to be sworne to them and so addict as to take hand ouer head what 〈◊〉 they say it were a great inconuenience so to doo Will let vs go forward He toke Peter Iames and Iohn into this gardeyn And why dyd he take them with hym rather than other Mary 〈◊〉 that he had taken before to whom he had reueled in the hylle the 〈◊〉 and declaration of his 〈◊〉 to see the 〈◊〉 of the 〈◊〉 of his Godhead nowe in the garden he reueled to the same the infirmitie of his man 〈◊〉 because they had tasted of the 〈◊〉 he would they should 〈◊〉 also of the 〈◊〉 He tooke these with hym at bothe tymes for two or thre is inough to beare witnesse And he began to be heauy in his mynde He was greatly vered within 〈◊〉 he 〈◊〉 〈◊〉 afflicted it was a great 〈◊〉 〈◊〉 〈◊〉 had ben heauy many 〈◊〉 before and he 〈◊〉 〈◊〉 great afflictions in his soule as for the blyndnes of the Jewes and he was like to suffer mo 〈◊〉 of paine in his body But this pang was greater than any he euer 〈◊〉 yea it was a greater 〈◊〉 〈◊〉 vnto hym I think a greater payne than whan he was hanged on the 〈◊〉 thā whan the sower nailes were knocked and 〈◊〉 through his hands and fete than whan the sharp crowne of thornes was 〈◊〉 on head This was the 〈◊〉 and pensiuenes of his hearte the agonie of the 〈◊〉 And as the soule is more precioūs than the bodye euen so is the paynes of the soule more greuous thanne the 〈◊〉 of the bodye Therfore there is an other which writeth Horror mortis grauior ipsa 〈◊〉 The horror and 〈◊〉 of death is sorer 〈◊〉 death it self This is the most greuous pain that euer Christ 〈◊〉 〈◊〉 this 〈◊〉 that he suffred in the gardeyn It is the moste notable place one of them in the whole story of the passion when he sayd Anima mea tristis est vsque ad mor tem My soule is heauy to death And Cū cepisset expauescere And whan he began to 〈◊〉 to shake The 〈◊〉 of it is 〈◊〉 by his prayer that he made 〈◊〉 si possibile est c. Father if it be possible away with this cup ryd me of it He vnderstode by this cup his paines of death For he knew well inough that his passion was at hande that Iudas was come vpon him with the 〈◊〉 to take hym Ther was 〈◊〉 vnto hym no we the image of death the image the sence the 〈◊〉 of hell fo death and hell go bothe together I will entreate of this image of hell which is deathe Truely no man can shewe it perfectly yet I will doo the best I can to make you vnderstād the greuous panges that our 〈◊〉 Christ was in when he was in the gardein As mans power is not able to 〈◊〉 it so no mans tongue is able to expresse it Painters paint death lyke a man without skin and a body hauing nothing but bones And helle they painte with horrible flames of brennyng fyre they bungie somewhat at it they come nothyng nere it But this is no true paintyng No painter can paint hell vnlesse he could paint the 〈◊〉 and condemnation both of body soule the possession and hauyng of all 〈◊〉 This is hell this is the image of death this is hell such an euil fauored face such an vgsom countenance suche an horrible visage our sauiour Christ saw of death and hell in the gardein There is no pleasure in behaldyng of it but more pain than any 〈◊〉 〈◊〉 tell Death and hell 〈◊〉 vnto them this euill fauoured face of 〈◊〉 and through sinne This sinue is so hyghly 〈◊〉 of God that he doth prenoūce it worthy to be punished with lacke of all felicitie with the felyng of infelicitie Death and 〈◊〉 be not only the wages the reward the stipend of sinne but they are brought into the world by sin Per 〈◊〉 mors saith S. Paule through sinne death entred into the worlde 〈◊〉 sheweth the first coming in of it into the world wher as our first father Adam was set at libertie to lyue for euer yet God inhibityng him from eatyng of the apple told him If thou medle with this 〈◊〉 thou and al thy posteritie shal fall into necessitie of death frō euer liuing Morte morieris thou and all thy posteritie shal be subiect to death here came in death and hell Sinne was their mother Therefore they must haue such an image as their mother sinne would geue them An 〈◊〉 thyng an horrible image must it nedes be that is brought in by such a thyng so hated of God yea this face of death hell is so terrible that suche as hath ben wicked men had rather be hanged than abide it As Achitophell that traitour to Dauid lyke an ambitious 〈◊〉 thought to haue come to higher promotion and therfore con spired with Absalon against his master Dauid He whan he saw his counsaile toke no place goes and hanges himselfe in contemplation of this euil fauoured face of death Iudas also whan he came with 〈◊〉 to take his mayster Christ in beholdyng this horrible face hanged hym selfe Yea the elect people of God the faithfull hauyng the beholding of this face though God hath always preserued them suche a good God he is to them that beleue in hym that he wyll not suffer theym to bee tempted aboue that that they haue ben able to beare yet for all that there is nothynge that they complayne more 〈◊〉 than of this horror of death Go to Iob what sayth he Pereat dies in quo natus sum suspendium elegit anima mea 〈◊〉 worthe the day that I was borne in my soule would be hanged sayeng in his panges almoste he wyst not what This was whan with the 〈◊〉 of his conscieuce and the inward man he beheld the horror of death and hell not for any bodily paine that 〈◊〉 suffered for when he had byles botches blaynes and scabbes he suffered theym pacientely 〈◊〉 〈◊〉 saye then Si bona suscepi de manu Domini c. 〈◊〉 we haue receyued 〈◊〉 thynges of GOD why shoulde we not suffer lykewyse euill 〈◊〉 was not for any suche thyng that he was so 〈◊〉 but the 〈◊〉 of this face of death and hell was offered to hym so lyuely that he woulde haue been out of this worlde It was this euill fauoured face of death that so troubled hym 〈◊〉 Dauid also sayde in contemplation of this vgsome 〈◊〉 〈◊〉 in gemitu meo I haue 〈◊〉 sore vexed with sighyng and mournynge Turbatus est à 〈◊〉 oculus 〈◊〉 Mine eye hath bene greatly troubled in my rage A strange thynge when he hadde to fyghte with Goliath that monstrous 〈◊〉 who was able to haue eaten hym he coulde abyde hym and was nothynge afrayde And nowe what a 〈◊〉 what exclamations makes he at the syghte of death Ionas likewise was bold ynough to byd the shipmen cast hym into the
