as farre as Calice I warrant you And thaÌ„ if he wold go on the other side and shewe wher that brybynge iudges were I thynke he shold se so many that there were scant roume for any other Our Lord amende it Well to our matter This Iudge I speake of sayd Though I feare neyther God nor man .c. And did he thynke thus Is it the maner of wiked Iudges to coÌ„fesse theyr faultes nay he thought not so And a man had come to hym called hym wycked he woulde forth wyth haue coÌ„mauÌ„ded him to ward he woulde haue defended him selfe stoutly It was God that spake in his conscience God putteth hym to vtter suche thynges as he sawe in hys herte and were hydde to hym selfe And there be lyke thynges in the scripture as Dixit insipieus in corde suo non est deus The vnwise man sayed in hys herte there is no God and yet if he shoulde haue bene asked the questioÌ„ he woulde haue denied it Esay the prophet sayeth also MaÌ„datio protectisumus We are defended with lyes We haue put our trust in lyes And in an other place he saith Ambulabo in prauitate cordis mei I wyll walcke in the wyckednes of my herte He vttereth what lyeth in his hert not knowne to hym selfe but to God It was not for nought that Ezechiel describeth mans herte in his colours Pranum corhominis et inscrutabile The herte of man is naughty a croked a frowarde pece of worke Let euery man humble hym selfe acknowledge hys faulte and do as saynte Paule dyd When the people to whome he had preached had sayed manye thynges in his commendation yet he durste not iustifye him self Paul would not prayse hym selfe to his owne iustification and therfore wheÌ„ they had spoken those thynges by him I passe not at all sayth he what ye saye by me I wyll not stand to your reporte and yet he was not forward that when he herd the trueth reported of hym he woulde say it to be false but he sayed I wyll neyther stande to your reporte though it be good and iuste neither yet I wil saye that it is vntrue He was bonus Pastor A good shepeheard He was one of theÌ„ qui bene presuÌ„t y t discharged his cure yet he thought y t ther might be a farther thing in him selfe then he sawe in hym selfe And therefore he sayed The Lorde shall Iudge me I wyll stand onely to the Iudgemente of the Lord. For loke whom he iudges to be good he is sure he is safe he is cocke sure I spake of this geare the last daye of some I had litle thaÌ„ke for my laboure I smelled some folkes that were greaued wyth me for it because I spake against Temerarius iudgmeÌ„t What hath he to do wyth iudgmeÌ„t say thei I weÌ„t about to kepe you froÌ„ arrogaÌ„t iudgment Wel I could haue sayd more theÌ„ I dyd and I can saye muche more nowe For why I knowe more of my Lord admirals death syth that tyme then I did knowe before O saye they The man dyed very boldly he woulde not haue done so hadde he not bene in a iust quarell This is no good argument my frendes A man semeth not to feare death therfore hys cause is good Thys is a deceauable argumente He went to hys death boldely ergo he standeth in a iust quarel The Anabaptistes that were brente here in dyuers townes in England as I heard of credyble menne I sawe them not my selfe wente to theyr deathe euen Intrepide As ye wyll saye without any feare in the worlde chearfullye Well let them go There was in the olde doctoures tymes an other kinde of poysoned heretikes that were called Donatistes And these heretikes wente to their execution as thoughe they shoulde haue gone to some Ioylle recreacion or banket to some bealye chere or to a play And wyll ye argue then He goeth to hys death boldely or chearefullye Ergo he dyeth in a iuste cause Naye that sequele foloueth no more then thys A man semes to be a frayed of death Ergo he dyeth euyl And yet our Sauioure Christe was afrayed of death him selfe I warne you therefore and charge you not to iudge theym y t be in authoritie but to praye for them It becometh vs not to Iudge greate maiestrates nor to condemne theyr doinges vnlesse theyr dedes be openly and apparantlye wycked Charytye requireth the same for charitye iudgeth no man but well of euery bodye And thus we maye trye whether wee haue charitye or no if we haue not charitye wee are not Gods disciples for they are knoweÌ„ by that badge He that is hys disciple hath the worke of charity in his breast It is a worthye sayinge of a clarke Charitas si est operatur si noÌ„ operatur noÌ„ est If there be charity it worketh Omnia credere omnia sperare To beleue all thinges to hope all to say the best of the maiestrates not to staÌ„d to y e defending of a wicked matter I wil go farder w t you now If I should haue saied al that I knewe youre eares woulde haue yrked to haue hearde it nowe God hathe brought more to lyghte And as touchyng the kynde of hys death whether he be saued or no I referre that to God onely What God can do I can tell I wyl not denye but that he maye in the twynkeling of an eye saue a man and turne hys harte What he dyd I can not tell And when a man hathe two strokes wyth an axe whoo caÌ„ tel that betwene two strokes he doth repent It is very hard to iudge Well I wyll not go so nye to worke but this I wyl say if thei aske me what I thiâ—ke of hys deathe that he dyed verye daungerously yrkesomlye horryblye The man beyng in the tower wrote certayne papers whiche I sawe my selfe Thei were two lyttleones one to my Ladye Maryes grace and another to my Ladye Elizabethe grace tendynge to thys ende that they shoulde conspyre agaynst my Lorde protectours grace Surely so seditiously as could be· Nowe what a kind of death was thys that when he was readye to laye his head vpoÌ„ the blocke he turnes me to the leuetenauntes seruaunte and sayeth byd my seruaunte spede y e thyng that he wottes of Wel the worde was ouer heard Hys seruaunte confessed these two Papers and they were founde in a shooe of hys They were sowen betwene the soules of a velued shooe He made hys ynke so craftely and wyth such workemanship as the lyke hath not bene sene I was prisoner in the tower miselfe and I coulde neuer inuente to make ynke so It is a wonder to heare of hys subtilitie He made hys pen of the aglet of a poynte that he plucked from hys hose and thus wrote these letters soo seditiouslye as ye haue hearde enforsynge manye matters agaynste my Lord protectours grace and so forth
