easy lyfe geueth vs occasion to committe all wickednes and so is an instrument of our damnation Nowe therfore whan we say this praier we require god that he wil be our louyng father and giue vs such thinges which may be a furtherance to our 〈◊〉 and take away those thynges which may let vs from the same Now you haue hearde the Lordes praier which is as I told you the abridgement of al other praiers it is the store house of god For 〈◊〉 we shall fynde all thinges necessary both for our soules and bodies Therfore I desire you most hartelye to resorte hither to this storehouse of God seeke here what you lacke and no doute you shall fynde thinges necessary for your wealthe In the gospel of Mathew there be added these wordes 〈◊〉 〈◊〉 est regnum potentia gloria in secula seculorum for thyne is the kingdome the power and the glorye worlde without ende Amen These wordes are added not withoute cause for like as we say in that beginning Our father signifieng that he wil fulfill our requeste so at the ende we conclude saying thine is the power c. signifieng that he is able to help vs in our distresse and to graūt our requests And though these 〈◊〉 great thyngs yet we nede not to dispaire but consider that he is lord ouer heauen and earth that he is able to do for vs that he wil do so 〈◊〉 our father and being lord and king ouer all thinges Therfore let vs often resorte hither and call vpon 〈◊〉 with this prayer in our Christes name for he loueth Christ and all those which are in Christ for so he saith 〈◊〉 est 〈◊〉 〈◊〉 dilectus in quo mihi bene complacitū est This is my welbeloued son in whom I haue pleasure Seing then that god hath pleasure in him he hath pleasure in that praier that he hath made so when we say this praier in his name with a faithful penitent heart it is not possible but be wil heare vs and graunt vs our requests And truly it is the greatest comfort in the world to talke with god to call vpon him in this praier that Christ himself hath taught vs for it taketh away the bitternes of all afflictions Thorow praier we receiue the holy ghost which strēgthneth and comforteth vs at all tymes in all trouble and perill Quia tuam est regnum potentia gloria For thyne is kingdome the power and the glorye The kingdom of god is generall thoroughout al the world Heauen and earth are vnder his dominion As for the other kynges they are kings in dede but to godward they be but deputies but officers he only is the right king vnto him onely must and shal all creatures in heauen and earth obey and 〈◊〉 〈◊〉 his maiestie Therfore haue euer this in your hearts what trouble calamities so euer shall fal vpon you for gods words sake if you be put in prisō or lose your goods euer say in your hear tes Tuum est regnum Lord god thou only art ruler and gouernour thou only 〈◊〉 and will helpe and deliuer vs from al trouble whan it pleaseth 〈◊〉 thou art the king to whō 〈◊〉 things obey For as I said before all thother kings 〈◊〉 〈◊〉 him and thorough him as scripture 〈◊〉 per me reges regnant thorough me kings rule 〈◊〉 say this prayer with good faith and penitent 〈◊〉 is a 〈◊〉 laudis a sacrifice of thankes geuing We were wont to haue 〈◊〉 〈◊〉 the 〈◊〉 of the masse which was the most horrible blasphemy that could be deuised for it was against the dignity of Christ his passiō but this sacrifice of 〈◊〉 euery one may make that calleth with a faithful heart vpon god in the name of Christ. Therfore let vs at al times wtout intermission offer vnto god the sacrifice of thanke 〈◊〉 that is to say let vs at al times cal vpon him glorifye 〈◊〉 〈◊〉 in al our liuings whā we go to 〈◊〉 let vs cal vpō him whan we rise lette vs do like wise Item whan we go to our meate and drinke let vs not go vnto it like swine and beasts but let vs remember god and be thankful vnto him for al his gifts But aboue al things we must see that we haue a 〈◊〉 heart els it is to no purpose for it is written Nō 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 peccatoris god will not be praised of a wicked man Therfore let vs repent from the bottom of our hartes let vs forsake al 〈◊〉 so that we may say this praier to the honor of god and our commodities And as I tolde you before we may say this praier whole or by parts according as we shall see occasion For when we see gods name 〈◊〉 we may say Our father halowed be thy name When we see the deuil rule we may say Our father Thy kingdom come when we see the worlde inclyned to