feare me it is to godly to be folowed The preachers are occasyo ned 〈◊〉 to inueye a. gainstsuch vyce as the 〈◊〉 are infec ted vvith as Paul to the Cor. thei x xi cap. VVhy M. Latymer vsed this example and to what end and purpose Chaunce medly Voluntary murder mistermed chācemed ly He meaneth Austin The tyme of repentance is here The span ard 〈◊〉 killed the English man As abhominable vvhore dome vsed ia London as 〈◊〉 vvas vpon the banck Le tvs feare the one and put no doute but that the other is to foule 〈◊〉 to be a lie There be places in London priuileged where 〈◊〉 is haunted A laulesse place of licentious libertye Dicing houses Shooting vvas wōt to be the old exercise of Eng land but the pastime is to 〈◊〉 full 〈◊〉 〈◊〉 〈◊〉 dicers Shooting hath bene set by in tymes past VVhoring 〈◊〉 the tou 〈◊〉 in 〈◊〉 af 〈◊〉 in 〈◊〉 fieldes 〈◊〉 〈◊〉 〈◊〉 taug 〈◊〉 〈◊〉 the feate of 〈◊〉 in a 〈◊〉 bovve Shooting is 〈◊〉 of Mar cilius 〈◊〉 cinus Regnold Poole the Cardinall 〈◊〉 sate in Simons 〈◊〉 〈◊〉 v. Luc. iiii An exam 〈◊〉 of 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory Honor foloweth them that 〈◊〉 〈◊〉 it The common people smelled Christ out in the vvildernes and folovv ed him 〈◊〉 ther but so did not the Scribesthe 〈◊〉 nor the bi 〈◊〉 Cstrist 〈◊〉 him 〈◊〉 to a dead 〈◊〉 on The Phari sees doctrine vvas void of remedy for 〈◊〉 VVe can not be saued without hea ring of the 〈◊〉 of god The foote 〈◊〉 of the ladder of saluatiō M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them to resorte to the hea 〈◊〉 of 〈◊〉 mons not withstan ding the purpose of 〈◊〉 com ming is not all of the best S. Augu stine 〈◊〉 of curiosi tie to Mil lane to 〈◊〉 Am brose 〈◊〉 Augustine 〈◊〉 came of a Maniche a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 VVhat is 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 bee born 〈◊〉 aboue One 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 Hovv necessary the office of preaching is to oure saluation The deuil is 〈◊〉 to decaye preaching Note the 〈◊〉 〈◊〉 〈◊〉 ment of the 〈◊〉 The deuil 〈◊〉 〈◊〉 〈◊〉 The fee 〈◊〉 mynge of 〈◊〉 The deuil goth to the vniuer 〈◊〉 to tea che but 〈◊〉 〈◊〉 The mysorder of vvalkers 〈◊〉 〈◊〉 To vvhat ende the Kynges grace 〈◊〉 the banketing place VVhy Christe vvould ra ther go in to the boat then 〈◊〉 vpon the land or the banke An aun svver to a prety ob iectiō the sigure is 〈◊〉 〈◊〉 〈◊〉 God must not be 〈◊〉 〈◊〉 so lōg as vve may worke by 〈◊〉 meanes VVe must not tempt god VVhy Christe came into Simons boate 〈◊〉 ther then into any other A simple mater that standeth vpon so 〈◊〉 a ground A good lesson of humilitie Howe the bishop of Rome rule and raigne ouer the people The prea cher vseth to 〈◊〉 Christ re 〈◊〉 the people more 〈◊〉 the 〈◊〉 The 〈◊〉 of God may bee 〈◊〉 in any co 〈◊〉 place vvhere it 〈◊〉 〈◊〉 hearde A merve tale and 〈◊〉 〈◊〉 of a bishop 〈◊〉 〈◊〉 on vi sitation The pulpit 〈◊〉 his clapper 〈◊〉 do foo les in 〈◊〉 Robin hoode vvold not geue M. Latymer leaue to preach 〈◊〉 bishoppes 〈◊〉 haue the people to 〈◊〉 in ignorance still A good place of scripture for a papist to builde nought v pon nothieg Here is nought vpōnothing The 〈◊〉 of Christs first sermo A text of one Dioni sius Rikel a monk of the charter house The english of the latine text before Christ pro uides for the body as vvell as for the soule Christ con ferred his doctryne vvith mira cles Vpō vvhat vveake ground the Pope 〈◊〉 A faintand a feble argument A good groūd for the colledge of cardinals VVhy Christe spake in the plural number and vvhy 〈◊〉 singuler Christ sen des not foode and lyuing vvithout labour Kepers of feales 〈◊〉 their sea ling tymes VVhen Christes doctrine vvas suffi ciently 〈◊〉 They called vppon Luther to doo myracles VVhat kynde of miracles the 〈◊〉 had Vvhat pro sitte wee haue of Christes miracles Our 〈◊〉 and gayns musle not be imputed to god and not to our labor VVho getes 〈◊〉 luing by the diuell Some 〈◊〉 pute their gaines to theirlabo 〈◊〉 must 〈◊〉 Curious men Christ laboured 〈◊〉 bothe for the bodye and the soule All 〈◊〉 〈◊〉 ners and 〈◊〉 offended he that 〈◊〉 best may vveli be amended The reme dy of syn Math. 26. Luc. xxii 〈◊〉 xiiii Iudas dyd not sleepe nor foreslowe his busines Christ left 〈◊〉 of his disciples 〈◊〉 the gardē appoin 〈◊〉 them vvhat to do vvhiles he vvente 〈◊〉 〈◊〉 A solitary place is mete for 〈◊〉 A notable place to 〈◊〉 〈◊〉 doyrges for vs. 〈◊〉 di 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ours are o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exāple of A. chitophel which hā 〈◊〉 hym selfe Iob cursed the 〈◊〉 of his 〈◊〉 the 〈◊〉 he did invvardly be holde the horror of deathe VVhy Iob vvas vexed Dauid fea red not Goliath the mon strous 〈◊〉 but he fea 〈◊〉 deth Ionas fea red not the sea but he sea red death 〈◊〉 feared not the 〈◊〉 ty army of Sennache 〈◊〉 but he fered deth 4. Kin. xx Little Bilney the blessed martyr of god had vvonder full 〈◊〉 in his mynd Bylney 〈◊〉 hys death paciently A good 〈◊〉 son for such as 〈◊〉 in prison 〈◊〉 the 〈◊〉 sake Christe vvas in a gony An 〈◊〉 to an obiection 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 menting Christ suf fred nothing in his god head Howe Christe toke vpon hym oure synnes VVhy Christ was the greate synner of the vvhole vvorlde Christs suf ring in the gardeyne vvas one of the 〈◊〉 〈◊〉 of all his passiō He declares vvhat Christ did for vs by a similitude The greater the sin is the 〈◊〉 is the paine His suffe ring in the gardē vvas 〈◊〉 〈◊〉 painfull VVhy Christ suf fered such paynes in the 〈◊〉 All men shal beholde the vgsomface of death Hovv vve shal oner com deth VVhat is to be done vvhen the horrour of death comes VVhy 〈◊〉 suf fered such pain inthe garden A medita tion for vs in our gar dynes Euery day shold bee good friday to a christē mā 1. Sam. xxx 2 Samuel xviii VVe must pray ogod and not to sainctes VVhy the 〈◊〉 vvere com maunded to pray A differēs 〈◊〉 being tem pted and 〈◊〉 in to temptation The apostles vvere vvarned of theyr 〈◊〉 Christ dy 〈◊〉 pray in his agony Christ 〈◊〉 vp on him all oure infirmities except sin 〈◊〉 for vs when we are tempted When we are in Agony what phisik we should vse We shall finde our frendes sle ping 〈◊〉 〈◊〉 Now the flesh resistes m. L. wisheth prayer to be vsed He 〈◊〉 thē to prayer 〈◊〉 spirites 〈◊〉 start vp Christ 〈◊〉 ed in prayer House kepers and great men must geue exāple of prayer God punishes sin in not hearing ofour pra yers People
oure fathers dyd cry vpon thee and thou hardest them Arte not thou oure God as wel as theirs There is nothing more plesant to God then for to put him in remembraunce of hys goodnesse shewed vnto our forefathers It is a pleasant thing to tel God of the benefites that he hath done before oure time Go to Moyses who had the guiding of Goddes people se how he vsed prayer as an instrument to be deliuered out of aduersity when he had great rough mountains on euery side of him and before him the red sea Pharaos host behind him pearill of death round about him What did he despaired he no. Whether wente he He repayred to God with this prayer and said nothinge Yet wyth a great ardency of spirit he pearsed Gods eares Now help or neuer good Lord no help but in thy hand quod he Thoughe he neuer moued his lippes yet the scrypture sayeth he cryed oute and the Lord hearde him and sayd quid clamas ad me Why criest thou out so loude The people hard him say nothing and yet God sayd Whye crycst thou oute Straight waies he stroke the water with hys rod and deuided it and it stode vp like two walles on either side betwene the which gods people passed the 〈◊〉 were drowned Iosue was in anguish and like di stresse at Iericho that true captaine that faithfull iudge no folower of retributions no 〈◊〉 he was no money who made his petition to almighty God to shewe him the cause of his wrath toward him when his armye was plaged after the 〈◊〉 of Iericho So he obtained his 〈◊〉 and learned that for one mannes fault all the reaste were punished For Achans couetousnes many a thousand wer in agony and fear of death who hid his mony as he thought from god But god saw it wel inoughe and broughte it to lighte This Acan was a bywalker Well it came to passe when Iosua 〈◊〉 it straight waies he purged 〈◊〉 army and tooke away Malum de Israel that is wickednesse from the people For Iosua called hym before the people and sayde Dagloriam Deo geue prayse to god tell trouthe man and forth with he tolde it And then he and all hys house suffered deathe A 〈◊〉 ensample for all Magystrates to followe Here was the execution of a true iudge he was no gyfte taker he was no wincker he was no 〈◊〉 walker Also when the Assirians with an innumerable po wer of men in Iosaphates tyme 〈◊〉 the lande of Israell Iosaphat that good 〈◊〉 goeth me strait to god and made hys prayer Non est in nostra fortitudine sayd he buic populo 〈◊〉 it is not in oure strengthe O Lorde to resyste this people and after his prayer god deliuered him and at the same time x. M. were destroyed So ye miserable people you must 〈◊〉 to god in anguishes and make your prayer to hym Arme your selues with prayer in your aduersities Many begin to pray and sodenly cast away prayer the deuyll putteth suche fantasyes in theyr heades as thoughe God could not entend them or had somewhat els to doo But you must be importune and not weary nor caste away prayer Nay you must cast away 〈◊〉 God wil hear your prayer albeit you be sinners I send you a iudge that wil be glad to hear you You that are oppressed I speak to you Christe in this parable dothe paynte the good wyll 〈◊〉 god towarde you o miserable people he that is not receyued let him not despair nor thinke that god had forsaken him For god tarieth til he seeth a time and better can doo all thinges for vs then we oure selues canne wyshe There was a wicked iudge c. What meaneth it that god 〈◊〉 this parable rather of a wicked 〈◊〉 then of a good Be like good iudges were rare at that time trowe ye the deuil hathe bene a slepe euer sence No no. He is as busye as euer he was The common manner of a wycked iudge is neither to fear God nor man He 〈◊〉 what a man he is and therfore he careth not for man because of his pride He loketh hie 〈◊〉 the pore he will be had in admiration in adoration He semeth to be in a protection Wel shall he escape Ho ho est Deus in celo There is a god in heauen he accepteth no persons he will punyshe them There was a pore woman came to this iudge and sayde Vindica me de aduersario Se that mine aduersarye do me no wrong He would not heare her but droue her of She had no money to wage eyther him either them that were about him Did this woman wel to be auenged of her aduer sary may christian people seke vengauuce The Lord sayeth Mihi vindictam et ego retribuam When ye reueuge ye take mine offyce vppon you This is to be vnderstaude of priuate vengaunce It is lawfull for Goddes flocke to vse meanes to put awaye 〈◊〉 to resorte to iudges to require to haue sentence geuen of right Saynte Paule sent to Lisias the tribune to haue this ordinary remedy christ also said Si male locutus sum c. If I haue spokē euil rebuke me Christ here answered for him self Note here my 〈◊〉 and masters what case pore widowes orphanes be in I wil tel you my lorde iudges if ye cōsider this matter 〈◊〉 ye shuld be more afraid of the pore widow 〈◊〉 of a noble mā 〈◊〉 the frends power that he can make But now a dais the iudges be a fraid to hear a pore mā against the rich in so much they wil ether pronoūce agaīst him or so driue of the pore mās sute that he shal not be able to go thorow with it The greatest man in a realm cānot so hurt a iudge as the pore widow such a shreud turn she cādo him And with what armor I pray you She cā bring the iudges skin ouer his ears neuer lay hāds vpon him And how is that Lachrime miserorū 〈◊〉 ad maxillas The tears of the pore fal down vpō their chekes ascēdūt ad celū go vp to heauē cry for vēgāce before god the iudge of widowes the father of widowes orphanes Pore people be oppressed euen by lawes Ve ijs qui cōdūt leges iniquas Wo worth to them that make euill lawes agaynste the poore what shal be to them that hinder and 〈◊〉 good lawes Quid facietis in die vltionis What will ye doo in the daye of greate vengaunce When God shal vilit you he sayth he wyll hear the tears of pore women when he goeth on visitation For theyr sake he wil hurt the iudge be he neuer so high Deus trans fert regna He wil for widowes sakes chang realms bring thē into tēptation pluck the iudges skins ouer their heds Lābises was a great Emperor suche another as our master is he had