for one mannes faulte al the reste were punyshed For Achans couetuousnes many a thousande were in agonye and feare of deathe who hid his money as he thought from God But God sawe it well ynough and brought it to light Thys Acan was abywalker· Wel it came to passe when Iosua knewe it strayght waies he purged the army and tooke awaye Malum de Israel that is wyckednes frō the people For Iosua called him before the people and sayed Da gloriam deo Gyue prayse to God tell trothe man and forth wyth he tolde it And then he and all hys house suffered deathe A goodly ensample for all magystrates to followe Here was the execution of a true Iudge he was no gyfte taker he was no wynker he was no bywalker Also when the Assiriās with and innumerable power of men in Iosaphates time ouerflowed the lande of Israell Iosaphat that good king goeth me strayght to god and made hys praier Non est in nostra fortitudine sayd he huic populo resistere it is not in our strength O Lord to resyst thys people and after his prayer god delyuered hym and at thesame tyme .x. M. were destroyed So ye miserable people you muste go to God in anguyshes and make your prayer to hym Arme your selues wyth prayer in your aduersytyes Manye begyn to praye and sodaynelye caste awaye prayer the Deuyll putteth suche phantasyes in theyr heades as though GOD coulde not entend them or had somwhat els to do But you must be importune and not werye nor caste awaye prayer Naye you muste caste awaye synne GOD wyll heare your prayer albeit you be synners I send you a iudge y t wyll be glad to heare you You that are oppressed I speake to you ▪ Christ in this parable doth painte the good wyl of god towarde you o miserable people he that is not receyued let hym not dyspayre nor thinke y t god had forsakē him For god tarieth tyl he seith a time better cā do al thīges for vs thē we our selues cā wish There was a wycked Iudge c. What meaneth it that God boroweth thys parable rather of a wycked Iudge then of a good Belike good iudges were rare at that tyme and trowe ye the deuyll hath bene a slepe euer sence No no. He is as busy as euer he was The commune maner of a wycked Iudge is neyther to feare God nor man He consydereth what a man he is therefore he careth not for man because of hys pryde He loketh hye ouer the poore he wyll be hadde in admiration in adoration He semeth to be in a protection Wel shal he scape Ho ho est Deus in celo There is a GOD in heauen he accepteth no persones he wyl punysh theym There was a pore woman came to thys iudge and sayde Vindica me de aduersario Se that myne aduersarye do me no wronge He woulde not heare her but droue her of She had no money to wage eyther hym eyther them that were aboute hym Dyd thys woman wel to be auenged of her aduersarye maye Chrystyan people seke vengeaunce The Lorde sayth Mihi vindictam et ego retribuam When ye reueng ye take myne offyce vpon you Thys is to be vnderstande of priuate vengeaunce It is lawful for goddes flock to vse meanes to put awaye wronges to resorte to iudges to requyre to haue sentence geuē of ryght Saynte Paule sente to Lisyas the trybune to haue thys ordynary remedye and Chyrste also sayd Si male locutus sum et ceter If I haue spoken euyl rebuke me christ here āswered for him self Note here my Lordes and maisters what case poore wydowes and orphanes be in I wyll tell you my Lordes Iudges yf ye consyder thys matter well ye shoulde be more afrayed of the pore wyddowe then of a noble manne wyth all the frendes and power that he can make But nowe a dayes the Iudges be a fraied to heare a poore man agaynst the ryche in so muche they wyll eyther pronounce agaynste hym or so driue of the poore mannes sute that he shall not be able to go thorowe wyth it The greatest man in a realme cā not so hurte a Iudge as the poore wyddow suche a shrewede turne she can do him And wyth what armure I praye you She can brynge the Iudges skynne ouer hys eares and neuer lay handes vpon hym And howe is that Lachrime miserorum descendunt ad maxillas The teares of the poore fall downe vppon theyr cheekes Et ascendunt ad celū and go vp to heauen and cry for vengeaūce before god the iudge of wyddowes the father of widowes orphanes Pore people be opressed euen by lawes Veijs qui condunt leges iniquas Wo worth to thē that make euil lawes If wo be to thē y t make laws against y e poore what shal be to thē y t hynder marre good lawes Quid facietis in die vltionis What wyll ye do in the daye of vengeaunce when God wyl visyt you he sayeth he wyl heare the teares of poore women whē he goeth on visitaciō For theyr sakes he wyl hurte the Iudge be he neuer so hyghe Deus transfert regna He wyll for wyddowes sakes chaunge Realmes brynge theym into temptacyon plucke y e Iudges skinnes ouer theyr heades Cambises was a greate Emperoure suche an other as oure mayster is he had many Lorde deputies Lord presidentes and Leuetenauntes vnder hym It is a greate whyle a go sythe I reade the hystorye It chaunced he hadde vnder hym in one of hys dominions a bryber a gyft taker a gratifier of rytchemen he folowed gyftes as fast as he that folowed the puddynge a hande maker in hys offyce to make hys sonne a great man as the olde sayinge is Happye is the chylde whose father goeth to the Deuyll The crie of the poore widdow came to the Emperours eare and caused him to flay the Iudge quycke and layed his skynne in hys chayre of Iudgement that all Iudges that shoulde gyue Iudgement afterwarde shoulde sytte in the same skinne Surely it was a goodly sygne a goodly monument the sygne of the Iudges skynne I praye God we maye once se the sygne of the skynne in Englande Ye wyll saye peraduenture that thys is cruellye and vncharitablye thys is cruellye vncharitably spoken no no I do it charitably for a loue I bere to my contrye God sayeth Ego visitabo I wyll visite God hath two visitacions The fyrst is when he reueleth his word by preachers where the fyrste is accepted the seconde commeth not The seconde visitacion is vengeance He wente a visitacion when he broughte the iudges skynne ouer hys eares If hys worde be dispysed he commeth wyth hys seconde visitasion w t vengeaunce Noe preached goddes worde an C. yeares and was laughte to sckorne and called an old dotynge fole Because they would not accepte thys fyrste visitation
