abuse meat drink so we may not abuse sleping to turn our natural slepe into 〈◊〉 But S. Paule speaketh here specially of the slepe of the soule that is of 〈◊〉 wickednes which are called in scripture slepe or darkenes from which slepe S. Paule would haue vs to rise For our saluati on is come nerer how 〈◊〉 it that S. Paul saith that our saluatiō is come nerer do we not beleue now as the 〈◊〉 and 〈◊〉 did and how is then our saluation come nerer you must vnderstād that there be two times 〈◊〉 that beginnīg that first time was from the beginning of the world til Christ till to hys commyng The other tyme is sence he came for whenne he came he wroughte the worke of oure 〈◊〉 taught vs the way to heauē suffred that paine for vs whiche we shold haue 〈◊〉 in hel world without 〈◊〉 rose again from the death 〈◊〉 his 〈◊〉 vnto his 〈◊〉 and so ascended into heauen where he sitteth at the righte hand of god his Father where he with his intercession appli eth vnto vs which beleue in him his passion and al his merites so that all that beleue in hym shall be quite from theyr sinnes For his passion is profitable onely vnto theym that 〈◊〉 notwithstandyng that his deathe might be sufficient for all the whole world yet for al that no man shal enjoy that 〈◊〉 benefit but only they that beleue in him that put their hope trust and 〈◊〉 in hym Now therfore S. Paul saith Our saluation is come nerer because Christ is com alredy maketh intercession for vs. All they that were before his commyng as the patriarches and 〈◊〉 and al other faithfull they beleued that he should come but so do not 〈◊〉 we beleue that he is come alredy and 〈◊〉 fulfilled all thinges The Iewes which are at our time beleue that he shall come but they tarie in vaine their 〈◊〉 is a deceitfull faith because it is against gods worde for Christ is not to be looked for to come againe and suffre 〈◊〉 not so but he wil come 〈◊〉 to iudge bothe the quicke and the dead Our sauiour Christ was reueled long before he came to suffre Firste in paradise when God spake of the womans sede saith Conteret caput serpentis The sede of the woman shall breake the serpentes head And this was a gospell a glad tidyngs for the serpent had deceued Adam and Eue brought them from their felicitie to which they were 〈◊〉 so that Adam and Eue could not healpe them selues nor amende the matter Now than cometh God with his gospell and promiseth that there shall one be born of a woman which shall quashe the 〈◊〉 head and this was a gospell And no dout as many as dyd beleue these wordes and did put theyr hope in the sede of the woman and beleued to bee deliuered from theyr synnes thorow that sede As many I say as beleued so were saued as Seth Enoch and other good and godly mē which wer at that time but there was not a great numbre of those For the most part euer was the worst Further this gospel was reueled vnto Abraham when God dyd promise hym saying In semine tuo benedicentur omnes gentes In thy 〈◊〉 all nations shall be blessed so that it appered that without Christe we are vnder the curse of God And agayne by Christ we haue the benediction of God Lykewise this gospell was opened vnto Dauid and al the holy prophetes They spake of this gospell and taught the people to looke for their sauiour but their sayings and 〈◊〉 was som what darke and obscure Now when he came and dwelte amongst vs aud shewed vs the way to heauen with his own mouth he taught vs this gospel and suffred his painful passion for vs this was a more cleerer reuelation than the prophets had Therfore Christ our sauior saith to his disciples Happie are the eies which see these thinges that ye see for I tell you that many prophets and kynges haue desired to se those thinges which ye see and haue not seene them And to heare those thynges which ye 〈◊〉 〈◊〉 haue not heard them But wherfore were they called blessed that they sawe hym than if the blessednes standeth in the outwarde seeyng than Adam and Eue and all the prophets were not blessed but cursed if the blessednes standeth in the bodily sight than the brute 〈◊〉 were blessed which saw him the asse whervpon he rode was blessed yea his very ennemie Annas and Cayphas and Pylate and other that consented vnto his deathe were blessed But it is not so ye must vnderstande that oure sauiour in that maner of speaking putteth only a difference betwene the 〈◊〉 For at that tyme whan he was here in earth he was more clerer reueled thā afore whā he was only promised to come When he dyd myracles cast out deuyls healed the sicke it was a more 〈◊〉 reuelation than when God said Semen mulieris conteret caput serpentis The sede of the woman shall breake the head of the serpent When Iohn Baptist pointed and shewed hym with his fynger it could better be vnderstande then the prophecies which were spoken of him Therfore this blessednes