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
will helpe when it is the verye tymc Expecta dominum sayth Dauid tary for the Lorde 〈◊〉 non tardabit he wyll come and not tary and when he com meth he wyll sett all thynges in good order Nowe he sayeth to the people Quid ploratis what weepe 〈◊〉 You musse vnderstand that our 〈◊〉 condemneth not all manner of weepyng but onelye that whyeh is without hope of whyche 〈◊〉 Paule speaketh tanquam qui spem non habent as they that haue no hope but charitably wepyng is alowed 〈◊〉 〈◊〉 for S Paule saieth Flete cum flentibus weeye with them that wepe be sorowfull with them that be sorowfull yet do it measurably as it becommeth 〈◊〉 In the time of popery before the gospel came amongest va we went to buriales with wepyng and wailing as thoughe there wer no god but sence the gospell came vnto 〈◊〉 I haue heard saye that m some places they go with the corses girnyng and 〈◊〉 as though they went to a bearevaiting which thing no ddute is naughte for lyke as to muche weeping is naught so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 is naught to we shold kepe a meure in al things We read in holy scripture that the holy Patriarch Abraham mourned for his wise Sa ra So like wise did Joseph for his father Jacob therefore to wepe charitably and measurably is not yll but good and allowed in gods worde So likewise in the new testamēt whā that holy man S. Stephen was stoned to death the tert saith that the church fecerunt planctum magnum they made a great lamēation weping ouer him Here I might haue occasion to speake against those women which so soone 〈◊〉 their husbandes that be departed which thing I can not very wel allowe for it is a token of an vnperfect loue It was a lawe among the Romaines that no woman should mary agayne before twelue monthes were expired which no dout was an honest lawe but to auoide 〈◊〉 let the christian 〈◊〉 man vse her libertye Now when our sauiour was come to the house he suffred no man to go in with hym but Peter James and John and the father and mother of the chyld al the other he thrust out and toke the mayde by the hande saying tabita cumi that is to say 〈◊〉 I say vnto the 〈◊〉 And her spirite came agayne and she arose strayghte wayes what shall we learne 〈◊〉 mary we shal learn here that our sauiour did ouercom deth that he is the lord 〈◊〉 deth that he hath the victory ouer him Secundarily we learne here that our sauiour is verie god because he commaundeth death For I tell you death is such an arrogante and stubburne felow that he will obey no bodye but onely God Nowe he obeyed our sauiour whereby 〈◊〉 appeareth that he 〈◊〉 lorde ouer deathe He sayd Mayde I say vnto thee arise by and by she was perfectly 〈◊〉 for she cate to 〈◊〉 that she was right whole here our 〈◊〉 show ed hymself to be very god so the lord ouer death fulfilling the saying of S. Paul 〈◊〉 mors tua 〈◊〉 mors O 〈◊〉 I shal be thy death this is now a comfortable thing that wc know that Christ hath 〈◊〉 death and not for himself but for vs for our sake So that when we beleue in Christe death shall not hurte vs for he hath lost his strength and power in so much that it is no more a death but rather a sleepe to all them that be faithfull and feare god From which slepe they shall ryse to 〈◊〉 lyfe Also the wicked truly shal rise but they shall ryse to their 〈◊〉 so that it were better for them ncuer to ryse There be two kinde of people whiche will not sleepe the first be the children whiche wepe and greue when they shall goe to bedde for because they knowe not the commodityes that be in the slepe they know not that the slepe refresheth a mannes body and make th him to forget all the labours whiche he hath had before this the children knowc not therfore they go with an yll wyll to bedde The other be 〈◊〉 whiche bee giuen to greate drinking they care not thoughe they be all nighte at it and commonly the sleepe dothe 〈◊〉 harme for be maketh them heauy forheades So like wyse there be two kynde of men that feareth death which deathe in very dede ought not to be feared for he is the bcste phisition that euer was he 〈◊〉 at a clappe from all miseries and diseases therfore he ought not to be 〈◊〉 but as I told you two kynde of men there be that feare hym the children that is to say they that are childish to god wards that are ignoraunt in scripture that knowe not what greate 〈◊〉 we shal receiue at goddes handes after this life but they are all whollie set and bent vpon this worlde and these are the children that will not goe to 〈◊〉 that is to saye that 〈◊〉 deathe that are 〈◊〉 to goe oute of this world The 〈◊〉 be drunkardes that be 〈◊〉 sinners that wyll not 〈◊〉 their liues that are drunke or drouned in sins 〈◊〉 that regard