into the worlde he hathe opened the gates of heauen vnto 〈◊〉 by hys wordes whyche worde he opened vnto vs by his officers by hys preachers shal we now 〈◊〉 the preachers shall we refuse to heare gods word to learne the way to heauen and require him to saue vs without his word No no for when we doe so we tempte god and shal bee damned worlde without ende This much I thought good to say against the suggestion of the deuill when he putteth thee in mynd saying thy fore fathers are damned that thou mightest learn not to dispeire of theyr saluation and yet not be to carefull for they haue theyr parte we must not make an accompt for their doings euery one must make answer for himselfe for when they be damned they can not be brought agayne with our sorowfulnes let vs rather indeuour our selues to heare gods worde diligently and learne the way of saluation so that when we shal be called we may be sureof it Now these false preachers of which saint Paule speaketh here are enemies vnto the crosse of Christ. what shal be their ende Mary perdition destruction and euerlastyng damnati on Whose god is their belly The false preachers preache onely pleasaunt thinges and so get great rewardes and are able to liue wealthely in this world to make good chere I fear me there be many of these belly goods in that world which preache pleasaunt thinges to get ryches to go gay and trick vp themselues they care for no more they study and do what they can to buckle the gospel the world together to set god and the deuyl at one table they be gospellers no longer but till they get riches when they haue that that they seeke for they care for no more than the gospell is gone quite out of theyr hartes and theyr glorye is to theyr shame it is a short glorye and a longe shame that they shall haue for in the other worlde Erunt ad satietatem visionis omni carni all the worlde shall laughe vpon them to their shame whiche are worldlye mynded Is there not more that be worldly mynded then that bee godlye mynded I thinke S. Paule spake these wordes by the cleargie men that wil take vppon them the spirituall office of preaching and yet meddle in worldly matters to contrarye to theyr callinge The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes thinke ye not that such doinges sauered somwhat of worldlye thynges But I will desyer them to take hede for S. Paule saith here that all they that be worldlye mynded ar enemies of the crosse of Christ for they make theyr bellies to be theyr gods Therfore they shall receiue their punyshment for theyr wicked doings what shal that be marie euer lasting paine of hellishe fire world without ende without any deliuerance from the same this is their rewarde But what shall become of Saint Paule and all true preachers he saith But our conuersation is in heauen What was Saincte Paule in heauen whan he spake these woordes No he was here on earthe but whan we walke the pilgremage of whiche I told you the last day Gods pilgremage than our conuersation is in heauen that is conformable vnto gods heauenly wil and god seeth them and wil reward them whan we will do the workes of our vocation wrastle with synne and wickednes and liue after gods will and pleasure who soeuer doth so that man or woman hath his conuersation in heauen From whence we long for the sauior euen the lord Jesus Christ. S. Paule looked for hym to come from heauen what is he not here all ready Christ is here with vs alredy to our comfort by his spirite and power to be our helper and to worke with his sacramentes to defend vs from danger and perill so he is with vs in earth but he is not here bodily For he ascended into heauen and sitteth at the right hand of god the almightie from thens shall he come to iudge the quick and the dead all good men women long for hym And no doubte he will come and verye shortely and wyll take accompt of euery one of vs therfore as all the writers monyshe vs lette vs neuer forget this day which we call the domes day Sainct Hierome saythe that he euer thoughte he hearde the trompette Nowe they that haue in consideration this day and make themselues ready it is a ioyfull thyng vnto theym but they that be customable synners wyll not leaue their wickednesse suche as bre swearers or adulterers or idolaters and doo credite poperie vnto theym this daye shall bee a fearefull daye it shall bee a heauy commyng vnto theym Saincte Paule telleth what good chere they shall haue namely euerlastyng damnation beyng the ennemie of Christe theyr glorye shall turne to their eternall shame So you see that all the worlde may be deuided in two partes namely into the faithfull and vnfaithfull Now S. Paule saithe that he looketh for this Sauiour which shall chaunge our 〈◊〉 bodies accordyng to that workyng wherby he is able also to subdue all things vnto hym 〈◊〉 We haue a 〈◊〉 body mortall subiect to all 〈◊〉 and miseries it is a grosse body but for all that it shall rise againe and shall be chaunged It is mortall now it shall be immortall then it is 〈◊〉 now it shall be 〈◊〉 than it is grosse now it shall be tourned to agilitie than it is corrupt now it shal be incorrupt then It is 〈◊〉 nowe it shall 〈◊〉 glorious than like vnto his body Now whan it shal be so with our bodies ye maye bee sure it shal be so with our soules too for that felicitie that we shall haue that God hath layd vp for vs passeth al mens thoughtes what ioye they shall haue that be content to leaue the 〈◊〉 synnes and lyue godly And these thynges Christ our sauiour shall bryng to passe by his infinite power Now to make an ende for Gods sake marke these lessons well for this is a very good pece of scripture wherin Paul sheweth both wayes I thinke it were better for vs to lyue so that we may attaine to this felicitie which is prepared for vs in heauen rather than to folow our carnal desires and lustes For whan we leaue our wicked life credite the word of god and haue a delite in it No dout it shall bryng vs in the end to this saluation of which saint Paul speaketh here But how shall it go with the other whyche wyll not heare gods worde nor leaue their wickednes Marie Vermis eorum non morietur Theyr woorme shall not dye By these wordes of Christ is expressed the great payne and sorowe that the wycked shall haue therfore saith scripture Mors peccatorum pessima The death of the synners is the worst thyng that can happen vnto thē What meaneth he by that He signifieth vnto
