊〉 for gods wordes sake haue not bene 〈◊〉 that their frendes should haue come nere vnto them and here it appeareth moste manifestly that christian princes haue some tymes more cruellye and extremely vsed goddes preachers then the gentiles the heathen vsed theyr preachers sente vnto them from God to teache theym they were more straightlye holden and more extremely handeled then 〈◊〉 was So we reade lykewise of S. Paule which was cast into prison at Rome 〈◊〉 that wicked and cruell tyraunt the em 〈◊〉 〈◊〉 whiche Emperour though he was a cruell tyraunt a wycked man and a venemous persecutour of gods church and his holy worde yet for all that Paule had libertie to speake with euery one that would come vnto him and cōmune with 〈◊〉 So that there came vnto him which 〈◊〉 and 〈◊〉 might speake with him what they wold for s. Luke 〈◊〉 in the last chapter of the 〈◊〉 these wordes And Paul 〈◊〉 two yeres ful in his lodgyng 〈◊〉 all that came in vnto him preaching the kingdō of god and teaching those thinges which concerne the lord Iesus with all confidēce no mā forbidding him Here by these words we may perceiue that Paule had liberty to say his mynde and to commune with hys frends he was not so straightly kept But we see 〈◊〉 haue had experience that preachers whiche professe that same worde which Paul taught are more straightly handled in christian realms then in 〈◊〉 past they wer when that rulers 〈◊〉 princes were not christians christen princes be 〈◊〉 earnest to extin guish gods word and his true religion thē the heathen were which knew not or would not know god But now ye might aske what maner of workes were these which oure sauiour 〈◊〉 done in the presence of Iohns disciples which by and by afterward 〈◊〉 and told their maister of it what special thinges had our sauior 〈◊〉 Answer Luke the Euangelist she 〈◊〉 a gret meruelous act which Christ our sauior had done immediatly as Iohns disciples came vnto him The sto ry is this when Christ went into a city which is called Nain and many of his disciples folowyng him and muche people when he was come 〈◊〉 to the gate of the city beholde there was a ded mā caried out which was that only son of his mother 〈◊〉 she was a widow 〈◊〉 much people of that city wēt with her 〈◊〉 here you may note by the way that these citisens had their burying place wtout the city which no dout is a laudable thing and I do much maruel that London being so rich a city hath not a burieng place without for no dout it is an vnwholsome thing to bury within the city specially at such a time when there be great sicknesses so that many 〈◊〉 together I think 〈◊〉 〈◊〉 many a mā taketh his deth in Paules churchyarde 〈◊〉 thys I speak of experience for I my self when I haue bene there in some mornings to heare that sermons haue felt such an yl faud red 〈◊〉 sauor that I was the worse for it a gret while after And I think no lesse but it be the occasion of much sick nes 〈◊〉 diseases therfore the citisens of Nain had a good and laudable custome to bury the corses wtout that city which ensā ple we may 〈◊〉 Now 〈◊〉 our sauior saw this corse 〈◊〉 the widow which was now a miserable 〈◊〉 sorowful womā for she had lost first her husband 〈◊〉 afterward her son in whō she had all her hope and comfort in this world hym she had loue no we therfore she was sorowfull and not without cause But what doth our sauiour Mary he comforted her saying wepe not Here may al widowes which are destitute of com forte in this worlde here I say they may learne to truste in Christe and to seeke ayde and helpe by him For no doute like as he hath comforted this miserable widowe so he wyll comfort and helpe all them that call vpon him in their nede and necessity For his hand is not abbreuiated or his power diminished he is as strong as ryche as mighty as euer he was therfore let wydowes learn here to seeke ayde and help by him Now when he had comforted her with his words he came nye and touched the coffyne and they that bare the cof fyne 〈◊〉 styll And he said A dolescens tibi dico surge yong man I say vnto thee aryse And he that was dead sate vppe and began to speake Now vpon this there went suche a rumour thoroughout all the countreys so that euery mā merueiled at it And Johns disciples went to theyr maister told him of it what wonderfull thynges he dyd Note here that when we heare that our sauiour is a doer of such wonderful su pernatural works it shal be a wonderous great comfort vnto vs. For by this his dede it appeared manifestly that he is a maister ouer deathe and hathe power to commaunde him so that death is in his dominion For to raise a man vp whom 〈◊〉 〈◊〉 hath deuoured already is as muche as to commaunde death But I tell you death is such an arrogant fellow and so proude yea and of so great might strength that he wyll geue no man place nor submit himself to any man saue onlye vnto god vnto him he must obey and humble himself before his diuyne maiesty And therfore it appeareth here that our sauiour is very god because deathe that stoute felowe muste obey hym he is not able to withstandfor disobey hys commaundementes whiche is a most comfortable thing vnto vs which beleue in suche a sauioure which hath power ouer deathe And therfore yf he hath power ouer death then we shal bee sure that death shall or can not hurte vs whyche beleue in hym for when we beleeue in him he is able to de sende vs from deathe hell and deuyll So that they shal beable with all theyr myghte or power to hurte vs or doe 〈◊〉 mischiefe but we shall haue lyfe 〈◊〉 For he saith Qui credit in me et si mortuus fuerit viuet He that beleueth in me and though he dye yet he shall liue that is to saye though he departe oute of this naturall bodely lyfe yet for all that he shall lyue euerlastingly with me worlde without ende This is now an ercedyng comforte to all chri stian people for they may be assured that when they beleue in Christe when Christe taketh theyr partes there shal bee nothyng neyther in heauen nor in earth that shal bee able to hurte them or lette theym of theyr saluation and so we