marres all to gether Well to my texte Labores manuum tuarum quia manducabis beatus et bene tibi erit Because thou eatest thy labors of thy handes that y t God sendes the of thy laboure Euery man must labour yea though he be a kynge yet he muste laboure for I knowe no mā hath a greater laboure then a Kinge What is his laboure To study goddes boke to see y t there be no vnpreachynge prelates in hys realme nor bribing Iudges t◠se to all estates to prouyde for the poore to se vittailes goodchepe Is not thys a labour trowe ye thus if thou doste laboure exercisynge the worckes of thy vocacyon thou eatest the meate that God sendes the and then it foloweth Beatus es◠Thou arte blessed manne in Goddes fauour Et bene tibi rit And it shal go well wyth the in this worlde both in bodie soule for God prouides for both Howe shalt thou prouyde for thy soule Go here sermons Howe for the body Eabour in thy vocation and then shall it be well wyth the bothe here and in the worlde to come through the fayth and merites of our sauiour Iesus Chryst. To whom with the father and the holy goste be prayse for euer and euer world with out ende Amē The ende of the .vi. Sermon The seuenth Sermon of Mayster Hughe Latymer whych he preached before the Kinges Maiestie within his graces Palayce at Westminster the xix daye of Apryll QVecunque scripta sunt ad nostram doctrinam scripta sunt Al thinges that be writen thei be writē to be our doctrine By occasiō of this text most honorable audiēce I haue walked thys Lente in the brode filde of scripture and vsed my libertye intreated of suche matters as I thoughte mete for this auditory I haue had a do wyth many estates euen wyth the hyghest of all ▪ I haue entreated of the dutye of Kynges of the dutye of magestrates and Iudges of the dutye of prelates alowyng that y t is good disalowyng the contrary I haue taught that we are all synners I thinke there is none of vs al neither preacher nor hearer but we maye be amended and redresse oure lyues We maye all saye yea all the packe of vs peccauimus cum patribus nostris We haue offēded sinned w t our forefathers In multis offendimus omnes There is none of vs all but we haue in sondry thinges greuously offended almyghtye God I here intreated of manye fautes and rebuked manye kyndes of synnes I intende to daye by Goddes grace to shew you the remedy of synne We be in the place of repentaunce nowe is the tyme to cal for mercy whyles we be in this worlde We be all synners euen the best of vs all Therefore it is good to here the remedy of synne This day is comonlye called good Fryday although eueri daye ought to be wyth vs good fryday Yet thys day we ar accustomed specially to haue a commemoratiō and remembraunce of the passion of our sauiour Iesu Christ. This daye we haue in memory hys bytter Passion and death whych is the remedy of our syn Therefore I intend to intreate of a pece of a story of hys passion I am not able to intreate of all That I maye do that the better and that it maye bee to the honour of God y e edification of youre soules and myne both I shal desyre you to praye c. In thys prayer I wyll desyre you to remember the soules departed wyth laudes and prayse to almightie God that he woulde vouchsafe to assyste them at the hour of their death In so doynge you shal be putte in remembraunce to praye for youre selues that it maye please GOD to assyste and comforte you in the agonies and paynes of death The place that I wyll intreate of is in the .xxvi. Chapiter of Saynct Mathewe Howe be it as I intreate of it I wyll borrowe parte of Sayncte Marke and saynct Luke for they haue somwhat that saynct Mathew hath not and especiallye Luke The texte is Tunc cū uenisset Iesus in uillam que dicitur gethsemani then whē Iesus cāe some haue in nillō some in agrum some in prediū But it is allone whē Chryst came in to a Graūg into a peace of lād into a felde it makes no matter call it what he wyll at what tyme he had come into an honeste mans house and there eaten hys pascall lambe and instituted and celebrated the lordes supper and sette furth the blessed communion then when thys was done he toke his way to the place where he knewe Iudas woulde come It was a solitarye place and thyther he wente w t hys leauen Apostles For Iudas the twelfte was aboute his busines he was occupied aboute his marchaundyse and was prouydyng amōg the byshoppes and preistes to come with an imbushement of Iewes to take our sauiour Iesu christ And when he was come into this feeld or graunge this village or ferme place whych was called Gethsemani there was a Garden sayth Luke into the whych he goeth leues .viii. of hys disciples w tout howbeit he appoynted thē what they shold do He saith Sedete hic donec nadā il luc et orē Sit you here whiles I go yonder and pray He told thē that he went to pray to monysh thē what they should do to fall to praier as he dyd He lefte thē there toke no more with hym but .iii. Peter Iames and Ihō to teach vs that a solitari place is mete for prayer Then when He was come into thys garden cepit expauescere He begā to trimble in so much he sayed Tristis est anima mea vsque ad mortē Mi soule is heauye and pensyue euen vnto death Thys is a notable place and one of the moste especiall and chefest of al that be in the story of the passiō of Christ. Here is oure remedye Here we muste haue in consideracion all hys doynges and sayinges for oure learnynge for our edificacion for oure comforth and consolation Fyrst of al he set hys thre Disciples that he toke wyth him in an order and toulde them what they shoulde do sayinge Sedete hic et uigilate mecum et orate Syt here praye that ye enter not into tēptaciō but of that I wil entreate afterward Now when he was in y e garden cepit ex pauescere He began to be heauye pensiue heauye herted I lyke not Oregenes plaing with this word cepit it was a perfect heauines it was suche a one as was neuer sene the greater it was not only y e beginninge of a sorow These doctours we haue greate cause to thanke God for thē but yet I wold not haue thē alwayes to be allowed They haue handled many pointes of our fayth very godly we may haue a greate staie in thē in manye thinges we mighte not wel lacke thē but yet I woulde not haue