whereof Christe speaketh and saint Paule whan he saith That our saluation is come nerer must be vnderstand of the diuersity of the tyme for Christ was clerer reueled in the end of the worlde than before But as touching the blessednes which we haue by Christe it was alike at al times for it stood Adam in as good stead to beleue the fyrst promyse which god made vnto him and he was as well saued by it in beleuing 〈◊〉 Christe shold come as we be which beleue that he is come and hath suffred for vs. So likewise the prophetes are saued in beeleuyng that he should come and suffer and deliuer mankinde by his most painful death But now sence he is come in dede and hath ouercome the deuill redemed our sinnes suffered the paynes not for his owne sake but for oure sakes for he him selfe had no sinne at all he suffred to deliuer vs frome cuerlasting damnation he toke our synnes and gaue vs his rightuousnes Now sence that al these thinges are done and fulfilled therfore saith Paule Propius est salus 〈◊〉 quam tunc cum credebatur Our saluation is come nerer now thē when we beleued taking occasion of the time to moue vs to rise from our sleepe as who say Christ is come now he hath fulfilled al things of which thinges that prophetes haue spokē now therfore arise frō your sins The same slepe of which S. Paul speaketh here is the slepe of syn a spiritual slepe not a naturall slepe of the bodie as for the naturall slepe it is lawfull for vs to slepe and to take our reste when we do it measurably not to much setting aside our busines wherunto 〈◊〉 hath called vs
sea he had not yet 〈◊〉 that face visage but when he was in the whales bealy aud had there the beholdyng of it what terror and distresse abode he 〈◊〉 whan he sawe Senacherib 〈◊〉 his 〈◊〉 on euery side most violently was nothyng afrayde of the great hoste and myghty army that was lyke to destroye hym out of hande yet he was afrayde of death Whan the 〈◊〉 came vnto hym and sayd Dispone domui 〈◊〉 morte morieris n on viues It stroke hym so to the heart that he fell a wepyng O Lord what an horror was this There be some writers that sayes that Peter Iames and Iohn were in this felyng at the same tyme and that Peter when he said 〈◊〉 à me Domine quia homo peccator sum did tast som part of it he was so astonished he wyste not what to saye It was not longe that they were in this anguishe some sayes longer somme shorter but Christ was readie to comfort them and sayd to Peter Netimeas Be not afrayd A frende of myne told me of a certayne woman that was eyghtene yeares together in it I knewe a man my selfe Bilney little Bilney that blessed martyr of God what tyme he had borne his fagott and was come agayne to Cambridge had suche 〈◊〉 within hymselfe beholdynge this ymage of deathe 〈◊〉 hys friendes were a frayde to lette hym be alone they were fayne to bee with him daye and nighte and comforted hym as they coulde but no comfortes woulde serue As for the comfortable places of Scripture to bryng them vnto hym it was as though a man woulde runne hym thoroughe the hart with a sworde yet afterward for al this he was reuiued and toke his deathe paciently and died well against the tyrannicall sea of Rome Wo will be to that bishop that had the examination of hym if he repented not Here is a good lesson for you my frendes If euer ye come in danger in durance in prison for gods quarell and his sake as he did for purgatorie matters and put to beare a fagot for preachyng the true worde of God agaynst pilgremage and suche like matters I will aduise you first and aboue all thyng to abiure all your frendes all your frendeshyp leaue not one vnabiured it is they that shall vndoo you and not your ennemies It was his very frendes that brought Bylney to it By this it may somewhat appere what our sauiour Christs suffered he dothe not dissemble it hymselfe when he saythe My soule is heauy to death he was in so sore an agonie that there issued out of hym as I shall entreate anone droppes of blood An vgsome thing surely which his fact dede sheweth vs what horrible paines he was in for our sakes But you wil say how can this be It were possyble that I such other as be great sinners should suffre such affliction The sonne of God what our sauiour Christ neuer sinned 〈◊〉 can this stand that he shold be this handled he neuer deserued it Mary I will tell you how we must consider our sauiour Christ two ways one way in his māhod an other in his godhed Som places of scripture must be referred to his deity som to his humanitie In his godhed he suffrēd nothing but now he made him self void of his deity as 〈◊〉 saith Cū esset in forma 〈◊〉 exinaniuir seipsum Wheras he was in the forme of God he emptied himself of it he did hide it vsed himself as though he had not had it he would not helpe him selfe wyth hys Godheade he humbled himselfe