man did not God appoint him euē in king Kenries dayes to be a singular instrument to set forth hys truth by his preachyng to open the eyes of such as were deluded by the subtyll and deccatfull craftes of the popish presates How many fold wayes was he troubled toste and tormoyled from poste to piller by the popish by shops Whose handes he could not haue escaped if God had not moued the kinges maiesties hart that then was to assist hym By whose absolute power diucrse times he was deliuered from the cruell Lyons And although it did please God in proces of tyme to suffer the kyngs 〈◊〉 to be deluded and circumuented by the subtyl 〈◊〉 sions of those popish by shops to establish by lawe syxs vngodly articles Yet thys faythfull seruaunt of Chryste woulde rather put hys owne lyfe in daunger then forsake or depart from that the which afore most faithfully he had taught out of Gods worde Wherfore he was contented ra ther to be cast into the Tower and there to loke dayly for death then to be found a wauering reede or to deceane hys Prynce For they sayd he that doo allow any thyng disagreing from Gods word in respecte to fulfill the appetites of Princes ar betraiers murtherers of their princes because they prouoke the wrathe of God to destroy suche princes these slatterers become gilty of the blood of their princes and are the chiefs causes of their destructions Wherefore this faythfull man or god knowing his prince to be deluded by the false priests and bemge assureb the thinges that were allowed to be contrary to gods word was redy thus to aduenture his lyfe at the which time god mercifully deliuered him to the great comfort of al godly harts and singuler cōmodity of his church Now whē he was thus deliuered did he giue himself vp to that pleasures of the world to delicatenes or idlenes No assuredly but euen then most of al he began to set fourth his plough to till the ground of the lord and to 〈◊〉 the good corne of gods word behauing him self as a faythful messenger of god being afrayed of no man telling all degrees theire dueties faithfully and truely without respect of persons or any kind of flattery In the whiche his paynefull trauels he continued al kinge Edwardes time preaching for the most part euery sondaye twoo sermons to the great shame confusion and 〈◊〉 of a great number of our fatbellied vnpreaching prelats For he beinge a sore brused man and aboue three score 7 yeres of age took notwithstanding at these paines in preching and besides this euery morning ordinarily winter and sommer aboute two of the clock in the morning he was at his booke most diligētly And besides this how carefull he was for the preseruation of the churche of God and for the good successe of the gospel they can bcare record which at that time were in autoritye whome continually by his letters he admonished of their 〈◊〉 and assisted with his godly counsel But when the time approched 〈◊〉 which god had appoynted for the punishmēt of the carnal gospcllers hipocrited which most wickedly abused the same how faythfully he did 〈◊〉 both prinatly and open ly al kinds of men they that wer then about him can beare record But one thing amongest others is principally to be noted that god not onelye gaue vnto him his sprit most plentiously and comfortably to preach hys word vnto his 〈◊〉 but also by the same spirite he did most 〈◊〉 prophecy of al those kindes of plages which in very dede afterwards en sued so playnly I say as thoughe he had seene them before hys eyes so that if England euer had a Prophet he was one 〈◊〉 amongst other things he euer affirmed that the preaching of the gospel would cost hym his life to that which thing he did most cherefully arme prepare him self being certenly perswaded that Winchest was kept in the tower for the same purpose Therefore not long after Quene Mary was proclamed a pursiuant was sent down into the country for to call hym vp Of whose cōming when he was made ware about six howers before by a faythful man of god Ioha Carelesse a mā worthy of euerlasting memory he pre pared himself towards hys iorney before the sayd pursiuant came to his house At that which thing whē the pursiuāt marueled seing him so prepa red towards his iorney he sayd vnto him my frend you be a welcō mes senger to me and be it known vnto you to the whole world that I go as willingly to Lōdon at this presēt being called by my prince to render a reckning of my doctrin as euer I was to any place in the world and I do not dout but that god as he hath made me worthy to preach hys word before two excellēt princes so he wil able me to witnesse the same vnto the third eyther to her comfort or discomforte eternally c. At the which tune the pursiuant when he had deliuered hys letters departed 〈◊〉 that he had commaundeniēt not to tary for him by whose sodē departure it was manifest that they would not haue had him to appere but rather to haue fled out of the realm They knew that his cōstantnes should cōfound them in their popery and confirm the godly in the truth As concerning the maner and forme how he was interteyned when he came before the counsell how stoutly he did behaue himselfe in Christes cause and was content to beare most paciently all the mocks and tan̄tes geuen him by the scornful and pestilent papists also howe pacientlye he tooke his imprisonment and how boldly and willingly he in the end aduentured his life in the defence of the glorious gospel of Iesus Christe because theise thinges be at large described in the booke of the martyrs by that most godly lerned and excellent instrument of God master Iohn Fox I wil not spend the time now to reherse the same sauing one thing the which I would wishe all godly bishops and faythfull preachers to note the which is this that he being in prison comfortles and destitute of all worldly help most of al did reioyce in this that god had geuen him grace to aply his office of preching assisted him without fear or flattry to tel vnto the wicked theyr faultes admonish thē of their wickednes neyther alowing nor consenting to any thing that might be preiudicial or hurtfull vnto the gospell of Christe although the refusall thereof did cast him in daunger of his life God graunt that al those that be in that of fice may folow his footesteppes and that the reste that eyther refuse to take payns or are giuen to flatter may be turned out and be set to the cart or plough and others put into their romes that be willing diligent and hable to do their dewties The other thinge that I would haue no ted is his 〈◊〉 and diligence in prayer wherin oftentimes