to rede the same for the comfort of thyne owne soule for the instruction of thi famyly the educacyon of thy childrē and edifiyng of thy neyghbour Thou that art so gorgiously apparelled and feadeth thy corruptible carkasse so dayntely thou that purchasest so fast to the vtter vndoynge of the poore consoider wherof thou camest wherunto thou shal returne Wher is thē all thy pompe where is al thy ruffe of thy gloriousnes become What wyl thou saye for thy selfe in that horryble daye of iudgment wher thou shalt stand naked before God wher the tables of thyne owne conscyence shal be opened and layed before thyne eyes to accuse the Thou which reysest the rentes so gredely as thoughe thou shouldest neuer haue inough Thy iudgemente is throw miserable māmon so captyuate blind that y u canst not tel when y u hast inough or what is inough Truly alitle is to much for him y t knoweth not how to vse much well Therfore learne first the vse of monie and riches some other honester means to attayne them that thys thyne insaciable couetousnes and vnlawful desyryng of other mens goodes maye be reduced to some reasonable measure that it do not excede the lymyttes or compasse of honesti and the bōdes of brotherly loue lest God before whom thou shalt appere one day to render a straight accōptes for the dedes done in thy flesh burden and charge the wyth thy vnmerciful hand lyng of thy Tennant but yet notwythstandyng thy brother whom wyth newe Incomes fynes inhauncyng of rentes and suche lyke vnreasonable exactyons thou pilles polles miserably oppresses Whē that terrible day shall once come a litle of Gods mercye wyll be worth a masse or a whole hepe of thy monei Ther thi wicked Māmon whom thou serueste like a slaue can purchase the no mercy There thy money so gleaned and gathered of the thine to the impouerishment of manye to make the only rych can not preuaile the nor yet redeme thy cause before that iuste seuere iudge which thē ther wil rēder to y e the selfe same measure y t y u measureste to other men What dyd we speke of preuaylynge or redeming of thy cause wtth mony Nay thē thy monei the roust of thy gold shall be a wytnes against y e shal eate thy flesh as the fyre Howe frantycke and folyshe myght al wyse men wel iudge and deme him too be which againste the daie of hys araignement when he should stād vpō the tryal of death and lyfe woulde busy hym self his folkes and his frendes to prepare and get many witnesses agaynste hym to cast him awaye by theyr euidēce witnes and to prouyde suche menne as shoulde be the onlye cause of hys deathe Euen So franctycke so folysh art thou whych doth toyle trauayle and turmoyle so ernestly and busylye aboute the gettynge of goodes and ryches before thou haste wel learned taken forth of the lesson of well vsyng the same Howbeit trulye I doute much of the wel vsyng of that which was neuer well nor truly gotten Learne therfore first to know what is inough For the wyse man sayth it is better to haue a lytle wyth the fear of the Lorde then great and insaciable ryches Sophonye sayth their golde shal not be able to delyuer thē in the day of the Lords wrath Let your conuersacion be without couetousnes be cōtent w t that ye haue alredy Godlines is a gret ryches if a man be content wyth suche as God sendes For we brought nothyng into thys world neither shal we carry anye thyng out When we haue foode and raymente let vs therwith be content Behold thy Scholemaster Paul teaches the heare a good lesson Here thou mayst learne wel inough to know what is inough But lest thou shouldest feare at any time the want or lacke of thys inoughe Here father the rest of thy lessō For god verely saith The Lorde is myne helpper I wyll not feare what man doeth to me If the reuenues and yerely Rentes of thy patrymonye and landes be not inough nor sufffcient for thi finddyng and wil not suffice thy charges then moderate thyne expences borrow of thy two next neighboures that is to say of thy backe and thi belly Learne to eat with in thy teather Pul downe thy sayle Saye downe proud hert Mayntayn no greater port then thou art able to bear out and support of thyne owne prouision Put thy hād no further then thy sleue will reache Lut thy cloth after thi measure Kepe thi house after the spending Thou must not pil and polle thy Tenante that thou mayest haue as thei sai Vnde that thy neuer inough to ruffull it out in a riotus ruffe and a prodigal disolute and licenciouse liuing We reade in the scripture geue to euery man his dutye tribute to whom tribute belongeth custome to whome Custome is due feare to whom feare belongeth honoure to whome honoure partayneth But we finde not there nor elles where fynes to whom fines incomes to whom incomes Paulle was not acquainted with none of those termes Belike they were not vsed and come vp in his time or else he would haue made menciō of them Yeat not with standyng we deny not but these reasonably required vpō honest couenātes cōtractes are y e more tolleraable so vsed so maye be permitted But the couenaūtes y e cōtractes we remit to the godly wisdom of the hie magistrates who we pray god may take such order and direction in thys and al other y t the cōmō people may be releaued eased of manye importable charges and iniures whych many of them cōtrary to al equitie and ryght sustaine But wo worth this couetousnesse not without skyll called the root of all euyll If couetousnes were not we thinke many things amisse should shortelye be redressed She is a mighty Matrō a Lady of great power She hath reteyned moo seruaūtes thē any Lady hath in Englande But marke howe well in fyne she hath rewarded her seruantes and lerne to be wyse by another mās harme Acham by the commaundemente of God was stoned to death because he toke of the excōmunicate goodes Saul moued wyth couetousnes dissobeied goddes worde reseruinge the Kyng Agag and a parsell of the fatteste of the cattle lost his kyngdome therby Gehize was strycken wyth leaprosy and all hys posteritie because he toke money and raymente of Naaman The rich and vnmerciful gloton which fared well and deyntely euerie day was buried in hel and ther he taketh nowe such fare as the deuil him selfe doth Woo be to you that ioyne house to house and feelde to feeld shal ye alone inhabyte the pearth Let these terrible exāples suffyce at thys presente to teach and admonysh the inhaunser of Rentes the vnresonable exactour and gredye requirer of fienes and incomes the couetouse lease monger the douourer of townes and contries as M. Latimer tearmeth