wickednes we may say Our father thy wil be done Item whā we lacke necessary thinges either for our bodies or soules we may say Our father which art in heauen 〈◊〉 vs this days our dayly bread Item whē I feele my sinnes and they trouble me and 〈◊〉 me than I may say Our father which art in heauen forgiue vs our trespasses Finally whan we wil be preserued from all temptations that they shal not haue the victorye ouer vs nor that the deuil shal not deuoure vs we may say Our father which art in heauen leade vs not into temptation but delyuer vs from euill For thine is the kingdom the power and glory for 〈◊〉 and euer world without end Amen ¶ Here endeth the sermons vpon the Lordes 〈◊〉 made by the right reuerend father in god 〈◊〉 ster Doctour 〈◊〉 before the righte vertuous and honorable Lady Katherine Duchesse of 〈◊〉 at 〈◊〉 the yere of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium Certayn other Sermons preached by the right reuerende father in God master 〈◊〉 Latymer in Lincolneshyre the yere of our Lord. 1553. Collected and gathered by Augustine Bernherre an Heluetian and albeit not so fully and perfectly gathered as they were vttered yet neuertheles truly to the singuler cōmoditie and profite of the simple 〈◊〉 who with seruent 〈◊〉 and diligent redyng desyre to be better taught and instructed The firste Sermon SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo The kyngdome of heauen is lyke vnto a certaine king which maried his sonne And sent forth his seruauntes to call them that c. This is a gospell that conteineth very much matter And there is an other like vnto this in ye. 14. of 〈◊〉 but they be both one in effect for they 〈◊〉 bothe one thyng And therfore I wyll take them both in hand together because they tende to one purpose Mathew sayth The kyngdome of heauen is lyke vnto a certain kyng
〈◊〉 〈◊〉 Truly ther is a great doctrin in it yet we 〈◊〉 it to be but a light matter to vnderstand the lordes prayer but it is a great thyng Therfore I would haue you to marke it well But spccially keepe in your remembraunce how our sauiour teacheth vs to know the liberalitie of god how god hath determined to helpe vs in so much that we shall lacke nothyng if we come to his treasor house where is locked vp all 〈◊〉 necessarye for oure soules and bodies Further consider by the same petition that we be but beggers all together For the beste of vs hath neede to say dayly Our father giue vs this day our dayly breade I would these proude and lofty fellowes would consider this namelye that they be but beggers as S. Paule sayth Quid habes quod noÌ„ accepisti what haue ye that you haue not goten with begging Yet moste aboue all thinges I would haue you to consider this woorde Our for in that woord ar conteyned great misteries and much learning All those that pray this prayer that is to saye all Christen people helpe me to get my lyuyng at gods hand and therfore as I tolde you before they oughte to be partakers of my substance seeyng they helpe to get my lyuyng at goddes hande for whan they saye Our they includs me in their prayers Agayne 〈◊〉 the remedy against carefulnes which is to truste in god to hange vppon hym to come to his treasure house and then to labour and to do the workes of our vocati on then vndoutedly God wyll prouide for vs we shall not lacke Therfore learne to trust vpon the lorde and leaue this wicked 〈◊〉 wherof our 〈◊〉 monisheth vs. Specially I wold haue you to consider what a wicked 〈◊〉 oÌ„ this is to fantasy that geuing to the poore is a diminishing of our goods I tolde you of late of the proprieties of thynges how things 〈◊〉 and how 〈◊〉 be not ours al those thinges which we haue eyther by laboar or by inheritance or els by giftes or els by bying all those thyngs which we haue by suche tytles be oure owne but yet not so that we may spend them accordyng to our owne pleasure They be ours vpon that condicion that we shall spende them to the honor of god and 〈◊〉 of our neighbors And here I spake of 〈◊〉 howe we ought to make amendes vnto that man 〈◊〉 we haue deceiued or taken good wrongfully from him Ther be some men which thinke there is no other thefte but onely taking purses and killing men by the waye or stealyng other mens good Those men are much deceiued For there be 〈◊〉 genera furti a greate number of theues What was thys but a 〈◊〉 whan Esay saith principes tui infideles so 〈◊〉 furum Thy princes are 〈◊〉 and are companions with theues This was