sinne nothing they are not wery of it Like as it is 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commeth in the middest of his sinne thenne he careth no more for it he 〈◊〉 it he is not sory for it what remedy now Mary this they that be in case as chyldren be that is to say they that be ignoraunte let them gette knowledge lette them indeuour themselues to vnderstand gods holye worde wherin is sette out his will what he would haue vs to doe Now when they haue heard goddes worde and beleued that same no doute all the feare of death wil be vanished gone quite a way For they shall fynde in gods worde that deathe hath loste his strength that he can not hurte any more Likewise they that be dronkardes that is to say that be 〈◊〉 sinners let them repent here where the tyme of grace is lette theym amende their lyues bee sorye for that they haue done and take hede hence forwarde and beleue in Christe to bee saued by and thoroughe his passion For I tell you drunkardes you customable synners as longe as you lye in sinne and wickednesse and haue a delyte in them so longe you are not in the fauoure of GOD you 〈◊〉 before hys face for we muste wrastle wyth sinne we muste hate synne not agree vnto it when ye doe so then ye oughte not to bee afrayde of deathe for the deathe of Christ our sauiour hath kylled our death so that he can not hurte vs. Not withstandyng death hath bitter 〈◊〉 but what then as soone as he hath done his office we ar at liberty and haue escaped all perill I wyll aske here a great clearkly question where was the soule now after it went oute of this yong mayde it was
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
not in heauen nor in hel nam in inferno non est redemptio there is no redemption in hell where was it then in purgatorye so the papistes haue reasoned it was not in hell nor in heanen ergo it was in purgatory which no doute is a vaine folish argumēt Now I wil make a clearkely answer vnto my 〈◊〉 such an answer that if that bishop of Rome woldhaue gone no further we shold haue bene wel enough there wold not haue bene such errors fooleries in religiō as there hath ben Now my answer is this I cā not telbut where it plesed god it shold be ther it was Is this not a good answer to such a clerakly 〈◊〉 I think it be other answer no body gettes at me because scripture telleth me not where she was Now ye haue heard that our sauiour is the lord ouer death and so consequently very god because he raised vp this yong woman which was dead But peraduenture ye will saye it is no great matter that he raised vp a mayden whiche was dead for we reade of Elisa the prophete that he raised vp a yong man from death Answer truth it is he raysed him vp but not by his owne power not in hys owne name but by the power of god he dyd it not by himselfe but Christ our sauiour he raised vp Lazarus and this yong mayd by his own diuyne power the wing himself to be very god and the sonne of the father eternall therfore he saith Ego sum resurrectio vita I am the resurrection and the life This was his doctrins Now to proue that doctrine to be true he did myracles by 〈◊〉 owne diuyne power she wyng hymselfe to bee verye god so did not the prophetes they were goddes seruauntes gods ministers but they were not gods themselues neyther did they any thing in theyr owne name Now to make an end let vs remember what we haue herd lette vs take hede that we be not customable sinners but rather let vs stryue with sinne for I tell you there be but few of those that spende all theyr tyme in the 〈◊〉 of the fleshe that spede well at the end therfore let vs take hee 〈◊〉 that murtherer vpō the crosse he sped wel but what then let vs not presume to tary in wyckednes styll to the last poynte of our lyfe let vs leaue wickednes and stryue with our fleshly affections than we shall attayne in the 〈◊〉 to that fellcity which god hath prepared for al them that loue him to whom with the sonne and holy ghost be all honor and glory Amen The vi Sermon preached by Maister Doctor Latymer Rom. 13. 〈◊〉 nothing to any man but this that ye loue one another for he that loueth another fulfilleth the lawe For this commaunde 〈◊〉 thou shalt not commit 〈◊〉 thou shalt not kyll thou shalt not steale thou shalte not 〈◊〉 false witnes thou shalt not luste and so forthe yf there bee any other cōmaundement it is al 〈◊〉 in this saying 〈◊〉 As for the first parte of this 〈◊〉 we haue spoken of it before for S. 〈◊〉 entreateth of loue and I tolde you how that loue is a thing whiche we owe one to another and we are neuer quttte of this dette we canne neuer discharge our selues of it for as long as we liue we are in that dette I will not 〈◊〉 no we to intreate of it for I tolde you sence I came into this countrey certayne speciall properties of thys loue Therfore I will onely desire you to consider that thys 〈◊〉 is the lyuerye of Christ they that haue this liuery be his seruantes Againe they that haue it not be the seruants of that diuel for Christ saith by that they shal know that ye be my disciples yf ye loue one another they that beare yll will 〈◊〉 and malice to theyr neighbours bee the dyuelles seruantes And what 〈◊〉 euer such men 〈◊〉 that hate they re 〈◊〉 pleaseth not god god 〈◊〉 it they and all theyr doyngs 〈◊〉 before him For yf we would go about to sacrifice and offer vnto god a great part of our substance 〈◊〉 we lack loue it is all to no purpose he 〈◊〉 al our doyngs therefore oure sauiour geueth vs warnyng that we shall