are withoute order or honesty The more we know thewors we be In time of popery ther was som reuerence but now none at all Why christ suf fered so sore in the garden Christ prayed the third time and swettes bloud Oure ingratytude and vnthank fulnes to God which di ed for vs. 〈◊〉 swearing in al our pastimes The bloud of 〈◊〉 was taken once for a religious relique M. Latimers lesson that was taught hym at his first comminge to the court A princes mind must be perswaded but not violent ly forced Sinne is horrible and why What was the only remeadye for oure synne Whye Christe receyued comfort of thangel Note a comfor table promyse and a ioyfull 〈◊〉 A lesson for vs in tyme oftēptation The horror of deathe and the agonye whyche christ sustained in the garden excedeth the other paynes Agaynst suche as denye that Christ descended into hel Arrogant spitits of vayne glory Curious braynes are neuer content An argumente that Goddes word is abrode Bear with father Latymer in this place Fire gnashing of teethe the worme of conscience are termes vttrynge to vs the pains of hel The 〈◊〉 phrase and maner of speaking of the scripture is to be noted Christe wrought our saluation in all his doinges Christ was be neficiall to vs in all his dooinges The blessed cō munion is a re membraunce of Christes passion The vsage of the primatiue churche in the receuing of the 〈◊〉 at the buriall of the dead Massing was the foulest 〈◊〉 that 〈◊〉 〈◊〉 The great mā that neuer knew other 〈◊〉 the whore 〈◊〉 〈◊〉 fayth What 〈◊〉 will serue Fayth is a 〈◊〉 ble woman she is at her gentleman vsher going before her her train after her The true 〈◊〉 of faythe Christ came not to deliuer from ciuil 〈◊〉 None suche 〈◊〉 as these 〈◊〉 to the 〈◊〉 The victory 〈◊〉 Gods The 〈◊〉 of the net Diuers 〈◊〉 of Gospellers The 〈◊〉 〈◊〉 A good lesson for preachers Learne to discharge 〈◊〉 〈◊〉 name chaunged The pops 〈◊〉 〈◊〉 〈◊〉 prcuailed a lone Agremente against God Thus haue their successours done 〈◊〉 sence Subtile 〈◊〉 pentes 〈◊〉 Patrons of benefices Wherfore 〈◊〉 do striue The office of saluacion Christensoules are Christes house God wil 〈◊〉 no new waye Father 〈◊〉 wishe What a charge hangeth vppon the 〈◊〉 of pre ching Note this ye patrons The properties of a good preacher Hipocrites A daungerous question God 〈◊〉 wisdome Mariage of 〈◊〉 Father Latimers 〈◊〉 A subtil 〈◊〉 Geue 〈◊〉 〈◊〉 own They 〈◊〉 theyr own questyon The 〈◊〉 confesse ignorancy A good profe Geue to our Ceasar Geue is an he uy worde to some Sinne is the 〈◊〉 〈◊〉 Lincoln shire Christe was not Lord treasurer The treasurers duety 〈◊〉 muche a 〈◊〉 may take Twenty poūd menne to the 〈◊〉 The king map 〈◊〉 vniust One cause 〈◊〉 〈◊〉 To geue 〈◊〉 not 〈◊〉 the stocke Blessinge and cursyng Causes of 〈◊〉 〈◊〉 〈◊〉 to maintayne the stocke The ryght order of prayer Note thys well Learne 〈◊〉 spend thy goods Good vsurye Things du to God The Minister must be prouided for The Kyng muste appoint that ministers 〈◊〉 Haue no re spect to the person A meane to reforme ne hligent Cu rates Many turn thys text The true Gods seruice Leaue the Fathers to God The 〈◊〉 of Ionas sermon Ionas sermon was not curious Niniue and Englande compared A signe of true 〈◊〉 Preachers must consider tyme place Ordinary meanes must be 〈◊〉 sed Cesar was 〈◊〉 Beware of lying 〈◊〉 people To do frulye diminisheth not our stocke A straunge 〈◊〉 Latimers 〈◊〉 vale A buse in mariage This 〈◊〉 dy did God deuise One synne wayteth vp on another What Giaunts are Couetousnes caused God to repent Thys speche is after the 〈◊〉 of men Londō but a village in comparisō Niniue shal arise agaist England The sonns of God and daughters of men Eue was a good womā Who bee the sonnes of God Noe is laughed 〈◊〉 skorn 〈◊〉 must be in this life England hath many Ionasses The 〈◊〉 of al mischise Preachers must strike at the roote The cause of rebellion The frou ning of a Giaunt An argument ment mete to be marked Al are equal in Christ. The plowmās vensō A good request Preaching is cause of rebellion The cause of trouble Preaching against couetousnes The cause of Goodwin 〈◊〉 The womans iniū tion Gods 〈◊〉 naunce Why Women be couered 〈◊〉 〈◊〉 learne to speake Tussockes and tuftes 〈◊〉 Adams in 〈◊〉 world The cause why Tussoks be not in scriptur 〈◊〉 halfe and whole 〈◊〉 sters The diuel hathe hys purpose My Lorde is a sleepe The praier of a noble man 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 A 〈◊〉 broother wors 〈◊〉 a papist Christ 〈◊〉 good seede 〈◊〉 eauen is 〈◊〉 taken Paule excō 〈◊〉 God can make best lawes 〈◊〉 manglers 〈◊〉 Gods 〈◊〉 Fetchers of 〈◊〉 compasses Caines falt 〈◊〉 not be byd Iosephes brethren wrought se 〈◊〉 〈◊〉 po licy A brybing brother Gods prourb 〈◊〉 true 〈◊〉 wyll be 〈◊〉 Kinges officer for a whyle 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 necessary sute A chose for disceyuers Let not 〈◊〉 〈◊〉 at your 〈◊〉 〈◊〉 An argu mēt of gods election The way to 〈◊〉 syn A sute to the Kyng An 〈◊〉 Chapiain God wyl defend 〈◊〉 Two affec tions to 〈◊〉 eschued Read chronicles 〈◊〉 〈◊〉 dyeth not before 〈◊〉 tyme. 〈◊〉 〈◊〉 saying Comforte 〈◊〉 〈◊〉 dispeare A man in 〈◊〉 peare c̄an 〈◊〉 muche against him selfe Why some 〈◊〉 is called 〈◊〉 No sinne that is repented is 〈◊〉 〈◊〉 rare 〈◊〉 〈◊〉 〈◊〉 be well gouerned 〈◊〉 a chylde The beste per swation for a desperate person We may not tempt God A nother neces sary suite Gods promes is not 〈◊〉 The rainbowe 〈◊〉 teache vs What the rain bow teacheth 〈◊〉 〈◊〉 men loue no 〈◊〉 〈◊〉 Two brethren haue reigned in England The intent of a question asked This was but by heare saye The 〈◊〉 is answered The canse of 〈◊〉 The king of Denmarke None may me dle with others offyce Masmongers bsury Christes office Christe 〈◊〉 another mans office 〈◊〉 〈◊〉 〈◊〉 to the king A terrible example A true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentlemen Lacke of promoters 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 is cōtrary to god Riches bringe 〈◊〉 of mynde 〈◊〉 thys 〈◊〉 spoken Who 〈◊〉 〈◊〉