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
is to say that ministery of his word is executed for the ministryng of gods worde is gods plough Now vpon sondaies god sendeth his husbandinen to come and tyll he 〈◊〉 his callers to come and cal to the wedding to bydde the gestes that is all the world to come to that supper Therfore for the reuerence of god consider these things consider who calleth namely god consider againe who be the gestes all ye Therfore I cal you in gods name com to this supper halow that saboth day that is do your holy day work com to 〈◊〉 supper for this day was 〈◊〉 of god to that ende that his word should be taught and heard preferre not your owne busines therfore before the hearing of the worde of god Remember the story of that man which gathered stickes vpon the holye day and was put to death by the consente of god where god shewed himselfe not a cruell god but he woulde geue a warnyng vnto the whole worlde by that man that all the world should kepe holy his Saboth day The almighty euerliuyng god geue vs grace to liue so in this miserable worlde that we maye at the ende come to the great Sabboth day where there shal be euerlastyng ioye and gladnes Amen The seconde Sermon of Maister Latymers Math. 5. VIdens autem Iesus turbas ascendit in montem cum 〈◊〉 c. When Jesus saw the people he went vp into a mountaine and whan he was sette downe his disciples came vnto him and he opened his mouthe and taughte them saying Blessed are the poore in spirite Derely beloued in our sauiour Christ I haue to tel you at this present tyme of a certaine pylgrimage which maye bee called the christen mans pylgrimage but ye shall not thinke that I wyl speke of the popish pilgrimage whiche we were wont to vse in times past in running hither thither to M. John Shorne or to our lady of 〈◊〉 No no I wil not speak of such 〈◊〉 but I wil speake of such a pylgri mage which our sauiour Christ himself taughte vs beyng here present with vs with his owne mouth Therfore whosoeuer wil come to the eternal 〈◊〉 must go that pilgrimage els he shal neuer attaine thervnto Cum vidisset autem 〈◊〉 When he saw the people It apeared by th end of the 4. of Math. that our sauiour had walked thoroughout all Galilee had don many miracles so that the same of him wēt tho roughout al the 〈◊〉 And there gathered a great nūber of people together to here him he seyng the people how hungry they were conueied himselfe into a 〈◊〉 place his disciples came vnto him and he taught 〈◊〉 but not only that disciples but also the whole people For Luke saith docebat audiēte populo he preached that people hering it 〈◊〉 turba admirabitur 〈◊〉 doctrina illi and that people meruailed because of his doctrine how could they maruel if they had not heard it So it appeareth that Christe made his sermon not onelye to his disciples but also to the whole people yet speciallye he taught his disciples to that end that they might teach afterwardes to others for he taught them such doctrin whiche he would haue taught al the whole worlde therfore he so diligently taughte them for though he made many sermons yet these ii sermons the one in Mathew and the other in John ought to be regarded moste aboue all others for they conteyne the summe of a christian mans lyfe Nowe our sauiour seyng them so hungry what dothe he The Euangelist saith A peruit os suum he opened his mouth and taught them Oure sauiour dyd not onely sende out his apostles 〈◊〉 preache and teache the people but also he opened his owne mouth and taught the people his owne selfe Which acte of our sautor is to the reproch of our lordly prelates which in a maner disdaine to preache theym selues in their owne persons but they thynke it to be ynough to haue one or two pertainyng vnto them whiche preache in 〈◊〉 drioces they them selues beyng occupied in worldly busynesse our Sauiour dyd not so he opened his owne mouthe and taughte the people Certainly this ensample of our Sauiour ought better to be considered of our prelates than it is for they be not better than Christ was Christ hath sent them and giuē vnto them a Commission to preache wherfore disdain they than to open their mouth and teache the people seing that our sauiour hym self taught how will they be excused 〈◊〉 they shall make accompt for their doynges What shall be their reward for their slouthfulnesse No doubt euerlasting damnation hangeth ouer their heades Nowe our sauiour openyng his mouthe what taught he them Mary he taught them a pilgremage the christen mās pilgremage And this is a good and true pilgremage that he taught for this pilgremage standeth not in runnyng hither and thither No no this is a right pilgremage but there is strange geare in it 〈◊〉 such geare that yf I should say it of my owne head you would not beleue me you wold saye I lye for it agreeth not with oure mother witte we can not compasse this geare with our naturall wit therfore we must consider who speaketh it and so captiuate oure reason and witte to the wisedom of God Now Christ the eternall son of God he teacheth vs this pilgremage Of which god the father him selfe saythe Hic est 〈◊〉 meus dilectus in quo mihi bene complacitum est ipsum audite This is my well beloued sonne in whome I am pleased heare hym Seyng than that the almightye god commaunded vs to heare hym we ought not to regarde his doctrine litle to esteeme and value it for nothyng but most highly esteme it as the vnfallible worde of god Now what saith he Beati 〈◊〉 spititu quoniam ipsorum est regnum coelorum Blessed be the poore in the spirite for theirs is the kyngdome of heauen c. I entend to be very short els I could not haue time to go thorow all thynges that partayne to thys pilgremage This is a pilgremage of viii myles or of viii dayes iournies al thinges that partayne vnto it are comprehended in viii pointes Our sauiour sayth Beati pauperis Blessed be the poore this is contrarye to oure reason for who would thynke pouertye to be a blessednes who is that wold not rather be ryche than poore to be riche is a blessednes in our eies to be poore is an vnhappines in our myndes but we must subdue our iudgementes We esteme it to be a cursednes to be poore wel our sautour sayeth Blessed are the poore Luke hath no more but these wordes Mathew addeth Spiritu in that spirit These viii miles or dais 〈◊〉 may be called Paradoxa that is to say 〈◊〉 incredible vnbeleuable sayinges for if Christ had not spoken it hymself who should haue beleued it for we see dayly before our eyes what