mē to be sworne to thē and so adicte as to take hande ouer hed whatsoeuer they say it were a great inconuenience so to do Well let vs go forwarde He toke Peter Iames and Iohn into this garden And why dyd he take them wyth hym rather then other marye those that he had taken before to whom he had reueled in the hil the transfiguracyon and declaracyon of hys deytye to se the reuelacyon of the maiestie of hys Godhede nowe in the garden he reueled to the same the infirmitye of his manhode because they had tasted of the swete he would they shoulde tast also of the sower He toke these wyth hym at both tymes for two or three is ynoughe to beare witnes And he began to be heauy in hys mind He was greatlye vexed wythin hym selfe he was sore aflycted it was a great heauines he had bene heauye manye tymes before and he had suffered greate afflictions in hys soule as for the blyndenes of the Iewes and he was lyke to suffer mo panges of payne in hys bodye But thys pange was greater then anye he euer suffered yea it was a greater tormente vnto hym I thynke a greater payne then when he was hanged on the crosse then when the stower nayles were knocked and dryuen throughe hys handes and fete then when the sharpe crowne of thornes was thruste on hys head Thys was the heauines and pensiuenes of hys hearte the agony of the spirite And as the soule is more precious then the bodye euen so is the paine of y e soule is more greuous then the paynes of the body Therfore ther is another whiche writeth horror mortis graui or ipsa morte The horrour vgsomnes of death is sorer then death it self This is y e most greuous payne that euer christ suffered euen this pange that he suffered in the gardē It is the most notable place one of thē in the whole storie of y e passiō whē he sayed Anima me a tristis est vsque ad mortem My soule is heauy to death And cum cepisset expauescere and when he began to quyuer to shake The greuousnes of it is declared by hys prayer that he made Pater sipossibile est etc. Father if it be possible a waye w t thys cup rid me of it He vnderstode by this cup his paynes of death For he knewe wel inough y t his passion was at hand that Iudas was come vpon hym wyth the Iewes to take him There was offered vnto hym nowe the Image of death the Image the sence the y e felynge of hell for death and hell go both to gether I wyll entreate of thys Image of hell whyche is death Truelye no manne can shewe it perfectlye yet I wyl do the best I can to make you vnderstād the greuouse panges that oure Sauyoure Chryste was in whē he was in the garden as mans power is not able to beare it so no mās tonge is able to expresse it Paynters painte death lyke a man w tout skin a body hauyng nothyng but bones And hel they painte w t horible flames brēning fier they bungell some what at it they come nothinge nere it But thys is no true payntynge No paynter can paynte hel vnlesse he coulde paynte the torment and condemnatyon both of body and soule y e possession hauyng of all in feliticie Thys is hel this is y e Image of death this is hell such an euyl fauoured face such an vgsome countenaunce suche an horrible vysage our sauiour Christ sawe of death and hell in the garden There is no pleasure in beholdynge of it but more payne thē any tounge can tell Death and hell toke vnto them thys euyll fauoured face of synne and thorough synne Thys synne is so hyghlye hated of Gode that he doth pronounce it worthy to be punished wyth lacke of alfelycitie wyth the fealyng of infelicitie Death and hell be not only the wages the reward y e stipēd of sin but they are brought into y e world by sinne per peccatū mors sayth S. Paule throughe synne deathe entered into the world Moses sheweth the fyrst cōminge in of it into the world Where as our fyrst father Adā was set at libertie to lyue for euer yet God inhibytynge hym from eatynge of the Apple told hym If thou meddle wyth this fruite thou all thy posteritye shall fal into necessitie of death from euer lyuynge morte morieris thou and all thy posteritye shal be subiecte to deathe here came in death and hell Synne was their mother Therefore they must haue suche an Image as their mother sinne woulde geue them An vgsome thinge and an horrible Image muste it nedes be that is broughte in by such a thing so hated of God yea this face of death and hell is so terryble that suche as hath bene wycked men hade rather be hāged than abyde it As Achytophell that trayroure to Dauid lyke an ambycyouse wretche thought to haue come to hygher promocyon and therefore cōspired with Absolon agaynst hys master Dauid He when he sawe hys counsayle toke no place goes and hanges hym selfe in contemplacion of thys euil fauoured face of death Iudas also when he came wyth pushementes to take hys maister Chryst in beholdynge thys horrible face hanged hym selfe Yea the electe people of God the faythfull hauinge the beholdynge of thys face though God hath alwayes preserued them suche a good God he is to them that beleue in hym that he wyll not suffer them to be tempted aboue that that they haue bene able to beare yet for all that there is nothynge that they complaine more sore then of thys horrour of death Go to Iob. What sayeth he Pereat dies in quo natus sum suspendiū elegit anima mea Wo worth y e day that I was borne in my soule wolde be hanged saying in his panges almooste he wyste not what Thys was when wyth the eye of hys conscience and the inwarde man he be helde the horrour of death and hel not for any bodylye payne that he suffered for when he hadde byles botches blaynes and scabbes he suffered them pacientlye he coulde saye then Si bona suscepi de manu Domini c. If we haue receyued good thynges of God why shoulde we not suffer likewyse euyll It was not for any suche thynge that he was so vexed but the syght of thys face of death and hel was offered to hym so lyuely that he wolde haue bene oute of thys worlde It was thys euyl fauored face of death that so troubled hym Kynge Dauid also sayed in contemplaciō of thys vgsome face Laboraui in gemitu meo I haue bene sore vexed with sighyng mourning Turbatus est a furore oculus meus Myne eye hath bene greatlye troubled in my rage A straun◠thynge when he had to fyghte wyth Goliath that monstrous giante who was able to haue eaten hym he coulde a byde hym was nothynge a frayed and now