a theft but it was not a common theft it was a 〈◊〉 thefte they coulde tell howe to weary men and so to take 〈◊〉 of them Such 〈◊〉 was Zachei he robbed not meÌ„ by the high way but he was an oppresser forced men to pay more than they ought to pay which his so doyng was as well a thefte as if he had robbed men by the highe waye There be many which folow Zachee in his yllnes but there be but fewe or none at all which will folow him in his good ness Siquem 〈◊〉 reddam quadruplum Yf I haue deceiued any man I wyll pay it agayne foure folde I woulde wishe that al bribers 〈◊〉 false tollers would folowe his 〈◊〉 But I tell you without restitution there is no salua tion This is a certayn sentence allowed and approued first by the holy scripture 〈◊〉 by all the writers that euer wrote vpon scripture yea the very scholedertors as bad as they were yet they neuer 〈◊〉 in that but said 〈◊〉 famae 〈◊〉 〈◊〉 sunt opera debita We oughte to make 〈◊〉 of a 〈◊〉 good name and of his goods takeÌ„ from him wrongfully that is to say whan we haue 〈◊〉 any body we oughte to 〈◊〉 him amende 〈◊〉 whan we haue taken any mannes good wrongfully we oughte to make hym 〈◊〉 els we shal neuer be sauch for god abhorreth me and al things that I 〈◊〉 〈◊〉 〈◊〉 before hym Remitte who is in this world which hath not nede to say Lord forgeue me No maÌ„ huing nor neuer was nor shal be our 〈◊〉 only excepted he was agnê° immaculatê° an vnde 〈◊〉 〈◊〉 I 〈◊〉 a versc which I lerned almost 4c yeres ago which is this Saepe praecor 〈◊〉 mortemque deprecor idem I pray many times for 〈◊〉 to coure and again I pray that he shall not com This verse put 〈◊〉 in Precor and deprecor Precor is when I wold same haue a thing deprecor is whan I would auoide it Like as Elias the prophete whan Iezabel had killed the prophetes of the lord Elias beeyng in a hole in the mounte desyred of god to dye and this is precor Now deprecor is his contrarium when I woulde auoyde the thyng then I vse deprecor Now in the lorde praier till hither we haue bene in precor that is to say we haue desyred thynges at gods haude Now 〈◊〉 deprecor I desyre him now to remoue such thinges whiche may 〈◊〉 me 〈◊〉 as 〈◊〉 whiche dothe harme therfore I would haue him to take away my trespasses Now who is in the worlde or euer hath bene which hath nor nede to say this deprecor to desire god to take from him sinnes to forgeue him his tres passes Truly no saint in heaueÌ„ be they as holy as euer they will yet they haue had neede of this deprecor they haue had neede to say lord forgiue vs our trespasses Nowe you aske wherein standeth our rightuousnes Answer In that that god forgiueth vnto vs our vnrightuousnes Wherein standeth our goodnes In that that god taketh away oure ylnes so that our goodnes standeth in his goodnes In the other petition we desyre al things 〈◊〉 for our bodily life as long as we be here in this world Vnusquisque enimtempus certum haber predefinitum à domino For euery man hath a certain time apointed him of god and god hideth that same tyme from vs for some die in yong age some in olde age according as it pleaseth him he hathe not manifested to vs the tyme because he would haue vs at all times redy els if I knew the time I would presume vpon it and so should be worse But he would haue vs redy at al times and therefore he hideth the tyme of our death from vs. And it is a com mon 〈◊〉 there do come as many skinnes of calues to the market as do of bulles or kyen But of that we may be sure there shall not fall one heare from our head without his wil we shal not die before that time that god hath apointed vnto vs which is
is that he whyche commeth once to Christ and hath receiued the holy 〈◊〉 and after that synneth agayne he shall neuer come to Chryste agayne his synne s shall neuer bee forgeuen hym whiche opinion is moste erronious and wycked yea and cleane agaynste Scripture For yf it should be so there should no body be saued for there is no man but he synneth daylye I told you howe you shoulde vnderstande those two places of Scripture which seeme to bee verye harde Non est 〈◊〉 c. As concerning the sin against the holy ghost we cānot iudge aforehād but after I know now that Iudashad sinned against the holy ghost also Nero Pharao one Frāciscus Spera which mā had 〈◊〉 popery done very boldly in gods quarel at the length he was complained of the holy ghost moued him in his hart to stick vnto it 〈◊〉 to forsake gods word he contrary to that admonition of