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
desire of God that he will helpe vs to this perfecte kingdome that he will deliuer vs out of this troublous worlde and geue vs euerlasting rest I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes Thy kingdome come they wold neuer say them For they ar so geuen to the world and so set their mynde vpon it that they could be content that there should neuer be any ende of it Such worldlings whan they say these words Thy kyngdom com they praye against them selues For they desyre god to take them out of this world spedily yet they haue all their delite in it Therfore suche worldlyngs whan they say Thy kyngdome come either they mocke GOD or 〈◊〉 they vnderstande not the meanyng of these woordes But we oughte not to 〈◊〉 with GOD we shold not mocke hym he will not be despised Quicquid petimus ardenter petamus tanquam cupientes 〈◊〉 Lette vs praye hartily vnto him desirous to haue the thing wherfore we pray But the customable impenitent synner can not 〈◊〉 from the bottome of his heart this praier For he would haue no ende of this worldly lyfe he would haue his heauen here Such felowes are not mete to say Thy kyngdom come for when they do they pray against them selues Therfore none can say this petition but suche as be a 〈◊〉 of this worlde Such faithfull folke woulde haue hym to comme spedily and make an ende of their miseries It is with the Christians lyke as it is in a realme where there is a confusion and no good order those whyche are good woulde fayne haue a parliament For than they thynke it shal be better with them they trust all thynges shall be well amended Sommetimes the councelles be good but the constitutions lyke not the wicked and so they begyn to cry out as fast as they dyd before Sometimes the councels be naught than the good people crieth out and so they bee neuer at reste But there is 〈◊〉 parliament that will remedy all the matters be they neuer so 〈◊〉 or heauie it wil dispatch them cleane And this parliament will be sufficient for all realmes of the wholle worlde which is the laste day Where our sauior hymselfe will beare the rule there shall be nothing doone amisse I warrant you but euery one as he hath deserued so he shal haue The wicked shall haue helle the good shall possesse heauen Nowe this is the thing that we pray for whan we say Thy kyngdome come And truly the faithfull 〈◊〉 sinners doo desyre that parliament euen from the botome of theyr heartes For they know that therin reformations of all thynges shall be had they knowe that it shall be well with theym in that daye And therefore they saye from the bottome of their heartes Thy kyngdom come They know that there shall be a great difference betweene that parliament that Christ shall keepe and the parliamentes of this worlde For in this worlde this is the common rule Quo sceleratior eo fortunatior the more wicked the better luck Whiche is a wonderfull thynge to consyder howe it commeth to passe that for the most part wicked bodies haue the best lucke they are in wealth and health in so muche that a man maye muche meruayle at it as Esdras Dauid and other doo specially considering that God curseth 〈◊〉 in his lawes and threatneth them that they shall haue none of his benefites Sinon audieris vocem Domini maledictus in agro If thou wylte not heare the voyce of the Lorde thy GOD thou shalte be cursed in the fielde c. These bee the wordes of God whyche he speaketh agaynst the wycked and it must nedes be so but yet we see by experience dayely the contrary Wherfore dooth God suffre the wicked to subuerte his ordre the order is that those whiche dooe welle shall receaue good thynges at goddes hande they shall be blessed and all thynges shall goe welle with them Nowe howe chaunceth it that we see dayly the wycked to be blessed of God to haue and possesse his benefites and the good to bee cursed whyche is a wonderfull thyng GOD the almyghtie whyche is moste 〈◊〉 yea the truthe it selfe doothe it not without a cause One cause is that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good For he letteth theim haue theyr pasty ne here as it is 〈◊〉 Solem 〈◊〉 〈◊〉 sinit super iustos iniustos He letteth his 〈◊〉 shyne as well ouer the wycked as ouer the good And I telle you this is for the exercyse of those whyche serue GOD with godlye lyuyng they are promysed that it shall go wel with them and yet haue they all the yll This maketh 〈◊〉 to thinke that there is an other worlde wherein they 〈◊〉 be rewarded And so geueth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other worlde where as otherwyse they woulde forgette GOD if they shoulde haue all thynges accordyng to their heartes desyre as the wycked haue whyche in verye deede doo forgette God theyr mynde 〈◊〉 so occupyed with other 〈◊〉 that they can haue no leysure 〈◊〉 inquire for God or his kyngdome Agayne he 〈◊〉 them to turne his 〈◊〉 to the intente that they may be broughte to 〈◊〉 〈◊〉 when they see his great goodnesse 〈◊〉 vnto them in that not 〈◊〉 all 〈◊〉 wyckednesse he 〈◊〉 〈◊〉 to enioy the good thynges of the 〈◊〉 And so by his 〈◊〉 he wold 〈◊〉 them occasion to leaue 〈◊〉 and 〈◊〉 As S. Paul saith 〈◊〉 〈◊〉 read poenitentiā adducit The goodnes of god allureth 〈◊〉 to amendment of our lyfe but whan they will not amende then 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heape vp to 〈◊〉 the wrath of god in the day of wrath Now you haue hearde the causes wherfore god suffereth the wicked to 〈◊〉 his gyftes But I would wyll and desire you moste heartely for goddes sake to consyder that the iudgement of GOD at the latter daye shal bee ryghte accordyng vnto iustice It wyll then appeare who hathe bene good or badde And thys is the onelye comeforte of all 〈◊〉 people that they know that they shal be deliuered from all theyr troubles and vexations Lette vs therefore haue a besyre that this daye maye come quicklye lette vs hasten GOD forwarde Lette vs crye vnto hym daye and nyght Adueniat regnum tuum moste 〈◊〉 father thy kyngdome come Saincte Paule sayeth Non veniat dum nisi veniat defectio The Lorde wyll not come tyll the swaruyng from faythe commeth whyche thyng is alreadye done and past Antichrist is knowē thoroughout al the world Wherfore the daye is not farre of Lette vs beware for it wyll one daye fall vppon oure heades Saincte Peter sayeth Finis omnium appropinquant The ende of all thinges draweth very nere Yfs. Peter sayd so at his tyme how muche more shall we
saye so For it is a longe tyme sence Saincte Peter spake these woordes The worlde was ordeyned to endure as all learned men affirme and 〈◊〉 it with scripture syre thousande yeare Nowe of that number there bee paste fyue thousande fyftie two so that there is no more left but foure hundred and forty eighte And furthermore those dayes shal bee shortened it shall not bee full syxe thousande yeare Nam abbreuiabuntur dies propter electos the dayes shal bee shortened for the elects sake Therfore all those excellent learned men which withoute doute God hath sente into this world in these latter dayes to giue the world war nyng all those men doe gather oute of Scripture that the laste daye cannot be farre of And this is moste certayn and sure that whansoeuer he commeth he cometh not to timelye for all thynges whiche oughte to come beefore are past nowe So that if he come this nyght or to morowe he cometh not to early Therfore good people let vs make ready towardes his commyng And though he commeth not at this tyme yet let vs make ready For we are not sure whan we shal be called to make 〈◊〉 before the Lord. All good and godly people sence the world began 〈◊〉 〈◊〉 to make ready towardes this day But O Lorde howe 〈◊〉 and 〈◊〉 yea and howe carelesse we be Therfore it wyll be lyke as he saythe Cum 〈◊〉 pax 〈◊〉 Whan they saye all thyng is well and quiete Tunc repentious 〈◊〉 illis interitus than they shal be sodenlye taken and 〈◊〉 lyke as Diues epulo that ryche glutton dyd 〈◊〉 eate and dranke he builded a new barne for the olde was to