matter of it which thing wer but foolery let vs vse 〈◊〉 which hath a promise for god promised 〈◊〉 when we pray vnto him we shal be heard when we pray 〈◊〉 afaithful heart as this womā 〈◊〉 which beleued 〈◊〉 Christ wold helpe her And for this 〈◊〉 sake she was so highly commended of Christ and al the people were 〈◊〉 by her ensample But specially Jairus that great mā whose daughter lay sicke he had cause to strengthen his faith by 〈◊〉 ensample of this woman which woman beleued the word of god therfore she came vnto Christ. So let vs do too let vs stay our selues vpon gods word Christ saith Venite ad me omnes Come ye all to me let vs folowe this worde and let vs come vnto hym 〈◊〉 this faith 〈◊〉 hath gods worde is a true faith but 〈◊〉 faith which hath not gods word is a lieng faith a false faith As 〈◊〉 〈◊〉 and Jewes they haue a faith but their faith is not grounded in gods word therfore it is a lyeng faith because it hath not the worde of god Therfore like as the 〈◊〉 is nothing bringeth no profite withoute the word of god so the word of god bringeth no commodities except faith be there 〈◊〉 it be beleued els it is to no purpose But this woman beleued the worde of god she beleued that Christ was 〈◊〉 to heale the sick of soules and bodies therfore accordyng vnto her beliefe it happened vnto her and no doute she is a saynt in heauen for we rede not that she fell afterward frō Christ. So we learne by this woman to haue a good faith in Christ we must not 〈◊〉 thither to seke 〈◊〉 hem No we must beleue in him in all our distresses come vnto him 〈◊〉 helpe cōfort by him Now our sauior after 〈◊〉 he had healed this womā he goeth to this great 〈◊〉 house which had called him to make soūd 〈◊〉 daughter whē he com meth nere vnto 〈◊〉 house there cōmeth one of 〈◊〉 seruāts 〈◊〉 〈◊〉 thy daughter is dead she is gone trouble 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 for al helpe is passed Lo this had 〈◊〉 〈◊〉 〈◊〉 to bryng 〈◊〉 out of his faith hearing 〈◊〉 daughter was dead alredy it 〈◊〉 great 〈◊〉 vnto him Buthere ye may learne 〈◊〉 whē ye go by 〈◊〉 way 〈◊〉 〈◊〉 to do a good dede do 〈◊〉 folowe the ensample of Christe for he was going to Jairus 〈◊〉 in the way he did this good dede in healyng that diseased woman geuyng vnto vs an ensample that we 〈◊〉 〈◊〉 no occasion but whensoeuer we haue 〈◊〉 to doe good we shall do it And here we learne an other thyng in our sauiour namely that there is no respect of persons with him he regardeth not the outwarde shewe of men whether they bee poore or ryche but as Saincte Peter sayth In all people he that feareth God and worketh rightuousnes be is accepted vnto him For 〈◊〉 refused no mā neither rich nor poore But we see they that be poore ar commonly yll handled in this worlde no man regardeth them euery man despiseth them Againe we rede euery where that the ryche and greate men are yll spoken of in Scripture potentes potenter 〈◊〉 patientur thy mightye men shall mightily suffer paynes in hell yet this scripture disalo weth or reproucth not great men and mightye rulers but it speaketh against those which abuse their power where wyth god hathe endued them oppresse other poore men do thē wrong and miuries For commonly it is sene that they that be rich are loftye and stoute and abuse their riches or theyr power for no doute riches may be vsed to good purposes But oure sauiour he hath no respecte to persons whether 〈◊〉 be poore or riche for here we see how he helpeth syrst the poore womā and now is goyng to helpe the richeman too to rayse vp his daughter which was dead and redy to be buryed Further we learne here by this Jairus to be constannt and stedfast in our faith not to be moued with 〈◊〉 wind for there was many thinges which might haue moued this Jairus to mistrust our sauiour and to tunne from him First bys seruant that came and told hym thy daughter is gone which was a great discomfort for as long as she was yet alyue he hadde a good hope but when he hearde that she was gone it discouraged hym very sore Secondarily the preparatiō which was made for her to bee buried for all the people were come now to go with the corse which was a great discomfort vnto hym also Thirdlye the wordes of our sautour most aboue all thynges discomforted hym when our sauiour saith she is not deade but she sleepeth by these wordes Jairus might haue conceined an yll opinion in hym saying What be thynketh that she slepeth no if it were so I could rayse her vp my self Of such wyse this Jairus was tempted Now when they came nere vnto the house there was a greate number of people which laughed oure sauiour to scorne when he sayd that she slept where we may lern to be contēt though we be despised and not set by in this world seyng that our sauiour himselfe was of such wyse despised I doute not but I haue ben laugh cd to scorne when I haue preached that the way to gette riches is to geue away to the poore this that we haue They haue called me olde dotyng foole but what then we must be content to be despised with Christe here in this worlde that we may be glorifyed with him in yonder worlde Here is made mention of 〈◊〉 no dout they haue their good vse to make folke mery and to driue away phantasies at that tyme they vsed minstrels to their burials as we vse here bels Now our sauiour seeing the people that was come to go with the corse and the pypers and minstrels redy he conforted Jairum which no dout was in great anguish ther fore Christ saith vnto him Noli timere tantum crede fcare not but onely beeleue continue onely in thy faith towardes me and all thinges shal be well Now lyke as he saith to Jairus so he saith to vs too in what peryl or tribulation soeuer we be we should not saynte we shuld not feare but beleue he wyll regarde our faith as muche as he regarded the fayth of Jairus And we shall attayne to such an ende as he did for ye must consider that the almighty god doth sometymes put of the fulfilling of his promises and helpeth not by and by but wherfore dothe he 〈◊〉 Mary for his owne glories sake for if we shold haue by and by that thing whiche we desyre then peraduenture we should attribute it vnto our own selues not vnto god therfore it commeth not by and by that we may afterwardes when we haue it be the more thankeful for his helpe Therfore let vs continue in prayer and in faith and no doute he
