Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	saul_n	12,106	5	9.9774	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

vp thy firy brande and vexe poore Abell still Though Abel haue no fleshly strengthe thy furious wrath to tame yet God wil preserue him at the length to thy rebuke and shame Although his flesh thou lay ful lowe thy wrath to satisfie yet by the death of Lamethes bowe for his bloud thou shalt die Though Ismael had the greater stay before the promis begonne yet God bad Abraham put away the bond maide with her sonne Though Iacob fled his brothers ire to cause the fury cease yet God gaue him his whole desire and brough● him home in peace when Israel out of Egipt fled from him that helde them thrall The lord preserued the righteous sede and drowned their enemies all when that Golias in his great pryde his hie blastes out did blowe The lord soone laied his pompe asyde and brought his boastinges lowe when king Saule sought Dauids life without Dauids offence The Lord at last ended that strife and Saule made recompence when Acheor to a tree was bounde because he truth did tell He was soone healed of that wounde by the God of Israell when Holifernus in his rage against Goddes flocke did stand Then soone did his pryde asswage euen by a womans hand when A man made a gallowes strong for Mardocheus the Iewe Himselfe was hanged theron ere long for God is iust and true when Susan was without refuge and like to suffer paine The Lord that is a righteous iudge did pay her foes againe As Daniell in the Lions den was kept from wo and greefe So God preserueth righteous men and sendes them quicke reliefe when that the ouen was made red hot the children to destroy Gods angel the flame out swot and walked with them in ioy when Peter Iohn in pryson were for preaching of Gods worde Gods angel did the doore vnbarre as Luke doth well recorde Thus by examples strong and sure the Scripture doth witnes The enemies power can not endure for God doth it suppres when God made all thinges with his word he blest it with increase But soone the deuil brought Caine the sword bad him breake the peace So from that day vnto this houre Cain hath the sworde in hande Seking still Abell to deuoure either by sea or lande For by the deuils great enuie came death amongst mankynde And all that his dere children be fulfill their fathers mynde Dere christians be not nowe afraide to doe your maisters will For he doth promise to be your aide and your defence from ill His mercy is to succour those that trust to him at neede Feare not for God will your bands lose as he hath promised Therfore sticke harde vnto the worde the whiche you haue professed And then no doubt but that the Lorde will see your cause redressed Now seing we shall deliuered be as Esdras doth declare By death or life what cause haue we either to doubt or care But onely in our Lorde Iesus to put our confidence who in these daies is vnto vs a tower and strong defence All prayse be to the liuing God which iudgeth righteously And in all ages fulfyls his worde his name to magnify Finis ¶ The wordes of Maister Houper at his death O Lord Iesus that for whose loue I leaue wyllyngly this lyfe and desyre the bytter death of the crosse with the losse of all my worldlye thinges then eyther to abyde the blasphemie of thy moste holye name or to abey vnto menne in breakynge of thy Commaundementes thou seest Lorde that where I myght lyue in wealth to worship a false god and to honour thine ennemy I choose rather the tormentes of my bodye and the losse of this my lyfe and I haue counted all thynges but vile dust and donge that I mighte wyn thee whiche death is more deare vnto mee then thousandes of gold and syluer such loue Lorde hast thou laid vp in my brest that I honger for thee as the deare that is wounded desireth the soile so send thy holy comforter to ayde comfort and strengthen this weke peece of yearthe whiche is of it selfe empty of al strēgth thou remembrest that I am but vyle duste and donge and of my selfe able to doo nothinge therfore O Lorde as thou of thine a customed loue hast bidden me to this banket counted me worthi to drink of this thy cuppe amōgest thine elect giue me strēgth against this thy ellyment that as to my sight it is moste yrkesom vntolerable so to mi mind it may at thy commaundemēt go as an obediēt seruaunt be swete and plesant and through the strength of thy holy spirite I may passe through the fury of this fire into thy bosom according to thi promisse and for this mortal lyfe receyue an immortalitie and for this corruptible receiue