wyth all obedience vnto deathe euen to the deathe of the crosse thys was in that he was man he tooke vppon hym our synnes oure synnes not the worke of synne I meane not so not to doe it not to commytte it but to purge it to cleanse it to beare the stypende of it and that waye he was the greate synner of the worlde he bare all the synne of the worlde on his backe he would become detter for it Nowe to sustayne and suffer the doloures of deathe is not to synne but he came into this worlde wyth hys passion to purge our synnes Nowe thys that he suffered in the Gardyne is one of the bitterest 〈◊〉 of all hys passyon 〈◊〉 feare of deathe was the bytterest payne that euer he abode dewe to synne which he neuer dyd but became detter for vs. All thys he suffered for vs thys he dydde to satisfye for oure synnes It is muche lyke as yf I oughte another man twenty thousande poundes and shoulde paye it out of hande or elles goe to the dungeon of Ludgate and when I am goyng to pryson one of my friendes should come and aske whether goeth thys manne And after he hadde heard the matter shoulde saye lette me aunswers for hym I will beecome suretye for hym Yea I wyll paye all for hym Suche a parte played our Sauiour Chryste with vs. If he hadde not suffered thys I for my parte shoulde haue suffered accordyug to the grauitie and quantitie of my synnes damnation For the greater the synne is the greater is the punishement in hell He suffered for you and me in suche a degree as is dewe to all the synnes of the whole worlde It was as yf you woulde ymagine that one man had committed all the synnes sence Adam you may bee sure he shoulde bee punished with the same horrour of deathe in suche a sorte as all men in the worlde shoulde haue suffered Fayne and put case oure Sauiour Christe had committed all the synnes of the worlde all that I for my parte haue done all that you for your part haue done and that any man els hath done yf he had done all thys hymselfe hys agonye that he suffered shoulde haue bene no greater nor greuouser then it was This that he suffred in the gardyne was a 〈◊〉 I say of his passion and one of the bitterest partes of it And this he suffered for our synnes and not for any synnes that he had committed himselfe for all we shoulde haue suf fered euery man according to his own desertes Thys he dydde of hys goodnesse partely to purge and cleanse oure synnes partlye because he woulde taste and feele oure miseries Quo posset 〈◊〉 nobis That he shoulde the rather helpe and relieue vs and partlye he suffered to geue vs example to behaue our selues as he dydde He dyd not suffer to discharge vs cleane from death to kepe vs cleane from it not to taste of it Nay nay you muste not take it so We shall haue the beholdyng of thys vgsome 〈◊〉 euerye one of vs we shall feele it our selues Yet our Sauiour Christe dyd suffer to the entente to sygnifye to vs that deathe is ouercomable We shall in dede ouercome it yf we repente and acknowledge that oure Sauiour Iesu Christe pacifyed with his panges and paynes the wrathe of the
that thou art a wicked synner and a transgressour of the law of God Looke rather to bee damned and iudged for thy yll doynges than to receiue any benefite at his handes Wylt thou call him father whiche is so holye a god and thou art so wicked and miserable a synner This the deuill will saye and trouble our myndes to stoppe and let vs from our prayer and so to giue vs occasion not to praye vnto god In this temptatiō we must secke for some remedy and comfort for the deuil doth put vs in remēbraunce of our sinnes to that ende to keeye vs from prayer and inuocation of GOD. The remedye for this temptation is to call our Sauiour to remembraunce who hath taughte vs to say this prayer he knew his fathers pleasure he knew what he did Whan he commaunded vs to call GOD oure Father he knew we should fynde fatherly affections in god towardes vs. Call this I saye to remembraunce and than agayn remember that our Sauiour hath cleansed thorough his passion all our synnes and taken away all our wickednesse So that as many as beleue in hym shal be the children of God In suche wise lette vs striue and fyghte agaynst the temptacions of the deuill which would not haue vs to call vpon god because we be synners Catche thou holde of out sauior beleue in hym be assured in thy hearte that he with his sufferyng toke away all thy synnes Consider agayne that our Sauiour calleth vs to prayer and commaundeth vs to praye Our synnes lette vs and withdrawe vs from prayer but our sauiour maketh them nothyng whan wee beleeue in hym it is lyke as if we hadde no synnes For he chaungeth with vs he taketh our synnes and wickednesse frome vs and geueth vnto vs his holynesse rightuousnes iustice fulfyllyng of the lawe and so consequentely euerlastyng lyfe So that we 