handes A place of scripture racked 〈◊〉 mysunderstand The ryght understanding of this place 〈◊〉 out lady might bee compared to a saf 〈◊〉 bag 〈◊〉 vsed in the Gospel The description of a prelate How the preacher is lykened to that plowmā The Prelate hath many offices Note the Properties of a ryght fayth The firste The lawe feareth The gospel cōforteth Great 〈◊〉 〈◊〉 shoulde haue good rewardes Preachig 〈◊〉 a daylye 〈◊〉 〈◊〉 〈◊〉 An admoni cion to Lodon An 〈◊〉 cion to the rulers and 〈◊〉 Galed baiarde wyll wynche The euyls 〈◊〉 are now in London The 〈◊〉 of 〈◊〉 by the rych in Lō don is gon Charitie is waxen cold in London He moueth London to repentaūce by example of Nebo An admoni cion to prelates to 〈◊〉 their office An answer to a 〈◊〉 〈◊〉 A weake teame Lordyng hath put down 〈◊〉 chyng The necessitye of the plough An apt Amilitude Two kyndes of inclo syng Mock Gospellers The 〈◊〉 of Magistrates 〈◊〉 prelats excused Myntyng Priestes The bringing vp of Gentlemē 〈◊〉 noble 〈◊〉 not 〈◊〉 Lord 〈◊〉 A iust cause to deny him to offices The moste diligentest preacher in England Note wher the Dyuel dwelleth 〈◊〉 are 〈◊〉 ready to 〈◊〉 our 〈◊〉 inuencious then Gods 〈◊〉 Note a 〈◊〉 wel 〈◊〉 The mark that the dyuel shoteth at The vse of the brasen Serpent 〈◊〉 〈◊〉 〈◊〉 som. thyng The Mōke of Waltā The 〈◊〉 of the 〈◊〉 Blaūchers Ther haue bene blaunchers styl 〈◊〉 〈◊〉 bishops The 〈◊〉 shall go for Latimers money Rom. xv 〈◊〉 Gen. i 〈◊〉 〈◊〉 xvii 〈◊〉 Deut. iiii 〈◊〉 Esay xxvi 〈◊〉 〈◊〉 viii c Daniel vii c We ought to obey god to beleue his word to folow it This world 〈◊〉 led with two swordes The temporall sword The spirituall sword Math. xxii The king may correct the 〈◊〉 cher 〈◊〉 the prea cher maye correct the kinge Math. xxiii a. 〈◊〉 〈◊〉 iii. a. 〈◊〉 Pet. i. a. Exod. v. vi vii c. iii. Reg. xxii King Pharao punished Exod. xiiii Ahab iii. Reg. xxi iii. Reg. xiiii The preacher must haue god before his eies Euel prechers are to be refused Math. vii g Luke 〈◊〉 〈◊〉 In gods boke is matter for all estates A preacher must haue res pect to his au dience Deut. xvii Thinges touched most chief ly in the hole sermon 〈◊〉 xvii 〈◊〉 A notable 〈◊〉 A common 〈◊〉 ing Reg. xix 1. Reg. xxiiii Red the 〈◊〉 they be verye pleasaunt and profitable Psal. cxix Gods word is our lyght Dauid did walke ordinatly i. Reg. xxvi b Phantasticall braynes are reproued inordinatly 〈◊〉 Reg. viii God calleth his ministers by diuers names King Edward the vii is our naturall kyng and a most precious treasure Let vs pray for hys lyfe A straunger would rout out all godlynes plant again all hipocrisy They that 〈◊〉 God or the kyng will amend their sinfull lyuing 〈◊〉 The Pope hath long raigned God hath sent vs a deliuerer Let vs nomore seke to serue a straunger Let vs pray for our kyng Gal. v. a. The second part of his sermon Psalm 〈◊〉 God is graund master in the kinges house An aunswer de claring the true honour of a king He describeth the dishonors of a king playnly and most truly god requireth a good hert The. iii. parte of his sermen Kinges of the Jew̄es had a dispensation to haue mo wiues then one One wife is hard to be wel ruled A godly womā 〈◊〉 to be chosē Loue which is godly is to be preferred a boue all earth ly thinges in mariage A notable say ing Prouer. xvi Policye if it be not of god bringeth death A notable histo ry of a French kyng The good coun cell of by byshops Note The kinge fearing God auoyded euyil Deut. xii a The iii. part of thesermon A kynge may haue muche for his expenses are great Note whan the kynge hathe to much of his cōmens Who shal see this to much None that be seruants to the kyng Corporall eyes cannot se to much Spiritual eyes are to be hadde faith charity Chrisostomes saying The vnderstandynge of it I fGod wil not graunt to much vnto a kinge much lesse vnto the subiect Who is not fauty in takinge to much learne Phisitions Lawyers Marchaunts Landlordes Rent raysers steplordes Unnatural Lordes Of this to muche commeth al dearth and scarcitye Note the couetous men Thys to much is not for the kynges honour A descriptyon of the kynges honoure First in true religyon Secōdly a wel thy cominaltye Thirdlye the kynges honour standeth in the multytude of people This to muche wil make 〈◊〉 ry slauerye and the shauery 〈◊〉 〈◊〉 Clergy had to much but 〈◊〉 to lytle An example of the clergy An example of the yomanry No preachyng can helpe 〈◊〉 euell manye statutes but 〈◊〉 〈◊〉 The 〈◊〉 is authoure of to much To decaye of learnynge and purity of lyfe Saluatyon resteth in them Yomens 〈◊〉 be teachers of God A notable thing Surueyers be handmakers The crye of the poore The reward of wicked men The blesse of the godly In gods booke is 〈◊〉 〈◊〉 tryne for al estates Deut. xvii The 〈◊〉 Iewes oure Englysh men compared together 〈◊〉 Englyshe 〈◊〉 〈◊〉 called an old said saw iii. of the kings the fyrst chap. 〈◊〉 iii. of kyngs the first Ioab captain generall of 〈◊〉 army Bethsabesueth to Dauid for Salomon The ioie of the people for their new king God is against 〈◊〉 authoritie and in ordinate doings Salamon is mercyfull 〈◊〉 tryeth traitours from the trusty Note of what force education is Adonias schrinks in the wetyng proueth nought in the wearing Adoniasa liar When promises may not be performed Adonias put to death 〈◊〉 King ii Abiathar deposed and made 〈◊〉 quondam iii. King ii 〈◊〉 was but vii yeares old when he was made kyng iiii King xii Iosias was viii iiii king xxii kings though they be children yet they are kinges The kinges honourable 〈◊〉 cell 〈◊〉 commended The comune saying of the Popish hope dayes English men worse then the Iewes A trewe and and harty report of M. La 〈◊〉 by the kinges 〈◊〉 The history of a bishop of Winchester in king Henrythe vi tyme. The good duke Humfrey Atyburne tippet would a becom him better 〈◊〉 Humfrey smothered The office of a king newly chosen Flattering clawbackers A kings pastime The king must write the booke of Deutero him selfe Deut. xviii Gods booke hath ben preser ued hitherto by a wonderful mi racle Mark a 〈◊〉 Prelate S. Paules termes oughte to be folowed A bishop that asked whether the people might not be ordred withoutè scriptures The byblemust not be forgottē in tyme of progresse and 〈◊〉 How homely they handle the the godlye Homylies A request to the kinges grace Negligent bishops Hangers of the courte Learned lay-men to furnish the 〈◊〉 of bishops The clargy is lyke to bee brought into slauery The 〈◊〉 ly and his 〈◊〉 steppes The feare is 〈◊〉 for it is 〈◊〉 all 〈◊〉 Now bishops of old a
so long he continued kneeling that he was not able for to rise without helpe amongst other thinges these were thre principal matters he prayed for The first that as god had appoynted him to be a precher and professor of his word so also he would 〈◊〉 him grace to stand vnto his doctrine vntil his death Thother thing the which most instantly with great vi olēce of gods sprite he desired was that god of his mercy wold restore the gospell of his sonne Christ vnto thys realm of England once again and these wordes once agayn once agayn he did so inculcate and beat into the cares of the Lord god as though he had sene god before him spake vnto him face to face The thirde principall matter wherewith in his prayers he was 〈◊〉 was to praye for the preseruation of the quenes maiesty that now is whome in his prayer accustomablye he was wont to name and euen with teares desired god to make her a comfort to this comfortles realm of England These wer the matters he prayed for so earnestly But were these things desired in vayne Did god despise the prayers of this his faythfull souldier No assuredly for the lord did most graciously graunt all these his requests First concerning profession euen in the most extremity the Lord 〈◊〉 assisted him For whē he stode at the stake without Bocardo gare at Oxford the tormen 〈◊〉 about to set the fire vpon him and that most reuerēd father D. Rid ley he lifted vp his eyes towardes heuen with a most amiable and 〈◊〉 〈◊〉 saying these words Fidelis est Deus qui non 〈◊〉 nos tentari supra id quod possumus God is faythful which doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shed his bloud in the cause of christ the which bloud ranne out of his hart in suche aboundaunce that all those that wer presente beyng godly dyd maruell to see the most part of the bloud in his body so to be gathered to his hart and with suche violence to gushe out his body being opened by the force of the fyre By the which thinge God most gratiously graunted his request the which was to shede his harts bloud in the defence of the Gospell How mercifully the Lorde heard his second request in restoring his gospel once again to this realm these present dais can beare recorde But alasse what shal England say for her defēce how shal she auoyd the terrible plages of God for the horrible and deuelish vnthanckfulnes for that treasure The Lorde be mercifull vnto vs. Now concernyng his third request it was also most effectuously graunted to the grent prayse of God the furtheraunce of his Gospel and to the vnspeakenble comfort of this realme For when matters were euen desperate and the enemies mightely florished and triumphed Gods worde banished 〈◊〉 〈◊〉 sodenly the Lorde called to remembran̄ce his mercy and made an end of all these miseries and appoynted her for whom that same gray headed father Latimer so earnestly prayed in hys 〈◊〉 as the true naturall ruler owner of this imperial 〈◊〉 to shew her 〈◊〉 and by the brightnes of Gods worde to confounde the darke 〈◊〉 and 〈◊〉 kingdome of Antichrist and to restore the tem ple of God agayne the whiche thyng not this faithfull prophet only but al the rest whom God made worthy to be his wytnesses did most earnestly requyre and desyre in their faythfull prayers The selfe same God graunt vnto euery faythfull Christiar his spirit that they may be diligēt and watchfull in prayers for her by whom God hath bestowed such vnspeakcable giftes vpon vs that the same God will assyste her with hys grace and holy spirite to procede faythfullye in the building of his house and in plucking downe of all kyndes of synne and 〈◊〉 〈◊〉 Idolatrpe al the monuments of the same to the glory of hys name and her cuerlasting and endles comfort To the whych faythful prayers that all they whiche feare God may be the 〈◊〉 〈◊〉 I haue 〈◊〉 forth these sermons made by this holy man of God and dedicated them to your grace partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp by this reuerend father and faythfull 〈◊〉 of god whom you did norish and whose doctrine you did most 〈◊〉 embrace to the prayse of god vnspeakable 〈◊〉 of al godly harts the 〈◊〉 did 〈◊〉 great admiration maruell at the 〈◊〉 gifts of god 〈◊〉 vpō youe grace in geuing vnto you such a 〈◊〉 spirit by whose power vertue you were able to ouercome the world to forsake your 〈◊〉 〈◊〉 and goodes your worldly 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 highe estate and estimation with the whiche you 〈◊〉 adorned and to become an 〈◊〉 for Christe his gospels sake to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god then to 〈◊〉 the 〈◊〉 of the worlde with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉 then the treasures of Englande where 〈◊〉 the 〈◊〉 are farre otherwyse 〈◊〉 for they haue theyr pleasures amongst the portes of 〈◊〉 they eate and 〈◊〉 and make 〈◊〉 not passing what become of 〈◊〉 or his 〈◊〉 they bee 〈◊〉 dronken with the swete delicates of thys miserable 〈◊〉 that they wyl not tast of that buter morsels which the lord hath appoynted and prepared for his chosen children and especyall frendes Of the whiche he did make you most gratiouslye to taste geuyg vnto youre grace his spirit that you were able in all the tormoyles and greuaunces the whiche you did receaue not only at the handes of those whiche were your professed enemyes but also at the handes of them whych pretended 〈◊〉 and good will but secretly wrought sorow and myschyef to be quyet and 〈◊〉 and in the end broughte youre grace home againe into your natiue countrey no doubt to no other end but that you shoulde be a comfort vnto the comfortles and an instrumente by the whiche hys holy name should be praysed and his gospell propagated and spredde abrode to the glory of hys holy name and your eternall comfort in Christ Iesus vnto whose mercifull hands I commit your grace with all youres eternally Amen From Southam the second of October Certaine sermons made by the right reueren de father in God maister doctor Latymer before the right vertuous and honorable lady Katherine duchesse of Suffolke in the ycre of our Lord. 1552. OVR FATHER vvhich art in heauen I haue entred of late in the wase of preachyng and spoken many thynges of prayer and rather of praier than of any other thing For I thinke there is nothing more necessarie to be spoken of nor more abused than praier was by the craft and suttletie of the deuill for many thynges were taken for prayer whan they were nothyng lesse Therefore at this same 〈◊〉 also I haue thoughte it good to entreate of prayer to thintent that it might bee knowen what a precious thyng ryghte prayer is I tolde