an incorruptibilite accept this bornt sacrifcie O heauenly Father not for the sacrifice sake but for thy dere sonnes sake my sauiour for whose testimoni I offer this my free wyl offering with al my hart with al mi strength with al my soule Oh heauenli father forgeue mee my sinnes as I forgeue all the worlde O swete sonne of God my sauyour sprede thy winges ouer me O God the holy ghost comforte strengthen and stablish me and as through thy mighty power thou hast brought me hyther to death so condyth me in to euerlasting blisse O Lord into thy handes I commende my spirite thou haste redemed me O God of truthe Lorde haue mercye vpon me Christ haue mercy vpon me Lord haue mercy vpon me Amen ¶ Finis ¶ These are the wordes that Maister Iohn Houper wrote on the wall with a cole in the newe Inne in Gloceter the night before he suffered COntent thy selfe with pacience w t christ to beare y e crosse of payne ●ho can or will recompence ● thousand folde with Ioyes againe ●et nothing cause thy hart to fayle ●ainch out thy bote hoise vp thy saile Put from the shore ●nd be thou suer thou shalt attayne ●nto the porte that shall remayne For euer more ●ere not death pas not for bandes ●nly in God put thy whole trust ●r he wil require thi blod at their hāds ● thou dost know y t once die thou must Only for that thy life if thou geue ●eth is no deth but amens for to liue Do not dispaire Of no worldly tirant see thou dreede ●y cōpace whiche is gods worde shall the leade ●nd the wind is faire ¶ Finis TWO NOTABLE Sermons Made by that worthy Martyr of Christ Master Iohn Bradford the one of Repentance and the other of the Lords Supper now newly imprinted Perused and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Simon Stafford dwelling on Adling hill 1599. To the Christian Reader Thomas Samson wisheth the felicity of speedy and full conuersion to the Lord. GOdly learned men doe write and publish bookes to profit the age in which they doe liue and the posterity This desire was in the Authour of this ●reatise Master Iohn

spiritually The which ●ting if we vse with prayer as I sayd ●et vs not doubt but at the length Gods ●irite will worke as now to such as be●eue for to the vnbeléeuers all is in vaine their eyes are starke blind they can see ●othing to such as beléeue I say I trust ●eme thing is done euen already But if ●eyther by prayer nor by tooting in Gods ●aw spiritually as yet thy hard vnbelee●ing heart féeleth no sorrow nor lamen●ing for thy sinne Thirdly looke vpon the ●ag tyed to Gods Law for to mans law ●here is a tag tyed that is a penaltie and that no small one but such a one as cannot but make vs to cast our currish tayles betwéene our legs if we beléeue it for all is in vaine if we be faithlesse not to beléeue before we féele This tag is Gods malediction or curse Maledictus omnis sayth it qui non permanet in omnibus quae scripta sunt in libro legis vt faciat eam Loe accursed sayth he is all no exception all sayth God which continueth not in all things for he that is guiltie of one is guiltie of the whole sayth S. Iames in all things therefore sayth the holy Ghost which are written in the booke of the law to doe them Hee sayth not to heare them to talke of them to dispute of them but to doe them Who is he now that dooeth these Rara anis few such Byrds yea none at all For all are gone out of the way though not outwardly by word or déed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth-sinne in danger of Gods malediction then much more wee which alasse haue drunken in iniquitie as it were water as Iob sayth But yet alas we quake not Tell me now good brother why do you so lightly consider Gods curse that for your sinnes past you are so carelesse as though you had made a couenant with death and damnation as the wicked did in Esayes time What is Gods curse At the Popes curse with booke bell and candle O how trembled wee which heard it but onely though the same was not directed vnto vs but vnto others For this Gods curse which is incomparable more sell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes alas how carelesse are wee O faithlesse hard hearts O Iezabels ghests rocked and layd asléepe in her bedde O wicked wretches which béeing come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse shrinking harlottes Is not the anger of a King death and is the anger of the King of all Kings a matter to be so lightly regarded as wee doe regard it which for our sinnes are so retchlesse that we slugge and sléepe it out As waxe melteth away at the heate of the fire sayth Dauid so doe the wicked perish