little for hym Than he sayde to hymselfe Nowe my soule Nowe be mery and take thy pleasure for thou 〈◊〉 riches 〈◊〉 for many yeares But what sayde God what sayde he 〈◊〉 hac 〈◊〉 Thou 〈◊〉 this nighte they wyll fetche thy soule from thee whose shall those riches bee then whiche thou haste heaped vppe And so shall all those bee taken and trapped lyke this epulo whiche will not make redy which 〈◊〉 the warnynges of God they shal be taken so sodenlye to their 〈◊〉 woo For Scripture geueth warnyng vnto euery one sayeng Sicut in diebus Noeh c Like as in the days of Noeh they will eate and drynke and mary c. To eate and to drynke and marye is godlye and lawfull but to do it otherwise then god hath commauÌ„ded it is wicked and damnable To eate without thanksgeuyng or to eate either mans fleshe or to playe the glutton more than 〈◊〉 nature this is wycked Item to marye vppon other respectes then god hath appointed expressed in his moste holy lawes is wicked and damnable Els Honorabile coniugium inter omnes Mariage is honorable amongest all men but to marrye for wantonnes sake that is wycked Viderunt filii Dei fili as hominuÌ„ The somes of God sawe the daughters of men This did Noch rebuke in his time but they laughed at it he prepared the arke and wente into it at the lengthe the flouds fell vppon theyr heades Sicut in diebus Loth. As in the days of Loth What did they Ingressus es aduena Thou art come 〈◊〉 a stranger regardyng nothyng gods word which was shewed vnto them thorough that good man Loth they were wicked whormongers drunkardes couetouse persons But what foloweth What foloweth I saye consyder the 〈◊〉 The fyre from heauen fell vpon them sodenly and consumed them al. At nos non sumê° in tenebris we be not in darkenes we haue the worde of god we know what is his wyll Ther fore lett vs watche for he wil come like a thefe in the night happy are we if he shall fynde vs watchyng This is the effecte of this 〈◊〉 wherein we desire that god wyll sende downe faythe from heauen that he will continue in me my faith and euery mans so that we may be rea dye to goe with him whan his kyngdome shall come Now as many as pertayne to this kyngdome of god shall haue one propertye amongest other thinges They shal haue an earnest mynde and stedfast purpose to leaue synne accordyng to S. Paules sayeng Ne regnet igitur peccatum in vestro 〈◊〉 〈◊〉 Let not sinne therfore reign in your mortal bodies Goddes kingdome shall reigne in vs and not the deuilles Therfore when the deuyll tempteth thee wyth stand him geue not ouer lette him not haue the victorye as for an ensample When thou seest a faire woman an yll desire ryseth vp in thy 〈◊〉 towardes her this luste is of the deuyll call therfore for helpe let him not occupy thy hearte then surely god wil helpe For he hath promised Nulla condemnatio 〈◊〉 qui 〈◊〉 in Christo. There is no condemnation to suche as are in Christe Iesu When we doe not allowe synne 〈◊〉 agree vnto it Therfore dispose youre selues so to liue accordyng vnto his will whych can and wil preserue vs from the 〈◊〉 and brynge vs into his kyngdome whyche graunt vs god the Father god the Sonne and god the holy ghoste Amen The fourth Sermon of M. Latymer made vpon the Lordes prayer FIat voluntas tua thy wyl be done After thys forme oure sauiour a perfecte scholemaister taughte Christen people to praye Our father whych arte in heauen thy wyll be done And here he teacheth vs two thynges as he dyd afore in the other petitions Fyrst he teacheth vs to vnderstande what we bee of oure selues namelye nothyng at all not able to doe anye thyng pleasaunte vnto god and so he 〈◊〉 vs downe cutteth of oure combes bryngeth vs lowe whiche elles 〈◊〉 be proude as though we could do somewhat that we caÌ„not do in deede like as these merites mongers doe which esteme themselues after theyr merites thynke themselues perfecte in so muche that theyr workes shall not onelye helpe themselues but also others therfore they take in hande to sell theym for money These felowes knowe not themselues and therfore they doe contrary vnto this petition Where oure sauiour 〈◊〉 vs that we can do nothyng of our selues They contrary to that petition wyll doe all thynges alone and with their merites bryng to passe all matters But our sauiour contrary to that teacheth vs two thynges in thys petition Fyrste he pulleth downe our stomackes and teacheth vs to knowe oure selues Secondarely he sheweth vs what we shall doe namelye call vpon god oure heauenly father that he wyl helpe vs that we may be able to doe his wyll For of oure owne selues we are not able to doc any thing acceptable vnto hym And thys is a good doctryne whyche admonisheth vs to geue all praise vnto God and not to ascribe it to our owne selues For so dyede saincte Paule when he sayde omnia possum in eo qui comfortat me I am able to doe all thynges that pertayne to Goddes honour and glorye thorough
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 〈◊〉
vs to al wickednes naughti nes to horedom lechery theft and other horrible fautes put ting cleane out of our 〈◊〉 the remembrance of god and his iudgementes in so much that we forget that we shall dye Agayne whan we be in sicknes he goeth about lyke a Lyon to moue and sturre vs to impatiency and murmuryng against god or cls he maketh our synnes so horrible before vs that we fall into desperation And so it appeareth that there is nothing either so high or so lowe so great or smal but the deuill can vse that selfe same thing as a weapon to fighte against vs withall lyke as with a sworde Therfore our sauiour knowyng the craftes suttelties of our enemy the deuyl how he goeth about day and night 〈◊〉 intermission to seke our destruction teacheth vs here to cry vnto god our heauen ly father for aid helpe for a subsidie against this strong and mighty enemy against that prince of this world as saint Paul 〈◊〉 not to call him for he knewe his power and suttle 〈◊〉 belyke s. Paule had some experience of him Here by this petitiō whā we say Leade vs not into tēptation we learne to know our own impossibilitie and infirmitie namely that we bee not able of our owne selues to withstand this great and mightye enemye the deuill Therfore here we resorte to god desyring him to helpe and defend vs whose power passeth the strength of the deuill So it appeareth that this is a most needefull petition for whan the deuyl is busy about vs and moueth vs to doo against god his holy lawes and cōmandementes euer we should haue in remēmbrāce whither to go namely to god aknowleging our weaknes that we be not able to withstand that enemie Therfore we ought euer to say Our Father which art in heauen Leade vs not into temptation This petition Leade vs not into tentation the meaning of it is Almighty God we desire thy holy maiestie for to stand by with vs with thy holy spirit so that tentation ouercome vs not but that we through thy goodnes and helpe may vanquishe and get the victory ouer it for it is not in our power to do it thou O god must helpe vs to scriue and fight It is with this petition Leade vs not 〈◊〉 temptation euen as much as saint Paule saith Ne 〈◊〉 igitur 〈◊〉 in vestro mortali corpore Let not syn reigne in your corruptible body saith S. Paule be doth not require that we shall haue no synne for that is impossible vnto vs but he 〈◊〉 that we be not seruants vnto sin that we giue not place vnto it that sinne rule not in vs. And this is a commendement we are commanded to forsake and hate synne so that it may haue no power ouer vs. Nowe we shall turne this commaundement into a prayer and desire of god that he will keepe vs that he wyll not leade vs into tentation that is to say that he wyll not suffre sinne to haue the rule and gouernance ouer vs and so we shall saye with the Prophet Domine dirige gressus meos Lorde rule and gouerne thou me in the right waie and so we shal turne Goddes commaundemente into a praier to desire of hym helpe to do his wyll and pleasure like as S. Augustine saith Da quod iubes et iube quod vis Giue