〈◊〉 lyke as if we hadde doone no synne at all for his ryghtuousnesse standeth vs in so good steade as though we of our owne selues had fulfylled the lawe to the vttermoste Therfore our synnes can not lette vs nor withdraw vs from prayer for they be gone they are no synnes they can not be hurtfull vnto vs. Christ dyeng for vs as al the scripture both of the new and old testament witnesseth Dolores nostros ipse portauit He hath taken away our sorowes Lyke as when I owe vnto a man an hundreth pounde the daye is expired he wille haue his moneye I haue it not and for lacke of it I am layde in pryson In suche dystresse cometh a good frende and sayth Syr bee of good cheere I will paye thy dettes and foorthwith payeth the wholle summe and setteth me at libertie Suche a frende is our Sauiour he hath payde our dettes and sette vs at libertie els we should haue ben damned worlde withoute end in euerlastyng prison and darknesse Therfore though oure synnes condemne vs yet whanne we alledge Christe and beleue in hym our sinnes shall not hurt vs. For saint Iohn saythe 〈◊〉 〈◊〉 peccauerit aduocatum habemus apud 〈◊〉 lesum Christum iustum Wee haue an aduocate with God the Father Iesus Christe the rightuous Marke that he sayth 〈◊〉 non aduocatos he speaketh singularly not plurally We haue one aduocate not many neyther sayntes nor any body els but onely hym and none other neyther by the waye of Mediation nor by the waye of redemption He onely is sufficiente for he onely is all the dooer lette hym haue all the wholle prayse Lette vs not withdrawe frome hym his 〈◊〉 and geue it to creatures for he onely satisfieth for the sinnes of the whole world So that all that beleue in Christe be cleane from all the fylthines of their synnes For saint Iohn Baptist saith Ecce agnus dei qui 〈◊〉 peccata mundi Beholde the lambe of God which taketh awaye the sinnes of the worlde Doth that deuil call thee frō prayer Christ calleth the vnto it again For so it is written In hoc aparuit filius dei vt destruat opera diaboli To that ende the son of god appeared to destroy the workes of the deuill But marke here Scripture speaketh not of 〈◊〉 synners Christe suffred not for them his deathe remedieth not their synnes For they be the bondmen of the deuil and his slaues and therfore Christes benefytes pertayne not vn to them It is a wonderfull saying that 〈◊〉 Iohn hathe Beholde the lambe of GOD that taketh away the synnes of the worlde The 〈◊〉 upll sayth vnto me thou art a sinner No sayth Sainet Iohn the lambe of God hath taken away thy synnes Item Habentesigitur pontificem 〈◊〉 qui pe netrauit coelos lesum filium Dei accedamus cum fiducia ad thronum gratiae vt consequamur misericordiam We therfore hauing a great highe 〈◊〉 whiche hathe passed thorough the heauens euen Jesus the sonne of GOD let vs with boldenesse gee vnto the seate of his grace that we may obtayne mercye O it is a comfortable thing that we haue an accesse vnto God Esay saith 〈◊〉 〈◊〉 eius sanati sumus The paine of our punnishment was laide vppen hym and with his stripes are we healed Further in the newe testament we reade Huie omnes Prophetaetestimonium perhibent remissionem peccatorum accipere per nomen eius om nes qui credunt in eum Unto the same beare all Prophetes witnesse that all they do receaue forgeuenesse of synnes by his name which beleue on him Now you see how ye be remedied from your synnes you heare howe you shall wythstande the deuyll when he wyll wythdrawe you from prayer Lette vs therfore not giue ouer prayer but stick vnto it lette vs rather beleue Christe our Sauiour then the deuill whiche was a lyar at the beginning You knowe now howe you may preuent hym how you may put hym of and auoid his temptations There is one other addicion afore we come to the peticions whiche dothe muche confirme oure faith and increase the same Qui es in coelis which art in heauen These wordes put a diuersitye betwene the heauenly father and oure temporall fathers There be some temporall fathers which would fayne helpe their children but they can not they bee not able to helpe them Agayne there bee some fathers whiche are ryche and myght helpe their children but they be so vnnaturall they wyll not helpe them But oure heauenlye Father in that we call hym Father we learne that he wyl helpe that he beareth a fatherlye loue towardes vs. 〈◊〉 heauen here we learne that he is able to helpe vs to geue vs al good thynges necessarye to soule and bodye and is mightye to defende vs from all yll and peryll So it appeareth that he is a Father whiche will help and that he beyng celelestiall whyche is able to helpe vs. Therfore we maye haue a boldenesse and confidence that he maye helpe vs and that he wyll helpe vs where and whensoeuer we call