god our heauenly father For all those greate rulers that haue bene from the beginning of the worlde till now haue bene set vp by the appointmente of god and he pulled them doune when it pleased him There haue bene principallye foure monarchies in the world the first were the Babilonians which had great and many nations vnderneth them which was gods ordinance and pleasure for he suffred them so to do After those came the Persians which were greate rulers and mightye kynges as it appeareth by stories written of learned men at that tyme. Then came the Gréekes and toke the dominion from the Persians and ruled themselues for a whyle tyll they were plucked doune At the laste came the Romaines with their empire which shal be the last and therfore it is a token that the ende of the world is not farre of But wherfore were those mighty potentates plucked doune mary for wickednes sake The Ba bilonians Persians and Grecians and a good parte of the Romaines were caste doune for wickednesse sake what were their doinges they would not execute instice the magistrates were wicked lofty and high mynded The subiectes taking ensample of their magistrates were wicked too and so worthy to be punished together Therfore the wysedome of god sayeth Vidi sub sole in loco iuditii impietatē in loco iustitiae iniquitatē in the place where poore men ought to be herd there I haue sene impiety I haue sene 〈◊〉 〈◊〉 this I haue sene Yea in the place of iustice there I haue sene bearing and bolstryng So for these causes sake these great emperours wer destroied so shal we if we folow their wicked ensamples Esay that heartye Prophet confirmeth the same saying 〈◊〉 vt facerēt 〈◊〉 ecce iniquitas expectaui vt facerent institiam ecce clam of I loked that they shoulde execute iustice defende the good and punish the yll but there was nothing but crying This is a greate matter Clamor populi the crye of the people whan subiectes be oppressed so that they crye vnto god for deliuerance truely god will heare them he will helpe and deliuer them But it is to be pitied that the deuill beareth so muche rule and so muche preuaileth bothe in maiestrates and subiectes in so muche that 〈◊〉 beareth almoste all the rule not that he ought to do so For God he is the laufull 〈◊〉 of the worlde vnto hym we owe obedience but the deuyll is an vsurper he 〈◊〉 to his 〈◊〉 by crafte and subtiltie and so maketh hymselfe the great ruler ouer the worlde Nowe he beeynge the greate ruler woulde haue all the other rulers to goe after hym and folowe his ensaumple whyche 〈◊〉 happeneth so For you knowe there is a common sayeng Similis simili gauder Lyke to lyke therfore he vseth all homely trickes to make all rulers to goe after hym yea he intendeth to inueigle euen very kynges and to make theim negligent in their busynesse and office Therefore suche kynges and potentates were pulled down because they folowed the instructions of the deuyll But oure Sauiour speaketh not of suche worldley kyngdomes whan he teacheth vs to saye Thy kyngdome come For these worldly kyngdomes bryng vs not to perfect felicitie they be full of all maner of calamities and myseries deathe perditions and distructions Therefore the kingdom that he speaketh of is a spirituall kyngdome a kingdom where God only beareth the rule not the deuil This king dome is spoken of euery where in Scripture and was reueled long agoe and dayly God hathe his preachers which bryng vs to knowledge of this kyngdom Nowe we pray here that that kyngdome of God may bee increased for it is Gods felowshyppe they are Goddes subiectes that dwelle in that kyngdome whiche kyngedome doothe consyste in rightuousnesse and iustice and it 〈◊〉 from all calamities and miseries from death and all perill And in this petition we pray that God wyll sende vnto vs his spirite whiche is the leader vnto this kyngdome al those which lacke this spirite shall neuer come to god For 〈◊〉 Paule saythe Qui 〈◊〉 〈◊〉 non habet non est 〈◊〉 Who so euer hath not the 〈◊〉 of Christ he pertayneth 〈◊〉 vnto hym 〈◊〉 oure Sauyoure sayth Regnum dei intia nos 〈◊〉 The kyngdome of God is within you signifieng that those whiche haue the spirite of God shal be sure of that kingdome yea it beginneth here in this worlde with them that be faithfull The instrument wherwith we be called to this kyngdome is the office of preachyng God calleth vs daily by preachers to come to this kyngdome to forsake the kyngdome of the deuyll to leaue all wyckednesse For customable synners those that be not content to leaue sinne they pertaine not to that kyngdome they are vnder the dominion of the deuyll he ruleth them lyke as our sauiour sayth to the Iewes Vos ex patre diabolo estis The deuil is your father Item quifacit peccatum ex diabolo est he that dooth sinne is of the deuill Therfore by this petition we pray that we may be deliuered from all sinne and wickednes from the deuill and his power We desire God that we may be his subiectes which is a verie godlie and nedefull prayer Further by this petition we be put in remembrance what we bee namely captiues of the deuyll his prysoners and bondmenne and not able to come at 〈◊〉 thorough oure owne power therefore we desyre Gods healpe and ayde as Christe hath taughte vs to calle hym Father he knewe his affection therefore he commaundeth vs to call hym Father and to desire his healpe to be 〈◊〉 out of the kyngdom of the deuyll Happye are those whiche are 〈◊〉 this kyngdome for they shall lacke nothynge and this kyngdome commeth to vs by preachyng by hearyng of Goddes word Therfore those that fynde scholers to schole they are helpers and furtherers toward this kyngdome and truly it is nedefull that there be made some prouision for them For excepte schooles and 〈◊〉 be maynteined we shall haue no preachers when we haue no preachers whan we haue none which shewe vnto vs Gods woorde howe shall we come to that blessed kyngdome whiche we desire What 〈◊〉 it whan you haue gotten many hundred pounds for your children and lacke goddes woorde Therefore I saye this office must nedes be mainteined for it is a necessarie office which furthereth to this kyngdome of which our sauiour speaketh in the gospel to the Iewes saying Instat regnum 〈◊〉 The kingdome of God is come nere Likewise he sayeth to one Sequere me annuncia verbum Dei Folow me and preache the kingdom of god So ought all preachers to do they ought to allure euery man to come to this kyngdome that this kyngdom may be replenished For the more that be conuerted the more is the kyngdom of god Agayne those that be wicked
paied the vttermost far thing not withstanding that he had forgeuen him afore c. So we see that the 〈◊〉 of the former sinnes turne agayne whan we do the same synnes again Seing then that it is so daungerous a thing to fall into sinne againe than we had nede to haue some remedy some helpe that we might auoide sinne and not fall therto again Therfore here foloweth this petition Leade vs not into temptation Here we haue a remedye here we desyre god that he will preserue vs from falling into sinne Our sauior that 〈◊〉 scholemaster knew wherof we had nede therfore he teacheth vs to beg a preseruation of god that we fall not Leade vs not it that is to say lord god leade vs not 〈◊〉 trial for we shal 〈◊〉 be ouercome but preserue vs suffer vs not to sinne again let vs not fal help vs that sinne get not the victory ouer vs. And this is a necessary praier for what is it that we ran do Nothing at all but sin therfore we haue nede to praye vnto god that he wil preserue and kepe vs in the right way for our enemye the deuill is an vnquiet spirit euer lying in the way seking occasion how to bring vs to vngodlines Therfore it appereth how much we haue nede of the help of 〈◊〉 for the deuil is an old enemie a felow of great antiquity he hath indured this fiue thousand and 52. yeres in which space he hath learned al artes cunningcs he is a great practiser there is no suttelty but he knoweth the same Like as an ar tificer that is cunning expert in his craft knoweth how to go to worke how to do his busines the rediest way so the de uyll knoweth all waies how to tempt vs to geue vs an ouerthrow in so much that we can beginne nor do nothing but he is at our heeles and worketh some mischief whether we be in prosperity or aduersitie whether we be in helth or sicknes life or death he knoweth how to vse the same to hys purpose As for an ensaumple Whan aman is riche and of great substance he by by setteth vpon him with his crafts intending to bring him to mischief And so he moueth him to despise and contemne god to make his riches his god Yea he can put suche pride into the ryche mans hearte that he thinketh himselfe able to bryng all things to passe and so beginneth to oppresse his neighbor with his riches But god by his ho ly word warneth vs armeth vs against such crafts suttel ties of that deuil saying Diuitiae si affluāt 〈◊〉 cor apponere If riches come vpō you set not your hearts vpō thē He com maūdeth vs not to cast thē away but not to set our herts vpō thē as wicked men do For to be rich 〈◊〉 a gift of god if riches be rightly vsed but that deuil is so wliy he 〈◊〉 vp 〈◊〉 hearts to abuse thē Again whā a mā falleth into pouerty so that he lacketh thīgs necessary to that 〈◊〉 of this bodily life loe that deuil is euē redy at hād to take 〈◊〉 by that 〈◊〉 to bring him to mischief For he 〈◊〉 〈◊〉 stirre vp the heart of that 〈◊〉 that is in pouerty not to labor calling vpō god but rather to stealyng robbyng notwithstanding that God forbiddeth such sinnes in his lawes or els at the least he will bring him to vse deceyte and 〈◊〉 with his neighbor 〈◊〉 that way to bring him to euerlastyng destruction Further whan a man is in honor and dignity and in great estimatiō this serpent slepeth not but is redy to geue him an ouerthrow For though honor be good vnto thē whiche come laufully by it though it be a gift of god yet the deuyll wyll moue that that mans heart which hath honour to abuse his honor for he will make him lofty and high mynded and fyll his hearte full of ambitions so that he shall haue a desyre euer to come higher and higher and all those whiche will withstand him they shal be hated or yl intreated at his hand and at the length he shal be so poisoned with this ambition that he shal forget all humanitye and godlines consequently fall in the feareful handes of god such a felow is the deuill that old doctour If it commeth to passe that a man fall into open ignominy and shame so that he shall bee nothyng regarded before the worlde then the deuill is at hande mouing and styrryng his heart to 〈◊〉 and at the length to desperation If he be yong and 〈◊〉 the deuil wil put in his heart say to him What thou art in thy floures man take thy plesure make mery with thy companions remember the old prouerb yong saits old deuils which prouerb in very dede is naught and deceitfull and the deuils own inuention which woulde haue parentes negligent in bringing vp their childrē in good nes he would rather see them to be brought vp in ylnes and wickednes therfore he found out such a prouerb to make thē carelesse for these children But as I said afore this prouerbe is nought for looke commenly where childrē are brought vp in wickednes thei wil be wicked al their liues after therfore we may say thus yong diuel old diuel yong saints old saintes Quo semel imbuta est recen s seruabit odorem testa 〈◊〉 The erthen pot wil long sauor of that licoure that is first put into it And here appereth how the deuill can vse the youth of a young man to his destruction in exhorting him to folow that fonde lustes of that age Likewise whan a man commeth to age that olde serpent will not leaue him but is euer styrring him from one 〈◊〉 vnto thother from one wickednes to another commonlye he moueth olde folkes to auarice and couetousnes for then old folk wil commonly say by that inspira tion of the deuil Nowe it is time for me to lay vp to kepe in store somewhat for me that I may haue 〈◊〉 to liue whan I shal be a crippell so vnder this colour they set al theyr heartes myndes onely vpon this worlde forgetting their poore neighbor which god would haue relieued by them But as I tolde you before this is the deuils inuention suttelty which blyndeth their 〈◊〉 so withdraweth their hearts so far from god that it is scant possible for some to be brought again for they haue set al their hartes and phantasies in such wise vpon their goods that they cannot suffer any body to occupye their goods nor they themselues vse it not to the verifiyng of thys common sentence Auarus caret quod habet aeque 〈◊〉 quòd nō habet the couetuous man lacketh as wel those thinges which he hath as those things which he hath not So like wise whan we be in helth that deuil moueth