at the face or countenance of the Lord. If déerely beloued his face bee so terrible and intolerable for sinners and the wicked what trow wée his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones yron flints tremble nothing at all If wee will not tremble in hearing woe vnto vs for then shall we bee crashed in pieces in féeling If a Lyon roare the beastes quake but wee are worse then beasts which quake nothing at the roring of the Lyon I meane y e Lord of hosts And why because the curse of God hardnes of heart is already fallen vpon vs or else we could not but lament and tremble for our sinnes If not for the shame and foulenes thereof yet at the least for the malediction and curse of God which hangeth ouer vs for our sinnes Lorde bee mercifull vnto vs for thy Christs sake and spare vs in thine anger remember thy mercies towards vs Amen And thus much for the third thing to the moouing of vs to sorrow for our sinnes that is for the tag tyed to Gods Law I meane for the malediction curse of God But if our hearts bee so hard that through these wee yet féele not heartie sorrow for our sinnes let vs fourthly set before vs examples past and present olde and new thereby the holy spirite may be effectual to worke in his time this woorke of sorrowing for our sinne Looke vpon Gods anger for sinne in Adam and Eue for eating a péece of an apple Were not they the déerest creatures of God cast out of Paradise Were not they subiect to mortalitie trauaile labour c. Was not the earth accursed for their sins Doe not we all men in labour women in traueiling with child and all in death mortalitie and miserie euen in this life feele the same And was God so angrie for their sinne and hee béeing the same God will he say nothing to vs for ours alas more horrible then the eating once of one piece of an apple In the time of Noe and Lot God destroyed the whole world with water and the Cities of Sodom and Gomorra Seboim and Adamah with fire and brimstone from heauen for their sinnes namely for their whoredoms pride idlenesse vnmercifulnes to the poore tyranny c. In which wrath of God euen the very babes birds fowles fishes hearbes trées and grasse perished and thinke we that nothing will be spoken to vs much woorse and more abominable then they For all men may sée if they will that the whoredomes pride vnmercifulnesse tyranny c. of England farre passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and will our looking backe againe yea our running backe againe to our wickednesse doe vs no hurt If we were not already more then blinde Béetles we would blush Pharao his heart was hardned so that no miracle could conuert him if ours were any thing soft we would begin to sob Of sixe hundred thousand men all onely but twaine entred into y e Land of promise because they had ten tymes sinned against the Lord as hee himselfe sayth and trow we that God wil not sweare in his wrath that wee shall neuer enter into his rest which haue sinned so many ten times as wée haue toes fingers yea haires on our heads and beards I feare me and yet we passe not The man that sware and he that gathered sticks on the Sabboth day were stoned to death but wee thinke our swearing is no sinne our bribing rioting yea whorehunting on the Sabboth day pleaseth God or else wee would something amend our maners Helias negligence in correcting his sonnes nipped his necke in two but ours which pamper vp our children like puppets will put vs to no plunge Helias sonnes for disobeying their fathers admonition brought ouer them Gods vengeance and wil our stubburnesse doe nothing Sauls malice to Dauid Acabs displeasure against

brake his commandement and rather blamed God then asked mercie trowest thou O man that hee will not bee mercifull to thée which blamest thy selfe and desirest pardon To Cain hee offered mercie if he would haue asked it What hast thou done sayth God The voyce of thy brothers bloud crieth vnto me out of the earth O mercifull Lorde should Cain haue sayd I confesse it But alas hee did not so and therefore sayd God Now that is In that thou desirest not mercie Now I say be thou accursed c. Loe to the Reprobate he offered mercie and will he deny it thée which art his Child Noah did he not sinne and was drunke Good Lot also both in Sodome dissembled a litle with the Angelles prolonging the time and out of Sodome he fell very foule as did Iudas and the Patriarches against Ioseph but yet I wéene they found mercie Moses Myriam Aaron though they stumbled a litle yet receyued they mercie yea the people in the wildernesse often sinned and displeased