is to beleue that all thynges be true that be spoken of hym that is to beleue that our ennemies be not able to go further than it pleaseth god And so did the Apostles whan they suffered for gods sake they beleued that god wold do with them accordyng to his woorde and promise And so they sanctified god that is they declared with their actes and dedes that God is a true and faithfull god This dyd the martyrs of god This did the. iii. yong men which would not worship the Idol set vp by the king therfore were cast into the bur ning ouen to which pain thei wer willing to go we know said they that god is able to helpe defend vs whan it plea seth him So muste we likewise 〈◊〉 oure selues vnto the crosse content to 〈◊〉 what soeuer he shall laye vpon vs. We may call vpon hym and desyre his helpe but we maye not appoynt vnto hym wyse and way how he shal help and by what meanes neither may we appoynt hym any tyme but onely sanctifie his name that is to call vppon hym for 〈◊〉 not doutyng but whan it is to his honor our profite to be deliuered that he wyll healpe But yf he helpe not but let vs suffre deathe happye are we For than we be delyuered from all trouble And so these thre yong men sanctified the name of god they beleued that god was a helper and so according to their belefe he holpe them meruailously shewing his power and defending them from the power of the fire In such wise did 〈◊〉 that good man whā Holofernes that sturdy capitain made great bragges what he would doo and how he would handle the Iewes This 〈◊〉 knowyng god and beleuyng hym to be the ruler ouer heauen and earthe stepte forwarde 〈◊〉 sayde to Holofernes If this people haue done wickednes in the sight of their GOD than let vs go vp against them but if this people haue not displeased their God we shall not bee able to withstand them for God shall defend them Here this Achior shewed himself to beleue that which was spokē of god in 〈◊〉 namely that god wold be a deliuerer defender of those which beleue in him But for al that he 〈◊〉 being be fore a gret mighty captain he was now hādled 〈◊〉 a vile beast but what thā happy ar those that suffre for gods sake The prophet saith Cōmenda domino viā tuā 〈◊〉 〈◊〉 Committe thy waye vnto the lorde and he shall bring it to passe that is to saye whan thou art in trouble call vpon the lord beleue in him and if it be good for thee he will deliuer thee so to sanctifie gods name is to beleue in him Lady Iudith that good godly and holy woman sanctified the name of the lord For she and her people beyng in great distresse and miseries she putte her hope in God she fasted and prayed deuoutly and afterward being moued or monished by a secrete admonition was not afraide to put her self in great daunger In so much that she toke in hand beyng a woman to kyll the greate capitayne of whom all men wer afrayde Holofernes I say she was not afrayde of hym I trowe she rebuketh the priestes which would appoint god a tyme as who saye he shal be no more my GOD except he come by that tyme whiche was verye wickedlye done of them For we oughte to bee at his pleasure whansoeuer and whatsoeuer he wil doe with vs we ought to be content withall Yf we were earnest and zelouse as we should be O howe hotte we woulde bee in promoting Gods honour and sanctifyeng hys name we woulde nor coulde not suffer that any bodye shoulde goe aboute to dishonest the holye name of GOD. But we be verye colde we care not for his honour we oughte to bee paciente in oure owne quarell whan any bodye doth vs wrong we ought to beare and forbeare it but in gods behalfe we oughte to be hotte and earnest to defende his honor as much as lyeth in vs to doe But it is cleane contrarye with vs for in oure owne quarell we be as hotte as coales But in gods cause for his honour we care not we regarde it as nothyng wheras it oughte moste aboue all to bee regarded For GOD he is iuste rightuouse faythfull and kynde and therfore we oughte to take his parte But nothing maketh more for the sanctifieng of gods holye name than to bee thankefull for suche giftes as we receiue at his handes And this halowing standeth in all things that may make for the furtherance of goddes honor To heare goddes worde and highlye to esteeme the same that is a halowyng of goddes name Howe halowe nowe those the name of GOD which refuse to heare the word of God or for lacke of preachers can not heare it and howe can they beleue when they heare it not Therfore they that do somwhat for the furtherance of learnyng for mainteinyng of scholes and scholers they sanctify gods holy name As for those preachers which haue bē in my time they go away How shal now this office of preching the office of saluation how shal it be mainteined except there be made some prouision for the same Here I could say muche agaynst those whiche let that office which withdraw the goodes wherwith scholes sholde be maynteined take