the holy ghost denied the word of god so finally died in desperation him I may pronoūce to haue sinned that sin against that holy ghost But I wil shew you a remedy for that sin agaist that holy ghost Ask re 〈◊〉 of sin in that name of Christ thē I ascertain you that you sin not against the holy gost For gratia 〈◊〉 supra pecca tū that mercy of god sar excedeth our sins I haue heard tel of som which whā they said this petitiō they perceiued that they asked of god forgeuenes like as they thēselues forgeue their neigh bors again perceiuing themselues so vnapt to forgiue their neighbors fautes came to that point that they would not say this praier at al but toke our ladies psalter in hand and such foolries thinking they mighte than doe vnto their neighboar a soule turne with a better conscience than if they shoulde saye this patition for here they wishe themselues the vengeaunce of god vpon their heades if they beare grudge in their hearts and say this petition But if we wil be right christians let vs set asyde all hatered and malice let vs liue godly and forgeue our enemy so that we may from the bottom of our heart say Our father which art in heauen forgiue vs our trespasses c There be som when thei say Forgeue vs our trespasses they think that god wil forgeue culpā only sed nō poenā giltines not that pain therfore they beleue they shal go into purgatory ther to be clensed frō their sinnes which thing is not so they be lyers which teach such doctrine For god forgiueth vs both that pain the giltines of sinnes Like as it appered in Da uid whē he repēted Nathā said vnto him abstulit dn̄s iniqui tatē tuā that lord saith he hath takē away thy wickednes But they wil say god toke away the giltines of his sins but not that pain for he punished him afterward Sir that must vnderstand that god punished him but not to that end that he shold make satis factiō amēds for his sins but for a warning god wold geue him a Caue therefore he punished him So likewise whosoeuer is a repentāt sinner as Dauid was beleueth in Christ he is cleane à poena a culpa both from the payne and giltines of his sinnes yet god punisheth synnes to make vs to remember and to beware of synnes Now to make an ende you haue hearde 〈◊〉 needeful it is for vs to crye vnto god for forgiuenes of our sinnes where you haue heard wherein forgeuenes of our synnes standeth namely in Christ the sonne of the lyuing god Agayne I told you how you should come to Christ namely by faith faithe commeth thorough hearyng the worde of god Remember then this additiō As we forgiue them that trespas against vs which is a sure token wherby we may know whether we haue the true faith in Christ or no. And here you learne that it is a good thyng to haue an enemy for we maye vse him to our great commodity thorough him or by him we may proue our selues whether we haue the true faith or no. Now I shall desire you yet agayne to praye vnto almightye god that he will sende suche water wherby the fruites of the fielde may increase for we thynke we haue neede of rain Let vs therfore call vpon him which knoweth what is beste for vs. Therfore say with me the lordes praier as he himselfe hath taught vs. Our father which c. The vii sermon vpon the Lordes praier made by the righte reuerend Father in God M. Doctour Latyiner ET ne nos inducas in tentationē sed li bera nos à malo In the petition afore where we say Forgiue vs our trespasses there we fetche remedies for sinnes paste for we muste needes haue forgeuenes we can not remedy the matter of oure selues our synnes muste be remedied by pardon by remission other rightuousnes we haue not but forgeuyng of our vnrightuousnes our goodnes standeth in forgeuing of our ylnes All mankynd must crye Pardon and acknowledge themselues to be sinners except our sauiour which was cleane withoute spot of sinne Therfore whā we feele our sinnes we must with a penitēt heart resort hither say Our father which art in 〈◊〉 forgiue vs our trespasses as we forgeue them that trespas against vs. Mark wel this addition as we forgeue them that tres passe for our sauiour putteth that same vnto it not to that end that we shoulde merite anye thing by it but rather to proue our 〈◊〉 Whether we be of the faithfull flocke of god or no. For the righte faith abideth not in that man that is disposed 〈◊〉 to sin to hate his 〈◊〉 〈◊〉 or to do other maner of sinnes For whosoeuer purposely sinneth contra conscien tiam against his