that thou commaundest and then commaunde what thou wilte As who saye if thou wilte commaund onely and not giue than we 〈◊〉 〈◊〉 we shall perish Therfore we muste desyre him to rule and gouerne all our thoughtes wordes 〈◊〉 〈◊〉 〈◊〉 that no sinnes beare rule in vs we must require him to put his helping 〈◊〉 to vs that we may ouercome temptation and not temptation vs. This I would haue you to consider that euery morning whan you rise from your bed you wold saye these 〈◊〉 with a faithfull hearte and earnest mynde Domine gressus meos 〈◊〉 ne dominetur peccatum in 〈◊〉 〈◊〉 corpore Lord rule and gouern me so 〈◊〉 my wais so that sinne gette not the victorye of me that sinne rule me not but lette thy holy ghost inhabite my hearte And specially whan any mā goeth about a dangerous busines let hym euer say domine dirige grossus 〈◊〉 Lorde rule thou me kepe me in thy custody So this is the first point which you 〈◊〉 note in this petition namely to turne 〈◊〉 commaundementes of god into a praier he commandeth vs to leaue sinnes to 〈◊〉 them to hate them to kepe our heart cleane from them then lette vs turne his commaundement into a prayer and say Lord leade vs not into 〈◊〉 that is to 〈◊〉 Lord kepe vs that the deuill 〈◊〉 not against vs that wickednes gette not the victory 〈◊〉 vs. You shall not thinke that it is an 〈◊〉 to be tempted 〈◊〉 〈◊〉 into temptations No for it is a good thing and scripture commendeth it and we shal be rewarded for it For S Iames 〈◊〉 Beatus 〈◊〉 suffert 〈◊〉 Blessed 〈◊〉 that man that suffreth temptations paciently Blessed is he that suffreth not he that 〈◊〉 not he that is led by thē and foloweth the motions therof The deuill moueth me to do this thing and that which is against god to cōmit 〈◊〉 dome or lecherye or such lyke thynges Now this is a good thing for yf I withstand his motions and more regard god thā his suggestions happy am I I shal be rewarded for it in heauen Some thinke that 〈◊〉 Paule wold haue 〈◊〉 〈◊〉 without suche temptations but GOD would not graunte his requeste 〈◊〉 tibi gratia mea Paule 〈◊〉 content Paule to haue my fauour For temptations be a declaratiō of gods fauour and myghte for though we be moste weake and feable yet thorough oure weakenes GOD vanquisheth the greate strengthe and myghte of the deuyll And afterwarde he promiseth vs that we shal haue Coronam vitae the croune of lyfe that is to saye we shal bee rewarded in euerlastyng lyfe To whome did GOD promise 〈◊〉 〈◊〉 euer lastyng lyfe Marye diligentibus se sayeth 〈◊〉 Iames vnto thē that loue him not vnto them that loue the selues folow their own affections 〈◊〉 se it is an Amphibologia and therfore Erasmus turneth it into latin with such words A quibus dilectus est Deus non diligentibus se Not they that loue them selues but they of whome god is beloued for selfe loue is the roote of all mischiefe and wickednesse Here you may 〈◊〉 who are those whiche loue GOD namely they that fight against temptations and assaultes of the deuill For this life is a warfare as S. Job saith Militia est vita hominis super terram The life of man is but a warfare not that we should fyght and braule one with an other No not so but we shold fight against these 〈◊〉 that are within vs. We may not fyght one with an other to auenge our selues and to
into the worlde he hathe opened the gates of heauen vnto 〈◊〉 by hys wordes whyche worde he opened vnto vs by his officers by hys preachers shal we now 〈◊〉 the preachers shall we refuse to heare gods word to learne the way to heauen and require him to saue vs without his word No no for when we doe so we tempte god and shal bee damned worlde without ende This much I thought good to say against the suggestion of the deuill when he putteth thee in mynd saying thy fore fathers are damned that thou mightest learn not to dispeire of theyr saluation and yet not be to carefull for they haue theyr parte we must not make an accompt for their doings euery one must make answer for himselfe for when they be damned they can not be brought agayne with our sorowfulnes let vs rather indeuour our selues to heare gods worde diligently and learne the way of saluation so that when we shal be called we may be sureof it Now these false preachers of which saint Paule speaketh here are enemies vnto the crosse of Christ. what shal be their ende Mary perdition destruction and euerlastyng damnati on Whose god is their belly The false preachers preache onely pleasaunt thinges and so get great rewardes and are able to liue wealthely in this world to make good chere I fear me there be many of these belly goods in that world which preache pleasaunt thinges to get ryches to go gay and trick vp themselues they care for no more they study and do what they can to buckle the gospel the world together to set god and the deuyl at one table they be gospellers no longer but till they get riches when they haue that that they seeke for they care for no more than the gospell is gone quite out of theyr hartes and theyr glorye is to theyr shame it is a short glorye and a longe shame that they shall haue for in the other worlde Erunt ad satietatem visionis omni carni all the worlde shall laughe vpon them to their shame whiche are worldlye mynded Is there not more that be worldly mynded then that bee godlye mynded I thinke S. Paule spake these wordes by the cleargie men that wil take vppon them the spirituall office of preaching and yet meddle in worldly matters to contrarye to theyr callinge The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes thinke ye not that such doinges sauered somwhat of worldlye thynges But I will desyer them to take hede for S. Paule saith here that all they that be worldlye mynded ar enemies of the crosse of Christ for they make theyr bellies to be theyr gods Therfore they shall receiue their punyshment for theyr wicked doings what shal that be marie euer lasting paine of hellishe fire world without ende without any deliuerance from the same this is their rewarde But what shall become of Saint Paule and all true preachers he saith But our conuersation is in heauen What was Saincte Paule in heauen whan he spake these woordes No he was here on earthe but whan we walke the pilgremage of whiche I told you the last day Gods pilgremage than our conuersation is in heauen that is conformable vnto gods heauenly wil and god seeth them and wil reward them whan we will do the workes of our vocation wrastle with synne and wickednes and liue after gods will and pleasure who soeuer doth so that man or woman hath his conuersation in heauen From whence we long for the sauior euen the lord Jesus Christ. S. Paule looked for hym to come from heauen what is he not here all ready Christ is here with vs alredy to our comfort by his spirite and power to be our helper and to worke with his sacramentes to defend vs from danger and perill so he is with vs in earth but he is not here bodily For he ascended into heauen and sitteth at the right hand of god the almightie from thens shall he come to iudge the quick and the dead all good men women long for hym And no doubte he will come and verye shortely and wyll take accompt of euery one of vs therfore as all the writers monyshe vs lette vs neuer forget this day which we call the domes day Sainct Hierome saythe that he euer thoughte he hearde the trompette Nowe they that haue in consideration this day and make themselues ready it is a ioyfull thyng vnto theym but they that be customable synners wyll not leaue their wickednesse suche as bre swearers or adulterers or idolaters and doo credite poperie vnto theym this daye shall bee a fearefull daye it shall bee a heauy commyng vnto theym Saincte Paule telleth what good chere they shall haue namely euerlastyng damnation beyng the ennemie of Christe theyr glorye shall turne to their eternall shame So you see that all the worlde may be deuided in two partes namely into the faithfull and vnfaithfull Now S. Paule saithe that he looketh for this Sauiour which shall chaunge our 〈◊〉 bodies accordyng