it to thēselues but my audience is not therafter This office of preaching is the office of saluation for s. Paul sayeth Visum est deo per 〈◊〉 〈◊〉 saluos 〈◊〉 credentes It hath pleased God to saue the beleuers by the foolyshnes of preachyng how can they then beleue but by and thorough the office of preachyng preachers ar Christes vicares legatione funguntur pro Deo they are Christs ambassadours Saint Paule sayth Euangelium est potentia dei ad salutem omni credenti The gospell is the power of god vnto saluation for euery beleuer it is the mighty instrument of God Whan we saye Halowed bee thy name we desyre God that he thorough his goodnesse wyll remoue and put away all thyngs that may lette and stoppe the honor of his name But I feare me there be manye whiche woulde not that it should be so We desyre here that God wyll remoue all infidelity we require that all witchecraftes be remoued that art magike and sorcerie be pulled out nigromancy taken awaye and so nothing lefte but his holye worde wherewyth we may daily praise the name of God For I feare me there be a great meany in Englande which vse suche sorceries to the dishonor of God and theyr owne damnation We require here further that all heresy all poperye may be abolished and extinguished Further we require here that al wic ked liuing may be amended and reformed Next we require that all magistrates maye do their dueties Finallye we require that euery mā in his vocation
bee seduced thorough false religion I woulde wyshe that there were suche a feruente zeale now in vs as was in hym then but it is not so we haue no care for the soules of Christian people And that appeareth moste manyfestly by those vnpreachyng prelates For yf they hadde suche an earnest mynde to the 〈◊〉 of Chryst as Saincte Paule hadde no doute they woulde not bee so lordelye so slouthfull in doyng of theyr oueties but they lacke suche an earnest as saincte Paule had such an earnest zeale they lacke They are the enemy of the crosse of Chryste A man may be an enemy of the crosse of Christe two manner of wayes All the papistes in Englande and speciallye the spirituall men be the enemyes of the crosse of Christe two maner of wayes Fyrste when he is a ryghte papiste geuen to monkerye I warraunt you he is in this opinion that wyth hys owne workes he doth merite remission of hys synnes and satisfieth the law thorough and by his owne workes and so thinketh himselfe to bee saued euerlastynglye This is the opinion of all papystes And thys doctryne was taughte in tymes paste in scholes and in the pulpettes Nowe all these that be in suche an opinion they be the enemies of the crosse of Christe of his passion and bloudshedyng for they thynke in themselues Christe needeth not to dye and so they despyse his bitter passion they doe not consider oure byrth synne and the corruption of our nature nor yet doe they knowe the quantitys of our actuall synnes howe many tymes we fall in synnes or howe muche oure owne power is diminished nor what power might the deuyll hath they consider not suche thynges but thynke themselues able with theyr owne workes to enter into the kyngdome of God And therfore I tell you this is the peryllous doctryne that canne be deuysed For all faythefull and true Christians beleue onelye in hys deathe they long to bee saued thoroughe his passion and bloudeshedyng thys is all theyr comforte they knowe and most stedfastly beleue that Christ fulfylled the lawe And that his fulfyllynge is 〈◊〉 so that they attribute vnto Christ the gettyng meriting of euerlasting lyfe And so it foloweth that thei which attribute the remission of synnes the getting of euerlasting life vnto thēselues or their works they denie Christ they blaspheme and 〈◊〉 him For for what other cause did Christ come but onely to take away our synnes by his passion and so deliuer vs frome the power of the deuill But these merites mongers haue so many good workes that they be able to sell them for money and so to bryng other men to heauen to by their good workes which no doubt is the greatest contempt of the passion of Christ that can be deuised For Christ onely and no man 〈◊〉 merited remission iustification and eternall felicitie for as many as will beleue the same they that will not beleue it shall not haue it for it is no more but beleue and haue For Christ shed as much blood for Iudas as he dyd for Peter Peter beleued it and therfore he was saued Iudas would not beleue and therfore he was condemned the faulte beyng in hym onely in no body ells But to say or to beleue that we should be saued by the law this is a great dishonoring of Christes passion for the lawe serued to an other purpose it bringeth vs to the knowlege of our sinnes and so to Christ for whan we be come through the law to the knowlege of our syns when we perceiue our