at Salomon God spake vnto Salomon when he was made a kyng and badde hym aske of hym what he woulde and he shoulde haue it Make thy petition sayde God and thou shalte obtayne Nowe marke Salomons prayer Domine o Domine deus sayde he O Lord God it is thou that hast caused me to raygne and haste set me in my fathers seate for thou God onlye doest make kynges Thus shoulde kyngs prayse God and thanke god as Salomon dyd But what was his petition Lorde sayd he Da mihi cor docile He asked a docyble heart a wise hart and wysedome to goo in and to goo oute that is to begyn all myne affayres well and to bring them to good effect purpose that I may learne to guide and gouerne my people When he hadde made hys petition it pleased god wel that Salomon asked wisdom neither rytchesse nor long life therfore god made him this answer Because thou haste chosen wisdō aboue al things I wil geue thee it and thou the wysest kinge that euer was before thee and so he was and the wisest in all kindes of knowledge that euer was sythe And thoughe he dyd not aske ritchesse yet God gaue hym both richesse and honour more then euer anye of hys auncetors had So your grace must learn how to do of Sa lomon Ye must make your petition now study now pray They muste be yoked together and thys is called pastyme with good company Now when God had geuen Salomon wisdome he sent him by and by occasyon to occupye his wit For God gaue neuer a gifte but he sent occasyon at one time or an other to shew it to Gods glory As if he sente richesse he sendeth poore men to be healped wyth it But no we must men occupy theyr goodes otherwise They will not looke on the poore they muste healpe their children and purchase them more land then euer theyr gran̄dfathers had before them But I shall tell you what Christe sayd He that loueth his chylde better then me is not worthye to be my disciple I cannot see how ye shal stand before God at the later daye when thys sentence shal be layd against you But to returne to my purpose there wer two pore women came before Salomon to complaine They were two harlottes and dwelled together in one house and it chaunced wythin two dayes they childed bothe The one of these women by chaunce in the nyghte had killed her childe and rose priuelye and went to the other woman and tooke her liue childe awaye and lefte her dead chylde in hys place Upon that they came bothe before Salomon to haue the matter iudged whose the childe was And the one sayd it is my chylde Naye sayeth the other it is mine So there was yea and naye betwene them and they healde vp the matter with skoldynge after a womanlike fashion At the lengthe Salomon repeated theyr tale as a good iudge ought to do and said to the one woman Thou sayest the child is thyne yea sayde she And thou sayest it is thine to the other Well fetche me a swearde sayde he For there was no waye nowe to trye whyche was the true mother but by naturall inclination And so he sayde to one of hys seruaunts Fetch me a sweard and deuyde the childe betwene them When the mother of the childe that accused thother hearde him saye so Naye for Goddes sake sayde she lette her haue the whole childe and kyll it not Naye quod the other neyther thine nor mine bet let it be deuided Then sayde Salomon Geue this woman the childe this is the mother of the childe What come of this Audiuit omnes Israel When all Israell heard of thys iudgement they feared the king It is wisdome and godly knowledge that cau seth a king to be feared One word note here for gods sake and I wil trouble you no longer Would Salomon being so noble a king hear two poore women They were pore for as the scripture saithe They were together alone in a house they had not so much as one seruant betwene them bothe Woulde kynge Salomon I saye hear them in hys owne person Yea forsothe And yet I heare of many matters before my Lord Protectour and my Lorde Chaunceloure that can not be heard I must desyre my Lord protectoures grace to heare me in thys matter that your grace woulde heare poore mennes sutes your selfe Put them to none other to heare let them not be delayed The sayinge is now that money is heard euery where if he be ryche he shall so one haue an ende of his matter Other are faine to goo home wyth weping teares for any helpe they can obtaine at anye iudges hand Hear mennes sutes your selfe I require you in Goddes behalf and put it not to the hearing of these veluet cotes these vpskippes Now a manne can skarse know them from an auncient knight of the coū fry I can not go to my boke for pore folks come vnto me desiring me that I will speake that their matters maye be hard I trouble my Lord of Caunterbury and being at hys house now and then I walke in the garden lokinge in my booke as I can doo but litle good at it But some thinge I must neades doo to satisfy this place I am no soner in the garden and haue red a while but 〈◊〉 and by commeth ther some one or other knocking at the gate 〈◊〉 cometh my man and saith Sir there is one at the gate woulde speake wyth you When I come ther then is it some one or other that desyreth me that I wil speake that his matter myght be hard and that he hath lain this long at great costes and charges and canne not once haue hys matter come to the hearynge but amonge all other one speciallye 〈◊〉 〈◊〉 at thys time to speake This it is syr A gentle woman came to me and tolde me that a great man kepeth certayne landes of hers from her and wyll be her tenaunte in the spite of her tethe And that in a whole twelue monthe she coulde not gette but one daye for the hearynge of her matter and the same daye when the matter shoulde be hearde the greate manne broughte on hys syde a greate syghte of lawyers for hys counsaile the gentle woman hadde but one man of law and the greate man shakes him so that he can not tel what to do so that when the matter came to the poynte the iudge was a meane to the gentle woman that she woulde let the greate manne haue a quietnesse in her lande I beseeche your grace that ye will looke to these matters Heare them your selfe Uewe your iudges And heare poore mennes causes And you proude iudges harken what God sayeth in hys holye booke Audite illos ita paruum vt magnum Hear them sayeth he the small as well as the greate the poore as wel as the ryche Regarde no