to that workyng wherby he is able also to subdue all things vnto hym 〈◊〉 We haue a 〈◊〉 body mortall subiect to all 〈◊〉 and miseries it is a grosse body but for all that it shall rise againe and shall be chaunged It is mortall now it shall be immortall then it is 〈◊〉 now it shall be 〈◊〉 than it is grosse now it shall be tourned to agilitie than it is corrupt now it shal be incorrupt then It is 〈◊〉 nowe it shall 〈◊〉 glorious than like vnto his body Now whan it shal be so with our bodies ye maye bee sure it shal be so with our soules too for that felicitie that we shall haue that God hath layd vp for vs passeth al mens thoughtes what ioye they shall haue that be content to leaue the 〈◊〉 synnes and lyue godly And these thynges Christ our sauiour shall bryng to passe by his infinite power Now to make an ende for Gods sake marke these lessons well for this is a very good pece of scripture wherin Paul sheweth both wayes I thinke it were better for vs to lyue so that we may attaine to this felicitie which is prepared for vs in heauen rather than to folow our carnal desires and lustes For whan we leaue our wicked life credite the word of god and haue a delite in it No dout it shall bryng vs in the end to this saluation of which saint Paul speaketh here But how shall it go with the other whyche wyll not heare gods worde nor leaue their wickednes Marie Vermis eorum non morietur Theyr woorme shall not dye By these wordes of Christ is expressed the great payne and sorowe that the wycked shall haue therfore saith scripture Mors peccatorum pessima The death of the synners is the worst thyng that can happen vnto thē What meaneth he by that He signifieth vnto
say this day is hydden from vs to the intente that we euer should be readye For yf we shoulde knowe the daye or the houre at what tyme he woulde come No doute we would bee carelesse we woulde take oure pleasure as longe as we myght tyll at suche tyme as we shoulde departe And therfore leaste we shoulde bee made carelesse this day is hydden from vs. For the Aungelles of GOD theymselues knowe not the houre or momente of thys greate and fearefull daye Neyther dydde Christe hymselfe knowe it as he was man but as he is God he knoweth all thynges nothyng canne bee hydde from hym as he sayeth hymselfe Pater commonstrat mihi omnia The father sheweth me all thynges therefore hys knowledge is infinite elles he were not verye God But as concernyng hys manhode he knewe not that tyme for he was a verye naturall man synne excepted therefore lyke as he was contente to suffer heate and colde to bee wearye and hungrye lyke as he was contente to suffer suche thynges so he was contente as concernyng his manheade to be ignoraunte of that daye He had perfecte knowledge to dooe hys fathers commission to instructe vs and teache vs the waye to heauen but it was not hys commission to tell vs the houre of thys daye Therfore he knewe not this day to tell vs of it anye thynge as concernyng when it shoulde bee For as farre forth as ignorancye is a paynefull thyng vnto man so farre forthe he was contente to be ignoraunt lyke as he did suffer other thynges I wyll rather spend the tyme in exhortyng you to make re dye against that day to prepare your selues then 〈◊〉 recyte or expound the sygnes thereof whyche shall goe before this fearefull day And there shal be sygnes in the 〈◊〉 and Moone There be some learned men which expounde those tokens of the 〈◊〉 of Ierusalem but that is not the matter yf thei haue gone beefore the destruction of Ierusalem then they haue gone before the ende of the world so admonish vs to make readye to leaue synne least we be taken with it As touchyng the Iewes our sauiour Christe wept ouer them and threatened them what should come vpon them be cause they dispysed hym and woulde not receyue gods holy worde and leaue theyr synnes lyke as we doe whiche take our pleasure care litle for hym or his word we cannot suffer when oure faultes are told vs we repyne and grudge at it lyke as that Iewes dyd Therfore our sauiour knowyng what should come vpon them wept ouer the city prophecying that it should so be destroyed that one stone should not be left vpon another and so it came to passe accordyng vnto hys 〈◊〉 for Titus the sonne of Uespasian which was Emperor at that tyme destroyed that same city Ierusalem vtterly lyke a fourtye yeres after the death of oure sauiour Christe But wherefore were they so destroyed because they woulde not beleue the sayinges of our fauiour Christ they woulde take theyr pleasures they would folowe theyr forefathers as our papistes are wonte to say When they cannot defende them selfes with Scripture then they wyll defende them selfes with the ignorauncye of theyr forefathers muche lyke vnto the Iewes which coulde not away with the doctryne of our Sauiour because it was disagreyng from the customes and traditions of their forefathers But what hapned theyr destruction fell vpon them before they perceiued it destroied the most paete of them full miserably god knoweth and not only that but as the storye dothe shewe they that were lefte and not broughte to destruction were so 〈◊〉 handled and so despised amongest all menne that thirty were solde for a penye and so by that meanes they were scattered throughout all the worlde and in euery countrey where they came they were made slaues and Tributaries and shal be so til to the ende of the worlde for Scripture saieth Hierusalem calcabitur a gentibus donec implebuntur tempora 〈◊〉 Hierusalem shal bee troden vnder the feete tyll the tymes of the gentiles be fulfylled By this prophecye is signified that the Iewes neuer shall come together agayne to inhabite Ierusalem and Iurye and to beare rule there as they haue done for by this woorde calcabitur is signified as muche as it shal bee inhabited it shal bee vnder the dominion of the gentyles Nowe whiche are gentiles Answere all the people in the whole world are gentiles be it whatsoeuer they wyll except the Iewes all other are gentiles We Englishmē are gentiles so likewise the Frenchmē Dutchmen and other nations all are gentiles Now the Prophet saieth that Ierusalem shall not bee inhabited Donec implebuntur tempora gentium tyll the tymes of the gentyles bee fulfylled that is to say tyll all they are come into the world which are appointed of god to come that is to say they shall neuer come together aḡayn tyll to the ende of the worlde Wherefore because they were 〈◊〉 that they woulde not bee ruled by goddes moste holye woorde but despised it and lyued according vnto theyr owne phantasies and vanities Lyke as we doe nowe adayes the moste part of vs. Therefore we maye recken that it shall goe with vs one day lyke as it wente with them whyche are made nowe outecastes of the whole worlde euerye manne despiseth theym and regardeth theym for nothyng for they haue no dominion more no kynge nor ruler no cities nor pollicye And thoughe Ierusalem bee builded agayne yet the Iewes shall haue it no more they shall neuer haue dominion ouer it but the gentyles they shall haue it it shal be in theyr handes And this is the meanyng of this pro phecye against the Jewes and thys God hath performed hitherto for the Jewes haue many tymes attempted to builde it agayne yet for all that they were not able to brynge it to passe for goddes worde wyll not nor can not bee falsifyed for the wrathe of GOD hangeth vppon theyr beades beecause of theyr wyckednesse wherewyth they baue prouoked God Further you muste vnderstande that not onely Jewes were at Jerusalem but they were scattered thoroughout all the worlde in euery countrey were some and therfore they were not all destroyed when Jerusalem was destroyed but for all that they were cursed in the sight of god so that they should not inhabite any more that citye We reade in stories that in the days of the Emperour Adzian the Jewes gathered themselues together out of al cities a wonderfull number of men al the Jewes which could be gotten to the intente that they myght get Jerusalem agayne which Jerusalem was at that tyme in the Emperors handes and therfore they made greate preparations to haue it agayne but what dothe the Emperour he gathered together a great and stronge heste and made agaynste 〈◊〉 and in the ende scattered them so that they were withoute anye hope afterwarde to recouer that citye agayne after whyche thynges the
Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
lorde himself shall descend frō heauen with a shoute and the voyce of the Archaungell and trompe of god and the deade in Christ shall aryse first then we which shall lyue 〈◊〉 we whiche shall remayne shal bee caught vp with them also in the cloudes to meete the Lorde in the 〈◊〉 and so shall we euer be with the Lord. wherfore comfort your selues one another with these wordes By these wordes of S. Paule it appereth that they which died in the beginning of the world shal be as soone by Christ as they which shal be aliue here at the time of his commyng I would haue you to note well the maner of speaking 〈◊〉 S. Paule vseth he speaketh like as if the last day should haue bene come in his tyme. Now when S. Paule thought that this day should haue bene come in his tyme how much more shal we thynke that it shal be in our tyme For no dout he will come and it is no longe thereunto 〈◊〉 it appeareth by all scriptures whiche make mention of this daye it wyll come but it shall come sodenly vnwares as a theefe in the night For a theefe when he intendeth a robbery to robbe a mans house to 〈◊〉 vppe his 〈◊〉 and take away hys goods he geueth hym not warnyng he letteth not the good manne of the house knowe at what time he entendeth to come but rather he entendeth to 〈◊〉 suche a tyme that no man shal be ware of hym So no doute this laste daye wyll come one day sodenly vpon our heades before we bee ware of it like as the fyre fell doune 〈◊〉 〈◊〉 vpon the 〈◊〉 〈◊〉 for they thought that all thynges were well therefore they toke theyr pleasures tyll at suche tyme when the fyre fell 〈◊〉 from heauen and burned them vp al with all theyr substance and goods So lykewise as it hapned vnto the first world whych wold not amende their liues but folowed theyr carnal 〈◊〉 and appetites god sent the floude vppon their heades and so 〈◊〉 them altogether 〈◊〉 let vs take 〈◊〉 〈◊〉 this great day do fall vpon vs lyke as the floud and the fyre 〈◊〉 vpon the first worlde and vpon the Sodomites Saint Hierome that holy man writeth in a place that he thought euer he herd this trumpet of god and the archangell blow I would wyshe that we wold folowe the ensaumple of 〈◊〉 in that poynte that we would be so fearefull least this day come vpon vs vnwares And he shewed them a 〈◊〉 〈◊〉 the fygge tree and all the trees whan they shute forth their buddes ye see and know of your 〈◊〉 selfes that sommer is thā neere at hād So 〈◊〉 ye see the tokēs which shal go before this feareful day it is tyme to make redye But here a man might aske a question saying I pray you wherin 〈◊〉 this preparation how shall I make me redye Aboute this matter hathe ben great 〈◊〉 for there hath ben an infinite number and there be some 〈◊〉 at this tyme which thinke that this readines standeth in masses in setting vp candels in going of pil grimage and in suche lyke 〈◊〉 they thought to bee made redye towardes that day and so to be made worthy to stand before the sonne of man that is before our sauiour Christe But I tell you this was not the right way to make ready Christ our sauior he sheweth vs how we shal make redy our selues saying Take heede to your selues leaste at any time your hearts be ouercome with 〈◊〉 and dronkennesse and cares of this worlde and so this daye come vppon you vnwares for as a snare shall it come vppon all theym that dwell vpon the 〈◊〉 of the whole world 〈◊〉 ye therfore continually and praye that ye may 〈◊〉 all those thyngs that shall come and that you may stande before the sonne of man Here Christ she weth wherin this preparation standeth 〈◊〉 in kepyng our selues from superfluous eatyng and 〈◊〉 and in watching and praying For how commeth 〈◊〉 to passe that the whole world is so deceitful and false Because euery man would fayne fare well euery one loueth to haue good 〈◊〉 and drynke and to go gaylye And when they haue not wherwith to get suche thynges then they fall to pyckyng stealyng and to falshode and so 〈◊〉 theyr 〈◊〉 But our sauior he geueth vs warning that we shal 〈◊〉 and drynke measurably soberly euery one according to his estate and measure 〈◊〉 we ought not to be carefull for this lyfe we should labour and doe our busines diligently euery one in that estate in which god hath 〈◊〉 hym and let vs trust in god which no doute wil sende vs increase of our labour Therfore Christ addeth saying Vigilate 〈◊〉 watch and pray as whosay be euer in a redines least ye be taken vnwares but those sluggardes whiche spende their tyme vainly in eatyng and drinking and sleping they plese not god for he commaundeth vs to watch to be myndfull to take 〈◊〉 to our 〈◊〉 lest the deuyll or the worlde or our owne flesh get the victory ouer vs. We are allowed to take 〈◊〉 natural sleepe for it is as necessary for vs as 〈◊〉 and drynke and we please god as wel in that same as we please hym when we take our foode but we muste take 〈◊〉 that we doe it accordyng as he hath appointed vs for lyke as he hathe not ordeyned meate and drynke to that ende that we should play the glutton with it so lykewise the sleepe is not 〈◊〉 that we should geue oure selfes to 〈◊〉 or ouer much sleepyng for no doute whenne 〈◊〉 do so we shall displease god most highly For Christ saith not in vayne watch and praye He would haue vs to be watchers to haue at all tymes in remembraunce his commyng and to geue our 〈◊〉 to prayer to that 〈◊〉 that we may be able to stande before hym at this greate and feareful daye Meaning that we 〈◊〉 not truste in our selfes but call vnto God saying 〈◊〉 god almighty thou haste promised to come and 〈◊〉 the 〈◊〉 and the 〈◊〉 〈◊〉 beseche thee geue vs thy grace 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 liue so accordyng 〈◊〉 thy 〈◊〉 〈◊〉 that when thou commest thou 〈◊〉 not cause to bestowe thy fearefull anger but rather thy louyng kyndnes and 〈◊〉 vpon vs. So like wise when we go to bed we shold desyre god that we 〈◊〉 not in the slepe of 〈◊〉 and wickednes but rather that we may leaue 〈◊〉 and folowe his wyll and pleasure that we bee not led wyth the desires of this wicked worlde Such an earnest mynd we should haue towardes hym so watchfull we should be for I tell you it is not a tryfell matter it is not a mony matter for our eternall saluation and our damnation 〈◊〉 vpon it Our nature is to do all thynges that is possible for vs to get syluer and golde how much more then should 〈◊〉 endeuour our selfes to make redy towardes this
you ii thinges The one what seede should be sowen in Gods field in gods plough land And the other who shuld be the sowers That is to say what doctrine is to be taught in christes church congregacion what men should be the teachers preachers of it The first part I haue told you in yt. 3. sermons past in which I haue assaied to set furth my plough to proue what I could do And now I shal tel you who be that plowers for Gods word is a seede to be sowen in Gods field that is the faythful congregacion and the preacher is the sower And it is in the gospell Exiuit qui seminat seminare semen suum 〈◊〉 that soweth the husbandman the ploughman went foorth to sow his sede so that a preacher is resembled to a ploughman as it is in a nother place Nemo admota aratro manu et a tergo respiciens aptus est regno Dei No man that putteth his hand to the plough and looketh backe is apt for the kingdome of god That is to say let no preacher be negligent in doyng hys office Al be it this is one of the places that hath bene racked as I told you of rackyng scriptures And I haue bene one of thē my self that hath racked it I cry God mercy for it and haue bene one of them that haue beseued and haue expounded it a gainst religious