filthines then we be redy to come to Christ and fetch remission of our synnes at hys handes But the Papistes fetch the remission of their synnes not in the passion of Christ but in their own doings they thinke to come to heauen by their own works which is naught We must do good workes we must endeuour our selues to lyue accordyng to the commandementes of God yet for all that we must not trust in our doynges For though we doo the vttermost yet is it al vnperfect whā ye examine them by the rigor of the law which law serueth to bryng vs to the knowlege of our sinnes and so to Christ and by Christ we shall com to the quietnes of our conscience But to trust in our good workes is nothing but a robbing of Christ of his glorie and maiestie Therfore it is not more necessarie to doo good workes than it is to beware howe to esteme them Therfore take heede good christen people deny not Christe put not your hope in youre dooynges for 〈◊〉 〈◊〉 ye shall repent An other denyinge of Christ is thys masmonging for all those that be massemongers be deniers of Christe which beleue or truste in the sacrifice of the masse and seke remission of theyr sinnes therin for this opinion hath done very much harme and brought innumerable soules to the pytte of hell for they beleued the masse to be a sacrifice for the dead and liuynge and this opinion hath gotten all these abbeyes and chauntries almost the halfe parte of all England and they should haue gotten more yf they had not bene restrained by certayne lawes For what would folkes not do to case them selues from the burthen of theyr sinnes But it was a false easment a deceitful thing Therfore how much ar we bound vnto god which hath delyuered vs from thys bondage from this heuye yoke of popery which woulde haue thurst vs to euerlasting damnation For now we know the verye waye howe we shal bee deliuered we knowe that Christe is offered once for vs And that this one offring remedieth all the synnes of the whole worlde for he was Agnus occisus ab origine 〈◊〉 He was the lambe which was killed from the beginning of the worlde That is to saye all they that beleued in him sence Adā was created they were saued by him They that beleued in Abrahames seede it was as good vnto them and stoode them in as good effecte as it dothe vnto vs now at this day So that his oblation is of suche efficacye that it purifieth and taketh away all the synnes of the whole world They now that wyl be content to leaue theyr synful lyfe 〈◊〉 with sinne and then beleue in our sauior Christ they shal bee partakers of euerlastyng 〈◊〉 Here ye maye perceiue that Christe hathe manye 〈◊〉 in the whole worlde he hathe many that slaunder him that diminish hys glorye namelye all the papistes that truste in their owne merites or seeke remission of their sinnes by the sacrifice of the masse all these nowe are enemies to the crosse of Christ. In summa al those that seke remission of their sinnes other wayes then in the passion of Christe they be 〈◊〉 to God and shal bee damned worlde withoute 〈◊〉 vnlesse they repent But here I muste sate some thinge vnto you and I speake it to the satisfienge of some of you For I think there be
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
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
due to all the synnes of the world and not to one mannes synnes Well this passyon is our remeadye it is the satisfaction for oure synnes Hys soule descended to hel for a time Here is much a doo these new vpstarting spirites say Christe neuer descended into hel neyther body nor soule In 〈◊〉 they wil aske was he there what did he there what if we cannot tel what he did there The Crede goth no further but sayth he descended thither what is that to vs if we cannot tell seing we were taught no further Paul was taken vp into the thirde heauen aske likewise what he sawe when he was caryed thyther you shal not finde in scripture what he sawe or what he did there shal we not therfore beleue that he was ther. These arrogant spirites spirites of vaine glorye because they knowe not by any expresse scripture the order of hys doinges in hel they will not beleue that euer he descended into hell In dede thys article hath not so full scripture so manye places and testimonies of scriptures as other haue yet it hathe inough it hath ii or iii. textes and if it had but one one texte of scripture is of as good and lawful authoritye as a 〈◊〉 and of as certayne truth It is not to be wayed by the multitude of textes I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word as anye natyon in all the worlde it maye be gathered by two textes one of them is thys Ite in vniuersum mundum predicate euangeliū omni creature Go into the whole world preach that gospel to al creatures Again Deus vult omnes hoīs saluos fieri God wyll haue all men to be