knowe that our 〈◊〉 please not god when we are out of charity with our neyghbour haue greued or iniured him these be his wor des Therfore if thou 〈◊〉 thy gifte at the altare and there remembrest that thy brother hath ought against thes leaue there thy offering before the altare and go thy way first and 〈◊〉 reconciled to thy brother and 〈◊〉 come and offer thy gift for certaine it is that when we be withoute loue and charitie we please not god at 〈◊〉 〈◊〉 in 〈◊〉 or any 〈◊〉 of thinges therfore I desyre you call to remembraunce what I sayed at the same tyme when I 〈◊〉 of loue for I tell you god will not be mocked it is not ynough to pretend a loue and charity with our mouth and to 〈◊〉 faire and in our hearts to hate our neighbor this is nought we should not only speake well by oure neighbour but also we should loue him in dede we should help him in his nede we should 〈◊〉 him with all our heartes when he hath done any thing against 〈◊〉 for yf he nedeth helpe and I help 〈◊〉 not being able thē my loue is not perfect for the right 〈◊〉 sheweth herselfe by the outward workes lyke as S. Iames saith Shew 〈◊〉 thy faith by thy workes So I say vnto you shew your loue by your workes Now to the other 〈◊〉 This also we know the seasō how that it is 〈◊〉 that we shold now awake out of slepe for now is our saluation nerer thā when we beleued The night is passed the day is come nye let vs therfore cast away the dedes of darkenes and 〈◊〉 vs put on the armour of light let vs walke honestly as it were in the day light not in eatyng and drinking neither in 〈◊〉 bering and wantonnes neither in 〈◊〉 and enuyeng but put ye on the lord Iesus Christ and make not prouision for the flesh to fulfill the 〈◊〉 of it Here S. Paule requireth a greate thing of vs namely that we should awake from slepe he argueth of the 〈◊〉 of the time but that slepe of which he speaketh is specially a spirituall 〈◊〉 the slepe of the soule yet we may learne by this text that to much sluggishnes of the body is naught and wic ked to sped that good time which god hath geuen vs to do good in to spend it I say in sleping for we oughte to kepe a measure as wel in slepying as in eating drinkyng and we plese God as well in slepyng our naturall sleepe as in eating and drinking but we must see that we kepe a measure that 〈◊〉 giue our selues not 〈◊〉 much sluggishnes For like as we mai not
he can bryng thee alofte when it pleaseth him when it is to the furtherāce of his glorye and to the saluation of thy soule John Baptist made no sute for that office namely to be a preacher and to baptyse the people yet for all that god sought hym oute god called hym there unto god would haue him in this office of preachyng So lyke wise Iosephe when he was in Egypte solde of hys owne brethren where he serued with a great man a greate officer he was Potiphar was his name Nowe when he had bene a whyle with him his 〈◊〉 percetuyng his beauty cast her loue vpon him and so would haue hym to be naught with her but Joseph beyng a man that seared god wold not folow her but rather 〈◊〉 her beastly lustes ranne his wayes and lefte his cloke behynde hym And so 〈◊〉 〈◊〉 thorough false accusations he was cast into prison Thynks ye now that god saw hym not yes yes he sawe him though he was in the darke pryson yet he saw him For when it seemed him good he brought him out agayne of the prison and made him lorde and ruler ouer all Egipt though he lay in a dongeon though he could make no sute for his 〈◊〉 yet god when it pleased him could call him therunto Therfore let vs learne here by the ensaumple of this good Josephe lette vs learne I saye that when we bee meete and that God wyll haue vs to beare offices he wyll call vs thereunto by law full meanes by hys magistrates he wyll not forgette vs for he seeth vs in euery corner he can pycke vs oute when it is hys wyll and pleasure Moyses that greate friende of God what was his occupation Mary he was a shepharde he kepte his fathers in lawe sheepe and though he was in a greate wyldernesse where there was no body aboute hym yet it pleased GOD to call hym and to make hym a captayne ouer his people Israell And thys Moses was very lothe to go to take such a greate charge vpon hym yet at the length he went because it was the callyng of god Therfore let vs folow this ensaumple of Moyses let vs not take in hande any office except we be called thereunto of GOD excepte we haue a lawfull callyng Oure Sauiour commaundeth his disciples and also vs that we shall praye vnto God that he wyll sende labourers into his haruest that is to saye that he wyll sende preachers Whereby it appeareth that our Sauiour woulde that no person shoulde take vpon hym that office excepte he be sent of god except god call hym thereunto Kynge Saule thoughe he was a wycked man in hys ende yet he was made a greate hinge of god for what was hys father No verye great man I tell you and Saule his sonne wente to seke hys fathers affes and so by chaunce because he could not fynde the asses he came to the Prophete Samuell whiche by and by before he departed from hym annoynted hym to bee kynge ouer Israell GOD commaundyng hym so to doe Nowe thys Saule he sceketh not for it it came neuer in hys hearte to thynke that he should bee kyng in so muche that he 〈◊〉 hymselfe when Samuell woulde prclaime him king before the whole congregation yet for all that he coulde not hyde himselfe so but GOD spyeth hym oute and so finally brought him to the kyngdome Here ye see moste