what a worcke what exclamacions makes he at the syghte of death Ionas lykewyse was bold inoughe to byd the shypmen cast hym into the sea he had not yet sene that face and vysage but when he was in the Whales belly and had there the beholdynge of it what terror and distresse abode he Ezechias whē he sawe Senacherib beseigynge hys citye on euerye syde most violentlye was nothynge a frayde of the greate hoste and myghtye army that was lyke to destroye hym oute of hande yet he was a frayed of deathe When the Prophet came vnto hym and sayed Dispone domini tue morte morieris et non vines It stroke him so to the harte that he fel a wepynge O Lord what an horror was this Ther be some writers that sayes that Peter Iames and Ihon were in thys felynge at the same tyme and that Peter when he sayed Exi a me domine quia homo peccator sū Did tast some part of it he was so astonyshed he wist not what to saye It was not longe that they were in thys anguyshe some sayes longer some shorter but Chryst was readye to comforte them and sayed to Peter Ne timeas Be not afraied A frēd of myne tolde me of a certayne woman that was .xviii. yeares to gether in it I knewe a man my self Bilney litle Bilnei that blessed martyr of GOD what tyme he had borne hys fagott and was come agayne to Cambrydge hadde suche conflyctes wythin hym selfe beholdynge thys Image of death that hys frendes were a frayed to lette hym be alone they were fayne to be wyth hym daye and nyght and comforted hym as they coulde but no comfortes woulde serue As for the comfortable places of scripture to brynge theym vnto hym it was as though a man woulde runne hym throughe the herte wyth a sweard Yet afterwarde all thys he was reuiued toke his death pacientlye and dyed wel against the Tirannical sea of Rome Wo wil be to that byshoppe that had the examynacyon of hym if he repented not Here is a good lesson for you my fryendes If euer ye come indaunger induraunce in pryson for godes quarrell and hys sake as he dyd for purgatorye matters and put to beare a fagot for preachynge the true worde of God agaynste pilgremage and suche lyke matters I wyl aduyse you fyrst aboue al thing to abiure al your fryendes all your frindeshipe leaue not one vnabiured it is they that shall vndo you and not your ennemyes It was his very friendes that brought Bylnye to it By this it maye somewhat appere what oure sauyour Christe suffered he doeth not dissemble it hym selfe when he sayth my soule is heauye to death he was in sosore an Agony that there issued out of hym as I shal entreate anone droppes of bloud and vgsome thing suerly whiche his fact and dede sheweth vs what horrible paynes he was in for oure sakes But you wyll saye howe can thys be It were possible that I and suche other as be greate synners shoulde suffer suche afflictiō The sonne of God what oure Sauioure Christe neuer synned howe can thys stande that he shoulde be thys handeled he neuer deserued it Mary I wyl tell you how we must consider oure Sauiour Christe two wayes one way in hys mā hode a nother in his Godhed Some places of scripture must be referred to hys deitie and some to his humanitie In hys godhed he suffered nothynge but nowe he made hym selfe voide of hys deity as scripture sayth Cū esset in forma dei exinaniuit seipsum Where as he was in the forme of God he emptyed hym selfe of it he dyd hyde it and vsed him selfe as though he had not had it he woulde not helpe hym selfe wyth hys godhede he humbled him selfe with al obedience vnto death euen to the death of the crosse thys was in y ◠he was mā he toke vpon hym our synnes our synnes not the worcke of synnes I meane not so not to do it not to commyt it but to purge it to cleanse it to beare the stypende of it and that waye he was the great synner of the worlde he bare all the synne of the worlde on hys backe he woulde become detter for it Nowe to sustayne and suffer the doloures of death is not to synne but he came into thys worlde wyth hys passyon to purge our synnes Nowe thys that he suffered in the Gardaine is on of the bittrest peces of al hys passyon thys feare of death was the byttereste payne that euer he a bode dewe to syn which he neuer did but became detter for vs. Al this he suffer for vs thys he dyd to satissefye for our synnes It is much like as if I oughte another mā .xx. M. poūdes and shulde paye it out of hande or elles go to the dungen of ludgate and whē I am goynge to pryson one of my friēdes should come aske whether goeth thys mā And after he had harde the matter shulde saye let me aunswere for hym I wylbe come suertye for hym Yea I wyll paye all for hym Suche a parte played our sauiour Christe wyth vs. If he had not suffered thys I for my part shoulde haue suffered accordynge to the grauitie and quātitie of my synnes damnacion For the greater the synne is the greater is the punyshement in hell He suffered for you and me in suche a degre as is dewe to al y e sīnes of the whole world It was as if you woulde immagin that one man had commytted al the synnes since Adā you maye be sure he shoulde be punished wyth the same horrour of death in suche a sorte as al men in the worlde shoulde haue suffered Feyne put case our sauyour Christe had cōmitted al the sinnes of the world al that I for my parte haue done al that you for youre parte haue done and that anye manne elles hath done if he hade done all thys him self his agony that he suffered shoulde haue bene no greater nor greuouser then it was This that he suffered in the garden was a portion I say of hys passiō one of the bitterest partes of it And this he suffered for oure synnes and not for anye synnes that he had commytted hym selfe for al we should haue suffered euery man accordynge to his owne desertes This he dydde of his goodnes partelye to purge and cleanse our synnes partlye because he would tast fele our myseries Quo posset succurrere nobis that he should the rather helpe and relieue vs and partly he suffered to geue vs example to be haue our selues as he dyd He dyd not suffer to discharge vs clene frō death to kepe vs cleane frō it not to tast of it Nay nay you muste not take it so We shall haue the beholding of this vgsome face euery one of vs we shal fele it our selues Yet oure sauiour Christ dyd suffer to the entente to