person feare no manne Whye 〈◊〉 domini iudicium est The iudgement is Goddes Marke thys sayinge thou proude iudge The Deuill will brynge thys sentence at the daye of Dome Hell wyll be full of theese iudges if they repente not and amende They are worse then the wicked iudge that Christe speaketh of that neyther feared God nor the worlde There was a certaine wyddowe that was a suter to a iudge and she mette hym in euerye corner of the streate cryinge I praye you heare me I beseeche you heare me I aske nothing but right When the iudge sawe her so importunate thoughe I feare neyther God sayeth he nor the world yet because of her importunatnesse I wyll graunt her request But oure iudges are worse then thys iudge was For they will neyther heare men for Goddes sake nor feare of the worlde nor importunatnesse nor any thing elsse 〈◊〉 some of thē wyll commaund them to warde if they be importunate I hearde saye that when a suter came to one of them he sayde What felowe is it that geueth these folke counsaile to be so importunate he woulde be punished and committed to warde Marye syr punyshe me then it is euen I that gaue them counsell I would gladly be punished in suche a cause And if 〈◊〉 amend not I will cause them to crye oute vpon you still euen as longe as I liue I will do it in dede but I haue troubled you longe As I began with this sentence Quecunque scripta sunt c. So will I end no we wyth thys texte Beati qui audiunt verbum Dei custodiunt illud Blessed are they that heare the woorde of God and kepeth it There was an other sute and I had almooste forgotten it There is a poore woman that lyeth in the 〈◊〉 and can not come by anye meanes that she can make to her answer and woulde saine be bailled offeringe to put in suretyes worth a thousand 〈◊〉 and yet she cannot be hard Me thynke this is a reasonable cause it is great pitye that suche thynges shoulde so be I beseeche God that he wyll graunte that all that is amisse maye be amended that we may heare his woorde and keepe it that we maye come to the eternal blisse to the whiche bliss I 〈◊〉 God to bring both you and me Amen ¶ The thyrde Sermon of Maister Hughe Latymer whyche he preached before the kynge wythin hys graces Palayce at Westminster the xxii daye of Marche QVecunque scripta sunt ad nostram doctrinam scripta sunt All thynges that are wrytten are wrytten to be our doctrine All thynges that be wrytten in goddes 〈◊〉 booke the byble were wrytten to be oure doctrin long before our time to serue from tyme to time and so forth to the worldes end Ye shall haue in remembraunce most benigne and gracious audience that a preacher hathe two offices and the one to be used orderly after an other The 〈◊〉 is Exhortari 〈◊〉 sanam doctrinam To teache true doctryne He shall haue also occasyon oftentymes to vse an other and that is Contradicentes conuincere To reprehend to conuince to confute gainsayers and spur ners against the truth Why you wil saye wil anye bodye gaine say true doctrine and sound doctrine Wel let a pre cher be sure that his doctrine be true and it is not to be thought that any body wil gain say it If S. Paul had not forsene that there shuld be gainsayers he had not neade to haue appoynted the confutation of gaine sayinge Was ther euer yet prechers but ther wer gainsayers that spur ned that winst that whimpered against him that blasphemed that gaynesayed it When Moses came to Egipte with sound doctrin he had Pharao to gaine saye him Ieremye was the minyster of the true word of God he had gainsayers the priestes and the false Prophets Ely had al 〈◊〉 priestes supported by Iesabel to speake against him Ihon Baptist and our sauiour Iesus Christe had the Phariseis the Scribes and the priestes gain sayers to them The Apostles had gain sayers also for it was said to S. Paul at Rome Notum est nobis quod vbique 〈◊〉 huic contradicitur We know that euery man doth gaine say this learnynge After the Apostles time the truthe was gaine sayed wyth tyrauntes as Nero. Maxentius Domicianus and suche like and also by the doctrine of wicked heretikes In the po pyshe masse tyme there was no gayn sayinge all thynges seemed to be in peace in a concorde in a quyet agremente So longe as we had in adoration in admiratyon the Popyshe masse we were then wythoute gaynsayinge What was that The same that Christe speaketh of Cum fortis armatus custodieritatrium c. When Sathan the Deuyll hathe the guidinge of the house he kepeth al in peace that is in hys possessyon whan Sathan ruleth and beareth dominion in open religyon as he did wyth vs when we prea ched pardon matters purgatory matters and pilgrimage matters all was quiet He is ware inough he is wilye and circumspect for stirring vp any sedition When he keepeth his territory all is in peace If there were any man that preached in England in times past in the popes times as peraduenture there was ii or iii strayght waies he was takē and niped in the head with the title of an heretique When he hath the religion in pos session he sturreth vp no sedicyon I warrant you How many discentions haue we hard of in Turky But a few I warrant you He busyeth hym selfe there with no discention For he hath there dominion in the open Relygion and neadeth not to trouble him selfe any further The Jewes lyke ronnagates where so euer they dwell for they be disperst and be tributaryes in all contreyes where they enhabite loke wheather ye heare of any heresyes among them But when fortis superuenerit when one stronger then the Deuill cometh in place which is oure Sauyour Iesus Chryst and reueleth his word then the deuil roa reth then he bestirreth him then he rayseth diuersitie of opinions to sclaunder gods word And if euer cōcord should haue ben in religion When should it haue ben but when 〈◊〉 was here ye find fault with preachers say they cause sedition We are noted to be rash vndiscret in oure preaching Yet as discrete as Christ was there was diuersitie yea what he was himself For when he asked what men called him His Apostles answered him Some saye you are John Baptist som say you are Helias and some saye you are one of the prophets and these were they that spake best of him For some sayde he was a Samaritane that he had a deuyll within him a glosser a drincker a 〈◊〉 companion There was neuer Prophet to be compared to him and yet was there neuer more dissention then when he was and preached him self If it were contraryed then