manifestlye that whanne GOD wyll haue a thynge to bee doone he canne synde suche meanes whereby it muste needes bee doone Wherefore shoulde nowe anye of vs goe aboute to thruste theymselues into offices wyithoute the callyng of GOD And no doute they that 〈◊〉 so they shewe theymselues to haue no saythe in GOD at all they truste not GOD they thynke they shall brynge all matters to passe by 〈◊〉 〈◊〉 owne power and wyttes but it is seene that suche felowes spede euer yll that wyll take in hande to 〈◊〉 them selues without any laufull callyng Dauid that 〈◊〉 man holy 〈◊〉 of god what was he Mary a keper of shepe he thought not that he should be king till he was called ther 〈◊〉 of god But I pray 〈◊〉 what was Ionas the Prophet was he not in the bottome of the great sea in the bellye of a great and horrible whale what hapned vnto hym sawe not god 〈◊〉 〈◊〉 〈◊〉 he saw hym he had not forgotten hym he called hym out again and so sedeth 〈◊〉 to 〈◊〉 to preach vnto them and teache them penaunce to leaue theyr synful life Now god would haue hym to that 〈◊〉 therfore he cal 〈◊〉 hym and was able to do it 〈◊〉 he lay euen in the hor rible fishes 〈◊〉 Now therfore lette vs well 〈◊〉 this that when god wil haue a man to beare an 〈◊〉 he can and is able to fetch him wheresoeuer he bee and that man that is so called of god to any office no doute god wil work with hym he wyl prosper all his doings he will 〈◊〉 〈◊〉 from all his enemies he wyll not let him perishe 〈◊〉 and yf any man take in 〈◊〉 an office whereunto he is not called no dout that 〈◊〉 〈◊〉 haue no good lucke god will not prosper hym And not onely that but he will 〈◊〉 punishe that 〈◊〉 that wil take in hande an 〈◊〉 whereunto he is not called of god which 〈◊〉 〈◊〉 or 〈◊〉 aboute to promote himselfe As we haue an example in the boke of that Numbers that when 〈◊〉 Dathan and Abyram would not be contente with their vocation wherunto thei were called of GOD but woulde 〈◊〉 higher and promote themselues what hapned The grounde claue asonder and swalowed them vp with wife and children and al that they had this was their ende this rewarde they had for their ambition Whereby it appeareth that GOD wyll that euerye manne shall keepe hymselfe in his vocation til he be further called of god We reade further in the bookes of the kinges that when Dauyd would bryng in the arke of GOD into his citye as they were going with it there was one 〈◊〉 〈◊〉 name he fearyng leaste the arke shoulde fall because the 〈◊〉 stumbled went and helde it vp with his handes which was against his 〈◊〉 for he was not appointed 〈◊〉 for it 〈◊〉 the office of the Leuites to 〈◊〉 the Arke no body 〈◊〉 should come 〈◊〉 vnto it Now what hapned God stroke hym by and by to death because he toke vpon him an 〈◊〉 vnto which he was not called yet after mans reason 〈◊〉 Oza had done a good worke in keepyng the arke frome 〈◊〉 but what then God will that his order shal be kept which he hath appointed in his worde Further we reade in the Bible of a kyng which was called 〈◊〉 which woulde take vpon him the office of a prieste to offer incenses vnto the Lorde whervnto he was not called of god but would do it of his owne 〈◊〉 will would promote himselfe to
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
prophet saith Nunquā vidi iustū 〈◊〉 〈◊〉 eius querēs panē I neuer saw the rightuous 〈◊〉 forsaken nor his 〈◊〉 to 〈◊〉 his bread It is infidelity infidelity that 〈◊〉 al together Well to my texte Labores 〈◊〉 tuarum quia manducabis beatus 〈◊〉 bene tibi 〈◊〉 Because thou eatest thy labors of thy handes that that God sendes the of thy labour Euery man must labour yea though he be a king yet he must labour for I knowe noman hath a greater labour then a king What is his labour To study gods booke to see that there be no vnpreaching prelates in his realme nor 〈◊〉 iudges to se to all estates to prouide for the poore to see vitailes good chepe Is not this a labor trowe ye thus if thou doest labor exercisyng that workes of thy vocation thou eatest the meate that god sendes the thē it foloweth Beatuses Thou art a blessed man in Gods fauour Et bene tibi erit And it shal go well with the in this world both in body and souls for God 〈◊〉 for both How shalt thou prouide for thy soule go here sermons How for the body Labour in thy vocation then shall it be well with the both here and in the worlde to come through the faith and merites of oure Sausour Iesus Christe To whome with the father and the holy ghosse be prayse for euer and euer world without end Amen The seuenth Sermon of Maister Hugh Latymer which he preached before king 〈◊〉 the. 19. day of Aprill QVaecunque scripta sunt ad nostrā doctrlnam 〈◊〉 sunt 〈◊〉 thinges that bee written they bee written to be our doctrine By occasion of this text 〈◊〉 be norable audience I haue walked this 〈◊〉 in the broad field of scripture and vsed my liberty and intreated of such maters as I thought 〈◊〉 for this auditory I haue had adoe with many estates euen with the highest of all I 〈◊〉 〈◊〉 of the duety kinges of the duety of magistrates iudges of the duety of prelates and alowing that that is good and disallowyng the contrary I haue taught that we are al sinners I thinke there is none of vs al neither preacher nor hearer but we may be amended and redresse our Iyues we may all say yea all the packe of vs Peccauimus cum patribus nostris We haue offended and synned with our forefathers In multis offendimus 〈◊〉 There is none of vs all but we haue in sondrye thinges greuouslye offended