of penaunce as we vse to say geue me leue to make you werye thys daye The Iewes had hym to Cayphas and Annas and there they whypte hym and bethym they sette a crowne of sharpe thorne vpon hys head and nayled hym to a tree yet al thys was not so bytter as thys horroure of death and thys Agony that he suffered in the gradayne in suche a degree as is dewe to all the synnes of the world and not to one mannes synne Wel thys passion is our remedye it is the satisfaction for oure synnes Hys soule descended to hell for a tyme. Here is muche a do these newe vpstartynge spirites say Christ neuer descended into hell neyther body nor soule Inscorne they will aske was he ther what dyd he there what if we cannot telle what he dyd there The crede goeth no further but fayeth he descended thyther what is that to vs if we cannot tell seynge we were taughte no further Paule was taken vp into the third heauen aske lykewyse what he sawe when we was caryed thyther you shall not fynde in scripture what he sawe or what he dyd there shall we not therfore beleue that he was ther. ¶ These arrogant spirites spirites of vayne glorye bycause they knowe not by any expresse scripture the order of his doynges in hell they wyll not beleue that euer he descended into hel In dede thys article hathe not so full scripture so many places and testimonies of scriptures as other haue yet it hathe ynoughe it hath .ii. or .iii. textes if it had but one one texte of scripture is of as good and lawfull authoritye as a M. and of as certayne trueth It is not to be wayed by the multitude of textes I beleue as certaynelye and verelye that thys Realme of Englande hath as good authoritye to heare Goddes word as any nacion in al the worlde it maye be gathered by .ii. textes one of them is thys Ite in vniuersum mundum et predicate euangelium omni creature Go into the whole world and preache the Gospell to all creatures And agayn deus â—ult omnes homines saluos fieri God wyl haue all men to be saued he exceptes not the Englishemen here nor yet expresselye nameth theym and yet I am as sure that thys Realme of England by thys gatheryng is allowed to here Goddes word as though Christ hadde sayed a thousand tymes Go preach to Englysh men I wyl that Englyshemen be saued Because thys Article of hys descendyng into hell can not be gathered so directlye so necessarylye so formallye they do vtterlye deny it Thys article hath Scriptures two or thre ynoughe for quiete mynde as for curyouse braynes nothynge can content theym Thys the diuils sterryng vp of such spirites of sedicion is an euidente argumente that the light is come forth for his word is a brode when the deuyll russheth when he roreth when he styrreth vp suche busy spirites to sclaunder it My entente is not to entreate of thys matter at thys tyme. I trust the people wyll not be caryed awaye wyth these newe arrogant spirites I dout not but good preachers wyllabour agaynst them But now I wyll say a worde and herein I prottest fyrst of al not arrogantlye to determyne and defyne it I wyll contende wyth no man for it I wyll not haue it be preiudice to anye body but I offer it vnto you to consyder and weay it There be some greate clarkes that take my parte and I perceyue not what euyll can come of it in sayeng y t our Sauiour Christe dyd not onely in soule descende into hell but also that he suffered in hell suche paynes as the damned spirites dyd suffer there Suerly I beleue verelye for my parte that he suffered the paynes of hell proporcionably as it correspondes and aunsweres to the whole synne of the worlde He would not suffer onelye bodelye in the gardayne and vpon the crosse but also in hys soule when it was from the bodye whyche was a payne dew for our syn Some wryte so and I canne beleue it that he suffered in the very place I cannot tell what it is call it what ye wyll euen in the skaldinge howse in the vgsomnes of the place in the presence of the place suche payne as our capacitie can not attayne vnto it is somewhat 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 payne is it is a greate payne that he suffered for vs. I se no inconuenyence to saye that Chryste suffered in soule in hell I singularly commende the excedynge greate charytye of Christe that for our sakes wold suffer in hel in hys soule It settes oute the vnspeakable hatred that God hath to synne I perceyue not that it doth derogate any thing froÌ„ the dignitie of Chrystes death as in the gardayne when he suffered it derogates nothing froÌ„ y t he suffred on the crosse Scripture speaketh on this fashioÌ„ Qui credit in me habet vitam eternam He that beleueth in me hath lyfe euerlasting Here he settes furth faith as the cause of our iustifycatioÌ„ in other places as high commeÌ„dacion is geuen to workes and yet are the worckes anye derogation from that dignitye of fayth No. And agayn scripture sayeth Traditus est propter peccata nostra et exuscitatus propter iustificationem c. It attributeth here oure iustyfycation to his resurrectioÌ„ and doeth thys derogate anye thynge from hys death not a whit It is whole Christ. What wyth his natiuytye what wyth hys circumcysyon what wyth hys incarnation and the whole processe of hys lyfe wyth hys preachyng what wyth hys ascendynge descendynge what wyth hys death it is all Chryst that worketh oure saluacyon He sytteth on the ryghthande of the father and all for vs. All this is the worke of oure saluation I woulde be as lothe to derogate any thyng from Christes death as the best of you al. How vnestymably are we bouÌ„d to hym what thankes oughte we to geue him for it We must haue thys contynuallye in remembraunce Propter te morti tradimur tota die For the we are in dieyng continually The life of a Chrsten man is nothynge but a readines to dye and a remembrauce of death If thys that I haue spoken of Christes sufferynge in the gardayne and in hell derogate any thinge from Christes death and passyon awaye wyth it beleue me not in thys if it do not it commendes and settes furth very wel vnto vs the perfection of the satisfacion that Christ made for vs and the woorck of a redemption not onelye before wytnes in thys worlde but in hel in that vgsome place where whether he suffered or wrastled w t the spitites or coÌ„forted AbrahaÌ„ Isaac Iacob I wyl not desier to knowe Yf ye lyke not that which I haue spoken of hys sufferynge let it go I wyl not striue