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
Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
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
I praye you but he hath receiued it of his plentyfulnes To be short it is he that openeth his hand and filleth al 〈◊〉 with his blessyng and not onely gyueth vnto vs in most ample wyse his bendiction Neyther his treasure can be spent how much so euer he 〈◊〉 but how much so euer we take of him his treasure tarieth still euer taken neuer spent He is also the good man of the house the church is his housholde which ought with al dilygēce to be fed with his woord and his sacramentes These be his goodes most precious the dispensation and administration wherof he wold Byshops Curates shuld haue Which things Paule affirmeth saying Let men esteeme vs as the ministers of Christ and dispensours of Gods misteries But I pray you what is to be looked for in a dispensour This surely that he be found faythful and that he truely dispense laye out the goodes of the Lord that he gyue meate in tyme giue it I saye not sel it meate I saye not poyson For the one doth intoricate and slea the eater the other feedeth and nourysheth him Finally let hym not 〈◊〉 and differre the doing of his office but let hym do his dutie whan tyme is and neede requireth it This is also to be looked for that he be one whom God hath called and put in office and not one that cōmeth vncald vnsent for not one that of hym selfe presumeth to take honour vpon hym What is to be looked for Surely if al this that I saye be required in a good Minister it is much lyghter to require them all in euery one then to finde one any where that hath them al. Who is a true and a faithfull Stewarde He is true he is faythful that coyneth no newe mony but taketh it redy coyned of the good man of the house and neither changeth it ne 〈◊〉 it after it is taken to hym to spend but spendeth euen the selfe same that he had of his Lord and spendeth it as his Lordes commaundement is neyther to his owne auauntage vtteryng it nor as the lewde seruaunt dyd hyding it in the grounde Brethren if a faythfull steward oughte to do as I haue sayd I praye you ponder and examyne this well whether our 〈◊〉 and Abbotes Prelates and Curates haue bene hitherto faythfull stewardes or no Ponder whether yet many of thē be as they should be or no. 〈◊〉 ye to 〈◊〉 me now as your conscience leadeth you I wyll let passe to speake of many other was there not some that despising the mony of the Lord as copper and not curraunt eyther coined newe them selues or els vttred abrode newely coyned of other some tyme eyther adulterating the word of God or els mingling it as taucrners do which brewe and vtter the euil and good both in a potte somtime in the 〈◊〉 of Gods woord blowing out the dreames of men While they thus preached to the people the redemptiō that cometh by Christes death to serue onely them that died before his comming that were in the time of the olde testament and that now since redemptiō and forgyuenesse of synnes purchased by money and deuysed of men is of efficacy and not redemption purchased by Christ. They haue a wonderful prety 〈◊〉 to perswade this thinge of a certayne maried woman which whan her husband was in purgatory in that 〈◊〉 sornace that hath bur ned away so many of our pens paid her husbandes ransom and so of duety claimed hym to be sette at lyberty 〈◊〉 they thus preached to the people that dead images which at the first as I thinke were set vp onely to represent thinges absent not onely ought to be couered with golde but also ought of al faythfull and christen people yea in this scarsenes and penury of al thinges to be cladde with sylke garmentes and those also laden with precious gemmes and 〈◊〉 And that besyde all this they are to be lighted with ware candelles both within the church and without the church yea at none dayes as who should say here no cost can be to great where as in the meane time wese Christes faithful liuely ymages bought with no lesse price thā with his most precious bloud alas alas to be an hūgred a thurst a cold and to lye in darkenes wrapped in al wretchednesse yea to lye there vntil death take away 〈◊〉 miseries While they preached these wylworkes that come but of our own denotion although they be not so necessarye as the woorkes of mercye and the preceptes of God yet they sayd in the pulpit that wylworkes were more principall more excellent playnly to vtter what they meane more acceptable to God then workes of mercy as thoughe now mans inuentions fansies could please God better then gods preceptes or straunge thinges better thē his owne while they thus preached that more fruite more deuotion cōmeth of the beholding of an image though it be but a Pater noster whyle then is gottē by reding contemplation in scripture though ye rede and contemplate therin 〈◊〉 yeares space Finally while they preached thus soules 〈◊〉 in purgatory to haue most nede of our helpe that they can haue no ayd but of vs in this world of the which two if the one be not false yet at the least it is ambiguous vncertayne doubteful therfore rashly arrogantly with suche boldnes affirmed in the 〈◊〉 of people thother by al mens opiniōs is manifestly false I lette passe to speake of much other such lyke countrefayte doctrine which hath ben blasted blowen out by some for the space of iii. houres together Be these the christian and diuine misteries and not rather the dreames of men Be these the faithful dispensers of Gods misteries and not rather false dissipatours of thē whom god neuer put in of fice but rather the Diuel set them ouer a miserable family 〈◊〉 an house myserably 〈◊〉 and intreated Happy were that people if such preached sildom And yet it is a wonder to se these in their generation to be moch more prudent and polytike then the faythful ministers are in their generatiō while they go about more prudently to 〈◊〉 mens 〈◊〉 thē these do to hold vp Gods 〈◊〉 Thus it contmeth to passe that workes lucratiue wil workes mēs fancies reign christian works necessary works fruitful workes be trodē vnder the foote Thus the euil is much better set out by euill men then is the good by good men because the euyl be more wyse then be the good in theyr generatiō These be the false Stewardes whom al good faithful men euery day accuse vnto the rich maister of the houshold not without great heauines that they 〈◊〉 his goodes whom he also one day wyl cal to him say to them as he did to his steward whē he said what is this that I heare of thee Here God partly wondreth at our ingratitude persidie partly chydeth