persons that would forsake theyr order which they had professed woulde go out of theyr cloyster whereas in dede it toucheth not Monkery nor maketh anye thyng at al for any such matter But it is directly spoken of diligent preachyng of the word of God For preachyng of the Gospell is one of Gods ploughe woorkes and the Preacher is one of Gods plough men Ye may not be offended wyth my similitude in that I compare preachyng to the labour and 〈◊〉 of ploughyng the preacher to a plowman Ye maye not be offended wyth thys my similitude for I haue bene 〈◊〉 red of some persons for such thinges It hath bene said of me Oh 〈◊〉 〈◊〉 as for hym I wyl neuer beleue him while I liue nor neuer trust him for he likened our blessed Lady to a saffron bag wher in dede I neuer vsed that similitude But it was as I haue said vnto you before now accordyng to that which Peter saw before in the spirite of prophecye and sayde that there should come afterward men Per quos via veritatis maledictis afficeretur there should come felowes by whom the way of truth should be yil spoken of and sclaundred But in case I had vsed thys similitude it had not ben to be reproued but myght haue bene wythout reproche For I myght haue sayd thus as the saffron bag that hath bene ful of saffron or hath had saffron in it doth euer after sauour and smel of the swete saffron that it contayneth so our blessed Ladye whych conceiued and bare Christe in her wombe dyd euer after resomble the maners and vertues of that precious babe whych she bare And what had our blessed Lady bene the worse for thys or what dishonour was thys to our blessed Lady But as preachers must be ware circumspect that they 〈◊〉 not any 〈◊〉 occasion to be sclaundered yl spoken of by the hearers so must not the Auditours be offended 〈◊〉 cause For heauen is in the gospellykened to a musterde seede It is compared also to a peece of leauen as Christ saith that at the last day he wyl come 〈◊〉 a these what 〈◊〉 is this 〈◊〉 〈◊〉 what 〈◊〉 is thys to heauen Ye may not then I say he offended wyth my similitude for because I lyken preaching to a 〈◊〉 labour a prclate to a plowman But now you wyl aske me whom I cal a prelat A prelate is that man whatsoeuer he be that hath a flock to be taught of hym who so euer hath anye spiritual charge in the faythful congregation whosoeuer he be that hath cure of soule And wel may the Preacher the Plowman be lykened together Fyrst for theyr labour of al seasons of the yere For ther is no tyme of the yeare in which the plowman hath not some special worke to do as in my coūtry in Lecester shire the plow man hath a tyme to set forth and to assay his plough other tymes for other necessary workes to be done And then they also may be lykened together for the diuersity of workes and variety of offices that they haue to doo For as the plowman first setteth foorth his plough then tylleth hys lande breaketh it in furrowes somtime rydgeth it vp agayne And at an other tyme harroweth it clotteth it somtime dongeth it hedgeth it diggeth it weedeth it purgeth and maketh it cleane so the prelat the preacher hath many diuers offices to do He hath first a busy woorke to bryng hys Parishners to a ryght fayth as Paul calleth it And not a swaruing faith but to a fayth that embraceth Christ trusteth to his merytes a 〈◊〉 fayth a 〈◊〉 fayth a faythe that maketh a man ryghteous wythout respect of woorkes As ye haue it verye wel declared set foorth in the Homily He hath then a busye woorke I saye to bryng hys flocke to a ryght fayth then to confirme them in the same fayth Now castyng them downe with the law and wyth threatninges of God for sinne Now 〈◊〉 them vp agayne with the Gospel with the promises of Gods fauour Now 〈◊〉 thē by tellyng them theyr faultes makyng them forsake synne Now clottyng them by breaking theyr stony hartes hartes by makyng thē supple harted makyng them to haue hartes of flesh that is soft hartes apt for doctrine to enter in Now teaching to know god right ly to know theyr duty to God to theyr neighbours Now exhorting them when they know theyr duty that they doo it be diligent in it so that they haue a continual worke to doo Great is theyr busynes therfore great should be theyr hire They haue great labours therfore they ought to haue 〈◊〉 lyuinges that they may commodiously feede their flocke for the preaching of the woordc of God vnto the people is called meate Scripture calleth it meat not strawberies that com but once a yeare tary not long but are soone gone but it is meate it is no dainties The people must haue meate that must be familiar continual and dayly geuen vnto them to feede vpon Many make a strawbery of it ministring it but once a yere but suche do not the office of good Prelates For Christ sayth Quis putas est seruus prudens et fidelis qui dat cibum in tempore Who thinke you is a wyse a faithful seruaunt he that geueth meate in 〈◊〉 tyme. So that he must at all tymes conuenient preache diligently Therefore
is goddes Thus ye may perceiue it was our sauioure Christe that spake these wordes and they were spoken vnto the Phari seis that tempted him But they be a doctrine vnto vs that are 〈◊〉 disciples For whose wordes should we delite to heare and learne but the wordes and doctrine of our sa uiour christ And that I may at this time so declare them as may be for gods glory your edifying and my discharge I pray you all to helpe me with your prayers In the whiche prayer c. For the vniuersall churche of christ thorow the whole world c. For the preseruation of our Soueraigne Lord king Edward the. vi sole supreame head vnder God and christ of the churches of England and of Ireland c. Secondly for the kings most honorable 〈◊〉 Thirdly I commend vnto you the soules departed this lyfe in the 〈◊〉 of Christ that ye remember to geue 〈◊〉 prayse and thankes to almightye God for his greate goodnes and mercy shewed vnto them in that great nede conflict against the deuil and sinne To geue them at the houre of death fayth in his sonnes death and 〈◊〉 〈◊〉 they might conquere and ouercome and get the 〈◊〉 〈◊〉 thankes I saye for this adding prayers and supplycations for your selues that it may please God to geue you the like fayth and grace to trust only vnto the death of his deare sō as he gaue vnto them For as they be gone so must we the deuill wil be as ready 〈◊〉 tempt vs as he was then and our sinnes wil light as heuy vpō vs as theirs did vpon thē And we are as weake and vnable to resist as were they Praye therfore that we may haue grace to die in the same sayth of Christe as they did and at the latter daye be raysed with 〈◊〉 Isaac and Jacob and be partakers with Christ in the kingdome of heauen for this and grace 〈◊〉 vs saye the Lords prayer Tunc abeuntes Tunc It hangeth ou a text before Christe told them a similitude that the kingdō of heauē is lyke to a king that made a bridale to his senne he maryed his sonne and sent his seruaunts out to bid hys gestes Well they would not come although he had made great preparing and muche cost for them ambicion couetousnes and crueltie woulde not let them come Then he sent his warriours and destroyed them and again sente other seruauntes to bidde gestes to his bridall hande ouer head come who would They did his bidding the 〈◊〉 was full of gestes The king now would vew his 〈◊〉 fynding there one not cladde in mariyng garmentes he asked him frend howe camest thou here not hauing a mariage garment And commaunded to bind him hand fote cast him into vtter darknes there was wayling grinding of teth For many 〈◊〉 called and few be chosen Now Christ expoundeth this The kingdome of heauen is preaching of the Gospell This mariage is the ioyning of Christe hys churche which was begonne by Christ heare in earth and shall continue to the ende of the world The bidders of hys gestes are preachers but here are so many lettes and hinderances couetis is a let ambicion is a let crueltie is the gretest let For they bet his seruaunts brake theyr heades yea 〈◊〉 them which 〈◊〉 them to this bridall