cōscience he hath lost that holy ghost the 〈◊〉 siō of sinnes finally Christ himself But whā we ar falle so we must fetche them again at goos hand by this praier whiche is a storehouse here we shal fynd remission of our sinnes And though we be risen neuer so well yet when we fall again when we 〈◊〉 again what remedy than What 〈◊〉 leth it me to be risen once and fall by by into the self same sinne againe which is a renouation of the other sinnes For whosoeuer hath done wickedly an act against god afterward is sory for it crieth god mercy so cōmeth to forgeuenes of the same sinne but by by willingly wittingly doth the self same sin again he renouateth by so doyng al those sin nes which before times were forgiuen him Which thing apeareth by the lord that toke rekening of his seruants where he found one which ought him a great summe of money the lord 〈◊〉 him and remitted him al the dets Now that same man afterward shewed himself vnthankfull wicked therfore the lord called him and caste him into prison there to lye till he had
as his father began with nothing it is a wicked happynesse if the father gate those goodes wyckedly And there is 〈◊〉 doubt but many a father gothe to the deuyll for his childes 〈◊〉 in that he neglected gods 〈◊〉 scraped for his child and forgat to relieue his poore miserable neighbor We haue in Scripture Qui 〈◊〉 pauperis 〈◊〉 Deo Who so euer hath pitie ouer the poore he lendeth vnto god vpon vsurie that is to say God will geue it vnto him againe with increase this is a laufull and godly vsurie Certain it is that vsurie was allowed by the lawes of this 〈◊〉 yet it 〈◊〉 not that vsury was godly nor allowed before god For it is not a good argument to say it is forbidden to take x. li. of the hūdred 〈◊〉 I may take fiue Like as a thefe can not say it is forbiddē in that law to steale xiii d. ob ergo I 〈◊〉 〈◊〉 vi d. or iii. d. or ii d. No no this reasoning will not serue afore god For though the lawe of this realme hangeth him not if he steale iiii d. yet for al that he is a thefe before god and shal be hanged on the fyry galowes in helle So he that occupieth vsurie though by the lawes of this realme he myght doo it without punishment for the lawes ar not so precise yet for all that he dothe wickedly in the sight of god For vsurie is wicked before god be it smal or great like as theft is wicked But I wil tel you how you shalbevsurers to get muche gayne Geue it vnto the poore than God wyll geue it to the with gain geue xx d. and thou shalt haue xl d. It shall come againe thou shalt not lose it or els God is not god What nedeth it to vse suche deceitfulnesse falshode to get richesse Take a lauful way to get them that is to scatter this abrode that thou hast thā 〈◊〉 shalt haue it again with great gains quadruplū 4. times saith scripture Now gods word saith that I shal haue again that which I laid 〈◊〉 with vsurie with gain Is it true that god saithe yes than let me not think that geuing vnto the poore doth 〈◊〉 〈◊〉 stock 〈◊〉 god saith the contrarie namely that it shall increase or els we make God a liar For if I beleue not his sayings thā by myne 〈◊〉 I make him a lyar as much as is in me Therfore learne here to commyt bsurie and specially you ryche men you must learne this lesson well for of you it is written Who 〈◊〉 hath muche muste make accompt for much and you haue much not to that end to do with it what you luste but you muste spende it as God appointeth 〈◊〉 in his word to do For no rich man can say before god this is my owne No he is but an officer ouer it an almener gods treasurer Our sauior saith Omnis qui reliquerit agrū c. centuplum accipiet Who soeuer shall leaue his fielde shall receiue it agayne an hundred folde As if I should bee examined now of the papistes if they should aske me beleue you in the masse I say No according vnto gods word and my conscience it is naught it is but deceiptfulnesse it is the 〈◊〉 doctrine Now I must go to prison I leaue al thynges behynde me wife and children good and land and all my frendes I leaue them for Christes sake in his quarell What saith our sauior vnto it Centuplum accipiet I shall haue an hundred tymes so much Now though this be spoken in such wise yet it may be vnderstanden of almes giuing to For that mā or womā that can find in their hertes for gods sake to leaue r. s. or r. li. they shal haue an hundred fold again in this life in the world 〈◊〉 come life euerlasting If this will 〈◊〉 moue