God so that hee was purposed to haue destroyed them Let mee alone sayth hee to Moses that I may destroy them But Moses did not let him alone for he prayed still for them and therefore God spared them If the people were spared through Moses prayer they not praying with him but rather worshipping their golden Calfe eating drinking and making ●olly good cheere why shouldest thou doubt whether God will be mercifull to thee hauing as in deede thou hast one much better then Moses to pray for thee and with thee euen Iesus Christ who sitteth on the right hand of his Father and prayeth for vs beeing no lesse faithfull in his Fathers house the Church then Moses was in the Synagogue Dauid that good King had a foule foyle when hee committed whoredome with his faithfull seruants wife Bethsabe whereunto hee added also a mischieuous murther causing her husband his most faithful Souldier Vrie to bee slaine with an honest company of his most valiant men of warre and that with the sword of the vncircumcised In this his sinne though a great while he lay asléepe as many doe now a dayes God giue them good waking thinking that by the Sacrifices he offered all was well God was content yet at length when the Prophet by a Parable had opened the poke and brought him in remembrance of his owne sinne in such sort that hee gaue iudgement against himselfe then quaked he his Sacrifices had no more taken away his sinnes then our Sir Iohns Trentals and wagging of his fingers ouer the heads of such as lye asléepe in their sinnes out of the which when they are awaked they wil well sée that it is neyther Masse nor Mattins blessing nor cursing will serue then I say he cryed out saying Peccaui Domine I haue sinned sayth hee against my Lord and good God which hath done so much for mée I caused indéed Vrie to bee killed I haue sinned I haue sinned What shall I doe I haue sinned and am worthy of eternall damnation But what sayth God by his Prophet Dominus sayth he transtuli● peccatum tuum non morieris The Lord hath taken away thy sinnes thou shalt not die Oh good God he sayd but Peccaui I haue sinned but yet from his heart and not from the lippes onely as Pharao and Saul did and incontinently hee heareth Thou shalt not die the Lord hath taken away thy sinnes Or rather hath layd them vpon an other yea translated them vpon the backe of his sonne Iesus Christ who bare them and not onely them but thine and mine also if that wee will now crie but from our hearts Peccauimus Wee haue sinned good Lord wee haue done wickedly enter not into iudgement with vs but bee mercifull vnto vs after thy great mercie and according to the multitude of thy compassions doe away our iniquities c. For indéed God is not the God of Dauid onely Idem Deus omnium He is the God of all So that Quicunque inuocauerit nomen Domini saluus erit He or shée whosoeuer they bee that call vpon the name of the Lord shal be saued In confirmation whereof this Historie is writtē as are also the other which I haue recited many mo which I might recite As of Manasles the wicked king which flew Esai the Prophet and wrought very much wickednesse yet the Lord shewed mercie vpon him béeing in prison as his Prayer doth teach vs. Nabuchodonozor though for a time he bare Gods anger yet at the length he found mercie The Citie of Niniue also found fauour with God as did many other which I will omit for times sake and will bring forth one or two out of the new Testament that wee may sée God to be the same God in the new Testament that he was in the old I might tell you of many if I should speake of the Lunatike such as were possessed with Deuils Lame Blind Dumbe Deafe Lepers c. But time will not suffer me one or two therefore shall serue Marie Magdalen had seuen deuils but yet they were cast out of her and of all others shée was the first that Christ appeared vnto after his resurrection Thomas would not beléeue Christs resurrection though many told him which had séene and felt him by reason whereof a man might haue thought that his sinnes would haue cast him away Except I should see and feele saith hee I will not beleeue Ah wilfull Thomas I wil not sayth hee But Christ appeared vnto him and would not léese him as hée will not doe thée good brother if that with Thomas thou wilt kéepe company with the Disciples as Thomas did Peters fall was vgly hée accursed himselfe if euer hée knew Christ and that for feare of a Gyrle and this not once but euen thrée diuers times and that in the hearing of Christ his Master but yet the third time Christ looked backe cast on him his eye of grace so