With this the king was angry and sent his men of warre to destroy those vnthankefull people Was he not angrye with couetousnes and with ambition Yes he is angrye with couetous men with ambitious men But most of all with cruel tie This is an angre aboue commune anger when men be not only 〈◊〉 but also adde crueltie to persecute the preachers that commeth to call vs to this mariage This toucheth God so nigh that he sayeth Qui vos audit me audit This crueltie the king would not leaue vnpunished but sent forth his men of warre They are called his mē of warre his men his men for warres come at his commaun dement Titus and 〈◊〉 sent of God to punish those couetous Jewes ambicious Jewes cruell Jewes that wolde not credit Christ nor beleue the preaching of saluation Now in warre what 〈◊〉 so euer get the victorye that is Gods parte that is Gods host Nabuchodonosor was an euill man a wicked man yet was he sent of God to punish the stubburne and couetous Jewes for their ambicion and crueltie and forsaking gods most holy word And he is called in scripture Gods seruaunt It is no good argumente He hath the victory Ergo he is a good man But this is a good argument He hathe the victory Ergo God was on his side and by him punished the contrary parte The preachers called good and bad They can doo no more but call God is he that must bringe in God must open the hartes as it is in the Actes of the Apostles When Paule preached to the women there was a silke woman Cuius cor deus aperu it whose hart God opened None could open it but God Paule could but only preache God must work God must doo the thing in wardly But good and bad came Therfore the preaching is likned to a Fishers net that taketh good fish and bad and draweth all to the shoare In the whole multitude that professe the Gospel al be not good all cannot away with the mortifying of theyr flesh they wil with good will beare the name of Christians of gospellers but to do the dedes they grudge they repine they cā not 〈◊〉 with it A monge the Apostles all were not honest naye one was a deuil So among so great number of gospellers some are carde gospellers som are dise gospellers som pot gospellers all are not good al seke not amendment of life Then commeth the king to see his gestes And findeth one not hauing the mariage garment and sayth to him Frēde how camest thou hither and hast not the mariage garmēt Fayth is the mariage garmente not a fayned fayth without good liuing but faythe that worketh by loue He was blamed because he professed one thing and was in dede another Why did he not blame the preachers There was no faulte in them they did theyr deuties they had no further commaundemente but to call them to the mariage The garment he should haue prouided hym selfe Therefore he quarrelleth not with the preachers what both this felowe here Why suffered ye him to enter c. for theyr commission extended no further but only to call him Many are greued that there is so 〈◊〉 fruite of theyr preaching And when as they are 〈◊〉 why doo you not preache hauing so great giftes geuen you of God I would preache say they but I see so litle fruite so litle amendmēt of lyfe that it maketh me wery I noughty aunswere a very noughtye answere Thou arte troubled with that God gaue thee no charge of and leauest vndone that thou arte charged with God commaundeth thee to preache
things Princes cōpanions of theues Few folow Zache in this point Restitution is 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 We 〈◊〉 for 〈◊〉 c 〈◊〉 ges to 〈◊〉 〈◊〉 〈◊〉 for other some we pray to bee deliue red frome them Novve vve come to de sre god to take things from vs. Our good nes stādeth in gods goodnes Why god 〈◊〉 from vs our laste day God hath 〈◊〉 〈◊〉 hour of our death An 〈◊〉 tion to cu rates A man can not shortē his life by well doing VVe suefor a pardon They that 〈◊〉 〈◊〉 ned 〈◊〉 no vvhere The blood of Christ is 〈◊〉 〈◊〉 the sinnes of all the 〈◊〉 Our nature is to cloke sinne Psal. 71. VVho it is that is blessed The vvaye to come to 〈◊〉 〈◊〉 neglected 〈◊〉 commeth by preaching 〈◊〉 142. 〈◊〉 might haue bene saued if 〈◊〉 had saide this 〈◊〉 〈◊〉 a good 〈◊〉 the. Our forgeuing other deserueth not forge 〈◊〉 at Gods hand 〈◊〉 a gainste Christ. Oure do inges are all vnperfect VVe come to 〈◊〉 by Christ. Christe vvold 〈◊〉 no vvordes in vaine The 〈◊〉 beleueth the hystories The true belefe Learne 〈◊〉 〈◊〉 a linely faith The more godly the sooner 〈◊〉 〈◊〉 Heb. 10 Deut. 〈◊〉 1. Ioh. 4. Loue bothe or neither Mat. 18. A naughty saying Christ must satisfye Only Mat 〈◊〉 〈◊〉 tion must first be 〈◊〉 〈◊〉 uen to the 〈◊〉 The absolu tion 〈◊〉 Latymer 〈◊〉 giue The maner of binding Man is not bounde to forgiue ehe impenitent The 〈◊〉 〈◊〉 opinion A remedy for the sin against the holy ghost Someleaue out this petition The cause why god punisheth sepentant sinners Al mankynd must 〈◊〉 pardō The 〈◊〉 of 〈◊〉 mission He that 〈◊〉 to sin loseth his former 〈◊〉 The 〈◊〉 is ancient A similitude Richesse Psal. 〈◊〉 〈◊〉 Honour The deuill is an olde doctor Ignominie Youthe A 〈◊〉 of the 〈◊〉 inuen 〈◊〉 Age The deuils inspiration The cōmo ditie of 〈◊〉 Health Sicknesse The deuill is able to make wea 〈◊〉 of 〈◊〉 thing This petitiō is most nedefull VVe cā not 〈◊〉 without synne A good mornyng prayer It is a blessednes to endure 〈◊〉 〈◊〉 Tentatiōs declare gods 〈◊〉 Iames. 〈◊〉 The roote of mischief Learne against 〈◊〉 〈◊〉 hould 〈◊〉 〈◊〉 temp 〈◊〉 vs for our 〈◊〉 Psal. 25. An history of a bishop 1. Cori. 10 VVe shall neuer lack 〈◊〉 VVhat tentation is Two maner of tentations VVold god this vvere printed in all mennes 〈◊〉 God and the 〈◊〉 doo 〈◊〉 to 〈◊〉 〈◊〉 The deuils power is nothing without gods 〈◊〉 Our 〈◊〉 〈◊〉 〈◊〉 Vse the sword of the spirite The 〈◊〉 〈◊〉 be 〈◊〉 led 〈◊〉 to heape 〈◊〉 thine enemies head He that 〈◊〉 is 〈◊〉 Rom. 〈◊〉 An history of a Londo ner Doctour Colette 〈◊〉 haue 〈◊〉 The zeale of a papist 〈◊〉 ble 〈◊〉 are not much temp ted The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 6. Prouer 30 The roote of all euill An example To liue 〈◊〉 〈◊〉 is dangerous The lordes praier is gods store-house Note this reason and be not 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 vse to ende the 〈◊〉 praier so Math. 3. Kinges are but gods 〈◊〉 Prouer. 8. The sacri 〈◊〉 of the 〈◊〉 〈◊〉 15 VVe may say this praier by 〈◊〉 Math. 22. 〈◊〉 14. Tvvo parables mea ning al one thing Seuen 〈◊〉 ges to be 〈◊〉 in this para 〈◊〉 Thinges to be asked at gods hand VVho vvas this mariage maker Only the sonne became man God is cal led a 〈◊〉 but is not so Christ is the bridegroome The church is the 〈◊〉 The mari age hath la sted euer sence the world begā The bridegroome himselfe vvas the best dish of the feast The history of Astiages and Harpa gus An eusample of cruel 〈◊〉 An 〈◊〉 of a 〈◊〉 〈◊〉 A signe of gods loue towardes man 〈◊〉 〈◊〉 dye and 〈◊〉 is ea 〈◊〉 and 〈◊〉 ken 〈◊〉 The 〈◊〉 all eating of Christ 〈◊〉 the right ea 〈◊〉 The 〈◊〉 〈◊〉 is not 〈◊〉 ded VVhy the 〈◊〉 sup per was or deined 〈◊〉 be both 〈◊〉 and forgetfull For a 〈◊〉 〈◊〉 a pece we should haue communicants 〈◊〉 The cause why wee 〈◊〉 no mynde to com to the cōmunion Men come to the communion of custome Iohn 6. VVho so ea teth 〈◊〉 sles fleshe shall 〈◊〉 〈◊〉 Death hath 〈◊〉 his 〈◊〉 The 〈◊〉 of dishes that are 〈◊〉 this supper Rom 8. The cōmodities that 〈◊〉 ne ot cō 〈◊〉 〈◊〉 〈◊〉 Math 8 〈◊〉 generall prodamati on Nothing is so 〈◊〉 as 〈◊〉 There is a sin 〈◊〉 〈◊〉 holy ghoste VVe can not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the holy ghost Christe 〈◊〉 the heartes of the phariseis Christs pro mises are generall Math. 11. Christ calleth all 〈◊〉 go him To conty 〈◊〉 in syn to the ende is to synne against the holy ghost 〈◊〉 me at 〈◊〉 haue 〈◊〉 sauce He that wil 〈◊〉 to 〈◊〉 must bee 〈◊〉 VVe must 〈◊〉 〈◊〉 selues VVe must leaue the reuenge to god The crosse 〈◊〉 vs 〈◊〉 〈◊〉 The 〈◊〉 that men lay vpon themselues is 〈◊〉 Christes 〈◊〉 〈◊〉 us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods hād is 〈◊〉 Thecause 〈◊〉 Christ laieth 〈◊〉 〈◊〉 those that be his The 〈◊〉 vvicked the more lucky tis be