our hertes than they are more than stome and slintie then our 〈◊〉 is iust and wel deserued For to geue almes it is like as whan a man cometh vnto me desireth an emptie purse of me I lend him the purs he cometh by and by and 〈◊〉 it full of money geueth it me So that I haue now my purse again the money to So it is to geue almes we lend an emptie purse and take a ful purse for it Therfore let vs persuade our selues in our heartes that to geue for gods sake is no 〈◊〉 vnto vs but great gaine And truly the poore man doth more for the rich man in taking thinges of him than the riche doothe for the 〈◊〉 in geuing them For the rich giueth but only 〈◊〉 goods but the poore geueth him by the promise of god al 〈◊〉 Quotidianū Daily here we learne to caste awaye all carefulnesse and to come to this storehouse of god where we shall haue all things competent both for our soules and bodies Further in this petition we desire that god will feede not onely our bodies but also our soules and so we praye for the 〈◊〉 of preaching For lyke as the body must be fedde daily with meate so the soule requireth her meate which is the word of god Therfore we pray here for all the clergie that they may doo their dueties and fede vs with the worde of god according to their calling Nowe I haue troubled you long therfore I will make an end I desire you remembre to resort to this storehouse whatsoeuer ye haue nede of come hither here are all things necessarie for your soule and body only desire them But you haue hearde how you must be apparelled you must labor and do your dueties and than come you shall find all things necessarie for you And specially now at this time let vs resort vnto god for it is a great brought as we thinke and we had 〈◊〉 of rain Let vs ther fore resort vnto our louing father which promiseth that whā we call vpon him with a faithfull heart he wil heare vs. Let vs therfore desire him to rule that matter so that we may haue our bodily 〈◊〉 we haue the ensāple of Elias whose praier god heard therfore let vs pray this 〈◊〉 which our sauior and redemer Jesus Christ himself taught vs saying Our father which art in heauen c. Amen The. vi Sermon vpon the Lordes praier made by mayster Hugh Latymer ET remitte nobis debita nostra sicut nos re mittimus debitoribus nostris And forgeue vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert There was neuer none that did say it with the heart but̄ he had forgeuenes and his trespasses and al his sinnes were pardoned taken from him As touching that former petitions I told you that many thin ges wer cōteined in thē which you may perceue 〈◊〉 by that that I haue said 〈◊〉 partly by
and with a penitent hearte there was neuer man but he was heard If Iudas that traytour had sayd it with a good faith it should haue saued hym but he forgot that pointe he was taught it in dede our sauiour himselfe taught hym to praye so but he forgot it agayne 〈◊〉 he remembred that pointe he 〈◊〉 Remitte Lord forgiue me and so he obteyued his pardon and so shall we do for we be euer in that case that we haue nede to say Remitte lord forgiue vs for we euer do amysse But here is one addition one hanger on As we forgeue 〈◊〉 〈◊〉 trespasse againste vs. What 〈◊〉 this In dede it 〈◊〉 after the words as though we might or should me rite remission of our sinnes with our 〈◊〉 as for an ensample That man hath dene vnto me a foule turne he hath wronged me at the length he 〈◊〉 his 〈◊〉 and commeth to me and 〈◊〉 me to 〈◊〉 him I forgeue 〈◊〉 Do I now in 〈◊〉 〈◊〉 neighbour his sinnes whiche he hath done 〈◊〉 〈◊〉 〈◊〉 I I say 〈◊〉 or 〈◊〉 at gods hande 〈◊〉 of my 〈◊〉 〈◊〉 No no god 〈◊〉 〈◊〉 for yf this shold 〈◊〉 so thē 〈◊〉 wel Christe it 〈◊〉 him cleane away it diminisheth his honor and it is 〈◊〉 〈◊〉 wroughte againste Christ. This 〈◊〉 〈◊〉 in 〈◊〉 paste taught openly in the 〈◊〉 in the scholes but it was 〈◊〉 treason against Christ for in him onely and in nothyng els neither in 〈◊〉 nor in earthe is 〈◊〉 〈◊〉 vnto hym onely pertayneth thys honor For remission of sinnes wherin consisteth 〈◊〉 〈◊〉 is such a treasure that passeth all 〈◊〉 〈◊〉 it must not be our merites that shal 〈◊〉 but his he is our comfort it is the 〈◊〉 of Christe and his bloud shedding that cleanseth vs from our sinnes Therfore whosoeuer is mynded contrarie vnto this he robbeth 〈◊〉 of his maiestye Factus est reus lesae 〈◊〉 and so 〈◊〉 himself into euerlastyng 〈◊〉 For though the workes whi che we do be good outwardly and god be