sir are ye so 〈◊〉 of the Deuils counsell that ye know al this to be true Truly I know him to well and haue obeyed him a little to much in cōdiscending to som folies And I know him as other men do yea that he is euer 〈◊〉 and 〈◊〉 busy in folowing his plow I know by S. Peter which sayth of hym Sicut leo rugiens circuit quaerens quem deuoret he goeth about like a roaring lion 〈◊〉 whom he may 〈◊〉 〈◊〉 I would haue this text wel vewed and examined euery word of it Circuit 〈◊〉 goeth about in euery 〈◊〉 of his dioces He goeth on visitacion dayly He leaueth no place of his cure 〈◊〉 He walketh round about front place to place and ceaseth not Sicut leo as a 〈◊〉 that is strongly bodly and proudly stately and fiercely with haut lookes with his prowd countenaunces with his 〈◊〉 bragginges rugiens roaryng for he letteth not slip any occasion to speake or to roare out when he 〈◊〉 hys tyme. 〈◊〉 〈◊〉 goeth about seking and not sleping as our Byshops do but he seketh diligently he searcheth diligently al corners 〈◊〉 as he may haue his 〈◊〉 He roueth abrode in euery place of his 〈◊〉 he standeth not styll he is neuer at rest but euer in hand with his plough that it maye go foreward But there was neuer such a preacher in England as he is Who is able to tel his dylygent preaching which euery 〈◊〉 and euery 〈◊〉 laboreth to sowe cockel and barnel that he may bring 〈◊〉 of forme and out of estimacion and 〈◊〉 thinstitution of the Lords supper and Christes crosse for there he lost his right for Christ sayd Nunc iudicium est mundi princeps 〈◊〉 〈◊〉 eiicietur 〈◊〉 Et sicut 〈◊〉 Moses serpentem in deserto it a 〈◊〉 oportet filium hominis Et cum exaltatus fuero a terra omnia traehom ad meipsum Nowe is the iudgement of this world and the Prince of this world shal be cast out And as Moses dyd lyft vp the serpent in the wyldernes so must the sonne of man be lyft vp And when I shal be lyft vp from the earth I wyl 〈◊〉 all thynges vnto my selfe For the deuyl was dysappoynted of his purpose for he thought al to be his own And when he had once brought Christ to the crosse 〈◊〉 thought al cocke sure But there loste he all hys 〈◊〉 for 〈◊〉 sayde 〈◊〉 〈◊〉 〈◊〉 meipsum I wyll 〈◊〉 all thynges 〈◊〉 〈◊〉 selfe He meaneth drawyng of mannes soule too 〈◊〉 And that he sayde hee woulde doo Por semetipsum by hys owne selfe not by any other bodyes Sacrifice He ment by hys owne sacryfice on the crosse where he offered him selfe for the cedemption of mankynde and not the sacrifice of the 〈◊〉 to be offered by an other For who can offer hym but hym selfe He was both the Offerer and the offeryng And thys is the pricke thys is the marcke at the whych the Deuyll shooteth to euacuate the crosse of Christ and to myngle the institucion of the Lordes Supper the whych althoughe he can not bryng to passe yet he goeth about by his sleightes and subtyle meanes to frustrate the same and these 〈◊〉 hundreth yeares he hath beene a dooer onelye purposyng to euacuate Christes death and to make it of small efficacie and vertue For where as Christe accordyng as the Serpent was lyfte vp in wyldernes so woulde he hym selfe to bee exalted that thereby as manye as 〈◊〉 in hym should haue saluacion But the Deuyl would none of that They would haue vs saued by a dayly oblacion propiciatory by a sacrifice expiatory or remissory Now yf I should preach in the country among the vnlearned I would tel what propiciatory expiatory and remissory is but here is a learned au 〈◊〉 yet for them that be vnlearned I wilerpound it Propiciatory expiatory remissory or satisfactory for they signify al one thing in effect and is nothing els but a thing wherby to obteyne 〈◊〉 ofsynnes and to haue saluacion And this way the Deuyl vsed to euacuate the death of Christ that we myght haue affiaunce in other thynges as in the dayly sacrifice of the prieste where as Christe would haue vs to trust in his onely sacrifice So he was Agnus occisus ab origine mundi the lambe that hath ben slain from the beginning of the world 〈◊〉 therfore he is 〈◊〉 iuge sacrificium a continual sacrifice and not for the continuaunce of the 〈◊〉 as the Blaunchers haue blaunched it and 〈◊〉 it And as I my selfe 〈◊〉 once mystake it But Paule saythe Per semetipsum purgatio facta by him selfe and by none other Christ made 〈◊〉 and 〈◊〉 for the whole 〈◊〉 Would Christ thys woorde by hym selfe had 〈◊〉 better weyghed and looked vpon and in sanctificationem to make them holy for he is iuge sacrificium a continuall sacrifice in effect fruite and operation that lyke as they whyche 〈◊〉 the Serpent hange vppe in the deserte were put in remembraunce of Christes deathe in whom as manye as beleued were saued so al men that trusted in the death of Christ shal be saued as wel they that were before as they that came after For he was a continuall Sacrifice as I sayde in effecte fruite operacion and vertue As though he had from the begynnyng of the world and continually should to the worlds ende hang styll on the crosse and he is as freshe hangyng on the crosse nowe to them that beleue and trust in hym as he was fyftene hundreth yeares a go when he was 〈◊〉 Then let vs trust vpon hys onelye death and looke for none other sacrifice propitiatory then the same bloudye Sacrifice the lyuely sacrifice and not the dry Sacrifice but a bloudye Sacrifice For Christ hym selfe sayde con summatum est It is perfectly finished I haue taken at my fathers hande the dispensation of redeemyng mankynde I haue wrought mans redemption and haue dispatched the matter Why then mingle ye hym why 〈◊〉 ye diuide hym why make you of hym mo sacrifices then one Paule sayth Pascha nostrum immolatus est christus Christe our 〈◊〉 is 〈◊〉 vppe so that the thyng is done and Christe hath done it and he hathe done it semel once for al. And it was a bloudye Sacrifice not a drye Sacrifice Why then it is not the 〈◊〉 that auayleth or profiteth for the quycke and the deade 〈◊〉 woorth thee O Dyuell wo woorthe 〈◊〉 that hast preuayled so farre and so longe that hast made England to 〈◊〉 false Gods forsaking Christ theyr Lorde 〈◊〉 woorth thee Diuel wo woorth thee Deuil and al thy Angels If Christ by his death 〈◊〉 althinges to hym selfe and draweth all men to saluacion and to heauenly blisse that trust in him Then the Priests at the Masse at the popyshe Masse I saye what can they 〈◊〉 when Christ 〈◊〉 all but landes and goodes from the ryghte 〈◊〉 The Priestes drawe goodes and rychesse 〈◊〉 and promotions to them selues and 〈◊〉 as beleued in