sake hath bestowed his onely natural sonne vnto the death to the ende that we should be made thorough him his chosen children Now therfore all that 〈◊〉 in Christ and trust thorow his passion to be saued all they are the childrē of god And god loueth them more than any naturall father loueth his childe For the loue of God 〈◊〉 vs is more ernest and more 〈◊〉 towards vs than is the fatherly loue towardes his natural childe which thyng shall comfort vs in all our distresse in what perill or danger soeuer we be we shall beleue that god is our father And therfore we shall come vnto him in the name of Christ his naturall sonne our 〈◊〉 therfore we 〈◊〉 not to despaire in any maner of thinges but rather what soeuer we haue in hand let vs run to him which beareth such a fatherly affection towardes vs more a great dele than our naturall fathers and mothers can 〈◊〉 As for oure carnall or temporall fathers and mothers sometymes they be vnnaturall so that they will not healpe their children in their distresse sometimes agayne they wold fayne helpe but they ar not able to helpe them But our heuenly Father he is louyng and kynde towurdes vs so that he will helpe And then agayn he is mightie he is almighty he can and may helpe so that there lacketh neither good will in hym neither power Therfore let vs not dispeyre but rather come vnto hym in all tribulation and no doubt we shal be eased by him For certaine it is that the almyghtye God hath greater affection towards vs than our naturall fathers and mothers can haue And this appeareth by that that he hath geuen his natural sonne the highest treasure that euer he had in 〈◊〉 or in earth for vs euen vnto the deathe in his bytter passion Further in the prophets euery where he setteth out his great loue which he hath towards vs saying Nunquid potest 〈◊〉 〈◊〉 c. Can a woman forgette her owne child which 〈◊〉 hath born into this world yea and though she doo forget the same yet wyll not I forget the. It is a rare thyng whan the deuill so muche preuatleth in parentes that a mother shold neglect or forget her own child yet saith God though it were so that she woulde forget her child yet wil not I forget thee whā thou beleuest in my 〈◊〉 Christ. For the 〈◊〉 can not preuaile agaynst me though he preuail against womē so that somtimes they forget their own children or kil thē yet shal he not preuaile against me for I am 〈◊〉 than he is Further his loue which he be a reth towards vs is expressed in yt. 7. cap. of Mat. wher Christ saith Is there any man amongst you which if his sonne ask bread wil he offer him a stone or if he asketh 〈◊〉 wil be offer him a serpent If ye than beyng euil can geue your children good gifts how much more shal your father which is in heuen geue good things if ye aske them of him As who say though you be euyll yet whan your children wold haue any thing that might hurt thē yet you beyng fathers mothers do gene them good things which shal not hurt them Nowe sayth he seyng ye whose nature is yll corrupt and poisoned with wickednes for ther is no saint in heuen neither S. Peter or Paul but whan they were here their nature was corrupt and geuen to wickednesse and so they myght be called yl can giue good gifts vnto your children how much more wyll God which is the fountaine of all goodnes geue you good thynges whan ye desire them of hym Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue and that he is redy to giue vnto euery one that commeth to him for helpe yea the verye holy ghoste 〈◊〉 wyll geue vs whan we wyll desyre it Now to the matter This Iairus is a good and louyng father towards his child be cometh desireth help of Christ that his daughter may be heled A conetous mā wold haue passed on he wold not haue takē so much pain as to com to Christ desire his help Therfore by this 〈◊〉 we may lern to haue a good faith towards god a right natural loue towards our children But it is a cōfortable thing to consider this fatherly affection of god towardes va if we wold wel cōsider that same it wold stirr vp a childly loue in our harts towards him so that we wold be content to be ordered by 〈◊〉 ruled acording to his pleasure like as a good godly child is cōtent to be ruled by his father mother wil in no wife do against them so we shold be obedset vnto god like as that child is vnto his parēts But ye wil say I pray you tell vs what is the wil of 〈◊〉 Answere The general will of God is expressed in the 〈◊〉 commaundementes there we shall fynde what we shall doe and what we shall leaue vndone But there is a speciall wyll of god whiche is euery mans callyng for it is the will pleasure of god that euery one shall do accordyng vnto his cal ling wherunto god hath appointed hym as the magistrates theyr callyng is to 〈◊〉 that all thynges be well that Iustice be 〈◊〉 that the wycked be punished and the good be re warded Item that the good and godlye lawes be mayntayned and executed and most specially that the word of god be taught that the people be not ignoruant in that and thys is the will of god when the magistrates do so when they endeuor themselues that gods honor and glory be set abroade and wyckednes bee abolished then they do accordyng vnto theyr callyng So likewise the callyng of the subiectes is to bee obediente vnto the magistrates not to rebell agaynste them for when they do they striue against GOD himselfe and shal bee punished of him Item the maried man oughte to doe his duetye towardes his wyfe that is the wyll of GOD to loue his wyfe to prouyde for her c. Lykewise the woman 〈◊〉 to doe her duetye towardes her husbande in obeying hym in all thynges that be not against god For she may not obey her 〈◊〉 in wicked thin ges which be against god but els there is no exception but obey she must For so it is writē so saith god vnto her In sorow shalte thou bring 〈◊〉 thy children and thy 〈◊〉 shall pertayne vnto thy husband and he shall haue the rule of the Now when the woman doth so then she doth accordyng vnto her callyng Further maisters ought to do theyr dueties towards their seruauntes and householde to instruct them in gods word to let them haue theyr meate and drynke Lykewise seruantes oughte to obey theyr maisters with al hūblenes to serue them vprightlye and diligentlye accordyng as god willeth them to do Now this is the special wyll of god namely that
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
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
fyndeth that he hath brne a wycked man an yrefull man a couetuous or a slouthefull man lette hym repente and bee sorye for it And take a good purpose to leaue that same synne where in he hath lyen before Lette vs not doe as the Jewes dydde which were styfnecked they woulde not leaue theyr synnes they hadde a pleasure in the same they woulde folowe theyr olde tradicions refusyng the worde of GOD therefore theyr destruction came worthelye vppon theym And therefore I saye lette vs not followe them leaste we receyue suche a reward as they hadde leaste euerlastyng destruction come `vpon vs and so we be caste oute of the fauour of god and finally loste worlde without ende And there shal bee signes in the Sunne and in the Mosne in the Starres in the earth There be some which think that there shal be great Eclipses against the course of nature ye know that 〈◊〉 hath bene great thynges sene in the Element diuerg 〈◊〉 Sometymes men haue sene a rynge about the Sunne somtimes there hath bene sene 〈◊〉 sonnes at ones and such like thinges hath 〈◊〉 sene in tymes past which no dout signified that this 〈◊〉 day is not far of in which Christ will come with his heauenly 〈◊〉 to iudge and rewarde euery one of vs accordynge vnto his descrtes And the people shal be at their wittes 〈◊〉 through dispaire men 〈◊〉 wonderfull fearefull they shall pyne awaye for feare and no dout these shal be good men which shal be thus troubled with suche a feare of this daye for you knowe the worldlyn 〈◊〉 care not for that day yea they will scant beleue that there shal be such a day that there shal be an other world or at the least way they would not 〈◊〉 that 〈◊〉 shold be an other worlde therfore they shal be godly men which 〈◊〉 so vsed to be 〈◊〉 vnto the worlde And no doute there hath bene here in England many already which haue bene so vexed and tormoyled with such feare That same maister Bylney which was burnte here in England for gods worde sake was induced and persuaded by his friendes to beare a fagotte at the tyme when the Cardinall was 〈◊〉 and bare the swynge Now 〈◊〉 that same Bylney cam to 〈◊〉 agayne a whole yere after he was in such an anguish and agony so that nothyng did him good neither eatyng nor 〈◊〉 king nor any other communication of gods worde For he thought that all the whole scriptures were against him 〈◊〉 sounded to his condemnation So that I many a tyme 〈◊〉 with him for I was fannliarly acquainted with him But all thynges whatsoeuer any man coulde allege to his comforte seemed vnto hym to make againste him yet for all that afterwardes he came againe god indued him with such strength and perfectnes of faith that he not onelye confessed his faith the gospell of our Saniour Jesus Christe but also suffered his bodye to be burnte for that same Gospels sake which we now preache in Englande 〈◊〉 Luther that wonderful instrumet of god through whō god hath opened the light of his holy word vnto the world which was a long 〈◊〉 〈◊〉 in 〈◊〉 and neglected he wryteth of himselfe that he hath bene sometymcs in such an agony of the spirite that he felte nothyng but trembling and fearefulnes And I myself know two or three at this present houre which be in this case But as concernyng the vngodly 〈◊〉 say 〈◊〉 〈◊〉 omnia all thynges are well with them they care for no more but for this worlde Lyke as in the 〈◊〉 tyme they were carelesse at all they thought all things were cocksure tyll at such tyme when the floud feil vpon their heades And so it is at this tyme with the vngodlye too they care not for this day of iudgement it greeueth them not till it fall vpon theyr heades one day It is said in scripture that god leadeth into hell and bringeth vp 〈◊〉 and so it is with such fearefull men for god doth cast them into hall he hideth himselfe from them but at the length he bringeth them out agayne and 〈◊〉 thē with a constant sayth so that they may be sure of their salua tion and 〈◊〉 lyse I knew ones a woman that was 17. yere 〈◊〉 such an crercise and feare but at the length she 〈◊〉 〈◊〉 and god endued her with a strong and stedfast faith in the ende Therfore no dout these be warnynges wher with the almighty God warneth vs to make ready against that horrible and fearefull day which day no doute is not farre of For the worlde was ordeyned of god to endure as scripture and all lerned men agree syre thousand yeres Now of this number are gone syue thousand fyue hundred 52. so that there is left onely foure hundred and fifty lacking two And this is but a little tyme and yet this tyme shal bee shortened as scripture plainly witnesseth for the elects sake So that peraduentare it may come in my dayes as old as I am or in oure childrens dayes Therefore let vs begynne to 〈◊〉 and fight be tymes wyth synne let vs not set all oure heartes and myndes vppon this worlde for no doubte thys daye whensoeuer yt shall come wylbe wonderfull fearefull vnto all mankynde and speciallye vnto the wycked There wil be great alterations at that date there wil be hurly burly like as ye se in a man whan he dieth what deformitie appereth how he stretcheth out all his membres what a 〈◊〉 is there so that all his body commeth out of frame So wyll it be at this fearefull horrible day there wylbe such alterations of the earth and the element they wyll loose theyr former nature and be endued with an other nature And then shal they see the 〈◊〉 of man come in a cloude with power and great glory Certain it is that he shal 〈◊〉 to iudge but we can not tell the tyme when he wyll come therefore seeyng that he wyl come lette vs make redye lest be finde vs vnprepared And take this for a rule that as he findeth vs so he shal iudge vs. Sainte Paule to the Thessalonians when he speaketh of the resurrection of the good sayeth that at the same day the trompet shall blowe and all shall ryse which dyed synce the worlde beganne than they that shal be founde alyus 〈◊〉 the earth shal be chaunged sodêly and shal be rapte vp into the ayre and so meete Christ our sa uior All those I say that be content to stryue and fight with synne that wyll not be ruled by synne These I say shall of suche wise be taken vp in the ayre and meete with Christe and so shall come doun with him againe but as for the other sort which be wicked and haue a delyte in wickednes will not leaue it but rather goe forwardes in all 〈◊〉 they shal be lefts vpon the earth with the deuylles