pleased 〈◊〉 〈◊〉 yet they be not perfect for we beleue vnperfectly we loue vnper fectly we suffer vnperfectly notas we ought to 〈◊〉 so al thi ges that we do ar done imperfectly But our sauior he hath so 〈◊〉 the matter and taken away oure vnperfectnes so that they be counted nowe before God moste perfecte and holy not for our owne sake but for his sake and though they be not perfect yet they be taken for perfect And so we come to perfectnes by hym So you see as touching our saluacion we must not go to working to thinke to get euerlasting 〈◊〉 with oure owne doinges No this were to denye Christe Saluacion and remission of sinnes is his gifte his owne and free 〈◊〉 As touchyng oure good woorkes whyche we 〈◊〉 GOD wyll rewarde theym in heauen but they canne not gette heauen Therfore 〈◊〉 euery man do well for it he shal bee well rewarded but lette theym not thinke that they with their doinges may get heauen for so doyng is a robbing of Christe What shall we learne nowe by this addition where we saye As we forgeue theym that trespasse againste vs I 〈◊〉 you this addition is putte vnto it not without greate cause for our sauior beyng a wise and perfect 〈◊〉 would speake no woordes in vayne This addicion is putte vnto it as to bee a certayne and sure token vnto vs whether we haue the 〈◊〉 saith in our heartes or no. For saith the righte 〈◊〉 I saye cōsisteth not in the knowledge of the stories to beleue the stories 〈◊〉 in the new and olde 〈◊〉 that is not the lyuely faith whiche bringeth saluation with her For the deuill himselfe beleueth the stories and yet is and shal be damned world without end Therfore we must haue the right faith the liuely faith the faith that bringeth saluation whiche consisteth in beleuing that Christe died for my synnes sake With suche a faith I draw him vnto me with all his 〈◊〉 I must not stande in generalities as to beleue that Christ suffred vnder Poncius Pilate but I must 〈◊〉 that that 〈◊〉 done for my sake to redeme with his pas sion 〈◊〉 sinnes and 〈◊〉 theyrs which beleue and trust in him 〈◊〉 I 〈◊〉 so then I shall not be deceiued But this 〈◊〉 is a harde thing to be had and many a man thinketh himselfe to haue that faith when he hath nothing 〈◊〉 Therfore I wyll tell you how you shall 〈◊〉 whether you haue that right 〈◊〉 or no lest you be 〈◊〉 〈◊〉 a 〈◊〉 of faith as many be therfore proue thy selfe on this wise here is a 〈◊〉 which hath 〈◊〉 me 〈◊〉 〈◊〉 takē away my 〈◊〉 or my 〈◊〉 name he hath 〈◊〉 me or otherwise hurt me 〈◊〉 at the lengthe he 〈◊〉 vnto me and acknowlegeth his fautes and 〈◊〉 desireth me to forgeue him if I now 〈◊〉 my 〈◊〉 〈◊〉 wylling to forgeue hym frō bottome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hath done 〈◊〉 〈◊〉 then I may 〈◊〉 〈◊〉 that I haue 〈◊〉 faith yea I may be 〈◊〉 that god will 〈◊〉 〈◊〉 me my sinnes for Christs his sonnes 〈◊〉 but whā my neighbor 〈◊〉 vnto me confessing his 〈◊〉 desiring 〈◊〉 if I thā be sturdy and proude my hearte is flyntye and my stomacke 〈◊〉 〈◊〉 him in so muche that I refuse his request and haue an appetite to bee auenged vppon 〈◊〉 I haue suche a 〈◊〉 stomacke then I maye pronounce 〈◊〉 my selfe that I haue not that liuely faith in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a sure token that I am not 〈◊〉 the 〈◊〉 of the 〈◊〉 of god as long as I abyde in this 〈◊〉 There is no good body but he is 〈◊〉 or 〈◊〉 by 〈◊〉 mean or other commenly it is 〈◊〉 that those which line most godly haue in this world the 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 backbitten diuers waies vexed of the wicked Therfore thou whosoeuer thou art that sufferest such wronges either in thy good and substance or in thy good name fame ex amine thy self go into thy heart and if thou caust fynd in thy heart to forgeue all thy enemies what soeuer they haue done against thee than thou maiest be sure that thou art one of the flock of god yet thou must beware as I said before that thou thinke not to got heauen by such remitting of thy neighbors yl doynges But by such forgeuyng or not 〈◊〉 thou shalt knowe whether thou haue faith or no. Therefore yf we haue a rebellious stomacke and a flyntye hearte against oure neighbour so that we are mynded to auenge our selues vpon him and so take vpon vs gods office which sayeth Mihi vindictam ego retribuam yelde vnto me the vengeaunce and I shall recompence them as I tolde you we be not of the flocke of Christ. For it is written Si quis dixerit quoniam diligo de 〈◊〉 odio habet 〈◊〉