not for who can lay his hands on the lords anoynted and begiltyles c. I would God we wold folow king Dauid and then we should walke ordinatly and yet doo but that we are bound of dutie to doo for God sayeth Quod ego proecipio hoc tantum facito That thing which I commaund that only do There is a greate errour risen now a dayes among many of vs which are vayne and new fangled men climbyng beyond the limites of our capacitye and wit in wrenchyng thys text of scripture hereafter folowyng after theyr owne phantasie and brayne theyr errour is vpon this text Audi vocem populi in omnibus quoe dicunt tibi non enim te reprobant sed me reprobarunt ne regnem super eos That is Heare the voyce of the people in al that they say vnto thee for they haue not cast thee a way but me They wrench these wordes a wrye after their owne fantasyes make muche doubt as touchyng a kyng and his Godlye name They that so do walke inordinatly they walke not directly and plainly but delite in balkes and stubble way It maketh no matter by what name the rulers be named if so be they shall walke ordinately with God and derect their steps with God For both patriarkes Judges kinges had and haue their authoritie of God and therfore Godly But this ought to be considered which God sayeth Non proeficere tibi potes hominem alienum that is Thou must not set a straunger ouer the. It hath pleased god to graunt vs a naturall lieg king Lord of our owne natiō an English man one of our owne religion God hathe geuen him vnto vs and is a most precious treasure and yet many of vs doo desyre a straunger to be kynge ouer vs. Let vs no more desire to be bankers but let vs endeuour to walke ordinatly and playnly after the worde of God Let vs folow Dansell let vs not seke that death of our most noble and rightfull kyng our owne brother both by natiuytie and Godly religion Let vs pray for his good state that he lyue longe amonge vs. Oh what a plage were it that a straūg king of a straung land and of a straunge religion should raygne ouer vs. Where now we be gouerned in the true religiō he should extirp and plucke away all together and then plant again all abhomination and popery God kepe suche a kyng frō vs. Well the kings grace hath sisters my Lady Mary and my Lady Elizabeth which by succession and course are inheritoures to the crowne Who if they should mary with straungers what should ensue God knoweth But God graunt if they so doo wherby straunge religion cometh in that they neuer come vnto coursyng nor succeding Therfore to auoid this plage let vs amend our lyues and put a way all pride whiche doth drowne men in this realme at these dayes all couetousnes wherin the magistrates and rich men of this realme are ouerwhelmed all lechery and other excessiue vices prouoking Gods wrath were he not mercifull euen to take from vs our naturall king and leig lord yea and to plage vs with a strang king for our vnrepentaunt heart Wherfore if as ye saye ye loue the kyng amend your liues and then ye shal be a meane that God shall lend him vs long to raigne ouer vs for vndoubtedlye sinnes prouoke much gods wrath scripture sayth Dabo ti bi regem in furore meo That is I wil geue the a 〈◊〉 in my wrath Now we haue a lawful king a godly kinge neuertheles yet many euils do raygne Long time the ministers appoynted haue studied to amend and redres al euils lōg time before this great labour hath bene aboute this matter great crakes hath bene made that all shoulde be well But when all came to all for all their 〈◊〉 little or nothing was done in whome these words of 〈◊〉 mai wel be verified sayinge parturiunt montes nascetur ridiculus mus The mountaynes swelleth vp the poore mouse is brought out long before this time many hath 〈◊〉 in hād to bringe many things vnto passe but finally they re workes came vnto small effect and profit Nowe I heare say all things are ended after a Godly maner or els shortly shal be Make hast make hast and let vs learne to conuert to repent and amend your lyues If we do not I feare I feare lest for our sinnes and vnthankful nes an Hipocrit shall raign ouer vs. Long we haue ben ser uaunts and in bondage seruyng the Pope in Egipt God hath geuen vs a deliuerer a naturall kyng Let vs seke no straūger of another nation no hipocrite which shal bring in agayne all papistrie hipocricie and Idolatry No diabolicall minister whiche shall maintain all deuelish workes and euil exercises But let vs pray that God maintain and continue our most excelleut kyng here present true inheritour of this our realme both by natiuitie and also by the speciall gift and ordinaunce of God He doth vs rectifye in the libertie of the Gospell in that therfore let vs stand State ergo in libertate qua Christus nos liberauit Stand ye in the libertie wherwith Christ hath made vs free In Christes libertie we shall stand If we so lyue that we profyt If we cast away all euill fraud and deceyt with suche other vices contrary to Gods word And in so doing we shal not onely prolong and maintain our most noble kynges dayes in prosperitie but also we shal prosper our owne lyues to lyue not onely prosperously but also godly In any wyse let no such a wone prepare vnto hym self many horsses c. In speakyng these wordes ye shall vnder stand that I do not entend to speake against the strength polisye and prouision of a kyng but against excesse vain trust that kinges haue in them selues more then in the liuing God the authour of all goodnes and geuer of all vic tory Many horses are requisite for a kyng but he may not excede in them nor triumphe in them more then is nedefull for the necessary affayres and defence of the realme what meaneth it that God hath to do with the kyngs stable but only he would be master of his horsses the Scripture sayeth In altis habitat He dwelleth on hye it foloweth Humilia respicit He loketh on low thinges yea vpon the kinges stables and vpon all the offices in his house God is great grand mayster of the kinges house and will take accompt of euery one that beareth rule therin for the executing of their offices Whether they haue 〈◊〉 and truly serued the king in theyr offices or no. Yea god loketh vpon the kinge him selfe if he worke well or not Euery king is subiect vnto god and al other men are subiects vn to that king In a king god requireth fayth not excesse of hor ses Horses for a king be good