that hee went out and wept bitterly And after Christs resurrection not onely did the Angels will the woman to tell Peter that Christ was risen but Christ himselfe appeared vnto him seuerally such a good Lord is he The Théefe hanging on the Crosse sayd but this Lorde when thou commest into thy Kingdome remember mee And what answere had hee This day sayth Christ shalt thou be with me in Paradise What a comfort is this in that he is now the same Christ to thée and mee and to vs all if wee will runne vnto him for hee is the same Christ to day and to morrow vntill hee come to iudgement Then indéed hee will be inexorable but now is he more ready to giue then thou to aske If thou crie hee heareth thee yea before thou crie Crie therefore bee bold man hee is not partiall Call sayth hée and I will heare thée Aske and thou shalt haue Séeke and thou shalt finde though not at the first yet at the length If he tarie a while it is but to trie thee

of Christ for ●he forgiuenesse of our sinnes And thirdly a purpose to amend or conuersion to a new life The which third or last part can not be called properly a parte for it is but an effect of penance as towards the ende yee shall sée by Gods grace But least such as séeke for occasion to speake euill should haue any occasion though they tary not out the end of this Sermon I therefore deuide penance into the thrée foresayde partes of sorrowing for our sinne of good hope or trust of pardon ▪ and of a new life Thus you now sée ▪ what penance is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to bee penance in saying and dooing our enioyned Lady Psalters seuen Psalmes fastings Pilgrimages Almes déedes and such like thinges but all from that which the more learned haue declared to consist of thrée parts namely Contrition Confession and Satisfaction Contrition they call a iust and a ful sorrow for their sinne For this word iust and full is one of the differences betwéene contrition and attrition Confession they call a numbring of all their sinnes in the eare of their ghostly Father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other sinnes then those which he doth heare Satisfaction they call amends making vnto God for their sinnes by their vndue workes Opera indebita Workes more then they néed to doe as they tearme them ▪ This is their penaunce which they preach write and allow But how true this geare is how it agréeeth with Gods worde how it is to bee allowed taught preached and written let vs a little consider If a man repent not vntill hee haue a iust and full sorrowing for his sinnes dearely beloued when shall he repent For in as much as hell fire and the punishment of the deuils is a iust punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnes and therefore there is a desert of all ylnesse alas who can beare or féele this iust sorrow this full sorrow for our sinnes this their contrition which they ●e so discerne from their attrition Shall ●ot man by this doctrine rather despaire ●hen come by repentance If a man repent ●ot vntil he haue made confession of all his sinnes in the eare of his ghostly father if ● man cannot haue absolution of his sinnes ●ntill his sinnes bee told by tale and num●er in the Priestes eare in that as Dauid sayth none can vnderstand much ●esse then vtter all his sinnes Delicta quis intelligit Who can vnderstand his sinnes In that Dauid of himselfe complayneth else where how that his sinnes are ouerflowed his head and as a heauy burthen doe oppresse him alasse shall not a man by this doctrine bee vtterly driuen from repentance Though they haue gone about something to make plaister for their sores of confession or attrition to asswage this geare bidding a man to hope well of his contrition though it bée not so full as is required and of his confession though h● haue not numbred all his sinnes if so be● that he doe so much as in him lyeth deerely beloued in that there is none but that herein he is guiltie for who doth as much as he may trow ye that this plaister is no like salte for sore eyes Yes vndoubtedly ▪ when they haue done all they can for the appeasing of consciences in these pointes this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sinnes be forgiuen For to beléeue Remissionem peccatorum that is To be certaine of forgiuenesse of sinnes as our Créede teacheth vs they count it a presumption O abomination and that not onely herein ▪ but in all their penance as they paint it As concerning satisfaction by their Opera indebita Vndue workes that is by such woorkes as they néed not to doe but of their owne voluntarinesse