tertaha 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 Dauid sauce to his meate The 〈◊〉 〈◊〉 stil to make 〈◊〉 for vs. To consider this is comfortable The 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 This mariage vvas made in pa radise Abraham vvas biddē to this ma riage Iohn Baptist pointed to this meat with his 〈◊〉 Math. xi The 〈◊〉 that they haue which be the callers of 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 les 〈◊〉 The excu ses that such vse to make as are loth to leaue their 〈◊〉 〈◊〉 hede ye vnder this aright Husbandry must not hold 〈◊〉 from god Themaried man saith he can not come The revvarde of them that refuse to come Saint Paules 〈◊〉 on The com 〈◊〉 of the 〈◊〉 〈◊〉 of prea ching 〈◊〉 3. The vvorld 〈◊〉 vvord of god to bee foolishnes Dauid 〈◊〉 〈◊〉 not his 〈◊〉 vvittes The right vse of the holy daies Holydaies 〈◊〉 All mis 〈◊〉 begin 〈◊〉 on the holy 〈◊〉 Nume 15. God vvil pu 〈◊〉 one day Hie. 17. Plagues 〈◊〉 〈◊〉 such as 〈◊〉 〈◊〉 The saboth day is gods plowing day 〈◊〉 〈◊〉 〈◊〉 ser. mōs vvher in is contei ned the summe of a christians life 〈◊〉 prela tes be not 〈◊〉 than 〈◊〉 Christ teacheth men to 〈◊〉 on 〈◊〉 mage VVe must not lightly regarde 〈◊〉 doctrine A pilgremage of 〈◊〉 dayes 〈◊〉 or 〈◊〉 miles To saye that po 〈◊〉 is a blessednes is a paradox The king dome of heauen ta ken for the office of preaching The pore be 〈◊〉 〈◊〉 to heare the worde of God It is met 〈◊〉 that men be so desirous to be rich A good similitude and mere to be mar ked Marke this you riche men The ende vvhy 〈◊〉 is ge uen to me There be theues that get their good des 〈◊〉 what sort of poore be blessed How pouerty is a blelsing and how not Hovv rich men are 〈◊〉 The 〈◊〉 dais 〈◊〉 or
94. Cod 〈◊〉 preserue vvithout 〈◊〉 meanes 〈◊〉 other obiection An aunsvver to the same Math. 4. VVe may notdcspise the mean VVe may notdespise the mean Our care fulnes can not bring oure fa ther 's oute of hell The ende of the fals preachers Preachers vvill go 〈◊〉 A note for our cleargy The revvard of such preachers The revvard of true preachers VVhat it is to haue our conuersation in heauen Christ is not here bodely The day of dome shal beterrible to 〈◊〉 Ourgrosse 〈◊〉 〈◊〉 be changed 〈◊〉 of heauen passe all 〈◊〉 thoughts Mark 9 Psal. 34. The vvic 〈◊〉 shal be punished here and hense to The churche vvarden's may do much The thing that conteineth for that vvhiche is con te yned Math 〈◊〉 〈◊〉 had hearde Christes proclama tion Iairus 〈◊〉 neth not 〈◊〉 Centuriō had a grea ter faith then Iairus Math. 8. Iairus had a good faith Iairus isto be folow ed in two thynges The commoditie of naturall affection VVe are the 〈◊〉 children of god Our paren 〈◊〉 〈◊〉 no loue vs so 〈◊〉 as god doth 〈◊〉 49 Math. 7. 〈◊〉 saintes in heauen vvere euell vvh they 〈◊〉 in th islife The consideration of gods 〈◊〉 vvor keth obedience to his 〈◊〉 The speci all vvill of god Gene. 3. Gods fatherly 〈◊〉 should moue vs to do his will Ouer hasty buriēg of men scarse dead 〈◊〉 man ly eth 7. dais 〈◊〉 Mark 5. 〈◊〉 an 〈◊〉 thing to go to phisike VVe 〈◊〉 labour and may 〈◊〉 4. Rc. 20 VVe must 〈◊〉 〈◊〉 gs in an orderbe fore vve dye By threatnyng god myndeth to bring vs to 〈◊〉 tance Ezechias vsed phasike VVe may not truste to much to phisike 2. Par. 16 The eoue tous 〈◊〉 will not 〈◊〉 to 〈◊〉 hismoney vpon phisike Christ did that phisicions could not do The 〈◊〉 man stale her 〈◊〉 The 〈◊〉 went not out of the 〈◊〉 but out of Christ. That whi 〈◊〉 is 〈◊〉 〈◊〉 man is 〈◊〉 〈◊〉 god VVe must not tempt 〈◊〉 1. Reg. 23 This vvo man may bee a schole mi 〈◊〉 to al the vvorld Examples of men 〈◊〉 〈◊〉 to 〈◊〉 exalted VVe wold make muche of 〈◊〉 〈◊〉 if we had 〈◊〉 The saith that hath goddes 〈◊〉 is a 〈◊〉 faith Neither doth faith auailvvith out the 〈◊〉 nor the vvord vvith out faith VVe must 〈◊〉 none occasion to dogood The riche menne are euill spoken of in the 〈◊〉 tures Christe hath no re spect to the persōs No thinge should dis courage vs. The vse of minstrels and belles The cause vvhy god graunteth not our 〈◊〉 by and by Christ 〈◊〉 demneth nor all vveping 〈◊〉 mean 〈◊〉 beste in all these 〈◊〉 Maried persones 〈◊〉 〈◊〉 〈◊〉 their makes 〈◊〉 〈◊〉 but God alone The resur 〈◊〉 shall bee bothe of good and badde Tvvo 〈◊〉 tea af people loth to sleape A remedy for these 〈◊〉 〈◊〉 of people Christ hath kil led our death 〈◊〉 question A clearkly aunsvver Christ raised vp the dead by his ovvne povver A 〈◊〉 〈◊〉 can 〈◊〉 be al 〈◊〉 Loue is 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 COI 13 Math. 5. VVe must 〈◊〉 vvith 〈◊〉 whole heart Loue 〈◊〉 be 〈◊〉 ed by 〈◊〉 〈◊〉 lacob 〈◊〉 Tvvo 〈◊〉 of 〈◊〉 〈◊〉 den 〈◊〉 must be kept in all thynges Tvvo 〈◊〉 from 〈◊〉 begin 〈◊〉 to the ende Christes death 〈◊〉 〈◊〉 〈◊〉 that be 〈◊〉 not Christe vvas reueled 〈◊〉 before he came The gospel vvas preached inparadise The most part are e uer the 〈◊〉 The 〈◊〉 〈◊〉 say ing vvere dark and obscure Luc. 10. Math 13. To see Christ m keth bles sed The diffe rence of the tym e vvherein Christe was diue sly reueled Christ had no syn but toke out syn and gaue vs his 〈◊〉 ousnes It is a spiri 〈◊〉 〈◊〉 that 〈◊〉 Paul spea keth of 〈◊〉 sin is Tvvo maner of 〈◊〉 es general and speciall No obedi ence against god Learne to fynde 〈◊〉 inough The lavv is aloking glasse Tvvo maner of 〈◊〉 The vvord man signi fieth both man and vvoman VVhoe they be that sinne deadly Notvvithstanding this 〈◊〉 on al sinis of it ovvn nature is deadlye and vvhen it is 〈◊〉 there is no sinne vnperdona ble to thē that be 〈◊〉 the gospell 〈◊〉 24 No more shall any sinthat vve do if vve repent it and beleue the promise of god 〈◊〉 in Christ. And so is a thought to though 〈◊〉 〈◊〉 fol 〈◊〉 not He is the seruant of 〈◊〉 that 〈◊〉 〈◊〉 to dvvellin sin Measure 〈◊〉 that 〈◊〉 before by this 〈◊〉 〈◊〉 God 〈◊〉 but one salue for all sores Luc. xiii All muste 〈◊〉 Oure na ture is to see other mens 〈◊〉 〈◊〉 but not oure owne Vvhat repentance is 〈◊〉 consisteth of iii. partes The lavve of God is a 〈◊〉 glasse Faith must be ioyned with oure repentāte 〈◊〉 i. The deuill dothe beleue that Christ 〈◊〉 into this vvorlde Euery 〈◊〉 that vvilbe be saued must haue a speciall faith Christpra ed for vs. 〈◊〉 and Iudas did both repēt The f 〈◊〉 point of penance The secōd 〈◊〉 of penance VVe may ouercome the diuell Resist 〈◊〉 deuill at the firste Rom. 6. The vse of 〈◊〉 confessiō The 〈◊〉 satisfactiō for 〈◊〉 This must be vnder stand conditionally that is if we 〈◊〉 Rom. 13. A fault in th english 〈◊〉 Mans diet before the 〈◊〉 The 〈◊〉 vvhy man had libertie to fede on fleshe Hedges that we may not leap 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 Erod 20 A thirdhedge for eatyng All mens 〈◊〉 is 〈◊〉 alike A good man vvyll refrayne from 〈◊〉 Genes 〈◊〉 A fourthe hedge for eatyng Rom. 〈◊〉 〈◊〉 blynde are no to be passed vppon The 〈◊〉 hedge for 〈◊〉 〈◊〉 xiii Nécessitie hath no lawe in these 〈◊〉 tes He that will not ryse frome 〈◊〉 shall 〈◊〉 it 〈◊〉 Vvhat chāberyng is Enuy hurteth the enuious most 1. Re. 〈◊〉 No enuious mā is the childe of god Vvhat we 〈◊〉 not doo Vvhat all men shold doo Vve shold conforme our selues to theym that doo well Both pore and riche maye bee clad vvith Christ. Luc. xii A coniecture of the end of the 〈◊〉 at hande Math. 24. 〈◊〉 death is not farre of Ezechiel xviii Exec. xviii Synne not in hope of mercy Dispaire not of mer cy if thou 〈◊〉 The ` Apostles fysshed after men Hiere 〈◊〉 VVhy Christ 〈◊〉 〈◊〉 to be 〈◊〉 The office of prelats The doinges of pre lates The 〈◊〉 that suche 〈◊〉 shall haue Math 4. Iohn 1. The 〈◊〉 〈◊〉 dyuers 〈◊〉 called Mark this ye 〈◊〉 chase officers A good 〈◊〉 and profitable A lamētable thyng Ambitious men shold not lyue iu a common vvealth Exod. xviii Officers should be fought An officer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ietro wold 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 men 〈◊〉 flatter for benefices 〈◊〉 3 〈◊〉 〈◊〉 ye that be prtrones Ieis a gter charge to be a patio 〈◊〉 this 〈◊〉 that bie patronages 〈◊〉 〈◊〉 came not before they were called 〈◊〉 Baptist 〈◊〉 for no benesice Psa. 〈◊〉 God 〈◊〉 vpon 〈◊〉 Gene 39. Cod sawe Ioseph in the prison Gene. 3. 〈◊〉 a