will ye thinke it shall not be contraryed now when charitie is so cold and iniquitie so stronge Thus these backebyters sclaunderers must be conuinced Saint Paule said There shall be intractabiles that will whimpe and whine there shall be also Vaniloqui vayn speakers For the which S. Paule appointeth the preacher to stop their mouthes it is a preachers office to be a mouth stopper This day I must somwhat do in the second offyce I must be againe sayer and I must stop theyr mouthes conuince refell and confute that they speake sclaunderously of me There be some gainesaiers gainsayers for there be some sclaunderous people vayne speakers intractabiles whiche I must nedes speake against But first I will make a short rehersall to put you in memory of that that I spake in my last Sermon And that done I 〈◊〉 confute one that sclaūdereth me For one there is that I must nedes aunswer vn to for he sclaundreth me for my preachring before 〈◊〉 kinges 〈◊〉 There be some to blame that when a preacher is weary yet they will haue him speake all at once Ye must tary till ye heare more Ye must not be offended till ye here the rest Here all and then iudge all What ye ar very hastie very quick with your preachers But before I enter further into this matter I shall desier you to pray c Frst of all as touching my first 〈◊〉 I will runne it ouer cursorie rypping alitle the matter I brought in an historie of the Bible exciting my audience to beware of by walkings to walke ordinatly plainly the kings high way a gre to that which standeth with the order of a Realm I shewed you how we were vnder the blessing of God for our king is Nobilis I shewed you we haue a noble kinge True inheritour to the crowne with out doubte I shewed furthermore of his godly education He hath suche scholemasters as can not be gotten in all the Realme againe Wherfore we may be sure that God blessed this realm all though he curssed the realme whose ruler is a child vnder whome the officers be climing and gleyyng sturyng scratching and scraping and volupteously set on banketyng for the maintenaunce of their volupteousnes go by walks And althoughh he be yong he hath as good and as sage acounsayle as euer was in Englande whiche we may well knowe by their godly procedinges and setting fourthe of the word of God Therefore let vs not be worse then the stiffe necked Iewes In king Iosias time who being yong did alter chaunge and correct wonderfully the religion it was neuer heard in Iewry that the people repyned or said The king is a child This geare will not last long It is but 〈◊〉 or two mens doinges It will not but for a tyme. The king knoweth it not Wo worth that euer suche men were borne Take hede lest for our rebellion God take his blessing a way from vs. I entred into the place of the kings pastime I tolde you howe he must passe his tyme in readinge the booke of God for that is the kinges pastime by Gods appointmente in the whiche boke he shall learne to feare God Oh howe carefull God is to set in an order all thinges that belonge to a king in his chaumber in his stable in his treasure house These peuish people in thys realme haue nothing but the kinge the king in their mouthes when it maketh for their purpose As there was a doctor that preached the kinges maiestye hathe his holy water he crepeth to the crosse and then they haue nothing but the kinge the kinge in their mouthes These be my good people that muste haue their mouthes stopte but if a man tell them of the kinges proceadinges now they haue their shifts and their putofs say ing we may not go before a law we may breake no order These be the wicked preachers their mouths must be stopt these be the gainsaiers 〈◊〉 other thing there is that I tolde you of Ne eleuetur cor regis c. The king must not be proud ouer his brethren He must order his people with brotherly loue and charitie Here I brought in examples of proud kynges It is a great pride in kings and matestrates when they will not heare nor be conformable to the sound doctrine of God It is an other kind of pride in kinges when they thinke them selues so high so lofty that they disdayne and think it not for their honour to heare poore mens causes themselues They haue claubackes that say vnto them What sir what nede you to trouble youre selfe take you your pleasure hunt hauke daunce and dally let vs a lone we will gouerne and order the commune weale matters 〈◊〉 Wo worth them they haue ben the root of al mischief and destruction in this realme A king ought not only for to reade and study but also to praye Let him borow example at Srlomon who pleased God highly with his peticion desiring no worldly things but wisdō whiche god did not only graūt him but because he asked wisdō he gaue him many mo things 〈◊〉 riches honoure such like Oh how it pleased God that he asked wisdom And after he had geuen him this wisdom he sent him also occasion to vse that same by a couple of strūpets Here I told an exāple of a meke king who so continued vntill he came into the cōpany of straunge women He heard them not by meanes or by any other but in his owne perso I think verely the naturall mother had neuer had her owne childe if he had not herd the cause him self They were Meritrises Hoores al though some excuseth the matter and say they were but tipplers such as kepe alehouses But it is but foly to excuse them seing the Jewes were suche and not vnlike but they had their stewes and the maintenaunce of whordome as they had of other vices One thinge I must here desier you to reform my Lords you haue put downe the stewes But I pray you what is the matter a mended what a vayleth that ye haue but chaunged the place and not takē the whordom away God should be honored euerywhere For the scripture sayth Domini est terra et plenitudo eius The earth and the lande is the Lordes What place shoulde be then within a christian realme left for to dishonour God I must nedes shew you such newes as I here For thoughe I see it not my self not withstanding it cometh faster to me then I would wish I doo as S. Paule doth to the Corinthians Auditur interuus stuprum There is such a wordom among you as is not among the gentils So likewise Auditur I here say that there is suche whordom in England as neuer was sene the lyke He charged all the Corinthians for one mannes offence saying They were all gilty for one mans