and wilfulnesse wilfulnesse in déede who séeeth not monsterous abomination blasphemy and euen open fighting against God For if satisfaction can bée done by man then Christ dyed in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop a Priest in vaine Gods Law requireth loue to God with all our heart soule power might and strength to that there is nothing can be done to Godward which is not con●yned in this commaundement nothing can be done ouer and aboue this Againe Christ requireth to manwarde That wee should loue one another as hee loued vs ●nd trowe we that wee can doe any good ●ing to our neighbour ward which is not ●rein comprized Yea let them tell me when they do any ●hing so in the loue of God their neigh●our but that they had néede to crie Re●itte nobis debita nostra Forgiue vs our ●nnes So farre are we off from satisfying ●oth not Christ say When you haue done ●ll things that I haue commanded you say ●hat you bee but vnprofitable seruauntes Put nothing to my worde sayth God Yes ●oorkes of Supererogation yea super●bomination say they Whatsoeuer things ●re true sayth the Apostle S. Paul whatsoeuer things are honest whatsoeuer thinges ●re iust whatsoeuer things are pure what●oeuer things pertaine to loue whatsoe●er thinges are of good reporte if there be any vertue or if there be any prayse haue For to omit the testimonies I brought out of Iohn and Paul which the blinde cannot but sée I pray you remember the text out of Esai which euen now I rehearsed being spoken to such as were then the people of God and had bin a long time but yet were fallen into grieuous sinnes after their adoption into the number of Gods children It is for mine owne sake sayth God that I put away thy sinnes Where is your parting of the stake nowe If it bee for Gods owne sake if Christ bée the propitiation● then recant except you will become Idolaters making your works God and Christ Say as Dauid teacheth Not to vs Lorde not to vs but to thy name be the glory And it is to be noted that God doth cast in their téeth euen the sinne of their first father least they shoulde thinke that yet perchaunce for the righteousnesse goodnesse of their good fathers their sinnes might bée the sooner pardoned and so God accept their workes If they had taken Satisfaction for that which is done to the Congregation publiquely by some notable punishment as in the Primitiue Church was vsed to open offenders sparkles whereof and some traces yet remayne when such as haue sinned in adulterie goe about the Church with a Taper in their shirtes Or if they had made Satisfaction for restitution to manward of such goods as wrongfully are gotten the which

Naboth brought their bloud to the ground for dogs to eate yea their children were hanged vp and slaine for this geare but wee continue in malice enuie and murther as though wee were able to wage warre with the Lord. Dauids adulterie with Bethsabe was visited on y e child borne on Dauids daughter defiled by her brother and on his children one slaying another his wiues defiled by his owne sonne and himselfe driuen out of his Realme in his old age and otherwise also although he most heartily repented his sinne But wee are more déere vnto God then Dauid which yet was a man after Gods owne heart or else we could not but tremble and begin to repent The rich gluttons gay paunch filling what did it it brought him to hell and haue we a placcard that God will doe nothing to vs Achans subtill theft prouoked Gods anger against all Israel and our subtiltie yea open extortion is so fine and politike that God can not espie it Gehezi his couetousnesse brought it not the Leprosie vpon him and on all his séed Iudas also hanged himselfe But the couetousnesse of England is of another cloth colour Well if it were so the same Tallor will cut it accordingly Anania and Saphira by lying linked to them sudden death but ours now prolongeth our life the longer to last in eternall death The false witnes of the two Iudges against Susanna lighted on their own pates and so will ours doe at length But what goe I about to auouch ancient examples where dayly experience doth teach The Sweate the other yéere the stormes the Winter following will vs to weigh them in the same balances The hanging and killing of men themselues which are alas too rife in all places require vs to register thē in the same roules At the least in Children Infants and such like which yet cannot vtter sinne by word or déed wée sée Gods anger against sinne in punishing them by sicknesse death mishappe or otherwise so plainly that we cannot but grone