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
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
shepherde Luke 10. Saule sought not to be made king 〈◊〉 the ende 〈◊〉 a 〈◊〉 〈◊〉 vvas 〈◊〉 〈◊〉 God vvyll 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉 Num. xvi An 〈◊〉 〈◊〉 2. Reg 6. 2. Par. 〈◊〉 The 〈◊〉 that commeth of ambition Ambition 〈◊〉 the Rhodes Math. 〈◊〉 God defen 〈◊〉 them that he 〈◊〉 to office Iuc 4. Ioh. 10 8. The cause vvhy Paul vvas so often 〈◊〉 No 〈◊〉 〈◊〉 〈◊〉 hys life by doing his dutye Iohn xi The com modities 〈◊〉 vve shall haue by vvalkingin 〈◊〉 calling Iacob folovved his vo cation in flying frō 〈◊〉 Math. 4. Deute 8 Math. 6. Peter 〈◊〉 Psalm 〈◊〉 To distrust the promis of god is to make him a 〈◊〉 Huntyng and 〈◊〉 is 〈◊〉 the 〈◊〉 〈◊〉 of great mens calling The chief point of a seruing mās office Math. 8. One speciall vocatiō must bee folovved A note for the spiritu alty Abraham did folovv his calling The 〈◊〉 in that 〈◊〉 but a gene ral callyng may not fo lovv his ex ample that had a speci al vocatiō Nume 25 Gene 〈◊〉 Holy dais 〈◊〉 All Adams children must labor Luca. 5. Labour is the 〈◊〉 〈◊〉 〈◊〉 vvhereby vve liue Proue 10 God will encrease our labour 2. 〈◊〉 3 Two thin ges noted in S Paules vvords A precher may speak by heresay Esay 25. Rab a gald horse and he will kicke Esay 1. A great number is ment vvhē we speake by the vniuersall Restitutiō of tv vo 〈◊〉 tes Some think that their encrease com meth of the deuill Math. 4. The diuell is not vvorthe a goose 〈◊〉 〈◊〉 Many set their soules behind the dore Esay 1. Prouer. x. Psalm xiiii He that hath much must accompt for much Tim. 6. 〈◊〉 Cor. 〈◊〉 I is 〈◊〉 〈◊〉 Christ shal come The cause 〈◊〉 the day of 〈◊〉 is hid from vs. The angels knovv not that day Iohn 5. Christe knew his commissiō The causes of the destructiō of Ierusalem Titus de stroyd the Citie Ieru salem A note 〈◊〉 papistes Thyrtie 〈◊〉 for a peny Luke 〈◊〉 VVhoe be the 〈◊〉 Like sinne like punishment The cause why the 〈◊〉 can no 〈◊〉 〈◊〉 The ievve vain 〈◊〉 prise 〈◊〉 an Aposta ta and per secutour God can blovv whā he vvill Math. v. God is 〈◊〉 almighty God vvill performe his promesse Deferring of punishment maketh it gre tes Iohn 3. Excc xviii The cause vvhy God sware The reward of the suffe necked Sunnes that haue 〈◊〉 〈◊〉 Good 〈◊〉 shall by mour nyng fore 〈◊〉 the ende 〈◊〉 bare a fagotte 〈◊〉 Lu ther felte 〈◊〉 〈◊〉 〈◊〉 the end Before the 〈◊〉 men 〈◊〉 carelesse i. Regū ii A vvoman 〈◊〉 in conscience The tyme of the world The ende compared 〈◊〉 a mans deathe Thess. 4. The maner of our 〈◊〉 The iuste 〈◊〉 come vvith Christ to udge the 〈◊〉 〈◊〉 inter pretation is true but not the 〈◊〉 of the 〈◊〉 The ende shall bee fearefull Mat. xxv At the end all shal be open The ende 〈◊〉 to a 〈◊〉 〈◊〉 The ende shall 〈◊〉 〈◊〉 to the 〈◊〉 Luc. 〈◊〉 〈◊〉 〈◊〉 of Christes vvorde Men of 〈◊〉 shall notbe 〈◊〉 bled 〈◊〉 〈◊〉 〈◊〉 matters 〈◊〉 the 〈◊〉 There is 〈◊〉 〈◊〉 〈◊〉 Math. 25. He that vvill fyght shall haue helpe Some doo not knovv what 〈◊〉 aske in prayer He vvill come 〈◊〉 〈◊〉 by deth The masse is but a 〈◊〉 The surest 〈◊〉 1 Cor. a. Our ends shal be 〈◊〉 certayne 1. Thes. 4. S. Paule thought the last dayes might com in his 〈◊〉 The laste day 〈◊〉 〈◊〉 to a theefe S. Hierom loked for the 〈◊〉 The right vvaye to make readie for the 〈◊〉 〈◊〉 〈◊〉 allo 〈◊〉 at 〈◊〉 han des A forme of prayer Hypocrites cā no be well espied in this vvorld The co 〈◊〉 ye 〈◊〉 commeth of leauing 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 therof 〈◊〉 is a dore for the diuell to come 〈◊〉 Nonemust be svvorn by but god onely Swearing and lying go together Luke 7 〈◊〉 dis ciples told him of the workes of Christ. The heathenrulers more mer cifull then the 〈◊〉 Act. xxviii A note 〈◊〉 〈◊〉 ru lers Luke 7. Buriall without cities Manytake their 〈◊〉 〈◊〉 Paules churche 〈◊〉 A comfort for al 〈◊〉 Christ is lord ouer death Iohn xi An 〈◊〉 Ansvver by an other question Iohns dis ciples vvo'dhaue had hym Christ. Math. ix Iohns dis ci ples dyd naught Iohn plai eth a wisepart Iohn knevve Christ in his mothers vvombe Math. 3. Iohn i. Christe shevved himself by dedes VVe shevv not oure faith by ourvvorks 〈◊〉 vvorkes vvher by 〈◊〉 is 〈◊〉 The cause 〈◊〉 〈◊〉 che men contemne the gospell The poore are most mee 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 35. Es. y. lx i. 〈◊〉 vvorkes make 〈◊〉 〈◊〉 for 〈◊〉 Iohn xx A comfor 〈◊〉 〈◊〉 An histo rie VVe must not put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is the gift of god An example of 〈◊〉 〈◊〉 Christe The aunswere 〈◊〉 〈◊〉 before Iohn 6. Iohn 〈◊〉 Iohn 〈◊〉 Iohn 4. Math. xi Gene. 49 〈◊〉 fig. 〈◊〉 th 〈◊〉 of 〈◊〉 Christ 〈◊〉 〈◊〉 i the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the galle 〈◊〉 taken and 〈◊〉 geuen Offence is of 〈◊〉 for 〈◊〉 Math xv 〈◊〉 〈◊〉 A good thing 〈◊〉 not be lef vndone 〈◊〉 〈◊〉 al 〈◊〉 Math. 〈◊〉 Agre vvith gods vvord and passe 〈◊〉 for offence The 〈◊〉 are not hasty fo 〈◊〉 en sample Swering and lying 〈◊〉 Agaeat 〈◊〉 to be sone offen ded 1 Cor. 6 Thessa. v 〈◊〉 〈◊〉 of 〈◊〉 Refraining of flesh is a matter of pollicy i Peter 〈◊〉 Rash 〈◊〉 ces must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councel 〈◊〉 by an old 〈◊〉 Many re des in he 〈◊〉 〈◊〉 God ge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleargy menought not to 〈◊〉 fine 〈◊〉 Men 〈◊〉 stand by the 〈◊〉 〈◊〉 and contra Rom. xi Luke 〈◊〉 God is no 〈◊〉 〈◊〉 Christ is rytch Christes treasure cā not be spet The office of Ministers Mark maister person A faythfull Steward Counter fai ters of gods coyne A proofe of 〈◊〉 Dead yma ges 〈◊〉 More 〈◊〉 if thei preached neuer God is redy to chide Luke x. Math. xvi Luke 〈◊〉 Two thyn ges to bee 〈◊〉 for Prince of the worlde the dyuel Iohn 10. A 〈◊〉 petigree A description of the diuel The Mothers of the 〈◊〉 chil dren Math. v. I. Peter ij Worldligs ashamed of their father The lyuely ymages of the world 〈◊〉 of 〈◊〉 opinions agrce 〈◊〉 〈◊〉 they be togcther Worldlye engendred must ingen der worldli 〈◊〉 spcaketh la tine Twoo noble actes Children of lyghts policye Armour of the childre of lyght Armour of worlds chil dren Fat feastes banquets Thynges engendred at Rome The coule cōmeth to late that syns be gone before wyth the soule 〈◊〉 the 〈◊〉 〈◊〉 worldlynges Fynders of thinges not lost The Arches Bishops 〈◊〉 〈◊〉 Ceremonies Holydaies The day is holye yf we be holy Images 〈◊〉 of Sayntes Pigges bones honoured 〈◊〉 〈◊〉 Tligils and nyght wat chynges Matrimoni 〈◊〉 Peter 4. Math. 24. 〈◊〉 12. The rest of these sermones of that plough are not ye 〈◊〉 to our