they purpose of their coÌ„myng is not all of y e best S. Augustine came of curiositie to Millane to here Ambrose S Agustine be came of a Maniche a christian Beware of diminishing the office of preachyng What is regeneracion or to be borne from aboue One place of scripture declareth another How necessary the offyce of preachyng is to oure saluacion The deuyl is diligent to decai preaching If a priest hadde lefte masse vndon on a sondaye he woulde haue though hym selfe vndone on mondaye Note the propostorous iudgement of the priestes The deuil be sterres hym still he is neuer ydle thoughe he be neuer mell occupied A monstrous kind of couetousnes deuiâ—ed by the deuyl these ferming of benefyces The sellynge of benefices by patrons perceyued by the deuil The diuil goeth to thâ— vniuersitie to teacy but not to learne The misorder of walkers Ianglers Ideltalkers shouelyng of feete hussynge and bâ—ssyng in time of y e sermon is vsd in Manchester as well as at london To whut end the Kynges Grace orbeined the baÌ„â—etinge place Why Christe would rather go into the bote theÌ„ staÌ„d vpon the laÌ„d or the banke An aunswere to a preuei obiection the figure is called antipophora God must not be tempted so long as we maye worke by ordinary meanes We muste not tempte god Why Christ came into SimoÌ„s bote rather theÌ„ into any other A symple matter that standeth vpon so weake agruÌ„d A good lesson of humilitye How the byshop of Rom rule raigne ouer the people The precher vseht to syite Christ regardeth the people more theÌ„ the pulpyt The word of god maye be preached in any coÌ„uenient place where yt may be herde A mery tale a trew of a byshoppe goyng on visyacyon Mary syr I tâ—ow yt was a matter to be angry for yâ— wold haue made amad byshoppe to haue hursed awaye hys myter The pulpit y t lackyd hys clapper Thogh the byshop was no preacher yet peradueÌ„ture he colde baptyse a bel as well as y e best of them So do fooles in christynmas but these are no small fooles Robyn hode would not geue M. latemer leue to preache Some byshoppes wolde haue the people to contynue in ingnoraunce styll A good place of scripture for a papyst to buyld â—ogth vpon nothing Here is nogth vpoÌ„ nothing The state of chrystes first sermone A texte of one Dionisius Rikel a monk of the charter house The englysh of the lattine texte before Christ prouides for the body as well as for the soule Christ confiâ—red his doctryne wyth myracles A faynt and a feble argumente A good ground for the Colledge of Cardinalles Why christ spake in the plurall number whyrin the syngular Christ sends not food and lyuyng without laboure Kepars of seales hathe theyr sealyng tymes When chrystes doctryne was sufficintelye sealed Luter hadde sumwhat to do in hys tyme. They called vpon Luther to do myracles What kinde of miracles the papysh had What profet we haue of christes myracles Oure luker and gaynes must be imputed to god and not to our laboure Who gettes theyr liuynge by the dyuell Sum impute all theyr gaynes to there laboure We must worcke God geues not meate in our mouthes for gapyng ProuisioÌ„ both for the body the soule â–ª Al are sinners haue offeÌ„did he that is best may wel be amendyd The remedye of synne xx vi of Mat Luke xxii Marke xilii Iudas did not slepe nor forslowth his busines Christ left .viii of his Disciples wythout the garden appoyntynge them what to do the whiles he went to praye A solitarye â—lace is mete for prayer A notable place to remeÌ„bre christes doynges for vs. Christ dyd appoynt his thre Disciples to an order Howe doctours are to be estemed The example of Achitophel whych haÌ„ged hym selfe Iob cursed y e day of hys death wheÌ„ he did inwardly behold y e horrour of death Why Iob was vexed Dauid feared not Goliath the monstrous gyant but he feareth death Ionas feared not y e sea but he feared death Ezechias feared not the mighty Army of Senacherib but he feared death iiij of the kynges the .xx. Lyâ—le 〈◊〉 the 〈…〉 had woâ—â—full coÌ„â—â—â—â— in his 〈◊〉 â–ª Byluey toke hys death paciently A god leasson for suche as are in pryson for y e wordes sake Chryst was in Agonye An answer to an obiectyon concernyng Chrystes affliction tormentyng Christ suffred nothyng in hys godhed How Chryst toke vpoÌ„ him our synnes Whych way Chryst was y e greate synner of the whole world Chrystes sufferyng in the garden was one of the bytterest peces of al his passion He declares what Chryst dyd for vs by a similitude The greatter the synne is the greater is the payne His suffering in the garden was bytter paynfull Why Chryst suffred suche paynes in the garden All men shall behold the vgsome face of death How we shal ouercome death What is to be done when the horrour of death comes Why Chryst suffred suche payn in the garden A meditation for vs in oure gardaynes Euery daye should be good fryday to a Chrysten man i. Samu. xxxi ij Samu. xvij We muste pray to God not to saynctes Why the discyples were commanded to pray A dyfference betwene being tempted entryng into temptacion To entre into temptacion The apostles were warned of theyr temptacion Chryste dyd praye in hys agonye Chryst toke vpon hym all our infirmyties except syn An example for vs when we arr teÌ„pted WheÌ„ we are in Agonye what phisyck we shuld vse Roma vij How y e fleshe resistis m. C. wisheth prayer to be vsed The admiral was a contempner of coÌ„mâ—â— praier He wylleth theÌ„ to praye New spirites lately start vp Chryst contynued in praier Housekepers great men must geue example of prayer God punyshes syn in not hearynge of our praiers People are wythout ordre or honesti The more we know the worsse we be In tyme of popery their was sum reuerence but now none at all Why Christ suffered so sore in the gardaine Christ prayed the third time and swettes bloude â–ª Our ingrattitude vnthaÌ„kfulnes to God whiche died for vs. blasphemy swering in al our pastimes The bloud of Hales was taken once for a religious relique M. L. lesson y t was taught him at hys first coÌ„myng to the courte A princes mind must be perswaded but not violeÌ„tly forced Amen Synne is horrible why What was thou remedy for our syn Whi Christe receiued comfort of the angell Note a coÌ„forttable promise a ioyful saiynge A lesson for vs in tyme of temptacion The harrer of death the agony whyche Christ sustened in the gardaine excedeth the other paynes Against such as denye that Christ descendid into hell Arrogant spirites of vaine glorye One texte of scripture is sufficieÌ„t authorite as a thousande Curiouse braynes are neuer coÌ„tent An argumente that goddes word is a broode Fyre gnasshing of teth the worme of coÌ„science are termes vtteryng to vs y e paynes of hel The peculiar phrase maner of speakyng of the scrypture ys to be noted christ wrogth our saluation in al his doinges Chryst was beneficiall to vs in all hys doynges The blessed communioÌ„ is a remeÌ„brance of Chrystes passyon The vsage of the primatiue church in the receyuyng of the coÌ„munion at the buryal of the death Massyng was the foulest abhomination that euer was The great man that neuer knowe other them the whore mongers fayth What fayth wyll serue Fayth ys a noble womaÌ„ she is at her gentleman vsher goyng before her her traine after her The true tryal of faith