almightys God I here 〈◊〉 of many sautes and rebu ked manye kindes of sinnes I intende to daye by goddes grace to shewe you the remedye of sinne We bee in the place of repentance now is the time to call for mercy whiles we be in this world we be all sinners euen the best of vs all Therfore it is good to here the remedy of sin This daye is commonly called good friday although euery day oughte to be with vs good friday Yet this day we ar accustomed spe cially to haue a commemoratiō and remembrance of the passion of our sauior 〈◊〉 Christ. This day we haue in memory his bitter passion and death which is the remedy of our syn Therfore I entend to entreat of a piece of a story of his passion I am not able to entreate of all That I may do that that better and that it may be to the honor of god the edificatiō of your soules and myne both I shall desire you to pray c. In this prayer I will 〈◊〉 yon to remembre the soules departed with laudes and praise to almightie God that he would vouchsafe to assist them at the houre of their 〈◊〉 In so doyng you shal be put in remebrance to pray for your selues that it may please god to assist and comfort you in the agonies and paynes of deathe The place that I wyll intreate of is the. xxvi Chapter of Sainet Mathew How be it as I intreate of it I will borow parte of Sainet Marke and Sainct Luke for they haue som what that sainet Mathew hath not and especially Luke The 〈◊〉 is Tunc cum venisset Iesus in villam quae 〈◊〉 Gethsemani than when Iesus came some haue in 〈◊〉 some in agrum some in praedium But it is all one When Christ came into a grange into a piece of lande into a 〈◊〉 it makes no matter calle it what ye will At what tyme he had come into an honest mans house and there eaten his pascal lambe and instituted and celebrated the Lordes supper and set forth the blessed communion then when this was done he toke his waye to the place where he knew Iudas would come It was a solitarie place and thyther he went with his eleuen apostles For Iudas that twelfth was aboute his busynesse he was occupied about his marchandise and was prouidyng among the by shops and prtestes to come with an imbushement of Iewes to take oure sauior Iesu Christ. And when he was com into this 〈◊〉 or graunge this village or serme place whiche was called 〈◊〉 there was a garden saith Luke into the which he goeth leaues viii of his disciples without howbe it he appointed them what they should 〈◊〉 He saith Sedete hic donec vadā illuc orē Sit you here whiles I go yonder pray He told them that he went to pray to monish thē what they shuld do to fall to prayer as he did He left them there toke no more with him but. iii. Peter Iames Iohn to teach vs that a solitarie place is mete for prayer Then whē he was com into this garden caepit expauescere he began to trē ble in somuch he said Tristis est 〈◊〉 mea vsque ad 〈◊〉 My soule is beauie and pensiue euen vnto 〈◊〉 This is a notable place one of the most especial chefest of all that be in the story of the passion of Christ. Here is our remedie Here we must haue in consideration all his dooynges and sayenges for our learnyng for our edification for our comforte and co 〈◊〉 Fyrst of all he set his thre disciples that he toke with him in an order and 〈◊〉 them what they should doo 〈◊〉 Sedete hic 〈◊〉 〈◊〉 〈◊〉 Sit here and pray that ye enter not into temptation but of that I will 〈◊〉 afterward Now 〈◊〉 he was in the 〈◊〉 Coepit 〈◊〉 〈◊〉 He began to be heauy pensiue 〈◊〉 hearted I lyke 〈◊〉 〈◊〉 playing with this worde 〈◊〉 it was a perfect heauynesse it was suche a one as was 〈◊〉 seene the the greater it was not onely the beginning of a 〈◊〉 〈◊〉 These doctours we haue great cause to thank God for them but yet I would not haue them alwais to be allowed They haue handled many pointes of our faith very godly and we may haue a great stay in thē in many thinges we myght not wel lacke them but yet I would not haue men
father hauynge a loue to walke in the wayes of God yf we beleue in Iesus Christe we shall ouercome deathe I saye it shall not preuaile againste vs. Wherfore 〈◊〉 it chaunceth thee my frende to haue the tastyng of thys death that thou shalte bee tempted with thys horrour of deathe what is to be done then when so euer thou feelest thy soule heauye to deathe make haste and resorte to thys gardyne and wyth this fayth thou shalt ouercome thys terrour when it commeth Oh it was a greuous thing that Christ suffred here Oh the greatnes of his dolour that he suffred in the gar den partly to make 〈◊〉 for our fins and partly to deliuer vs from death not so that we should not dye bodily but that this death should be a way to a better life and to destroy and oneccome 〈◊〉 Our Sauioure Christ had a gardyne but he had litle pleasure in it You haue many goodly gardynes I would you wold in the middes of them cousider what agony our sauiour Christ suffred in his gardyne A goodly meditation to haue in your gardynes It shall occasion you to delight no farther in vanities but to remember what he suffered for you It may 〈◊〉 you from synne It is a good mo nument a good sygne a good 〈◊〉 to consider howe he behaued him selfe in this gardyne Well he saieth to his disciples Sitte here and praye wyth me He wente a lyttle way of as it were a stones caste from them and falles to his praier and saith Pater si possibile est tran seat à 〈◊〉 〈◊〉 iste Father if it be possible Awaye with thys bytter cuppe thys outragious payne Yet after he 〈◊〉 him selfe and sayes 〈◊〉 non