day when it shall not be a monye matter but a soule matter for at that day it will appeare most manifestlye who they are that shall enioy euerlastyng lyfe and who shal be 〈◊〉 into hel Now as long as we be in this worlde we haue all one 〈◊〉 we go all to the lordes supper we beare al the names of christians but then itwyll appeare who are the right christians and again who are the Hypocrites or dissemblers Wel I pray god graunte vs such hearts that we may looke diligently about vs make redye against his feareful ioyful commyng fearefull to them that delyte in syn wickednes and wil not leaue them 〈◊〉 vnto them that repent forsake their sinnes and beleue in him which no dout wyll come in great honor glory wil make al his faithfull like vnto him and will say vnto them that bee chosen to euerlasting life Venite benedicti 〈◊〉 mei Come ye blessed of my father possesse that 〈◊〉 which is prepared for you 〈◊〉 that beginning of the world Again to that wicked 〈◊〉 〈◊〉 not liue according vnto his wil pleasure but folow their own appetites he wil say Ite maledicti in ignem aeternum Go ye cursed in to euerlasting 〈◊〉 O what a horrible thing will this be to depart frō him which is the fountain of al goodnes mercy wtout whō is no consolation cōfort nor rest but eter nal sorow 〈◊〉 deth for gods sake I require you let vs cōsider this that we may be amōgest those which shal heare Venite 〈◊〉 to me that we may be amōgest 〈◊〉 which shal shall 〈◊〉 eternall lyfe And no doute we shal be amongest them if we wil be content to leaue 〈◊〉 and wyckednes 〈◊〉 stryue with it and let it not haue the rule and gouernaunce ouer vs when we haue done any man wrong or haue 〈◊〉 〈◊〉 good from hym wrongfully if we 〈◊〉 content to restore it agayne for no doute restitution must be made as I told you many a tyme before Restitutionis famae rerum sunt opera 〈◊〉 Restitution of a mans good or his name must needes bee made for in that poynte agree all the wryters newe and olde they say that restitutions muste needes be made eyther in effect or affect For this is a sure probation that this mā or woman is not right sory for his sinnes and 〈◊〉 that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour Therfore he that is content to leaue his synnes and to make restitution of such thynges which he hath taken away wrongfully from his neighbour sheweth hymselfe to bee a verye 〈◊〉 man So likewise they that liue in sobernes abuse not the 〈◊〉 of god but vse theym with thankes geuyng Item he that liueth chastely kepeth hymselfe from 〈◊〉 and whan he feeleth that he hath not the gyft of chastity maryeth in the feare of god accordyng vnto hys ordinance maketh redy for that daye and as concernyng young folkes al the wryters agree that with a meane 〈◊〉 yong folke may liue chaste when they be well gouerned and ruled and kept from ydelnes then it is no great matter for them to lyue chaste as long as they be in growyng but such young persons must beware aboue all thynges of foule and filthye talkes for it is as S. Paule sayeth Corrumpunt bonos more 's colloquia praua foule and filthy talkes destroy good ma ners good bryngyng vp and then again young folkes must beware of ouer muche eatyng and drinking for S. 〈◊〉 saith he that is a great drynker of wyne sayth he I will neuer beleue that he is a chaste man therfore 〈◊〉 yong vnmaryed folke beware of drynkyng and then againe of idlenes for when the 〈◊〉 fyndeth them ydle it is doone with theym they are soone ouercome Therfore let them euer 〈◊〉 well 〈◊〉 tyl they come to age and then let them bee maryed in the lord for the scripture most highly praiseth mariage S. Paule saith Honorabile coniugium inter omnes Mariage is honorable amōgest all mē Further let vs take hede of swearyng For we may not sweare at al and we may swere by nothing but by god by whom we may not swear except it be a great vrgent cause except I be called thereunto by a magistrate and when I am called so then I must sweare by no body els saue onely by god Therfore they that are so vsed to swearing do very naught no dout gods vengeaunce bangeth ouer theyr heades for certayn it is that he which is a great swerer is also a gret lyer But as I said before they the wyl leaue such wickednes and wil liue conformable vnto gods word and then beleue in 〈◊〉 our sauiour trust and beleue to be cleansed from their syns thorough his deth and passion no doute they shal here this ioyful sentence of Christ our sauior Com to me ye blessed of my father possesse that king dom which is prepared for you frō 〈◊〉 beginning of that world We esteme it to be a great thyng to haue a kingdom in this world to be a ruler to be a lofte and beare the swynge how much more then shoulde we regarde this kyngdome whiche Christ our sauiour offreth vnto vs which kingdom wil be an euerlasting kingdome where there shal be no end of ioy and felicitye therfore all they that will be content to folowe our sauiors steppes to suffer with him here in this worlde and beare the crosse after hym they shall reigne with him in euerlasting glory and honour which grant vs god the father sonne and holy ghost Amen The ix Sermon made by Maister Doctor Latyiner Math 11. Luke 7. VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples and said vnto him art thou he that shall come or doe we loke for another Iesus answe red and said vnto them goe and shew Iohn agayne what ye haue 〈◊〉 and seene c. This is red in the churche this day and it shall serue vs this day for our 〈◊〉 It beginneth this when Iohn beyng in pryson hearde the workes of Christ and here is to bee had in consideration of whome he had heard these wonderfull workes which our sauiour did for he could not heare it without a seller som body tolde him of it The Cuangelist Luke in the 7. cap. doth shew how and by whom Iohn Baptist heard such thinges which our sauiour Christ did namely by hys own disciples For when our sauiour had raised vppe the widowes soune which was deadat Naine the disciples of Iohn came by and by vnto Iohn theyr 〈◊〉 and tolde hym all thyngs name lye how Christ raised vp that same young man whiche had bene dead already And thys is a thynge to be mcruasled at that Iohn had so much libertye that hys disciples could come 〈◊〉 hym and speake with
hym Herode the kyng beyng a cruell man a 〈◊〉 kyng a miscreaunte a man of vnbeliefe No doute it is a greate matter that his disciples coulde haue libertye to speake with him for a man would thynke that no man shoulde haue bene permitted to come nere hym For I knowe that in christian 〈◊〉 some beyng 〈◊〉 into pryson for the 〈◊〉 for gods wordes sake haue not bene 〈◊〉 that their frendes should haue come nere vnto them and here it appeareth moste manifestly that christian princes haue some tymes more cruellye and extremely vsed goddes preachers then the gentiles the heathen vsed theyr preachers sente vnto them from God to teache theym they were more straightlye holden and more extremely handeled then 〈◊〉 was So we reade lykewise of S. Paule which was cast into prison at Rome 〈◊〉 that wicked and cruell tyraunt the em 〈◊〉 〈◊〉 whiche Emperour though he was a cruell tyraunt a wycked man and a venemous persecutour of gods church and his holy worde yet for all that Paule had libertie to speake with euery one that would come vnto him and cōmune with 〈◊〉 So that there came vnto him which 〈◊〉 and 〈◊〉 might speake with him what they wold for s. Luke 〈◊〉 in the last chapter of the 〈◊〉 these wordes And Paul 〈◊〉 two yeres ful in his lodgyng 〈◊〉 all that came in vnto him preaching the kingdō of god and teaching those thinges which concerne the lord Iesus with all confidēce no mā forbidding him Here by these words we may perceiue that Paule had liberty to say his mynde and to commune with hys frends he was not so straightly kept But we see 〈◊〉 haue had experience that preachers whiche professe that same worde which Paul taught are more straightly handled in christian realms then in 〈◊〉 past they wer when that rulers 〈◊〉 princes were not christians christen princes be 〈◊〉 earnest to extin guish gods word and his true religion thē the heathen were which knew not or would not know god But now ye might aske what maner of workes were these which oure sauiour 〈◊〉 done in the presence of Iohns disciples which by and by afterward 〈◊〉 and told their maister of it what special thinges had our sauior 〈◊〉 Answer Luke the Euangelist she 〈◊〉 a gret meruelous act which Christ our sauior had done immediatly as Iohns disciples came vnto him The sto ry is this when Christ went into a city which is called Nain and many of his disciples folowyng him and muche people when he was come 〈◊〉 to the gate of the city beholde there was a ded mā caried out which was that only son of his mother 〈◊〉 she was a widow 〈◊〉 much people of that city wēt with her 〈◊〉 here you may note by the way that these citisens had their burying place wtout the city which no dout is a laudable thing and I do much maruel that London being so rich a city hath not a burieng place without for no dout it is an vnwholsome thing to bury within the city specially at such a time when there be great sicknesses so that many 〈◊〉 together I think 〈◊〉 〈◊〉 many a mā taketh his deth in Paules churchyarde 〈◊〉 thys I speak of experience for I my self when I haue bene there in some mornings to heare that sermons haue felt such an yl faud red 〈◊〉 sauor that I was the worse for it a gret while after And I think no lesse but it be the occasion of much sick nes 〈◊〉 diseases therfore the citisens of Nain had a good and laudable custome to bury the corses wtout that city which ensā ple we may 〈◊〉 Now 〈◊〉 our sauior saw this corse 〈◊〉 the widow which was now a miserable 〈◊〉 sorowful womā for she had lost first her husband 〈◊〉 afterward her son in whō she had all her hope and comfort in this world hym she had loue no we therfore she was sorowfull and not without cause But what doth our sauiour Mary he comforted her saying wepe not Here may al widowes which are destitute of com forte in this worlde here I say they may learne to truste in Christe and to seeke ayde and helpe by him For no doute like as he hath comforted this miserable widowe so he wyll comfort and helpe all them that call vpon him in their nede and necessity For his hand is not abbreuiated or his power diminished he is as strong as ryche as mighty as euer he was therfore let wydowes learn here to seeke ayde and help by him Now when he had comforted her with his words he came nye and touched the coffyne and they that bare the cof fyne 〈◊〉 styll And he said A dolescens tibi dico surge yong man I say vnto thee aryse And he that was dead sate vppe and began to speake Now vpon this there went suche a rumour thoroughout all the countreys so that euery mā merueiled at it And Johns disciples went to theyr maister told him of it what wonderfull thynges he dyd Note here that when we heare that our sauiour is a doer of such wonderful su pernatural works it shal be a wonderous great comfort vnto vs. For by this his dede it appeared manifestly that he is a maister ouer deathe and hathe power to commaunde him so that death is in his dominion For to raise a man vp whom 〈◊〉 〈◊〉 hath deuoured already is as muche as to commaunde death But I tell you death is such an arrogant fellow and so proude yea and of so great might strength that he wyll geue no man place nor submit himself to any man saue onlye vnto god vnto him he must obey and humble himself before his diuyne maiesty And therfore it appeareth here that our sauiour is very god because deathe that stoute felowe muste obey hym he is not able to withstandfor disobey hys commaundementes whiche is a most comfortable thing vnto vs which beleue in suche a sauioure which hath power ouer deathe And therfore yf he hath power ouer death then we shal bee sure that death shall or can not hurte vs whyche beleue in hym for when we beleeue in him he is able to de sende vs from deathe hell and deuyll So that they shal beable with all theyr myghte or power to hurte vs or doe 〈◊〉 mischiefe but we shall haue lyfe 〈◊〉 For he saith Qui credit in me et si mortuus fuerit viuet He that beleueth in me and though he dye yet he shall liue that is to saye though he departe oute of this naturall bodely lyfe yet for all that he shall lyue euerlastingly with me worlde without ende This is now an ercedyng comforte to all chri stian people for they may be assured that when they beleue in Christe when Christe taketh theyr partes there shal bee nothyng neyther in heauen nor in earth that shal bee able to hurte them or lette theym of theyr saluation and so we