vs that the wicked be not enough punished here it shall 〈◊〉 woorse with them after their deathe So that it shall be a chaunge they that haue pleasure here and lyue accordyng to their desyres they shall come to afflictions in the other worlde Againe they that haue afflictions here they shall come yonder to the perpetuall sabboth where there is no maner of miseries but a perpetuall landyng and praisyng of GOD. To whome with the 〈◊〉 and the holy ghost be all honour and glorie nowe and euer worlde without ende Amen The fyfth Sermon of maister Doctour Latymers Matth. ix Luc 8. Marc. 5. WHile he spake vnto them this Behold there came a certain ruler and worshipped him saying my daughter is euen now diseased but come and laye thy hand vppon her and she shall lyue And Iesus arose and folowed hym and so dyd his disciples behold a woman which was diseased with an issue of bloud twelfe yeres cam behind him c. This is a notable storie and much comfort we shall fynde in it yf we will consider and waye it with all the circumstaunces The Euangelist Marc sayth the rulars name was Iairus he was an officer somme thynke that he was a reader of scripture as there were at that tyme or perchance he was such an officer as we cal churchwardēs which is a 〈◊〉 office in the great cities Churchwardēs can bryng much matters to passe such a great officer he was For though that Iewes had a law that they should make no sacrifices no where but at Ierusalem where the temple was al the ceremonies yet for all that they had in euery towne their churches or synagoges like as we haue churches here in England cōmonly euery towne hath a church And this word Church somtimes it signifieth the congregation the people that is gathered together somtymes it signifieth the place where the people come together continens pro contento Nowe our sauiour commyng to Capernau where that great man dwelled which was such a towne as Bristowe or Conentreis Iairus commeth vnto him in all hast and falleth downe before him Et precabatur multum and maketh greate sute vnto hym that he woulde come to his house and heale his doughter which was sycke No doubt he had heard what maner a man our sauior was and wherfore he was come into this worlde namely to saue 〈◊〉 bothe in soules and bodies and he had hearde also the generall proclamation written in the. xi chap. of Math. where our sauiour saith Come vnto me all ye that laboure and are laden and I will ease you This proclamation this Iairus had hearde and beleued it And therefore he cometh to Christ He dyd not as a great many of vs do which whan we be in trouble or sicknes or lose any thing we runne hither and thither to wyssardes or 〈◊〉 whome we call wyse men whan there is no man so foolishe and blynde as they 〈◊〉 the 〈◊〉 leadeth them accordyng vnto his will and pleasure and yet we runne after them sekyng ayde and comfort at their handes But this good man dyd not so he knew that god had forbidden to run to wyssards But what doothe he Mary be commeth to Christ our 〈◊〉 with a good strong and vnfained faith For as I tolde you before he had hearde before of Christ of his proclamation whiche moued hym nowe in his distresse to come vnto him And no doubt he had a good substanciall faithe as it appered by his behauiors yet he had not so good a faithe as the Centurion had which sent a message vnto hym saying Lord say but one word and my seruant shal be whole This was a wonders great faith in somuche that Christ saith Non reperi 〈◊〉 fidem in Israel I haue not foūd such a faith in al Israel But though this Iairus had not so good a faith as the Centurion had yet he hath had suche one which leadeth hym to Christ. He commeth to Christe he beleeueth that Christ is able to helpe hym and accordyng vnto his belefe it happeneth vnto hym For his doughter was healed as ye shall heare afterwarde And so vppon hym is fulfylled the Scripture Credide 〈◊〉 quod 〈◊〉 sum I haue beleued and therefore I haue spoken For looke what manne so euer hath a good faythe he wyll not holde his peace he wil speake he wyll calle for healpe at his handes For yf this Iairus hadde not hadde a good faythe he woulde not haue humbled hymselfe so muche to falle downe before such a poore man as our sauiour was Some wold haue had respect to their honors They would haue thought it skorne to fall doune before such a poore man as our sauiour was or els he would haue bene afraide of the people that were present to honor him so highly and to confesse hym to be a helper And no doubt that Iairus was in greate danger of his 〈◊〉 for Christ was not beloued amongest the Iowes therfore it was a great matter for this Iairus to honor Christ so openly before all the multitude And no doubt if he had not 〈◊〉 so good strong and earnest faith he wold not haue done as he did but he had a good strong faithe therfore he was not afraide of any thing in the worlde Now ye shall learne of this Iairus first by his ensample to go to Christ in all distresses to seke helpe by hym And also ye shall marke and obserue his greate and fatherlye loue that he hath towardes his daughter for he maketh greate sute to Christ for her whiche signifieth that he hath a greate and earnest loue towardes her The same fatherly affection and loue of the parentes towards their children is the good gift of God And god hath planted the same in their hertes And this specially for two respectes Fyrst for the childrens sake for it is an irkesome thyng to bryng vp children and not only that but also it is a chargeable thing to kepe them and to waite vpon them and preserue them from all perill if god had not planted such loue in the parentes heartes in 〈◊〉 it were impossible to doo so muche for theim but God hath planted suche loue in their heartes whiche loue taketh away all irksomnes of all labour and payne for what is a chylde whan it is left alone what can it do How is it able to lyue An other cause is wherfore god hath planted such loue in the parentes hearts towards their children that we might lerne by it what affections he beareth towards vs. for though the loue of parentes towardes their children bee very great yet the loue of god towards vs is greater yea his loue towardes vs passeth farre all fatherly loue which they haue towardes their children And though Christ only be the very naturall sonne of god yet with his deathe and passion he hath merited that we be the chosen children of god For god for our