sicut ego volo sed sicut tu vis Not my wyll but thy 〈◊〉 bee done O father Here is a good meditation for Christen menne at all tymes and not onely vpon good Fryday Lette good friday bee euery daye to a Christian man to knowe to vse hys passion to that ende and purpose not to reade the story but to take the fruite of it Some menne yf they hadde bene in thys agony would haue runne theymselues thoroughe with theyr swordes as Saule dyd some woulde haue hanged themselues as Achytophel did Let vs not follow these men they be no examples for vs but lette vs folowe Chryste whiche in hys agonye resorted to hys father with his prayer This must be our patrone to worke by Here I mighte dilate the matter as touchynge praying to Sainctes Here we maye learne not to praye to Saynctes Christe byddes vs Ora patrem qui est in coelis Praye to thy father that is in heauen to the creator and not to anye creature And therefore awaye with these anouries Lette God alone bee oure auowrye what haue we to doe to runne hither or thither but onelye to the father of heauen I wyll not tarye to speaks of this matter Our Sauiour Christ sette his disciples in an order and com maunded them to watche and praye saying Vigilate orate Watche and prays wherto shold they watche pray he sayeth by and by Ne 〈◊〉 in tentationem That ye enter not into temptation He byddes them not pray that they bee not tempted for that is as muche to saye as to praye that we shoulde be out of thys worlde There is no man in thys worlde without tēptation In the the time of prosperity we are tempted to wantonnes 〈◊〉 and all lyghtnes in tyme of aduersitie to dispayre in goddes 〈◊〉 Temptation neuer ceases There is a difference betwene beynge tempted and entryng into temptation He byddes therefore not to praye that they be not tempted but that they enter not into temptation To bee tempted is no euyll thing For what is it no more then when the fleshe the dyuel and the worlde dothe solicite and moue vs against god To geue place to these suggestions and to yelde our selues and suffer vs to be ouercome of theym thys is to enter into temptation Oure Sauiour Christe knewe that they shoulde bee greuously tempted and therefore he 〈◊〉 theym warnynge that they shoulde not geue place to temptation nor dyspayre at his deathe And yf they chaunced to forsake hym or to runne awaye in case they tripped or swarued yet to come agayne But our Sauiour Christe dyd not onely commaunde hys Disciples to pray but fell downe vpon hys knees flat vpon the ground and praied himselfe saying Pater 〈◊〉 〈◊〉 transeat à me calix iste Father deliuer me of this pange and payne that I am in thys outragious payne this word Father came euen from the bowels of hys hearte whenne he made hys mone as who should say Father ryd me I am in suche payne that I can be in no greater Thou arte my Father I am thy sonne Can the father forsake hys Sonne in suche anguish Thus he made hys mone Father take away this 〈◊〉 of death from me ryd me of thys payne suffer me not to be taken when Judas comes suffer me not to bee bāged on the crosse suffer not my 〈◊〉 to be perced with 〈◊〉 nor my harte with the sharpe speare A wonderfull thynge that he shoulde so oft tel his 〈◊〉 of it before and nowe when he commeth to the paynte to desyre to be rydde of 〈◊〉 thought he woulde haue bene disobediente to the wyll of hys father Afore he sayed he came to suffer and now he sayes away with this cup. Who woulde haue thought that euer this geare should haue come out of Christes mouth What a case is this What shuld a man say You must vnderstande that Christ 〈◊〉 vpon him our infirmities of the whyche thys was one to be sory at death Among the stipends of 〈◊〉 this was one to 〈◊〉 at the crosse this is a punishmet for our synne It goeth otherwayes wyth vs then with Christ if we were in like case and in like agony almost we wold curse God or rather wish that there wer no God This that he said was not of that sorte it was referringe the 〈◊〉 to the wil of his father but we seke by al means be it ryght be it wrong of our owne nature to be rid out of payne he desyred it conditionally as it might stād with his fathers wil adding A veruntamen to it So his request was to shew the infirmity of man here is nowe an example what we shal doo when we are in lyke case He neuer deserued it we haue He had a Ueruntamen and not withstandynge let vs haue so to we muste haue a neuerthelesse thy wyll be doone and not mine Geue me grace to be contente to submit my wil vnto thine His fact teacheth vs what to do This is our surgery our phisike when we be in agony and recken vpon it frends we shal come to it we shal fele it at one time or an other What does he now what came to passe now when he