dedes but I tell you we be farre otherwise our acts and dedes disagree farre from our profession For we are wicked we care not for gods laws nor his words we professe with our mouth that we be the haters of synnes but 〈◊〉 conuersation sheweth that we loue sinne that we folow the same that we haue a delite in it So it appeareth that our wordes and 〈◊〉 agree not we haue gods holy worde in our mouthe but we folow that wil pleasure of the diuel in our outward 〈◊〉 satiō liuing But Christ he did not so for he shewed himself by his outward works conuersation that he was very 〈◊〉 that sauior of that world So we shold do to we should liue so vprightly so godly that euery one might know vs by our outward cōuersatiō to be very christiās We shold so hate 〈◊〉 sins that no mā iustly might or could disalow our doings But what maner of works doth Christ wherby he sheweth himself to be that very Messias sauior of that world Answer he healeth al maner of diseased folks that blind that lame that 〈◊〉 al other which wold come vnto him desire help at hys han des And finally he preched the gospel this ioyful tidings vn to the poore vnto thē Christ preched the gospel But I pray you howe chaunced it that he sayth Pauperes Euāgelizātur The poore receiue the gospel answer because the most part of the rych men in this world despise contemn the gospell 〈◊〉 esteme it for 〈◊〉 why wherfore despise 〈◊〉 that gospel Because they put theyr hope truste and confidence in theyr ryches For the moste parte of the 〈◊〉 in this worlde I will not say all do eyther put theyr hope in theyr ryches or els they come naughtely by their riches or els they keepe it yll they heape them up together or els they spende them 〈◊〉 So that it is a very rare thyng to 〈◊〉 a godly rich man for commonly they are geuen to gather and to make 〈◊〉 and so forget the poore in the meane season whō they ought to reliefe or 〈◊〉 when 〈◊〉 〈◊〉 them they spende 〈◊〉 naughtely not as god hath appointed vnto them namelye to helpe their poore and needy neighbour but rather do vse them to excesse wantonnes and pleasure Therfore Christe saith The poore receyue the gospell 〈◊〉 they are most 〈◊〉 therunto they are all comfortlesse in this world and so most meete to 〈◊〉 the gospell The prophetes long aforehand hadde 〈◊〉 of these workes whiche Christ when he shoulde come shoulde 〈◊〉 For so it is written God commeth his owne selfe and wyll delyuer you then shall the 〈◊〉 of the blynde be lightened and the eares of the 〈◊〉 opened then shall the lame man leape as an harte and the domme mannes tongue shal geue thankes In the wyldernes also there shal be welspringes This texte of the Prophet wytnesseth that Christe is verye god for he hath done such 〈◊〉 and myracles of which the prophet speaketh Now in the same prophet it is further 〈◊〉 ten how that Christ shold preache the gospell vnto the poore 〈◊〉 people for so he saith The spirite of the lord god is vpon me for the lorde hath annointed me to preache good thynges vnto the poore that I might bynd vp the wounded 〈◊〉 that I myght preache deliueraunce to the captyue and open the prison to them that are bounde that I myghte declare the acceptable yere of the lorde Here the prophet 〈◊〉 that whēn Christ shold come he should be a worker of such actes and a preacher whyche should preache the gospell vnto the poore and therfore now when the disciples of 〈◊〉 came vnto hym demandyng of hym whether he were Christe or not he aunswered by hys workes Lyke as he sayeth in an other place in the gospel to the Phariseis The works which I do beare witnes of me As who say I prove my selfe what I am by my workes Again he saith if I 〈◊〉 do the works of my father beleue me not So that moste manifestly he proueth himselfe to be that prophet whiche was spoken of before by the prophetes and other holy men of god Iohn the Euangelist in his gospel sai eth and many other signes truly did Iesus in the presence of his disciples whiche are not written in this booke these are written that ye might beleue that Iesus is Christ the 〈◊〉 of GOD and that in beleuing ye mighte haue life thorough his name This is a very notable saying and moste comfortable to all troubled consciences Iesus hath done ma ny thinges which ar not written but these are written that we shoulde 〈◊〉 him to be Christ that that Iesus Maries sonne that was 〈◊〉 at Bethleem and nourished at Nazareth that he is the sauiour of 〈◊〉 and so in beleuing in hym we shal haue life 〈◊〉 So that there was neuer none that beleued in Christ which was lost but all bele uers were saued therfore it is not to be douted but that yf 〈◊〉 wil beleue we shal be saued to We 〈◊〉 in a booke which is intituled Vitae patrum the lyfes of the fathers in that same booke we rede that there was ones a great holy man as he 〈◊〉 to all the world worthy to be taken vp into heauen Now that mā had many disciples and at a tyme he 〈◊〉 syck And in his sicknes he fel in great agony of his conscience in so much that he could not tel in the worlde what to do Now his disciples standyng about him and 〈◊〉 him in this case they said vnto him how chaunceth it that ye are so troubled father for certainly there was no body so good a liuer so 〈◊〉 ly as ye haue 〈◊〉 therfore you haue not nede to feare for no dout but you shal come to heauen The old father made them answer again saying though I haue liued vprightly yet for al that it 〈◊〉 not help me I lack some thing yet and so he did in dede for 〈◊〉 if he had folowed the counsel of his disciples had put his trust in his godly conuersation no dout 〈◊〉 should haue bene gone to the deuil For though we ar cōmaunded to do good workes we ought to do thē yet for al that we must beware how we do them when we do them 〈◊〉 that end to be saued by them then we do them not as we ought to do then we thrust Christ out of his seate and 〈◊〉 For in dede the kingdom of god is merited but not by vs. Christ he merited the kingdom of heuen for vs through his most pain ful death 〈◊〉 passion There hath bene many perfect 〈◊〉 amōg the heathen which liued very well and vprightly as concerning their outward 〈◊〉 but for al that they wente to the diuel in the end because they knew not Christ for so saith scripture whosoeuer beleueth not in the son he is iudged alredy Therfore
and necessary if they be wel vsed But horses are not to be preferred aboue pore men I was ones offended with the kinges horses and therfore toke occasion to speake in the presence of the kinges maiesty that deade is whan 〈◊〉 stode Abbeis were 〈◊〉 ned for the cōfort of the poore Wherfore I sayd it was not decent that the kings horses should be kept in them as ma ny were at that time the liuing of poore mē therby minished takē a way But afterward a certain noble mā said to me what hast thou to do with the kinges horses I answered and said I spake my conscience as gods word directed me He sayd horses be the maintenances and part of a kinges honour and also of his realme wherefore in speakinge agaynst them ye are against the kinges honour I aunswered God teacheth what honour is decent for the king and for all other men accordinge vnto their vocations God apoynteth euery king a sufficient liuing for his state and de gree both by landes and other customes And it is lawfull for euery king to enioy the same goodes and possessions But to extort and take away the righte of the poore is agaynst the honour of the king And you do moue the kinge to do after that manner then you speake agaynste the honour of the king For I full certify you extortioners violent oppressers in grossers of tenamēts and lāds through whose couetusnes villages decay and fall down the kings leig people for lack of susten āce are famished and decayed They be those which speake a gaynste the honoure of the king God requireth in the king and al magistrats a good hart to walk directly in his wayes And in all subiects an obediēce dewe vnto a king Therfore I pray god both the king and also we his people may endeuer diligently to walke in his wayes to his great honour and our profite Let him not prepare vnto him selfe to many wiues c. All though we reade heare that the kings amongst the Jewes had liberty to take more wiues then one we may not therfore attempt to walk in ordinatly and to thinke that we may take also many wiues For christ hath for bidden this vnto vs Christians And let vs not impute 〈◊〉 vnto the Iewes because they had many wiues For they had a dispensation so to do Christe limiteth vnto vs one wife only And it is a great thing for a man to rule one wife rightly and ordinatly For a woman is frayle and procliue vnto all euels a woman is a very weake vessel and may sone deceiue a man and bring him vnto euil Many examples we haue in holy scripture Adam had but one wife called Cue and how sone had she brought him to consent vnto euilt and to come to destruc tion How did wicked Iesabell peruerte kinge Hachabs hart from god and al godlines and finaly vnto 〈◊〉 It is a very hard thing for a man to rule well one woman Therfore let our king what time his grace shal be so minded to take a wife chose him one which is of god that is which is of the houshold of fayth Yea let all estates be no lesse circumspect in chosing her taking great deliberacion and then they shall not neede diuorsements and such mischeues to the euil example and slaunder of our realm And that she be such one as the kinge can finde in his hearte to loue and leade his life in pure and chast espousage and 〈◊〉 shall he be the more prone and redy to aduance gods glory punish and extirpe the great lechery vsed in this realme Therfor we ought to make a continuall prayer vnto god for to graunt our kinges grace such a mate as may knitte his heart and heres according to gods ordinance and law and not to consider and cleaue onely to a politike matter or coniunction for the enlarginge of dominions for suerty and defence of contries settinge apart the institution ordinance of god We hane now a prety little shilling in deede a very prety one I haue but one I think in my purse and the last day I had put it away almost for an old grote and so I trust some will take them The fines of the siluer I can not se. But therin is printed a fine sentence that is Timor domini fons vite vel sapientie The feare of the Lord is the fountayne of life or wisedome I would god this sentence were alwayes printed in the hart of the king in chosing his wife and in al his officers For like as the feare of God is fons sapientie or vite so the forgetting of god is fons stulticie the fountaine of folishnes or of death although it be neuer so politike for vpon such politike matters death doth ensue and folow All their deuorcementes and other like conditions to the greate displeasure of all mighty god which euils I feare me is much vsed at these dayes in the mariage of noble mens children for ioyning lands to lāds possessions to possessions neither the vertuous education nor liuing being regarded but in the infācy such mariages be made to the displeasure of god and breach ofespousals Let the king therfore chose vnto him a godly wife wherby he shall the better liue chast and in so liuing all godlines shall encrease and rightwisenes be maynteyned Notwith stāding I know here after some wil come and moue your grace towardes wantonnes and to the inclination of the flesh and vayne affectiōs But I would your grace should beare in memory an history of a good king called Lewes that traueled towardes the holy land which was a greate matter in those dayes and by the way sickned being long absent from his wife And vpon this matter the phisitians did agre that it was for lack of a woman And did consult with the bishops therin who did conclude that because of the distance of his wife being in an other contry he should take a wench This good kynge hearyng theyr couclusyon wold not assent there vnto but sayd he had rather be syck euen vnto death then he would break hys espousals Do worth suche councellers byshops nay rather bussardes Neuerthelesse if the kyng shoulde haue consented to theyr conclusyon and accomplyshed the same if he had not chaū sed well they woulde haue excused the matter as I haue hard of two that haue consulted together and accordynge to the aduise of his frend the one of them wroughte where the succession was not good The other imputed a pece of reproche to him for hys such counsel geuen He exeused the matter sayinge that he gaue hym none other councell but if it had bene hys cause he woulde haue done lyke wise So I thynke the bishops woulde haue excused the matter if the kyng should haue reproued them for theyr counsel I do not reade that the king dyd rebuke them for theyr councel but if he