beare the title of sedition wyth 〈◊〉 Thankes be to God I am not alone I am in no singularity This same man that laid sedition 〈◊〉 to my charge was asked an other time whether he were at the Sermon at Paules crosse he answered that he was there and being asked what newes there Mary quod he wonderful newes we were there cleane absolued my Mule and all had full absolution ye may see by this that he was such a one that rode on a Mule and that he was a gentleman In dede his mule was wiser then he for I dare saye the Mule neuer slaundered the preacher Oh what an vnhappye chaunce had this Mule to cary such an Asse vppon his backe I was there at the sermon my selfe In the ende of hys sermon he gaue a generall absolution and as farre as I remember these or suche other lyke woordes but at the 〈◊〉 I am sure thys was his meaninge as manye as doo knowledge your selues to be synners and confesse the same stande not in defence of it and hartely abhorreth it and will 〈◊〉 〈◊〉 in the death of Christe and be conformable thervnto Ego absoluo vos quod he Nowe saithe this gentleman his mule was absolued The precher absolued but such as 〈◊〉 sory did repent Be like then she did 〈◊〉 her 〈◊〉 hys mule was wiser then he a greate deale I speake not of worldly wisdome for therin he is to wise yea he is so wise that wise men meruail how he came truly by that tenth part of that he hath But in wisdome whiche consisteth In rebus 〈◊〉 〈◊〉 rebus salutis in godly matters and appertaininge to our saluation in this wisdom he is as blind as a beatle Tanquam equus Mulus in quibus nō est intellectus Like hor ses and mules that haue no vnderstanding If it wer true that the mule repented her of her stumbling I thinke she was better absolued then he I pray God stop his mouth or els to open it to speake better and more to his 〈◊〉 An other man quickned with a word I spake as he sayde opprobriously against the nobility that their children dyd not setforth Gods word but were vnprcaching prelates was offended wyth me I dyd not meane so but that some noble mennes children had setforth Gods woord how be it the poore mennes sonnes haue doone it alwayes for the most part Johannes 〈◊〉 was here a great learned mā and as they say a noble man in his country and is gon his way again if it be for lack of intertainmēt the more pity I wold wish such men as he to be in the realm for the realm shuld prosper in receiuing of thē Qui vos recipit me recipit Who receiueth you receiueth me said Christ it shuld be for the kings honor to receiue them and kepe thē I heard say master 〈◊〉 that great clark shuld come hither I wold wish hym such as he is to haue 〈◊〉 poūd a yere The king should neuer want it in his coffers at the yeres end There is yet among vs ii great learned men Petrus Martir Bernard 〈◊〉 which haue a C. markes a pece I woulde the kynge woulde 〈◊〉 we a thousande pound on that sort Now I wil to my place again In the latter ende of my sermon I exhorted iudges to hear the smal as well as the great 〈◊〉 quod iustum est iudicare You must not onlye doo iustice but do it iustlye You muste obserue all circumstances You must geue iustyce and minister iuste iudgemente in tyme. For the delaying of matters of the pore folke is as sinfull before the face of God as wrong iudgement I rehersed here a parable of a wicked iudge which for importunities sake hard the poore womans cause c. Here is a comfortable place for al you that cry out and are oppressed For you haue not a wicked iudge but a mercifull iudge to call vnto I am not nowe so full offolish pity but I can consider wel inoughe that some of you complaine withoute a cause They wepe they wayle they mourne I am sure some not wythoute a cause I dyd not here reproue all iudges and fynde faulte wyth all I thinke we haue some as painful magistrates as euer was in England but I wil not sweare they be all so and they that be not of the best muste be content to be taughte and not disdaine to be reprehended Dauid sayeth Erudimini qui iudicatis terram I referre it to your conscience Vos 〈◊〉 iu dicatis terram Ye that be iudges on the earthe whether ye haue heard pore mennes causes with expedition or no if ye haue not then erudimini be contēt to be touched to be told You widowes you Orphanes you poore people here is a confortable place for you Thoughe these iudges of the world wil not hear you there is one wil be contente wyth your importunity he wil remeady you if you come after a ryght fort vnto him Ye say The 〈◊〉 doth blame you for your importunity it is 〈◊〉 vnto him He entred into this parable to teach you to be importune in your petitiō Non defatigari Not to be wery Here he teacheth you how to come to God in aduersity and by what meanes whyche is by prayer I do not speake of the merite of Christ for he sayth Ego sum via I am the way Qui credit in 〈◊〉 habet vitam aeternam Who so beleueth in me hath euerlastinge life But when we are come to Christ what is our way to 〈◊〉 aduersity in anguish in tribulations in our necessities in our iniuries The waye is prayer We are taughte by the commaundement of God Inuoca me in die tribulationis ego eripiam te Thou widowe thou orphane thou fatherlesse chylde I speake to thee that haste no frendes 〈◊〉 healpe thee call vppon me in the daye of thy tribulatyon call vppon me 〈◊〉 eripiam te I wyll plucke thee a waye I wyll deliuer thee I will take thee awaye I wyll relieue thee thou shalt haue thy hartes desyre Here is the promise here is the comforte Glorificabis me Thanke me accept me for the author of it and thanke not this creature or that for it Here is the iudge of all iudges come vnto him and he wil heare you For he sayeth Quicquid petieritis patrem in nomine meo c. What so euer ye 〈◊〉 my father in my name shall be geuen you thoroughe my merites You miserable people 〈◊〉 are 〈◊〉 in the worlde aske of my father in your distresses but put 〈◊〉 afore 〈◊〉 you come not with bragges of your owne merites but come in my name and by my merite He hathe not the 〈◊〉 of this stout iudge he wil bear your 〈◊〉 he wil not be angry at your cryinge and calling The Prophet sayeth Sperauerunt in te patres nostri exaudiuisti illos Thou God thou God