Discipline they be wythout al order Where they should geue place they wil not stur one inch yea where magistrates shuld determine matters they wil breake into the place before they come and at theyr comming not moue a whit for them Is this discipline Is thys good order If a man say any thing vnto them they regard it not They that be caled to answer wil not answer directly but skoffe the matter oute Men the more they know the worse they be it is truely sayde sciencia inflat knowledge maketh vs proud and causeth vs to forget all and set a way disciplin Surely in Poperye they had a reuerence but now we haue none at al Ineuer saw the like This same lack of the feare of God and dyscipline in vs was one of the causes that the father wold not hear his sonne This pain suffred our sauior Christ for vs who neuer deserued it 〈◊〉 what it was that he suffred in thys garden till Iudas came The dolors the terrors the sorrowes that he suffered be vnspeakable He suffred part ly to make amends for our sinnes partly to geue vs exā ple what we should doo in like case What comes of thys gear in th end Wel now he prayeth again he resorteth to his father again Angore correptus prolixius orabat He was in sorer pains in more anguish thē euer he was therfore he prayeth lōger more ardētly more feruētly more vehemētly thē euer he did before Oh lord what a wōderful thinge is this this horror of death is worse thē death it self more He prayeth now the third time He did it so instantlye so feruently that it brought out a bloudy sweat such plēty that it dropped down euen to the groūd There issued out of his precious body drops of blud What a paine was he in when these bloudy drops fel so aboundantlye frō hym Yet for al that how vnthankful do we shewe oure selues toward him that died only for our sakes for the remedy of our sinnes Oh what blasphemy do we commit day by day what litle regard haue we to his blessed passion thus to swear by gods bloud by Christes passion We haue no thing in our pastime but gods bloud gods woundes We continually blaspheme his passyon in hauking hunting dising carding Who wold think he shuld haue such ennemies amōg those that professe his name What became of his bloud that fel down trow 〈◊〉 was that bloud of Hales of it wo worth it What a do was it to bring this oute of the kinges hed This great abhomination of the bloud of hales could not be taken a great while out of hys minde You that be of the court especially ye sworn chaplains beware of a lesson that a great man taught me at my first cōming to the court he told me for good will he thoughte it wel 〈◊〉 sayd vnto me You must beware how so euer ye do that ye cōtrary not the king let him haue his saiyngs folow him go with him Mary out vpon this counsel shal I say as he sayes Say your cōscience or els what a worm shal ye fele gnawinge what a remorse of conscience shall ye haue when ye remēbre how ye haue slacked your duety It is a good wise verse Gutta cauat lapidem non vi sed sepe cadendo The drop of raine maketh a hole in the stone not by violence but by oft falling Likewise a prince must be turned not violently but he must be won by a litle and a litle He must haue his duty told him but it must be don with humblenesse with request of pardon or els it wer a daungerous thing Unpreachinge prelates haue bene the cause that the bloud of Hales did so long blinde the king Wo worth that such an abhominable thing shoulde be in a Christen realme but thankes be to God it was partlye redressed in the kinges dayes that dead is aud much more now God graunt good wil and power to goo forward if ther be any such abhomination behind that it may vtterly be roted vp O how happy are we that it hath plesed almigh ty God to vouchsafe that his sonne shuld sweat bloud for the redeming of our synnes and again how vnhappy are we if we wil not take it thankfully that was redemed so painfully Alas what hard hartes haue we Our sauioure Christ neuer synned and yet sweat he blud for our sinnes we will not once water our eyes wyth a few tears What an horrible thing is sinne that no other thinge would remedy and pay the raunsome for it but only the bloude of our sauiour Christ. There was nothing to pacifye the fathers wrath against man but such an agony as he suffred al the passion of al the martyrs that euer were all the sacrifices of Patriarkes that euer were al the good workes that euer were done were not able to remedy oure synne to make satisfaction for our sinnes nor any thing besides but this extreme passion and bloud sheddinge of our most merciful sauiour Christ. But to draw toward an end what became of this thre fold prayer at the length it pleased God to hear his sōnes prayer and sent him an angell to corroborate to strengthen to comfort him Christ nead no angels help if he had listed to case him self with his deitye He was the sonne of God what then for so much as he was man he receyued comfort at the aungels hand as it accordes to our infirmity His obedience his continuance and sufferinge so pleased the father of heauen that for his sonnes sake be he neuer so great a sinner leauing his sinne and repentinge for the same he wil owe him such fauoure as thoughe he had neuer committed any sinne The father of heauen wil not suffer him to be tempted wyth this great horror of death and hel to the vttermost and aboue that he is able to bear Loke for it my frendes by him and through him he shal be able to ouercome it let vs do as oure sauioure Christ did and we shal haue helpe from aboue we shal haue angels help if we truste in hym heauen and earth shall geue vp rather then we shall lacke helpe he sayeth he is Adiutor in necessitatibus an healper in tyme of nead When the angell had comforted him and when this horror of death was gon he was so strong that he offred hym self to Iudas and sayd I am he To make an end I praye you take paynes it is a daye of penaunce as we vse to say geue me leue to make you wery this day The Iewes had him to 〈◊〉 and Annas and there they whipte him bet him they set a crowne of sharpe thorne vpon hys head and nailed him to a tree yet all this was not so bitter as thys horror of death and this agony that he suffred in the garden in suche a degree as is