saued he exceptes not the English men here nor yet expresly nameth them and yet I am as sure that thys Realme of Englande by this gathering is allowed to hear Gods word as though Christ had sayed a thousand times go preach to Englysh men I wyl that English men be saued Because this arti cle of his descending into hel cannot be gathered so direct ly so necessarily so formally they do vtterly deny it This article hath scriptures two or thre inough for quiet minds as for curiouse braines nothinge can content them Thys the deuils sturring vp of suche spirites of sedityon is an euident argumente that the lighte is come forthe for hys word is a brode when the deuil rusheth when he roreth when he stirreth vp such busy spirites to sclaunder it My entente is not to entreate of this matter at this time I trust the people wil not be caryed awaye with these newe arrogant spirites I dout not but good preachers will labour against them But now I wil say a word and herein I protest first of al not arrogantly to determin and define it I wil contend wyth no man for it I wil not haue it be preiudice to any body but I offer it vnto you to consider way it There be some great clarkes that take my parte and I perceiue not what euill canne come of it in sayinge that our sauiour Christ did not only in soule descend into hel but also that he suffered in hel such paines as the dam ned spirites did suffer there Surelye I beleue verelye for my part that he suffered the pains of hel proporcionably as it correspondes and answers to the whole synne of the world He wold not suffer only bodelye in the garden and vpon the crosse but also in hys soul when it was from the body which was a paine due for our sinne Some wryte so and I canne beleue it that he suffered in the verye place and I cannot tell what it is cal it what ye wil euen in the skalding house in the vgsomnesse of the place in the presence of the place such pain as our capacity can not attain vnto it is somwhat declared vnto vs when we vtter it by these effectes by fyre by gnashynge of teth by the worme that gnaweth on the conscience What so euer the pain is it is a great pain that he suffered for vs. I see no inconuenience to saye that Christ suffered in soule in hell I singularly commende the exceding great charitie of christ that for our sakes would suffer in hel in his soule It settes oute the vnspeakeable hatred that God hathe to sinne I perceyue not that it doth derogate any thing from the dignitie of Christes death as in the garden whē he suffered it derogates nothing from that he suffred on the cros Scripture speaketh on this fashion Qui credit in me habet vi tam aeternam He that beleueth in me hath life euerlasting Here he settes furth fayth as the cause of our 〈◊〉 in other places as high commendation is geuen to works and yet are the workes any derogation from that dignitie of faythe No. And againe scripture sayeth Traditus est propter peccata nostra et exuscitatus propter iustificationem c. It attributeth here oure iustification to his resurrection doth this derogate any thing from his death not a whyt It is whole Christe What with his natiuitie what with his circumcisiō what with his incarnation and the whole proces of hys lyfe with his preaching what with his ascen ding descending what with his deathe it is all Christ that worketh our saluatiō He sitteth on that right hand of that father al for vs. All this is the work of oure saluatiō I would be as lothe to derogate any thing frō Christes death as that best of you all How vnestimably are we bound 〈◊〉 him what thāks ought we to geue him for it We must haue this cōtinually in remembraunce Propter te morti tradimur tota die For the we are in diyng continually The life of a christen man is nothing but a readines to dye and a remembraūce of deathe If this that I haue spoken of Christes sufferyng in the gardeine and in hell derogate any thing from Christes death and passion awaye with it beleue me not in this if it doo not it commendes and settes fourth very well vnto vs the perfection of the satisfaction that Christe made for vs and the worke of redemption not onely before witnes in this worlde but in hell in that vgsome-place where whether he suffered or wrastled with the spirites or comforted Abraham Isaac Iacob I will not desier to know If ye like not that whiche I haue spoken of his sufferyng let it goo I will not stryue in it I will be preiudice to no body wey it as ye list I doo but offer it you to consider It is like his soule did somwhat the thre dayes that his bodye lay in the graue To say he suffered in hel for vs derogats nothing from his death For all thinges that Christ did before his suffering on the crosse and after doo worke oure saluation Yf he had not bene
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