a go the like hath ben since in this realme as I was enformed of credible persons some of them that saw it be a lyue yet There was a priest that was robbed of a great sum of money and there were ii or iii. attached for the same robbery and to be briefe were condemned brought to the place of execution The fyrst man when he was vpon the ladder denied that matter vtterly toke hys death vpon it that he neuer cōsented to the robbery of the prest nor neuer knew of it When he was dead the second felow cōmeth maketh his protestation acknoweledged the faut saying that among other greuous offences that he dad done he was accessary to this robbery and sayth he I had my part of it I cry God mercy so had thys felow that dyed before me hys parte Now who can iudge whether this felow dyed wel or no Who can iudge a mans heart The one denied the matter and the tother confessed it there is no iudging of such matters I haue heard much wickednes of thys man and I thought oft Iesu what wil worth what wyl be the end of thys man When I was wyth the Byshop of Chichestre in ward I was not so wyth hym but my frends might come to me and talke wyth me I was desirous to heare of execution done as there was euery weke some in one place of the City or other for there was thre wekes sessions at Newgate and fourthnight Sessions at the Marshalsey and so fourth I was desirous I say to heare of execution by cause I looked that my part should haue bene therein I looked euery day to be called to it my selfe Among al other I heard of a wanton woman a naughty lyuer A whore a vayne body was led from Newgate to the place of execution for a certayne robbery that she had committed and she had a wycked communication by the way Here I wyll take occasion to moue your grace that such men as shall be put to death may haue learned men to geue them instruction and exhortacion For the reuerence of God when they be put to execution let them haue instructours for many of them are cast away for lack of instruction die miserably for lack of good preaching Thys woman I say as she went by the waye had wanton and folysh talke as thys that yf good felowes had kept touch wyth her she had not bene at thys tyme in that case Christ sayth Memores estote vxoris Loth. Remember Lothes wyfe She was a woman that would not be content with her good state but wrestled with Gods calling she was for that cause turned into a salt stone therefore the scripture doth name her as an example for vs to take hede by Ye shal se also in the second Chapter how that God almighty spared not a nomber of his Aungels which had synned agaynst him to make them examples to vs to beware by He drowned the whole world in the time of Noe and destroyed for sinne that Cities of Sodom Gomor And why fecit cos exemplum its qui impi forent acturi He made them an example to them that would do wyckedly in tyme to come If God would not spare them thinke ye he wyll fauour vs I will go on a worde or two in the applicatiō of the parable and then I wyl make an ende To what end and to what purpose brought Christ this parable of that wicked Judge The ende is that we shoulde be continually in praier Prayer is neuer interrupte but by wyckednes Wee muste therfore walke orderly vpryghtly calling vpon God in all our troubles and aduersityes and for thys purpose there is not a more comfortable lesson in al that scripture thē here now in the lappynge vp of the matter Therefore I wyll open it vnto you You myserable people if ther be any here a 〈◊〉 you that are oppressed wyth great men and can get no 〈◊〉 I speake for your comfort I wyll open vnto you whyther ye shall resorte when ye be in any distres Hys good wyl is redy alwayes at hande when so euer we shall call for it And therfore he calles vs to hym selfe We shall not doubt if we come to him Marke what he sayeth to cause vs beleue that our prayers shal be heard Et deus non faciet vindictam he reasons after thys fashion Wyl not GOD sayth he reuenge hys electe and heare them seyng the wycked Judge hearde the wydowe He semeth to go plainely to worcke he willeth vs to pray to God and to none but to god We haue a maner of reasonynge in the scooles and it is called A minore ad maius from the lesse to the more and that maye be vsed here The indge was a tirant a wycked man God is a patron a defēder father vnto vs. If the iudge then being a tirant would heare the poore widow much more god wil heare vs in al distresses He being a father vnto vs he wyll heare vs sooner then the other beynge no father hauyng no fatherly affection Moreouer God is naturally merciful The Judge was cruel and yet he healped the wyddowe much more then wil God helpe vs at our neede He sayth by the oppressed Cum ipso sum in tribulatione I am with him in his trouble His tribulation is myne I am touched with this trouble If that Judge thē being a cruell manne hearde the wyddow muche more GOD wil healpe vs beyng touched wyth our affliction Furthermore thys Judge gaue the wyddowe no commandement to come to him we haue a commaundement to resorte to God for he sayth Inuoca me in die tribulationis call vpon me in the day of thy tribulacions which is as well a cōmaundement as Non furaberis thou shalt not steale He that spake the one spake the other and what soeuer he be that is in trouble and calleth not vpon God breaketh hys commaundement Take heede therfore the Judge dyd not promise the wyddow helpe God promised vs helpe wyl he not perfourme it He wyl he wil. The Judge J say did not promise the widdow help God wil geue vs both hearyng helpyng He hath promised it vs with a double othe Amen amen sayth he verely verely he doubles it Quecunque pecieritis c. what so euer ye shall aske in my name ye shal haue it And thoughe he put of some synner for 〈◊〉 〈◊〉 and suffer him to byte on the bridle to proue him for there be many begynners but few continuers in prayer yet we may not thinke that he hath forgotten vs wyl not helpe vs. Veniens veniet non tardabit When the helpe is most nedeful then he wyl come and not tary He knoweth when it shal be best for vs to haue helpe though he tarye he wyl come at the last I wyl trouble you but halfe a quarter of an houre in the application of
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