beare the title of sedition wyth 〈◊〉 Thankes be to God I am not alone I am in no singularity This same man that laid sedition 〈◊〉 to my charge was asked an other time whether he were at the Sermon at Paules crosse he answered that he was there and being asked what newes there Mary quod he wonderful newes we were there cleane absolued my Mule and all had full absolution ye may see by this that he was such a one that rode on a Mule and that he was a gentleman In dede his mule was wiser then he for I dare saye the Mule neuer slaundered the preacher Oh what an vnhappye chaunce had this Mule to cary such an Asse vppon his backe I was there at the sermon my selfe In the ende of hys sermon he gaue a generall absolution and as farre as I remember these or suche other lyke woordes but at the 〈◊〉 I am sure thys was his meaninge as manye as doo knowledge your selues to be synners and confesse the same stande not in defence of it and hartely abhorreth it and will 〈◊〉 〈◊〉 in the death of Christe and be conformable thervnto Ego absoluo vos quod he Nowe saithe this gentleman his mule was absolued The precher absolued but such as 〈◊〉 sory did repent Be like then she did 〈◊〉 her 〈◊〉 hys mule was wiser then he a greate deale I speake not of worldly wisdome for therin he is to wise yea he is so wise that wise men meruail how he came truly by that tenth part of that he hath But in wisdome whiche consisteth In rebus 〈◊〉 〈◊〉 rebus salutis in godly matters and appertaininge to our saluation in this wisdom he is as blind as a beatle Tanquam equus Mulus in quibus nō est intellectus Like hor ses and mules that haue no vnderstanding If it wer true that the mule repented her of her stumbling I thinke she was better absolued then he I pray God stop his mouth or els to open it to speake better and more to his 〈◊〉 An other man quickned with a word I spake as he sayde opprobriously against the nobility that their children dyd not setforth Gods word but were vnprcaching prelates was offended wyth me I dyd not meane so but that some noble mennes children had setforth Gods woord how be it the poore mennes sonnes haue doone it alwayes for the most part Johannes 〈◊〉 was here a great learned mā and as they say a noble man in his country and is gon his way again if it be for lack of intertainmēt the more pity I wold wish such men as he to be in the realm for the realm shuld prosper in receiuing of thē Qui vos recipit me recipit Who receiueth you receiueth me said Christ it shuld be for the kings honor to receiue them and kepe thē I heard say master 〈◊〉 that great clark shuld come hither I wold wish hym such as he is to haue 〈◊〉 poūd a yere The king should neuer want it in his coffers at the yeres end There is yet among vs ii great learned men Petrus Martir Bernard 〈◊〉 which haue a C. markes a pece I woulde the kynge woulde 〈◊〉 we a thousande pound on that sort Now I wil to my place again In the latter ende of my sermon I exhorted iudges to hear the smal as well as the great 〈◊〉 quod iustum est iudicare You must not onlye doo iustice but do it iustlye You muste obserue all circumstances You must geue iustyce and minister iuste iudgemente in tyme. For the delaying of matters of the pore folke is as sinfull before the face of God as wrong iudgement I rehersed here a parable of a wicked iudge which for importunities sake hard the poore womans cause c. Here is a comfortable place for al you that cry out and are oppressed For you haue not a wicked iudge but a mercifull iudge to call vnto I am not nowe so full offolish pity but I can consider wel inoughe that some of you complaine withoute a cause They wepe they wayle they mourne I am sure some not wythoute a cause I dyd not here reproue all iudges and fynde faulte wyth all I thinke we haue some as painful magistrates as euer was in England but I wil not sweare they be all so and they that be not of the best muste be content to be taughte and not disdaine to be reprehended Dauid sayeth Erudimini qui iudicatis terram I referre it to your conscience Vos 〈◊〉 iu dicatis terram Ye that be iudges on the earthe whether ye haue heard pore mennes causes with expedition or no if ye haue not then erudimini be contēt to be touched to be told You widowes you Orphanes you poore people here is a confortable place for you Thoughe these iudges of the world wil not hear you there is one wil be contente wyth your importunity he wil remeady you if you come after a ryght fort vnto him Ye say The 〈◊〉 doth blame you for your importunity it is 〈◊〉 vnto him He entred into this parable to teach you to be importune in your petitiō Non defatigari Not to be wery Here he teacheth you how to come to God in aduersity and by what meanes whyche is by prayer I do not speake of the merite of Christ for he sayth Ego sum via I am the way Qui credit in 〈◊〉 habet vitam aeternam Who so beleueth in me hath euerlastinge life But when we are come to Christ what is our way to 〈◊〉 aduersity in anguish in tribulations in our necessities in our iniuries The waye is prayer We are taughte by the commaundement of God Inuoca me in die tribulationis ego eripiam te Thou widowe thou orphane thou fatherlesse chylde I speake to thee that haste no frendes 〈◊〉 healpe thee call vppon me in the daye of thy tribulatyon call vppon me 〈◊〉 eripiam te I wyll plucke thee a waye I wyll deliuer thee I will take thee awaye I wyll relieue thee thou shalt haue thy hartes desyre Here is the promise here is the comforte Glorificabis me Thanke me accept me for the author of it and thanke not this creature or that for it Here is the iudge of all iudges come vnto him and he wil heare you For he sayeth Quicquid petieritis patrem in nomine meo c. What so euer ye 〈◊〉 my father in my name shall be geuen you thoroughe my merites You miserable people 〈◊〉 are 〈◊〉 in the worlde aske of my father in your distresses but put 〈◊〉 afore 〈◊〉 you come not with bragges of your owne merites but come in my name and by my merite He hathe not the 〈◊〉 of this stout iudge he wil bear your 〈◊〉 he wil not be angry at your cryinge and calling The Prophet sayeth Sperauerunt in te patres nostri exaudiuisti illos Thou God thou God
potest saluari I maruayle sayd thys Doctour if any of these Rulers or great Magistrates can be saued He spake it not for the impossibilitye of the thyng God forbyd that all the Magistrates and Judges should be condempned but for the difficultye Oh that a man myght haue the contemplacion of hel that the Deuyl would alow a man to looke into hel to see the state of it as he shewed al the worlde when he tempted Christe in the wyldernes Common strat illi omnia regna mundi he shewed hym al the kyngdomes of the world and al theyr iollity and told hym that he would geue hym al if he would knele down and worshyp hym He lyed lyke a faulse harlot he coulde not gyue them he was not able to giue so much as a Goose wing for they were none of hys to giue The other that he promised them vnto had more ryght to them then he But I saye if one were admitted to view hell thus and beholde it thorowelye the deuil wold say On yonder side are punished vnpreaching prelates I thinke a man should se as far as a kenning and se nothing but vnpreaching Prelates He myght looke as farre as Calice I warrant you And than if he would go one that other side and shew where that bribyng Iudges were I thinke he should se so many that ther were scant roume for any other Our Lord amend it Wel to our matter This Iudge I speak of sayd Though I feare neyther God nor man 〈◊〉 And dyd he thinke thus Is it the maner of wicked Iudges to confesse theyr faultes nay he thought not so And a man had come to hym and called hym wycked he woulde forth wyth haue comaunded hym to warde he woulde haue defended hym selfe stoutly It was God that spake in his conscience God puteth hym to vtter suche thynges as he sawe in his harte and were hyd to hym selfe And ther be lyke thinges in the scripture as Dixit insipiens in corde 〈◊〉 est deus The vnwyse man sayd in hys hart there is no God And yet if he shoulde haue beene asked the question he would haue denyed it Esay the Prophet sayth also Mendatio protecti sumus we ar defended with lyes We haue put our trust in lyes And in an other place he saith ambulabo in prauitate cordis mei I wyl walke in the wyckednes of my hart He vttereth what lyeth in hys hart not knowen to hym selfe but to God It was not for nought that Ieremy describeth mās hart in his coulours Paruum cor hominis et inscrutabile The hart of man is noughty a crooked froward peece of worke Let euery man humble himselfe acknowledge his fault do as S. Paule dyd When the people to whom he had preached had sayde many thinges in his commendation yet he durst not iustify hym selfe Paul would not prayse hym selfe to hys owne iustification and therfore when they had spoken those thinges by hym I passe not at al sayth he what ye say by me I wyl not stand to your reporte and yet he was not froward that when he herd the truth reported of hym he would say it to be false but he sayd I wyl neyther stand to your report though it be good and iust neither yet I wyl saye that it is vntrue He was Bonus Pastor A good shepeheard He was one of them qui bene presunt that discharged his cure and yet he thought that ther might be a farther thing in hym selfe then he sawe in hym selfe And therfore he sayd The Lorde shal iudge me I wyll stand onely to the Iudgement of the Lord. For loke whom he iudges to be good he is sure he is safe he is cocke sure I spake of thys geare the last daye and of some I had litle thanke for my labour I smelled some folkes that were greeued wyth me for it because I speake agaynst temerarious iudgement What hath he to do wyth iudgement saye they I went about to kepe you from arrogant iudgement This is no good argument my frendes A man semeth not to feare death ther fore hys cause is good This is a deceauable argument He went to his death boldly Ergo he standeth in a iust quarell The Anabaptistes that were brent here in dyuers townes in England as I heard of credible men I saw them not my selfe went to theyr death euen Intrepide as ye wyl say without any fear in the world cherefully Wel let them go Ther was in the olde doctours tymes an other kind of poisoned heretikes that were called Donatistes And these heretikes went to their execution as though they should haue gon to some iollye recreacionor banket to some beally chere or to a play And wyl ye argu then He goeth to hys death boldely or cherefully ergo he dyeth in a iust cause Nay that sequel foloweth no more then this A man semes to be afraid of death ergo he dyeth euyl And yet our Sauiour Christ was afrayde of death him selfe I warne you therefore charge you not to iudge thē that be in authority but to pray for thē It becōmeth as not to iudge great maiestrates nor to condemne theyr doinges vnlesse theyr dedes be openly and apparantly wycked Charity requireth the same for charity iudgeth no man but wel of euery body And thus we maye trye whether wee haue charity or no if we haue not charity wée are not gods disciples for they are knowen by that badge He that is his disciple hath the worke of charity in his breast It is a worthy saying of a clarke Charitas si est operatur si non operatur non est If there be charity it worketh omnia credere omnia 〈◊〉 To beleue al thinges to hope all to saye the best of the maiestrates and not to stande to the defending of a wicked matter I wil go farder with you now I was trauailed in that Tower my selfe with the kinges commaundement and the counsayle and there was syr Robert Cunstable the 〈◊〉 Hussy the Lord Darsy And the Lord Darsy was tellyng me of the faythfull seruice that he had don the Kinges maiesty that dead is And I had sene my Soueraign Lord in the fyeld sayd he and I had sene his grace com agaynst vs I would haue lyghted from my horsse taken my sword by the point and yelded it into hys graces handes Mary quod I but in the meane season ye played not the parte of a faythfull subiecte in holding with the people in a commotion a disturbaūce It hath ben the cast of al traitours to pretend nothing agaynst the Kinges person they neuer pretend the matter to the king but to other Subiects may not resist any magistrates nor ought to do nothing contrary to the Kinges lawes And therefore these wordes the King and so fourth are of small effect I heard once a tale of a thing that was done at Oxford xx yeares