and grunt againe in that we haue gushed out this geare more aboundantly in word and déed And héere with me a little looke on Gods anger yet so fresh that we cannot but smel it although wee stoppe our noses neuer so much I pray God we smell it not more fresh hereafter I meane it forsooth for I know you looke for it in our déere late Soueraigne Lord the Kings Maiestie You al know he was but a Child in yéeres defiled he was not with notorious offences Defiled quoth he nay rather adorned with so many good gifts and wonderfull qualities as neuer Prince was from the beginning of the world Should I speake of his wisedome of his ripenesse in iudgement of his learning of his godly zeale heroical heart fatherly care for his Commons nurcely solicitude for Religion c. Nay so many things are to bee spoken in commendation of Gods excéeding graces in this Child that as Salust writeth of Carthage I had rather speake nothing then too litle in that too much is too little This gift God gaue vnto vs English men before all Nations vnder the Sunne and that of his excéeding loue towards vs. But alas and welaway for our vnthankefulnes sake for our sinnes sake for our carnalitie and prophane liuing Gods anger hath touched not onely the body but also the mind of our King by a long sicknesse and at length hath taken him away by death death cruell death fearefull death O if Gods iudgement be begun on him which as he was the chiefest so I thinke the holyest and godlyest in the Realme of England alas what will it be on vs whose sinnes are ouergrowne so our heads that they are climed vp into heauē I pray yo● my good brethren know that Gods anger for our sin towards vs cannot but be great yea too fell in that we sée it was so great that our good King could not beare it What followed to Iewrie after the death of Iosias God saue England and giue vs repentance my heart will not suffer me to tarie longer héerein I trow this will thrust out some teares of repentance If therefore to prayer for Gods feare the tooting in Gods glasse and the tag thereto will not burst open thy blockish heart yet I trow the tossing to and fro of these examples and specially of our late King and this troublesome time will tumble some teares out of thine heart if thou still pray for Gods spirit accordingly For who art thou thinke alwayes with thy selfe that GOD should spare thée more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostles learned and come of holy stocks I deceiue my selfe thinke thou with thy selfe if I beléeue that God béeing the same God that he was wil spare me whose wickednesse is no lesse but much more then some of theirs Hee hateth sinne now as much as euer hee did The longer hee spareth the greater vengeance will fall the déeper hee draweth his Bow the sorer will the shaft pierce But if yet thy heart be so hardened that all this geare will not mooue thée surely thou art in a very euill estate and remedie now I know none What said I none Know I none Yes there is one which is suresby as they say to serue if any thing will serue You looke to know what this is Forsooth the Passion and death of Iesus Christ You know the cause why Christ became man and suffered as he suffered was the sinnes of his people that he might saue them from the same Consider the greatnesse of the sore I meane sinne by the greatnes of the Surgion and the salue Who was the Surgion No Angell no Saint no Archangell no power no creature in heauen nor in earth but onely hée by whom all things were made all things are ruled also euen Gods owne deareling and onely beloued Sonne becomming man Oh what a great thing is this that could not be done by the Angelles Archangelles Potentates Powers or all the creatures of God without his owne Sonne who yet must néeds be thrust out of heauen as a man would say to take our nature and become man Heere haue yee the Surgion great was the cure that this mightie Lord tooke in hand Now what was the salue Forsooth déere geare and of many compositions I cannot recite all but rather must leaue it to your hearty considerations Thrée and thirtie yéeres was he curing our sore Hée sought it earnestly by fasting watching praying c. The same night that hee was betrayed I reade how busie he was about a plaister in the garden when he lying flat on the ground praying with teares and that of bloud not a few but so many as did flow downe on the ground againe crying on this sort Father sayth hée if it bee possible let this cup depart from me That is If it be possible that else the sinnes of mankind can be taken away graunt that it may be so