couetousnes Then let 〈◊〉 go a lytle further and take brybes and last peruerte iudgement Loo here is the mother and the daughter and the daughters daughter Auarice is the mother she brynges 〈◊〉 〈◊〉 taking and bribetaking peruertyng of iugment There lackes a fourth thing to make vp that messe which so God helpe me 〈◊〉 I were iudge should be Hangum tuum a tiburne typpet to take wyth hym and it wher the Judge of the Kinges 〈◊〉 my Lord chiefe Judge of England yea and it were my Lorde Chancelour hym selfe to tiburne wyth him There was with in these xxx yeares a certayn widdow which sodaynly was attached had to pryson 〈◊〉 〈◊〉 〈◊〉 there were certayne learned men that visited her in the prison Oh I would ye would resort to Prisons A cōntendable thinge in a 〈◊〉 Realme I would wyshe there were Curates for prisons that we myght saye the Curat of Newgate the Curat of the Flete and I would haue them well waged for theyr labour At is a holy day worcke to vyset the prisoners for they be kept from sermons There was that resorted to thys woman who when she came to prison was all on her beades and nothing els a popish woman and sauered not of Iesu Christ. In proces she was so applyed that she 〈◊〉 Quam suauis est dominus She had such a sauiour such a swetenes and felyng that she thought it longe to the day of execusion She was wyth Christ already as touching fayth She had such a desyre that she sayd wyth saynt Paule Cupio dissolui et esse cum 〈◊〉 I desyre to be ryd and to be with Christ. The woord of God had so wrought in her When she was brought to punishment she desyred to confesse hyr faulte she toke of her death that she was giltlesse in that thyng she suffered for and her neyghbours would haue 〈◊〉 her wytnes in the same She was alwayes an bonest 〈◊〉 woman her neyghbours would haue gone on her purgacion a great way They would nedes haue her confesse then sayth she I am not gylty would ye haue 〈◊〉 to make me gilty where I am not 〈◊〉 for al thys she was a trespasser she had von a great oftence But before I go forward with this I must first tel you a tale I heard a good whyle ago a tale of one I sawe the man that told me the tale not long ago in thys auditory He hath traueiled in 〈◊〉 countries then one He told me that there was once a pretour in Rome Lord 〈◊〉 of Rome a Rych man one of the richest marchauntes in al the Cyty sodaynely he was cast in the castle Aungel It was heard of euery man whispered in an others eare What hath he done Hath he killed any man No. Hath he medled with 〈◊〉 〈◊〉 holy fathers marchaundice No. Hath he counterfayted our holy Fathers Bulles No. For these were hye treasons 〈◊〉 〈◊〉 an other in the eare and sayid Erat Diues He was a rych man A great fault Here was a goodly pray for that holy Father It was in Pope Iulius tyme he was a great warriour Thys praye would helpe hym to maintayne hys warres a iolly praye for our holy Father So thys woman was Diuet She was a rych woman she had her landes by the 〈◊〉 〈◊〉 He was a Gentelman of along nose Such a cup such a couer She would not depart from her owne Thys Shyriffe was a couetuouse man a worldly man The Iudge at the enpanelyng of the quest had hys grane lookes and charged them wyth thys It was the Kinges matter loke well vpon it 〈◊〉 it makes for theyr purpose they haue the King that King in theyr mouthes Wel somewhat there was there was walkyng of angelles betwene them I would wish that of such a Iudge in 〈◊〉 now we might haue that skin hanged vp It wer a goodly signe that signe of the iudges skin It shoulde be Lots wyfe to all Iudges that should folow after By thys ye may perceiue it is possible for a man to answere for hym selfe and be arrained at the 〈◊〉 and neuertheles to haue wrong Yea ye shall haue it in fourme of law and yet haue wrong to So it is possible in a case for a man that hath in his absence ataintement to haue ryght and no wrong I wyl not saye naye but it is a good lawe for a man to answere for hym selfe this is reasonable alowable and good And yet such an vrgent cause may be suche a 〈◊〉 to a commune wealth that a man may rightly 〈◊〉 〈◊〉 in 〈◊〉 absence There be such causes that a man 〈◊〉 in hys absence be condemned but not ofte except they be such cases that the reason of the general lawe maye be kepte I am 〈◊〉 of some to 〈◊〉 thys lawe but I am not able so it be but for a time and vpon wayghty consideracions so that it be vsed rarely seldomly for auoyding distrubaunce in the commune wealth such an epiky and moderacion maye be vsed in it And neuertheles it is very mete and cequisite that a man should answere for hym selfe We must cs̄ider the groūd of the law for Ratio legis anima legis the reason of the lawe is the soule of the lawe Why what is the reason and ende of the lawe It is thys that no man should be iniured A man may in his attayntment haue no more wrong done hym then if he answered for hym selfe Ah then I am not able to saye that in no wise an arrainement may be 〈◊〉 into attaintement A man may haue wrong and that in open iudgement in forme of lawe and yet alowed to answer for hym selfe and euen so is possible he maye haue 〈◊〉 though he 〈◊〉 answere for hym selfe I wyl not saye but that the parliament houses both hye and lowe maye erre and yet they maye 〈◊〉 well and christen subiectes must take al thinges to the best and expounde theyr doinges wel al though they can not yeld a reason for it except their proceedinges be manifestly wycked For though they can not attayne to se for what purpose things he don it is no good 〈◊〉 that they 〈◊〉 called euel don therfore And is this a good argument he is not alowed to answere for hym selfe in thys place or that place where he 〈◊〉 apoint Ergo he is not alowed to answer for him selfe No. He might haue answered that best he could for him self before a great many haue had mo to if he had required thē Yea was comaūded vpon his allegiāce to speake for himself to make answer but he wold not nedes he wold 〈◊〉 out to iudgement appointed that place him selfe A man that answers for himself at that bar is not alowed his man of law to answer for him but he must answer him self Yet in the parliament although he were not ther him selfe any frend he bad had liberty to answer for
weapon is better then his so forth to kil him I geue him his deathes stroke in my vengeance and anger This call I voluntary murder in scripture what it is in the law I cannot tell It is a great sin and therfore I cal it volū tary I remēber what a great clearke writeth of this Omne peccatum adeo est voluntariū vt nisi fit voluntariū nō sit pec catū Euery sin saith he is so voluntary that if it be not voluntary it can not be called synne Synne is no actuall sin if it be not voluntarye I woulde we would all knowe oure faultes and repente that that is done is done it cannot bee called backe 〈◊〉 God is mercifull the kynge is mercyfull here we may repente thys is the place of repentaunce when we are gone hence it is to late then to repente And let 〈◊〉 be content with suche order as the magistrates shall take But sure it is a perilous thyng to beare with any such matter I tolde you what I hearde say I woulde haue no mans honesty empayred by my tellyng I heard 〈◊〉 sence of another murder that a Spanyarde should kyll an Englyshman and ronne him thorough with his sworde they say he was a tall man But I here it not that the Spanyarde was hanged for hys laboure If I hadde I woulde haue tolde you it to They fell out as the tale goeth aboute a whoore O Lord what whoredome is vsed now a dayes As I here by the relation of honest men which tel it not after a worldly sort as though they reioyced at it but heauily with heauye hearts how God is dishonoured by whoredome in this city of London Yea the bancke when it stoode was neuer so common If it be true that is tolde it is meruail that it doth not sinke and that the earth gapeth not and swalloweth it vp It is wō becfull that the city of London doth suffer such whoredome vnpunished God hath suffred long of his great lenitie mercye and benignitie but he will punish sharply at the length if we do not repent There is some place in London as they say Immunitie impunitie what shold I cal it a priuileged place for whoredome The Lord Mayre hath nothyng to doe there the 〈◊〉 they can not medle with it And the quest they do not enquire 〈◊〉 and there men do bryng their whores yea other mens wyues and there is no reformaciō of it There is suche dieyng houses also they sya as hath not bene wonte to be where yong Gentlemen dyse away theyr thrifte and where dysyng is there are other folyes also For the loue of God let remedy be had let vs wrastle and stryue against synne Menne of England in tymes past when they would exercyse themselues for we must nedes haue some re creacion our bodies can not endure without some exercyse they were wonte to go abroad in the fieldes a shootyng but now it is turned into glossing gulling and whoring 〈◊〉 the house The art of shooting hath 〈◊〉 in times past much estemed in this realm it is a gift of god that he hath geuē vs to excel al other nations wtal it hath bene gods instrument wherby he hath geuē vs many victories against our enemies But now we haue takē 〈◊〉 whroing in townes in stead of shooting in 〈◊〉 fieldes A wonderous thing that so excellent a gift of god shoulde be so litle 〈◊〉 I 〈◊〉 you 〈◊〉 Lordes euen as ye loue the honoure 〈◊〉 glorye of God and entende to remoue his 〈◊〉 let 〈◊〉 be sent fourth som proclama tion some 〈◊〉 proclamation to the Iustices of peace for they do not their duety Iustices now be no iustices there be many good actes made for this matter alredy Charge them 〈◊〉 their allegiance that this singuler benefit of god may be practised and that it be not turned into bolling 〈◊〉 〈◊〉 within the tounes for they be negligent in executyng these lawes of 〈◊〉 In my tyme my poore father was as 〈◊〉 to teache me to shoote as to learn me any other 〈◊〉 and so I thynke other men did theyr children He taught me how to draw how to lay my bodye in my bowe and not to draw with strength of armes as other nacions do but with strength of the bodye I had my bowes bought me according to my age and strength as I encreased in them so my bowes were made bygger bigger for men shall neuer shote wel except they be brought vp in it It is a goodly art a wholsome kind of exercise much commended in phisike Marcilius Phicinus in his booke de 〈◊〉 it is a great while since I red him now but I remember he commendeth this kynde of exercise and saith that it wresteleth agaynste many kindes of diseases In the reuerence of god let it be cō tinued Let a proclamation go forth charging the iustices of peace that they see such acts and statutes kept as wer made for this purpose I wil to my matter I intend this day to intreat of a pece of scripture writen in the beginning of the vcap of Luke I am occasioned to take this place by a boke 〈◊〉 to the Kynges Maiestie that deade is by Maister Pole It is a texte that he doeth greatelye abuse for the supremacye He rackes it and violentes it to serue for the maintenance of the bishop of Rome And as he did enforce thother place that I entreated of laste so dyd he inforce thys also to serue his mater The story is this Our Sauiour Christ was come now to the bancke of the water of Genezareth The people were come to him flocked about him to here him preache And Iesus toke a boote that was standing at the poole it was Simons bote and went into it And sitting in the boote he preached to them that were on the bancke And when he had preached and taught them he spake to Symon and bad him launche out further into the depe and 〈◊〉 hys 〈◊〉 to catche fyshe And Symon made aunswere and sayde Master we haue laboured al night but we 〈◊〉 nothing how be it at thy commaundement because thou 〈◊〉 vs we wyll go to it agayne And so they did and caught a great draught a miraculous draught so much that the net brake they called to theyr felowes that were by for they had two 〈◊〉 to come to helpe them and they came and fylled bothe their 〈◊〉 so full that they were nighe drounynge Thys is the story That I 〈◊〉 declare this texte so that it maye be to the honor of god and 〈◊〉 of your soules and myne 〈◊〉 I shall desyre you to helpe me with your prayer in the whych c. Factum est autem saith the 〈◊〉 Cum turba irruerct in 〈◊〉 Sainct Luke 〈◊〉 the storie and it came to passe when the people preased vpō 〈◊〉 so that he was in perill to be cast into the pond they